1Vol. 55, No. 25 21 JUNE, AD 2009

PARISH WEEKLY NEWSLETTER

SAINT JOHN THE BAPTIST UKRAINIAN CATHOLIC CHURCH

Byzantine Rite

“Catholic” comes from the Greek words for “according-to-the-whole”

“Rite” or “Ritual Church” means “One of the twenty-one Eastern Catholic Sister Churches, who are

simultaneously in Communion with the Church & Pope in Rome, while living their own distinctly non-Roman (non-Latin), & yet equally Apostolic Tradition (Theological, Spiritual, Liturgical & Canonical

Heritage).”

3rd SUNDAY after PENTECOST: Bright (Green) vestments Tone 2. Matins Gospel #3. On June 21, we commemorate: The Holy Martyr Julian of Tarsus in Cilicia (284-305); Hiero-martyr Terence (Tertius), Bishop of Iconium (1st century); Holy Julius the presbyter and Julian the Deacon, brothers by birth, of Novara (after the first half of the fifth century); Venerable Anna, mother of St Sava of Serbia, who finished her life as a nun, receiving the name “Anastasia”; and others. 5:00 PM – DIV. LIT. (all English, recited) SATURDAY, JUNE 20 +Nicholas Bohonek (Rick & Cheryl Schaming) 8:15 AM – MATINAL LITURGY-MORNING PRAYER on SUNDAY, JUNE 21 9:30 AM – DIVINE LITURGY (Ukr., Eng. & OCS / Sermon in Eng) God’s Blessings on all Parishioners (Fr. Ivan Chirovsky)

Today on the civil calendar, we celebrate Father’s Day and so we wish all of our fathers many happy and blessed years!

WORSHIP SERVICES and PARISH EVENTS IN THIS COMING WEEK THE APOSTLES FAST (PETREEVKA) BEGAN ON THE EVENING OF JUNE 7, 2009, AFTER VESPERS. THE TYPIKON PRE-

SCRIBES PRAYER, FASTING AND ALSMGIVING. AS TO FASTING: STRICT ABSTINENCE ON MONDAYS, WEDNESDAYS, AND FRI-DAYS, WITH A MITIGATED ABSTINENCE (WINE AND OIL) ON TUESDAYS AND THURSDAYS USED TO BE THE RULE. HOWEVER, IN THE EPARCHY OF ST JOSAPHAT, ALONE, WE ARE CURRENTLY OBLIGATED TO DO ACTS OF PENANCE (FOR EXAMPLE: ABSTAINING FROM MEAT) ON FRIDAYS (ENCOURAGED ON WEDNESDAYS) AS A WAY OF PREPARING FOR HOLY COMMUNION FOR THE FOLLOW-ING SUNDAY; ALL OTHER FASTING IS VOLUNTARY. PRAYER AND ALMSGIVING STILL OBLIGE ALL, AS USUAL. THIS PENITENTIAL SEASON LASTS UNTIL JUNE 28, INCLUSIVE. BRIGHT (GREEN) VESTMENTS MAY BE USED DURING THE FAST OF THE HOLY APOS-TLES, UNLESS OTHERWISE NOTED. JUNE 29 IS A HOLY DAY OF OBLIGATION. Please see announcement in church bulletin below for details.

MONDAY (Acts of penance are encouraged on Mondays of Apostle’s Fast). JUNE 22 Holy Priest-Martyr Eusebius, Bishop of Samosata (379-80); holy martyrs Galacteon, Juliana and Saturninus of Constanti-nople; Saint Alban (or Albanus), protomartyr of Britain (3rd century). 7:00 PM +Nancy Marple (Margie Klimko) TUESDAY JUNE 23 Holy Martyr Agrippina of Sicily (260).

NO MORNING DIVINE LITURGY ON THIS PARTICULAR TUESDAY MORNING OUR PARISH’s PATRONAL FEAST DAY JUNE 24 Nativity of the Honorable and Glorious Prophet John, Forerunner and Baptizer of Christ; the righteous Jacob (James) and John of Meniuga in Novhorod, killed by miscreants (James at three years of age, and John at five years of

2age). Between the years 1682-1689 their relics were found incorrupt.

7:00 PM – TUESDAY EVENING: GREAT VESPERS, with Ambrose Romanos singers 9:30 AM – WEDNESDAY MORNING: DIVINE ITURGY +Mykola Durkacz (Anniversary of Birth to Eternal Life) (Family) THURSDAY JUNE 25 Synaxis of the Righteous Zechariah and Elizabeth, parents of John the Baptizer; Holy Venerable-Martyr Febronia of Nisibis (304); The holy miracleworkers of Muron (1228): prince Peter, also known as David, and princess Febronia, also known as Euphrosyne.

NO MORNING DIVINE LITURGY ON THURSDAYS FRIDAY (Acts of penance are obligatory on all Fridays) JUNE 26 Our Ven. Fr. David of Thessalonica (c. 530); Passing into Eternal Life (1941) of Blessed Mykola (Nicholas) Konrad, Pastor of Stradch, Founder of “Obnova,” Professor of the Lviv Theological Academy, and Martyr; Passing into Eternal Life (1941) of Blessed Volodymyr Pryjma, Cantor of Stradch and Martyr; Passing into Eternal Life (1941) of Blessed Andrii Ishchak, Pastor of Sykhiv, Professor of the L’viv Theological Academy, and Martyr; commemoration of appearance of Tikhvin icon of Our Lady in 1388.

NO MORNING DIVINE LITURGY ON FRIDAYS SATURDAY JUNE 27 Our Ven. Fr. Samson, Host of Strangers (527-65); holy myrrh-bearer Joanna (Ivanna), wife of Chusa (1st century); Common Commemoration of Bishop Nykolai (Nicholas) Charnetsky and 27 Other New Blesseds of Church of Rus’-Ukraine, Beatified in 2001 (Because the following two blesseds passed into eternal life at the end of June 1941, the exact date is not recorded, we commemorate them by name on this day: Basilian priest-monk Severian (Baranyk), martyr of Drohobych; and Redemptorist priest-monk Zynoviy (Zenobius) (Kovalyk), martyr of L’viv (Zamarstyniv prison).

NO MORNING DIVINE LITURGY ON SATURDAYS

4th SUNDAY after PENTECOST: Bright (Green) vestments Tone 3. Matins Gospel #4. On this Sunday we remember All Saints glorified in the lands of Rus’-Ukraine: everyone is invited to show their honor & affection for these saints by wearing embroidered Ukrainian shirts & blouses. On June 28, we also commemorate: Transfer of Relics of Holy Unmercenaries Cyrus and John (5th c.); our Ven. Frs. Sergius and Herman, miracleworkers in Valaam (1353); holy Paul, a doctor in Corinth; Veneration of the miraculous icon of the most-Holy Theotokos, called "Three handed." 5:00 PM – DIV. LIT. (all English, recited) SATURDAY, JUNE 27 +Mary Rose Fedyshin (Family) 8:15 AM – MATINAL LITURGY-MORNING PRAYER on SUNDAY, JUNE 28 9:30 AM – DIVINE LITURGY (Ukr., Eng. & OCS / Sermon in Eng) God’s Blessings on all Parishioners (Fr. Ivan Chirovsky)

AFTER THE DIVINE LITURGY, ALL ARE INVITED TO OUR ST. MICHAEL’S UPPER CHURCH HALL FOR A CELE-BRATION OF OUR PATRONAL FEAST-DAY. 4:00 PM – MOLEBEN AT STS PETER AND PAUL UKRAINIAN CATHOLIC CHURCH IN AMBRIDGE, PA. (FOR MEMBERS OF ST JOSAPHAT EPARCHY ONLY, ATTENDANCE AT THIS MOLEBEN FULFILLS PRECEPT FOR GA-THERING FOR HOLY DAY OF OBLIGATION OF FEAST OF STS. PETER AND PAUL.)

3Vol. 55, No. 25 21 JUNE, AD 2009

Continued from the cover

ЧИТАННЯ ІЗ СВЯТОГО ПИСЬМА: ТРЕТА НЕДІЛЯ ЗІСЛАННЯ СВЯТОГО ДУХА:

SCRIPTURE READINGS FOR THE THIRD SUNDAY AFTER THE DESCENT OF THE HOLY SPIRIT

(1) На Вечірній Літургії в ТРЕТЮ НЕДІЛЮ ПІСЛЯ П’ЯТИДЕСЯТНИ-ЦІ: Старий Завіт: ЧЕТВЕРТОЇ КНИГИ МОЙСЕЯ ЧИТАННЯ: ГОСПОДЬ промовив до Мойсея: « Зроби собі дві срібні сурми; кованої роботи зробиш їх, і будуть тобі на те, щоб скликати громаду і щоб знімати табір. Коли за-сурмлять в обидві, то зійдеться до тебе вся громада коло входу в намет (ша-тро) зборів. А коли засурмлять тільки в одну, то зберуться до тебе князі, ти-сяцькі Ізраїля. Коли засурмите на поготівля, двигнуться табори, розташова-

4ні на схід. А коли засурмите на поготівля вдруге, вирушать табори, що на

південь. Сурмитимуть на сполох, коли рушатимуть у дорогу. Сурмитимете і тоді, коли треба буде скликати всю громаду, та тільки не так, як на поготів-ля. Сурмитимуть же сини Арона, священики, в сурми, і вони будуть вам для повсякчасного вжитку в ваших поколіннях. » (Чисел 10:1-8).

(1) At the Vesperal Liturgy: For THE THIRD SUNDAY AFTER PENTE-COST: Old Testament: A READING FROM THE FOURTH BOOK OF MOS-ES: The LORD said to Moses, "Make two silver trumpets; of hammered work you shall make them; and you shall use them for summoning the congregation, and for breaking camp. And when both are blown, all the congregation shall gather themselves to you at the entrance of the tent of meeting. But if they blow only one, then the leaders, the heads of the tribes of Israel, shall gather themselves to you. When you blow an alarm, the camps that are on the east side shall set out. And when you blow an alarm the second time, the camps that are on the south side shall set out. An alarm is to be blown whenever they are to set out. But when the assembly is to be gathered together, you shall blow, but you shall not sound an alarm. And the sons of Aaron, the priests, shall blow the trumpets. The trumpets shall be to you for a perpetual statute throughout your generations.” (RSVCE – Numbers 10:1-8).

(2) На Вечірній Літургії, в ТРЕТЮ НЕДІЛЮ ПІСЛЯ П’ЯТИДЕСЯТНИ-ЦІ: Старий Завіт: ТРЕТОЇ КНИГИ ЦАРІВ ЧИТАННЯ. Ілля тішбій, з Тішбе у Гілеаді, сказав до ізраїльського царя Ахава: « Так певно, як живе Господь, Бог Ізраїля, якому я служу, цими роками не буде ні роси, ні дощу, хіба на моє слово. » І надійшло до нього таке слово Господнє: « Іди звідси й повер-нися на схід сонця та сховайся коло Керіт-потоку, що на схід від Йордану. Ти питимеш з потоку, а крукам я повелів, щоб постачали там тобі їжу. » Пі-шов він і зробив на Господній наказ, і рушив, і оселився коло Керіт-потоку, що на схід від Йордану. Круки приносили йому хліба й м’яса вранці та хліба й м’яса ввечері, а пив він з потоку. (1 Царів 17:1-6).

