Nineteenth Sunday after Pentecost.

Posted on October 19, 2019

Gospel: (Luke 16: 19-31)
The Lord spoke this parable: ‘There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. He called out, “Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.” But Abraham said, “Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.” He said, “Then, father, I beg you to send him to my father’s house— for I have five brothers—that he may warn them, so that they will not also come into this place of torment.” Abraham replied, “They have Moses and the prophets; they should listen to them.” He said, “No, father Abraham; but if someone goes to them from the dead, they will repent.” He said to him, “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.”

Євангеліє: (Лк 16,19-31):
Сказав Господь притчу оцю: Був один чоловік багатий, що одягавсь у кармазин та вісон та бенкетував щодня розкішне. Убогий же якийсь, на ім’я Лазар, лежав у нього при воротях, увесь струпами вкритий; він бажав насититися тим, що падало в багатого зо столу; ба навіть пси приходили й лизали рани його. Та сталося, що помер убогий, і ангели занесли його на лоно Авраама. Помер також багатий, і його поховали. В аді, терплячи тяжкі муки, зняв він очі й побачив здалека Авраама та Лазаря на його лоні, і він закричав уголос: Отче Аврааме, змилуйся надо мною і пошли Лазаря, нехай умочить у воду кінець пальця свого й прохолодить язик мій, бо я мучуся в полум’ї цім. Авраам же промовив: Згадай, мій сину, що ти одержав твої блага за життя свого, так само, як і Лазар свої лиха. Отже, тепер він тішиться тут, а ти мучишся. А крім того всього між нами й вами вирита велика пропасть, тож ті, що хотіли б перейти звідси до вас, не можуть; ані звідти до нас не переходять. Отче, сказав багатий, благаю ж тебе, пошли його в дім батька мого; я маю п’ять братів, нехай він їм скаже, щоб і вони також не прийшли в це місце муки. Авраам мовив: Мають Мойсея і пророків; нехай їх слухають. Той відповів: Ні, отче Аврааме, але коли до них прийде хто з мертвих, вони покаються. А той відозвавсь до нього: Як вони не слухають Мойсея і пророків, то навіть коли хто воскресне з мертвих, не повірять.

Bulletin October 19-26

The Eternal Light (Blue light) for the month of October burns for good health and blessing John & Mary Nayda as requested by Patricia Nayda.
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The Eternal Light (Red color) for the month of October burns in memory of + Irene Babala-15th anniversary as requested by Donna Slabyk. ***********************************************************************************************************************
Religion: The Religion class for children making their Solemn Communion in May will be held on Tuesday at 6 pm in the rectory at Our Lady of Perpetual Help rectory. If you have any questions please contact Father Andriy or Maria LaPaglia.
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On November 2, 2019 the Eparchy of Stamford will be sponsoring an Eparchial Sobor/Conference entitled “ Nurturing our Faith: One Generation Shall Bless Another” as part of the initiative of our world-wide Ukrainian Catholic Church: Vibrant Parish: A Place to Encounter the Living Christ”. The Sobor is open to everyone. Each parish should send at least two delegates


Sunday of the Fathers of the 7th Ecumenical Council.

Posted on October 12, 2019

The Ecumenical Councils are the greatest duels between Orthodoxy and heretics.

1. The First Ecumenical Council was held at Nicaea in 325, with 318 Holy Fathers participating. It is commemorated separately on May 29 and on the Seventh Sunday of Pascha. This Council refuted the heresy of Arius against the Son of God.

2. The Second Ecumenical Council was held at Constantinople in 381, with 150 Holy Fathers participating. It is commemorated separately on May 22. This Council refuted the heresy of Macedonius against God the Holy Spirit.

3. The Third Ecumenical Council was held at Ephesus in 431, with 200 Holy Fathers participating. It is commemorated separately on September 9. This Council refuted the heresy of Nestorius against the Mother of God.

4. The Fourth Ecumenical Council was held at Chalcedon in 451, with 630 Holy Fathers participating. It is commemorated separately on July 16. This Council refuted the Monophysite heresy.

