Sunday of the Samaritan Woman

SUNDAY OF THE SAMARITAN WOMAN

Icon of the Samaritan Woman 2 Vol. 60, No. 18 MAY 3, 2015 AD

5th SUNDAY OF PASCHA: POST-FEAST OF MID-PENTECOST and SUNDAY [OF CONVERSION and HEALING] OF THE SAMARITAN WOMAN Tone 4. MATINS Gospel # 7: John 20:1-10. ON THE FIFTH SUNDAY OF PASCHA, all Byzantine Churches remember the conversion & healing of the Holy Martyr Photina (Sveetliana) who was the Samaritan Woman, with whom the Savior conversed at Jacob's Well (John. 4:5-42). With her we also remember her sons Victor (named Photinus) and Joses; and her sisters Anatola, Phota, Photis, Paraskeva, Kyriake; Nero's daughter Domnina; and the holy Martyr Sebastian." Because it is May 3rd, we also celebrate today, the repose of our Ven. Fr. Theodosius, “Ihumen” (abbot) of the Monastery of the Caves at Kyiv and Organizer of the “Cenoe- bitic” (Common) Life in Rus’-Ukraine (1074) We transfer to the Sunday evening Compline or omit the memory of the other saints of May 3: Holy Martyrs Timothy, the reader, and Maura, his wife (286- 305); Veneration of the icon of the Most-Holy Theotokos, known as "Svenska," in the Kyiv Caves Monastery. For the liturgical propers at today’s Divine Liturgy, please use the blue Anthology: pages: 535-540, combining with pp. 833-834. The Paschal Troparion and its ending (page 509) is used for concluding all services throughout the Week.

4:00-4:30 PM – SAT., MAY 2 Fr. Ivan will be available for Holy Mystery of Confession for those who wish to make use of it. Of course, one may confess in the presence of any other Catholic priest, as well; and, if anyone should be in need of an additional time slot, all you have to do is ask any priest.

5:00 PM – VESPERS w/DIV. LIT. (all English, recited) SAT., MAY 2 God’s Blessing on all parishioners (Fr. Ivan) Fr. Ivan Chirovsky

З огляду на Маратон цього ранку, дороги біля церкви будуть закриті отже 3-го травня, 2015, не матимемо недільних богослужінь

Due to Dick’s Sporting Goods Pittsburgh Marathon, there will NO Sunday Divine Worship Services on May 3, 2015.

WEEKDAY SERVICES AND EVENTS LITURGICAL CUSTOM: Starting with the Feast of Pascha, and continuing until Pentecost Sunday (even on weekdays), we do not normally kneel or prostrate during liturgical prayers in church, or even at home. Kneeling is a sign of penance and contrition – but the joy of Pascha is so much greater, that we are to stand in celebration of it. Obviously, a repenting person may kneel if necessary, but they should do so in a way that does not disturb or scandalize anyone else. 3 MONDAY OF MID-PENTECOST – BR. (SILVER-WHITE) VESTMENTS MAY 4 Holy Martyr Pelagia of Tarsus in Asia Minor (3rd century). No Divine Liturgy This Morning

TUESDAY OF MID-PENTECOST – BR. (SILVER-WHITE) VESTMENTS MAY 5 Holy & Glorious Martyr Irene (321-23); Our Ven. Fr. Nicephoras, Ihumen (Abbot) of the Monastery at Medicius; veneration of the Theotokos in her miraculous icon popularly called “Inexhaustible Cup” (a copy of which we have upon the analohion as you walk into the church; an akathist hymn in English is available for this icon, please ask Father Ivan if you wish to have a copy of it). Pyrohy orders are taken today. No Divine Liturgy in the morning.

7:00 PM Study Group on the Divine Liturgy (and Mass), at the home of Andrew and Maureen McCauley, 412-952-4416.

LEAVE-TAKING OF MID-PENTECOST – BR. (SILVER-WHITE) VEST. MAY 6 Acts of penance are encouraged on Wednesdays; although in some other Byzantine Churches all Wednesdays of Pascha are Fast-free. We omit the office for the saints of the day: Holy, Just and Long-suffering Job (+1350 BC); holy martyr Varus, or Barbarus, formerly a thief in Thessaly; Our ven. Fr. Job (1651), Ihumen (Abbot) & miracleworker in Pochaiv, Ukraine. Pyrohy orders are taken today. 9:00 AM 40th Day for Anastasia Szagala (Russell Szagala) Fr. Ivan

THURS. OF SAMARITAN WOMAN – BRIGHT (SILVER-WHITE) VEST. MAY 7 Commemoration of the Appearance of the Sign of the Precious Cross over Jerusalem at the Third Hour of the Day during the Reign of Constantine (351); Holy Martyr Aca- cius (286-305) the centurion. No Divine Liturgy This Morning - Pyrohy MAKING AND SALES today

7:00 PM - The 15th Annual SS. Cyril and Methodius Lecture will take place at Saint John Byzantine Catholic Cathedral, 210 Greentree Road in Munhall, PA. Dr. Scott Hahn will be the guest speaker on the topic of “THE “OUR FATHER” AS A SYNTHESIS OF THE PATTERN OF SCRIPTURE”.

FRIDAY OF SAMARITAN WOMAN- BRIGHT (SILVER-WHITE) VEST. MAY 8 Acts of penance are obligatory on Fridays; although in some other Byzantine Churches all Fridays of Pascha are Fast-free. Holy, Glorious and Most-Praiseworthy Apostle and Evangelist John the Theologian; Our Ven. Fr. Arsenius the Great (408-450); Our ven. Fr. Arsenius, worker at the Kyiv Caves Monastery. No Divine Liturgy This Morning SATUR. OF SAMARITAN WOMAN – BRIGHT (SILVER-WHITE) VEST. MAY 9 Transfer of the Relics (1087) of Our Holy Father Nicholas the Wonderworker from Myra to Bari; Holy Prophet Isaiah (8th c. BC); Holy Martyr Christopher (249-51); Transfer of the relics of the holy child martyr Gabriel. No Divine Liturgy This Morning 10:00 AM to 3:00PM - St. Vladimir’s Ukrainian Orthodox Church invites everyone to come to their annual SPRING food festival. 4 6th SUNDAY OF PASCHA: SUNDAY OF [HEALING OF] THE MAN BORN BLIND and THE HOLY APOSTLE SIMON THE ZEALOT (MAY 10) Tone 5. MATINS Gospel: John 21:15-25 for St Simon, or for Sunday: # 8: John 20:11-18. ON THE SIXTH SUNDAY OF PASCHA, the Byzantine Churches remember the healing of the Man-Born-Blind. After the Midfeast (John 7:14), the Lord Jesus Christ came to the Temple again and taught the people who came to Him (John 8:2). After leaving the Temple, He opened the eyes of a man "who was blind from his birth” (John 9:1). The miracle described in that days’ Gospel (John 9:1-38) is even more remarkable than it might seem at first. St Basil the Great and other Fathers tell us that this was not just a case of giving sight to a blind man born with eyes that did not function, but to someone who had no eyes at all! The second Hymn of Light-Exapostilarion-Svitylen for this Sunday says, "Along the way, our Savior found a man who lacked both sight and eyes…." The Gospel says, "Since the world began, it was not heard that any man opened the eyes of one who was born blind" (John 9:32). There are examples in the Old (Tobit 2:17) and New (Mark 8:22-26) Testaments of blind people receiving sight, but this is something completely unprecedented. The Savior placed clay in the man's empty sockets and told him to wash in the pool of Siloam. When he obeyed these in- structions, the eyes of clay became living eyes ! In his MENAION, St Demetrius Tup- talo of Rostov calls the blind man “St. Celidonius” (whose hagiography is then given along with that of St Lazarus in the Synaxis of the 70 Apostles, on January 4). Be- cause it is May 10th, we also celebrate today, the Holy Apostle Simon the Zealot. We transfer to the Sunday evening Compline or omit the memory of the other saints of May 10: Our ven. Fr. Simon, bishop of Suzdal and Vladimir, miracleworker of the Kyiv Caves Monastery; Blessed Thais (Taisia) of Egypt, not to be confused with our ven. Mother Thais (Taisia) the Penitent of Egypt (4th century) whose memory is honored on October 8. Veneration of the icon of the Most Holy Theotokos known as "Kyivo-Brats’ka," because it appeared miraculously in 1654 in Vyshhorod in Kyiv and then was transferred in 1662 to the Podol section to the “Brats’ky (Brotherhood)” Monastery. The original icon has not been preserved. The copy was painted from it "measure for measure," and is at present located in the Kyiv monastery of the Protection of the Mother of God. This icon is venerated on September 6, May 10, June 2 and on the Saturday of the Fifth Week of the Great Fast (Lent). For the liturgical propers at today’s Divine Liturgy, please use the blue Anthology: pages: 540-544, combining with pp. 836-837; The Paschal Troparion and its ending (page 509) is used for concluding all services throughout the Week.

At all three liturgies: Petitions for Mothers, due to Mother’s Day, and for Mar- ried Couples at the Augmented Litany and Blessing of Married Couples after the Amvon Prayer, because of the Sunday on, or near, the Feast of Saint John the Theologian: May 8 На всіх літургіях: Окремі Прохання за Матерів (з огляду на День Матері) та Повінчаних Супруг на Потрійній Єктенії, та Благословення Повінчаних Супруг після Заамвонної Молитви (з огляду на найближчу неділю біля празника св. Івана Богослова, що 8 травня). 5 SATURDAY, MAY 9 4:00-4:30 PM –Fr. Ivan will be available for Holy Mystery of Confession for those who wish to make use of it. Of course, one may confess in the presence of any other Catholic priest, as well; and, if anyone should be in need of an additional time slot, all you have to do is ask any priest

5:00 PM – VESPERS w/DIV. LIT. (all English, recited or sung) Living and departed Mothers including +Iwanna Chirovsky (Oksana Kuzmak) Fr. Ivan Chirovsky

SUNDAY, MAY 10 There will be no 7:45 am MATINAL LITURGY

9:00 AM - DIVINE LITURGY (English, Ukrainian & O. C. Slavonic; choir) Living and departed Mothers including +Tatyana Halena Jula (38th Birthday remembrance) Fr. Ivan Chirovsky

11:30 AM – DIVINE LITURGY (all English; congregational) Living and departed Mothers as well as God’s Blessings on all Parishioners (Fr. Ivan) Fr. Ivan Chirovsky

ЗМІННІ ЧАСТИНИ НА ЛІТУРГІЯХ дня 2015 – 05 – 03

ЧИТАННЯ ІЗ СВЯТОГО ПИСЬМА: нa Господський Празник П’ЯТОЇ НЕДІЛІ ПАСХИ, так званої: НЕДІЛІ про Навернення й Зцілення ЖІНКИ САМАРЯНКИ, котра пізніше стала відомою як свята мучениця Світляна (Фотіня), котре випадає підчас ПОПРАЗДЕНСТВА ПЕРЕПОЛОВИНЕННЯ, й на 3-го травня, СВ. ТЕОДОСІЯ:

На Вечірній Літургії, в 5-ту Неділю Пасхи: коли головний священослужитель цього бажає, беремо читання, Або Три (а, б, в), що знаходяться у Минеї на 3 травня, св. Теодосієві, або Три (А, Б, В), що знаходяться у мосулському синаксарійоні, або Два (1 й 2), що пов’язані тематично із Євангелієм: Іван 4:5-42.

(а) КНИГИ МУДРОСТИ ЦАРЯ СОЛОМОНА ЧИТАННЯ (LXX: Мудрість 5:15-6:3а). (б) КНИГИ МУДРОСТИ ЦАРЯ СОЛОМОНА ЧИТАННЯ (LXX: Мудрість 3:1-9). (в) КНИГИ МУДРОСТИ ЦАРЯ СОЛОМОНА ЧИТАННЯ (LXX: Мудрість 4:7-15). або (А) ДРУГОЇ КНИГИ МОЙСЕЯ ЧИТАННЯ (LXX: Вихід 18:1-10); (Б) КНИГИ МУДРОСТИ царя Соломона ЧИТАННЯ (LXX: 7:1-11); (В) КНИГИ ПРOРОКА АВАКУМА ЧИТАННЯ (LXX: 3:1-13) або (1) ПЕРШОЇ КНИГИ МОЙСЕЯ ЧИТАННЯ (LXX: Буття 24:1-4, 9-51). (2) КНИГИ ПРOРОКА ЄЗИКИЇЛА ЧИТАННЯ (LXX: 47:1-9). ************************************************************* (3а) На Утренній Літургії, Сьоме Утренне Євангеліє: ВІД ІВАНА СВЯТОГО ЄВАНГЕЛІЯ (БЛАГОВІСТУВАННЯ) ЧИТАННЯ: У той час, першого дня тижня, Марія Магдалина прийшла до гробу вранці, як ще не розвиднілось; аж ось бачить, що камінь від- кочено від гробу. Отож побігла вона і прийшла до Симона Петра й до іншого учня, якого Ісус 6 любив, і каже їм: « Взяли Господа з гробу, і не знаємо, де його поклали. » Пішов Петро й той інший учень, і приходять до гробу. Бігли вони обидва разом, та той інший учень біг швидше за Петра, тому й прибув до гробу перший. Нахилившися, він бачить — лежить плащаниця; однак він не ввійшов. Приходить тоді слідом за ним Симон-Петро і, ввійшовши до гробу, ба- чить, що лежить плащаниця і хустка, що була на голові в нього; лежала ж вона не з плащаницею, а згорнена збоку, на іншому місці. Тоді ввійшов і той інший учень, який перший був прийшов до гробу, і побачив, і увірував. Вони бо не знали ще Писання, що він мав воскреснути з мертвих. Тоді учні вернулися знову до себе додому. (20:1-10). (3b) На Утренній Літургії, Читання із Синаксарія, українського перекладу ще немає, дивись там, де англійське, стор. 19-21. *********************************************************** На Божественній Літургії, подаємо лише те, що бракує в Антології, на стор. 388-460. По Благословенне царство: Люди: Амінь. Священик: Христос воскрес із мертвих, смертю смерть подолав, і тим, що в гробах, життя дарував. Тричі, на переміну з людьми.

На Першому Антифоні: після 1891 за галицьким звичаєм Псалом 65 (66) - Воскресний: стор. 394, 396, але звичайно у всіх інших церквах Візантійського обряду це мало би бути, навіть й в неділю, Псалом 91 (92): стор. 394, 396. 1

На Третьому Антифоні: Псалом 94 (95) - Воскресний: стор. 400, 402.

Tропарі, Кондаки (й Богородичний) оспівують тему дня. з Квітної Тріоді й місячної Минеї: Тропар Воскресний, глас 4: Світлую воскресення проповідь * від ангела взнавши, Господні учениці, * і прадідне осудження відкинувши, * апостолам, хвалячися, мовили: * Повалилася смерть, воскрес Христос Бог, ** даруючи світові велику милість. Тропар переполовення, глас 8: В переполовення празника спраглу душу мою благочестя напій водами, * до всіх бо, Спасе, закликав Ти: * Спраглий нехай гряде до Мене і нехай п’є. ** Джерело життя нашого, Христе Боже, слава Тобі. Тропар св. Теодосієві, глас 8: Піднісся Ти до чеснот, змолоду полюбивши монаше життя, * бажане сміливо осягнув, вселився Ти в печеру * і, прикрасивши життя Твоє постом і світлістю, * в молитвах, як безплотний, пробував Ти, * в руській землі, як світле світило, засіяв Ти, отче Теодосію. ** Моли Христа Бога, щоб спаслися душі наші. Кондак неділі про самарянку, глас 8: З вірою прийшовши на кладязь, * самарянка виділа Тебе, премудрости воду, * якої напившись обильно, * царство вишнє унаслідувала повік ** приснославна. глас 3: Слава Отцю, і Сину, і Святому Духові. Кондак св. Теодосієві, глас 3: Звізду руську – блаженного Теодосія днесь вшануймо, * що від сходу возсіяла і на захід прийшла, * бо всю цю країну чудесами й чеснотами, ** а всіх нас діянням і благодаттю монашого уставу збагатила. глас 4: і нині, і повсякчас, * і на віки віків. Амінь. Кондак переполовення, глас 4: В переполовення законного празника, всіх Творче і Владико, * до предстоящих глаголив Ти, Христе Боже: * Прийдіть і зачерпніть воду безсмертя. * Тому до Тебе припадаємо і вірно кличемо: * Щедроти Твої даруй нам, ** бо Ти є джерело життя нашого.

1 У статі під заголовком, “Літургійна ідентичність УГКЦ як Locus Theologicus: кілька богословсько- пастирських пропозицій”, о. Д-р Петро Ґаладза пояснює чому в Галичині повстала ця розбіжність. Дивись також нижче на примітку число 3, сторінка 19-20. 7 Щоб приготовитися на читання із Апостола, співаємо: Прокімен й Стих Воскресний, глас 3: стор. 466 Прокімен св., глас 7: Чесна перед Господом смерть преподобних Його (Пс. 115,6).