(2) At the Vesperal Liturgy: For THE THIRD SUNDAY AFTER PENTE-COST: Old Testament: A READING FROM THE THIRD BOOK OF KINGS. Elias (Elijah) the Tishbite, of Tishbe in Gilead, said to [King] Ahab [of Israel], "As the LORD the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word." And the word of the LORD came to Elias, "Depart from here and turn eastward, and hide yourself by the brook Cherith, that is east of the Jordan. You shall drink from the brook, and I have commanded the ravens to feed you there." So he went and did according to the

5word of the LORD; he went and dwelt by the brook Cherith that is east of the Jordan. And the ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook. (RSVCE–1 Kings 17:1-6).

(3) На Вечірній Літургії, в ТРЕТЮ НЕДІЛЮ ПІСЛЯ П’ЯТИДЕСЯТНИ-ЦІ: Старий Завіт: КНИГИ ПРОРОКА ЄЗИКИЇЛА ЧИТАННЯ. Мовить свя-тий пророк Єзикиїл: Надійшло до мене таке слово Господнє: « Сину чолові-чий ! Пророкуй проти пастирів Ізраїля, пророкуй і скажи пастирям: Так го-ворить Господь Бог: Горе пастирям Ізраїля, що пасуть самих себе ! Чи ж не вівці пастирям пасти ? … за те, пастухи, слухайте слово Господнє ! Так го-ворить Господь Бог: Ось я проти пастухів. Я заберу моїх овець із їхніх рук і не дам їм більше пасти мої вівці. Вони не будуть більше пасти самих себе. Я вирву в них із рота мої вівці, і не будуть більше вони їм їжею. … то я до-поможу моїм вівцям, щоб їх не грабували більше. Я буду судити між вівцею та вівцею. Я поставлю над ними єдиного пастиря, що пастиме їх, слугу мого Давида. Він буде їх пасти, він буде пастирем над ними. І я, Господь, буду їх Богом, слуга ж мій Давид буде серед них князем. Я, Господь, сказав це. Я зроблю з ними союз-завіт миру й вижену з країни хижих звірів, так що во-ни житимуть безпечно в степу і спатимуть по лісах. Я дам їм, і тим, що нав-круги моєї гори, благословення, і пошлю дощ у свій час, і це будуть дощі благословення. Польове дерево родитиме свій плід, і земля даватиме вро-жай свій, і вони будуть безпечні на своїй землі, і зрозуміють, що я – Господь, як я поламаю занози в їхньому ярмі та вирятую їх з руки тих, що їх поне-волили. Не будуть вони більше здобиччю поган-народів-язичників, і звірі в країні не будуть їх пожирати. Вони житимуть безпечно, і ніхто не буде їх ля-кати. Я вирощу в них буйну рослинність, ніхто не буде більше гинуги з голоду на землі, і вони не зазнаватимуть більше зневаги від народів. » (34:1-2,9-10,22-29). (3) At the Vesperal Liturgy: For THE THIRD SUNDAY AFTER PENTE-COST: Old Testament: A READING FROM THE BOOK OF PROPHECY OF EZEKIEL. The word of the LORD came to Ezekiel: "Son of man, prophesy against the shepherds of Israel, prophesy, and say to them, even to the shep-herds, Thus says the Lord GOD: Ho, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? … Therefore, you shep-herds, hear the word of the LORD: Thus says the Lord GOD, Behold, I am against the shepherds; and I will require my sheep at their hand, and put a stop to their feeding the sheep; no longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them. …

6I will save my flock, they shall no longer be a prey; and I will judge between

sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them; I, the LORD, have spoken. "I will make with them a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will send down the showers in their season; they shall be show-ers of blessing. And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land; and they shall know that I am the LORD, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them. They shall no more be a prey to the nations, nor shall the beasts of the land devour them; they shall dwell securely, and none shall make them afraid. And I will provide for them prosperous planta-tions so that they shall no more be consumed with hunger in the land, and no longer suffer the reproach of the nations.” (RSVCE – 34:1-2, 9-10 and 22-29).

(4) На Утренній Літургії, Новий Завіт, Трете Утренне Євангеліє: ВІД МАРКА СВЯТОГО ЄВАНГЕЛІЯ (БЛАГОВІСТУВАННЯ) ЧИТАННЯ: У той час воскрес Ісус уранці першого дня тижня, і найперше з’явився Марії Магдалині, з якої вигнав був сім бісів. Вона пішла й повідомила тих, що були з ним і що сумували й плакали. Вони, почувши, що він живий та що вона його бачила, не йняли віри. Після цього з’явився в іншім вигляді двом із них, що були в дорозі й ішли на село. І ці, вернувшися, сповістили інших, але і їм не йняли віри. Нарешті, з’явився він також і одинадцятьом, коли вони були за столом, і докоряв їм за їх невірство та заскорузлість серця, що не повірили тим, які бачили його воскреслого з мертвих. І сказав їм: « Ідіть по всьому світу і проповідуйте євангеліє (благовістування) всякому сотворінню. Хто увірує й охреститься, той буде спасенний; а хто не увірує, той буде осуджений. І ось знаки, що будуть супроводити тих, які увірують: ім’ям моїм виганятимуть бісів, говоритимуть новими мовами; братимуть гадюк руками і хоч би випили що смертельне, не пошкодить їм; на хворих кластимуть руки, і їм стане добре. » Господь же Ісус, промовивш до них так, вознісся на небо й возсів праворуч Бога. А вони пішли й проповідували всюди, і Господь помагав їм та стверджував слово чудесами, які його супроводили. [And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Aмінь].

7(16:9-20).

(4) At the Matinal Liturgy: New Testament: Third Matinal Gospel: A Reading from the Holy Gospel according to MARK: [At that time,] when Jesus rose early on the first day of the week, He appeared first to Mary Magdalene, from whom He had cast out seven demons. She went and told those who had been with Him, as they mourned and wept. But when they heard that He was alive and had been seen by her, they would not believe it. After this He appeared in another form to two of them, as they were walking into the country. And they went back and told the rest, but they did not believe them. Afterward He appeared to the eleven themselves as they sat at table; and He upbraided them for their unbelief and hardness of heart, because they had not believed those who saw Him after He had risen. And He said to them, “Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will accompany those who believe: in My name they will cast out demons; they will speak in new tongues; they will pick up serpents [with their hands], and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.” So then the Lord Jesus, after He had spoken to them, was taken up into heaven, and sat down at the right hand of God. And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. [And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation.] Amen. (16:9-20).

(5) На Божественній Літургії, в ТРЕТЮ НЕДІЛЮ ПІСЛЯ П’ЯТИДЕ-СЯТНИЦІ: Новий Завіт: ДО РИМЛЯН ПОСЛАННЯ СВЯТОГО АПОСТО-ЛА ПАВЛА ЧИТАННЯ: Браття! Оправдані ж вірою, ми маємо мир з Богом через Господа нашого Ісуса Христа, через якого ми вірою одержали доступ до тієї благодаті, що в ній стоїмо і хвалимося надією на славу Божу. Та й не тільки це, але ми хвалимось і в стражданнях, знаючи, що страждання дає терпеливість, терпеливість — досвід, а досвід надію. Надія ж не засоромить, бо любов Бога була влита в серця наші Духом Святим, що даний нам. Хрис-тос, бо, ще тоді, як ми були безсилі, у призначений час помер за безбожних. Навряд чи хто за праведника вмирає; бо за доброго може б хто і відважився умерти. Бог же показує свою до нас любов тим, що Христос умер за нас, ко-ли ми ще були грішниками. Отож, тим більш тепер, оправдані його кров'ю, ми ним спасемося від гніву. Бо коли, бувши ворогами, ми примирилися з

8Богом смертю його Сина, то тим більше тепер, примирившися, спасемося

його життям. І не тільки те, але й хвалимось у Бозі через Господа нашого Ісуса Христа, через якого ми тепер одержали примирення. (5:1-11).

(5) At the Divine Liturgy: FOR THE THIRD SUNDAY AFTER PENTE-COST: NEW TESTAMENT: A READING FROM THE LETTER OF SAINT PAUL, THE APOSTLE, TO THE ROMANS: Brothers and Sisters! Having been justified by faith, we have peace (let us have peace) with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us. For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. (NKJV—5:1-11).

(6) На Божественній Літургії, в ТРЕТЮ НЕДІЛЮ ПІСЛЯ П’ЯТИДЕ-СЯТНИЦІ: Новий Завіт: ВІД МАТЕЯ СВЯТОГО ЄВАНГЕЛІЄ (БЛАГОВІС-ТУВАННЯ) ЧИТАННЯ: Каже Господь: Світло тіла — око. Як, отже, твоє око ясне, все тіло твоє буде світле. А коли твоє око лихе, все тіло твоє буде в темряві. Коли ж те світло, що в тобі, темрява, то якою великою буде тем-рява! Ніхто не може двом панам служити: бо або одного зненавидить, а другого буде любити, або буде триматися одного, а того знехтує. Не може-те служити Богові і збиранням багатств. Ось чому кажу вам: не турбуйтеся вашим життям, що вам їсти та що пити; ні тілом вашим, у що одягнутись. Хі-ба життя не більше їжі, тіло — не більше одежі? Гляньте на птиць небесних: не сіють і не жнуть, ані не збирають у засіки, і Отець ваш небесний їх годує. Хіба ви не вартніші від них? Хто з вас, журячись, може добавити до свого ві-ку хоч один лікоть? І про одежу чого ж вам клопотатись? Гляньте на по-льові лілеї, як вони ростуть: не працюють і не прядуть. Та я кажу вам, що й Соломон у всій своїй славі не вдягався так, як одна з них. І коли польове зілля, яке сьогодні є, завтра вкидають до печі, Бог так одягає, то чи не бага-

9то більше вас, маловірні? Тож: не турбуйтесь, кажучи: Що будемо їсти, що пити і в що одягнемося? Про все те побиваються погани. Отець же ваш не-бесний знає, що вам усе це потрібне. Шукайте перше царства Божого та йо-го справедливости, і все те вам, додасться. Не журіться, отже, завтрішнім днем; завтрішній день журитиметься сам за себе. Доволі дневі його лиха. (6:22-33 (34)).

(6) At the Divine Liturgy: FOR THE THIRD SUNDAY AFTER PENTE-COST: New Testament: A READING FROM THE HOLY GOSPEL ACCORD-ING TO MATTHEW: The Lord says: “The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and “mammon” (that is to say: acquiring and maintaining earthly wealth and property). Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Which of you, by worrying, can add one moment (eighteen inches) to his span of life (height)? So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith? Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For after all these things the (pagan) Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble. (6:22-33), verse 34 added here.

НАСТУПНОЇ НЕДІЛІ: ЧИТАННЯ ІЗ СВЯТОГО ПИСЬМА: 28-го червня, 2009 р.Б.: Четвер-та неділя після П’ятидесятниці, тобто після Зіслання Святого Духа це неділя коли в Українській Греко-Католицькій Церкві творимо пам’ять Всіх Святих прославлених на землях Руси-України. На Вечірній недільній Літургії: (1) Чисел 5:5-10; (2) Сирах 8:1-10; (3) Ісая 48:12-22; На Вечірній Літургії всіх святих Русі-

10України: (4) Сирах 34:13-17; (5) Мудрість 3:1-9; (6) Сирах 1:11-21; На Утрен-

ній недільній Літургії: (7) від Луки 24:1-12. На недільній Євхаристійній (Божественній) Літургії: (8) до Римлян 6:18-23; (11) від Матея 8:5-13. На Єв-харистійній (Божественній) Літургії всіх святих Русі-України: (9) до Рим-лян 8:28-39; (10) від Матея 5:1-16. За-амвонна Молитва: св. Івана Золотоусто-го # 1, або звичайна (тобто св. Василія Великого).