5. The Fifth Ecumenical Council was held at Constantinople in 553, with 160 Holy Fathers participating. It is commemorated separately on July 25. This Council refuted the heresy of Origen.

6. The Sixth Ecumenical Council was held at Constantinople in 680-81, with 170 Holy Fathers participating. It is commemorated separately on January 23. This Council refuted the Monothelite heresy.

7. The Seventh Ecumenical Council was convened at Nicaea in 787, with 367 Holy Fathers participating. This Council refuted the heresy of iconoclasm.)

Through the operation of the Holy Spirit, the Councils condemned all these heresies, and the Faith of Orthodoxy was defined and confirmed for all time.

Source: St. Nikolai Velimirovic, The Prologue of Ohrid – Volume Two.

Bulletin October 12-19


Seventeenth Sunday after Pentecost .

Posted on October 5, 2019

Gospel:(Luke7,11-16):
At that time, Jesus journeyed to a city called Nain, and his disciples and a large crowd accompanied him. As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her. When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.” He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!” The dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized them all, and they glorified God, exclaiming, “A great prophet has arisen in our midst,” and “God has visited his people.”

Євангелія:(Лк7,11-16)
Того часу, Ісус пішов у місто, що зветься Наїн, а за ним ішли його учні й сила народу. Коли ж вони наблизились до міської брами, якраз виносили мертвого сина, єдиного в матері своєї, що була вдовою; і було з нею досить людей з міста. Побачивши її, Господь зглянувся над нею і сказав до неї: “Не плач.” І приступивши, доторкнувсь до мар, і ті, що несли, зупинились. Тоді Ісус сказав: “Юначе, кажу тобі, встань!” І мертвий підвівся і почав говорити. І він віддав його матері. Страх огорнув усіх, і вони прославляли Бога та й говорили: “Великий пророк устав між нами,” і: “Бог навідався до народу свого.”

Bulletin October 5-12

Respect Life Sunday – October 6th

“The love of God does not distinguish between the newly-conceived infant still in the mother’s womb, the baby, the youth, the grown adult or the elderly because in each of them He sees the sign of His own image and likeness.” (Pope Benedict XVI)


Sixteenth Sunday after Pentecost.

Posted on September 29, 2019

Matthew 25:14-30 The Lord said this parable: “The kingdom of God is as if a man, going on a journey, summoned his slaves and entrusted his property to them; to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. The one who had received the five talents went off at once and traded with them, and made five more talents. In the same way, the one who had the two talents made two more talents. But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. After a long time the master of those slaves came and settled accounts with them. Then the one who had received the five talents came forward, bringing five more talents, saying, ‘Master, you handed over to me five talents; see, I have made five more talents.’ His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ And the one with the two talents also came forward, saying, ‘Master, you handed over to me two talents; see, I have made two more talents.’ His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ Then the one who had received the one talent also came forward, saying, ‘Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ But his master replied, ‘You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. So take the talent from him, and give it to the one with the ten talents. For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.’”
Євангеліє: (Мт 25,14-30) Сказав Господь притчу оцю: Один чоловік, пускаючись у дорогу, прикликав своїх слуг і передав їм своє майно. Одному він дав п’ять талантів, другому – два, а третьому один, кожному за його здібністю, і від’їхав. Той, що взяв п’ять талантів, негайно пішов і орудував ними, і придбав других п’ять талантів. Так само і той, що взяв два, також: придбав два других. А той, що взяв лише один, пішов, викопав у землі яму та й сховав гроші пана свого. По довгім часі приходить пан слуг тих і зводить з ними обрахунок. Приступив той, що узяв був п’ять талантів, і приніс других п’ять талантів: Мій пане, – каже, – ти мені дав п’ять талантів, – ось я придбав других п’ять талантів. Сказав до нього його пан: Гаразд, слуго добрий і вірний. У малому ти був вірний, поставлю тебе над великим. Увійди в радість пана твого. Приступив і той, що взяв був два таланти та й каже: Пане; два таланти передав ти мені. Ось других два я придбав. Сказав до нього пан його: Гаразд, слуго добрий і вірний! У малому був ти вірний, поставлю тебе над великим. Увійди в радість твого пана. Приступив і той, що взяв був лише один талант, і каже: Пане, знав я тебе, що ти жорстокий чоловік: пожинаєш, де не сіяв, і визбируєш, де ти не розсипав. Тому, зо страху, я пішов і закопав талант твій у землю. Ось він – маєш твоє. Озвався його пан і каже до нього: Лукавий слуго й лінивий! Ти знав, що я пожинаю, де не сіяв, і визбирую, де я не розсипав. Тож треба було тобі віддати мої гроші торгівцям, і я, повернувшись, забрав би своє з відсотками. Візьміть, отже, талант від нього й дайте тому, хто має їх десять. Бо кожному, хто має, додасться, і він матиме над міру; а в того, хто не має, заберуть і те, що має. А нікчемного слугу того викиньте в темряву кромішню. Там буде плач і скрегіт зубів