On page 410 of the “Blue Book”, this Reading is taken: АПОСТОЛ ПРАЗНИКА, ТОБТО НЕДІЛІ ПРО САМАРЯНКУ - (Апостол, Рим – 1991, стор. 49, зачало 28, 11: 19-26, 29-30) Й АПОСТОЛ 3 ТРАВНЯ, СВ. ТЕОДОСІЄВІ: (Апостол, Рим – 1991, стор. 439-440, зачало 334, до Євреїв 13:7-16). ДІЯНЬ СВЯТИХ АПОСТОЛІВ ЧИТАННЯ: В тих днях апостоли, що були розсипалися через гоніння з приводу Стефана, дійшли аж до Фінікії, Кіпру та Антіохії, нікому не проповідуючи слова, крім юдеїв. Були ж між: ними деякі з Кіпру та з Киринеї, які прийшли в Антіохію та промовляли й до “греків” (тобто поган), “бла- говістячи” (євангелизуючи) їм Господа Ісуса. Рука Господня була з ними, і велике число було тих, що увірували й навернулись до Господа. Чутка про це дійшла до вух Церкви, що в Єрусалимі, і вони вислали Варнаву в Антіохію. Коли він прийшов і побачив “благодать” (ласку) Божу, зрадів і підбадьорив усіх триматися Господа рішучим серцем, бо він був чоловік добрий, повний Духа Святого та віри. І пристало багато людей до Господа. Тоді він вирушив у Тарс розшукати Савла і, знайшовши його, привів в Антіохію. Вони збирались цілий рік у Церкві і навчали силу людей. Вперше в Антіохії називали учнів християнами. Тоді учні, хто скільки міг, постановили послати братам, що жили в Юдеї, допомогу; що й зробили, пославши її презвітерам через руки Варнави й Савла. Браття! Пам'ятайте про наставників ваших, які звіщали вам слово Боже, і, дивлячись, на кінець їхнього життя, наслідуйте їхню віру. Ісус Христос учора і сьогодні — той самий і повіки. Не піддавайтеся різним чужим наукам; воно бо добре укріпити серце “благодаттю” (ласкою), а не стравами, які не принесли ніякої користи тим, що ними займалися. У нас є жертовник, з якого не мають права їсти ті, що служать при наметі. Бо м'ясо тих звірят, яких кров архиєрєй заносить у святиню за гріхи, спалюється за табором. Тому й Ісус, щоб освятити народ своєю кров'ю, страждав поза містом. Тож виходьмо до нього за табір, несучи його наругу, бо ми не маємо тут постійного міста, але майбутнього шукаємо. Тому, отже, через нього приносімо завжди Богові жертву хваління, тобто плід уст, які “ісповідують” (визнають з радісною вдячністю) його ім'я. Не забувайте добродійства взаємної допомоги, такі бо жертви є милі Богові.

Щоб приготовитися на слухання Святого Євангелія, співаємо “Алилуя” на глас 4 хоча “Алилуя” можна співати на іншу мелодію. 1-і Стихи на “Алилуя”, неділі за гласом 4-им: стор. 468. 2-і Стих на “Алилуя”, святому: Блажен муж, що боїться Господа, заповіді його дуже любі йому. Сильне на землі буде сім’я його (Пс. 111,1-2). On page 412 of the “Blue Book”, this Reading is taken: Читання “Євангелії” (БЛАГОВІСТУВАННЯ) ПРАЗНИКА, ТОБТО НЕДІЛІ ПРО САМАРЯНКУ: (Святе Євангеліє, Рим – 1990, стор. 440-444, зачало 12, Іван 4:5-42) Й НА 3 ТРАВНЯ, СВ. ТЕОДОСІЄВІ: (Святе Євангеліє, Рим – 1990, стор. 59- 60, зачало 43, Матей 11:27-30) ВІД ІВАНА СВЯТОГО ЄВАНГЕЛІЄ ЧИТАННЯ: В той час, Ісус прибув до одного міста в Самарії, яке називається Сихар, близько поля, яке дав був Яків своєму синові Йосифові (біля 1800 років до Христа). Була ж там криниця Якова. Ісус, утомившись з дороги, сів біля криниці. Було ж близько шостої [біблійної] години, (тобто полудня). Аж ось надходить жінка з Самарії води набрати. Ісус каже до неї: Дай мені напитися. Учні ж його пішли були до міста купити харчів. Каже до нього жінка самарянка: Ти — юдей, і просиш, в мене, жінки самарянки? Бо Юдеї не пристають із самарянами. Ісус у відповідь сказав до неї: Якби ти знала дар божий і хто той, що тобі каже: Дай мені напитися — ти попросила б у нього, і він дав би тобі води живої. Мовить до нього жінка: І зачерпнути не маєш чим, пане, і криниця глибока: звідкіль, отже, у тебе вода жива? Хіба ти більший від батька нашого Якова, шр дав нам цю криницю, і сам пив з неї, і сини його, і худоба його? Ісус 8 у відповідь сказав їй: Кожен хто п'є цю воду, знову захоче пити. Той же, хто питиме воду, якої я дам йому, не матиме спраги повіки. Вода бо, що я дам йому, стане в ньому джерелом води, яка тече в життя вічне. Каже до нього жінка: Дай мені, пане, тієї води, щоб я не мала більше спраги і не приходила сюди черпати. Він каже до неї: Іди, поклич твого чоловіка і вернися сюди. Озвалася жінка і каже: Нема в мене чоловіка. Ісус відповів їй: Добре ти ска- зала: Нема в мене чоловіка. П'ятьох бо мала ти чоловіків, і той, що тепер у тебе, не чоловік тобі. Правду ти сказала. Жінка до нього каже: Бачу, пане, що ти пророк. Батьки наші на цій горі поклонялися, ви ж говорите, що в Єрусалимі місце, де треба поклонятися. Ісус каже до неї: Повір мені, жінко: надходить час, коли ні на цій горі, ні в Єрусалимі, не будете поклонятись Отцеві. Ви поклоняєтесь тому, чого не знаєте: ми ж покланяємось тому, що знаємо, бо від юдеїв приходить спасіння. Але надходить час, — ба, вже й тепер він, — що справжні поклонники Отцеві кланятимуться в дусі і правді. І таких поклонників Отець собі шукає. Бог є дух: і ті, що йому покланяються, повинні в дусі і правді покланятися. Жінка до нього каже: Знаю, що має прийти Месія, тобто Христос-Помазаник, і як прийде, все звістить нам. Каже їй Ісус: Це я, що розмовляю з тобою. Тут надійшли його учні, і дивувалися, що він розмовляє з жінкою. Однак, ні один не спитав: Чого хочеш від неї? — або: Чому розмовляєш з нею? Жінка покинула свій глечик, побігла в місто і каже людям: Ходіть, подивіться на чоловіка, який сказав мені все, що я робила. Чи не Христос він? І вийшли з міста і пішли до нього. Учні тим часом стали просити його, кажучи: їж учителю. Він сказав їм: Я маю їсти їжу, якої ви не знаєте. Учні заговорили один до одного: Чи не приніс хто йому їсти? Каже до них Ісус: їжа моя — чинити волю того, хто послав мене, і завершити його діло. Хіба ви не кажете: Ще чотири місяці, і жнива настануть? А я кажу вам: підведіть очі ваші і гляньте на ниви — вони вже для жнив спілі. Хто жне, бере свою нагороду і збирає плоди для життя вічного, щоб сіяч із женцем раділи укупі. В цьому справджується прислів'я: Хто інший сіє, а хто інший жне. Я послав вас жати те, коло чого ви не трудилися. Інші трудилися, ви ж у їхню працю вступили. Численні самаряни з того міста увірували в нього через слово жінки, що посвідчила: Він сказав мені все, що я робила. І коли прийшли до нього самаряни, просили, щоб лишитися в них, і він лишився там два дні. Та й багато інших увірували через його слово. І вони сказали жінці: Тепер уже віруємо не через твоє слово, але тому, що самі чули, і знаємо, що він справді Спаситель світу, Христос. Каже Господь учням своїм: « Все передане мені моїм Отцем, і ніхто не знає Сина, крім Отця, і Отця ніхто не знає, крім Сина, та кому Син схоче відкрити. Прийдіть до мене, всі втомлені й обтяжені, і я облегшу вас. Візьміть моє ярмо на себе й навчіться від мене, бо я лагідний і сумирний серцем, і найдете полегшу душам вашим. Ярмо бо моє любе й тягар мій легкий. »

ON PAGE 414, THE FOLLOWING MAY BE INSERTED: PETITIONS FOR THE MONTH OF MAY 2015, FROM UNIVERSAL and EVANGELIZATION PRAYER INTENTIONS ENTRUSTED BY POPE FRANCIS TO APOSTLESHIP OF PRAYER Диякон: Ще мóлимось: Загальний намір: Опіка над терплячими. щоб відкидаючи культуру байдужности, опікуватися терплячими, особливо недужими і бідними; тa… Намір Євангелізації: Готовість до місії. щоб посередництво Пресвятої Богородиці допомогло християнам в секуляризованих середовищах, бути готовими звіщати Тебе, Христе, … мóлимось Тобі, Господи, вислухай й помилуй. AND TWO PETITIONS DUE TO THE CURRENT CIRCUMSTANCES IN UKRAINE: FROM HIS GRACE BISHOP JOHN BURA: SEE BELOW FOR ENGLISH: Ще молимося, Милосердний Христе Чоловіколюбче, зглянься на народ України і почуй наші щирі молитви, бо Ти сказав: “Що би ви не просили в молитві, вірте, що отримаєте”. Даруй своє благословення народу України в його пошуку миру та єдності; зміцненні суверенітету й здійсненні добрих намірів з шукання та розпізнання шляхів будівництва свобідної та процвітаючої держави; збережи 9 людей своїх до кінця їхніх днів в добробуті та здоров’ї, молимося, Господи, вислухай й помилуй. Ще молимося, Добрий і милосердний Господи, просимо Тебе вислухай наші молитви за Україну та її людей. Зішли свого Святого Духа на український народ, щоб Твоє божественне провидіння наділило його стійкою любов’ю, згуртованістю, взаємоповагою й зрозумінням, щоб в єдності він домігся спільних цілей та ідеалів. Нехай ці зусилля досягнуть успіху, подолають всі перешкоди на славу Твою, молимося Тобі, Господи, вислухай нас й помилуй.

ON PAGE 436, Замість « Достойно »: Ірмос Переполовинення глас 8: Чуже матерям дівство * і чудне дівам дітородження. * На Тобі, Богородице, обоє довершилося. * Тому Тебе ми, всі племена землі, ** безустанно величаємо.

ON PAGE 446, Причасний Стих на “Алилуя”: заради ПАСХИ Тіло Христове прийміть. * джерела безсмертного споживіть. Причасний Стих на “Алилуя”: заради неділі: Хваліте Господа з небес, * хваліте Його в вишніх. (Пс. 148,1) Причасний Стих на “Алилуя”: заради 3-го травня: В пам’ять вічну буде праведник, злих слухів не убоїться. (Пс. 111,6-7) Алилуя, Алилуя, Алилуя. В разі потреби можна співати решта стихів псалмів, які слідують тут: Псалом 148-мий, (In English in Anthology on pages 1080-1081) Хваліте Йогó, всі Ангели Йогó, * хваліте Йогó, всі Си́ли Йогó. Хваліте Йогó, сóнце й місяцю; * хваліте Йогó, всі зóрі і світло. Хваліте Йогó, небесá небéс і водá пóнад ви́ссю небéс: хай восхвáлять Ім’я́ Госпóднє, бо Він сказáв – і вони́ ви́никли, * Він повелів – і були́ ствóрені. Поставив їх повік і повік-віку, * повеління віддáв – і не минéться. Псалом 33-тий (In English in Anthology on page 1081) Благословлю́ Го́спода на вся́кий час, * завжди́ хвала́ Його́ в уста́х моїх. У Го́споді похва́литься душа́ моя́, * неха́й почу́ють ла́гідні і возвеселя́ться. Возвели́чте Го́спода зо мно́ю * і вознесімо Ім’я́ Його́ вку́пі. Я шука́в Го́спода, і Він ви́слухав мене́, * і від усіх скорбо́т моїх ізба́вив мене́. Приступіть до Ньо́го і просвітіться, * і ли́ця ва́ші не постида́ються. Отсе́й убо́гий візва́в, і Госпо́дь ви́слухав його́, * і від усіх скорбо́т його́ спас його́. Ополчи́ться Ангел Госпо́день навкру́г тих, що боя́ться Його́, * і ізба́вить їх. Вкусіте і ви́діте, що благи́й Госпо́дь; * блаже́н муж, що упова́є на Ньо́го. Бійтеся Го́спода, всі святії Його́, * бо нема́ недоста́тку в тих, що боя́ться Його́. Бага́ті збідніли і зголодніли, * а тим, що шука́ють Го́спода, не забра́кне нія́кого добра́.

ON PAGE 456: За-Амвонна Молитва ПРАЗНИКА ПЕРЕПОЛОВИНЕННЯ Й НЕДІЛІ ПРО САМАРЯНКУ: ENGLISH (SEE ANTHOLOGY, PG. 533-534, 539-540) (оригінальні молитви написані англійською мовою о. архипресвітером Д-ром Давидом Петрашем, переклад на українську мову о. Івана Чировського):

Владико, Господи Ісусе Христе, Боже наш, Ти сподобив ради нашого спасіння прийняти тіло від Святої Діви, лежати безмовним в яслах, і прийняти хрещення на покаяння від Івана, хоча у Тебе не було потреби на очищення. В день переполовинення празника П'ятиде- сятниці, Ти зайшов у храм і навчав народ, який дивувався: "Як ця людина отримала освіту [ щодо Священного Писання ], коли у нього не було вчителя?" Вони не знали, що Ти є 10 Премудрість Отця і Творець всього “ сущого ” (існуючого). Тим-то, Чоловіколюбче, вчини й нас, грішних і недостойних рабів Твоїх, гідними поклонятися і прославляти Тебе, і радісно при- чащатися Твого пречистого Тіла і чесної Крови. Дай щоб ми, ставши бездоганними і неосудними, сподобилися стати по Твоїй правиці на Твоєму славному другому пришестю. Дай силу і мир нашому уряду, і тим, хто в ньому служить. Надай нашому єпископові довге життя. Рятуй наших братів і сестер, які знаходяться в полоні, тому що вірують у Тебе. Потішай тих, хто страждає або знаходиться в переслідуванні, чи в будь-яких скрутних умовах. Упокой наших братів і сестер в Христі уснулих. Присутніх держи в мирі та відкритості “серця й розуму” (духа й душі), визволяючи нас від рабства та панування видимих і невидимих ворогів. ... Так, Господи Ісусе Христе, Боже наш, Ти єси Джерело Життя і Податель Світла. Той, хто чує й вислуховує Твої слова та вірить в Отця, який послав Тебе, “має життя вічне, і на суд не приходить, бо від смерти перейшов у життя.” Ти явив таїнство хрещення Твоїм святим апостолам, посилаючи їх на жнива віри. Таким чином, Ти виконав обіцянку дану Тобою самарянці: "Той же, хто питиме воду, якої я дам йому, не матиме спраги повіки. Вода бо, що я дам йому, стане в ньому джерелом води, яка тече в життя вічне." Tи явив нам таємницю, а саме, в чому ж полягає суть поклоніння Богові в Дусі та Істині, стаючи – засобом дорогоцінних дарів Твого найсвятійшого Тіла і Крові – ближчим і доступнішим для нас, ніж Ти був для на- роду, того ж дня коли ти відвідував околицю Сихар. Всіх нас, що вкусили і виділи цю Твою доброту, сподоби завжди бути послушними Твоїм словам, як такі, що покликані сповіщати їх усім, хто жадає скуштувати із живої води віри. Бо Тобі належить усяка слава, разом із Твоїм безначальним Отцем, і + всесвятим, благим і животворчим Твоїм Духом, нині і повсякчас і на віки віків. Амінь.