NEXT SUNDAY: Scripture Readings for June 28, 2009: On the Fourth Sunday after Pentecost (the Descent of the Holy Spirit) our Ukrainian Catholic Church especial-ly remembers All Saints glorified in the lands of Rus’-Ukraine; At the Vesperal Litur-gy for Fourth Sunday: (1) Numbers 5:5-10; (2) Sirach 8:1-10; (3) Іsaiah 48:12-22; At the Vesperal Liturgy for all Saints of Ukraine: (4) Sirach 34:13-17; (5) Wis-dom 3:1-9; (6) Sirach 1:11-21; At the Matinal Liturgy for Sunday: (7) Luke 24:1-12. At the Eucharistic (Divine) Liturgy for Fourth Sunday: (8) Romans 6:18-23; (11) Matthew 8:5-13. At the Eucharistic (Divine) Liturgy for all Saints of Ukraine: (9) Romans 8:28-39; (10) Matthew 5:1-16. Amvon Prayer: St. John Chry-sostom # 1: “What praise or what hymn…”, or the usual one by St. Basil the Great: “O Lord, you bless those who bless you…”. ****************************************************************************

JUNE 8 TO JUNE 28 - THE APOSTLE’S FAST - PETREEVKA The Apostles Fast, or Petreevka in Ukrainian, began on the evening of

June 7, 2009 after Vespers and will last until June 28, inclusive. The Typikon prescribes a strict fast on Mondays, Wednesdays, and Fridays. Since 1994, in our Eparchy/Diocese, the type of penance we choose to practice on any day of the Apostles’ Fast is voluntarily. (Since 1999, in the other three eparchies of our Ukrainian Catholic Church in the USA, it is prescribed that the penance on all Fri-days of the church year must include fasting from meat products). Everyone, especially those who are not obligated to fasting, is – of course – encouraged to maintain their duty to pray and to engage in spiritual and corporal works of mer-cy (i.e. almsgiving) during all four penitential seasons of the year.

Діла Милосердя для Душі й Духа:

(1) грішника навернути, (2) невіжу навчити, (3) у сумніві порадити, (4) сумного потішити, (5) кривду терпеливо зносити, (6) образу з серця про-щати, (7) за живих і померлих молитися, на приклад, принимати участь у Парастасі, чи Бож. Літургії в Задушні Суботи.

11Діла Милосердя для Тіла:

(1) голодного нагодувати, (2) спраглого напоїти, (3) нагого зодягнути, (4) подорожнього в дім прийняти, (5) недужому послужити, (6) в'язня відві-дати, (7) померлого похоронити. Чи не Найкращий Подарунок це зложити прошення на Службу Божу за здоровля ваших рідних і друзів? Не треба чекати аж вони помруть.

Corporal Works of Mercy (in the Early Church, deacons modeled this for us)

(1) feeding the hungry, (2) giving drink to the thirsty, (3) clothing the naked, (4) visiting the imprisoned, (5) sheltering the homeless, (6) visiting the sick and (7) burying the dead. Why wait until someone dies? Why not “feed and clothe” them spiritually, as well as bodily, by requesting a Divine Liturgy for the visitation of the Holy Spirit upon them for the sake of their health and salvation?

Spiritual Works of Mercy (in the Early Church, priests modeled this for us)

(1) counseling the doubtful, (2) instructing the ignorant, (3) admonishing sinners, (4) comforting the afflicted, (5) forgiving offences, (6) bearing wrongs patiently, (7) praying for the living & the dead (e.g. attending Parastas and/or Divine Liturgy for All Soul’s Saturday) !

On June 21, in the Byzantine Churches, we celebrate the memory of: (1) the holy Martyr Julian of Tarsus in Cilicia was born in the Asia Minor pro-

vince of Cilicia. He was the son of a pagan senator, but his mother was a Christian. After the death of her husband the mother of St Julian moved to Tarsus, where her son was baptized and raised in Christian piety. When Julian reached age 18, a persecution against Christians began under the emperor Diocletian (284-305). Among those arrested was St Julian. They brought him before the governor Marcian for trial, and for a long time they urged him to renounce Christ. Neither tortures nor threats, nor promises of gifts and honors could convince the pious youth to offer pagan sacrifice and deny Christ. The holy confessor remained steadfast in his firm faith. For a whole year they led the martyr through the cities of Cilicia, everywhere subjecting him to interrogation and tortures, after which they threw him in prison. St Julian's mother followed after her son and prayed that the Lord would strengthen him. In the city of Aegea, she besought the governor to permit her to visit the prison, ostensibly to persuade her son to offer sacrifice to idols. She spent three days in prison with St Julian, exhorting him to be strong until the end. St Julian was again brought to stand before the governor. Thinking that the mother had persuaded her son to submit to the imperial decree, the governor began to praise her prudence. But suddenly she boldly confessed Jesus Christ, and even more fearlessly and boldly denounced polytheism. The governor then gave orders to cut off her feet, since she had accompanied her son from Tarsus. They tied the Martyr Julian into a sack, filled with sand and poisonous snakes, and

12threw it into the sea. The body of the sufferer was carried by the waves to the shores of

Alexandria, and with reverence was buried by a certain pious Christian. The martyr's death occurred in about the year 305. Afterwards his relics were transferred to Antioch. St John Chrysostom honored the holy Martyr Julian with an encomium.

(2) the holy Hiero-Martyr Terence (Tertius) was the Bishop of Iconium in Lycaonia in the first century. He was tortured and beheaded for his faith in Christ.

(3) the holy Julius the presbyter and Julian the Deacon, brothers by birth, of Novara were natives of Myrmidonia. For his virtuous life St Julius was ordained to the priesthood, and his brother as a deacon. Inspired with zeal for the spreading of the Christian Faith, the holy brothers received permission for the building of churches and set off preaching to remote sections East and West within the Roman Empire, where pagan temples still existed and where offering of sacrifice to idols was still made. Visiting several lands, they converted many pagans to Christianity, persuading them not only by word, but also by numerous miracles. At Constantinople they turned to the pious emperor Theodosius the Younger (408-450) requesting permission to build churches upon the sites of pagan temples. Having received the blessing of the patriarch and the permission of the emperor, the holy brothers built many churches. The people considered it their duty to assist them in this matter. Once, some people went past a church under construction. Fearing that they would be talked into taking part in this work, they engaged in a deception, in order to get away. One of them feigned being dead, and when St Julius invited them to take part in the work, they excused themselves, saying that they had to bury a dead person. The saint asked, "You're not lying, are you?" The passers-by persisted in their ruse. Then St Julian said to them, "Let it be according to your words." Having continued on farther, they discovered that the one pretending to be dead really was dead. After this, no one else dared to lie to the holy brothers. Foreseeing his own impending end, St Julius set off in search of a place to build his one hundredth church, which he believed would be his last. Reaching Lake Mukoros, he saw a beautiful island. Because of the huge quantity of snakes on it, no one was able to settle there. St Julius decided to build a church upon this island. Having prayed, he sailed off to the island on his mantle as though on a boat, and set up a cross on it. In the Name of God, the holy ascetic ordered all the snakes to gather together and leave the island. All the venomous vipers slithered into the lake and re-established themselves upon Mount Kamunkin. On the island St Julius built a church in honor of the holy Twelve Apostles. At this time his brother, St Julian, finished construction on a church near the city of Gaudiana and decided to build a crypt for his brother Julius by the church. St Julius paid his brother a visit and advised him to hurry with the construction of the crypt, prophetically foretelling that he would lie in it. Indeed, St Julian the Deacon soon died and was buried in the crypt built by him. St Julius the Presbyter reverently buried his brother and returned to the island, where he soon died and was buried in the church of the Twelve Apostles he had built. From his grave many of the sick received healing. The blessed end of the holy brothers occurred after the first half of the fifth century.

(4) the holy and Venerable Anna, mother of St Sava of Serbia, who finished her life as a nun, receiving the name “Anastasia”, was the daughter of the Byzantine Emperor Romanus, and received the name Anna when she was baptized. Later, she married the Serbian king Stephen Nemanya (September 24).

13On June 21, in the Latin Rite, the traditional pre-Vatican II calendar lists the

commemoration of several saints on a local basis: (1) St Engelmund (Engelmond, Ingelmund) of Velsen (d. May 14, ca. 739) who was an English-born missionary to Frisia (extends from the northwestern Netherlands across northwestern Germany to the border of Denmark). He was educated in his native country and entered the Benedictine Order. He was then ordained and then became an abbot. He traveled to Frisia and evangelized the region with Saint Willibrord. He was based at Velsen near Haarlem. Engelmund's family was originally from the Velsen area, and he was thus successful with converts; people with toothaches have been known to pray for his help; (2) St. Martin of Tongeren (350) is venerated as the seventh bishop of Tongres (present day Belgium). He apostolized the Hesbaye district of Brabant; and, (3) St. Aloysius (see below).

On June 21, in the Latin Rite, the revised calendar after 1971 remembers Saint Aloysius Gonzaga (Italian: Luigi Gonzaga, Portuguese: Luís de Gonzaga, Spanish: Luís de Gonzaga, March 9, 1568–June 21, 1591) who was an Italian Jesuit. Aloysius (Luigi) Gonzaga was born at his family’s castle in Castiglione delle Stiviere, between Brescia and Mantova in northern Italy. He was a member of the illustrious House of Gonzaga. He was the oldest son of the Ferrante Gonzaga (1544–1586), Marquis of Castiglione, and Marta Tana di Santena, daughter of a baron of the Piedmontese Della Rovere family. His father assumed that he would become a soldier, as the family was constantly involved in the frequent minor wars in the area. His military training started at an early age, but he also received an education in languages and other subjects. In 1576, at age 8, he was sent to Florence with his younger brother Ridolfo, to serve at the court of Grand Duke Francesco I de' Medici and to receive further education. While there, he fell ill with a disease of the kidneys, which was to trouble him throughout his life. While he was ill, he took the opportunity to read about the saints and to spend much of his time in prayer. He is said to have taken a private vow of chastity at the age of 9. In November 1579, the brothers were sent to the Duke of Mantua. Aloysius was shocked by the violent and frivolous life-style he encountered there. In 1580, he returned to Castiglione. There, he met Cardinal Charles Borromeo in July of the same year. The cardinal found out that Aloysius had not yet received his first holy communion, and gave this to him on 22 July 1580. After reading a book about Jesuit missionaries in India, he felt strongly that he wanted to become a missionary himself. He started practicing by giving catechism classes to young boys in Castiglione in the summers, and by repeatedly visiting the Capuchins and Barnabites in Casale Monferrato, the capital of the Gonzaga-ruled Duchy of Montferrat where the family spent the winter. He also adopted an ascetic life-style. The family was called to Spain in 1581, to assist Empress Mary of Austria. They arrived in Madrid in March 1582, and Aloysius and Ridolfo became pages for the infante don Diego, Prince of Asturias (1575-82). He then started thinking in earnest about joining a religious order. He had considered joining the Capuchins, but he had a Jesuit confessor in Madrid, and decided to join that order. His mother agreed to his request to join the Jesuits, but his father was furious. In July 1584, one and a half years after the infante's death, the family returned to Italy. Aloysius still wanted to become a priest, and several members of his family worked hard to persuade him to change his mind. When they realized that there was no way to make him give up his plan, they tried to persuade him to become a secular priest, and to arrange for a bishopric for him. If he