Bulletin September 28 -October 5

POSTEReparchial family day 2019 (1)

COMMUNION AND UNITY IN THE LIFE AND MINISTRY OF THE UKRAINIAN GREEK-CATHOLIC CHURCH

PASTORAL LETTER OF THE SYNOD OF BISHOPS OF THE UKRAINIAN GREEK-CATHOLIC CHURCH 2019
To the Clergy, Religious and Laity

Very Reverend and Reverend Fathers,
Venerable Brothers and Sisters in Monastic and Religious Life,
Dear Brothers and Sisters in Christ!

INTRODUCTION
As one of the fruits of a thousand-year history of pursuits, joys, and sufferings of our Ukrainian people, its sons and daughters have dispersed throughout the world. The reasons for such resettlement are many. Some sought a better fate in foreign lands, others were forced to abandon their native land because of unbearable circumstances brought on by bloody wars and devastation. Many were forcibly expelled, deported, exiled, or imprisoned in faraway lands. The life of our state today is marked by a new powerful wave of emigration due to which millions of sons and daughters of our nation are establishing new communities in countries we may have not even heard of.
In all these complex, and often even tragic circumstances, our Church always travelled together with her children. And her own sons and daughters have extended her presence to all the continents of the globe. In response to appeals from their bishops and with their mission mandate, priests, monks, and female religious followed our faithful around the entire world in order to bring them the Word of God and the grace of the Holy Spirit in the Holy Mysteries, bearing witness to the ministry of charity in action. Our faithful established their existence in new lands, preserving their spiritual patrimony and fostering their Christian culture. It was no accident that the first thing our settlers would do when they found themselves in a new place would be to build their own churches. In this, they bear witness to us today that a church, as the place where one encounters God, was and remains for our people the space where beats the heart of the Ukrainian community. The church is the centre around which the global Ukrainian community is gathered. Indeed, for many centuries the Ukrainian Greek-Catholic Church was the space of unity for our people, a unity that bonded together Ukrainians in Canada and the USA with their brothers in Latin America and Australia, in Western Europe, Kazakhstan and distant Siberia. It granted them, in the words of Patriarch Josyf, the possibility to “be themselves” far away on foreign soil, creating, by the Power of the Holy Spirit, a mystical and life-giving bond of unity with their roots in their native land and with Christian life flowing from the waters of the Dnipro. For the very reason that we kept our roots and did not become lost among other nations, we piqued their interest, enriching the culture and spirituality of the lands of our new settlement and inviting representatives of other nations to share in them. Thousands of sons and daughters of our Church who have no Ukrainian roots have come to love our Christian heritage and have rooted themselves to the tradition of Kyivan Christianity and the Baptism of Volodymyr. Thus the Ukrainian Greek-Catholic Church has gone beyond the boundaries of Ukraine, speaking in many languages to many nations, at the same time becoming a mother and teacher for people of different nationalities and cultures.
Today we offer our gratitude to God for “his inexpressible gift” (see 2 Cor 9:15) and we are aware that our Church is no longer a local reality, limited to a particular territory or pastoral context. Today she is at the same time global and particular, Ukrainian and multi-national. But this is what we have become, not because of geographic location, nor community organizations or human institutions, nor the diversity of our experience or the structure of our community. We have become who we are because of the internal unity of our Church. This is a unity that unites into one body “those who have been dispersed,” bonding people of different origins, language, and culture. This is a unity that is only possible in the Church which is the Mystery of unity of the human race fulfilled by the power and action of the Holy Spirit.
An awareness of the importance of fostering this unity, a search for the best ways to affirm and strengthen it, was, in fact, the central theme of our Synod of Bishops, held in the Eternal City of Rome, September 1-10, 2019.

