1 Vol. 55, No. 08 22 FEBRUARY, AD 2009
PARISH WEEKLY NEWSLETTER SAINT JOHN THE BAPTIST UKRAINIAN CATHOLIC CHURCH Byzantine Rite
“Catholic” comes from the Greek words for “according to the whole”
“Rite” or “Ritual Church” means “One of the twenty one Eastern Catholic Sister Churches, who are simultaneously in Communion with the Church & Pope in Rome, while living their own distinctly non Roman (non Latin), & yet equally Apostolic Tradition (Theological, Spiritual, Liturgical & Canonical Heritage).”
FIFTH SUNDAY OF PRE LENT: THE BANISHMENT OF
ADAM AND EVE FROM PARADISE BRIGHT VESTMENTS This day is also known as “Forgiveness Sunday” and it is the last day of Pre Lent. Ideally, it is the last day for consuming dairy products before Easter Sunday, thus it is popularly called “Chessefare Sunday.” Tone 8. Matins Gospel 8. The Typikon also directs that for the Liturgical Propers we should transfer to another day or omit the memory of the saints of February 22: The Discovery of the Relics of the Holy Martyrs (345 408, some say 395 423) in the Eugenius district of Constantinople; The Holy Martyrs Maurice, his son Photinus, and the seventy soldiers with them (c. 305); The venerable father Athanasius of Constantinople (821). The holy Priest Martyr Telesphorus, Pope of Rome (c. 136). Since it is to be expected that many parishioners may not be able to come back to church for the Vespers at 1:30 pm on Sunday, a modified Rite of Forgiveness will be inserted into both Divine Liturgies, as per instructions from Bishop Robert given on February 2, Nineteen Ninety Three .
5:00 PM – DIVINE LITURGY (all English, recited) SAT., FEB. 21 +Helen Matuszewicz (Fr. Ivan C.) (Dravo Seniors) +George Sywyj (Fr. C. Dr. John Ropke) (J. Slaby & C. Terleski)
7:45 AM – MATINAL LITURGY MORNING PRAYER SUN., FEB. 22 9:00 AM – EASTERN CHRISTIAN FORMATION (Catechism classes) 10:00 AM – DIVINE LITURGY (Ukr., Eng. & OCS / Sermon in Eng) God’s Blessings on Parishioners (Fr. Ivan Chirovsky) +Maria Czornij (Fr. Canon Dr. John Ropke) (B. Dytko) Due to centuries of Latinization, most Ukrainian Greco Catholics never experienced the Vesperal Liturgy on the evening of Forgiveness Sunday. However the Popes of Rome and our own Church Leadership are adamant about our returning to our authentic Tradition. Therefore,… 11:30 – 1:00 PM – Light meal being served in the upper church hall 1:15 PM – In the Latin Rite, they have the Ritual of Ashes; in the Byzantine Rite, we have Forgiveness Vespers as THE church service that begins the Great Fast (Lent)
WORSHIP SERVICES and PARISH EVENTS IN THIS COMING WEEK
FIRST MONDAY OF LENT DARK (PURPLE) VESTMENTS FEBRUARY 23 (Acts of penance including ABSTINENCE FROM MEAT AND DAIRY ARE OBLIGATORY) Holy Priest Martyr Polycarp, Bishop of Smyrna (155 56); holy Georgonia (372), philanthropist and sister of St. Gregory the Theologian; Holy Antiokh and many other desert dwellers in Syria (5 th century); holy martyr Damianos of Philotheou (1568), a disciple of St Dometius. Fr. Ivan C., in Chapel,
2 7:00 PM PRESANCTIFIED DIVINE LITURGY for Health of Daria (Anna Sadowyj) FIRST TUESDAY OF LENT DARK (PURPLE) VESTMENTS FEBRUARY 24 (Acts of penance including abstinence from meat and dairy are encouraged) Commemoration of First and Second Finding of Precious Head of Holy, Glorious Prophet and Forerunner John the Baptist is transferred to next Saturday. Our venerable father Erasmus (1160), teacher at the Kyiv Caves Monastery whose relics lie at the Near Caves. Fr. Canon Dr. John Ropke, in Chapel, 9:00 AM, MATINS OR PARASTAS for +Yvonne Phillips (Family) FIRST WEDNESDAY OF LENT DARK (PURPLE) VESTMENTS FEBRUARY 25 (Acts of penance including abstinence from meat and dairy encouraged) Our Holy Father Tarasius, Archbishop of Constantinople (806). Fr. Ivan C., in Chapel, 7:00 PM, PRESANCTIFIED DIVINE LITURGY for +Stella (Mingo) Greb (Family) FIRST THURSDAY OF LENT DARK (PURPLE) VESTMENTS FEBRUARY 26 (Acts of penance including abstinence from meat and dairy encouraged) Our Holy Father among the Saints Porphyrius, Archbishop of Gaza (420); The holy martyr Photina Svitlana (c. 66), the Samaritan Woman healed by the Lord at the Well, her sons Victor (named Photinus) and Joses; and her sisters Anatola, Phota, Photis, Paraskeva, Kyriake; Nero's daughter Domnina; and the holy martyrs Sebastian and Christodoulos, friends of St. Photina (c. 54 68). Fr. Canon Dr. John Ropke, in Chapel, 9:00 AM, MATINS OR PARASTAS for +Irene Welgosz (John Wasyliw) FIRST FRIDAY OF LENT DARK (PURPLE) VESTMENTS FEBRUARY 27 (Acts of penance including abstinence from meat are obligatory, abstinence from dairy is encouraged) Our Venerable Father and Confessor Procopius the Decapolitan (716 40); Our venerable father Titus of the Kyiv Caves Monastery (1190, Near Caves). Our venerable father Titus, a former soldier, of the Kyiv Caves (14 th century, Near caves). The holy Thalelaeus, the recluse of Syria (c. 460). Fr. Ivan C., in Chapel, 7:00 PM, PRESANCTIFIED DIVINE LITURGY for +Mildred Pingielski (Joe & Rose Breen) FIRST SATURDAY FEAST of MIRACLE OF HOLY GREAT MARTYR THEODORE THE RECRUIT, DARK (RED) VEST MENTS, Blessing of Kolyva at the Amvon Prayer FEB. 28 Commemoration of the First and Second Finding of the Precious Head of the Holy, Glorious Prophet and Forerunner John the Baptist is transferred from previous Tuesday and combined with St Theodore. Office of saints of day omitted: Our Venerable Father and Confessor Basil, Ascetical Companion of Procopius (716 40); The holy Nicholas of Pskov, a fool for the sake of Christ (1576); Saints Marana and Kyra (c. 450), sisters by birth, of Veria (or Berea) in Syria; holy Hieromartyr Nestor, Bishop of Magydos in Pamphylia, crucified in 250; The Hieromartyr Proterius, Patriarch of Alexandria, and those murdered with him (c. 451 457). Fr. Ivan C., in Chapel, 9:30 AM, DIV. LIT. for + John J. Berjanski (Steve Terleski & Judy) FIRST SUNDAY OF LENT:
FEAST OF VICTORY OF TRUE FAITH (ORTHODOXY) OVER FALSE FAITH (HETERODOXY) BRIGHT VESTMENTS Blessing of New Icons and Procession with the Holy Icons at end of each Divine Liturgy: see Bishop Robert’s The Sacrifice of Praise , pages 81 86. Tone 1. Matins Gospel 1. The Typikon directs that the Liturgical Propers omit or trans fer the memory of the saints of March 1: The Holy Venerable Martyr Eudocia of Helipolis (98 117) 5:00 PM – DIV. LIT. OF ST BASIL (all English, recited) SATURDAY, FEBRUARY 28 +Stephanie Fedyshin (Family) +Stephen Sawczak (Fr. Canon Dr. John Ropke) (M/M Donald Virostek)
7:45 AM – MATINAL LITURGY MORNING PRAYER SUNDAY, MARCH 1 9:00 AM – EASTERN CHRISTIAN FORMATION (Catechism classes) 10:00 AM – DIVINE LITURGY OF ST BASIL (Ukr., Eng. & OCS / Sermon in Eng) God’s Blessings on Parishioners (Fr. Ivan Chirovsky) +Dmytro Boburczak (40 th Day) (Fr. Canon Dr. John Ropke) (Family) E.C.F. Children and Catechists will partake of the Procession with Icons which will be at the end of this Divine Liturgy.
3 Vol. 55, No. 08 22 FEBRUARY, AD 2009 Continued from the cover
February 23 Feast of Holy Hieromartyr Polycarp, Bishop of Smyrna (+ AD 156)
On the Seventh Sunday before Pascha (Easter Sunday), the Byzantine Churches commemorate what is known as the “SUNDAY OF THE EXPULSION OF ADAM AND EVE FROM PARADISE, ALSO KNOWN AS SUNDAY OF FORGIVENESS.” Why? THE FIRST FOUR SUNDAYS OF PRE LENT : The paschal season of the Church is preceded by the season of Great Fast (Lent), which is also preceded by its own liturgical preparation. The first sign of the approach of the Great Fast, or Lent, comes five Sundays before its beginning, which in 2009, occurred on January 25. On that Sunday, the Gospel reading was about Zacchaeus the tax collector. 1 It told how Christ brought salvation to the sinful man, and how his life was changed simply because he "sought to see who Jesus was" (Luke 19:3). The desire and effort to see Jesus
1 Since the Sunday of Zachaeus has no liturgical propers in The Lenten Triodion , many commentators do not include it in their list of Sundays preparing for the Great Fast. This matches reality: the desire to change (re pent), in and of itself, has not yet had a chance to produce any tangible results: it remains to be seen if a change in mind will really and truly bring with it also a change in deeds and words.
4 begins the entire movement through Lent towards Pascha. It is the first movement of salvation. Our lenten journey begins with a recognition of our own sinfulness, just as Zacchaeus recognized his. The second Sunday of Pre lent is devoted to the Lord’s parable about another Tax Collector and a Pharisee. At Vespers on the evening before that Sunday, we began using THE LENTEN TRIODION ПОСНА ТРІОДЬ (the liturgical book containing all the services of Pre Lent and Great Lent, including Holy Week). Two weeks ago was the Third Sunday of Pre Lent, when we heard of the Lord’s parable about the Generous Father and Prodigal Son. It was supposed to remind us that the Father does not leave his home (heaven, truth, etc.) to accommodate our self inflicted and sinful separation from that "home" where we truly belong, meaning that it is we who must come to our senses and repent and return. On the other hand, it also means that once the Father catches sight of even the slightest ef fort to come home on our part, He runs out to meet us and in His mercy and compassion restores us to our former dignity. Thus, after the Polyeleion at the Matinal Liturgy (also called: Matins, Orthros, or simply Morning Prayer), on last week’s Sunday (Gregorian: February 8, 2009; Julian: February 15, 2009), we first heard the lenten hymn based on Psalm 136 [137]: "By the Waters of Babylon." It will be sung at Morning Prayer again today, and it serves to reinforce the theme of exile in the Prodi gal Son parable. In many parishes, esp. where Morning Prayer is not yet being served, there has been a tradition that cantors sing this hymn as a hymn before or after the Divine Liturgy. If we cannot use the chant arrangement on pages 150 152 of Tserkovnee naspeevi (Lviv: Svichado, 1999) as it is sung at Matins, then the Basilian Fathers have published a choral arrangement by Father I. Dutsko on pages 19 20 of Tserkovnee Peesnee (Zhovkva, 1926 Rome, 1970). Our parish cantor, Steve Zinski, has also made a special version of this song for us. Thank you, Steve, and God bless you for all your hard work for our parish. Last week, Meatfare Sunday, was the Fourth Sunday of Pre Lent. That Sunday's Gospel reading was Matthew 25:31 46, the parable of the Last Judgment. It reminded us that while trusting in Christ's love and mercy, we must not forget His righteous judgment when He comes again in glory. If our hearts remain hardened and unrepentant, we should not expect the Lord to overlook our transgressions simply because He is a good and loving God. Although He does not desire the death of a sinner, He also expects us to turn from our wicked ness and live (Ezek. 33:11). The time for repentance and forgiveness is now, in the present life. At the Second Coming, Christ will appear as the righteous Judge, Who will render to every man accord ing to his deeds" (Rom. 2:6). Then the time for entreating God's mercy and forgiveness will have passed. As Father Alexander Schmemann reminds us in his book GREAT LENT (Ch. 1:4), sin is the absence of love, it is separation and isolation. When Christ comes to judge the world, His criterion for judgment will be love. Christian love entails seeing Christ in other people, our family, our friends, and everyone else we may encounter in our lives. We shall be judged on whether we have loved, or not loved, our neighbor. We show Christian love when we feed the hungry, give drink to the thirsty, clothe the naked, visit those who are sick or in prison. If we did such things for the least of Christ's brethren, then we also did them for Christ (Mt.25:40). If we did not do such things for the least of the brethren, neither did we do them for Christ (Mt.25:45). As the popular name for last week’s Sunday suggests, in the classic discipline of our Church, Meat fare Sunday was the last day for eating meat & meat products until Pascha. This limited fasting was supposed to prepare us gradually for the more intense fasting during the 40 days of the Great Fast (Lent). TODAY IS THE FIFTH AND FINAL SUNDAY OF PRE LENT : As the popular name for today’s Sunday suggests, Cheese fare Sunday, in the classic discipline of our Church, today is the last day for eating eggs and dairy products until Pascha. But we need to go beyond a simply popular understanding of this day, for it is more properly named the “Sunday of Forgiveness”. As we begin the Great Fast, on this day the
5 Church also reminds us of Adam and Eve's expulsion from Paradise. These Sundays of Pre Lent are so important that the Church tells us to put aside the saint(s) of the day for those Sundays, transferring them to another day or even omitting them altogether. We need to focus on the meaning of these five Sundays but especially today’s Sunday: God commanded Adam to fast (Gen. 2:16), but Adam did not obey God (the Latin words from which we get the English “to obey” mean literally “to listen carefully to”). Because of their disobedience (listening carelessly), Adam and Eve were cast out of Eden and lost the life of blessedness, natural knowledge of God, and communion with Him, for which they were created. Both they and their descendents became heirs of death and corruption. Let us consider the benefits of fasting, the consequences of disobedience, or listening carelessly, and recall our fallen state. Today we are invited to begin cleansing ourselves of evil through fasting and learning how to obey (listen carefully) to God, so that we can benefit from the forgiveness that His Son has to offer us. Our fasting should not be a negative thing, a mere abstention from certain foods, or even a diet. Thus we do not give up foods or entertainments merely to “co suffer” with Christ or to loose weight and to better our physical health. Internally, fasting is an opportunity to free ourselves from the sinful desires and urges of our fallen nature, and to nourish our souls with prayer, repentance, to participate in church services, and partake of the life giving Mysteries of Christ. The money saved by not buying food, is then given to the poor, which is the real external reason behind the fasting. In the Catholic Churches of the Latin Roman Rite, they begin Lent with a distribution of ashes on what is called “Ash Wednesday” to remind us that the death which sin brings about is very real indeed. According to the original discipline of our Byzantine Rite Ukrainian Catholic Church, we were expected to serve Vespers tonight, for which everyone would come back to Church. We will be having that service this afternoon, but we under stand that some may not be able to come due to age or infirmity, or of not having been taught to value the authentic customs of our Church. Be that as it may, this ser vice calls upon us to begin Lent by distributing “forgiveness” to one another, singing: "Let us begin the time of fasting in light, preparing ourselves for spiritual efforts. Let us purify our soul, let us purify our body. As we abstain from food, let us abstain from all passion (vices) and enjoy the virtues of the spirit…." As a way of returning to our Ukrainian Byzantine traditions more slowly, most parishes do not yet serve the For giveness Vespers, but it is encouraged to insert the Rite of Forgivensss into the Divine Liturgy itself. By emphasizing “forgiveness” rather than “ashes”, our Church wishes to remind us that God, One in the Holy Trinity, wishes to restore us to New Life thru our repentance and His forgiveness, in Jesus’ victory over sin and death.