14became a Jesuit he would renounce any right to income from property or status in

society. His family was afraid of this, but their attempts to persuade him not to join the Jesuits failed; Aloysius was not interested in higher office and still wanted to become a missionary. In November 1585, Aloysius gave up all rights of inheritance, and this was confirmed by the emperor. He went to Rome and, because of his noble birth, gained an audience with Pope Sixtus V. On 25 November 1585 he was accepted into the Jesuit Roman noviciate by the order's general, Claudius Acquaviva. He was asked to moderate his asceticism somewhat, as it disrupted his relationship with the other novices; they found it difficult to speak with him when he isolated himself. In part, this may also have been caused by his upbringing, where he had never learned to relate to people outside the court. His health continued to cause problems. In addition to the kidney disease, he also suffered from a skin disease, chronic headaches and insomnia. He was sent to Milan for studies, but after some time he was sent back to Rome because of his health. On November 25, 1587, he took the three religious vows of chastity, poverty and obedience. In February and March 1588, he received the lower ordinations, and started studying theology to prepare for the priesthood. In 1589, he was called to Mantua to mediate between his brother Ridolfo and the Duke of Mantua. He returned to Rome in May 1590. Later that year, he had a vision in which the Archangel Gabriel told him that he would die within a year. In 1591, a plague broke out in Rome. The Jesuits opened a hospital for the stricken, and Aloysius volunteered to work there. He was allowed to work in a ward where there were no plague victims, as they were afraid to lose him. As it turned out, a man on his ward was infected, and on March 3, 1591 Aloysius showed the first symptoms of being infected. It seemed certain that he would die in a short time, and he was given the sacrament of the Anointing of the Sick. To everyone's surprise, he recovered, but his health was left worse than ever. While he was ill, he spoke several times with his confessor, Cardinal Robert Bellarmine. Aloysius had another vision, and told his confessor that he would die on the Octave of the feast of Corpus Christi. On that day, which fell on June 21, he seemed very well in the morning, but insisted that he would die before the day was over. Cardinal Bellarmine gave him the sacraments, and recited the prayers for the dying. Purity was his notable virtue; he never looked even his mother's face and never looked at his queen so that he could only recognize the queen by her voice. St. Maria Maddalena de Pazzi saw him in a vision in a great glory because he had lived a particularly strong interior life. He died just before midnight on June 21, 1591. Many people considered him to be a saint soon after his death, and his mortal remains were moved to the Sant'Ignazio church in Rome, where they now rest in an urn of lapis lazuli in the Lancelotti Chapel. His head was later translated to the basilica bearing his name in Castiglione delle Stiviere. He was beatified only fourteen years after his death by Pope Paul V, on October 19, 1605. On December 31, 1726, he was canonized together with another Jesuit novice, Stanislaus Kostka, by Pope Benedict XIII. Pope Benedict XIII also declared him to the patron saint of young students in 1729. In 1926, he was named patron of Christian youth by Pope Pius XI. Owing to the manner of his death, he has always been considered a patron saint of plague victims. In recent years, many have felt it proper to extend this to include people living with AIDS. St. Aloysius is also the patron of Valmontone, a town not far from Rome.

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15

МОЛИТВА СЛУГИ БОЖОГО МИТРОПОЛИТА АНДРЕЯ ШЕПТИЦЬКОГО ПРО ДОБРЕ УКРАЇНСЬКЕ ДУХОВЕНСТВО, яку Проголошення вірним УГКЦ 2009 року Божого Роком християнського покликання з особливим

наголосом на священичому покликанні поручає молитися усім вірним нашої Церкви

Господи, Господи, поглянь з неба, подивись і відвідай виноградник, який насадила правиця Твоя. Нехай всемогутня Твоя Рука буде завжди над цим народом, що його Ти полюбив. Дай йому, Предвічний Боже, у кожному поколінні, аж до кінця світу, єпископів і священиків святих, повних Твого Духа, — пастирів й учителів Твого Закону, що вміли б незмінно зберігати правду Твого святого Об'явлення та з любов'ю навчати й вести цей великий нарід. Даруй українському духовенству ласку ніколи не боятися пожертвування, де тільки йде про Твою славу й добро цього народу. Розпали в серцях українських священиків духа ревності про спасіння душ. Відкрий перед їхніми очима премудрість Твого Об'явлення і дай їм високе почуття святості того діла, до якого Ти їх покликав. Благослови їхню працю і їхні наміри. Хорони від усякого лиха. І єднай їх Твоєю благодаттю, щоб любов'ю були одно, – як Ти, Отче, зі Сином і Син з Тобою. Амінь.

МОЛИТВА ЗА ПОКЛИКАННЯ - КОМІТЕТ ПОКЛИКАНЬ УКРАЇНСЬКА КАТОЛИЦЬКА АРХИЄПАРХІЯ В ФІЛАДЕЛЬФІЇ

Всемогучий та милосердний Боже, надихни тих, кого ти вибрав почути та відгукнутися на твій поклик до священичого та релігійного життя. Подай їм відвагу бути пророками в наш час. Подай їм мудрість та відкритість жити своїм особливим покликом. Подай їм силу бути готовими свідками Твоєї любови та опіки над світом. Нехай вони знайдуть підтримку та заохочення в наших словах та в наших молитвах, через заступництво Марії, Матері Божої, та всіх святих. Амінь.

PRAYER FOR GOOD UKRAINIAN CLERGY by Servant of God Metropolitan Andrey Sheptytsky (+1944) recommended by the Synodal “PROCLAMATION TO THE FAITHFUL OF UKRAINIAN GRECO-CATHOLIC CHURCH: 2009 – THE YEAR OF CHRISTIAN VOCATION WITH A

PARTICULAR EMPHASIS ON THE PRIESTLY VOCATION” Lord, O Lord, look down from Heaven, behold and visit Your vineyard, which

Your right hand has planted. May Your mighty hand be always upon this people, whom You have beloved. O Eternal God, grant Your people in every generation to the end of the world holy bishops and priests filled with Your Spirit – pastors and teachers of Your Law, capable of preserving unaltered the truth of Your holy Revelation and lo-vingly teaching and leading this great people. Grant to the Ukrainian clergy the grace

16to never fear any sacrifice, whenever it concerns Your glory and the good of this

people. Ignite the hearts of Ukrainian priests with a spirit of zeal for the salvation of souls. Open before their eyes the wisdom of Your Revelation and grant them a deep sense of the holiness of the task to which You have called them. Bless their work and their intentions. Protect them from every evil. And unite them by Your grace so that in love they may be one – as You, Father, are with the Son, and the Son with You [to-gether with Your Most-Holy, Good and Life-Giving Spirit, now and ever and unto ages of ages]. Amen.

PRAYER FOR VOCATIONS - Vocations Committee Ukrainian Catholic Archeparchy of Philadelphia

Almighty and Merciful God, inspire those You have chosen to hear and answer Your call to the Priesthood and Religious Life. Give them the courage to be the prophets for our times. Give them the wisdom and openness to live their personal call. Give them the strength to be ready witnesses of Your love and сarе for the world. May they find support and encouragement in our words and in our prayers [through the intercession of Mary, the Mother of God, and all the Saints. Amen]

Special PETITIONS modified for use in the Great Ekteniya (Litany of Peace) originally intended for the Insistent Litany (Ekteniya of Fervent Supplication)

PETITION mandated by the Synodal 12-31-2008 “Proclamation to the faithful of the Ukrainian Greco-Catholic Church in the year of God 2009 as the Year of Christian

Vocations with Special Emphasis on Priestly Vocations”: Deacon: During this Year of 2009 when we have been asked by our Patriarch

and Synod of Bishops to remember all Christian Vocations in our prayers, but with a Special Emphasis on Priestly Vocations, for all our priests, deacons and seminarians, that their vocations may be lived out in holiness, let us pray to the Lord.

Faithful: Lord, have mercy.

PETITIONS requested by Church in Ukraine & Archeparchy of Philadelphia, 5-23-2008 Deacon: Uniting in fervent prayer with our brothers and sisters in Ukraine, for

God’s blessings upon them, that they continue to strive to build their nation based on the principles of democracy and justice for all, let us pray to the Lord.

Faithful: Lord, have mercy. Deacon: Humbly beseeching, the Almighty God, One in the Holy Trinity, that

the government officials of Ukraine may be guided by and granted God’s wisdom, peace, and charity, that in their service to the nation they will reflect the goodness and love of God’s people which exist in the +Father, Son and Holy Spirit, let us pray to the Lord. Faithful: Lord, have mercy.

PETITION mandated by His Grace Bishop Robert in a letter dated 9-18-2008, at the request of the League of Ukrainian Catholics:

17Deacon: That God’s faithful Servant Metropolitan Andrey Sheptytsky be

numbered among the saints, let us pray to the Lord. Faithful: Lord, have mercy.

PRO-LIFE MESSAGE AND PETITION The impact of an abortion is like a stone thrown into the water, sending out

ripples of pain and hurt and devastation in all directions. Fathers of aborted children are the neglected victims of abortion who, once they recognize the moral and spiritual gravity of their action or inaction, may experience deep rage and "a gut-wrenching sorrow" so overwhelming, it can, if not healed, emotionally paralyze a man forever. (Dave Andrusko, National Right to Life News, 10/07)

Deacon: For all fathers, that they may be healed that they may provide strength and support to the mothers of their unborn children, let us pray to the Lord.

Faithful: Lord, have mercy (3x).

ACOLYTE ASSIGNMENTS 5:00 PM — SATURDAYS

Joseph & Michael Levy; Richard Vargo; Richard Sawczak; David Sawczak; Stephen Sawczak

ACOLYTE ASSIGNMENTS 9:30 AM — SUNDAYS Abby & Drew Buckholt; Antony Chirovsky; Joseph & Michael Levy;

Gregory Holowatyj; Alex & Andrew Hodowanec; Mark Rad

LECTOR ASSIGNMENTS

THIRD SUNDAY AFTER PENTECOST (Father’s Day): Romans 5:1-10 Saturday, June 20, 2009 – 5:00 PM – Stephanie Casey

Sunday, June 21, 2009 – 9:30 AM – Joan Hess

FOURTH SUNDAY AFTER PENTECOST: 2 epistle readings: Fourth Sunday: Romans 6:18-23

On these days for the FEAST OF ALL SAINTS OF RUS’-UKRAINE (Romans 8:28-39) everyone is invited to show their honor and affection for

these saints by wearing embroidered Ukrainian shirts & blouses Saturday, June 27, 2009 – 5:00 PM – Kathy Drapala Sunday, June 28, 2009 – 9:30 AM – Irene Borodycia

FIFTH SUNDAY AFTER PENTECOST: Romans 10:1-10 Saturday, July 4, 2009 – 5:00 PM – Stephanie Vargo

Sunday, July 5, 2009 – 9:30 AM – Joan Hess

18TUMULTUOUS THINGS A-BREWING

by Fr. Jim Karepin, Order of Preachers (St Dominic), Chancellor - Eparchy of St. Nicholas Chicago