ON FEBRUARY 6, 2015, HIS EMINENCE METROPOLITAN STEFAN (SOROKA), ARCHBISHOP OF PHILADELPHIA REQUESTED THAT ALL OUR PARISHES IN THE USA RECITE THIS PRAYER AFTER EACH LITURGICAL WORSHIP SERVICE. Молитва за спокій в Україні Отче Небесний, Твій Син учив нас [словами] : “ Блаженні миротворці, бо вони синами Божими назвуться ”. [А відтак, учив нас ділами, коли вознісся на хрест волею своєю, щоб ми пізнали у хресті - у свідоцтві терпіння, наше знамено непоборної перемоги й наш посібник у боротьбі за мир й правду. ] У цей час ми гаряче молимося, щоб Твій Дух Святий надихав людей в Україні ставати миротворцями. Щоб вони шукали примирення і діалогу, та припинилися гостра конфронтація та убивства. Щоб на цій багатостраждальній землі запанував мир в народі, відродилися людські права, принципи демократїі та релігійної свободи. Боже, Отче наш, молимо Тебе: заспокой страждання, зціли поранених і прийми душі полеглих у Твоєму Царстві Небесному. Пресвята Мати Божа, накрий своїм благословенним та захисним покровом всю Україну. І нехай кожний з нас живе так, щоб наші життя були знаряддями Твого Миру. [Бо Ти єси Бог милости, і щедрот, і чоловіколюбія, і Тобі славу возсилаємо з єдинородним Твоїм Сином і пресвятим, і благим, і животворящим твоїм Духом, нині і повсякчас, і на віки віків.] Амінь. ПРИМІТКА аж до віддання Пасхи. ON PAGE 450: Замість “Благословен, хто йде в ім’я Господнє”, співаємо: “Христос воскрес:” один раз, цілий тропар. ON PAGE 452: Замість “Ми виділи світло істинне”, співаємо: “Христос воскрес:” один раз, цілий тропар. ON PAGE 452/454: Замість “Амінь. Нехай сповняться,” співаємо: “Амінь.” й “Христос воскрес:” тричі. ON PAGE 456/458: Замість “Амінь. Будь ім’я Господнє” співаємо: “Амінь.” й “Христос воскрес:” тричі. ON PAGE 458: Коли священик заспіває: “Слава Тобі, Христе Боже,” вірні співають: “Христос воскрес із мертвих, смертю смерть подолав, і тим, що в гробах, життя дарував. Господи, помилуй (3). Благослови.” ON PAGE 460: 11 Після останнього « Амінь » на кінець: аж до віддання Пасхи, співаємо: Клир: Христос воскрес із мертвих, смертю смерть подолав, * і тим, що в гробах життя дарував. Вірні: Христос воскрес із мертвих, смертю смерть подолав, * і тим, що в гробах життя дарував. Клир: Христос воскрес із мертвих, смертю смерть подолав. Вірні: I тим, що в гробах життя дарував. Клир: I тим, що в гробах життя дарував. Вірні: І нам дарував життя вічне, покланяємося його триденному воскресенню. Ukrainian text in transliteration: Khrystos voskres iz mertvykh, smertyu smert podolav, * і tym, shcho v hrobakh zhyttia daruvav. I nam daruvav zhyttia vichne, pokloniayemosya Yoho trydennomu voskresennyu. Church Slavonic text in transliteration: Khrystos voskrese iz mertvykh, smertiyu smert poprav, * і sushchym vo hrobikh zhyvot darovav. I nam darova zhyvot vichnyi, poklaniayemsya Yeho trydnevnomu voskreseniyu.

ON JUNE 17, 2014, HIS BEATITUDE SVIATOSLAV, PATRIARCH OF KYIV-HALYCH AND ALL RUS’-UKRAINE, ACT- ING ON BEHALF OF THE SYNOD OF BISHOPS OF THE UGCC REQUESTED THAT EACH DIVINE LITURGY END WITH LYSENKO’S HYMN “БОЖЕ, ВЕЛИКИЙ, ЄДИНИЙ-BOZHE VELYKYJ YEDYNYJ”

ONE OF THE FIRST THINGS THAT FATHER PASTOR DID UPON ARRIVING AT ST JOHN’S IN SEPTEMBER OF 2005 WAS TO PRINT A UKRAINIAN-ENGLISH VERSION OF THE PREPARATION PRAYERS BEFORE COMMUNION (ENGLISH IN ANTHOLOGY ON PAGES 29-44) AND THE THANKSGIVING PRAYERS AFTER COMMUNION (ENGLISH IN ANTHOLOGY ON PAGES 324-326) AND PLACE THEM INTO THE PEWS. IN VARI- OUS HOMILIES, IT WAS BROUGHT TO OUR ATTENTION THAT WE ARE ALL SUPPOSED TO REFLECT UPON AND LEARN THE DISCIPLINE OF USING PRE COMMUNION AND POST COMMUNION PRAYERS, AS A RESULT OF THE “YEAR OF THE EUCHARIST” (OCT 2004 TO OCT 2005) WITH THE SPECIFIC MANDATE FROM ST. JOHN PAUL THE GREAT, POPE OF ROME, THAT THIS REFLECTION LEAD TO PRACTICAL RESULTS OF “PROVIDING THE NECESSARY STRENGTH TO CARRY OUT THE "CHARGE" GIVEN AT THE END OF EACH MASS TO SPREAD THE GOSPEL.” THE BYZANTINE CUSTOM OF HAVING A DESIGNATED READER CHANT THESE PRAYERS OUT LOUD (OR ONE OF THE HOURS BEFORE A LITURGY, SEE ANTHOLOGY PG. 11 AND 54), BEFORE AND AFTER THE DIVINE LITURGY, WHILE NOT A UNIVERSAL OR OBLIGATORY PRACTICE, REMAINS A MINISTRY OF SERVICE TO THE FAITHFUL, WHICH THE PARTICIPANTS OF THE DIVINE LITURGIES OF 5 PM ON SATURDAY AND 11:30 AM ON SUNDAY HAVE GLADLY PUT INTO PRACTICE; THE CANTORS AT THOSE TWO LITURGIES, RESPONDING TO THE PASTOR’S INVITATION, HAVE CALLED FORTH AND EMPOWERED READERS TO THIS TASK, WHO THEN TAKE TURNS SHARING THIS LABOR OF LOVE AMONG THEMSELVES.

PROPERS (changeable parts) AT THE LITURGICAL WORSHIP SERVICES FOR 2015 – 05 – 03

SCRIPTURE READINGS, ETC. FOR A FEAST OF OUR LORD: THE FIFTH SUNDAY OF PASCHA, also called the “SUNDAY OF THE CONVERSION AND HEALING OF THE SAMARITAN WOMAN»; later she is known as the holy martyr Sveet- liana (Photini). THIS SUNDAY OCCURS DURING THE POST-FEAST OF MID-PENTECOST. IN 2015, MAY 3, THE MEMORY OF ST. THEODOSIUS, SOMEWHAT DISPLACES THE PROPERS FOR MID-PENTECOST.

ON SATURDAY EVENING: At a Divine Liturgy of St. John Chrysostom, with Vespers:

The priest vests in all of his vestments, serves the Proskomydia as usual and then the incensation (method 2) occurs in silence.

We begin on pg. 5 in the Vespers Booklet. The priest says, “Blessed be the kingdom…” instead of “Blessed be our God …” or “Glory be to the holy,…”

On p. 6, the priest sings “Christ is risen…” in its entirety and then the people, and then for the third time the priest sings: “Christ is risen from the dead, trampling death by death.” And the people then sing: “And to those in the tombs, giving life.” And we continue as usual. 12 The rest as indicated in the Vespers Booklet, pp. 5-8. We shorten Psalm 103 by going to pp. 13-16, and then pp. 19-26, as usual.

ON PG. 21, ONE OF THE FOLLOWING ALTERNATE PRAYERS OF THE INITIAL PSALMODY FROM SIGHS OF THE SPIRIT MAY BE USED ON THE SUNDAY OF THE HEALING AND CONVERSION OF THE SA- MARITAN WOMAN: (may also be used at the First and/or Third Antiphon of the Divine Liturgy) Eternal praise and thanksgiving to You, O God and Father of our Lord Jesus Christ, for this wondrous feast whereon You raised Him to the glory of new life at Your right! As we offer You our hymns and canticles in praise of His victory over death, we beseech You: Grant us the faith of the myrrhbearing women, but not their fright; the hope of the apostles, but not their fear; the straightforward attitude of Thomas, but not his hesitation; and the openness of the Samaritan woman, but not her weakness. At all times and in all things enable us to please You, so that Your mercy and compassion may rest on us in this world and in the next. For you deserve all glory, honor, and worship, together with Your only [-Begotten] Son, with Whom You are blest, together with Your + all-holy, good, and life-giving Spirit: now and ever, and unto ages of ages. O You whose mercy would remove all compulsion from our lives and robe us in the glory of true freedom, Who rekindle our faith with this yearly celebration of the resurrection of Your Son: Give light to our darkened minds, so that we may truly understand the waters in which we were cleansed, the Spirit by which we were reborn, and the blood that redeemed us. Make us who are assembled here before You this [evening, morning] into the heavenly kingdom, so that, day after day, we may celebrate the glorious victory of the paschal lamb. By the grace and mercy and love for us of Your only [-Begotten] Son, with Whom You are blest, together with Your + all-holy, good, and life-giving Spirit: now and ever, and unto ages of ages

ON PP. 25-26, ONE OF THE FOLLOWING. (may also be used at the First and/or Third Antiphon of the Divine Liturgy) Excerpt from ALTERNATE PRAYER OF THE FIRST ANTIPHON FOR PENTECOST adapted for use during the Feast of Mid-Pentecost, from Sighs of the Spirit: O Divine Trinity: As we celebrate this feast of [Mid-] Pentecost we beseech You to manifest Your power in our lives by the growth that always heralds Your presence. Undo and uproot all that is wrong with us. Refashion our minds and our hearts with Your wisdom and love, and enable us to labor unceasingly to banish all evil from our lives. By Your gentleness make our minds and hearts supple and pliant, open and responsive to You in every moment that confronts us, and perféct and enrich our lives moment by moment, that we may reach the glory of eternal life. For Yours it is to have mercy on us and save us, O God, and we give You glory, + Father, Son, and Holy Spirit, now and ever, and unto ages of ages. Excerpt from ALTERNATE PRAYER OF INCLINATION FOR PENTECOST adapted for use during the Feast of Mid-Pentecost, from Sighs of the Spirit: With a great awareness of our nothingness and the neediness that goes with it, O Father Almighty, we come before You for Your evening blessing. Look graciously on our frailty, and, in spite of it, [ grant us life in Your Son, whereby You ] fashion us into strong and worthy witnesses to Your all-holy Spirit, so that we may manifest His [ seven ] gifts 2 [ and nine fruits 3 ], to all the world. For You are indeed our God, and we give You glory, together with Your Co-eternal Son, and Your + all-holy, good and life-giving Spirit, now and ever, and unto ages of ages

On pg 27, intro verses to Psalm 140, Tone 2, and then pp. 36-37.

2 Isaiah 11:2-3 (LXX): (1) Fear of the Lord (a deep awe and reverence for God); (2) Piety (prompts us to do all things with devotion and respect for God); (3) Fortitude (the courage and strength to do God’s holy will, even in the face of persecution); (4) Knowledge (the gift of learning divine truth); (5) Understanding (a better and deeper awareness of the divine truths we have learned); (6) Counsel (to see what is pleasing to God and to give good advice, first in relation to self, then to others); and (7) Wisdom (this gift is especially evi- dent when all the other gifts of the Holy Spirit are present and working in harmony). The Divine Liturgy: An Anthology for Worship, (Ottawa: Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies, 2004), page 15. 3 Galatians 5:22-23: (1) Self-control; (2) Gentleness; (3) Faithfulness; (4) Goodness; (5) Kindness; (6) Patience; (7) Peace; (8) Joy; and (9) Charity (love). Ibid. 13 On pp. 38-40, the Liturgical Propers for the Lamp-lighting Psalms are, as follows:

In ancient times, the way to emphasize that something was important was to sing it two or three times. This also made sense when the choirs were divided up to sing in such a way that the Christ side of the Church sang the even numbered stikhera with the Doxastikheron, and the Theotokos side of the church sang the odd numbered stikhera with the Dogmatikon or Theotokion. In Tone FOUR, for the Resurrection, copied into the Flowery Triodion (i.e. Pente- costarion), from the Octoechos: 10. Lead my soul forth from prison * that I may give thanks to Your name. 10. We never cease to adore Your life-giving Cross, O Christ our God, * and we glorify Your Resurrection on the third day. * For You, almighty One, have thereby restored the corrupted nature of all * and reopened the way to heaven, ** since You alone are gracious and You love mankind. 9. The just shall gather around me * when You have been good to me. 9. O Saviour, You have absolved the penalty of disobedience, * committed through the tree of Eden, * by willingly being nailed to the tree of the Cross. * As almighty God, You descended into Hades * and broke asunder the bonds of Death. * We, therefore, venerate Your Resurrection from the dead * and joyfully cry out to You: ** almighty Lord, glory to You. 8. Out of the depths I cry to You, O Lord, * O Lord, hear my voice. 8. O Lord, You have battered down the gates of Hades, * and by Your death You have dissolved the realm of Death. * You have free mankind from corruption, ** bestowing life, incorruption, and Your great mercy upon the world ! In Tone ONE, from the Flowery Triodion (i.e. Pentecostarion), for the Sunday of the Healing of the Samaritan Woman 7. Let Your ears be attentive * to the voice of my prayer. 7. At the sixth hour, You came to the “well” (source), O “Fountain” (source) of Wonders, * to ensnare the fruit of Eve; * for at that very hour, * she had been driven from Paradise by the guile of the serpent. * When the Samaritan woman came to draw water, * You said to her, O Saviour: * “Give Me water to drink, and I will give you waters of eternal life.” * And the woman hastened to the city and proclaimed to the people: ** “Come and see Christ the Lord, the Saviour of our souls.” In Tone TWO, by Romanos, from the Flowery Triodion (i.e. Pentecostarion), for the Sunday of the Healing of the Samaritan Woman: 6. If You mark iniquities, Lord, who can stand? * But with You is forgiveness that You may be revered. 6. When the Lord came to the well of Jacob, * the Samaritan woman entreated Him, saying: * “Give me the water of faith, O Giver of life, * that I may obtain the waters of [the font of] baptism: joy and salvation.” ** O Lord, glory to You. 5. I have waited for You, as You have commanded; * my soul patiently relies on Your promise, for it has trusted in the Lord. 5. Truly, the Son, Word and God, co-eternal with the Father, * the “Fountain” (Source) of [healing] Wonders Himself, came to the “fountain” (source), * where a woman of Samaria came to draw water. * And when the Saviour saw her, He said to her: * “Give me water to drink and go and call your husband.” * But she addressed Him as man and not as God; * wishing to conceal the truth from Him, * she said: “I have no husband.” * And the “Master” (Teacher) replied: “You have said the truth, that you have no husband; * for, you have had five husbands, * and the one whom you now have is not your husband.” * Amazed by these words, she went to the town * and proclaimed to the crowds, saying: ** “Come and “behold” (see) Christ, Who grants the world great mercy.” In Tone FIVE, from the monthly Menaion, for May 3, St. Theodosius 4. From the morning watch until night * from the morning watch let Israel trust in the Lord. 4. O venerable father, God-bearing Theodosius! * You laboured greatly during this earthly life: * with hymns, fasting, and persistent prayer * you became a model for your disciples. * Today you celebrate with the bodiless ones the angels, * unceasingly glorifying Christ, the Word of God, the Redeemer, * Who died on the cross and delivered the human race from deceit. * Pray to Him, venerable father, ** that He grant peace and great mercy to the world. 14 3. For with the Lord there is mercy and with Him there is plentiful redemption; * and He shall redeem Israel from all its iniquities. 3. O venerable father, God-bearing Theodosius! * You laboured greatly during this earthly life: * with hymns, fasting, and persistent prayer * you became a model for your disciples. * Today you celebrate with the bodiless ones the angels, * unceasingly glorifying Christ, the Word of God, the Redeemer, * Who died on the cross and delivered the human race from deceit. * Pray to Him, venerable father, ** that He grant peace and great mercy to the world. 2. Praise the Lord, all the nations, * proclaim His glory, all you people. 2. O venerable father, God-bearing Theodosius! * You truly merited the divine life, * having obtained it through purity and fasting; * for while still alive you renounced everything, * and passed over to the true life. * You now are glorifying with the heavenly hosts Him, * Who mystically took flesh from the Virgin and overthrew Hades * and raised those who had fallen asleep from time beyond memory. * Intercede with Him, O venerable father, ** that He may grant peace and great mercy to the world ! 1. Strong is the love of the Lord for us, * eternally will His truth endure. 1. O venerable father, God-bearing Theodosius! * You found life because you loved purity, * and the grace of the Holy Spirit dwelled in within you, * like a most pure light shining upon you. * You now are unceasingly glorifying Christ, Who is one God in two natures, * Who suffered on the cross in the flesh, * but as God was incapable of suffering. * Pray to Him, O venerable father, ** that He may grant peace and great mercy to the world ! In Tone SIX, from the Flowery Triodion (i.e. Pentecostarion), for the Sunday of the Healing of the Samaritan Woman: + Glory be to the Father, and to the Son, * and to the Holy Spirit. Jesus “met” (found) the Samaritan woman at Jacob’s well. * The One who covers the earth with clouds asks water of her. * O, what a wonder! * The One who rides on the Cherubim converses with an adulterous woman. * The One who suspended the earth on the waters asks for water. * The One who caused the springs of water and their lakes to overflow seeks water. * He truly desires to save this woman from the snares of the Enemy 4 * and to fill her with living water * to extinguish the flames of her “passions” (foul desires); * for He alone is compassionate and the Lover of Mankind. For the Resurrection, the DOGMATIKON, 5 from the Octoechos, in the Tone of the Week: Now and ever, * and unto ages of ages. Amen. (Tone Four): O Mother of God ! Because of you, * David the Prophet became an ancestor of God; * he foretold and sang a joyous hymn of praise * and cried out to Him Who worked wonders in you: * “The Queen stood at Your right hand.” * God revealed you as a life-giving mother, * when He chose to be incarnate of you without a Father. * He renewed in man His image, * which the passions had corrupted. * He found the lost sheep in the mountains, * carried it on His shoulders, offered it to the Father, * gen'rously numbered it among the powers of heaven * and saved the whole world ** since He is Christ of great and rich mercy. Go back to pg. 40-44 of Vespers Booklet.