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Icon of Тhe Holy Veil: the image of our Lord not made by human hands, which is often laid out for veneration during the forty days of the Great Fast or Great Lent
ЧИТАННЯ ІЗ СВЯТОГО ПИСЬМА — SCRIPTURE READINGS
П’ята й остання неділя у підготовці до Великого Посту, ПОПУЛЯРНО ТАК ЗВАНА « НЕДІЛЯ М’ ЯСОПІСНА », КОЛИ В ЦЕРКОВНИХ КНИГАХ ВОНА НАЗИВАЄТЬСЯ НЕДІЛЯ ПРОЩЕННЯ, в котру також згадуємо про вигнання Адама й Єви з раю
Тhe Fifth Sunday in Preparation for the Great Fast, called the “SUNDAY OF FORGIVENESS”, but popularly nicknamed “Cheese fare” because this is tradi tionally the last day before the Sunday of Pascha upon which dairy products are consumed, is the last Sunday before the Great Fast, or Lent, begins, and liturgically we commemorate THE CASTING OUT OF ADAM FROM PARADISE . (1) На Вечірній Літургії, в Неділю Прощення: Старий Завіт: ПЕРШОЇ КНИГИ МОЙСЕЯ ЧИТАННЯ. На початку сотворив Бог небо й землю. Земля ж була пуста й порожня та й темрява була над безоднею, а дух Божий ширяв над водами. І сказав Бог: « Нехай буде світло ! » І настало світло. І побачив Бог світло, що воно добре та й відділив Бог світло від темряви. Назвав же Бог світло
7 — день, а темряву назвав ніч. І був вечір і був ранок — день перший. (Буття 1:1 5). (1) At the Vesperal Liturgy: For the Sunday of Forgiveness: Old Testa ment: A READING FROM THE FIRST BOOK OF MOSES. In the beginning, when God created the heavens and the earth, 2 the earth was a formless wasteland, and darkness covered the abyss, while a mighty wind swept over the waters. 3 Then God said, "Let there be light," and there was light. God saw how good the light was. God then separated the light from the darkness. God called the light "day," and the dark ness he called "night." Thus evening came, and morning followed — the first day. 4 (Genesis 1:1 5) . (2) На Вечірній Літургії: в Неділю Прощення: Старий Завіт: КНИГИ ІОВА ЧИТАННЯ. В другій серії промов, заговорив Цофар з Наамату й мовив: « Думки мої спонукують мене відповідати, та й неспокій той, що в мені. Я вислухав докір, для мене образливий, але мій розум шепоче, що маю відповісти. Чи ти не знаєш, що від віків, i з того часу, коли постала на землі людина, веселощі безбожного ко роткі і радість нечестивого хвилева? Навіть якби під небеса піднявсь він зростом, і голова його сягала аж до хмари, мов привид, пропаде навіки. Хто його бачив, питатиметься: Де він? Він зникне, наче сон, його не знайдуть більше, немов нічна мара, він щезне. Око, що бачило його, не бачитиме його ніколи, і не вглядить йо го вже більш його оселя. Діти його відшкодують убогих, руки його повернуть на зад його багатство. Кості його повні юнацького запалу, але він разом з ним ляже в порох. А коли зло було йому солодке в роті, і він ховав його у себе під язиком, беріг його, не покидав його, тримав його під піднебінням, то їжа ця в його нутрі зіпсується, отрутою гадючою візьметься в його нутрощах. Він виблює добро, що був проглинув; Бог вирве його з живота у нього. Отруту ссав гадючу — його уб'є язик зміюки! Він не вздріє вже річок олії, ані потоків меду й молока. Трудом на буте поверне, проковтнути не зможе; плодом свого прибутку не буде радіти. Бо він гнобив і покидав убогих, пограбував дім, замість його будувати. Бо черево йо
2 (1:1 2:4a) This section of Genesis introduces the whole Pentateuch: Five Books of Moses. It shows how God brought an orderly universe out of primordial chaos. 3 The abyss: the primordial ocean according to the ancient Semitic cosmogony. After God's creative activity, part of this vast body forms the salt water seas (Genesis 1:9 10); part of it is the fresh water under the earth (Psalm 33:7; Ezekial 31:4), which wells forth on the earth as springs and fountains (Genesis 7:11; 8:2; Prov 3:20). Part of it, "the upper water" (Psalm 148:4; Daniel 3:60), is held up by the dome of the sky (Genesis 1:6 7), from which rain descends on the earth (Genesis 7:11; 2 Kings 7:2,19; Psalm 104:13). A mighty wind: literally, "a wind of God," or "a spirit of God"; cf Genesis 8:1. 4 In ancient Israel a day was considered to begin at sunset. According to the highly artificial literary structure of Genesis 1:1 2:4a, God's creative activity is divided into six days to teach the sacredness of the sabbath rest on the seventh day in the Israelite religion (Genesis 2:2 3). Our Ukrainian Catholic Church maintains this biblical reckoning, so that our liturgical day begins at sunset and the first service of the day is called a Vesperal Liturgy (simply: Evening Prayer). Thus, Sunday begins with Vespers on Sat urday evening; Monday begins with Vespers on Sunday evening, and so on .
8 го не відало наситу, від його скупощів не можна було врятуватись. Від його нена жерства ніхто не міг спастися; тим то і не буде тривким його щастя. У повноті до статків йому стане тісно, всяке нещастя впаде на нього. Саме коли він наповня тиме живіт свій, Бог зішле на нього жар свого гніву, пустить дощем на його тіло стріли. » (20:1 23) . (2) At the Vesperal Liturgy: For the Sunday of Forgiveness: Old Testa 5 ment: A READING FROM THE BOOK OF JOB. In the second cycle of speeches, Zophar the Naamathite spoke and said to JOB: A rebuke which puts me to shame I hear, and because of this I am disturbed. So now my thoughts provide me with an answer, and from my understanding a spirit gives me a reply. Do you not know this from olden time, since man was placed upon the earth, that the triumph of the wicked is short and the joy of the impious but for a moment? Though his pride mount up to the heavens and his head reach to the clouds, yet he perishes forever like the fuel of his fire, and the onlookers say, "Where is he?" Like a dream he takes flight and is not found again; he fades away like a vision of the night. The eye, which saw him, does so no more; nor shall his dwelling again behold him. Though his frame is full of youth ful vigor, this shall lie with him in the dust. Though wickedness is sweet in his mouth, and he hides it under his tongue, though he retains it and will not let it go but keeps it
5 The Book of Job, named after its protagonist, is an exquisite dramatic poem, which treats of the problem of the suffering of the innocent, and of retribution. Job, an oriental chieftain, pious and upright, richly endowed in his own person and in domestic prosperity, suffers a sudden and complete reversal of fortune. He loses his property and his children; by the hand of Satan (“The Adversary”) a loathsome disease afflicts his body; and sorrow oppresses his soul. Nevertheless, Job does not complain against God. When some friends (Eliphaz, Bildad and Zophar) visit him to condole with him and their conversation turns from an argument about the reasons behind Job’s sufferings to a dispute on the origins of evil in general. Job protests his innocence and does not understand why he is afflicted. He curses the day of his birth and longs for death to bring an end to his sufferings. The debate, which ensues, consists of three cycles of speeches. Job's friends insist that his plight can only be a punishment for personal wrongdoing and an invitation from God to repentance. Job re jects their inadequate explanation. He says that evil and the suffering it causes can also be a test from God, for cleansing or redemption, serving either as a warning or as a reward. This latter purpose of suffering, its compensatory or intercessory nature, when the suffering is offered in behalf of someone else, does not be come clear in human thought until after the New Covenant reveals the Passion (sufferings) of Christ in behalf of the passions (sins) of the people. Job calls for a response from God himself. At this point the speeches of a youth named Elihu (Job 32 37) interrupt the development. Elihu rejects everyone else’s ideas and submits that pain and suffering exist because they are only a catalyst for development and growth. In response to Job's plea that he be allowed to see God and hear from him the cause of his suffering, God finally answers, not by justifying His action before men, but by referring to His own omniscience and almighty power. Job is content with this. He recovers his attitude of humility and trust in God, which is deepened now and streng thened by his experience of suffering. Our Ukrainian Catholic Church considers Job’s sufferings to be an Old Covenant “type” of the innocent redemptive sufferings (Passion) of our Lord Jesus, and thus the Book of Job is also read during Holy and Great Passion Week. The obvious lesson is that even the just righetous may suffer here, and their sufferings are a test of their fidelity. They (and the objects of their sacrifice) shall be rewarded in the end. Man's finite mind cannot probe the depths of the divine omniscience that governs the world. The problems we encounter can only be solved by a broader and deeper awareness of God's power, presence (Job 42:5) and wisdom.
9 still within his mouth, yet in his stomach the food shall turn; it shall be venom of asps inside him. The riches he swallowed he shall disgorge; God shall compel his belly to disown them. The poison of asps he shall drink in; the viper's fangs shall slay him. 6 He shall see no streams of oil, no torrents of honey or milk. Restoring his gains, he shall not enjoy them; though his wealth increases, he shall not rejoice. Because he has oppressed the poor, and stolen a patrimony he had not built up, therefore his prosperity shall not endure, and his hands shall yield up his riches. Though he has known no quiet in his greed, his treasures shall not save him. When he abounds to overflowing, he shall be brought into straits, and nought shall be left of his goods. God shall send against him the fury of his wrath and rain down his missiles of war upon him. (20:1 23) (3) На Вечірній Літургії: в Неділю про Прощення: Старий Завіт: КНИГИ ПРИПОВІДОК ЧИТАННЯ. Вино — зрадливе, п’янкі напої — буйні; кожен, хто кружляє їх, — нерозумний. Гнів царський, ніби рик лева; хто його побуджує, шко дить собі. То честь для чоловіка — сварки уникати; а кожен дурень розпочинає сварку. Осінь пройшла, і не оре лінивий; у жнива проситиме, та не матиме нічо го. Води глибокі — задума в людськім серці; але розумна людина їх черпатиме звідти. Чимало людей доброту власну вихваляють, та вірну людину, хто знайде? Хто ходить у своїй невинності правдиво, — щасливі його діти після нього ! Цар, що на судовому престолі засідає, всю погань, лиш погляне, розганяє. Хто може сказати: « Я очистив моє серце, я — чистий від гріха мого ? » Дві ваги та дві мі ри, — огидне Господеві одне й друге. Вже з того, як поводиться дитина, видно, чи чисті й праві будуть її вчинки. Вухо, що чує, й око, що бачить, — Господь ство рив одне й друге. Не люби спати, щоб не збідніти; відкрий очі, й будеш ситий хлі бом. « Недобре, — недобре ! » — каже, хто купує; а як відійде — не нахвалиться. Є золота й перел багато, та найдорожча прикраса — уста розумні. Візьми з нього одежу, бо він за чужого ручився; коли він за чужих ручився, візьми заставу з ньо го. Солодкий людині хліб, неправдою нажитий, та потім в його роті жорстви пов но. Задуми зміцнюються при нараді; хитрощами провадити б війну. Той наклеп ник, хто відкриває тайни; хто рота широко роззявляє, з тим не братайся. Хто проклинає батька матір, того свічка погасне в глухій пітьмі. (20:1 20) . (3) At the Vesperal Liturgy: For the Sunday of Forgiveness: Old Testa ment: A READING FROM THE BOOK OF PROVERBS OF KING SOLOMON. Wine is arrogant, strong drink is riotous; none who goes astray for it is wise. The dread of the king is as when a lion roars; he who incurs his anger forfeits his life. It is hon orable for a man to shun strife, while every fool starts a quarrel. In seedtime the slug gard plows not; when he looks for the harvest, it is not there. The intention in the human heart is like water far below the surface, but the man of intelligence draws it
6 Oil: olive oil, one of the main agricultural products of Palestine, a land proverbially rich in honey and milk.
10 forth. Many are declared to be men of virtue: but who can find one worthy of trust? When a man walks in integrity and justice, happy are his children after him! A king seated on the throne of judgment dispels all evil with his glance. Who can say, "I have made my heart clean, I am cleansed of my sin"? 7 Varying weights, varying measures, are both an abomination to the LORD. Even by his manners the child be trays whether his conduct is innocent and right. The ear that hears, and the eye that sees — the LORD has made them both. Love not sleep, lest you be reduced to pover ty; eyes wide open mean abundant food. "Bad, bad!" says the buyer; but once he has gone his way, he boasts. 8 Like gold or a wealth of corals, wise lips are a precious or nament. Take his garment who becomes surety for another, and for strangers yield it up! 9 The bread of deceit is sweet to a man, but afterward his mouth will be filled with gravel. Plans made after advice succeed; so with wise guidance wage your war. A newsmonger reveals secrets; so have nothing to do with a babbler! If one curses his father or mother, his lamp will go out at the coming of darkness 10 (20:1 20) (4) На Утренній Літургії At the Matinal Liturgy: on the Sunday of the Prod igal Son and Compassionate Father, the Sunday of the Fearful Last Judge ment and the Sunday of Forgiveness, we sing: Псалом 136 [137] Ps alm 136 [137] Над ріками Вавилонськими, там By the rivers of Babylon we sat ми сиділи і плакали, як згадали mourning and weeping when we Сіон. * Посеред нього на вербах remembered Sion. * On the poplars of повісили ми органи наші that land we hung up our harps. Бо там питали нас ті, що поло There our captors asked us for the нили нас, про слова пісень, а ті, words of a song; Our tormentors, for a що вели нас, — про спів: * « За joyful song: * "Sing for us a song of співайте нам пісень сіонських. » Sion!" Як заспіваємо пісню Господню But how could we sing a song of the на чужій землі? * Якщо забуду LORD in a foreign land? * If I forget тебе Єрусалиме, нехай забута бу you, Jerusalem, may my right hand де правиця моя! wither. Нехай присохне язик мій до May my tongue stick to my palate if піднебіння мого, коли не буду па I do not remember you, * If I do not м’ятати тебе * коли не поставлю exalt Jerusalem beyond all my delights.