Back in the early 1960’s, tumultuous things were a-brewing in the Church, but most of us didn’t have a clue. We in the United States were happy as a clam: parishioners filled the pews – and, perhaps more importantly, the collec-tion baskets – at revolving door “Masses”, while crowds of students made their way through our schools as if they were on an assembly line. Meanwhile, over in Ukraine, the Church was outlawed, so people clung to whatever life-preservers they could – usually rosaries and statues of the Sacred Heart. On both sides of the Atlantic, our Church and our rich spiritual heritage had been distorted by ac-cretions brought in from the Latin Rite. Yet over in Rome, where the Latin Rite had first developed, the Second Va-tican Council was taking place. The assembled bishops, in the documents which they crafted, would challenge our complacency and demand that we reclaim our spiritual heritage, recognizing our Byzantine Rite and our Ukrainian Catholic Church to be instruments of salvation no less than our Sister Church, the Roman Catholic Church, with its Latin Rite. Two seemingly contradictory principles were at work in the renewal of Vatican II; to describe these principles, theologians of the day liked to use the French word ressourcement and the Italian word aggior-namento. Ressourcement means “going back to the source”, to the bubbling, lively wellspring. Perhaps an image best describes what this is all about. Ressource-ment is like pruning a tree: dead branches are cut away so that they will not damage the living tree when they collapse and fall, and diseased or dying branches are cut away so as not to divert sap – and thereby life - from the healthy, vibrant tree. How much is cut? Neither too much nor too little: we need to get rid of the dead or diseased branches completely, right down to the living, healthy branch; if this is not done, the pruning will be useless, for no healthy, vigorous shoots will be able to sprout. Ressourcement in our Church is about life and growth. It involves cutting away all the accretions and deformations which have developed over the centu-ries – for example, the latinizations with which we are all too familiar. However, the pruning is not done just because we like to cut; rather, we need to get back to the main stem, to a place where life still flows, so that new life can once again burst forth. Where was our Church the most vibrant? Where were we most faithful to our vocation – namely, to being an instrument of salvation? That’s what we need to get back to; that’s how far we have to cut, and cutting hurts, it

19leaves wounds. Some think that ressourcement looks back to a “Golden Age” where every-thing was perfect. I hate to disillusion anyone, but such a time has existed only in our romantic fantasies and never in the Church. Behind the grandeur of Con-stantinople, behind the asceticism of the Pecherska Lavra (Monastery of the Caves), behind the rose-colored memories of Metropolitan Andrey Sheptytsky’s L’viv, one sees people struggling to live the life of Christ despite the challenges and obstacles coming as often from within as from outside the Church. The Church in every age has to answer new challenges and take advantage of new opportunities; these challenges and opportunities are God’s way of inviting us to growth and new life. This is what aggiornamento is all about: bringing the Church “up to date” so that it can effectively speak to and inspire people here and now. Yesterday’s Church just won’t do, nor will a Church so focused on Ukraine that it takes little heed of the needs of people living in and shaped by the culture of 21st-century America - for that is the case with all of us, whether we choose to admit it or not. Back in the early 1960’s, tumultuous things were a-brewing in the Church. People didn’t like tumult back then any more than we do now: they wanted peace and serenity, and so do we. Vatican II pulled away the curtain away from their complacency – and from ours. In the tumult, Christ calls us to live and to grow, but we would rather rest on our laurels. We claim to follow Christ, but do we really dare to do so? The flourishing of Christ’s Church – for, after all, it is His Church and not ours - depends on our answer.

RE: YEAR FOR PRIESTS IN THE ROMAN CATHOLIC CHURCH Pope Benedict XVI has declared June 2009 to June 2010 as the Year for

Priests. The theme for the priestly year is "Faithfulness of Christ, Faithfulness of Priests." Its purpose is to encourage what the Pope calls "the yearning for spiritual perfection" in priests. To this end, it was reiterated that St. Jean-Baptiste-Marie Vianney (1786-1859) is the patron and model for priests in the Roman (Latin) Catholic Church.

RE: YEAR FOR PRIESTS IN THE UKRAINIAN CATHOLIC CHURCH The Synod of Bishops of the Ukrainian Catholic Church with their Head and

Father, His Beatitude Patriarch Lubomyr (Cardinal Husar), have proclaimed January 2009 to December 2009 as the “Year for Priestly Vocations” paying parti-cular attention to the development and growth of our Church which requires good spiritual leaders who are properly prepared and duly appointed to the

20priestly ministry. The bishops invite all Church members, the so-called royal

priesthood, to meditate on the sacred nature and importance of the vocation to the ministerial priesthood, as well as to reflect on what we as a broader church community can do to help our priests be exemplary ministers for the glory of God and the common good of the entire Church and our people. To this end, the priest-martyr Omelyan (Emil) Kowcz (1884-1944) has been declared the patron and model for priests in the Ukrainian Catholic Church (see biography below).

Five ways parishoners, whether Byzantine or Latin, can support their priests are to: (1) pray and fast for them; (2) participate in parish liturgy and social events and be active, (3) have realistic expectations about each priest allowing him to have his own preferences, peculiarities and limitations, letting him be him-self, with his own gifts and talents, (4) teach yourself to believe the best about them and ignore the gossip, since negative people can do a lot of damage — not just to the priest, but to the entire parish; and (5) find visible and concrete ways to show them your appreciation and to affirm their ministry, because some ges-ture you might consider “small,” may actually mean the world to a priest.

A SPECIAL YEAR TO GET PRIESTS BACK IN SHAPE by Sandro Magister

http://chiesa.espresso.repubblica.it/articolo/1338822?eng=y Benedict XVI has proclaimed it in order to strengthen the spiritual identity of the clergy,

and to purify it from "filth." The Legionaries of Christ are in the eye of the hurricane. On the seminaries: the unstinting diagnosis of the Secretary of the Congregation for Catholic Education.

ROME, June 10, 2009 - In a few days, on Friday the 19th, the feast of the Sacred Heart of Jesus, the special Priestly Year conceived by Benedict XVI will begin. Pope Joseph Ratzinger explained the reasons for it to the cardinals and bishops of the congregation for the clergy, who met last March for their plenary assembly. Until 1967, the congregation for the clergy was called the congregation "of the Council." It had been set up, in fact, after the Council of Trent, in order to oversee the application of the council guidelines on the part of the clergy with the care of souls. The profile of the priest outlined by the Council of Trent characterized the life of the Catholic Church until the second half of the 20th century. It was exemplified by the sainted Curé d'Ars, Jean-Marie Vianney, the 150th anniversary of whose death falls this year. Over past few decades, however, the identity of the Catholic priest has in varying degrees been transformed, obscured, and fragmented under the blows of secularization, outside of and within the Church. The intention of the Priestly Year is precisely that of rebuilding in the priest a strong spiritual identity, faithful to his original mission. This also involves an energetic effort to eliminate the "filth" that has polluted part of the clergy, limited in numbers but disastrous on the level of its worldwide image. But the occurrence of another event must be noted in this regard. With the beginning of the Priestly

21Year, there will also be the start of the apostolic visitation that the Vatican authorities have ordered to be conducted in the congregation of the Legionaries of Christ. This congregation distinguishes itself by its abundance of vocations and its large number of new priests. At the same time, however, it risks collapsing just as the figure of its charismatic founder, the priest Marcial Maciel, has collapsed. The definitive revelation of Maciel's gravely immoral double life has now become a terrible scandal, above all for those who were his most fervent disciples. Rebuilding the spiritual identity of the clergy therefore also implies special attention to their formation. Just as the seminaries were one of the milestones of the reform of the Church advocated by the Council of Trent, so also today it is in the seminaries that the identity of the new priests is being forged. The congregation for the clergy does not oversee the seminaries. They are supervised by the congregation for Catholic education. This congregation must also, then, make an effort to ensure that the Priestly Year bears fruit. And it has even taken the first steps, to judge from the speech given by its secretary, Jean-Louis Bruguès, to the rectors of pontifical seminaries who met in Rome in recent days. Archbishop Bruguès, 66, a Dominican, was bishop of Angers until 2007. In addition to being secretary of the congregation for Catholic education, he is vice president of the pontifical work for ecclesiastical vocations and a member of the commission for the formation of candidates for the priesthood. He is also an academic at the St. Thomas Aquinas pontifical academy. His speech to seminary rectors doesn't use any curial language at all. It is unusually frank. In no uncertain terms, it describes and denounces the failures following the council, in Europe in particular, including the astonishing ignorance on elementary points of doctrine that is found today in young men entering the seminary. This ignorance is so significant that one of the remedies recommended by Archbishop Bruguès is the dedication of an entire year at the seminary to the teaching of the Catechism of the Catholic Church. The Catechism "ad parochos" was another of the milestones of the Tridentine reform. Four centuries later, we're there again. Here is the speech of the secretary of the congregation for Catholic education to the rectors of the pontifical seminaries, published by "L'Osservatore Romano" on June 3, 2009:

FORMATION FOR THE PRIESTHOOD, BETWEEN SECULARISM AND MODELS OF THE CHURCH

by (Archbishop) Jean-Louis Bruguès, (Secretary of Congregation for Catholic Education)

“It is always risky to explain a social situation on the basis of a single interpretation. Nonetheless, some keys open more doors than others do. I have long been convinced of the fact that secularization has become a key word for thinking about our societies today, but also about our Church.

Secularization represents a historical process that is very old, having emerged in France in the middle of the 18th century before spreading to all modern societies. Nevertheless, the secularization of society varies greatly from one country to another.

In France and Belgium, for example, it tends to prohibit signs of religious membership in public, and to push faith back into the private sphere. The same tendency can be seen, but with much less strength, in Spain, Portugal, and Great

22Britain. In the United States, however, secularization harmonizes easily with the

public expression of religious convictions: we saw this also during the last presidential election.

Over the past decade, an extremely interesting discussion has emerged among the specialists. Until it began, it seemed that it had to be taken for granted that European-style secularization constituted the rule and model, while the American kind constituted the exception. Now, however, there are many - Jürgen Habermas, for example - who think that the opposite is true, and that the religions will play a new social role in postmodern Europe as well.

STARTING OVER FROM THE CATECHISM Regardless of the form it has taken, secularization has provoked a collapse of

Christian culture in our countries. The young men who come to our seminaries know little or nothing about Catholic doctrine, about the history and customs of the Church. This generalized lack of education forces us to carry out important revisions in the practice followed until now. I will mention two of these.

First of all, it seems indispensable to me to provide these young men with a period - a year or more - of initial formation, of "recovery," catechetical and cultural at the same time. These programs can be designed in various ways, based on the specific needs of each country. Personally, I am thinking of an entire year dedicated to assimilating the Catechism of the Catholic Church, which presents itself as a very complete compendium.

In the second place, our formation programs should be reviewed. The young men who come to the seminary know that they are ignorant. They are humble, and eager to assimilate the message of the Church. Working with them brings excellent results. Their lack of education has this positive aspect: they no longer drag behind them the negative prejudices of their older brothers. Fortunately, therefore, we find ourselves working with a "tabula rasa." That is why I am in favor of a comprehensive, organic theological formation that is focused on the essential.

This implies, on the part of those responsible for instruction and formation, the discontinuation of an initial formation marked by a critical spirit - as was the case for my generation, for which the discovery of the Bible and doctrine was contaminated by a systematic spirit of criticism - and of the temptation of premature specialization: precisely because these young men lack the necessary cultural background.

Allow me to share with you a few questions that occur to me at this moment. It is absolutely reasonable to want to give future priests a complete, top-level formation. Like an attentive mother, the Church wants the best for its future priests. For this reason, the number of courses has been multiplied, but to the point of weighing down programs in a way that is, in my view, exaggerated. You have probably perceived the risk of discouragement in many of your seminarians. I ask: is an encyclopedic perspective appropriate for these young men who have received no basic Christian

23formation? Has this perspective not, perhaps, provoked a fragmentation of formation, an accumulation of courses and an excessively historicizing outlook? Is it truly necessary, for example, to give young men who have never learned the catechism an in-depth formation in the human sciences, or in the techniques of communication?

I would advise choosing depth over breadth, synthesis over dispersion in details, architecture over decoration. Similar reasons lead me to believe that learning metaphysics, as demanding as this is, represents the absolutely indispensable preliminary phase for the study of theology. Those who come to us have often received a solid scientific and technical formation - which is a good thing - but their lack of general culture does not permit them to undertake theology confidently.