ON P. 40, ONE OF THE FOLLOWING ALTERNATE PRAYERS FOR THE HYMN OF LIGHT FROM SIGHS OF THE SPIRIT MAY BE USED ON THE SUNDAY OF THE HEALING AND CONVERSION OF THE SAMARI- TAN WOMAN: (may also be used at the First and/or Third Antiphon of the Divine Liturgy)

O God and Father of our Lord Jesus Christ! Receive us into Your presence this [evening, morning] as we gather to celebrate the glorious feast of [Mid-] Pentecost. In offering You this

4 Father Archimandrite Ephrem (Lash) translates this phrase as “he wishes truly to draw her who is hunted by the warlike foe”. 5 These English dogmatika are from Byzantine Daily Worship (Alleluia Press, 1969), which was set to the Galician Znamenny chant found in the L’viv Heirmolohion, by Archpriest Roman Galadza and published most recently in the third edition of Great Vespers with Propers for Saturday Evening (Sheptytsky Institute, 1999). The “stars” were inserted here by Steve Zinski as a convenience for those who would rather sing them instead in the usual Samohlasny melodies. 15 spiritual worship, we pray that You will flood our souls with Your divine light. During the days that follow, keep our attention forever focused on the mystery of this [coming] Feast [of Pentecost], so that, with clear minds and joyful hearts, we, also, may welcome Your Holy Spirit into our own unworthy lives, as the friends of Your [only-begotten] Son did in that upper room. For You are God, the Savior of our souls, and we give glory to You, + Father, Son, and Holy Spirit, now and ever, and unto ages of ages

O God and Father: Welcome us as we come before You once more to honor the resurrection of Your Christ. As anyone could see, strong and well-armed men kept guard over Him in the tomb, but who could foresee the terror that would be theirs on His account? This [evening, morning] as we welcome the Lord Jesus, Who is the radiance of Your divinity, we pray that by His light You will enable us to see things as they really are, not simply as they appear, so that always responsive to the mystery of life as You unfold it before us, we may one day sit face to face with Your Christ at the paschal banquet of the eternal kingdom. Through the grace and mercies of the same Lord Jesus Christ, with Whom You are blest, together with Your + all-holy, good, and life-giving Spirit: now and ever, and unto ages of ages.

When the memory of St. Theodosius (May 3) is being celebrated, then these three readings are normally not optional; given here in the order in which they appear in the Old Church Sla- vonic Menaion: (a) A READING FROM THE WISDOM OF KING SOLOMON (5:15-6:3a). (b) A READING FROM THE WISDOM OF KING SOLOMON (3:1-9). (c) A READING FROM THE WISDOM OF KING SOLOMON (4:7-15).

REGARDING OPTIONAL READINGS, choose either three ancient (A, B and C), or two contemporary (1 and 2):

The following optional THREE Readings are meant to open a fuller reading of the Old Testament for the Saturday evening Vigil. They are taken from the Syrian Catholic Synaxarion of Mossoul (researched by A. J. Vermeulen, "Pericopes bibliques des Églises de langue syriaque," L'Orient Syrien 12 (1967), 211-240, 371-388, 525-548) originally from the tradition of the Syro-Antiochean Church, which exhibits certain ancient features, and are recommended for use in the 2015 Typicon of Rev. Dr. David Petras SEOD. (A) A READING FROM THE SECOND BOOK OF MOSES (Exodus 18:1-10). (B) A READING FROM THE WISDOM OF KING SOLOMON (7:1-11). (C) A READING FROM THE BOOK OF THE PROPHET HABAKKUK (3:1-13).

The following optional TWO Readings are meant to open a fuller reading of the Old Tes- tament for the Saturday evening Vigil. They are a contemporary proposal by the Priest Theodore Pulcini, based on the Sunday Gospels (Old Testament Lectionary for Use in the Byzantine Tradi- tion at Great Vespers on Saturday Evening, 2005): In the Gospel reading of John 4:5-42, we witness how our Lord, God and Savior, Jesus Christ, heals and converts the Samaritan Woman at Jacob’s well. He describes the Holy Spirit as “living water” or “water of life”. In the first OT lesson, we read about Rebekah at Jacob’s well. In the second OT lesson, the Holy Spirit proclaims through the holy prophet Ezekiel about the “healing waters of the New Temple.”. (1) A READING FROM THE FIRST BOOK OF MOSES. Now Abraham was old, well advanced in years; and the LORD had blessed Abraham in all things. And Abraham said to his servant, the oldest of his house, who had charge of all that he had, "Put your hand under my thigh, and I will make you swear by the LORD, the God of heaven and of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell, but will go to my country and to my kindred, and take a wife for my son Isaac." ... Then the servant took ten of his master's camels and departed, taking all sorts of choice gifts from his master; and he arose, and went to Mesopota'mia, to the city of Nahor. And he made the camels kneel down outside the city by the well of water at the time of evening, the time when women go out to draw water. And he said, "O LORD, God of my master Abraham, grant me success today, I pray thee, and show steadfast love to my master Abraham. Behold, I 16 am standing by the spring of water, and the daughters of the men of the city are coming out to draw water. Let the maiden to whom I shall say, Tray letdown your jar that I may drink,' and who shall say, 'Drink, and I will water your camels' ~ let her be the one whom thou hast appointed for thy servant Isaac. By this I shall know that thou hast shown steadfast love to my master." Before he had done speaking, behold, Rebekah, who was born to Bethu'el the son of Milcah, the wife of Nahor, Abraham's brother, came out with her water jar upon her shoulder. The maiden was very fair to look upon, a virgin, whom no man had known. She went down to the spring, and filled her jar, and came up. Then the servant ran to meet her, and said, "Pray give me a little water to drink from your jar." She said, "Drink, my lord"; and she quickly let down her jar upon her hand, and gave him a drink. When she had finished giving him a drink, she said, "I will draw for your camels also, until they have done drinking." So she quickly emptied her jar into the trough and ran again to the well to draw, and she drew for all his camels. The man gazed at her in silence to learn whether the LORD had prospered his journey or not. When the camels had done drinking, the man took a gold ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels, and said, "Tell me whose daughter you are. Is there room in your father's house for us to lodge in?" She said to him, "I am the daughter of Bethu'el the son of Milcah, whom she bore to Nahor." She added, "We have both straw and provender enough, and room to lodge in." The man bowed his head and worshiped the LORD, and said, "Blessed be the LORD, the God of my master Abraham, who has not forsaken his steadfast love and his faithfulness toward my master. As for me, the LORD has led me in the way to the house of my master's kinsmen." Then the maiden ran and told her mother's household about these things. Rebekah had a brother whose name was Laban; and Laban ran out to the man, to the spring. When he saw the ring, and the bracelets on his sister's arms, and when he heard the words of Rebekah his sister, "Thus the man spoke to me," he went to the man; and behold, he was standing by the camels at the spring. He said, "Come in, O blessed of the LORD; why do you stand outside? For I have prepared the house and a place for the camels." So the man came into the house; and La- ban ungirded the camels, and gave him straw and provender for the camels, and water to wash his feet and the feet of the men who were with him. Then food was set before him to eat; but he said, "I will not eat until I have told my errand." He said, "Speak on." So he said, "I am Abra- ham's servant. The LORD has greatly blessed my master, and he has become great; he has given him flocks and herds, silver and gold, menservants and maidservants, camels and asses. And Sarah my master's wife bore a son to my master when she was old; and to him he has given all that he has. My master made me swear, saying, 'You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell; but you shall go to my father's house and to my kindred, and take a wife for my son.' I said to my master, 'Perhaps the woman will not follow me.' But he said to me, 'The LORD, before whom I walk, will send his angel with you and prosper your way; and you shall take a wife for my son from my kindred and from my father's house; then you will be free from my oath, when you come to my kindred; and if they will not give her to you, you will be free from my oath.' "I came today to the spring, and said, O LORD, the God of my master Abraham, if now thou wilt prosper the way which I go, behold, I am standing by the spring of water; let the young woman who comes out to draw, to whom I shall say, "Pray give me a little water from your jar to drink," and who will say to me, "Drink, and I will draw for your camels also," let her be the woman whom the LORD has appointed for my master's son.' Before I had done speaking in my heart, behold, Rebekah came out with her water jar on her shoulder; and she went down to the spring, and drew. I said to her, Tray let me drink.' She quickly let down her jar from her shoulder, and said, 'Drink, and I will give your camels drink also.' So I drank, and she gave the camels drink also. Then I asked her, "Whose daughter are you?' She said, The daughter of Bethu'el, Nahor's son, whom Milcah bore to him.' So I put the ring on her nose, and the bracelets on her arms. Then I bowed my head and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had led me by the right way to take the daughter of my master's kinsman for his son. Now then, if you will deal loyally and truly with my master, tell me; and if not, tell me; that I may turn to the right hand or to the left." Then Laban and Bethu'el answered, "The thing comes from the LORD; we cannot speak to you bad or good. Behold, Rebekah is before you, take her and go, and let her be the wife of your master's son, as the LORD has spoken." (Genesis 24:1-4, 9-51; Revised Standard Version of the Bible, copyright © 1946, 1952, and 17 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved). (2) A READING FROM THE PROPHECY OF EZEKIEL. Then the LORD brought me back to the door of the temple; and behold, water was issuing from below the threshold of the temple toward the east (for the temple faced east); and the water was flowing down from below the south end of the threshold of the temple, south of the altar. Then he brought me out by way of the north gate, and led me round on the outside to the outer gate, that faces toward the east; and the water was coming out on the south side. Going on eastward with a line in his hand, the man measured a thousand cubits, and then led me through the water; and it was ankle-deep. Again he measured a thousand, and led me through the water; and it was knee-deep. Again he measured a thousand, and led me through the water; and it was up to the loins. Again he measured a thousand, and it was a river that I could not pass through, for the water had risen; it was deep enough to swim in, a river that could not be passed through. And he said to me, "Son of man, have you seen this?" Then he led me back along the bank of the river. As I went back, I saw upon the bank of the river very many trees on the one side and on the other. And he said to me, "This water flows toward the eastern region and goes down into the Arabah; and when it enters the stagnant waters of the sea, the water will become fresh. And wherever the river goes every living creature which swarms will live, and there will be very many fish; for this water goes there, that the waters of the sea may become fresh; so everything will live where the river goes.” (Ezekiel 47:1-9; Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved).

For the sake of personal meditation, we are printing the Apostikhera of Vespers here, even though we will now be continuing with the Little Ekteniya in the Anthology on pages 106-107. Instead of the Third Antiphon Prayer, the priest says the Prayer of the Trisagion, which is on page 117. The Divine Liturgy of St John Chrysostom continues, using the propers as given in this church bulletin on pp. 21 & following.

We end as indicated below, pp. 21-22.

On pp. 53-54, at the Apostikhera, In Tone FOUR:

In being lifted upon the Cross, O Lord, * You abolished the curse which we had inherited from our fathers. * By going down into Hades, * You freed from eternal captivity those imprisoned there * and granted incorruption to mankind. * We, therefore praise Your life-giving and redeeming Resurrection ! The Paschal Stikhera are now sung in the customary manner, in their own special tone: Let God arise, let His enemies be scattered; and let those that hate Him flee before His face. Today a sacred “Passover” (Pascha) is revealed to us: a new and holy Passover; a mystical Passover; a Passover which is Christ the Redeemer; a blameless Passover; a great Passover; a Passover of the faithful; a Passover which has opened for us the gates of Paradise; a Passover which sanctifies all the faithful. As smoke vanishes, so let them vanish, as wax melts before the fire! Come from that scene O women bearers of glad tidings, and say to Sion: Receive from us the glad tidings of joy of Christ’s Resurrection: Exult and be glad, and rejoice, O Jerusalem, seeing Christ the King who comes forth from the tomb like a Bridegroom in procession! So let sinners perish before the face of God, but let the righteous rejoice! The myrrh-bearing women at the break of dawn drew near to the tomb of the Life Giver. There they found an angel sitting upon a stone, he greeted them, with these words: “Why do you seek the living among the dead? Why do you mourn the incorrupt amid corruption? Go, proclaim the glad tidings to His disciples.” This is the day which the Lord has made: let us rejoice and be glad in it! “Passover” (Pascha) of beauty! The Passover of the Lord! Passover! A Passover worthy of all honour has dawned on us. Passover! Let us embrace each other joyously! Passover, ransom from affliction! For today as from a bridal chamber Christ has shown forth from the Tomb, and filled the women with joy saying: “Proclaim the glad tidings to the Apostles!” 18 In Tone EIGHT, Glory… Countless monks honour you, father Theodosius, as their teacher, * following in your footsteps, * we have truly learned to live righteously. * Blessed are you who have toiled for Christ and have brought low the power of the enemy, * O friend of the angels and companion of the venerable ascetics. * pray with them to the Lord, ** that He may have mercy on our souls! Now… This is the day of Resurrection, let us be illumined by the Feast! Let us embrace each other! Let us call “brothers and sisters” even those that hate us and forgive all by the Resurrection, and so let us cry: Christ is risen from the dead, trampling death by death, and to those in the tombs, giving life. Christ is risen from the dead, trampling death by death, and to those in the tombs, giving life. Christ is risen from the dead, trampling death by death, and to those in the tombs, giving life. On page 56, At the Troparia: For the Resurrection: Tone 4, Anthology, pg. 341: When the disciples of the Lord learned from the angel * the glorious news of the resurrection * and cast off the ancestral condemnation, * they proudly told the apostles: * “Death has been plundered! * Christ our God is risen, ** granting to the world great mercy.” For the Resurrection: Tone 8, Anthology, pg. 357: You came down from on high, O Merciful One, * and accepted three days of burial * to free us from our sufferings. * O Lord, our life and our resurrection, ** glory be to You.For Mid-Pentecost, Tone 8, Glory… At the mid-point of the Feast, O Saviour,* water my thirsty soul with streams of true godliness;* for You cried out to all: Let any who thirst come to Me and drink.** O Source of life, Christ our God, glory to You. For May 3, Tone 8, Now… Raised in virtue, O father Theodosius,* from childhood you loved the monastic life* and attained your desire courageously.* You lived in a cave adorning your life with fasting and radiance* and abided in prayer like the bodiless powers.* You shone like a beacon in the land of Rus’.** Entreat Christ God to save our souls.