7 Man can be free of sin only by the power of God. Cf 1 Kings 8:46 48; Job 4:17; 14:4; Psalm 51:2 4; 130:3 4; Romans 3:23 24; 1 John 1:8. 8 What one wishes to buy is valued cheaply in order that it may be obtained at a low price; once purchased, it is deemed more valuable. 9 Caution is again advised in the matter of becoming surety (collateral or indemnity); cf. Prov 6:1 3. 10 His lamp will go out: misfortune, even death, awaits him; cf Prov 13:9; Exodus 21:17.
11 Єру са ли му на початку вті хи моєї. Пригадай, Господи, день Єру Remember, LORD, against Edom салиму, синам едомським, що го that day at Jerusalem. They said: * ворили: * « Руйнуйте! Руйнуйте, "Level it, level it down to its founda до основ його! » tions!" Дочко вавилонська, окаянная! Блажен, хто віддасть тобі від Fair Babylon, you destroyer, happy плату твою за те, що ти заподіяла (blessed are) those who pay you back нам! * Блажен, хто візьме і розіб’є the evil you have done us! * Happy об камінь діти твої. (blessed are) those who seize your children and smash them against a rock. As early as St. Benedict of Nursia (480 547 A.D. ), we find the Church Fathers ex plaining that: Babylon is Satan, her children are our sins, especially those sins which we incorrectly consider “small” or “insignificant”, Sion is heaven, that is to say the New Jerusalem, and the Rock is our Lord, God and Savior, Jesus Christ. As Father Thomas Hopko reminds us: “The "little ones" must be killed. The small temptations, the petty demons, the little sins, seemingly so innocent, insignificant and harmless, must be dashed upon the Rock of Christ. Otherwise they grow big and become strong and destroy the heedless and negligent with their lethal power.” The Great Fast (Lent) is a wonderful time and place for our ascetic efforts to be re ignited and maintained for the rest of our lives. (5) На Утренній Літургії, Новий Завіт, Восьме Утренне Євангеліє: ВІД ІВАНА СВЯТОГО ЄВАНГЕЛІЯ (БЛАГОВІСТУВАННЯ) ЧИТАННЯ: У той час, Марія (Магдалина) стояла назовні при гробі і плакала. І плачучи, вона нахили лась до гробу, і бачить двох ангелів у білій одежі, що сиділи — один у головах, другий у ногах, де лежало тіло Ісуса. І кажуть їй: « Жінко, чого плачеш? » Вона їм каже: « Узяли мого Господа, і не знаю, де його поклали. » Сказавши це, обер нулась і бачить — стоїть Ісус. Та вона не знала, що то Ісус. Каже їй Ісус: « Жін ко, чого плачеш, кого шукаєш? » Вона, думаючи, що це садівник, каже йому: « Пане, як ти взяв його, скажи мені, де ти його поклав, і я його візьму. » Мовить до неї Ісус: « Маріє! » Вона, обернувшись, каже до нього по еврейському: « Рав вуні ! », що у перекладі означає Учителю. Ісус їй каже: « Не затримуй мене, бо я ще не зійшов до Отця мого, але йди до моїх братів і скажи їм: « Я йду до Отця мо го й Отця вашого, до Бога мого й Бога вашого. » » І пішла Марія, щоб звістити учням, що вона бачила Господа і що він те сказав їй. (20:11 18). (5) At the Matinal Liturgy: New Testament: Eighth Matinal Gospel: A Reading from the Holy Gospel according to JOHN: [At that time,] Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb; and
12 she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.” Saying this, she turned round and saw Jesus standing, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom do you seek?” Supposing Him to be the gardener, she said to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” Jesus said to her, “Mary.” She turned and said to Him in Hebrew, “Rabboni!”, which means Teacher. Jesus said to her, “Do not hold Me, for I have not yet ascended to the Fath er; but go to My brethren and say to them, I am ascending to My Father and your Fa ther, to My God and your God.” Mary Magdalene went and said to the disciples, “I have seen the Lord”; and she told them that He had said these things to her. (20:11 18). (6) На Божественній Літургії, апостол П’ятої неділі в підго товці до Великого Посту: в Неділю Прощення: Новий Завіт: ДО РИМЛЯН ПОСЛАННЯ СВЯТОГО АПОСТОЛА ПАВЛА ЧИТАННЯ: Браття! Тепер ближче нас спасіння ніж тоді як ми увірували. Ніч про минула, день наблизився. Відкиньмо, отже, вчинки темряви і одягні мось у зброю світла. Як день, поводьмося чесно: не в ненажерливості та в пияцтві, не в перелюбі та в розпусті, не у сварні та в заздрощах; але вдягніться у Господа Ісуса Христа і не дбайте про тіло в похотях. Слабкого у вірі приймайте, не в вступаючи з ним у суперечки. Один ві рить, що можна все їсти, а слабкий їсть городину. Хто їсть, хай тим, що не їсть, не гордує; а хто не їсть, хай того, що їсть, не судить, бо Бог йо го прийняв. Ти хто, що судиш чужого слугу ? Своєму Господеві стоїть він або падає; але він стоятиме, бо Господь може підтримати його. (13:11 14:4). (6) At the Divine Liturgy: FOR THE FIFTH SUNDAY IN PREPARATION FOR THE GRЕAT FAST (L ENT ), SUNDAY OF FORGIVENESS : NEW TESTAMENT : A READING FROM THE LETTER OF SAINT PAUL, THE APOSTLE, TO THE ROMANS: Brothers and Sisters ! Now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. There fore let us cast off the works of darkness, and let us put on the armor of light. Let us walk properly, as in the (light of) day, 11 not in revelry and
11 “Let us walk properly as in the light of day”: the behavior described in Romans 1:29 30 is now to be re versed. Secular moralists were fond of making references to people who could not wait for nightfall to do their carousing. Paul says that Christians claim to be people of the new day that will dawn with the return of
13 drunkenness, not in lewdness and lust, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts (desires). Receive one who is weak in the faith, but not to disputes over doubtful things. 12 For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge (condemn) him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand (13:11b–14:4). Words and phrases in parentheses have also been added for the sake of clarity . (7) На Божественній Літургії, Євангеліє П’ятої неділі у підго товці до Великого Посту: в Неділю Прощення: Новий Завіт: ВІД МАТЕЯ СВЯТОГО ЄВАНГЕЛІЄ (БЛАГОВІСТУВАННЯ) ЧИТАННЯ (за новим перекладом ієромонаха Рафаїла Турконяка) : Каже Господь: « Вважайте, не робіть вашої милостині перед людьми, щоб вони вас бачили. Якщо ж ні, – не маєте винагороди від вашого Батька, що є на небесах. Отже, коли ти робиш милостиню, не труби перед собою, так як роблять лицеміри на зборах і на вулицях, щоб були прославлені людьми. Амінь, кажу вам: вони одержують свою винагороду. Ти ж, як робиш милостиню, хай твоя лівиця не знає, що робить твоя правиця, щоб твоя милостиня була в тайні. І твій Батько, що бачить в тайні, Той віддасть тобі явно. І коли молишся, не будь так, як лицеміри, бо люб лять молитися стоячи в зборах і на кутах доріг, щоб показатися людям. Амінь, кажу вам, що вони одержують свою винагороду. Ти ж, коли мо
Christ. Instead of planning for nighttime behavior they should be concentrating on conduct that is consonant with an avowed interest in the Lord's return on what is called “the Last Day” or “the Eighth Day”, or simply “the Day”. 12 Although we could learn something from the spirit of Paul’s words, in its literal interpretation, this passage is not about “Vegetarians” vs. “Meat eaters”, or about “those who fast strictly during Lent” vs. “those who do not fast strictly during Lent”. It is about the way Gentile “liberated” Christians should treat Jewish “scrupulous” Christians, and vice versa. Since Christ spells termination of the Mosaic Law, which included observance of specific days and festivals as well as dietary instruction, the jettisoning of long practiced customs was trau matic for many Christians brought up under the Mosaic code. Although Paul acknowledges that in principle no food is a source of moral contamination (Romans 14:14), he recommends that the consciences of Chris tians, who are scrupulous in this regard, be respected by other Christians (Romans 14:21). On the other hand, those who have scruples are not to sit in condemnation on those who know that the gospel has libe rated them from such ordinances (Romans 14:10). See 1 Cor. 8; 10.
14 лишся, ввійди в свою кімнату, і замкнувши твої двері, помолися твоєму Батькові в тайні. І твій Батько, що бачить таємне, віддасть тобі явно. А молячись, не говоріть надмірно, так як погани, бо вони думають, що задля своєї багатомовності будуть вислухані. Отже, не уподібнюйтеся до них, бо ваш Батько раніше від вашого прохання знає, що потребує те. Отже, ви моліться так: « Батьку наш, який є на небесах, нехай свя титься твоє ім’я, нехай прийде твоє Царство, нехай буде твоя воля, як на небі, так і на землі. Хліб наш насущний дай нам нині, і відпусти нам наші довги, так як і ми відпускаємо нашим довжникам, і не введи нас у напасть, але визволи нас від лукавого. Бо твоє є Царство, і сила, і сла ва навіки. Амінь. » « Бо якщо ви людям відпускаєте їхні гріхи, і ваш Небесний Батько вам відпустить. Якщо же не відпускаєте людям їхні гріхи, ані ваш Бать ко не відпустить вам ваші гріхи. Коли ж постите, не будьте так, як ли цеміри, сумними. Бо вони хмурять свої лиця, щоб показати людям, що постять. Амінь, кажу вам, що одержують свою винагороду. Ти ж, пос тячи, помаж свою голову і умий твоє лице, щоб ти не показував людям, що постиш, але твоєму Батькові, що в тайні. І твій Батько, що бачить в тайні, віддасть тобі явно. Не збирайте собі скарбів на землі, де черв’як і тля нищить і де злодії підкопують і крадуть. Збирайте ж собі скарби на небі, де ані черв’як, ні тля не нищить і де злодії не підкопують ні не крадуть. Бо де є ваш скарб, там буде і ваше серце.» (Матей 6:1 13 (Сиропусної суботи) тa Матей 6:14 21) (Декуди прийнято читати Лукa 6:27 36, або Матей 5:20, 22 24, 43 48). (7) At the Divine Liturgy: FOR THE FIFTH SUNDAY IN PREPARATION FOR THE GREAT FAST (L ENT ), SUNDAY OF FORGIVENESS : NEW TESTAMENT : A READING FROM THE HOLY GOSPEL ACCORDING TO MATTHEW: The Lord says: “Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward. But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and
15 your Father who sees in secret will Himself reward you openly. And when you pray, you shall not be like the hypocrites. For they love to pray stand ing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in se cret will reward you openly. And when you pray, do not use vain repeti tions as the heathen do. For they think that they will be heard for their ma ny words. Therefore do not be like them. For your Father knows the things you have need of before you ask Him. In this manner, therefore, pray: “Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And do not lead us in to temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.” “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Fath er who is in the secret place; and your Father who sees in secret will reward you openly. Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for your selves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also." (6:14 21, verses 1 13 are read on Cheesefare Sat urday). Alternate Gospels: Luke 6,27 36 or Matthew 5,22 24,43 48). ********************************************************************** МОЛИТВА ЗА ПОКЛИКАННЯ КОМІТЕТ ПОКЛИКАНЬ УКРАЇНСЬКА КАТОЛИЦЬКА АРХИЄПАРХІЯ В ФІЛАДЕЛЬФІЇ Всемогучий та милосердний Боже, надихни тих, кого ти вибрав почути та відгук нутися на твій поклик до священичого та релігійного життя. Подай їм відвагу бу ти пророками в наш час. Подай їм мудрість та відкритість жити своїм особливим покликом. Подай їм силу бути готовими свідками Твоєї любови та опіки над
16 світом. Нехай вони знайдуть підтримку та заохочення в наших словах та в наших молитвах, через заступництво Марії, Матері Божої, та всіх святих. Амінь.
PRAYER FOR VOCATIONS Vocations Committee Ukrainian Catholic Archeparchy of Philadelphia Almighty and Merciful God, inspire those You have chosen to hear and answer Your call to the Priesthood and Religious Life. Give them the courage to be the prophets for our times. Give them the wisdom and openness to live their personal call. Give them the strength to be ready witnesses of Your love and сarе for the world. May they find support and encouragement in our words and in our prayers [through the intercession of Mary, the Mother of God, and all the Saints. Amen]. ЗА АМВОННА МОЛИТВА в НЕДІЛЮ ПРОЩЕННЯ AMVON PRAYER for FIFTH SUNDAY OF PRE LENT: SUNDAY OF FORGIVENESS, February 22, 2009: We thank you, O Lord Jesus Christ, that you have brought us to this opportune time of fasting towards salvation, for in this short time you have arranged to heal the great wounds of our soul, and to bring about the rejection of our many sins. Good Master, we pray you, remove from us any pharisaical hypocrisy in fasting, and banish all false sorrow. Drive from us all pride in our self denial and moderation in deeds, words or thoughts. Fill us with light and the truth which you have taught. Strengthen us in the struggle “against passions” (проти пристрастей), 13 and in the war against sin. By alienation from passions prepare us to follow you by our fasting. Show us victory over the devil, that we may partake of your death and resurrection, and rejoice in the joy which you have prepared for those who hunger and thirst for righteousness. For you are the God of mercy, and glory is yours, together with the Father and the Son and your + all holy, good and life creating Spirit, now and ever and unto ages of ages. Amen. ІНША ЗА АМВОННА МОЛИТВА в НЕДІЛЮ ПРОЩЕННЯ – ALTERNATE AMVON PRAYER for the SUNDAY OF FORGIVENESS: Blessed are you, O Lord, highly exalted, glorified and good. In your divine providence you have established us in these days of inner peace. To your servants give the good fruit of righteousness in all their works, might and power for the destruction of sin and the renewal of soul and mind, that during the forty days of fast, we may overcome the clever manipulations of the enemy. For you are our God, who through fasting and discipline made mortals equal to angels, and entrusted the fasting Moses with the tablets of the law written by your divine hand. Now, O Lord, return us to the safe harbor of the holy Passion of your Christ, that we may conquer sin with the wood of the Cross as our weapon, and become worthy of the joyful resurrection on the third day, through the prayers and supplications of the all holy and pure Mother of God and ever virgin Mary and of all
13 See our Ukr. Cath. Church’s teaching on the “passions”, which follows on pages 18 22. Наука нашої УГКЦеркви відносно пристрастей знаходиться на сторінках 18 22.
17 your saints, now and ever and unto ages of ages. Amen. ********************************************************************** НАСТУПНОЇ НЕДІЛІ: ЧИТАННЯ ІЗ СВЯТОГО ПИСЬМА : 1 го березня, 2009 р.Б.: ПЕРШОЇ НЕДІЛІ ВЕЛИКОГО ПОСТУ , НЕДІЛІ ПРАВОСЛАВІЯ , ПОПУЛЯРНО ТАК ЗВАНОЇ ВІД 11 БЕРЕЗНЯ , 843 Р.Б., КОЛИ ІКОНОПОЧИ ТАЛЬЦІ ЗДОБУЛИ ПЕРЕМОГУ НАД ІКОНОБОРЦЯМИ . ДО ТОГО ЧАСУ , ЦЯ НЕДІЛЯ НАЗИВАЛАСЯ НЕДІЛЕЮ СВЯТИХ ПРО РОКІВ СТАРОГО ЗАВІТУ СОЮЗУ , На Вечірній Літургії: (1) Книги Чисел Читання 12:1 16; (2) Книги Іова Читання 19:1 27 або Книги Ісуса Навина Читання 4:15 24; (3) Книги Пророка Авакума Читання 2:6 20; На Утренній Літургії: (4) Від Івана святого Євангеліє Читання 20:19 31; На Божественній (св. Василія Великого) Літургії: (5) до Євреїв послання святого апостола Павла Читання 11:24 26, 32 40 та 12:1 2; тa (6) від Івана святого Євангелія читання 1:43 51. За амвонна Молитва: # 13 .