THE CHURCH – A COMMUNITY OF PERSONS GATHERED FROM ALL PARTS OF THE WORLD BY OUR LORD HIMSELF

The word for “Church” in Greek, ekklesia, carries the meaning of “calling,” that is, “the community of those who are called.” In the context of the books of the New Testament, first of all, we are talking about a community of the faithful, a community of those whom our Lord Himself is gathering from all the ends of the world (see Catechism of the Catholic Church, n. 751-752). Thus, by its very nature, the ecclesial community is a unity and a communion of those who “belong to God.”
In the community of the Church, the internal bond among her members is, by the power and action of the Holy Spirit, an icon of the unity of the Divine Persons of the Most Holy Trinity. The first community of Christ’s disciples in Jerusalem is thus described in the Acts of the Apostles: “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common” (Acts 4:32).
Saint Gregory the Theologian says that the names of the Persons of the Most Holy Trinity are simply the names of relationships that exist between Them (see Oration 29 or Third Theological Oration, 16). Indeed relationship is what unveils and reveals a person. Similarly, in the context of ecclesial communion, each Christian receives a name when through the Sacrament-Mysteries of Baptism and Chrismation we enter into the community of the Church and become partakers of the Eucharistic table.
A person can only learn to love God and neighbour and create a unity with those whom they love, if they are led by the grace of the Holy Spirit. Only through such a bond of love (vinculum caritatis), as St. Augustine describes (Tractatus in Ioannem, VI, n. 13), can one comprehend his or her own identity, his or her belonging to or involvement in one or another church community, become capable of feeling the hurts and needs of their neighbour, be able to experience God’s presence together with others and share a religious experience in common with others.
We often say that being a member of an Eastern Catholic Church is a particular way of being a Christian. The particular way of the Kyivan Church and her Christian spirit has specific expressions and levels, for example, her local autonomy, synodality, global character in unity-communion with the Successor to Peter the Apostle. The Holy Father and Pope of Rome is the prime servant and living heart of the unity and communion of the Universal Church. Because of this universal unity, because of the care of the Universal Pontiff for our Church, she is able to successfully develop her global character.
The culmination and most profound expression of the unity of the Church of Christ and of her nature is the Most Holy Eucharist. The Eucharistic bread is the visible sign and symbol of ecclesial unity. Already the holy apostle Paul wrote: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:17). We find similar words in the famous Eucharistic prayer from one of the earliest examples of ancient Christian writing, known as the Didache: “As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever” (9,4).
The communion-unity of Christ’s Church, which constitutes her very substance, finds expression in her pastoral ministry. Our witness to the Church is authentic when the priority of our ministry is to save souls, that is, to unite a person with God in the unity of the community of the children of God. Every action and deed of a member of the Church, which runs contrary to this goal, for example, seeking to separate oneself from the community, to focus solely on personal needs, the needs of our own parish, eparchy or country, any attempt to emphasize the superiority of one member over another—these will always be seen as something unchurchly, against her nature and incompatible with the life of the Church. The holy Apostle Paul emphasizes this: “For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many… The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you…’ If one member suffers, all suffer together; if one member is honored, all rejoice together. Now you are the body of Christ and individually members of it” (1 Cor 12:13-27).
If the Apostle of the Nations were here today among us, he would ask us the same questions, although perhaps worded slightly differently. Reiterating his teaching that when one member suffers the entire body suffers, and when one member rejoices all members rejoice with it, he would probably ask us: “Can the Edmonton Eparchy say to the Donetsk Exarchate: ‘I have no need of you!’? Can the Chernivtsi Eparchy say to the Curitiba Metropolia: ‘Your problems don’t concern me!’? Can the Melbourne Eparchy say to the Crimean Exarchate: ‘I don’t know you!’?” We could ask ourselves many such questions, each according to their own conscience. However, the response to each of them should be the same—an emphatic “No!”
Today we can attest that when Ukraine is flowing in blood, when our best sons and daughters are offering up their lives for her, when millions of people are forced to abandon their own homes, when a great number of Ukrainians are held captive and, as prisoners of conscience, suffer enemy imprisonment, when there are thousands of dead and tens of thousands of wounded, when virtually all of Ukrainian society is wounded by the war, our Church throughout the world also suffers with us. When our priority is to proclaim the Gospel of Christ, the salvation and sanctification of human souls, and when, in the name of Divine Truth, we see the need to defend human dignity, the rights of Ukrainian labourers in countries across the globe, then our entire Mother Church, our bishops, clergy and laity are called to be a voice for those who are deprived of it. When called to meet the pastoral needs of our faithful in Australia or Great Britain, Poland or Canada, Argentina or Kazakhstan—our clergy and religious embark on an apostolic journey to proclaim the Gospel of Christ to the ends of the earth.