At the Liturgy of Matins: For Sunday of the Healing and Conversion of the Samaritan Woman: ALTERNATE OPENING PRAYER from Sighs of the Spirit: Lord God almighty: This morning, as we welcome the daylight once again, with these hymns and canticles we glorify You anew for the gift of Your Son's resurrection. We know how grateful we should be to You for all Your gifts, how joyful, in the face of all You do for us. Nevertheless, at times we simply rebel against all that we know is good and right, drawn away from You, as the [holy] apostle [Paul] says, by that dark and errant side of our nature. As this new day begins, keep our minds and hearts filled with the energy of hope and enthusiasm, that we may serve You with all our hearts no matter how or what we feel. For You are a merciful and loving God, and we give You glory, + Father, Son, and Holy Spirit, now and ever, and unto ages of ages. (may also be used at the First and/or Third Antiphon of the Divine Liturgy): At the Liturgy of Matins: For Sunday of the Healing and Conversion of the Samaritan Woman: ALTERNATE OPENING PRAYER from Sighs of the Spirit: O Creator of the day and all its blessings: Be glorified forever in the resurrection of Your Son! We celebrate this mystery with great relish and joy, delighting in the grace and beauty of the feast. Yet, to be honest, in time our enthusiasm begins to wane. We would love to think better of ourselves, to feel that we have won the battle and that we are Yours once and for all, but the truth is quite different. What deters us from our goal if not the whims and fancies of our fickle character with all its weaknesses! Therefore, as this new day begins, set us on the right path and enable us to persevere. Stir up our hearts with a renewed and lasting enthusiasm for Your service, that we may win our own resurrection on the last day. For You are a merciful and loving God, and we give You glory, + Father, Son, and Holy Spirit, now and ever, and unto ages of ages. (may also be used at the First and/or Third Antiphon of the Divine Liturgy) At the Liturgy of Matins: For Sunday of the Healing and Conversion of the Samaritan Woman: ALTERNATE OPENING PRAYER from Sighs of the Spirit: Lord, our God: Glory to You for (this morning that gathers, or: gathering) us before You once more, for this day whose light reflects the triumph of Your Son over death. Perceiving when we are grossly ensnared in sin is easy, but seeing the sub- tleties of sin that can entangle us is quite another matter! Therefore, give us insight and understanding, together with the honesty we need, to free our minds and hearts of everything that leads to sin. Rid us of suspicion, fear, and anger, of greed and jealousy and resentment. Enable us, rather, to find our delight in good will and kindness toward all, helping others at every turn. Shape us into disciples who will not disappoint Your Son and, when the time arrives, let us share in the joy of His resurrection for all eternity. For You are the King of Peace and the Saviour of our souls, and we give You glory, + Father, Son, and Holy Spirit, now and ever, and unto ages of ages. (may also be used at the First and/or Third Antiphon of the Divine Liturgy) 19 At the Liturgy of Matins: For the 40 days of Pascha: ALTERNATE PRAYER of INCENSE from Sighs of the Spirit: O heavenly Father, ever-merciful Lord and Master: This morning, in Your graciousness, permit us to offer You this aromatic incense, that we may celebrate and honor the resurrection of Your Son with the sweetness of its fragrance. With the angels who announced His rising to the holy women, let us proclaim it to all by how we live. With the apostles who preached it courageously even in the face of death, give us the same courage to proclaim it at all times. And grant us the remission of all our sins so that we may always find our joy in this victory of our Lord and saviour over death. By the grace and mercy and love for us of Your only [-Begotten] Son, with whom you are blest, together with your + all-holy, good, and life-giving Spirit, now and ever, and unto ages of ages. (may also be used at the First and/or Third Antiphon of the Divine Liturgy) (3a) Gospel at the Matinal Liturgy: Luke 6:17-23 for St. Theodosius, or Gospel # 7: John 20:1-10, Divine Liturgy: an Anthology for Worship, pg. 49. (3b) If the usual Reading from the Synaxarion is not available we may read this meditation for SUNDAY OF THE SAMARITAN WOMAN: On the fifth Sunday of Pascha, we celebrate the feast of the Samaritan woman. This feast has been placed during the week of Mid-Pentecost because Jesus, on this day, clearly bore witness to Himself as the Messiah, that is, the Christ or anointed one (for Messiah means anointed one), and also because He had worked the miracle at the Sheep’s pool on the previous Sunday. Christ spoke with the Samaritan woman at Jacob’s well, the well, which Jacob himself had dug and then given to his son Joseph. (See Gen. 49:22) This was a chosen place, close to the mountains of Samaria, and it was there that many Samaritans lived; however, it was the Jews, not the Samaritans, who were the first to have lived in that region. But the Jews, having turned against God, were overcome by the Assyrians in two consecutive battles, and the victors assumed possession of that area. During the reign of King Hoshea, the Israelites aligned themselves with the Egyptians; when the Assyrians heard this, they deported the Jews to Babylon and decided that the region of Samaria would be the habitation of a number of different peoples. But God brought lions upon the foreigners because they did not know how to render Him proper worship, and when the king of the Assyrians heard of this, he sent for a priest from among the Jews (who were in the state of slavery) to be brought back to convince the peoples to accept the law of God. (See 2 Kings 17.) The various peoples immediately renounced their idolatry, but they would accept only the five books of Moses, refusing to accept the books of the prophets and the other books of the Old Testament. These people were then called Samaritans, after the name of Mount Samaria. They were hated by the Jews when the latter returned from slavery, for the Samaritans appeared to be only half-Jewish. The Jews refused to have anything to do with the Samaritans, considering them as unworthy. That is why they often called Christ a Samaritan, indicating that He, like the Samaritans, in their estimation broke parts of the law. Thus it was that the Lord came to Sychar at about “the sixth hour of the day” (noon), tired from His journey, and stopped to rest. While the Disciples were gone to buy food, a certain woman came to draw water. Jesus asked the woman for water, and she showed her amazement, saying that the Jews had nothing to do with Samaritans, for she could tell by His speech and clothing that He was not a Samaritan. But Jesus directed her to things on a higher level, speaking of spiritual water, which is abundant and cleansing, for the Spirit always finds a likeness in water and fire. The woman, however, felt certain that He had no such water, since He had no bucket and the well was deep, and she told Him as much. She then went on to talk about their ancestor Jacob, saying that he had dug that very well and drunk from it himself, as well as his sons, thus showing how abundant the well was and that the water in it was very cold. Christ, not wanting to frighten the woman, did not say outwardly that He is greater than Jacob, but again returned to the subject of water, going on to say that water is the most important thing of all and that whosoever drinks of the water which He has will no longer thirst. The woman asked Christ to give her this water, to which He answered that she should go and call her husband, for the words He had to tell her needed to pierce deeply. In reply, she assured Him that she had no husband. Then, He who knows all said, “You have well said, ‘I have no husband,’ for you have had five husbands, and the one whom you have now is not your husband; in that you spoke truly” (John 4:17-18). Traditionally, some believe that the five husbands represent the five books of Moses, which the Samaritans had received, while the sixth represents the words of Christ, which the woman did not yet have because grace had not yet been poured out. Others consider the five husbands to be the five laws given by God: the first in Paradise, the second at the time of being cast out of Paradise, the third at the time of Noah, the fourth during the days of Abraham, and the fifth during the time of Moses; but the sixth, the Gospel, had not yet been spread. Finally, others see the five husbands as being the five senses of taste, touch, sight, smell, and sound, which due to the fall into sin are now unreliable witnesses to reality; for only Christ, the sinless One, is the authentically real and trustworthy “sixth sense”. Today, Catholic Scripture Study International, combining (1) a more detailed explanation of the historical background than that given above, and (2) Hosea 2:16-19, interprets that our Lord’s saying, “the one whom you have now is not your husband” actually means that: At the shallowest level, this can be taken (truly) to refer to the man she is living with at present. But 20 at its deepest level, it refers to Jesus himself, for he is the God whom the Samaritans have failed to worship. He is the "husband" Samaria does not have because they have "married" the five baals of Babylon, Cuthah, Avva, Hamath, and Sephar-vaim. He is now here to bring at last the water of life that Samaria needs: the gift of the Holy Spirit which is promised, not merely to those who worship in Jerusalem, but to "all flesh" (Joel 2:28-32). He is here to prepare his Bride by Baptism in living water, to "sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish" (Ephesians 5:26-27). This nuptial theme continues into the next scene, which, notably, takes place in Cana, where the Wedding Feast in John 2 occurred. The sign of healing Jesus performs shows that the official (who may very well be a gentile) is, like the Samaritan woman, welcome at the Messianic Wedding Banquet along with Israel. Interestingly, this is precisely the moral Jesus draws in the parallel account of this incident, related in Matthew 8:5-13. 6 In answer to his words, the woman called the Lord a prophet and then asked Him about the place where it is fitting to worship God: in Samaria or in Jerusalem. The Samaritans, not fully instructed, could not imagine that God is everywhere present but thought that God lives only in the place where they worshipped Him, that is, on Mount Gerizim, for it was there that God had blessed them and it was there that Abraham had first built an altar to God. But the Jews, on their own behalf, said that only in Jerusalem could God be worshipped, and that is why they gathered in Jerusalem from far and wide for feasts. Christ answered the woman, saying that salvation for the world comes from the Jews; but God is Spirit, and those who are found worthy to worship Him no longer worship Him with blood sacrifices, but in spirit and in truth. In other words, they will know God not alone but in the Spirit and the Son; for this is the Truth. The woman again spoke, “I know the Messiah is coming (who is called Christ)…” (John 4:25). Then Jesus – knowing the good intent of the woman and the fact that the Samaritans, and especially those from that place, also knew about the Messiah from the books of Moses that “the Lord God will raise a prophet,” as well as many other things, said, “I who speak to you am He” (John 4:26). At the conclusion of the conversation, the Disciples returned and were amazed at beholding the immeasurable patience of the Lord speaking to the woman. Then, aware that He was hungry due to weariness as well as the heat, they asked Him to eat. He spoke to them about eternal food that is about the salvation of mankind – and how it is fitting that they reap from the efforts of the prophets. The woman went into town and told everyone what had happened to her. Then everyone arose and came to Christ, believing that the woman would not have accused herself if she had not re- alized that there was “Someone Great” present, and they pressed Him to stay with them two days. Staying there with them, the Lord worked many miracles; however, these are not recorded in the Gospels because they were too numerous. This Samaritan woman was later renamed by Christ as “Photini”, which means “illumined” (in Ukrainian: Sveetliana), and together with her seven children she received a martyr’s crown during the reign of Nero the emperor. She had five daughters, Anatolia, Phota, Photida, Paraskevia, and Kyri- ake, and two sons, Victor and Joseph. They went as far as Carthage spreading the Gospel when they were arrested during the persecutions of Nero and thrown into prison. During this time, by God’s providence, St. Photini met Nero’s daughter, Domnina, and converted her to faith in Christ. All of her family was tortured terribly. Photini was whipped, her breasts were cut off, her arms were crushed, chips of wood were driven under her nails, melted lead was poured down her throat, and she endured other numerous tortures, finally ending her life by being thrown down a well and thus was crowned with eternal life by Christ, the Water of Life, whom she met by a well. Her feast day is February 26, while some celebrate her memory on March 20. It should also be known that the round rock of that well was brought with great honor from that place by the emperor Justinian and was placed at the site of the well at the great palace of the Word of God, in other words, the Church of the Holy “Wisdom-Sophia” (in Byzantium, Constantinople, present-day Istanbul) as was the rock upon which Christ sat when He spoke with the Samaritan woman. These have remained there to this very day, in front of the narthex on the left-hand side, healing every kind of illness, especially in those who suffer from yellow fever, and they prove to prevent tuberculosis. Through the prayers of Your holy martyr, St. Photini (St. Sveetliana), O Christ our God, have mercy on us and save us. Amen.

FOR THE LITURGICAL PROPERS AT TODAY’S DIVINE LITURGY: AS WE PREPARE FOR THE DIVINE LITURGY, WE MAY PRAY ALONG WITH THE READER/LECTOR, AS HE/SHE: (A) READS THE PRE-COMMUNION PRAYERS ON PAGES 29FF, OR (B) 35FF, OR (C) HEEDING THE DIRECTIONS ON PAGE 54 - RECITES ONE OF THE HOURS. AFTER THE HOLY DOORS ARE OPENED, WE MAY SING ONE OF THE HYMNS ON PAGES 958-963, 948-955 FOR PASCHA, OR ANOTHER HYMN CAN ALSO BE SUNG.

USING THE “BLUE BOOK”, THE ANTHOLOGY: WE BEGIN ON PAGE 97.

6 See Catholic Scripture Study International, John Study, Lesson 5: pp. 60-61. 21 As given on page 501: The priest sings “Christ is risen…” in its entirety and then the people, and then for the third time the priest sings: “Christ is risen from the dead, trampling death by death.” And the people then sing: “And to those in the tombs, giving life.” And we continue as usual.

ON PAGE 99, THE PRIEST MAY CHOOSE ONE OF THE ALTERNATE PRAYERS FROM SIGHS OF THE SPIRIT PRINTED ABOVE AT VESPERS AND/OR MATINS. 7 ON PAGE 100, SINCE THE 1890’S IT HAS BEEN THE GALICIAN (WESTERN UKRAINIAN) PRACTICE TO SING THE RESURRECTIONAL FIRST ANTIPHON, ON PG. 100, WHICH IS ALSO THE FIRST ANTIPHON OF PASCHA, INSTEAD OF THE USUAL BYZANTINE USAGE, EVEN ON SUNDAYS OF PASCHA, WHICH IS PSALM 91, ON PG. 182, WITH THE PASCHAL REFRAIN. ON PAGE 107, THE PRIEST MAY CHOOSE ONE OF THE ALTERNATE PRAYERS FROM SIGHS OF THE SPIRIT PRINTED ABOVE AT VESPERS AND/OR MATINS. ON PAGE 108, WE SING PSALM 94 ON PG. 108, WHICH IS THE RESURRECTIONAL THIRD ANTIPHON.

ON PAGE 115: FOR THE TROPARIA, ETC., WE SING: TROPARION OF RESURRECTION, IN TONE 4 PAGE 535 TROPARION OF MID-PENTECOST, IN TONE 8 PAGE 536 TROPARION OF ST. THEODOSIUS, IN TONE 8 PAGE 833 KONTAKION OF SAMARITAN WOMAN, IN TONE 8 PAGE 537 GLORY: IN TONE 3 PAGE 337 KONTAKION OF ST. THEODOSIUS, IN TONE 3 PAGE 833 NOW AND EVER: IN TONE 4 PAGE 537 KONTAKION OF MID-PENTECOST, IN TONE 4 PAGE 537-538

ON PAGES 118-119, WE SING “HOLY GOD…” .

ON PAGE 120; WE SING THE PROKEIMENON AND VERSE. PLEASE REFER TO TONE 3 FOR RESURRECTION ON PAGES 340 OR 467 OR 538-539. AND, TONE 7 FOR ST. THEODOSIUS ON PAGE 833.

ON PG. 123, At the Divine Liturgy: FOR THE EPISTLE READING: FOR THE SUNDAY OF THE SAMARITAN WOMAN, WE ALWAYS READ: pericope 28; 11:19-26, 29-30; and FOR ST. THEODOSIUS ON MAY 3 WE ALWAYS READ: pericope 334; Hebrews 13:7-16. Text in brackets, if any, is added here for the sake of clarity and context. Text in parenthesis and italics, if any, is either an alternate translation, or implied by the context of the remainder of the letter. A READING FROM THE ACTS OF THE HOLY APOSTLES: (written by Saint Luke and commonly known as “The Gospel of the Holy Spirit”)

7 NOTE FOR THE CURIOUS: The Anthology adopts Galician (Western Ukrainian) usage, as given in the 1899 Typikon of Fr. I. Dolnytsky, solidifying a practical “suggestion” made by the Synod of L’viv of 1891, but never approved in Rome. Until then, the normal practice was to sing Psalm 91 (page 182, instead of Psalm 102, even on Sundays) and Psalm 94 (page 108, instead of the Beatitudes) on both weekdays and Sundays after Thomas Sunday until the eve of the Ascension. With the Sunday of All Saints one would begin singing the Typica (page 102) and Beatitudes (page 111) on Sundays, and Psalm 91 (page 182) and Psalm 94 (page 190) on weekdays. But, with the introduction of the so-called “recited daily Divine Liturgy” in the 19th century, a blatant Latinization, this became tedious and monotonous. So, it was suggested to sing (only at the Sunday Divine Liturgy and only until the eve of the Ascension) the First Antiphon of Pascha (page 100) and Psalm 94 (page 108). It should be noted that this “suggestion” did not affect the traditional Byzantine usage anywhere outside of Galicia and Transcarpathia. In fact, the Vatican authorities never officially approved the liturgical canons of the 1891 Synod of L’viv, and so, presumably, in the so-called “Black Book” and “White Book”, Bishop Robert maintained the custom of singing the antiphons of Pascha (page 100 and page 108) only for Bright Week, and then instructs us to sing those parts that are “typical” (Psalm 102 or 65 for the First Antiphon, and the Beatitudes or Psalm 94 for the Third) beginning with the Sunday Divine Liturgy on Thomas Sunday. In either case, the Sunday usage of Psalm 65 (page 100) instead of Psalm 102-Typica (page 102) and of Psalm 94 (page 108) instead of the Beatitudes (page 111) was supposed to be an option in times of necessity, and not something to be done on a regular basis for the sake of “convenience”. 22 (4-1) In those days, the apostles, who were scattered after the persecution that arose over Stephen, traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the “Hellenists” (i.e. Gentiles), “preaching” (i.e. evangelizing about) the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord. Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch. When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord. For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord. Then Barnabas departed for Tarsus to seek “Saul” (i.e. Paul). And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called “Christians” in Antioch. … Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul (4-2) Brethren! Remember those who preside 8 over you, who have spoken to you the word of God; and considering the outcome of their life, imitate their faith. Jesus Christ is the same yesterday and today and and forever. 9 Do not be carried “away” (about) by diverse and strange doctrines. 10 For it is a good thing for the heart to be confirmed by grace, not by (obeying the Jewish ceremonial laws about not eating certain) foods, which (laws) have not profited those who occupied themselves with them. (As Christians) We have an altar (not just the cross on which Christ was sacrificed, but even Christ — Himself) from which those (continuing in) serving (at) the (Jewish) tabernacle have no authority to eat. 11 For the animals whose blood is brought into the sanctuary by the (Jewish) high priest as an “offering” (sacrifice) for sin, their bodies are burned outside the camp. For this reason, Jesus also suffered outside the gate in order to sanctify the people through His own blood. 12 Let us therefore go forth to Him, outside the camp, bearing His reproach; for here we do not have a lasting city in here, but we seek the one which is to come.13