NEXT SUNDAY: Scripture Readings: March 1, 2009: (First Sunday of the Great Fast (Lent): From March 11, 843 AD until today, this Sunday is known as THE SUNDAY OF OR THODOXY, (i.e. the victory of the iconodules over the iconoclasts) . Before 843 AD, this day was known as the SUNDAY OF THE HOLY PROPHETS of the OLD TESTAMENT COVENANT: At the Vesperal Liturgy: (1) NUMBERS 12:1 16; (2) JOB 19:1 27 or JOSHUA 4:15 24; (3) HABAKKUK 2: 6 20; At the Orthros Liturgy: (4) JOHN 20:19 31; At Eucharistic Liturgy (Saint Basil the Great): (5) HEBREWS 11:24 26, 32 40 & 12:1 2; (6) JOHN 1:43 51. Amvon Prayer: # 13.
Special PETITIONS for the Insistent Litany (Ekteniya of Fervent Supplication) PETITION mandated by the Synodal Dec. 31, 2008 “Proclamation to the faithful of the Ukrainian Greco Catholic Church in the year of God 2009 as the Year of Christian Vocations with Special Emphasis on Priestly Vocations”: Deacon: During this Year of 2009 when we have been asked by our Patriarch and Synod of Bishops to remember all Christian Vocations in our prayers but with a Special Emphasis on Priestly Vocations, we now also pray for all our priests, deacons and seminarians, that their vocations may be lived out in holiness, Lord, hear us and have mercy . Faithful: Lord, have mercy (3x).
PETITIONS requested by the Church in Ukraine and the Archeparchy of Philadelphia, May 23, 2008: Deacon: Uniting in fervent prayer with our brothers and sisters in Ukraine we also pray for Your blessings upon them, that they continue to strive to build their nation based on the principles of democracy and justice for all, Lord, hear us and have mercy. Faithful: Lord, have mercy (3x). Deacon: Humbly beseeching You, the Almighty God, One in the Holy Trinity, we also pray that the government officials of Ukraine may be guided by and granted Your wisdom, peace, and charity, that in their service to the nation they will reflect the goodness and love of Your people which exist in You, +Father, Son and Holy Spirit, Lord, hear us and have mercy. Faithful: Lord, have mercy (3x).
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PETITION mandated by His Grace Bishop Robert in a letter dated September 18, 2008, at the request of the League of Ukrainian Catholics: Deacon: We also humbly pray that You grant that Your faithful Servant Metro politan Andrey Sheptytsky be numbered among the saints, Lord, hear us and have mercy . Faithful: Lord, have mercy (3x).
PRO LIFE MESSAGE AND PETITION The framers of the Declaration of Independence asserted that all human beings have inalienable rights, bestowed on them not by any human power, but by their Creator. Those who hold a more exclusionary view need to explain why we should divide humanity into those who have moral value and those who do not. This moral line drawing poses a serious threat to the dignity and rights of other poor and vulne rable members of the human family who need and deserve our respect and protection. Deacon: We also pray for all fathers that they may accept responsibility for the new life they helped create, Lord, hear us and have mercy. Faithful: Lord, have mercy (3x).
On February 22, in the Byzantine Churches, we commemorate: (1) Uncovering of the Relics of the holy Martyrs in Eugenius (345 408, some say 395 423) . During the persecutions against Christians the relics of the holy martyrs were usually buried by be lievers in hidden places. So at Constantinople, near the gates and tower in the Eugenius quarter of the city, the bodies of several martyrs were found. Their names remain unknown by the Church. When miracles of healing began to occur at this spot, the relics of the saints were discovered and transferred to a church with great honor. It was revealed to a certain pious clergyman, Nicholas Kal ligraphos, that among the relics discovered at Eugenius were the relics of the holy Apostle Andronicus of the Seventy and his helper Junia (May 17), whom the Apostle Paul mentions in the Epistle to the Romans (Rom 16:7). In the twelfth century, a great domed church was built on the spot where the relics of the holy martyrs were discovered. This work was undertaken by the emperor Andronicus (1183 1185), whose patron saint was the holy Apostle Andronicus. (2) the holy Maurice, a military commander of Syrian Apamea , who suffered in the year 305 under the emperor Maximian Galerius (305 311) together with his son Photinus and seventy soldiers under his command (only two of the soldiers' names are known, St. Theodore and St. Philip). During a persecution, pagan priests reported to the emperor that St Maurice was spreading the faith in Christ. Brought to trial, St Maurice, his son and his soldiers firmly confessed their faith in Christ and they yielded neither to entreaties nor to threats. They were then beaten without mercy, burned with fire and raked with iron hooks. Young Photinus, having endured the tortures, was beheaded by the sword before the very eyes of his father. But this cruel torment did not break St Maurice, who was happy that his son had been vouchsafed the martyr's crown. They then devised even more subtle tortures for the martyrs: they led them to a swampy place full of mosquitoes, wasps and gnats, and they tied them to trees, having smeared their bodies with honey. The insects fiercely stung and bit the martyrs, who were weakened by hunger and thirst. The saints endured these torments for ten days, but they did not cease praying and glorifying God until finally the Lord put an end to their sufferings. The wicked torturer gave orders to behead them and leave their bodies
19 exposed without burial, but Christians secretly buried the venerable relics of the holy martyrs by night at the place of their horrible execution. (3) the holy Thalassius of Syria , who lived during the fifth century. At a young age he withdrew to a hill near the village of Targala and passed 38 years there in monastic deeds, having neither a roof over his head, nor any cell nor shelter. For his simple disposition, gentleness and humility he was granted by the Lord the gift of wonderworking and healing the sick. Many wanted to live under his guidance, and the saint did not refuse those coming to him. He himself built cells for them. He died peacefully, granted rest from his labors. (4) the holy Limnaeus began his efforts under the guidance of St Thalassius and dwelt with him for a sufficient time to acquire the virtues of his teacher: simplicity of manner, gentleness and humility. Then St Limnaeus joined St Maron (February 14). On a hill he built a small stone enclosure without a roof, and through a small aperture, he conversed with those who came to see him. His heart was full of compassion for people. Wanting to help all the destitute, he built a wanderers' home on the hillside with the help of his admirers, a dwelling for the poor and the crippled, and he fed them with what pious people brought him. The holy ascetic even sacrificed his own quiet and solitude for these poor brethren, and took upon himself the responsibility for for their spiritual nourishment, inducing them to pray and glorify the Lord. For his holy life he was granted the gift of wonderworking. He once cured himself of a snakebite through prayer. (5) the holy Baradates the Syrian who began to live as a desert dweller in a hut near Antioch. He then built a stone cell upon a hill, so cramped and low that the ascetic could stand in it only in a stooped position. It had neither window nor door, and the wind, rain and cold came in through the cracks, and in summer he was not protected from the heat. After many years Patriarch Theodoretos of Alexandria urged the monk to leave the cramped hut. Then the saint withdrew into a new seclusion: covered in leather from head to foot with a small opening for his nose and mouth, he prayed standing with hands upraised to heaven. The grace of God strengthened him in his works and purified his heart from passions. People began to flock to him for spiritual counsel, and St Baradates with deep humility guided them. Having acquired many spiritual gifts, St Baradates departed to the Lord in peace in 460. (6) the holy Athanasius the Confessor of the faith , who was born in Constantinople of rich and pious parents. From his childhood he dreamed of devoting himself entirely to God, and having reached maturity, he settled in one of the Nicomedia monasteries, called the Pavlopetrios (i.e., in the names of the holy Apostles Peter and Paul), and became a monk there. The loftiness of his ascetic life became known at the imperial court. During the reign of the iconoclast emperor Leo the Armenian (813 820), St Athanasius was subjected to torture for venerating icons, and then underwent exile, grief and suffering. Confessing the Orthodox Catholic Faith in Christ until the very end of his life, St Athanasius died peacefully in the year 821. In the Latin Rite, on February 22, the modern calendar after the reforms of 1971 lists this day as a Feast of the holy Apopstle Peter, known as “the Cathedra Petri (Latin) or Chair of Saint Peter.” This is usually understood of a particular chair preserved in St. Peter's Basilica, Rome, enclosed in a gilt bronze casing that was designed by Gian Lorenzo Bernini and executed 1647 53. The chair of a bishop is a cathedra . The cathedra in Saint Peter's Basilica was once used by the popes. It was therefore often thought to have been used by Saint Peter himself, but was in fact a gift from Charles the Bald to the Pope in 875. Early martyrologies indicate that two liturgical feasts were celebrated in Rome, centuries before the time of Charles the Bald, in honour of earlier chairs associated with Saint Peter, one of which was kept in the baptismal chapel of Saint Peter's Basilica, the other at the catacomb of Priscilla. The dates of these celebrations were January 18 and February 22. No surviving chair has been identified with either of these chairs. The feasts thus became
20 associated with an abstract understanding of the "Chair of Peter", which by synecdoche signifies the episcopal office of the Pope as Bishop of Rome, an office considered to have been first held by Saint Peter, and thus extended to the diocese, the See of Rome. Though both feasts were originally associated with Saint Peter's stay in Rome, the ninth century form of the Martyrologium Hieronymianum associated the January 18 feast with his stay in Rome, and the February 22 feast with his stay at Antioch. The two feasts were included in the Tridentine Calendar with the rank of Double, which Pope Clement VIII raised in 1604 to the newly invented rank of Greater Double. In the year 1960 Pope John XXIII removed from the General Roman Calendar eight feast days that were second feasts of a single saint or mystery: one of them was the January 18 feast of the Chair of Peter. The February 22 celebration became a Second Class Feast. This calendar was incorporated in the 1962 Roman Missal of Pope John XXIII, whose continued use as an extraordinary form of the Roman Rite is authorized under the conditions indicated in the motu proprio Summorum Pontificum In the new classification introduced in 1969 the February 22 celebration appears in the Roman Calendar with the rank of Feast. Traditional Roman Catholics continue to celebrate both feast days: "St Peter's Chair at Rome" on January 18 and the "Chair of St Peter at Antioch" on February 22.