TWO GENERATIONS, TWO MODELS OF CHURCH On many occasions, I have spoken about generations: about my own, about the

one before me, about the future generations. This is, for me, the crucial pont of the present situation. Of course, the passage from one generation to another has always posed adjustment problems, but the one we are living through now is absolutely exceptional.

The theme of secularization should help us to understand better, even here. This secularization saw unprecedented acceleration during the 1960's. For the men of my generation, and even more for those who preceded me, who were often born and raised in a Christian environment, it constituted an essential discovery, the great adventure of their lives. They therefore came to interpret the "openness to the world" called for by Vatican Council II as a conversion to secularization.

In this way, in fact, we have experienced or even fostered an extremely powerful self-secularization in most of the Western Churches.

The examples are many. Believers are ready to exert themselves in the service of peace, justice, and humanitarian causes, but do they believe in eternal life? Our Churches have carried out an immense effort to renew catechesis, but does not this catechesis itself tend to overlook the ultimate realities? For the most part, our Churches have embarked upon the ethical debates of the moment, at the urging of public opinion, but how much do they talk about sin, grace, and the divinized life? Our Churches have successfully deployed massive resources in order to improve the participation of the faithful in the liturgy, but has not the liturgy for the most part lost the sense of the sacred? Can anyone deny that our generation, possibly without realizing it, dreamed of a "Church of the pure," a faith purified of any religious manifestation, warning against any manifestation of popular devotion like processions, pilgrimages, etc.?

The collision with the secularization of our societies has profoundly transformed our Churches. We could advance the hypothesis that we have passed from a Church of "belonging," in which the faith was determined by the community of birth, to a Church

24of "conviction," in which the faith is defined as a personal and courageous choice,

often in opposition with the group of origin. This passage has been accompanied by startling numeric variations. Attendance has visibly diminished in the churches, in the courses of catechesis, but also in the seminaries. Years ago, Cardinal Lustiger nonetheless demonstrated, setting out the figures, that in France the relationship between the number of priests and that of practicing Catholics had always remained the same.

Our seminarians, like our young priests, also belong to this Church of "conviction." They don't so much come from rural areas anymore, but rather from the cities, especially from the university cities. They often grow up in divided or "split" families, which leaves them with scars and, sometimes, a sort of emotional immaturity. The social environment to which they belong no longer supports them: they have chosen to be priests out of conviction, and have therefore renounced any social ambition (what I am saying is not true everywhere; I know African communities in which families or villages still nurture the vocations that have arisen within them). For this reason, they offer better-defined profiles, stronger individuality, and more courageous temperaments. In this regard, they have the right to our full esteem.

The difficulty to which I would like to draw your attention therefore goes beyond the boundaries of a simple generational conflict. My generation, I insist, has equated openness to the world with conversion to secularization, and has experienced a certain fascination regarding it. But although the younger men were born in secularization as their natural environment and drank it together with their mother's milk, they still seek to distance themselves from it, and defend their identity and their differences.

EMBRACE THE WORLD, OR OPPOSE IT? There now exists within the European Churches, and perhaps within the

American Church as well, a line of division, sometimes of fracture, between a current of "composition" and a current of "contestation."

The first leads us to observe that secularization includes values with a strong Christian influence, like equality, freedom, solidarity, responsibility, and that it should be possible to come to terms with this current and identify areas of cooperation.

The second current, on the contrary, calls for keeping distance. It maintains that the differences or points of opposition, above all in the field of ethics, will become increasingly pronounced. It therefore proposes an alternative to the dominant model, and accepts the minority opposition role.

The first current emerged mainly during the period following the council; it provided the ideological framework for the interpretations of Vatican II that were imposed at the end of the 1960's and in the following decade.

Things were reversed beginning in the 1980's, above all - but not exclusively - under the influence of John Paul II. The current of "composition" has aged, but its proponents still hold key positions in the Church. The current of the alternative model

25has become much stronger, but it has not yet become dominant. This would explain the tensions at the moment in many of the Churches on our continent.

It would not be difficult for me to provide examples illustrating the contrast I have just described.

Today the Catholic universities fall along this dividing line. Some of them play the card of adaptation and cooperation with secularized society, at the cost of finding themselves forced to take a critical distance from this or that aspect of Catholic doctrine or morality. Others, of more recent inspiration, emphasize the confession of the faith and active participation in evangelization. The same applies to the Catholic schools.

And the same could be said, to return to the topic of this meeting, in regard to the typical profile of those who knock on the doors of our seminaries or religious houses.

Candidates of the first tendency have become increasingly rare, to the great displeasure of the priests of the older generations. The candidates of the second tendency have now become more numerous than the others, but they hesitate to cross the threshold of our seminaries, because often they do not find what they are looking for there.

They are concerned about identity (and are sometimes mockingly described as "identitarians"): the Christian identity - how should we distinguish ourselves from those who do not share our faith? - and the identity of the priest, while the identity of the monk and the religious is easier to perceive.

How can harmony be fostered between educators, who often belong to the first current, and the young people who identify with the second? Will the educators continue to cling to criteria of admission and selection that date back to their own time, but no longer correspond to the aspirations of the young?

I was told the story of a French seminary in which adoration of the Most Holy Sacrament had been banned for a good twenty years or so, because it was seen as too devotional: the new seminarians had to struggle for a number of years to have it reinstated, while some of the professors preferred to resign in the face of something that they judged as a "return to the past"; by giving in to the requests of the younger men, they had the impression that they were renouncing what they had fought for their entire lives. 1 1 A comment from Father Ivan Chirovsky: If we were to “translate” this story from its Latin-Roman Rite origins into our Byzantine-Ukrainian context, it might sound something like this: I was told the story of a Ukrainian seminary in which the Byzantine Akathist Hymns to the Passion of Christ and to the Mother of God had been discontinued for a good number of years, because they were seen as something “less valuable than” the Western Stations of the Cross and Western Rosary to the Mother of God: the new seminarians had to struggle for a number of years to have them reinstated, while some of the professors preferred to resign in the face of something that they judged as a "return to the distant past”; by giving in to the requests of the younger men, they had the impression that they

26In the dioceses in which I have been bishop, I have experienced similar diffi-

culties when older priests - or even whole parish communities - have had great difficul-ty in responding to the aspirations of the young priests who were sent to them.

I understand the difficulties that you encounter in your ministry as seminary rectors. More than the passage from one generation to another, you must ensure a smooth transition from one interpretation of Vatican Council II to another, and possibly from one ecclesial model 2 to another. Your position is delicate, but it is absolutely essential for the Church.”

WHO WAS THE HOLY PRIEST-MARTYR OMELYAN (EMIL) KOWCZ?

Blessed Emilian Kowcz (1884-1944) was born on August 20, 1884, in Kosmach (Kosiv District) in the family of Hryhoriy Kowcz (1861-1919) and Maria from the Yaskevich-Volfel'd family (1891-1939). For 20 years he ministered in Peremyshlyany (L’viv Region). He was imprisoned by the fascists for rescuing human dignity, first in the jail on the former Lontskyj Street in Lviv, and then in a concentration camp in Majdanek. In letters he asked his family not to make any efforts towards his liberation, because his duty was to support the prisoners. He perished on March 25, 1944. His stay in the Majdanek concentration camp was

were renouncing what “in the recent past” they had fought for their entire lives. 2 Although Archbishop Jean-Louis Bruguès is speaking here about the “contestation” and “composi-tion” currents from recent history, the late Father Avery (Cardinal Dulles) identified five, in 1974, and later added a sixth “model” or “way of understanding” what the Catholic Church is supposed to en-compass. It is: (1) An Institution (including a hierarchy of ministries, to continue Christ’s mission, and reflecting a need for order, unity and consistency of teaching); (2) A Mystical communion (including our mysterious and intimate spiritual union with God and each other through the Body of Christ); (3) A Sacrament (including the responsibility to be, as sacraments are, the visible presence of God on earth); (4) A Herald (including the mission of the People of God, the baptised, to pro-claim God’s Word); (5) A Servant (including dialogue with society and assisting persons in a variety of needs); (6) A Community of Disciples (including Catholics’ sense of always being learners, be-ing formed by the scriptures, acting lovingly, sharing in Jesus’ mission and service, and being co-responsible for the Church’s mission and identity). The trick for every generation is to figure out how to balance these out, since too great of an insistence on one model at the expense of the others im-poverishes and disbalances the Church as a whole.

27seen as a gift of God. The Jewish Council of Ukraine gave Fr. Kowcz the title of «a Righteous Man of Ukraine.» In 2001 in Lviv he was beatified by Pope John Paul II. In autumn 2008 the Synod of the UGCC proclaimed Blessed Martyr Fr. Emilian patron of the pastors of the UGCC.

FROM NOW ON, ALL THE PASTORS OF THE UGCC HAVE THEIR OWN HEAVENLY PATRON

by Information Department of the UGCC, 30 April, 2009 «It is very important for us that our priests, in human culture, humaneness,

learning, and ministry, are of a high quality. We try to educate our priests in such a spirit. Here it is important to have a living example of a human being, a pastor, who did not live 1000 years ago but is still fresh in human memory. Therefore, for us the memory of Blessed Martyr Fr. Emilian Kowcz is extraordina-rily important. Foremost as an educational point of good example for all our pas-tors, but also important is his protection, his prayer before the Lord God for all of us priests,» said His Beatitude Lubomyr, Head of the UGCC, commenting for the leading TV channels of Ukraine after the completion of a Divine Liturgy during which Blessed Martyr Fr. Emilian Kowcz was proclaimed the patron of pastors of the UGCC.

The celebrations took place on April 24, 2009, on the construction site of the Patriarchal Center of the UGCC in Kyiv (Mykil'sko-Slobids’ka St.,5). Taking part in the celebrations were Archbishop Ivan Jurkovic, Apostolic Nuncio in Ukraine, all bishops of the UGCC from Ukraine, bishops of the RCC in Ukraine, almost 300 priests from different corners of Ukraine, Vice Prime Minister of Ukraine Ivan Vasyunyk, members of the diplomatic corps, and the laity.

In his sermon, His Excellency Ihor (Voznyak), Archbishop of Lviv, talked about important pages in the biography of martyr Fr. Emilian. «Father Emilian Kowcz is a martyr of our days, a martyr of World War II, a universal martyr in whom everybody will find an answer to questions and an example to follow. This priest did not look for his own good, did not save his own life, but he helped prisoners to end their earthly life with dignity,» Archbishop Ihor said in particular. (The Ukrainian-language sermon of Archbishop Ihor can be heard at: www.ugcc.org.ua/fileadmin/user_upload/audio/24.04.2009.mp3)

After the prayer in front of the pulpit, Bishop Bohdan (Dzyurakh), Secretary of the Synod of Bishops of the UGCC, proclaimed the Decree of His Beatitude Lubomyr in which Blessed Martyr Fr. Emilian Kowcz was proclaimed the patron of pastors of the UGCC. Then with words of encouragement the Head of the UGCC appealed to bishops, priests, deacons and seminarians. «We, if want to be good

28pastors, have to be ready, with the example of Blessed Emilian, fully to de-

vote our life to the service of God and neighbor,» the Head of the UGCC said in particular. (The Ukrainian-language words of His Beatitude Lubomyr can be heard at: www.ugcc.org.ua/fileadmin/user_upload/audio/24.04.2009_2.mp3)

After Liturgy the icon of Blessed Martyr Fr. Emilian which now will be kept in Kyiv was blessed. Then awards named after Blessed Martyr Fr. Emilian Kowcz were given to persons or groups of persons who in their life best follow the ex-ample of life of Blessed Martyr Fr. Emilian. The celebration ended with a spiri-tual-artistic program.