CIRCLES OF COMMUNION IN THE UKRAINIAN GREEK-CATHOLIC CHURCH

The basic and most important circle of communion, one that touches the life of every member of our Church, is experienced in one’s own parish. All of the elements of a vibrant parish, as a community of communities, help each person see oneself as a member of God’s family. Here each faithful member identifies himself or herself with our Church.
The pastor who builds up the parish community is a key servant-minister of church communion, assisted in this by all the faithful. We know well how much effort is needed on the part of all members of a parish community to build up its unity, and how easy it is to ruin it.
No parish can be a self-sufficient entity, closed off in its own comfort zone. The parish is the basic unit of the eparchial community, built up by and personally led by the local bishop. In the eparchy, the servant-minister of communion-unity is the ruling hierarch who, in turn, abides in full unity with the Head of his particular sui iuris Church, with the Supreme Pontiff, and with the entire college of Catholic bishops, who fulfil their apostolic ministry in all corners of the world. If an eparchy is divided and there is no relationship between the bishops and the clergy, such an eparchy must be viewed as deeply wounded. Therefore, the immediate and most important efforts of a bishop should be directed towards bringing together the eparchial community in all aspects of her life, that is: in deepening her spiritual life following the example of the Communion in Love in which the Persons of the Most Holy Trinity abide, and by following the example of the first Christian community of Christ’s disciples in Jerusalem (see Acts 2:46-47; 4:32); by creating a common vision regarding the mission of the eparchy, by coordinating human, spiritual and material resources for this mission, and then by bringing it to life through the common efforts of clergy and lay faithful, together with their Pastor.
The Synodal structure of our Church is a unique space for building up the global unity of our particular Church. The Holy Father Pope Francis emphasized that “it is not enough to have a Synod, one must be a Synod!” A Synod implies churchwide action, which in our case has a global character. By participating in the Synod, each bishop represents not himself or his private opinions. He is the voice of his eparchial community. And returning from a session of the Synod each member is to convey the spirit of synodal decisions so that through his daily ministry each eparchy and every one of its members can become living participants of synodal action. The participation of the bishops in the work of the Synod is not limited to their presence. Acting synodally means embracing responsibility for the life of our Church in each eparchy and every exarchate, as well as for the life and spiritual care of those of our faithful who live in countries where we do not yet have established structures. Acting synodally means embracing the wounds and joys of our entire Church as a whole. Being Synod means “walking a common path” and remaining as one even when the bishops return home. It is a great gift from God that we have this possibility to travel together with our clergy, religious and laity, together in unity, in spite of the fact that we live in different parts of the world.
The Patriarchal Assembly-Sobor, which we call into session every five years, is another important churchwide space of communion for the entire church body. This is a particular moment of global listening, when eparchial communities can participate directly in the gathering together of our entire Church through duly elected delegates, who together with their pastors in a unique way and on their particular level fulfill their responsibility for the life of their Church in various corners of the world. Although the resolutions of the Patriarchal Assembly have a consultative character, they represent a precious voice of the entire body of our Church.