As far as the Paschal Cycle on the Gregorian, or New, Calendar is concerned, the meaning of Saturday, February 28, 2009, is: Due to the Lenten cycle, the usual commemoration of February 28th is replaced by a special Lenten remembrance: the miracle of the boiled wheat performed by holy Great Martyr Theodore the Recruit (whose feast is on February 17). Fifty years after the death of St Theodore, the emperor Ju lian the Apostate (361 363), wanting to commit an outrage upon the Christians, commanded the city commander of Constantinople to sprinkle all the food provisions in the marketplaces with the blood offered to idols during the first week of Great Lent. St Theodore, having appeared in a dream to Archbishop Eudoxius, ordered him to inform all the Christians that no one should buy anything at the marketplaces, but rather to eat cooked wheat with honey (kolyva, or kutia). In memory of this oc currence, the Byzantine Churches annually celebrate the holy Great Martyr Theodore the Recruit on the first Saturday of Great Fast (Lent). Theoretically, on Friday evening, there should be a Divine Li turgy of the Presanctified Gifts, and following the prayer at the ambo, the Canon to the holy Great Martyr Theodore, composed by St John of Damascus, should be sung. After this, kolyva is blessed and distributed to the faithful. The celebration of the Great Martyr Theodore on the first Saturday of Great Lent was set by Patriarch Nectarius of Constantinople (381 397 AD). During the Great Fast, WHEN OUR UKRAININ CATHOLIC LITURGY TEACHES US TO SING, OR SAY, THE WORD “PASSION ПРИСТРАСТЬ”, WHAT DOES THAT MEAN and WHAT DOES IT IMPLY ? The human capacity for self delusion is nearly limitless. That is why we do not mind it when the Holy Scriptures call us “sinners”, as long as our sins are nameless and faceless. Thus, as a guide for holding oneself accountable before one’s Spiritual Director, or Father Confessor, there has arisen in classical Christian spirituality, be it Western Roman American or Eastern Byzantine Ukrainian, the need to identify the most deadly obsessions that seem to be beyond our ability to control, let alone to recognize, in ourselves. In the formulation of such lists of spiritual “cancers” that prevent our union with God, the Greek word “passion” was used very early on. Since then, however, there has arisen a fundamental difference in the way in which the word “passion” is used in the literature of the Christian East and in the literature of the Christian West. Thus, whenever encountering the term “passion пристрасть” in liturgical hymnography, one has to be careful to first determine whether it is being used in its Eastern, or in its Western, meaning and context. In the East, the Egyptian monk Evagrius Ponticus (+399 AD) came up with a list of eight deadly
21 sins, which were systematized by St. Maximus the Confessor (+662 AD), as: (1) gluttony, (2) lust or fornication as symptomatic of an impure heart, which means a divided heart, between love for God and attachments to anyone or anything else, (3) avarice or lack of moderation, (4) sloth, ranging from simple discouragement to outright laziness, (5) anger or wrath, including spite, (6) despondency, ranging from plain neglect, boredom or lack of interest in spiritual things to cowar dice and/or the spiritual paralysis of sadness or depression, (7) vainglory, sometimes called vanity or self infatuation, and (8) pride, especially as it reveals itself in envy or jealousy. St. Maximus was of the opinion that discovering and exposing these passions in oneself is a way of witnessing to Christ’s Sufferings (Passion Страсті) and Death on the Cross, but it is by practicing the virtues opposite to each passion that one arrives at becoming a living testimony to the Lord’s Resurrection, — for exam ple: (1) faith and temperance, (2) self control, i.e. a pure heart serves The Master alone, (3) generosity and modesty, (4) zeal or fervor, (5) kindness and gentleness, (6) vigilance and "fear of the Lord" meaning an "awesome respect for", not abject or servile fear of, (7) charity love, and (8) humility contentedness. In Western Christian literature, especially that of St. John Cassian (+c. 433 AD) and St. Gregory the Great (+604 AD), and St. Thomas Aquinas (+1274 AD), the “Eight Passions” appear as the “Seven Capital Vices” or “Seven Deadly Sins”. Eight is condensed to seven, by combining pride and vainglory, thus arriving at: (7) pride, (6) avarice, (5) envy, (4) wrath, (3) lust, (2) gluttony, and (1) sloth (ref. CCC # 1866). Also, in current Western Christian literature, the word “passion” is used in a different way: “Feelings or passions are emotions or movements of the sensitive appetite”. Therefore, “passions” as defined in current Western literature are not necessarily evil by nature; but rather, they “can be taken up into the virtues or perverted by the vices”. Thus defined, the Cate chism of the (Roman) Catholic Church lists seven passions of “love and hatred, desire and fear, joy, sadness, and anger”; see CCC # 1762 1770. One further difference between East and West is noted by Fr. George Appleyard, pastor of Holy Trinity Ukrainian Catholic Parish in Carnegie, PA., as follows: “Rather than viewing the seven capital sins as equal spigots of evil as the Latin tradition does, Byzantines envision the deadly sins in a hierarchy, or perhaps more accurately, as a sick rainbow. This rainbow of sin begins in the carnal passions, gluttony and fornication; proceeds through the psychological passions, greed, anger, sloth, and sadness in that order (sometimes you find these last two reversed); and finally reaches its zenith in the spiritual passions, vanity and pride. This sense of sins as “nesting one inside the other” leads in Byzantine spirituality to an emphasis on the need for fasting and to a cleansing of the soul to allow it to move toward God by cutting the roots of sin. Saint Gregory of Nyssa taught that unless it is impeded by passions and other obsessions, the soul has a natural innate tendency to gravitate toward God (he calls this in Greek epectasis). Like peeling off layers, the discipline of removing passion and distractions allows the soul to rise to God and to enjoy union with the Creator. Realizing that a complete purification might not be possible in this world, Saint Gregory also taught that death is “the final medicine.”” (Light of the East, (Pittsburgh: Pastoral Ministry Office of Ukrainian Catholic Diocese of St. Josaphat in Parma, 2000), pp. 44 45. “На відміну від латинської традиції, яка вважає сім головних гріхів рівноцінними коренями зла, византійська традиція виокремлює певну єрархію смертних гріхів, чи точніше, райдугу гріха. Ця райдуга (веселка) починається з тілесних пристра стей – ненажерливости та перелюбства; за ними – психологічні пристрасті: заздрість, гнів, лінивство і зневіра (часом ці два останні міняють місцями); і, врешті решт, кульмінацією серед духовних пристрастей є марнославство та гордість. Це відчуття, що гріхи « гніздяться один в одному », у византійськiй
22 духовності приводить до акцентування потреби посту і очищення душі, які допо магають їй наблизитися до Бога, обрубавши корені гріха. Св. Григорій Ниський вчив, що коли душу не стримує пристрасть чи одержимість, вона тяжіє до Бога (грецькою він називає це « епектасис »). Немов злущуючи шкаралупу, душа позбувається пристрастей та пожадань, підноситься до Бога і втішається єдністю з Творцем. Усвідомлюючи, що повне очищення, мабуть, неможливе в цьому світі, св. Григорій також навчав, що смерть це « останні ліки ».” (Світло Сходу , o. Джордж Еплярд, (Львів: Видавництво “Свічадо”, 2005), pp. 54 55. Слідує короткий Очерк Вісім Голових Пристрастей Гріхів із Інтернету, що знаходиться на Веб сторінці нашої У.Г.К. Церкви у Львові: На християнському Сході вчення про гріх носить терапевтичний характер. Ду ховні отці, аналізуючи гріховні стани та їх прояви, ставили собі за мету вилікувати грішника від цієї хвороби, вказати йому дорогу до одужання і справжньої свободи. Таке духовне зцілення у Христі за допомогою діянь Святого Духа робить християнина знову повноцінним та здатним до діяльности й життя у Христі. A. Обжерливість (ненажерливість, захланність щодо їжі). Потреба у їжі і питті природна для кожного живого організму. Їжа є необхідною для підтримання життя у тілі. Але часто ми їмо не лише задля підтримання життя, а з любови до самого процесу споживання їжі. Власне ця любов до їжі і може перетворюватися в обжерливість. Є різні типи цього гріха. Перший із них — це любов до надмірности у їжі . У кожної людини є певна особиста норма, зумовлена потребами її організму та способом життя. Святі Отці вважали, що з за столу треба виходити із легким почуттям голоду і що вся їжа, спожита понад міру, шкодить душі. Цей тип обжерливости може проявлятися у сильному переїданні, чи в постійній необхідності щось жувати протягом дня. Другий тип — це насолода смаком їжі . Любов до вишуканих смаків та делікатесів може перетворюватися на пристрасть і бути шкідливою. До гріха обжерливости відносять також пияцтво, наркоманію і тим подібного . Надмірне споживання алкоголю, чи будьяка схильність або звичка, згубно впливає на волю людини та її вчинки, руйнуючи тим самим не тільки людську душу, але також суспільне становище людини. Б. Розпуста (нечистота, перелюбство). Сексуальний потяг є нормальною функ цією, властивою людському організмові. Однак суть гріха розпусти полягає не у самому факті існування такого потягу, а в постійному пошуку насолоди , яку він за собою несе. Коли сексуальне життя людини стає тільки засобом отримання насолоди, воно тягне за собою інші провини чи гріхи. Розпуста починається егоїзмом та бажанням догодити собі, часто — ціною щастя іншої особи. Згодом розпуста набирає дедалі більших розмахів, перетворюючись не тільки у збочений секс, але навіть у злочини. Ця пристрасть є небезпечною ще й під тим оглядом, що переборена на фізичному рівні, вона залишається на рівні думок і почуттів. Тому духовні отці наголошують на необхідності боротися із цією пристрастю до
23 кінця життя. В. Срібролюбство (непоміркованість, скупість). Срібролюбством називається любов до матеріяльних благ , а особливо — до грошей як таких. Прагнення до багатства саме по собі не є властивим природі людини. Його коріння можна шукати в інстинкті самозбереження, що є прагненням повноти життя в Бозі. Однак необхідно визнати, що нерідко бажання до збагачення переходить усі розумні межі. Для декого воно є самоціллю, а для декого — засобом здобуття чогось іншого, наприклад, влади чи слави. Найрозповсюдженішим варіянтом є той, коли людина бажає і влади, і слави одночасно. Проявами цього гріха є та кож скупість та зажерливість. Г. Сум (меланхолія, лінивство, образа, розчарування). Слово « сум » означає стан смутку, скорботи чи стурбованости і завжди пов'язується із якимись три вогами та викликає загальне почуття дискомфорту в душі. Святі Отці розрізняли сум пристрасть та сум скорботу людини за свої гріхи. Другий вид смутку можна вважати єдино дозволеним для християнина. Існують два типи суму пристрасти. Перший тип найчастіше викликаний іншою пристрастю: гнівом, розпустою, срібролюбством чи марнославством. Коли ми бажаємо задовольнити свою пристрасть, але не можемо цього зробити, то входимо у стан смутку, який може перетворитися навіть у відчай та самогубство. Другий тип суму походить від надмірного переживання про свою долю, а також — від надмірних турбот. Зайве піклування про своє майно, ближніх, про своє майбутнє також є виявом цього грі ха. Подібні турботи не тільки гріховні, але й даремні. Вони походять з маловір'я та надмірної гордости. Забуваючи про свою неміч, ми думаємо, що тільки своїми силами можемо чогось досягнути. Найкращою відповіддю на цей гріх є слова євангелиста Матея (Мт. 6:26–27): « Гляньте на птиць небесних: не сіють і не жнуть, ані не збирають у засіки, а Отець ваш небесний їх годує! Хіба ви від них не вартісніші? Хто з вас, журячись, спроможен добавити до свого віку хоч один лікоть? » Ґ. Гнів (злоба). Гнівом називається не тільки бурхливий вияв злости, спрямо ваний на ближнього. Гнів — це злісний стан душі. Буває три види гніву: (1) гнів, який палає всередині . Таким гнівом називається не тільки прихована злість, що не виявляється у словах та вчинках, — це постійний стан душі, який не обов'язково має бути спрямованим на якийсь визначений об'єкт. Образа — це також внутрішній гнів; (2) гнів, що виявляється у словах та вчинках . У будь якому грубому, неввічливому, позбавленому лагідности і любови слові проявляється наш гнів. Найпоширенішою формою такого гніву є спалахи люті.; (3) гнів, який горить протягом довгого часу, або злопам'ятність . Такий вид гніву найбільш противний Богу, оскільки Господь наголошує на тому, щоби щиро прощати образи. Гнів у будь якому вигляді — це дуже небезпечна пристрасть, оскільки веде до чоловіко вбивства.
24 Д. Нудьга (униніє, недбайливість, боягузство, летаргія). Нудьгу святі Отці на зивали виснаженням та втомою душі . Різницю між сумом і печаллю доволі важко виявити, оскільки нерідко перша пристрасть переходить у другу. Однак, якщо людина, яку здолав сум, недооцінює могутности Господа, то людина у нудьзі — недооцінює Його милосердя. Сум заставляє сподіватися лише на власні сили, тоді як нудьга взагалі відбирає надію. Сум можна подолати, коли забрати його причину, а нудьга, як правило, не має конкретної причини. Нудьга має також хронологічну залежність — посилюється у полудень, тому в аскетичній літературі її називають « бісом полуденним » (Псалом 90:6). Нудьга породжує почуття втоми, гидоти, жалю за втраченим часом, переконуючи людину, що вона не може спастися і що її зусилля та праця пішли намарно; нудьга приводить людину до фізичного виснаження, спричинює хвилювання душі та запаморочення розуму. Людина стає малодушною, вразливою та нездатною до духовних зусиль і подвигів. Нудьга може бути такою, яка наганяє сон і виявляється у лінивстві тіла та душі, а буває такою, яка виганяє з дому, і людина починає віддаватися розвагам, боячись самотности, бо самотність веде її до першого типу нудьги. (Модерна нетерпимість на спокій й тишину (ввесь час телевізор, радіо, розмова, розвага, йти на закупи, і т.п.) може бути дороговказом, що ми попали в гріх нудь ги о. Іван Чировський) . Боротися із нудьгою допомагає праця, а також постійне зусилля над собою, щоб не попадати під вплив нудьги. E. Марнославство (хвалькуватість, самозакоханість). Марнославство — це лю бов до земної, щоденної слави та бажання всіляких почестей. Думка про нас ін ших людей — ось дзеркало, перед яким стоїть більшість, роблячи себе такими, якими їх хочуть бачити інші. Симптоми марнославства: нетерпимість дорікань, критики, небажання визнати свої помилки, постійне бажання похвали та думки про реакцію інших людей на якийсь учинок чи думку. Марнославство виявляється як у вихвалянні своїми матеріяльними здобутками, розумовими здібностями чи та лантами, так і в бажанні марної слави через свої духовні досягнення. Цей другий тип марнославства особливо характерний для неофітів та монахів. Є. Гордість (заздрість). Гордість — найнебезпечніша пристрасть і мати всіх гріхів. Саме через гордість сатана відпав від Бога і саме гордість призводила до краху багаторічні зусилля багатьох святих. Коли зникає гордість, залишається тільки смирення перед Господом і любов до Нього. Гордий зазвичай не бачить свого гріха, він вразливий і самолюбний, йому важко пробачити і важко просити пробачення, важко поступитися в суперечці, він не любить слухати ні рівних собі, ані старших від себе. Він не любить наказового тону, надаючи перевагу смирен ним проханням. Він часто спалахує гнівом, пам'ятає спричинене йому зло і по стійно осуджує інших людей. Буває гордість, яка проявляється в небажанні ви знати чиїсь переваги, а буває гордість, що підступно опановує тих, хто вже досяг нув якихось духовних чеснот. Найкращим засобом боротьби з гордістю є вправ
25 ляння у покорі, яка відкриває людину до Бога, робить її здатною сприйняти Його переображуючу та визволяючу силу.
ACOLYTE ASSIGNMENTS 5:00 PM — SATURDAYS Joseph & Michael Levy; Richard Vargo; Richard Sawczak; David Sawczak; Stephen Sawczak
ACOLYTE ASSIGNMENTS 10:00 AM — SUNDAYS Abby & Drew Buckholt; Antony Chirovsky; Joseph & Michael Levy; Gregory Holowatyj; Alex & Andrew Hodowanec; Mark Rad
LECTOR ASSIGNMENTS SUNDAY OF FORGIVENESS (CHEESEFARE): Romans 13:11 14:4 Saturday, February 21, 2009 5:00 PM – Stephanie Vargo Sunday, February 22, 2009 10:00 AM – Joan Hess
FEAST OF ORTHODOXY: FIRST SUNDAY OF LENT Victory of true faith over icon smashers and all other falsehoods: Hebrews 11:24 26, 32 40 and Hebrews 12:1 2 Saturday, February 28, 2009 – 5:00 PM – Joanne Giancola Sunday, March 1, 2009 – 10:00 AM – Irene Borodycia
FEAST OF St. Gregory Palamas: SECOND SUNDAY OF LENT Hebrews 1:10 2:3 and Hebrews 7:26 8:2 Saturday, March 7, 2009 – 5:00 PM – Bob Casey Sunday, March 8, 2009 – 10:00 AM – Joan Hess
FEAST OF THE CROSS: THIRD SUNDAY OF LENT Hebrews 4:14 5:6 Saturday, March 14, 2009 – 5:00 PM – David Drapala Sunday, March 15, 2009 – 10:00 AM – Irene Borodycia
FEAST OF St. John Climacus: FOURTH SUNDAY OF LENT Hebrews 6:13 20 and Ephesians 5:9 19 Saturday, March 21, 2009 – 5:00 PM – Stephanie Casey Sunday, March 22, 2009 – 10:00 AM – Joan Hess
FEAST OF St. Mary of Egypt: FIFTH SUNDAY OF LENT Hebrews 9:11 14 and Galatians 3:23 29
26 Saturday, March 28, 2009 – 5:00 PM – Kathy Drapala Sunday, March 29, 2009 – 10:00 AM – Irene Borodycia
OUR PARISH WEB SITE has been re designed ! To see our recently redesigned parish web site please go to http://stjohnspittsburgh.com/ SATURDAYS at 10:00 am – RIDNA SHKOLA Ridna Shkola (School of Ukrainian Studies) has started its new semester on Jan uary 29, focusing mainly on learning the Ukrainian language and traditions. Children, ages first grade to twelfth grade, are welcome on Saturdays at 10:00am at Holy Trinity Ukr. Cath. Church, Carnegie. For more information please call Luba Hlutkowsky at 412 279 7377.
FEBRUARY 22, 2009 – LUNCHEON AND FORGIVENESS VESPERS at our own St John’s Parish On February 22, Cheesefare Sunday, there will be a luncheon in the church hall from about 11:30 am until 1:00 pm, followed with Forgiveness Vespers for Beginning of Great Fast / Lent at 1:15 pm. Because of a lack of sufficient volunteers the altar linens that would usually have been changed after the Divine Liturgy but before Vespers on Cheesfare Sunday, will now have to be changed one day earlier, on Saturday, February 21, at 10:30 am, instead .
FEBRUARY 22, 2009 – All You Can Eat Spaghetti Dinner AND FORGIVENESS VESPERS at Holy Trinity Parish Holy Trinity Ukrainian Catholic Church (726 Washington Ave, Carnegie) cordially invites you to their annual Spaghetti Dinner to take place on Sunday, February 22, 2009, dinner from 12:00 noon until 5:00 p.m. in their Church hall. Take outs also wel come: call 412 276 9897. Dinners are $7.00 adults, $4.00 children (6 12), FREE child ren (5 and under). Please come! Forgiveness Vespers will follow.