8 Those who preside are especially the leaders of the sacraments (bishops and priests). These Christian leaders are not only to be prayed for (see v. 3) but followed as models of Christian life as well. The faith of Christian leaders is that faith they both teach and live by. 9 Such a faith does not disappoint. Since Christ is God and does not change, His gospel does not change. If Christians in the past attained the eternal Kingdom through faith, so can we. Thus, the Church strives to keep her doctrine pure and without change. 10 Strange doctrines are "foreign" ones, those not coming from the One, Holy, Catholic, and Apostolic Church. In this case, the outside teaching is (non-Messianic) Jewish and legalistic. Kosher laws dealing with food do no spiritual good if grace is not at the heart of one's actions. Such has always been the teaching of the Church with regard to fasting (see Hebrews 9:9, 10). 11 In the Old Testament, priests were given part of most sacrifices for food, but lay people had no authority to eat this food. Under the new covenant, all Christians may eat the food of the altar. 12 On the only day of the year when the holy of holies could be entered, the Day of Atonement, only the high priest could come in, and then only with the blood of sin offerings. The bodies of these animals were not eaten but burned outside the camp. Christ identified with this supreme sacrifice of the Old Testa- ment in that He suffered and died outside the gate (v. 12). His blood was not carried into the temple in Jerusalem by another human, however. Rather, He carried His own blood into the heavenly most holy place in the eternal "today." This great entrance of Christ shows the Divine Liturgy is eternal and for all under the new covenant. We being members of our High Priest, Jesus Christ, may always enter in. 13 The camp here is the old covenant, Israel and all its institutions and worship. The city (v. 14) is the earthly Jerusalem as the temple city of the Jews (see Hebrews 11:10,13-16; 12:22). One cannot follow both the new covenant and the old covenant. The early Church in Jerusalem (AD 30-70) retained its Jewish cus- toms, even the religious traditions, but it was under only the new covenant (Messianic Jews) and so bore the ire of (non-Messianic) Jews still under the old covenant. Likewise, every Christian must be prepared to bear men's scorn and see himself as in exile in this life. The heavenly city we seek is the one to which we have already come (12:22): such a tension is no problem for the author of Hebrews. Together with Hebrews 12:22-24 these passages give us a proper understanding of heaven: We are encouraged to approach and touch the heavenly mountain, for we already participate in the Kingdom and dwell there. It is more like Mount Sion and Jerusalem (v. 22) than like Sinai (popular Jewish images at that time), for Jerusalem was a habitable place and Sion a place of God's holy presence. This Kingdom is not earthly but heavenly, in- habited by angels (v. 22) as well as men. There is an unending assembly-sobor-synaxis (v. 23), the di- vinely instituted gathering of God's people of all ages, in which they know themselves as church. There 23 Through Him therefore let us offer up a sacrifice of praise to God always, that is, the fruit of lips, that “confess” (give thanks to) His Name. Do not forget to do good and to share, for God is well pleased with such sacrifices. 14 (Scripture taken from Antiochian “The Book of the Epistles”)

ON PAGE 124: WE SING THE GOSPEL HYMN “ALLELUIA” IN TONE 4 FOR THE SUNDAY OF SAMARITAN WOMAN, AND ITS VERSES AS GIVEN ON PAGE 344/539; AND, TONE 6 FOR ST. THEODOSIUS WITH VERSES ON PG. 834. ON PG. 127, AT THE DIVINE LITURGY: FOR THE GOSPEL READING: FOR THE SUNDAY OF THE SAMARITAN WOMAN, WE ALWAYS READ: pericope 12, John 4:5-42; and FOR ST. THEODOSIUS ON MAY 3 WE ALWAYS READ: pericope 43; Matthew 11:27-30. Verses or text in brackets, if any, are added here for the sake of clarity and context. Text in parenthesis and italics, if any, is an alternate translation.

A READING FROM THE HOLY GOSPEL ACCORDING TO JOHN: (5-1) Jesus came to a city of Samaria which is called Sychar, near the plot of ground that Jacob gave to his son Joseph (in the eighteenth century B.C.). Now Jacob’s well was there. Jesus therefore, being wearied from His journey, sat thus by the well. It was about the sixth hour (i.e. noon). A woman of Samaria came to draw water. Jesus said to her, “Give Me a drink.” For His disciples had gone away into the city to buy food. Then the woman of Samaria said to Him, “How is it that You, being a Jew, ask a drink from me, a Samaritan woman?” For Jews have no dealings with Samaritans. Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” The woman said to Him, “Sir, You have nothing to draw with, and the well is deep. Where then do You get that living water? Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?” Jesus answered and said to her, “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” The woman said to Him, “Sir, give me this water, that I may not thirst, nor come here to draw.” Jesus said to her, “Go, call your husband, and come here.” The woman answered and said, “I have no husband.” Jesus said to her, “You have well said, ‘I have no husband,’ for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly.” The woman said to Him, “Sir, I perceive that You are a prophet. Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.” Jesus said to her, “Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. You worship what you do not know; we know what we worship, for salvation is of the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and truth.” The woman said to Him, “I know that Messiah is coming”, who is called “Christ” (the Anointed). “When He comes, He will tell us all things.” Jesus said to her, “I - who speak to you - AM.” And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, “What do You seek?” or, “Why are You talking with her?” The woman then left her waterpot, went her way into the city, and said to the men, “Come, see a Man who told me all things that I ever did.

everyone is firstborn (v. 23) and has inherited all. There blood (v. 24) cries not for vengeance and further death — as did Abel's (see 11:4; Gn 4:10) — but for mercy, forgiveness, atonement, and unending life. This is the blood of Christ given to us in the Eucharist. 14 Hebrews 13:15-19 is a summarizing exhortation: (1) We experience the heavenly city and the heavenly most holy place when we sacrifice our whole being, body and soul (and spirit), in the Divine Liturgy — a mystery in which our part is that of praise consistent with true doctrine (vv. 15, 9-14). In Romans 12:1 this type of sacrificial worship is called “την λογικην λατρειαν – словесна служба – a logos-worthy worship” because only the Logos, our Lord Jesus, the incarnate Son of God, was ever able to offer such a sacrifice of self to the Father in a most perfect way, without any blemish. (2) Good works and life in community (to share, Gr. koinonias) must be united with worship (w. 16,1-6). (3) Priests and spiritual leaders must be respected and obeyed (vv. 17, 7, 8), a reference to "spiritual fatherhood" in the Church. They will give account of their ministry at the judgment. The author sees himself among the leaders and asks for prayer that he may live an exemplary life (see v. 7). 24 Could this be the Messiah (the Christ, the Anointed One) ?” Then they went out of the city and came to Him. In the meantime His disciples urged Him, saying, “Rabbi (Teacher), eat.” But He said to them, “I have food to eat of which you do not know.” Therefore the disciples said to one another, “Has anyone brought Him anything to eat?” Jesus said to them, “My food is to do the will of Him who sent Me, and to finish His work. Do you not say, ‘There are still four months and then comes the harvest’? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest! And he who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together. For in this the saying is true: ‘One sows and another reaps.’ I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors.” And many of the Samaritans of that city believed in Him because of the word of the woman who testified, “He told me all that I ever did.” So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days. And many more believed because of His own word. Then they said to the woman, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world.” (5-2) The Lord is saying, "All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him. Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves. For my yoke is easy, and my burden light." (Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved).

ON PAGE 128, THE FOLLOWING MAY BE INSERTED AT the INSISTENT LITANY (EKTENIYA OF FERVENT SUPPLICATION): PETITIONS FOR THE MONTH OF MAY 2015, FROM UNIVERSAL and EVANGELIZATION PRAYER INTENTIONS ENTRUSTED BY POPE FRANCIS TO APOSTLESHIP OF PRAYER

Deacon: We also pray: Care for the Suffering. That, rejecting the culture of indifference, we may care for our neighbors who suffer, especially the sick and the poor; and… Openness to Mission. That, the intercession of the Most-Holy Theotokos may help Christians in secularized cultures be open to proclaiming our Lord, God and Savior, Jesus Christ, … we implore You, O Lord, hear us and have mercy. AND THESE PETITIONS DUE TO THE CURRENT CIRCUMSTANCES IN UKRAINE MAY BE ADDED AS WELL: FROM HIS GRACE BISHOP JOHN (BURA): We also pray, O merciful Master and Lover of Mankind, look upon the people of Ukraine and hear our prayers offered in faith, for You Yourself said, “Whatever you ask in prayer, believe that you will receive it.” Grant Your blessings to the Ukrainian nation as they seek to find peace and unity, strengthen their sovereignty, fulfill their good intentions in their quest and discernment to build a free and prosperous state and preserve them for the rest of their days in goodness and health, hasten to hear us, O Lord, and have mercy.” We also pray, O good and compassionate Lord, asking You to listen to our prayers for Ukraine and its people. Send down Your Holy Spirit upon the Ukrainian people that through Your divine guidance they may find lasting love, unity, mutual respect and understanding, as they work together for common goals and ideals. Make their endeavor successful, overcoming all obstacles, for the glory of Your name: we pray to You, O Lord, hear us and have mercy.”

ON PAGE 150-151: WE SING THE REFRAIN AND HEIRMOS OF MID-PENTECOST, SEE PP. 532 FF. ON PAGE 158: AT THE COMMUNION HYMN: As Catholics, we believe that the Lord Jesus Christ, 25 our God and Savior, feeds us with His Word and with His Body and Blood. Thus the same hymn is used for both the Gospel Reading and for receiving Holy Communion: “Alleluia”, a superlative ex- pression of thanksgiving, joy, and triumph, which means literally: “Let us Praise God”. However, the psalm verses in between the “Alleluia” do vary between Gospel and Communion and with the saint of the day, or the season, or the Tone. TODAY, DUE TO THE PASCHAL SEASON, ON THE SUNDAY OF THE SAMARITAN WOMAN, THE SPECIAL VERSE FOR PASCHA (PG. 528) IS SUNG FIRST, AND THEN WE SING AS A SECOND PSALM/SCRIPTURE VERSE THE USUAL ONE FROM PSALM 148 FOR THE COMMUNION HYMN “ALLELUIA” WHICH ARE FOR THE RESUR- RECTION, I.E. FOR SUNDAY; AND THEN A THIRD VERSE FOR ST. THEODOSIUS, PG. 834. IF SUPPLEMENTAL VERSES FROM PSALM 148 ARE NEEDED, THEY CAN BE FOUND ON PP. 1080- 1081.

ON PAGES 162-163: AS WE PARTAKE OF THE HOLY EUCHARIST, WE MAY SING THE HYMNS ON PAGES 964-973, 948-955 FOR PASCHA, OR ANOTHER HYMN.

ON PAGES 170-171, REGARDING THE AMVON PRAYER: WE MAY USE THE FOLLOWING ALTERNATE AMVON PRAYERS, FOR MID-PENTECOST OR FOR THE SUNDAY OF the SAMARITAN WOMAN, which are reprinted on pp. 533-534 and 539-540, in the Anthology: O Master, Lord Jesus Christ our God, you were well-pleased to become flesh of the holy virgin, to lie speechless in a manger, and to be baptized by John, though You had no need of purification. About the day of Mid-Pentecost, You went up to the temple and taught the crowds, who said in amazement, “How did this man get his education when He had no teacher?” They did not know that you are the Wisdom of the Father and the Creator of all things. O Lover of Mankind, make us who are sinners and your unworthy servants, worthy to worship and glorify You, and to joyously partake of Your pure Body and precious Blood. Make those who are blameless and free of condemnation worthy to be presented to You at the glorious second coming. Give strength and peace to our government and to those in its service. Grant our bishop a long life. Rescue our brothers and sisters in the faith who are in captivity. Comfort those who are afflicted or persecuted or are in any trying circumstances. Give rest to our departed Christian brothers and sisters. Keep in peace and openness of mind the people here present and deliver them from the slavery and dominion of seen and unseen enemies. …

Yes, O Lord Jesus Christ our God, You are the Source of Life and the Giver of Light. Whoever hears Your words and believes in the Father Who sent You has eternal life and will not come to condemnation. You have revealed the mystery of baptism to Your holy apostles, sending them out to reap the harvest of faith. In this way You fulfilled the promise made to the Samaritan woman that “the water You shall give, will become a spring of water welling up to eternal life.” You have revealed to us the mystery of worship in Spirit and in Truth, coming to us more closely than to the people of Sychar, through the precious gifts of Your most holy Body and pure Blood. Having tasted Your goodness, may all of us always hear Your words and proclaim them to all who are thirsty for the living water of faith. For all glory is due to You, and to Your eternal Father and to Your (+) all- holy, good and life-giving Spirit, now and ever and unto ages of ages. Amen.

ON FEBRUARY 6, 2015, HIS EMINENCE METROPOLITAN STEFAN (SOROKA), ARCHBISHOP OF PHILADELPHIA REQUESTED THAT ALL OUR PARISHES IN THE USA RECITE THIS PRAYER AFTER EACH LITURGICAL WORSHIP SERVICE. A Prayer for Peace in Ukraine Heavenly Father, Your Son taught us [by words] “Blessed are the Peacemakers for they shall be called Sons of God.” [And then in order to teach us also by deed, He willfully ascended the cross that we may recognize in the cross - in the witness of suffering, our invincible sign of victory and our weapon of peace and truth.] Therefore, at this hour, we fervently pray that Your Holy Spirit may inspire men and women in Ukraine to become Peacemakers. May they seek reconciliation and dialogue and end the violent confrontation and killing. May they restore tranquility to their nation and restore human rights, democratic principles and religious liberty to their troubled land. God, our Father, we beseech you to comfort the suffering, heal the wounded and accept the souls of the departed into Your Heavenly Kingdom. And may the Most Holy Mother of God, extend her Blessed 26 Mantle of Protection over Ukraine. And may each of us always live our lives as instruments of Your Peace. [ For You are the God of mercy, goodness and love for mankind, and we give glory to You, together with Your Only-Begotten Son, and Your + Most-Holy, Good and Life-Giving Spirit, now and ever, and unto ages of ages. ] Amen.

Notes: ON PAGE 162: Instead of “Blessed is He who comes in the name of the Lord,” we sing: “Christ is risen.”

ON PAGE 164: Instead of “We have seen the true light” we sing: “Christ is risen.”

ON PAGE 166-168: Instead of “May our mouths be filled,” we sing “Christ is risen,” thrice.

ON PAGE 172-173: Instead of “Blessed be the name of the Lord” we sing “Christ is risen” thrice.

ON PAGE 174-175: After the priest sings: “Glory to You, Christ God,” the people sing: “Christ is risen from the dead, trampling death by death,* and to those in the tombs, giving life.* Lord, have mercy. Lord, have mercy. Lord, have mercy.* Give the blessing.”

ON PAGE 175: After the “Amen” at the dismissal, we sing “Christ is risen,” thrice, as at the beginning. At the end, the following is sung by the people: “And to us He has granted life eternal, * we bow down before His resurrection on the third day.”

AS WE CONCLUDE THE DIVINE LITURGY, WE MAY SING THE HYMNS ON PAGES 948-955 FOR PASCHA, 958-963, 974-976, OR ANOTHER HYMN. WE SHOULD ALSO PRAY ALONG WITH THE READER AS HE OR SHE READS THE THANKSGIVING PRAYERS AFTER COMMUNION, ON PAGES 324-326. ON JUNE 17, 2014, HIS BEATITUDE SVIATOSLAV, PATRIARCH OF KYIV-HALYCH AND ALL RUS’-UKRAINE, ACT- ING ON BEHALF OF THE SYNOD OF BISHOPS OF THE UGCC REQUESTED THAT EACH DIVINE LITURGY END WITH LYSENKO’S HYMN “БОЖЕ, ВЕЛИКИЙ, ЄДИНИЙ-BOZHE VELYKYJ YEDYNYJ”.

PRAYER FOR BISHOPS (BYZANTINE STYLE) Heavenly Father, in these trying times when the spirit of the age threatens Christian values, give our bishops holiness of life and wisdom to direct and guide our eparchial/diocesan families so that we may grow in Your love. We pray that You grant them strength and power in prudently guiding Your spiritual flocks entrusted to them, and that they may enrich those over whom they watch, that together with the flocks committed to their care, they may attain eternal life through Your Only-begotten Son, our Lord Jesus Christ, with Whom You are blessed, together with Your all- holy, good and life-giving Spirit, now and ever and unto ages of ages. Amen.

PROPOSAL for ACOLYTE ASSIGNMENTS If servers would like this to be modified, they are asked to notify the office: 5:00 PM — SATURDAYS: (sometimes Michael Levy, Joseph Levy) 9:00 AM — SUNDAYS: Mark Rad, Yuriy Bidochko, (sometimes Antony Chirovsky, Joseph Levy; Michael Levy;) 11:30 AM — SUNDAYS: Antony Chirovsky; (sometimes Joseph & Michael Levy); Andrew McCauley; Peter McCauley

LECTOR ASSIGNMENTS FOR MAY

5th SUNDAY OF PASCHA: SUNDAY OF HEALING OF THE SAMARITAN WOMAN: Acts 11:19-26 & 29:30 Saturday, May 2, 2015 – 5:00 PM – Joanne Giancola or Stephanie Vargo Due to Dick’s Sporting Goods Pittsburgh Marathon, there will no Sunday Divine Services on this weekend.