“BLESSED OMELYAN (EMIL) KOWCZ PROCLAIMED PATRON OF PASTORS OF THE UGCC

BY INFORMATION DEPARTMENT OF THE UGCC, 23 APRIL, 2009 The Patriarchal Synod of Bishops of the UGCC which took place on Septem-

ber 2-9, 2008, decreed to proclaim Blessed Martyr Fr. Emil Kowcz patron of pas-tors of the UGCC. This decision of the Synod is being realized in three stages:

1. On March 25, 2009, a pilgrimage of clergy of the UGCC to the museum in Majdanek (Lublin, Poland) and the transfer of relics there of the blessed for exposition in cathedrals of every eparchy and exarchate.

2. On April 24, 2009, the solemn proclamation of Blessed Martyr Fr. Emilian as the patron of pastors of the UGCC. The celebration will take place in Kyiv on the territory of the construction of the Patriarchal Center of the UGCC with the participation of all bishops, clergy and laity.

3. Every eparchy and exarchate at the local level will conduct a proper cel-ebration.

The first of the planned events took place on Wednesday. As part of the celebration of the 65th anniversary of the death of Blessed Emilian, on March 25, 2009, at 11:00 Polish time, at the museum in Majdanek, Lublin, the unveiling of a plaque with the message of "the pastor of Majdanek," "…here I see God – God, who is identical for all of us, regardless of our religious differences," took place. The unveiling of the obelisk with the plaque was performed by Vice Prime Minis-ter of Ukraine Ivan Vasyunyk.

The next event took place on April 24, 2009, in Kyiv at the construction site of the Patriarchal Center of the UGCC. On this day the solemn proclamation of Blessed Martyr Emilian Kowcz as patron saint of pastors of the Ukrainian Greek-Catholic Church took place. All the bishops of the UGCC from Ukraine and Poland and numerous guests took part.

29FAITHFUL OF THE UGCC ARE INVITED TO PARTICIPATE IN THE

PREPARATION OF THE FUTURE SYNOD by Information Department of the UGCC, 26 May 2009

On April 2, 2009, His Beatitude Lubomyr, Major Archbishop of Kyiv and Halych, signed a decree which, on the basis of the decision of last year's Synod of Bishops of the UGCC, proclaimed the convocation of the 2009 Synod of Bishops of the Ukrainian Greek-Catholic Church. The synod will take place in Lviv - Bryukhovychi from Novem-ber 29 to December 9. His Beatitude Lubomyr calls the faithful of the Church to pray that the preparation and conduct of the synod and its work be fruitful for the life of the UGCC.

As His Beatitude Lubomyr said, the main theme of the 2009 synod is evangeliza-tion. «Evangelization is sharing the faith with those who have not yet received it and with those in whom it has become weak. In the post-Soviet period we see that, for many people, the knowledge and understanding of God is very superficial. The task of the Church, while not forcing the divine word on anybody, is to present the truths of the faith. To help people understand their vocation and task in life,» the Head of the UGCC explained.

In 2009, as well as from 2006 to 2008, the clergy and laity of the Ukrainian Greek-Catholic Church are invited to participate in the preparation of the next Synod of Bishops of the UGCC. About this the Head of the UGCC, in particular, said: «In past years we have called priests, religious and lay people who are interested in expressing their thoughts on the theme of the synod to send their opinions to the secretariat of the synod. Many members of our Church have done this, for which we are very thank-ful to them. The secretariat familiarized itself with their suggestions and on their basis made a summary which was later given to all the bishops as part of the materials of the synod. Certain ideas indeed enriched our discussion.»

As His Beatitude Lubomyr noted, this year, considering the positive experience, it has been decided to repeat such an attempt: «in fact the Holy Spirit operates in differ-ent ways and through different people… Therefore we invite the members of our Church, if they feel they have ideas which can help fruitfully develop the main theme of the synod, to express them in written form,» the Head of the UGCC said.

We ask all those interested by September 30, 2009, to send their reflections to the address of the secretariat of the Synod of Bishops of the UGCC (Riznyts’ka St. 11Á/28-29, city of Kyiv, 01001) or by e-mail: synod@ugcc.org.ua with a note «About evangelization.»

WHY IS FATHER IVAN SERVING MATINS at 8:15 AM ON SUNDAY MORNINGS ?

IF I COME TO THIS MATINS ON SUNDAY MORNING DO STILL HAVE TO GO TO THE DIVINE LITURGY ON SATURDAY EVENING OR

SUNDAY MORNING ?

30The Instruction for Applying the Liturgical Prescriptions of the Code of Canons

of the Eastern Churches issued by the Congregation for the Eastern Catholic Churches at the Vatican on January 6, 1996, § 98, mandates the restoration of the public cele-bration of the Divine Office (especially Vespers and Matins) in parish churches, “so as not to deprive the faithful of a privileged source of prayer, nourished by treasures of authentic doctrine”. In § 64, it states, “The Code of Canons of the Eastern Churches thus provides for the possibility, inspired by n. 15 of the Orientalium Ecclesiarum, to satisfy the precept of Sunday either by participating in the Divine Liturgy, or by taking part in the Divine Office. Such a possibility emphasizes the importance of the Divine Office, and in a certain way renders concretely possible its correct celebration, at the proper hours, and in such a way that the texts correspond fully to the time in which they are celebrated,” while in § 96, it states, “The Divine Praises are each Church's school of prayer, instructing in the ancient way of glorifying God in Christ as one Body, in union with and by the example of its Head.” The Sunday obligation is about gather-ing as a parish family, however there is no stipulation that the service at which you are able to gather must be the Divine Liturgy. Of course, this presumes that when Satur-day evening Vespers or Sunday morning Matins-Orthros are being served, that care is being taken to serve them as correctly and as fully as possible. This was the original meaning behind article #2 in the Articles Concerning Union with the Roman Church of 1595-1596 submitted to the Church in Rome by the Church in Kyiv (Kiev). For those who may be interested Father Valerian Michlik serves Vespers at St George’s Ukrainian Catholic Church on the Northside at 5:00 PM on most Saturday evenings. The “multip-lication of Masses (Divine Liturgies)” on Sundays, by serving a Divine Liturgy either on a Saturday evening or by serving more than one Divine Liturgy per each altar on a Sunday morning is not a part of our authentic Byzantine tradition (neither the Latin one for that matter). Starting in 1990, with the Code of Canons of the Eastern Churches, and the above mentioned Instructions from 1996, The Vatican has finally recognized this on an official level and in official documents.

CHURCH OFFICE: Summer schedule DUE TO THE HOLY DAY of OBLIGATION of SAINTS PETER AND PAUL,

the CHURCH OFFICE WILL BE CLOSED ON MONDAY, JUNE 29, and OPENED instead on THURSDAY, JULY 2.

DUE TO THE CIVIC HOLIDAY OF LABOR DAY on MONDAY, SEPTEMBER 7, and the HOLY DAY of OBLIGATION of the BIRTHDAY OF THE MOTHER OF GOD on TUESDAY, SEPTEMBER 8, the CHURCH OFFICE WILL BE CLOSED ON MONDAY, SEPTEMBER 7, and OPENED instead on THURSDAY, SEPTEMBER 10. Otherwise, the Office is open on every Monday and Friday, 8:30 am to 1:30 pm.

31NATIVITY OF ST. JOHN THE BAPTIST FEAST DAY CELEBRATION

RESPONSE NEEDED BY SATURDAY, JUNE 20 Let's come together as a parish family on Sunday, June 28th to celebrate

the Nativity of St. John the Baptist, the patron Saint of our church. As in pre-vious years, we are asking people to bring a covered dish to share with others. Our celebration will begin around 11:30 a.m. on that Sunday. In order to make sure that we have a variety of items, we are asking people to call Irene Borody-cia at 412-881-4635 or Margie Klimko at 412-431-0430 by Saturday, June 20th. If cooking or baking is not your thing, cash donations are gladly accepted.

TUESDAY, JUNE 23, 2008 – PATRONAL FEAST LITURGY OF GREAT VESPERS

The Ambrose Romanos Singers have graciously agreed to sing this year’s Great Vespers in celebration of the Nativity of St. John the Baptizer at our Ukrainian Catholic Southside Pittsburgh parish (109 S 7th Street, 15203) for our Patronal Feastday. We have invited members of our area parishes and everyone is welcome to join us in praying with a professional choir in celebration of this feastday at 7:00 pm on Tuesday, June 23rd.

SUNDAY, JUNE 28, 2008 – PATRONAL FEAST MOLEBEN AT STS. PETER AND PAUL UKR. CATH. CHURCH

All are invited for the closing celebration of the Year of Saint Paul at Saints Peter and Paul Ukrainian Catholic Church, 404 Sixth Street, Ambridge, PA. 15003, 724-266-2262, on Sunday, June 28, 2009. His Grace Bishop Robert (Moskal) had designated this church as a pilgrimage shrine for this jubilee year and has blessed this closing service for all participants. The celebrations will be joined by our Latin Rite brothers and sisters from Good Samaritan Roman Catho-lic Church in Ambridge. The schedule of events for that day is as follows: ♦ Saints Peter and Paul Church will be open from 12 Noon on for confessions, prayer and visitations; ♦ At 3:00 P.M., those who desire to do so and are able to will gather in the parking lot of Good Samaritan Church at the corner of Melrose Avenue and 8th Street; ♦ A procession honoring the travels of St. Paul, the Great Evangelist, will then proceed along Melrose Avenue to Saints Peter and Paul Church; ♦ At 4:00 P.M. a Moleben to Saint Paul will be sung at which Br. Elliot Maloney, OSBM, a Pauline Scholar from St. Vincent Benedictine Archabbey, will speak on St. Paul. ♦ Following the service, there will be a social gathering in the school hall. All are encouraged to make a special effort to attend this jubilee service for the spiritual benefits that one can receive by meeting specific condi-

32tions for obtaining a Plenary Indulgence for participation in this service.

Please be advised that only for members of the Ukrainian Catholic Eparchy (Dio-cese) of St. Josaphat of Parma, Ohio, who are attending this service Bishop Ro-bert (Moskal) has granted a special dispensation from the obligation of attending a Vigil Liturgy on Sunday evening, June 28th, or a Divine Liturgy on Monday, June 29th, the Feast Day of Saints Peter and Paul. The Ambridge parish looks forward to sharing this joyous day with all of us.

OCTOBER 9-11, 2009 – ANNUAL LUC NATIONAL CONVENTION WESTERN PA LEAGUE OF UKRAINIAN CATHOLICS IS HOSTING THIS

YEAR’S ANNUAL LUC NATIONAL CONVENTION to be held at The Inn at Greentree, 412-922-8100. Bishop Nicholas (Samra) of the Melkite Byzantine Catholic Church will be one of the main speakers and will serve the Hierarchical Divine Liturgy at our parish on Sunday, October 11.

MEMORIAL FLOWERS If you would like to provide flowers in memory of a loved one, in thanksgiving for blessings, or to celebrate an occasion, please call Margie Klimko: 412-431-0430.

PYROHI SALES Pyrohy MAKING AND SALES are suspended for the summer break until the

week of September 17 and will then be held on Thursdays each week. We thank all of our wonderful and hard-working volunteers. May God richly reward them all.

POPE BENEDICT XVI'S PRAYER INTENTIONS FOR JUNE 2009 General prayer intention: "That international attention towards the

poorer countries may give rise to more concrete help, in particular to relieve them of the crushing burden of foreign debt".