FEBRUARY 23, 2009 – First full day of the Great Fast (Lent) The Great Fast, or Lent, begins at sundown on February 22, 2009 with Forgiveness Vespers. Please remember that according to the Pastoral Guide of the Ukrainian Catholic Church in the United States (Art. 475), on the First full day of Lent (which is traditionally interpreted as from Sunday evening to Monday evening, but has also been understood as from Monday morning until Tuesday morning) we are to abstain from meat and dairy products in addition to eating only one full meal and a smaller snack. Catholics of the Latin (Roman) Rite begin their Lent on Ash Wednesday which is February 25, 2009. Things to do during Lent for all Catholics:
FEBRUARY 23 – APRIL 3, 2009 – LENTEN PRAYERS
27 As we come to the beginning of this year’s Great Fast (Lent), Father John (Ivan) Chirovsky asks that if anyone has any special dates throughout the year on which they would like to have prayers offered for the living or for the blessed repose of their loved ones, then they should please contact the parish office now to reserve that day. Re member that during the Great Fast and Holy Week (except Holy Thursday), the Holy and Divine (Eucharistic) Liturgy is not permitted to be celebrated on weekdays due to the fact that these are aliturgical days. The recent Popes of Rome and the Vatican in sist (and in obedience our Bishops have already mandated) that we restore this an cient tradition of our Byzantine Ukrainian Catholic Church. We will be having the Holy and Presanctified Divine Liturgy on Wednesdays and Fridays. (When the Divine Liturgy of the Presanctified was celebrated in our parish during Lent of 2006, it was served on Fridays in the mornings in the hope that this time was more suitable for Ukrainian speaking and elderly parishioners to attend. Unfortunately that was not the case by a long shot. Hardly anyone came. So this year, as we did last year, the service will be held at the proper time prescribed by church law, which also happens to be a time most convenient for those, about ten to twenty persons, who are actually willing to make the sacrifice and attend). On the other days of Lent we will serve either a Paras tas Liturgy or a Matins Liturgy with prayers for the reposed, depending on who actually shows up in church to cantor & serve. These Presanctified Liturgies, the Parastases and Matins are appropriate to the penitential spirit of Lent. If any parishioners are in terested in having an Akathist Hymn to the Passion of Christ or a Moleben to the Cross of Christ, please let Father know and he will be most happy to schedule these for you. AUXILIARY FOOD DRIVE The Church Auxiliary will be conducting a food drive during the Great Fast (Lent) for St. Paul's Monastery's Food Bank. Containers will be placed in the back of the church until April 2, 2009. If you prefer to donate cash or provide a gift certificate for a local grocery store, please see Margie Klimko.
Діла Милосердя для Душі й Духа: (1) грішника навернути, (2) невіжу навчити, (3) у сумніві порадити, (4) сумного потішити, (5) кривду терпеливо зносити, (6) образу з серця прощати, (7) за живих і померлих молитися, на приклад, принимати участь у Парастасі, чи Бож. Літургії в Задушні Суботи. Діла Милосердя для Тіла : (1) голодного нагодувати, (2) спраглого напоїти, (3) нагого зодягнути, (4) подорожнього в дім прийняти, (5) недужому послужити, (6) в'язня відвідати, (7) померлого похоронити. Чи не Найкращий Подарунок це зложити прошення на Службу Божу за здоровля ваших рідних і друзів? Не треба чекати аж вони пом
28 руть.
29 Corporal Works of Mercy (in the Early Church, deacons modeled this for us) (1) feeding the hungry, (2) giving drink to the thirsty, (3) clothing the naked, (4) visiting the imprisoned, (5) sheltering the homeless, (6) visiting the sick and (7) burying the dead. Why wait until someone dies? Why not “feed and clothe” them spiritually, as well as bodily, by requesting a Divine Liturgy for the visitation of the Holy Spirit upon them for the sake of their health and salvation? Spiritual Works of Mercy (in the Early Church, priests modeled this for us) (1) counseling the doubtful, (2) instructing the ignorant, (3) admonishing sinners, (4) comforting the afflicted, (5) forgiving offences, (6) bearing wrongs patiently, (7) praying for the living and the dead (e.g. attending the Parastas and/or Divine Li turgy for an All Soul’s Saturday) !
FEBRUARY 23, 2009 AND MARCH 30, 2009 SEPARATED AND DIVORCED CATHOLICS Separated and Divorced Catholics are invited to St. Benedict the Abbot Parish, 120 Abington Drive, McMurray, PA., on Monday, February 23 and Monday, March 30 from 7:30 to 9 p.m. Speaker on the 23rd will be Stephanie Anderson, family practice lawyer, who will address separation & divorce issues as they relate to PA state Laws. The speaker on March 30th will be Very Rev. Brian Welding. Father will discuss the Church’s process for a Declaration of Nullity. No fee to attend, but registration appre ciated. For more information, call Dennis Gerlein @ 724 941 9406 at St. Benedict’s.
FEBRUARY 28, 2009, CELEBRATING UKRAINIAN ART & HERITAGE Sts. Peter and Paul Ukrainian Catholic Church of Ambridge, PA is offering a series of classes promoting Ukrainian Art and Heritage. The first of the series is the Art of Py sanky Decorating. This is the perfect project for the Upcoming Lenten Season and to prepare your Easter Baskets with your own newly created Pysanky. Their instructor is Mr. Michael Haritan a local artist from our St. John the Baptist Ukrainian Catholic Church on the South Side. Mr. Haritan began decorating Pysanky in grade school with the encouragement of his mother. The intricate detail and beautiful representation of his work has been showcased at the Pittsburgh Folk Festival over the years. We are privileged to have Mr. Haritan be a part of their Celebrating Ukrainian Art Series. The classes will be held each Saturday in the Month of February in the Millennium Room at SS Peter and Paul Ukrainian Catholic Church in Ambridge from 12:00 to 3:00 P.M. The classes will include an understanding of the symbols, egg blowing, design, dying and polishing, as well as hands on experience. Supplies will be available for purchase at the church. The four week series will cost $40.00. You may register by calling Nadine
30 Palichat 724 601 1877 or the Church Rectory at 724 266 2262. We encourage all members of the Ukrainian Community in Western PA to take advantage of this unique opportunity to reacquaint yourselves with the Art of the Ukrainian Pysanka!
FEBRUARY 28 MARCH 1, 2009: 1 st Sunday of the Great Fast The First Sunday of the Great Fast is also called the Sunday of Orthodoxy in commemoration of the victory of orthodoxy true faith over heterodoxy false teachings in the controversy over Holy Icons in the year 843. As part of this commemoration, the blessing of Icons will take place at the end of each Divine Liturgy, as necessary. If you have any Icons, Crosses, religious items you would like to have blessed, please place them on the Tetrapod in the center of the Church before the Divine Liturgy be gins.
MARCH 1 8 15 22, 29, APRIL 5, 2009 – LENTEN VESPERS The Byzantine Catholic Seminary invites the faithful to participate in Sunday Vespers at 5:00 pm during the Great Fast, beginning on March 1 in the Seminary Chapel at 3605 Perrysville Avenue Pittsburgh. Each week, the homilist will focus on the theme of the particular Sunday to help participants reflect on their journey to the Feast of Pascha. DATE CELEBRANT HOMILIST March 1 Fr. Valerian Michlik Fr. Valerian Michlik March 8 Fr. David M. Petras Fr. David M. Petras March 1 5 Fr. John G. Petro Fr. Jason DelVitto March 22 Fr. David Bosnich Fr. David Bosnich March 29 Fr. Ron Larko Fr. Deacon Daniel Forsythe April 5 Fr. Stephen Wahal Fr. Stephen Wahal HOLY MYSTERY OF RECONCILIATION : 30 MINUTES BEFORE VESPERS We enthusiastically invite all to attend Sunday Vespers and “ clothe themselves with the armor of light.” For information about attending any of the Sunday Vespers at the Byzantine Catholic Seminary, please call 412 321 8383 or check our website at www.byzcathsem.org .
MARCH 3 10 17 24 31, 2009 – ICONOGRAPHY CLASSES As part of our Lenten journey, St. George Ukrainian Catholic Church (3455 California Avenue, Pittsburgh) will be having an Iconography class for the faithful. Classes will be conducted in a prayerful, meditative and authentic way every Tuesday evening from 6:30 p.m. until 8:00 p.m. during the month of March. Tuition fee for these 5 classes is $150.00 and includes all materials needed and refreshments. These classes are for beginners and no prior experience in Iconography or painting is necessary. For further information and to register for these classes please contact St.
31 George Ukrainian Catholic Church by calling Fr. Valerian (412) 766 8801 or e mail [email protected]
THURSDAY, MARCH 5, 19, 2009 Byzantine Book Club A number of faithful from our local parishes, under the leadership of Holy Ghost Byz. Cath. Parish in McKees Rocks, have organized a Byzantine Book Club. The club meets at 7:00 p.m. on the first and third Thursdays of every month at Niko’s Coffee House in Robinson. The first book that is being discussed is “Ascending the Heights,” by Fr. John Mack. To order the book visit www.amazon.com . For more information about this wonderful initiative, please see Fr. Ivan Chirovsky.
REMINDER RE: ALL SOULS’ SATURDAYS ENVELOPES MARCH 6 7, 13 14, 20 21 AND MAY 29 30 ARE ALL SOUL’S SATURDAYS ПРИГАДКА ПРО ЗАДУШНІ СУБОТИ: 13 14 лютого припала перший раз в цьому році так звана «ЗАДУШНА СУБОТА». Наступнього дня, це М’ясопусна Неділя, коли наш Господь застерігає нас, що на Останньому Суді говоритиме: «Усе, що ви зробили одному з моїх найменших братів, ви мені зробили.» Часами, зокрема коли розходиться про здобуття признання й пошани, дуже легко нагодувати і напоїсти (не лише дарувати гроші), прийняти, одягнути, навідатися і відвідати звичайного незнанного, або когось в далекій країні, навіть на Україні. Але ж пословиця каже, « Любов починається з власного дому. » Отже, щоб остерегти нашу Великопосну аскезу від дволичності або гордості (наука неділі про митаря і фарисея), старовинна практика Візан тійських Церков вказує, щоб ми доложили до молитов, пощення і милостині зви чайного річного порядку, додаткову нашу відданість Великопосним Молитвам за Уснулих у Господі. Разом, ці зовнішні прояви свідчать про щирість нашого вну трішнього бажання (наука неділі про Закхея), щоб навернутися до правопорядку нашого життя, встановленого Богом Отцем (наука неділі про Блудного Сина). Наші моління за померших не лише починаються від членів наших родин, але й включатимуть когонебудь , з тих, що ми віримо є все ще, своєю вірою, між живими в Христі Ісусі. Отже, буде Парастас у п’ятницю вечером (13 лютого, 6, 13, 20 березня, й 29 травня) і Божественна Літургія в послідну суботу ранком. Збірка списків імен, разом із належним Даром Любови, продовжуватиметься підчас всьо го Великого Посту. Просимо користуватися жовтою конвертою 25 січня за заго ловком СОРОКОУСТИ, що знаходиться між конвертами Збірки 4 тої неділі, 25 січ ня, й недільною збіркою, 1 лютого. Whereas Roman (Latin) Rite Catholics celebrate All Souls’ Day only once a year on October 31, the Byzantine Churches celebrate All Soul’s Day five (or four) times each year. In 2009, February 13 14 was the First such “All Soul’s Saturday”. The next day, Feb 15, is Meat fare Sunday, when Our Lord forewarns us that at the Fearful Last
32 Judgement He will declare: “Whatever you did for one of these least brothers of mine, you did for me.” It seems easier to give food or drink (not just “money for”), or to welcome, clothe, care for or visit with a perfect stranger, or even someone in faraway Ukraine, especially if it gains acknowledgement and respect from others. But, as the saying goes, “Love begins at home.” Thus, to protect our Lenten asceticism from hy pocrisy or pride (Sunday of the Publican and Pharisee), the ancient custom of the By zantine Churches is for us to add a commitment of a Lenten schedule of Prayers for the Fallen Asleep in the Lord, to our normal daily (personal and communal) prayers, fasting and almsgiving. During Lent, our daily work may suffer by our becoming ineffi cient and stressed out, but our holiness may very well be given a chance to progress. Together, these external expressions testify to the genuineness of our internal DESIRE (Sunday of Zacchaeus) to RETURN to God’s (the Father’s) designated order for our lives (Sunday of the Prodigal Son). Our prayers for the dead would not only begin with one’s own family members, for the healing of our memories, but they ought not to exclude anyone whom we believe to be alive, in faith, in Christ Jesus. Thus, there will be a Parastas on Friday evenings (Feb. 13, Mar. 6, 13, 20, and May 29) and a Di vine Liturgy on the following Saturday mornings (Feb. 14, Mar. 7, 14, 21, and May 30). The collection of lists of names along with the customary donations for this year’s Len ten Prayers, continues from now throughout all of Lent. Please make sure that you remove and use your beige tan colored, dated “January 25”, envelope marked “Sorokousty” ASAP, to include your list of names of your loved ones for the All Soul’s Parastas. You will find this envelope in your packets between the enve lopes for the Fourth Sunday Collection for January 25 and the Regular Weekly Sundar Collection for February 1.
MARCH 7, 2009 – CATECHIST DAY OF PRAYER AND REFLECTION “The Old Testament: Foreshadowing Christ” will be presented by: Father Deacon Daniel Forsythe, on March 7, 2009, the Second All Souls Saturday, from 10:00 a.m. to 3:00 p.m. at The Byzantine Catholic Seminary of Saints Cyril & Methodius, Pittsburgh.
MARCH 1, 2009 GENERATIONS OF FAITH AT STS. PETER AND PAUL IN AMBRIDGE Everyone is cordially invited to attend a very special event in honor of the holy apostle Paul during this Pauline Year of Celebration. On Sunday, March 1, 2009, Sts Peter and Paul Ukrainian Catholic Church, 404 Sixth Street, Ambridge, PA., 15003, 724 266 2262, will hold a special “Generations of Faith” session on the topic of St. Paul. The program will begin at 12 Noon with lunch and conclude at approximately 3:00 pm. Attendees will learn about the story of St. Paul, the man, his messages, and his role in our Faith. Since this parish has been designated as a Pilgrimage Site by Bi shop Robert, they are extending an invitation to all members of the local Ukrainian
33 Catholic parishes to attend and participate in this special progam. Fr. Mike Polosky writes, “…this is a tremendous ooportunity to see Generations of Faith in ac tion…I hope you are able to attend. The program has been truly beneficial experience for the parishioners of Saints Peter and Paul. Please be sure to RSVP by February 24 th … Please feel free to call if you have any questions.”