27 6th SUNDAY OF PASCHA: SUNDAY OF HEALING OF THE MAN BORN BLIND: Acts 16:16-34 (MOTHER’S DAY) Saturday, May 9, 2015 – 5:00 PM – Joanne Giancola or Stephanie Vargo Sunday, May 10, 2015 – 9:00 AM – Irene Borodycia, Sophia Bidochko Sunday, May 10, 2015 – 11:30 AM – Linda Chomko

FEAST OF ASCENSION OF OUR LORD: Acts 1:1-12 and Luke 24:36-53 HOLY DAY OF OBLIGATION / PRIVILEDGE Wednesday, May 13, 2015 – 7:00 PM, Great Vespers – TBA Thursday, May 14, 2015 – 9:30 AM, Divine Liturgy – TBA

7th SUNDAY OF PASCHA: SUNDAY OF THE FATHERS OF THE 1ST ECUMENICAL COUNCIL: Acts 20:16-18 & 28-38 Saturday, May 16, 2015 – 5:00 PM – Joanne Giancola or Stephanie Vargo Sunday, May 17, 2015 – 9:00 AM – Irene Borodycia, Sophia Bidochko Sunday, May 17, 2015 – 11:30 AM – Linda Chomko

FIFTH ALL SOULS’ SATURDAY: Acts 28:1-31; John 21:15-25 Friday, May 22, 2015 – SIX PM – Liturgy of Parastas for All Souls’ Saturday, May 23, 2015 – 9:30 AM, Divine Liturgy – TBA

8th SUNDAY OF PASCHA: FEAST OF PENTECOST (DESCENT OF HOLY SPIRIT): Acts 2:1-11 Saturday, May 23, 2015 – 5:00 PM – Joanne Giancola or Stephanie Vargo The Sunday Divine Liturgy on May 24, 2015 is at 10:00 AM and not at 9:00 AM (readers: Irene Borodycia & Sophia Bidochko (Ukr.)), and there will be no 11:30 AM Divine Liturgy on this particular Sunday, Circa 1:00 pm: General Panikhida and Lesser Panikhidas with blessing of Crosses (i.e. new monuments) and graves at our parish cemetery in Baldwin, PA

1st Sunday after PENTECOST: FEAST OF ALL SAINTS: Hebrews 11:33-12:2 Saturday, May 25, 2013 – 5:00 PM – Joanne Giancola or Stephanie Vargo Sunday, May 25, 2013 – 9:00 AM - Irene Borodycia, Sophia Bidochko Sunday, May 26, 2013 – 11:30 AM – Linda Chomko

ARCHEPARCHIAL – ARCHDIOCESAN NEWSPAPER: Our Philadelphia Archdiocesan newspaper, The Way, is available in both languages; Ukrainian and English but is no longer printed and sent out to people’s homes. However, those who wish, may access it at www.ukrarcheparchy.us or you can sign up to receive it in your emails by writing to [email protected]

CULTURE-HERITAGE BOOTH - Please see Diane Vargo. The Culture-Heritage glass cases in the upper church hall by the stage, are available for parishioners to view the selection of spiritual books, Pysanky, Easter cards, gifts, etc.

HELP SUPPORT ST. JOHN’S LEGAL DEFENSE FUND While it is true that we were successful in defending our parish’s position against the building of a gas station at 700 E. Carson Street by LEAH Holdings, LP, this effort did not come for free. Between 8/13/2012 and 7/14/2014 our parish incurred an expense of $ 28,187.15 to retain the legal services of Babst, Calland, etc. To help offset this unforeseen expense, one of our parishioners, Andrew McCauley, developed a fundraising video, with Fr. Deacon Alex’s assistance, which can be viewed online at www.gofundme.com/SaintJohnBaptist. Please view this video online and consider making a donation online to help offset our legal fees. If you don’t have internet access and you would like to make a donation, please feel free to include your gift in a separate envelope in our Sunday collection. You may mark the envelope with your envelope number, name, and also please write “St. John Legal Defense” on the envelope and in the memo line of the check. 28 ONGOING CHURCH AUXILIARY PROJECTS SARRIS “Candy Sales” The Church Auxiliary is selling a variety of Sarris chocolate bars (Dark Chocolate, Pretzel Rods and Caramel bars) are $2.00 each. (Milk Chocolate, Almonds, Peanut Butter and Crispy chocolate bars) are $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 delicious candy at a bargain price.

“HERE and THERE” CHARITIES At the February 26th meeting of the Auxiliary, it was decided that our Here and There Charities for Lent would include a $150 donation to the Pregnancy Resource Council and contributions to the Stewardship Council for repair of the church towers for our "here" charities. For the "there" Charities, we would again be collecting funds for the special need orphans in Ukraine. At Christmas, we were able to send $1,500 to the orphans. Due to the serious situation in that country, the money was badly needed to buy food and warmth for the children. We invite all of our parishioners to join in contributing to these causes.

MAY 3, 2015 - REMEMBRANCE ROSES FOR MOTHER’S DAY Remember your mother, grandmother, wife, aunt or that special woman who was there for you with a rose in front of the Icon of Our Most-Holy Mother of God on Mother's Day, which is May 10, 2015. White roses are for those who have been born to eternal life and yellow roses are for those who are still with us. A donation of $3.00 per flower is requested. Envelopes and forms will be available in the back of the church. Please turn in your requests by Sunday, May 3, 2015. Thank you.

JUNE 21, 2015 – REMEMBRANCE ROSES FOR FATHER’S DAY Remember the special men in your life with a rose on Father's Day, Sunday, June 21, 2015 (NOTE: the Byz. Sem. Press wall calendar has it listed as June 14, which is incorrect). Have a rose placed in front of the Icon of Our Lord in honor of your father, grandfather or that special person who was there for you. The Church Auxiliary will provide a rose in his name for $3.00 to be placed by the icon of our Lord. Simply complete the information form which will be placed in the church vestibule when the time comes and enclose it with your donation in an envelope. Drop the envelope in a collection basket by Sunday, June 14, 2015. Thank you.

PYROHY MAKING AND SELLING AT OUR OWN ST. JOHN’S PARISH All PYROHY related questions are handled by phone at 412-481-5022 or please visit us on TWITTER: twitter.com/StJohns_Pyrohy, or on FACEBOOK: facebook.com/stjohnspyrohy. We thank all the volunteers/responders who came this past Thursday. We are grateful for your assistance. May God bless you all! This past Thursday’s (gross) total was: $ 2,081.00. To place an order please call: 412-481-5022 on Tuesdays (EIGHT am – NOON) and Wednesdays (TEN am – NOON). If anyone would like to respond to the Lord’s calling by volun- teering for this ministry, please contact Donna Shanno at 412-885-4391. The Pyrohy making season lasts from SEPTEMBER thru MAY. Pyrohy Sales occur on Thursdays from 11 am; last pickup at 4 pm.

ANNOUNCEMENT FROM “PITTSBURGH PEOPLE CONCERNED FOR THE UNBORN CHILD” The May, 2015 “LIFEPAC Voters Guide” is now on the web at http://www.lifepac.net/wp- content/uploads/2015/04/8315-flyer-4-15-for-web.pdf, and ready for you to print out to take to the polls on Tuesday, May 19, 2015. Each vote counts. If we want representation by men and women with Pro-Life principles and values, we must exercise our right to vote.

TWO SPECIAL COLLECTIONS: “CHURCH IN NEED” AND “CHURCH IN EASTERN EUROPE” On the First Sunday of the Great Fast, Catholic Churches throughout the USA conducted a Special Collection to Aid the “Church in Need”. On the Third Sunday of the Great Fast, Catholic 29 Churches throughout the USA also conduct a Special Collection to Aid the “Church in Eastern Europe”. Please remember that the proceeds from both collections very much help our Ukrainian Catholic Church in Ukraine. To donate to these collections, please use the light blue envelope printed in your boxed sets, dated February 22, 2015 for “Church in Need”, or the dark yellow envelope printed in your boxed sets, dated March 8, 2015 for “Church in Eastern Europe”, or clearly mark and use the generic “Special Collection” envelopes, which are available on the table as you walk into the Church.

FOUND: EASTER BASKET COVER An Easter basket cover was left behind in our church hall. Contact the rectory if it belongs to you.

TUESDAYS, beginning APRIL 28, 2015 - DIVINE LITURGY / MASS STUDY GROUP If you are interested in attending a catechetical Study Group led by Fr. Ivan Chirovsky, on the Divine Liturgy (and Mass), please inform Andrew and Maureen McCauley, 412-952-4416. Thanks to their graciousness, we are meeting at their home.

WEDNESDAYS, AT THE PITTSBURGH ORATORY 7:30 – 8:45 PM - Led by Fr. David Abernethy, a study of the 1997 very readable translation of the Conferences of our holy and venerable Father John Cassian (AD circa 360-435). All are welcome !

THURSDAY, MAY 7, 2015: 15TH ANNUAL: SAINTS CYRIL & METHODIUS LECTURE The 15th Annual SS. Cyril and Methodius Lecture will take place at 7 PM at Saint John Byzantine Catholic Cathedral, located at 210 Greentree Road in Munhall, PA, on Thursday, May 7, 2015. Dr. Scott Hahn will be the guest speaker on the topic of “THE “OUR FATHER” AS A SYNTHESIS OF THE PATTERN OF SCRIPTURE”. To register please call (412) 321-8383. The publishing firm, Vydavnytstvo Apostol, in Ivano-Frankivsk, has recently published Dr. Scott Hahn’s Commentaries on the four gospels, in a Ukrainian translation.

SATURDAY, MAY 9, 2015 – UKRAINIAN SPRING FOOD FESTIVAL St. Vladimir’s Ukrainian Orthodox Church invites everyone to come to their annual festival from 10 am to 3 pm.

MAY 15-16, 2015 - PITTSBURGH FOLK FESTIVAL – UNITY IN DIVERSITY The 59th Annual Pittsburgh Folk Festival will be held at the Monroeville Convention Center located 12 miles from downtown Pittsburgh, PA, on May 15, 16, 2015. This is a two-day-long multi- cultural celebration of more than 30 nationalities featuring traditional ethnic entertainment, food and refreshments. Shop 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. Tickets are already available. Sister Olga is requesting assistance for Thursday, May 14th at 12 Noon. If anyone can help her please give her a call at 412-512-4772.

MAY 23, 2015 – FINAL ALL SOUL’S SATURDAY Please make sure that you remove and use your ivory-colored “May 10” envelope marked “PENTECOST SUNDAY – Green Holy Days”. You will find this envelope in your pack- ets between the ivory-colored Second Sunday envelope for May 10 and the pink-colored envelope for Ascension for May 14. Please be careful not to confuse this envelope for the prayers for the departed (with icon of cross) and the other envelope for the usual Pentecost Sunday collection (with icon of Pentecost) which is also ivory-colored but dated May 24.

CONGRATULATIONS - MAY 28, 2015 Congratulations to our parishioner, KATIE MATLAK, who will be receiving the Golden Apple Award on Thursday, May 28, 2015. As a teacher she is being honored for her commitment and witness to Gospel values in the Schools of the Roman Catholic Diocese of Pittsburgh. She will be receiving this award from His Grace, Bishop David A. Zubik. We wish Katie all the best and continued success! Mnohaya Lita! Many Happy and Blessed Years !

SATURDAY, JUNE 6, 2015: ATTENTION: PARENTS, GRANDPARENTS AUNTS AND UNCLES, BROTHERS AND SISTERS, ETC. 30 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 satisfying 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 use the Akathist Hymn to the Mother of God in her miraculous icon, known as Vospitanie – Воспитание – Vikokhuvatel’ka Deetey – 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 being, it has been decided that we will meet IN THE CHAPEL on first or second Saturday of each month, at 10:00 am.

JUNE 21, 2015 – 100 YEAR ANNIVERSARY Fr. Vsevolod Shevchuk invites you to SAVE THE DATE and join Holy Ghost Ukrainian Catholic Church, Akron, OH., is celebrating 100 years of parish history! HGUCC will celebrate its centennial anniversary on Sunday, June 21, 2015, with a Hierarchical Divine Liturgy. We will welcome the Patriarch of our Ukrainian Catholic Church, His Beatitude Sviatoslav Shevchuk, and our Bishop, the Most Reverend Bohdan J. Danylo. Please join us for this extraordinary occasion! Divine Liturgy will be held at 1pm, followed by a banquet at Guy’s Party Centre. For more information or to receive a mailed invitation call 330.689.9072, e-mail to [email protected] or visit www.hgucc.org.

BASILIAN SISTERS SEEK VOLUNTEERS FOR HUMANITARIAN MISSION IN UKRAINE As part of their extended ministry during this Year of Consecrated Life, the Sisters of St. Basil the Great of the Jesus Lover of Humanity Province are resuming their mission to serve the needy in Ukraine. This year’s Basilian Volunteer Program is tentatively scheduled from May 31 to June 13, 2015, and will be limited to humanitarian efforts in Western Ukraine. Last year’s mission was cancelled due to the turmoil and unrest in Eastern Ukraine. The Basilian Sisters invite the Faithful to join them as they bring their ministry of evangelization, support and comfort to the poor and needy. In addition to distributing needed supplies, Sister Ann Laszok, OSBM, Sister Joann Sosler, OSBM, and their accompanying volunteers will collaborate with the Basilian Sisters of Most Holy Trinity Province in Ukraine to sponsor a week-long “English Language” and Catechetical Camp for the orphans and other local children in the Korchyn area. Also included will be visits to several orphanages and psychiatric institutions. For an application and additional information concerning the Come and Serve with the Sisters in Ukraine Program, please contact: Sister Ann Lasok, OSBM, 412-260-1607, [email protected], Early application is advised to ensure acceptance. Monetary donations to this worthy cause may be made on line at www.stbasils.com or mailed to: Sister Dorothy Ann Busowski, OSBM, Provincial Superior, 710 Fox Chase Road, Jenkintown, PA 19111- 4118. Please indicate “Ukraine Volunteer Mission” in memo.

PREGNANCY RESOURCE CENTER REQUESTS YOUR HELP Throughout the months of February and March our parish will be collecting diapers (all sizes) and any type of NEW small baby items (sleepers, onesies, socks, etc.) for the Pregnancy Resource Center - South Hills/Homestead (prcsh.org). These items may be placed in the white baby bassinet located at the back of the church. For more information please call Maureen McCauley, (412) 952- 4416. “Your support makes a difference in the lives of women who choose life." - Pregnancy Resource Center. THE PASCHAL SEASON HELPS US TO SEE THAT BAPTISM OPENS A DOOR TO DI- VINE POSSIBILITIES, BUT WE STILL HAVE TO COOPERATE AND WORK WITH THE HOLY SPIRIT. SO, WHEN THE SAMARITAN WOMAN ALLOWED HERSELF TO BE CON- VERTED, THEN OUR LORD WAS ABLE TO HEAL HER OF DISBELIEF. NEXT WEEK, WE WILL SEE HOW OUR LORD CREATES EYE ORGANS FOR A MAN WHO COULD NOT SEE BECAUSE HE WAS BORN WITH EMPTY EYE SOCKETS. LET’S REFLECT ON THE FOL- LOWING, AS WE PREPARE FOR NEXT WEEK: SEVEN EMOTIONS THAT FOLLOW A SENSE OF ENTITLEMENT, by Tim Elmore (http://growingleaders.com/blog/seven-emotions-follow-sense-entitlement/) A few short years ago, corporate executives were asked what single word best describes the recent college graduates entering their workplace. The word they selected? Entitled. Interestingly, when recent graduates were asked to guess what descriptive word these executives had chosen 31 that begins with the letter “e,” they guessed: exciting, enterprising, entrepreneurial and energetic. None of them guessed how they were being perceived. • Entitlement—high. • Self-awareness—low. In a series of studies using surveys that measure psychological entitlement and narcissism, University of New Hampshire management professor Paul Harvey found that Gen Y respondents scored 25% higher than respondents ages 40 to 60 and a whopping 50% higher than those over 61. In addition, Gen Y respondents were twice as likely to rank in the top 20% in their level of entitlement — the “highly entitled range” — as someone between 40 and 60, and four times more likely than a golden-ager. Harvey’s conclusion? As a group, he says Gen Yers are characterized by a “very inflated sense of self” that leads to “unrealistic expectations” and, ultimately, “chronic disappointment.” More and more adults I meet are worried about this sinister attitude creeping into their homes, classrooms or teams. Entitlement can be spotted by these emotions: Anger. We live in an angry age. It takes so little to spark road rage, stadium violence, and all sorts of other aggression. Youth are angry today, perhaps for many reasons, not the least of which is their sense of entitlement. Think about it: if you feel entitled to something that you don’t receive, anger raises its ugly head. Impatience. We live in an impatient generation because we expect things quickly… and entitlement only compounds the issue. When I feel entitled to something, I am far less patient with people. I’m driven to get what I want—now—because I deserve it. My reaction? I become demand- ing of others and short in my interactions with them. Cynicism. A sense of entitlement is often followed by mild forms of cynicism. Again, not getting some benefit I feel I deserve can create a negative, jaded attitude in me. Perhaps adolescents have always been a bit cynical, but it’s on steroids today. Being aware of what’s available — and aware they don’t have it all — fosters cynicism. Resentment. This one’s obvious. When I’m conscious of something out there that I don’t own but feel I deserve, it can cause severe resentment. This destructive attitude can sour any group of people and lead to negative behaviors as well. Instead of focusing on the many blessings I enjoy, I can become bitter. Criticism. It’s easy to miss one common reaction to a sense of entitlement: a critical attitude. When someone feels entitled to something and doesn’t get it, they can assume a “sour grapes” pos- ture and become disgruntled at the whole thing. They often will criticize those who did get what they wanted as a coping mechanism. Ingratitude. In so many ways, gratitude and entitlement are polar-opposite emotions. When I’m grateful, I feel the sense of getting something I want badly but remain aware of what it felt like without it. However, when I feel entitled and don’t get it, all I feel is ungrateful. Once again, I feel I deserve something I’m forced to live without. Disappointment. If I feel entitled to something but fail to get it, I begin to experience chronic disappointment. I’m sad or despondent over the perks I’ve missed out on and can become depressed, especially if I assume others’ Facebook posts are accurate and my friends are getting all the breaks or awesome vacations. Conversely, when we develop students who don’t feel and act entitled, they likely will demon- strate the opposite emotions: • I am grateful. • I am hopeful and optimistic. • I can delay gratification. • I am at peace because I see the big picture. We owe it to the emerging generation to escort them out of this destructive attitude. A sense of entitlement is an enemy of happiness and healthy thinking.