The Head and Father of our particular Church is both symbol and servant of her global unity, communion, and development. We see this illustrated magnificently in the examples of service given by the Venerable Metropolitan Andrey Sheptytsky and Confessor of Faith Josyf Slipyj. The Head of the Church presides over the Synod of Bishop and its activity. It is he who convokes the Synod and Patriarchal Assemblies-Sobors. He watches over the development of each eparchy and serves to ensure that its needs are met. He proclaims synodal decisions and church laws, which thus acquire canonical force. At the same time he also is guarantor of the full and visible communion of our Church with the successor of St. Peter, and has the right to speak fully on her behalf. He is, in fact, a servant-minister of this unity-in-love of all parts of our Church. The Head of our Church is given the particular task of pastoral care over all the faithful of our Church, especially over those who reside outside its pastoral structures. In order that this care be provided in an adequate and timely fashion, he is called to promote the creation of suitable pastoral centers, and further, the creation of new ecclesial structures should this be required by the good of our faithful. He has particular care over the liturgical life of our Church and ensures uniformity in the celebration of Divine worship worldwide. But above all, he is called to be a faithful and sincere brother to his fellow bishops and a good spiritual father for the entire church community.
Beloved in Christ! Church unity is a living relationship of love with God and neighbour. It must constantly be guarded, built up. We must forever grow in it. Only by growing in the communion and unity of our Church can we come to know fully her identity, that particular way of being Christian. Each member of our Church, as well as each parish, eparchy, metropolia, will be able to “be ourselves,” not assimilate in this globalized world, preserve our identity, be able to hand it down to a new generation and share it with other nations, when we will value, build and guard the internal unity of the global community of the UGCC.
The internal unity of the UGCC is synonymous with her strength and development, a necessary condition for her life and the fulfillment of her mission. In one of our popular hymns, we pray: “In unity is the strength of a people. God grant unity to us.”
The crown of development and maturity of a particular Eastern Church is her patriarchal structure and dignity. Our Patriarchate is thus built on a foundation of development and assured strengthening of the internal unity of our Church at all levels. The lay patriarchal movement expressed this eloquently: “For the unity of Church and people!” A weakening of this unity, especially with the mother-Church in Ukraine, will inevitably bring on a weakening and fragmentation of our ecclesial community, the demise of her structures, the loss of her identity and her global character.
The Church, as the Mystical Body of Christ, is by its very nature “a mystery of unity,” to which all humankind is called. With our particular gifts and our common ministry, all of us—clergy, religious and laity, are called to foster the development and strengthening of the communion-unity of our Church at all levels: from the local to the global, from the particular to the universal.
May our Lord help all of us, each in accordance with their vocation or gift of service in our Church, to be bearers and builders of her internal unity.
The blessing of the Lord be upon you!

On behalf of the Synod of Bishops of the Ukrainian Greek-Catholic Church

+SVIATOSLAV

Given in Rome,
At the Cathedral of Saint Sophia—Divine Wisdom,
On the day of St. Augustine, Bishop of Hippo
And the Synaxis of the Venerable Fathers of the Monastery of the Caves in Kyiv,
The 10th of September in the Year of our Lord 2019


Fifteenth Sunday after Pentecost .

Posted on September 21, 2019

September 21-28. 2019

Gospel: (Luka 5,1-11):

At that time, Jesus was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.” When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking. When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” When they brought their boats to the shore, they left everything and followed him.