Mission intention: "That the particular Churches operating in regions marked by violence may be sustained by the love and concrete closeness of all the Catholics in the world."

MEMORIAL FUND All donations collected in this fund will be used to purchase new Liturgical items, including any new

vestments aswell as the new set of sanctuary furnishings (holy table, offertory table, servers table, tetrapod, gospel stand, epistle stand, cross and ripidia stand, missal stand). Your generosity, as always, will be greatly appreciated.

NOTE: FUNDS DONATED TO THE MEMORIAL FUND WILL NOT BE USED

FOR expenses having to do with any other Fund.

33IN MEMORY OF REV. CANON DR. JOHN A. ROPKE: $10.00 – Olga Walko

and Family

CANDLE SPONSORS If you would like to sponsor a candle in front of the copy of the miraculous Pochayiv Mother of God

Icon or in front of the Icon of the Cross of Our Lord, or four lamps at the iconostas icons, or seven lamps in the seven-branched candlestick at our Altar (Holy Table), for whatever intention you desire, at $5.00 per week, please contact Cathy, our parish secretary.

GOD’S BLESSINGS TO REV. MSGR. MICHAEL POLOWAY ON THE OCCASION

OF HIS 55th ANNIVERSARY IN THE PRIESTHOOD: $10.00 – Olga Walko and Family

IN MEMORY OF NICHOLAS BOHONEK (Icon of the Blessed Mother):

$10.00 – Veronica Bohonek

ST. MICHAEL’S HALL FUND Genesis: Following the birth to eternal life of Fr. Deacon Michael Levy it was suggested to Father Ivan

Chirovsky that we give our hall a proper name: “St Michael the Archangel’s Hall”, instead of just referring to it as “the upper church hall.” One might very well add that the two longest serving pastors of our parish were also named “Michael”: +Fr. Michael Kindey (1931-1955) and Fr. Michael Poloway (1966-2004). By naming it “St. Michael’s Hall” we would, of course, be honoring all of them.

Purpose: to make it possible for us to show DVD movies, from Ukraine, in Ukrainian, as well as to facili-tate and enrich other social, youth and catechetical gatherings with English language materials, simultaneously accommodating the needs of larger groups of people. The ability to rent the hall to raise funds also becomes more plausible.

Date Donor Donation 2008-04-27 Hodowanec, Motria and Oleh $ 100.00 2008-05-18 Scherba, Natalia $ 25.00 2008-05-18 Germansky, Andrew $ 25.00 2008-06-15 Kasofsky, MaryAnn and Thomas $ 100.00 2008-06-29 Horback, John $ 20.00 2008-09-07 Lesyk, Kathy $ 100.00 2008-09-28 Sawczak, Bonnie and Steve and Family $ 1,000.00 2009-11-01 Anonymous $ 249.00 2009-05-03 Anonymous $ 100.00 TOTAL $ 1,719.00

NOTE: FUNDS DONATED TO ST. MICHAEL’S HALL FUND WILL NOT BE USED FOR

expenses having to do with any other Fund.

ROOF & POINTING REPAIR FUND Parishioners are advised that major holes and leaks in the roof of our church have been repaired. In late summer of 2008, we had to repair the roof of the building located at 95 South 7th Street (credit

34union building), at a cost of $ 23,514.00. We are continuing to collect funds for a new church roof;

we have received two bids: cheapest new church roof would be circa $ 250,000, guaranteed not to leak for about five years and the most expensive church roof, circa $ 650,000, would have a fifty to one hundred year guarantee. If any parishioners would like for someone they know and trust to make a bid for a new church roof, they are always welcome to speak with Father to arrange for this. In any case, we are still far away from making any final decisions about a new church roof. Meanwhile, parishioners should be advised that Monsignor Michael Poloway invested much of our parish’s money in STOCKS and that the ex-pert advice is that this is no time to sell stocks at all. In December of 2007 the FACE VALUE of those stocks was $647,000; in February 2009 it was about $391,000. The only smart thing to do is to sit on those stocks until the market turns in the future. Only the dividends can be used as cash. Monsignor also placed lesser sums of money into savings accounts. These would be used for purchasing a new church roof only if there was danger of imminent collapsing. Otherwise, we are saving these funds in order to safeguard our parish’s ability to use savings dividends to pay salaries & other major repair bills in the future.

(No donors this week) NOTE: FUNDS DONATED TO THE ROOF FUND WILL NOT BE USED FOR

expenses having to do with any other Fund.

THE SUMMARY OF SUNDAY COLLECTIONS For JUNE 13th & 14th, 2009

NON-ENVELOPE WEEKLY SUNDAY OFFERINGS 16.00 ENVELOPE WEEKLY SUNDAY OFFERINGS 886.00 MONTHLY FUND FOR REPAIRS, IMPROVEMENTS & REDEVELOPMENT (1st Sunday of every month)

69.00

MONTHLY MEMBERSHIP DUES (2nd Sunday of each month) 357.00 MONTHLY UTILITIES & INSURANCE (3rd Sunday of each month) 20.00 MONTHLY DIOCESAN COLLECTION (4th Sunday of each month) 20.00 MEMORIAL FUND (see above) 30.00 CANDLE SPONSORS 35.00 WEEKLY CANDLES 92.00 5/6/09 – FEAST OF MID-PENTECOST 20.00 5/21/09 – FEAST OF ASCENSION OF OUR LORD 5.00 5/31/09 – FATHER’S DAY 10.00 5/31/09 – GENERAL PANIKHIDA and BLESSING OF GRAVES 5.00 6/1/09 – FEAST OF THE HOLY SPIRIT (MONDAY AFTER PENTECOST) 10.00 6/7/09 – PETER’S PENCE FUND (CHARITABLE WORKS OF POPE BENEDICT XVI) 27.00 6/7/09 – FEAST OF ALL SAINTS 34.00 6/24/09 – FEAST OF NATIVITY OF SAINT JOHN THE BAPTIST 5.00 6/29/09 – FEAST OF STS. PETER AND PAUL 5.00

35 TOTAL $1,631.00

ST. JOHN THE BAPTIST UKRAINIAN CATHOLIC CHURCH

109 S. 7th STREET, PITTSBURGH,PA. 15203-1028

PASTORAL STAFF Fr. John (Ivan) Chirovsky, Pastor Fr. Canon Dr. John A. Ropke, Priest-in-Residence Cathy Sawchak, parish secretary PASTOR’S ADVISORY COUNCIL Fr. John (Ivan) Chirovsky, Pastor Fr. Canon Dr. John A. Ropke, Priest-in-Residence Irene Borodycia Michael Haritan And the head of each Parish organization/ministry

Improvements and Redevelopment Sub-Council the PAC

Geoffrey Giancola Yaroslaw Hodowanec Raymond Komichak Stephen Sawczak

Parish Financial Board Fr. John Chirovsky, Fr. Canon Dr. John A. Ropke, Cathy Sawchak WEB-SITE: E-MAIL ADDRESS: stjohnucc@comcast.net PARISH TELEPHONE NUMBERS Church Office 412-431-2531

Press NINE, to leave a message Press ZERO, to speak to an operator, or,

if you have a rotary phone, stay on the line Church Office Fax 412-431-2531 Lower Hall & PYROHI SALES 412-481-5022 Diocesan Pastoral Ministry Office 412-481-9778 DIVINE LITURGIES Mondays (Outside of Lent): usually 7:00 PM Other Weekdays, except Saturdays (Outside of Lent): usually 7:15 AM Saturdays (Anticipated): 5:00 PM Sundays (Pentecost to Labor Day): 9:30 AM Sundays (Otherwise): 10:00 AM Holy Day of Obligation: Evening before 7:00 PM Morning of 9:30 AM HOLY MYSTERY OF CONFESSION Saturdays: 4:00 PM and by request Lenten Weekdays: before or after services MINISTRY TO SICK AND SHUT-INS Fr. Canon Dr. John A. Ropke (412) 432-7174 Sr. Olga Faryna, OSBM (724) 266-5578 SPIR. DIR. OF CHURCH STUDY GROUP & JESUS FILES: Fr. John (Ivan) Chirovsky CANTOR/CHOIR DIRECTOR Stephen H. Zinski

YOUTH MINISTRY Diane Vargo CHURCH AUXILIARY & BEAUTY OF HOUSE OF OUR LORD Margie Klimko CATECHISTS (2007-2008), Sundays – 9:00 am Irene Borodycia Maria Chirovsky Motria Hodowanec LECTORS Irene Borodycia Robert Casey Stephanie Casey David Drapala Kathleen Drapala Joanne Giancola Joan Hess Mary Ann Kasofsky Stephanie Vargo BAPTISMS - Holy Mysteries (Sacraments) of Initiation are normally administered on the Sunday nearest to the 40th day after the birth of the child. Please notify the parish rectory as soon as you are aware that you are ex-pecting a child. Sister Ann from the Diocesan Pastoral Ministry Office will con-duct special baptismal preparation sessions. These two sessions are for all expectant parents, the Godparents and grand-parents. Parents must be registered and active members of the parish. The two sessions will help you prepare FOR BIRTH and baptism of your child. It is normal that a saint’s name be chosen for the child. ELIGIBILITY FOR GODPARENT - One sponsor must be a practicing Catholic, attend Liturgy regularly, receive the Sacra-ments and fulfill all obligations and financial support to their parish, attested to by their pastor. MARRIAGES - Arrangements for the Holy Mystery of Crowning are to be made at least 9 to 6 months in advance of the date of marriage by contacting the parish rectory. Restating the obvious, clearly and loudly: under normal condi-tions, future Couples are expected to be active members of our parish for at least one year before the date of the marriage because the responsibility for marriage preparation takes place at the parish level. It is also required that you attend the PRE-CANA PROGRAM offered by the Office of Religious Education (ORE) for the Byzantine Catholic Archeparchy of Pittsburgh which contributes towards the usual preparations that occur on the parish level. For the past ten years, the ORE has helped hundreds of couples prepare for the Mystery of Marriage by sponsor-ing lessons that address topics pertinent to their future Catholic Christian marital lifestyle. Currently it involves two separate Saturdays per year, both days begin-ning at 9:30 a.m. and ending at about 6:00 or 7:00 pm. The location for the Pre-Cana Program is the Byzantine Catholic Cathedral of St. John the Baptist, 210 Greentree Road, Munhall, PA 15120. To print a Pre-Cana Program Registration Form, Please go to http://www.archeparchy.org/pdfs/preCanaRegForm2009.pdf. You may also call the Office of Religious Education at 412-322-8773 for more information. Currently, the dates for 2009 have passed. Topics covered are: Eastern Spirituality & Traditions, Marriage Roles Today, Natural Family Planning, Worship in the Byzantine Church, Finances and The Theology of Crowning, Com-munication, etc. They average 10-15 couples and there is usually a different speaker for each topic. Registration for both lessons $175.00 paid by the couple. Our Parish is billed another $175.00 afterwards. Marriages at St John’s Parish will not be celebrated until all the normal spiritual requirements have been met to the Church’s satisfaction. So, do not order church halls or send out your invitations until you are absolutely sure of having done so !!! In fact, if the couple continues to choose to ignore the usual spiritual preparations after being warned about this, then Father Pastor reserves the right to cancel the service even as late as 24 hours before the wedding. CREMATION - Burial is the preferred and traditional Christian funeral practice. Although highly discouraged, cremation is permitted for economic reasons, esp. if it is NOT done for anti-Christian reasons. The cremation should occur after the funeral services are held in Church, since the presence of ashes in church is strongly discouraged. The ashes are to be buried, with the pastor, or a delegated priest or deacon, performing the usual rite of interment.