THE SUMMARY OF INCOME: 4/25-26/2015 RE: Sunday Collection. We ask that if you are submitting a BLANK ENVELOPE instead of using your assigned envelope that you INCLUDE YOUR ENVELOPE NUMBER. Please, also include an envelope number when just submitting a personal check. Thank you. 32 WEEKLY SUNDAY OFFERINGS 823.00 WEEKLY CANDLES, including MEMORIAL CANDLES 52.95 REPAIRS & MAINTENANCE (1st Sunday) 120.00 MEMBERSHIP DUES (2nd Sunday) 40.00 UTILITIES & INSURANCE (3rd Sunday) 10.00 DIOCESAN OBLIGATIONS & ASSESSMENTS (4th Sunday) 239.00 BOOKS/JOURNALS 10.00 DIVINE LITURGY STIPENDS 20.00 HOLY AND GREAT THURSDAY – 4/2/2015 5.00 CHURCH IN THE HOLY LAND (Holy and Great FRIDAY) – 4/3/2015 5.00 PASCHA OF OUR LORD (EASTER) – 4/5/2015 60.00 SEMINARY FUND (EASTER) – 4/5/2015 10.00 MOTHER’S DAY STIPENDS – 4/12/2015 40.00 MID-PENTECOST – 4/29/2015 15.00 FATHER’S DAY STIPENDS – 5/17/2015 10.00 BLESSING OF GRAVES – PENTECOST SUNDAY – 5/10/2015 15.00 LEGAL DEFENSE FUND 50.00 TOTAL 1,524.95

MEMORIAL FUND All donations collected in this fund will be used to purchase new Liturgical items, including any new vestments or repairs to existing liturgical items. In the meantime, as we use what we have for the greater glory of God, please remember that we still paying off certain items from the last ten years. Your generosity, as always, will be greatly appreciated. No donations this week.

MEMORIAL FLOWERS If you wish to provide flowers in memory of a loved one, at any time of the year, in thanksgiving for blessings, or to celebrate an occasion, please call Margie Klimko: 412-431-0430. No donations this week

MEMORIAL CANDLES 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 write to or call the parish office at: 412-431-2531.

IN MEMORY OF MY PARENTS, KAROL & MARY BODZIUCH (Icon of the Cross of Our Lord): $5.00 – John Bodziuch

IN MEMORY OF MICHAEL HARITAN: (Copy of the Icon of Our Lady of Pochayiv): $5.00 – Mary Burlando (until 5/3) HEALTH OF LISA MATHEWS: (CANDLES AT THE ALTAR): $5.00 – Mary Burlando (until 5/3)

Many thanks to Steve Zinski for providing the following reflections for us:

5th PASCHAL SUNDAY John 4:5-42: The Healing and Conversion of the Samaritan Woman: ONE MAN . . . ONE WOMAN, AND GOD A babe is intrigued by his image as reflected by a mirror. He is amused by the funny faces made by a mother or father. But a mother's embrace and kiss slowly teaches him something of himself. Bewildered by all the care and affection showered on him, he wonders why. Years pass and many men and women enter his life. Soon the goodness poured forth by a mother's heart, the love shown by a father, brother, sister or loved one and his own love for them, tells him the reason. 33 Man's intellect seeks knowledge of the world and his will grasps the good it finds. Suddenly he realizes that the goodness he finds and hopes to make his own, are nothing but the goodness of God as found in man. They are the image of God just as he is. And once again he is intrigued by his image — the image of God.

IMAGE OF GOD When the Hebrew writer penned the twenty-sixth verse of Genesis, he gave to us a great truth. "God said, 'Let us make mankind in Our image and likeness'. . . God created man in His image." In all probability, he saw man's similarity to God at least partially fulfilled in his having been created to rule over the earth: just as God is sovereign over all, man was intended to share in this dominion by God's will. Within the Christian framework, we say that man has a spiritual soul with the powers of intellect and free will, and in these he is like God. But this conclusion was only possible after much thinking and the aid given by Greek philosophy, of which the Hebrew author was ignorant.

A WOMAN WHO SAW HERSELF THROUGH CHRIST To see oneself in a mirror, is to see only an image. Only by reflection can we enter into ourself and see the real "you". And so it is that if man is an image of God, he must look to the original for true knowledge. For so often, the personal image is distorted by willing sin. The Samaritan Woman was blessed. For Christ Himself helped her check what kind of "Image of God" she was. All creation reflects the goodness of God. For it was made for this purpose — to lead all people back to God. But some take the gift and forget the Giver. Thus the Samaritan Woman took sensual gratification as a good in itself. It was all that she saw in marriage. Thus when a spouse failed to fulfill this need, she sought another until the string ran to five. Finally Christ's command: "Go home, fetch thy husband, and come back here," brought the truth from her own lips: "I have no husband ..." (John 4:16).

THREE TO GET MARRIED The Creator of man and woman is also the architect of marriage. For after giving them an intellect and a will to learn and follow His purpose, God also made man a partner in bringing new life into the world. A physical attraction would draw man and woman together, but their intellect and will, the way in which they are like God, would point out the designs of the Creator, And since they were so closely united in mind, heart, and body, each should be able to use the other as a mirror to see the image of God that was in them. Through personal sanctity, the image of God would be ever clearer. And intrigued by the image, together they would seek the original — God.

THE SAMARITAN WOMAN The fifth Sunday of the Easter season is called the "Sunday of the Samaritan Woman," It may seem puzzling at first that this Sunday is dedicated to the commemoration of an episode — the meeting between Jesus and the Samaritan woman near Jacob's well — which has no connection with Eastertime and which contains no miracle which could be linked, even indirectly, with the Resurrection. The reason for this dedication is of remarkable liturgical subtlety. The Wednesday following the Fourth Sunday of Easter is called "The Feast of Mid-Pentecost." This feast falls in the middle of the fifty day period which separates Easter and Pentecost, and divides these fifty days into two periods, each of three weeks. Now the Church has established a symbolic correspondence between this date of "Mid-Pentecost" and the "midst of the feast" mentioned in a verse of the fourth Gospel (John 7:14). Because of this symbolic correspondence, the Church reads, at the liturgy of "Mid-Pentecost" the portion of the gospel that begins with the words "Now about the midst of the feast Jesus went into the temple . . ."If we read a few verses more of this gospel for that Wednesday, we come to the words: "In the last day, the great day of the feast, Jesus stood and cried, 'If any man thirst, let him come to Me and drink. He who believes in Me, as the scripture says, out of him shall flow rivers of living water.' Now this He spoke of the Spirit which they that believe in Him should receive . . ." Here we meet both the Pentecostal theme of the Spirit and the theme of living water which Jesus develops in His encounter with the woman of Samaria. The troparion for Mid-Pentecost says, "At the mid-feast, O Savior, give to my thirsty soul a drink from the waters of true praise ..." This is a new allusion to the meeting with the Samaritan woman, in which Jesus 34 speaks of those who worship "in spirit and truth." In this way, the week of "Mid-Pentecost" leads us towards Jacob's Well. On the Fifth Sunday of Easter, we hear Jesus announce to the woman of Samaria the doctrine of water and of the spirit. The chants at vespers on Saturday evening introduce the commemoration of this episode: "Behold we come to the half of those days which begin with the saving Resurrection and end with the divine feast of Pentecost ..." Everyone remembers the episode of the woman of Samaria, which is told in the gospel read at the Divine Liturgy (John 4:5-42). Its beauty and its spiritual richness speak almost uniquely to souls. Jesus, weary after a long walk, sits on the wall of Jacob's well, which is near Sychar. It is mid-day. He knows who will be coming, and He waits. Sometimes Jesus goes out to meet souls, especially when He foresees that, if left to themselves, they will not know how to look for Him. Thus, the Good Shepherd will go through thorns to rescue a stray lamb and will carry it back on His shoulders. But sometimes He sits and waits for the course of life to bring a journeying pilgrim to Him. And even when He is with me, Jesus also awaits me a little further on, a little later on. Christian life combines both the constant presence of Jesus and a series of encounters with Him. Jacob's Well moves with me, and never ceases to offer me opportunities for a meeting with the divine.

UNDERSTANDING TODAY'S GOSPEL: LIVING WATER There are few incidents in the life of Jesus that tell so much about the reactions of people to Him as does today's account. Into the story, itself so rich in human details, Saint John has woven a conversion and a conviction about Jesus that was meant for the entire Church. During a break on one of His journeys through Samaria, Jesus meets a woman drawing water. What is unusual about His conversation is that, given the hostility between Jews and Samaritans on the issue of racial purity and fidelity to the authentic worship of God, and the social taboo against speaking familiarly with a woman in public, Jesus even spoke to her at all. But He does and the conversation about water is turned into a revelation about the Kingdom of God which would surpass and replace the religious observances of either Judean or Samaritan. He speaks of "living water" which the woman takes to mean flowing or running water as opposed to stagnant well or cistern water, but which Jesus uses in a Scriptural sense as meaning God's action, message, invitation. It is this that He offers to the woman, a summons to understand her faith in God in a very new way, a thirst for God which in her present condition could never be satisfied but which in Jesus will be satisfied endlessly. "The water that Christ will give ... will satisfy thirst forever; whoever drinks of this water will have the fountain of eternal life within him. The Christian reader is reminded of baptism, the water of Christ which confers the gift of eternal life" (Jerome Commentary: John, p. 432). The woman doesn't grasp this but she does see in Jesus someone more than a thirsty traveller. She questions Him on the long-standing dispute between Jews and Samaritans as to the proper place for the worship of God, but Jesus goes beyond this to speak of the spirit of Cod as the active presence of God in the heart, so that worship will not depend anymore on any given place, and He says that He is the one longed for the ages past. Finally, through her testimony about Him, the villagers come to accept Jesus and then to believe in Him. So much of our acceptance of God depends on what others say and do. It seems that God waits on the words of others, in a sense depends on them, as Jesus depended on the woman's testimony to lead others to Him. Christian life can be an obstacle or an access to God. The Gospel asks us which of these are we. Rev. Philip Merdinger BORN TO BE BORED One of the many irritations that befalls the average human being is the matter of boredom. There are very few of us, from the wailing baby in its crib to the patriarch confined to a wheelchair because of his age, who are not haunted by the hour when ennui enervates our lives and causes a pause in the usually normal mode of existence. There is no magic medicine to cure the condition. While a doctor might prescribe a pill for a number of ailments, he has no prescription to alleviate boredom. There are times when it seems that we were born to be bored. It is up to each of us to find an individual cure. There are many methods of combating the situation. A sports-minded individual could select a good ball game and a housewife might read a good book to relieve the tedium that comes with her daily chores. There is also the very reliable method of getting on one's knees to pray. Or meandering to a church to pay a visit to the Blessed Sacrament. There are many causes for the condition. A clerk in a store reaches the point where every customer, although 35 indirectly responsible for his livelihood, is an unwelcome sight. A motor mechanic, although each engine is a separate challenge, soon wearies of the grease and oil that are a part of his job. Many lines have been penned about the bane of boredom. We could quote a number of them but they would be boring. So we turn to the late Clifton Fadiman, who had a nice thought about the matter. He felt that boredom, on the proper occasions, was a sign of intelligence. L. J. Huber “Christ among us” - a radio program brought to you each Sunday at this time to reach those who are elderly or ill, and those who are not able to attend their church for Sunday worship. Tune in to WPIT- 73 AM - Pittsburgh, PA every Sunday at 2:00 pm (EST) or listen to the radio program on-line at www.wpitam.com. You can also listen any time at http://stjosaphateparchy.com/listen/ This Program is sponsored by the Diocesan Resource Committee of the Ukrainian Catholic Eparchy of Saint Josaphat in Parma, OH, and by your contributions. Each Sunday we will bring to you the word of God, we hope to brighten your lives and bring you joy and solace. Радіопрограма “Христос посеред нас ” , яка приходить до Вас кожної неділі у той самий час, аби , всі хто потребує, старші чи хворі .. Для того аби всі, хто не взмозі відвіддати церкву , недільну службу почув Боже слово. Ця програма виходить за сприянням Єпархіального комітету ресурсів української католицької Єпархії Святого Йосафата що у Пармі, Огайо та інших парафій. Кожної неділі ми принесемо Вам слово Боже, ми надіємося прикрасити Ваше життя і принести вам радість та втіху. “Unceasing prayer is born of love, but fault-finding, idle talk and self-indulgence are the death of prayer.” – St. Silouan the Athonite The Church was a Mother to you in life, providing for your spiritual needs. Please remember her in your last will and testament. The wording to do this, is as follows: “I give and bequeath to the Ukrainian Catholic Diocese of St. Jos- aphat in Parma, located in Parma, Ohio, _____% of the residue of my estate [or: the sum of $ _____].” “I give and bequeath to St John the Baptist Ukrainian Catholic Church, located in Pittsburgh, PA., _____% of the residue of my estate [or: the sum of $ _____].” Thank you. Будь ласка, пам’ятайте про свою “Українську Католицьку Єпархію св. Йосафата”, та нашу “Церкву/Парафію св. Івана Хрестителя”, в своєму заповіті. 36 Vol. 60, No. 18 MAY 3, 2015 AD PARISH WEEKLY NEWSLETTER SAINT JOHN THE BAPTIST UKRAINIAN CATHOLIC CHURCH Byzantine Rite

109 S. 7th STREET, PITTSBURGH, PA. 15203-1028 412-431-2531 E-MAIL ADDRESS: [email protected] WEB SITE: stjohnspittsburgh.com “Catholic” comes from the Greek, meaning: “according-to-the-whole” or “universal”

“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 distinct- ly non-Roman (non-Latin), and yet equally Apostolic Tradition (Theological, Spiritual, Liturgical & Canonical Heritage).”

Good Advice I exhort you to continue your course same kind of medicinal plaster. To bring in the grace in which you are clothed, and spasms to an end you must use liniment. to exhort all to be saved. Justify your office Be intelligent like the serpent in all by paying attention to the bodily and things and eternally innocent like the dove. spiritual concerns of all; concentrate on The reason why you have a physical and a unity, since there is nothing better than that. spiritual nature is so that you may have a Be the same support to all as the Lord is to softening effect on what is visible to you; you; be loving and patient with everyone, but you must beg for the invisible to be as you already are. revealed to you, so that you lack nothing Devote your time to unceasing and possess every gift in abundance. prayer; ask for greater understanding than As sailors require winds and the you have; be vigilant with unsleeping storm-tossed require harbors, the time spirit. Speak to each individual just as God requires you to attain God. Be vigilant, would; bear the sicknesses of all like a like a champion of God; the prize is perfect champion of Christ. Where there is immortality and eternal life, in which you greater toil there is great benefit. also believe. In all things I and my bonds, If you love good disciples, you do which you loved, are a substitute for you. yourself no favor; rather try to use gentleness to subdue the more trouble- St. Ignatius of Antioch some. Not every wound is healed with the For more information on Eastern spirituality, visit www.mytheosis.com

Eastern Christian Bulletin Service - PO Box 3909 - Fairfax, VA 22038-3909 www.ecbulletin.com Ph: 703-691-8862 Fax: 703-691-0513