MARCH 8, 2009 GENERATIONS OF FAITH, AT OUR OWN PARISH On Sunday, October 7, 2007, our Parish held its first session within the Genera tions of Faith Program. The general reaction was, “I thought I already knew what I needed to know, but here I learned so much more about our Church Year and our 12 Major Feastdays.” Most recently on October 5, 2008 our parish had a Generations of Faith Session on the Meaning of Advent / St. Philip’s Fast. We look forward to hav ing our next session on the Meaning of the Great Fast/Lent, esp. an explanantion of the reason why the Divine Liturgy of Presanctified Gifts is the ancient and normative Lenten Service of our Church which we should all be attending (the Holy Fathers (Popes) of Rome keep reminding us, since 1964 until today, that our authentic Byzantine Tradition does not use the Stations of the Cross, but rather the Divine Liturgy of Presanctified Gifts). Originally, this GOF session was going to be held on March 1, but because that is the Sunday of Orthodoxy which involves St Basil’s Div. Liturgy and the Procession with Icons afterwards, we will be moving this GOF session to March 8, 2009. Following the example given by Monsignor George Appleyard and his volunteers at Holy Trinity in Carnegie, each GOF session will begin prior to and include the regular Sunday Divine Liturgy which is at 10:00 am, and will then continue with a meal and closing events. On March 8, catechists, students and volunteers are asked to gather at about 8:45 am. We will begin with a short children’s ac tivity and short adult activity at 9:00 9:45 am. The session will move to the worship space in our church building and the Divine Liturgy will begin with a procession and introduction at 9:45am. A common meal will follow after the Divine Liturgy, as well as the conclusion of the session afterwards . Our Pa rish will provide the food, the setting & the information, activities, & some special gifts for you to take home, as well. More info will follow, as it becomes available. Don’t miss it!!! OUR PARISH strongly encourages ALL MEMBERS OF OUR PARISH FAMILY OF ALL WALKS OF LIFE , and anyone else who is interested from outside of our parish family, to take part in these two events. They will be a time for learning, and a time for sharing. Please bring your family and friends (even if they no longer go to our church) as well as your memories. Also, not just those in our E.C.F. program, but all families, especially those with children and grandchildren, are encouraged to attend each of our special parish events of our parish’s liturgical and community life. We look forward to seeing all of you.
34 In the meantime, Sr. Ann Laszok, OSBM, has invited us to please check out their new GOF for Byzantine Churche s website at www.gofbyzantine.org . She writes, “It's still in the state of construction but I would be happy to hear your comments and suggestions.”
MARCH 22 29, 2009 – LENTEN MISSIONS Our Lenten Missionary will be Fr. Hieromonk Taras (Terry) Kraychuk, a former Hell’s Angel, who became a Ukrainian Catholic Monk. The EWTN Series “The Journey Home”, hosted by Marcus Grodi had Fr. Terry as a guest on his show on May 17, 2004, which was called “Revert from the Secular World”. As was done last year, we will again share our Lenten Missions with St. George’s (Northside) and St John’s (McKees Rocks), with Sts. Peter & Paul (Aliquippa) also joining us. Fr. Terry will be in the Pittsburgh area from March 22 30, 2009. He will be at our parish on March 22, 23 and 24. More details to follow.
APRIL 18: 4TH ANNUAL GATHERING OF CATHOLIC MEN PALUMBO CENTER This Year's Speakers include Bishop Zubik, Father Scott Seethaler, Larry Richert, Father Phillip Chavez, Chuck Neff, Monsignor Ed Burns and Mike Clark. For More de tails visit www.cmfpitt.org
April 19, 2009 TENTATIVE DATE FOR PARISH Easter Breakfast Our Paschal Sviachene (Easter Breakfast) is scheduled for April 19.
APRIL 25, 2009 SIXTH ANNUAL DAY OF REFLECTION FOR WOMEN Will beheld from 9:00 a.m. to 2:30 p.m. at the Byzantine Catholic Cathedral of Saint John the Baptist, in Munhall, PA.
May 1 3, 2009 NEW WEEKEND FOR PITTSBURGH FOLK FESTIVAL The 53 rd Annual Pittsburgh Folk Festival will be held at the David L. Lawrence Convention Center on May 1, 2, 3, 2009. This is a weekend long mul ticultural celebration of more than 30 nationalities featuring traditional ethnic enter tainment, food and refreshments. Shop in the international bazaar, learn a dance, see traditional crafts or visit the cultural exhibits to learn more about a country and its people. There is something for everyone to enjoy.
SATURDAY, MAY 2, 2009 ATTENTION: PARENTS AND GRANDPARENTS Inspired by the spiritual biography of Saint Nonna in the August 5, 2007 church bulletin, a number of men and women have created a special prayer group for satisfy ing the need to intercede in prayer for the welfare of our children and grandchildren. Whenever he can, Father Ivan facilitates this prayer gathering for us. Currently we
35 use the Akathist Hymn to the Mother of God in her miraculous icon, known as Vospita nie – Воспитание – Vikokhuvatel’ka Ditey – Викохувателька Дітей – Nurturer of Children (venerated on March 5) and then add spontaneous prayers, if necessary. If you are interested, then please call Irene Borodycia at 412 881 4635. For the time be ing, it has been decided that we will meet IN THE CHAPEL on the first Saturday of each month, at 10:00 am. The schedule of Lenten and Paschal worship services on Saturdays makes it necessary that the next meeting will be on Saturday, May 2.
MAY 17, 2009 TENTATIVE DATE FOR FIRST HOLY CONFESSION First Holy Confession of our ECF children is tentatively scheduled for May 17, be cause of the Pittsburgh Folk Festival being held on 1 3 May.
MAY 29 & 30, 2009 OVERNIGHT CATHOLIC MEN'S LEADERS CONFERENCE GILMARY CENTER Whether you are a leader in your parish, in the marketplace, or in your commu nity, join Bishop Zubik, Father Jim Farnan and other gifted teachers at this overnight conference geared toward leadership and personal vocation. For more information vis it www.cmfpitt.org . Space is limited and they expect a sellout. Register early.
May 31, 2009 TENTATIVE DATE(S) FOR OUR PARISH PICNIC Pentecost Sunday is the traditional church day for “memorial services” at our parish cemetery. A number of years ago, the Church Auxiliary asked, and Father Ivan Chirovsky agreed, prudish attitudes about portable toilets notwithstanding, that as an aid to foster community life and most especially for the sake of those who need to eat in order to take their medications and avoid diabetic attacks in the hot sun, that a parish picnic should be held afterwards. This year it would occur on May 31. For the last two years, we have had to move the picnic part to our church hall, due to very bad weather. Some persons have proposed to Father Ivan that since the traditional Ukrainian Army day for “memorial services” in Ukraine is the Feast of the Protection of the Mother of God on October 1, that maybe we should have a second picnic scheduled for the first Sunday in October. What do you think? Would you also like to have other picnic days during the summer months? Have a new idea? Let the Church Auxiliary know your thoughts, by calling Margie Klimko: 412 431 0430.
MEMORIAL FLOWERS If you would like to provide flowers in memory of a loved one, in thanksgiving for blessings, or to celebrate an occasion, please call Margie Klimko: 412 431 0430 .
PAINLESS FUNDRAISING FOR OUR CHURCH BY AUXILIARY As you purchase food, you can save money and help your church at the same time.
36 GFS Marketplace is a store that offers a variety of food, cleaning products, paper items, etc. at prices comparable to the discount warehouses except there is no membership fee and our church gets a rebate on the items that you purchase. There are flyers in the back of the church that describe the program. Also on this flyer is an application for a free membership card and a coupon for $10.00 off a $50.00 purchase. The closest GFS Marketplace store is on Route 51. There is also a store across from Costco’s in Robinson and another in Monroeville. CHURCH AUXILIARY’s SARRIS “Candy Sales” The Church Auxiliary is once again selling Sarris chocolate covered pretzels and a variety of chocolate bars (including dark chocolate, plain milk chocolate, chocolate with almonds, crispies, peanut butter and caramel) for only $1.00 each. Normally sales are on Thursdays and Sundays after the Divine Liturgies. If you attend Saturday evening services, please see Margie Klimko or Diane Vargo if you wish to buy some of this delicious candy at a bargain price.
PYROHI SALES Pyrohy MAKING is held on Thursdays of each week. Spare time on your hands? We need dough makers and especially MEN to help. The gross income for last Thursday was $ 1,611.00. ( For those who might be confused the word “gross” means BEFORE paying the bills for repairs, food and other supplies). We thank all of our wonderful and hard working volunteers. May you keep up the great work and may God richly reward all of you. Please help to get the word out that to place an order for pyrohi, our customers need to please call 412 481 5022 either Tuesdays (8:00 AM – 12:00 NOON) or Wednesdays (10:00 AM – 12:00 NOON). Sales and pick up on Thurs days are 10:00 AM – 3:00 PM.
JANUARY 6, 2009 ANNUAL CEMETERY MAINTENANCE ENVELOPE Reminders to those parishioners who have a cemetery plot at our St. John the Baptist Ukrainian Catholic Cemetery: since 2003, the annual Cemetery Maintenance Fee is $ 20.00 per year. Before 2003, it was less. If you are in arears & are not sure of what you should pay, please phone the office, Mondays and Fridays between 9:00am and 1:00pm and we will be more than happy to help you. Also, if you gave only 2.00 or 5.00 in the January 7, 2007 or January 6, 2008 envelopes, then please be advised that you need to bring it up to 20.00 for each of those two years ASAP. Thank you. If you were simply making a free will offering for our cemetery then a hearty “God bless” for that also. The annual 2009 Cemetery Maintenance Fee is marked in your new 2009 envelopes as being due on January 4, 2009. Please indicate the “lot name” on the outside of the envelope if it differs from your last name.
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PARISHIONERS’ PRAYER LIST Our parish’s listing for people IN NEED OF OUR PRAYERS has been updated recently. This would include those who might be suffering from some illness, or who might simply for whatever reasons be unable to attend church services. This may be because they are caregivers at home, or may themselves have some temporary minor illness, or they may be shut ins at home, or in hospitals and nurs ing homes due to age or infirmity. The names reported to us were: Stephen Bara net, Anna Belz, Ahafia Berketa, Nancy Borodycia, Elsie Damas, James & Rose De Palma, Harry Drevna, John Dukryn, Fran Gable, Katherine Gradnik, Steven and Frances Hladonik, Vera Holubiak, Helen Hoskowicz, Maria Jacyszyn, Sister Andrew Kallok, Thomas and MaryAnn Kasofsky, Helen Kostishack, Julia Kostiuk, Maria Mu drick, Aloisia Mural, Chrystyna Olijnyk, Helen Pergzola, Walter Popatak, Catherine Popiel, Joseph & Ruth Postol, Maria Pyptyk, Carol Ann Sulick, Anna Szmul, Helen Sywyj, Frances Trageser, Marie Turek, Olga Walko, Olga Walsko, Wasyl (Bill) Wa nat, Anastasia Wolos, Mary Witkowsky, Julia Woytowich, Joseph & Julia Wuschu nowski and Alberta Yanief. In the future, we would like to print these names in our church bulletin on a regular basis so that everyone may have a chance to keep these people and their families in their prayers. Please submit the information to Cathy Sawchak as soon as it becomes available.
UKRAINIAN COMMUNITY RADIO PROGRAM Serving the Ukrainian Community in the tri state area since July 15, 1950, un der the direction of Michael Komichak. One may listen to this program on Sun days 1:00 2:00 pm on WPIT 730 AM . For those who have a computer and an Internet connection, you may now listen to the Ukrainian Radio Program at home at your own convenience. Go to: http://www.wpitam.com/. The program is presented in Ukrainian and English and features music, news, commentaries, social announcements, anniversaries, commercials and obituaries. Its primary objective is to maintain the Ukrainian identity of its listeners through music, language and tradi tions. You can write to the radio program at P.O. Box 52, Pittsburgh, PA., 15230, or call: 412 937 1500. Or you can send an E mail to: [email protected] .
UKRAINIAN CATHOLIC RADIO PROGRAM “Christ Among Us” During his pastoral visits to the shut ins, Very Rev. Msgr. Mitrat Michael Polo way, pastor of St. John Ukrainian Catholic Church on the Southside of Pittsburgh, was always overwhelmed by the response from his parishioners who could not at tend Divine Services at the parish church due to their illness. There were always
38 many faithful parishioners who were residents of nursing homes and assisted living facilities. In order to respond to their spiritual needs Msgr. Michael Poloway founded the Radio Program “Christ Among Us”, which would be a Sunday radio broadcast for the elderly, homebound and shut ins of the tri state area. The re sponse was overwhelming. Now the shut ins were able to tune in to listen to the Divine Word of Our Lord Jesus Christ and to sing our beautiful liturgical hymns. A great help in organizing this program was Mr. Michael Komichak, Director of the Ukrainian Radio Program, who with his professional experience was able to assist Msgr. Michael Poloway in getting the program on air. On Sunday, October 7, 1973, “Christ Among Us” began its mission to the faithful on WPIT AM 730. For 31 years until his retirement in the year 2004, Msgr. Michael Poloway faithfully hosted this program which brought so much joy into the lives of God’s people. The faithful of various ecclesiastical jurisdictions in the tri state area continue to tune in each Sunday at 2:00 p.m. on radio station WPIT, AM 730 , to listen to this pro gram. For those who have a computer and an Internet connection, you may now listen to “Christ Among Us” at home at your own convenience. Go to: http://www.wpitam.com/. The program is presented in Ukrainian and English and features liturgical hymns, Gospel reading, homilies and announcements of church events. Today the program is brought to our listeners by the Central Deanery (pro topresbyterate) of the Ukrainian Catholic Eparchy of St. Josaphat and the modera tor is Fr. Valerian M. Michlik. You can write to the radio program at “Christ Among Us”, St. George’s Ukrainian Catholic Church, 3455 California Avenue, Pittsburgh, PA., 15212, 412 766 8801, or send an E mail to [email protected] .
BYZANTINE CATHOLIC RADIO PROGRAM One may listen to this program on Relevant Radio WZUM 1590 AM on Fridays at 10:30 am and on Sundays at 12:00 pm (noon) . For those who have a computer and Internet connection, you may now listen to the Byzantine Catholic Radio Program “Light of the East” at home at your own convenience. Go to: http://www.byzantinecatholic.com/radio.htm .
DIOCESAN DEACON TRAINING PROGRAM Bishop Robert is considering reactivating the deacon training program. A final decision will be made when we see how many men are genuinely interested in enrolling in the program. If we have sufficient men to warrant it, the program could reopen in September. The requirements for application are: applicants must be men 25 years of age if single, or 35 if married; baptized or formally received into the Catholic Church, be a practicing Catholic in good standing, be a citizen of the United States and in good health. Married applicants must have been legally and
39 canonically married for at least five years and have the expressed consent of their wives. Deacons, married or single, cannot (re) marry after ordination and so appli cants must agree to accept the Catholic discipline regarding Holy Orders and Mar riage. If you have an interest in becoming a parochial deacon, please contact the director of the program, Monsignor George Appleyard, 730 Washington Avenue; Carnegie, PA. 15106 4109, or at [email protected] .