Євангеліє: (Лк. 5,1-11):

Того часу, Ісус стояв біля Генезаретського озера, побачив два човни, що стояли край озера; рибалки вийшли з них і полоскали сіті. Він увійшов в один з човнів, що належав Симонові, і попросив його відплисти трохи від землі, а сам, сівши, з човна почав народ учити. Коли він перестав говорити, сказав до Симона: “Відчали на глибінь та й закиньте ваші сіті на ловитву.” Озвався Симон і каже: “Наставнику, всю ніч трудились ми й нічого не піймали, але на твоє слово закину сіті.” Так вони й зробили, і піймали велику силу риби, і їхні сіті почали рватися. Тоді вони кивнули до своїх товаришів, що були в другім човні, щоб ті прийшли й допомогли їм. Прийшли вони й наповнили обидва човни, аж почали потопати. Побачивши це Симон Петро, припав до колін Ісуса й каже: “Іди від мене, Господи, бо я грішна людина.” Жах бо великий огорнув його й усіх, що були з ним, із-за риб, що їх піймали; також і Якова та Йоана, синів Заведея, які були спільниками Симона. Ісус же промовив до Симона: “Не бійся! Віднині людей будеш ловити.” І витягши човна на берег, кинули все й пішли слідом за ним.

Bulletin September 21-28


“A friend is more to be longed for than the light; I speak of a genuine one. And wonder not: for it were better for us that the sun should be extinguished, than that we should be deprived of friends; better to live in darkness, than to be without friends.”
— St. John Chrysostom


Sunday after the Feast of the Universal Exaltation of the Precious and Life-Giving Cross.

Posted on September 16, 2019

The Lord said, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life? Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.’ And he said to them, ‘Truly I tell you, there are some standing here who will not taste death until they see that the kingdom of God has come with power.’ Mk 8:34-9:1


Сказав Господь: “Коли хтось хоче йти за мною, хай зречеться себе самого, візьме на себе хрест свій і йде слідом за мною. Бо хто хоче спасти свою душу, той її погубить; а хто погубить свою душу мене ради та Євангелії, той її спасе. Бо яка користь людині здобути світ увесь, а занапастити свою душу? Що бо людина може дати взамін за власну душу? Хто, отже, буде соромитися мене й моїх слів перед цим родом перелюбним та грішним, того посоромиться і Син Чоловічий, коли прийде у славі Отця свого з святими ангелами.” І сказав їм: “Істинно кажу вам: Є деякі з отут присутніх, що не зазнають смерти, аж поки не вздріють Царства Божого, що прийде у могутності.” Мр 8,34-9,1

Bulletin September 14-21


Feast of the Nativity of the Mother of God .

Posted on September 8, 2019

September 8.

Your birth, O Virgin Theotokos, heralded joy to the universe; ̇for from you arose the Sun of Justice, Christ our God. Removing the curse, he gave the blessing, and by destroying Death, he granted us eternal life.
Troparion of the Nativity of the Theotokos

Luke 10:38-42 – Now as they went on their way, [Jesus] entered a village; and a woman named Martha received him into her house. And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving; and she went to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things; one thing is needful. Mary has chosen the good portion, which shall not be taken away from her.” (RSV)

Bulletin September 7-14


Twelfth Sunday after Pentecost.

Posted on August 31, 2019

(Matthew 19:16-26):At that time a young man came to Jesus, and asked: ‘Teacher, what good deed must I do to have eternal life?’ And he said to him, ‘Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.’ He said to him, ‘Which ones?’ And Jesus said, ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; Honour your father and mother; also, You shall love your neighbour as yourself.’ The young man said to him, ‘I have kept all these; what do I still lack?’ Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ When the young man heard this word, he went away grieving, for he had many possessions. Then Jesus said to his disciples, ‘Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’ When the disciples heard this, they were greatly astounded and said, ‘Then who can be saved?’ But Jesus looked at them and said, ‘For mortals it is impossible, but for God all things are possible.’

Євангеліє: (Мт 19,16-26): У той час один юнак приступив до Ісуса й каже: “Учителю! Що доброго маю чинити, щоб мати життя вічне?” Ісус сказав до нього: “Чому мене питаєшся про те, що добре? Добрий є один тільки (Бог). Як хочеш увійти в життя, додержуй заповідей.” “Яких?” – питає його. А Ісус до нього: “Не вбивай, не чини перелюбу, не кради, не свідкуй криво, поважай батька-матір і люби ближнього твого, як себе самого.” Каже юнак до нього: “Все це я зберіг ізмалку. Чого мені ще бракує?” “Якщо хочеш бути досконалим”, – сказав Ісус до нього, – “піди, продай, що маєш, дай бідним, і будеш мати скарб на небі; потім приходь і йди за мною.” Почувши це слово, юнак відійшов смутний, мав бо велике майно. Тоді Ісус сказав до своїх учнів: “Істинно кажу вам: Трудно багатому ввійти в Небесне Царство. Іще кажу вам: Легше верблюдові пройти через вушко в голці, ніж багатому ввійти в Боже Царство.” Почувши це, учні здивувалися вельми і сказали: “Хто ж тоді може бути спасенний?” Ісус глянув на них пильно й мовив: “У людей це неможливо, Богові – все можливо.”

“A soul which does not practice the exercise of prayer is very like a paralyzed body which, though possessing feet and hands, makes no use of them.” — St. Alphonsus Liguori


Eleventh Sunday after Pentecost.

Posted on August 25, 2019


(Mt 18:23-35)

The Lord Spoke this parable: The kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him; and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” And out of pity for him, the lord of that slave released him and forgave him the debt. But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” But he refused; then he went and threw him into prison until he should pay the debt. When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow-slave, as I had mercy on you?” And in anger his lord handed him over to be tortured until he should pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart. (Mt 18:23-35)

Євангеліє: (Мт 18,23-25)

Сказав Господь притчу оцю: “Царство Небесне схоже на царя, що хотів звести рахунки з слугами своїми. Коли він розпочав зводити рахунки, приведено йому одного, що винен був десять тисяч талантів. А що не мав той чим віддати, то пан і звелів його продати, а й жінку, дітей і все, що він мав, і віддати. Тоді слуга, впавши йому в ноги, поклонився лицем до землі й каже: Потерпи мені, пане, все тобі поверну. І змилосердився пан над тим слугою, відпустив його й подарував йому борг той. Вийшовши той слуга, здибав одного з своїх співслуг, який винен був йому сто динаріїв, схопив його й заходився душити його, кажучи: Віддай, що винен. Тож співслуга його впав йому в ноги й почав його просити: Потерпи мені, я тобі зверну. Та той не хотів, а пішов і кинув його в темницю, аж поки не поверне борг. Якже побачили товариші його, що сталося, засмутились вельми, пішли до свого пана й розповіли йому про все сподіяне. Тоді його пан покликав його і сказав до нього: Слуго лукавий! Я простив тобі ввесь борг той, бо ти мене благав. Чи не слід було й тобі змилосердитись над твоїм товаришем, як я був змилосердився над тобою? І розгнівавшись його пан, передав його катам, аж поки йому не поверне всього боргу. Отак і мій Отець Небесний буде чинити вам, якщо кожний з вас не прощатиме братові своєму з серця свого.”

Ministry To The Sick: If you or a family member are admitted to a hospital for any reason and wish to have a priest come to visit, please notify the parish office. Recent federal privacy laws do not allow hospitals to notify the parish if you are admitted. It is the responsibility of the patient or family to notify the parish office.
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Catechism religious education class will being on Monday, August 26 at 6 PM.

On Wednesday evening, August 28th, at 5:00 p.m. we will have a meeting of the Parish Council have in our rectory . I ask all members of the PAC to please be present for this important meeting.
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Saturday, September 7th 2019. 12 p.m. to 7 p.m.
Ukrainian Festival at St. John Ukrainian Catholic church, Kenmore NY.
Theme baskets, money lottery, trash and treasures, ethnic food, ethnic drinks, food and entertainment. Free admission too!

Bulletin Aug 24-31

“Let all nations know that Thou art God alone, and that Jesus Christ is Thy Son, and that we are Thy people and the sheep of Thy pasture.” — St. Clement


Posted on August 18, 2019

“You must speak to Jesus, not only with your lips, but also with your heart; actually, on certain occasions, you should speak with only your heart.”
— St. Padre Pio