REGARDING FINANCIAL STATEMENTS FOR 2008 The transfer of information from envelopes into a ledger for the calendar year of 2008 was maintained by the volunteer work and dedication of Rose Breen, for which we are very grateful. If you would like to have a statement, you may now ask our parish secretary, Cathy Sawchak, to send you one. Your patience is greatly appreciated.
CANDLE SPONSORS If you would like to sponsor a candle in front of the copy of the miraculous Pochayiv Mother of God Icon or in front of the Icon of the Cross of Our Lord, or four lamps at the iconostas icons, or seven lamps in the seven branched candlestick at our Altar (Holy Table), for whatever intention you desire, at $5.00 per week, please contact Cathy, our parish secretary. (NO SPONSORS THIS WEEK)
UPPER CHURCH HALL FUND All donations collected in this fund will be used to update the upper church hall with modern media equip ment. It has now been suggested to Fr. Ivan that our parish honor Fr. Deacon Michael’s memory by giving the hall a proper name, for example, “St Michael the Archangel’s Hall”, instead of just referring to it as “the upper church hall.” One might very well add that the two longest serving pastors of our parish were also named “Michael”: +Fr. Michael Kindey (1931 1955) and Fr. Michael Poloway (1966 2004). By naming it “St. Michael’s Hall” we would, of course, be honoring all of them. (No donors this week) NOTE: FUNDS DONATED TO THE UPPER CHURCH HALL FUND WILL NOT BE USED FOR expenses having to do with any other Fund
MEMORIAL FUND All donations collected in this fund will be used to purchase new Liturgical items, including the new set of sanctuary furnishings (holy table, offertory table, servers table, tetrapod, gospel stand, epistle stand, cross and ripidia stand, missal stand), which were delivered two months ahead of schedule in September), nece ssary for worship services to occur in a more dignified manner. Our previous Holy Table was not made ac cording to proper church rules and was actually not even a real table but three types of wood “structures” wrapped around a somewhat “table looking” bottom, meanwhile the other furnishings were of a differing style and color. The new furnishings are canonically correct and of a matching style and color. It has been over three years, that we began to acquire new sets of burgundy (Penitential Lenten) and white (Pascha) vest ments for priest, deacon and altar servers, as well as green (Palm Sunday, Pentecost, June and July & certain “venerable” saints like Theodosius, Antony, Sabbas and Apostles’ Fast) for altar servers. We also received a set of gold (Ordinary Sundays and Major Feast Days) and dark blue vestments (Feast of the Mother of God in August, & certain Polyeleos rank saints: Nicholas, Elijah, John Chrysostom, etc.), as well as, just a few weeks
40 ago, a set of vestments for priests for Sundays of penitential seasons (Lent, Advent, etc). Last year we received donations for a new Gospel book and a new Chalice, Diskos, Star, Spoon and Lance. The Epistle Book is still on order. Eventually, we will be needing a set of light blue vestments for general Feasts of Mother of God. In the meantime, as we use what we have for the greater glory of God, please remember that we are far from paying them off. Your generosity, as always, will be greatly appreciated.
IN MEMORY OF PAUL KOSTEK: $10.00 – Sophie Reft and Family NOTE: FUNDS DONATED TO THE MEMORIAL FUND WILL NOT BE USED FOR expenses having to do with any other Fund.
ROOF & POINTING REPAIR FUND Parishioners are advised that major holes and leaks in the roof of our church have been repaired. In late summer of 2008, we had to repair the roof of the building located at 95 South 7th Street (credit union building), at a cost of $ 23,514.00. We are continuing to collect funds for a new church roof; we have received two bids: cheapest new church roof would be circa $ 250,000, guaranteed not to leak for about five years and the most expensive church roof, circa $ 650,000, would have a fifty to one hundred year guar antee. If any parishioners would like for someone they know and trust to make a bid for a new church roof, they are always welcome to speak with Father to arrange for this. In any case, we are still far away from making any final decisions about a new church roof. Meanwhile, parishioners should be ad vised that Monsignor Michael Poloway invested much of our parish’s money in STOCKS and that the expert advice is that this is no time to sell stocks at all. Those stocks have lost a lot of money FACE VALUE. The only smart thing to do is to sit on those stocks until the market turns in the future. Only the dividends can be used as cash. Monsignor also placed lesser sums of money into savings accounts. These would be used for pur chasing a new church roof only if there was danger of imminent collapsing. Otherwise, we are saving these funds in order to safeguard our parish’s ability to use savings dividends to pay salaries & other major repair bills in the future. (No donors this week) NOTE: FUNDS DONATED TO THE ROOF FUND WILL NOT BE USED FOR expenses having to do with any other Fund . * * * * * THE SUMMARY OF SUNDAY COLLECTIONS For February 7 th & 8 th , 2009
NON ENVELOPE WEEKLY SUND AY OFFERINGS 80.00 ENVELOPE WEEKLY SUND AY OFFERINGS 1,174 .00 MONTHLY FUND FOR REPAIRS, IMPROVEMENTS & 82.00 REDEVELOPMENT (1 st Sunday of every month) MONTHLY MEMBERSHIP DUES (2 nd Sunday of each month) 629 .00 MONTHLY UTILITIES & INSURANCE (3 rd Sunday of each month) 49 .00 MONTHLY DIOCESAN COLLECTION (4 th Sunday of each month) 30 .00 ROOF FUND (Anonymous donor, see above) .00 UPPER CHURCH HALL FUN D (see above) .00 CHAPEL DONATION (listed in February 15, 2009 church bulletin) 2,000.00
41 MEMORIAL FUND (see above) 40.00 CANDLE SPONSORS (see above) 10.00 WEEKLY CANDLES 133.30 POSTAGE FOR BULLETIN MAILINGS 10.00 CEMETERY MAINTENANCE 180.00 1/1/09 INITIAL OFFERING 25.00 1/6/09 – FEAST OF THEOPHANY OF OUR LORD 2.00 1/25/09 – LENTEN PRAYERS FOR D EPARTED: SOROKOUSTY 165 .00 2/1/09 – FLOWERS FOR THE LORD’S GRAVE 185.00 2/2/09 – FEAST OF ENCOUNTER (MEETING ) OF OUR LORD 24 .00 TOTAL $4,818.30
THE SUMMARY OF SUNDAY COLLECTIONS For February 14 th & 15 th , 2009
NON ENVELOPE WEEKLY SUND AY OFFERINGS 36 .00 ENVELOPE WEEKLY SUND AY OFFERINGS 1,1 40 .00 MONTHLY FUND FOR REPAIRS, IMPROVEMENTS & 23 .00 REDEVELOPMENT (1 st Sunday of every month) MONTHLY MEMBERS HIP DUES (2 nd Sunday of each month) 108 .00 MONTHLY UTILITIES & INSURANCE (3 rd Sunday of each month) 449.00 MONTHLY DIOCESAN COLLECTION (4 th Sunday of each month) 28 .00 ROOF FUND (Anonymous donor, see above) .00 UPPER CHURCH HALL FUND (see above) .00 WEEKLY CANDLES 100.25 CEMETERY MAINTENANCE 20 .00 1/1/09 INITIAL OFFERING 15.00 1/1/09 – FEASTS OF CIRCUMCISION & ST. BASIL THE GREAT 4.00 1/6/09 – FEAST OF THEOPHANY OF OUR LORD 4.00 1/25/09 – LENTEN PRAYERS FOR D EPARTED: S OROKOUSTY 10 .00 2/1/09 – FLOWERS FOR THE LORD’S GRAVE 16 .00 2/2/09 – FEAST OF ENCOUNTER (MEETING) OF OUR LORD 9.00 TOTAL $1 ,962 .25
42
Advancing into the Great Fast-Lent
Why is this upcoming season called the “Great Fast-Lent?” In the Eastern Church this season is called “GREAT” Forty days’ Fast (Lent) to distinguish it from the other three penitential seasons: the Fast of the Nativity in November and December (Pilipeevka-Advent), the Fast of the Theotokos-Mother of God in August (Spaseevka) and the Fast of the Apostles in June (Petreevka).
It is called “Great” because it is more intense than the other three penitential seasons. For Christians, the Great Fast is a season to be taken very seriously. The time of repentance should affect all aspects of our life: our diet, our prayer life, our daily schedule, our daily attitude. The changes in these aspects of our life are then demonstrated visibly by the way we pray, fast and do good works.
Regardless of how strictly we choose to fast, every Christian’s eating habits should be remarkably different during this season. The message is to simplify our life-style, to get away from being creatures of habit, always “giving in” to our cravings, to consider those in our midst who have no choice, but who need to fast on a constant basis due to illness, poverty, etc.
Our Holy Church challenges us to be more than “Sunday Catholics”: to turn to prayer - hence the many opportunities offered to us during the Lenten season: Lenten Matins, Parastas, the Eucharist received at the Holy and Divine Presanctified Liturgy, the different Akathist Hymns (Theotokos, Passion of Christ or to the Holy Cross) and the Moleben to the Cross.
Here is another tip your priests would like to offer to all our faithful during this Lenten season and that is to find a spiritually edifying book and undertake to read it during the Great Fast as a part of your Lenten struggle. Sometimes, we simply keep the Great Fast-Lent, if we do at all, by just adhering to the minimum of the fasting regulations. This year go beyond your comfort zone. Plan to attend more of the Lenten services that we celebrate in our parishes during this important season. Remember, if we just do the minimal requirements,… then we will most likely be left feeling under-nourished and not rejuventaed at the end of the forty days.
Spiritual reading, which is something that we should do at all times of the year, is particularly important during the period of the Great Fast and is something which can deepen and broaden our spiritual lives. The Catholic bookstores and the Byzantine Seminary Press here in Pittsburgh offer a variety of great books for this time of the year. As we prepare to enter the forty day journey of the Great Fast-Lent let us make use of this golden opportunity to enrich ourselves!
ST. JOHN THE BAPTIST CATECHISTS (2007 2008), Sundays – 9:00 am Irene Borodycia Maria Chirovsky Motria Hodowanec UKRAINIAN CATHOLIC CHURCH 109 S. 7 th STREET, LECTORS Irene Borodycia Robert Casey Stephanie Casey PITTSBURGH,PA. 15203 1028 David Drapala Kathleen Drapala Joanne Giancola Joan Hess Mary Ann Kasofsky Stephanie Vargo PASTORAL STAFF Fr. John (Ivan) Chirovsky, Pastor BAPTISMS Holy Mysteries (Sacraments) of Initiation are normally Fr. Canon Dr. John A. Ropke, Priest in Residence administered on the Sunday nearest to the 40th day after the birth of the child. Please notify the parish rectory as soon as you are Cathy Sawchak, parish secretary aware that you are expecting a child . Sister Ann from the Diocesan Pastoral Ministry Office will conduct special baptismal PASTOR’S ADVISORY COUNCIL preparation sessions. These two sessions are for all expectant Fr. John (Ivan) Chirovsky, Pastor parents, the Godparents and grand parents . Parents must be Fr. Canon Dr. John A. Ropke, Priest in Residence registered and active members of the parish. The two sessions will Irene Borodycia Michael Haritan help you prepare FOR BIRTH and baptism of your child. It is Improvements and Redevelopment normal that a saint’s name be chosen for the child. ELIGIBILITY FOR GODPARENT One sponsor must be a practicing Catholic, at Sub Committee of the PAC tend Liturgy regularly, receive the Sacraments and fulfill all obliga Geoffrey Giancola Yaroslaw Hodowanec tions and financial support to their parish, attested to by their pastor. Raymond Komichak Stephen Sawczak MARRIAGES Arrangements for the Holy Mystery of Crowning are to be made at least 9 to 6 months in advance of the date of marriage E MAIL ADDRESS : [email protected] by contacting the parish rectory. Restating the obvious, clearly and loudly: under normal conditions, future Couples are expected to be PARISH TELEPHONE NUMBERS active members of our parish for at least one year before the date of Church Office 412 431 2531 the marriage because the responsibility for marriage preparation Press NINE, to leave a message takes place at the parish level . It is also required that you attend the Press ZERO, to speak to an operator, or, PRE CANA PROGRAM offered by the Office of Religious Education if you have a rotary phone, stay on the line (ORE) for the Byzantine Catholic Archeparchy of Pittsburgh which Church Office Fax 412 431 2531 contributes towards the usual preparations that occur on the parish level. For the past ten years, the ORE has helped hundreds of Parish Hall & Pyrohi 412 481 5022 couples prepare for the Mystery of Marriage by sponsoring lessons Diocesan Pastoral Ministry Office 412 481 9778 that address topics pertinent to their future Catholic Christian marital lifestyle. Currently it involves two separate Saturdays per year, both DIVINE LITURGIES days beginning at 9:30 a.m. and ending at about 6:00 or 7:00 pm. Mondays (Outside of Lent): usually 7:00 PM The location for the Pre Cana Program is the Byzantine Catholic Ca Other Weekdays, except Saturdays thedral of St. John the Baptist, 210 Greentree Road, Munhall, PA (Outside of Lent): usually 7:15 AM 15120. To print a Pre Cana Program Registration Form, Please go to Saturdays (Anticipated) : 5:00 PM http://www.archeparchy.org/pdfs/preCanaRegForm2009.pdf . You Sundays (Pentecost to Labor Day): 9:30 AM may also call the Office of Religious Education at 412 322 8773 for Sundays (Otherwise): 10:00 AM more information. Currently, the dates for 2009 are Part I on 2009 Holy Day of Obligation: February 28 & Part II on 2009 March 28 . Topics covered are: East Evening before 7:00 PM ern Spirituality & Traditions, Marriage Roles Today, Natural Family Morning of 9:30 AM Planning, Worship in the Byzantine Church, Finances and The Theolo gy of Crowning, Communication, etc. They average 10 15 couples HOLY MYSTERY OF CONFESSION and there is usually a different speaker for each topic. Registration Saturdays: 4:00 PM and by request for both lessons $175.00 paid by the couple. Our Parish is billed Lenten Weekdays: before or after services another $175.00 afterwards. Marriages at St John’s Parish will not be celebrated until all the normal spiritual requirements have been met MINISTRY TO SICK AND SHUT INS to the Church’s satisfaction. So, do not order church halls or send Fr. Canon Dr. John A. Ropke (412) 432 7174 out your invitations until you are absolutely sure of having done Sr. Olga Faryna, OSBM (724) 266 5578 so !!! In fact, if the couple continues to choose to ignore the usual spiritual preparations after being warned about this, then Father SPIR. DIR. OF CHURCH STUDY GROUP Pastor reserves the right to cancel the service even as late as 24 & JESUS FILES: Fr. John (Ivan) Chirovsky hours before the wedding.
CANTOR/CHOIR DIRECTOR Stephen H. Zinski CREMATION Burial is the preferred and traditional Christian fune
ral practice. Although highly discouraged, cremation is permitted for YOUTH MINISTRY Diane Vargo economic reasons, esp. if it is NOT done for anti Christian reasons. CHURCH AUXILIARY & BEAUTY OF HOUSE OF The cremation should occur after the funeral services are held in OUR LORD Margie Klimko Church, since the presence of ashes in church is strongly discour aged. The ashes are to be buried, with the pastor, or a delegated priest or deacon, performing the usual rite of interment.