| St. Mary the Protectress Ukrainian Orthodox Church |
|
Église
ukrainienne |
|
ÑÂßÒÎ-ÏÎÊÐÎÂÑÜÊÈÉ ËÈÑÒÎ×ÎÊ ÍÅIJËß 30-ÒÀ ÏÎ Ï’ßÒÈÄÅÑßÒÍÈÖ² ïî Áîãîÿâëåíí³. Ãîëîñ 6-èé. Ì÷÷. mðìèëà ³ Ñòðàòîíèêà (áëèçêî 315). Ïðï. ²ðèíàðõà, çàòâîðíèêà Ðîñòîâñüêîãî (1616). Ïðï. mëåàçàðà Àíçåðñüêîãî (1656). Ì÷. Ïåòðà Àí³éñüêîãî (309-310). Ïðï. ßêîâà, ºï. ͳç³á³éñüêîãî (350). [Ñâò. ²ëàð³ÿ, ºï. Ïóàò³éñüêîãî (368). Ñâò. Êåíòèãåðíà, ºï. ¥ëàñ´îâñüêîãî (áëèçüêî 612)]. Íà Óòðåí³: mâ. 9: ²â. 20:9-31. Íà ˳òóð㳿: mô. 4:7-13, 3:4-7; Ìò. 4:12-17. Ñüîãîäí³ íà ˳òóð㳿 ìîëèìîñü çà ñïîê³é äóø áîðö³â çà Óêðà¿íó, ùî ïîëÿãëè â áîþ ï³ä Êðóòàìè á³ëÿ Êèºâà 29-ãî ñ³÷íÿ 1918 ð. ϳä ê³íåöü ˳òóð㳿 â³äñëóæèìî Ìîëåáåíü çà Óêðà¿íó ç íàãîäè 85-î¿ ð³÷íèö³ ïðîãîëîøåííÿ ²V-ãî Óí³âåðñàëó òà 84-î¿ ð³÷íèö³ ïðîãîëîøåííÿ çëóêè çåìåëü Çàõ³äíüî¿ òà Óêðà¿íñüêî¿ Íàðîäíüî¿ Ðåñïóáëèê. Ïîò³ì â³äñëóæèìî Ïàíàõèäó â 40-èé äåíü óïîêîºííÿ áë. ï. Åì³ë³¿, ìàòåð³ ïðèÿòåëüêè Ãðîìàäè Ëàðèñè Ìà볺íêî.Ñóáîòà (1-ãî ëþòîãî): 5:00 ïî ïîë. Âå÷³ðíÿ.Íåä³ëÿ 32-ãà ïî Ï’ ÿòäåñÿòíèö³ (2-ãî): 9:00 ðàí. Óòðåíÿ; 10:00 ˳òóðã³ÿ. Ïàíàõèäà â 1-øó ð³÷íèöþ óïîêîºííÿ áë. ï. Âàñèëèíè Ìåëüíè÷óê.Ñóáîòà (8-ãî ëþòîãî): 5:00 ïî ïîë. Âå÷³ðíÿ.Íåä³ëÿ 33-òÿ ïî Ï’ ÿòäåñÿòíèö³, ïðî Çàêõåÿ (9-ãî) 9:00 ðàí. Óòðåíÿ; 10:00 ˳òóðã³ÿ.ÊÓÐÑ ÑÕ²ÄÍÜÎ-ÕÐÈÑÒÈßÍÑÜÊÎÃÎ ÁÎÃÎÑËÎÂ’ß àêðåäèòîâàíèé Êîëå´³ºþ Ñâ. Àíäðåÿ â ³íí³ïåç³: Ñõ³äíÿ Õðèñòèÿíñüêà Åòèêà 235 âèêëàäàòèìå î. ²ãîð â íàø³é çàë³ ïî÷. â ñåðåäó 5-ãî ëþòîãî 2003 ð. (20 âèêëàä³â) 7:30 – 9:30 âå÷.ÎÐÃÀͲÇÀÖ²ß ÌÎËÎIJ ÏÐÈ ÍÀØ²É ÃÐÎÌÀIJ ñüîãîäí³ ïðîâ³äàþòü îî. Þð³ÿ òà Çàõàð³ÿ ç êîëÿäîþ. Ðàäî çàéäóòü ³ äî Âàñ. Äçâîí³òü 276-2477.ÏÐÎ mÊÒ Ç ÍÀÃÎÄÈ 50-˲ÒÒß ÍÀØί ÃÐÎÌÀij: âèäàºìî êíèæêó ðåöåïò³â. Ïîä³ë³òüñÿ óëþáëåíîþ Âàøîþ ðåöåïòîþ. Ïåðåäàéòå ñåñòð³ Êàò³ Ìèðîøíè÷åíêî - òåë. 697-9441.ÑËÓÕÀÉÌÎ É Ï²ÄÒÐÈÌÓÉÌÎ ÄÓÕÎÂÍÓ ÏÅÐÅÄÀ×Ó ÓÏÖÊ "ÁËÀÃβÑÍÈÊ" ùî äðóãî¿ ñóáîòè ó ðàìöÿõ ðàä³îïåðåäà÷³ "Óêðà¿íñüêèé ×àñ", ùî ïåðåäàºòüñÿ â åô³ð 6:00-7:00 âå÷. íà 1280 CFMB.вÄÍÀ ØÊÎËÀ ÌÈÒÐÎÏÎËÈÒÀ ²ËÀвÎÍÀ ùîñóáîòè â Ïëàñòîâ³é Äîì³âö³. Òåë. ï-³ Äèðåêòîð Î. Ãóìåíþê 637-8597.ÏÅÐÅÏÐÎØÓ mÌÎ áðàìà Ãðèãîð³ÿ Êèðèëîâè÷à Äóòêó çà íåâ³ðíå íàäóêóâàííÿ éîãî ³ìåí³ â „Ëèñòî÷êó" ìèíóëî¿ íåä³ë³.ÑÂß×ÅÍÍß ÄÎ̲ â³äáóâàºòüñÿ ïî äîìîâëåíí³ ç î. ²ãîðåì. Éîãî òåëåôîí äîìàøí³é: (514) 276-2477; à ìàíäð³âíèé: (514) 591-5329.ÊÎ̲ÒÅÒ ÔÎÍÄÓ „ÏÎÌ²× ÓÊÐÀ¯Í²" â ëþòîìó çáèðຠïîæåðòâè íà äîïîìîãó ä³òÿì ³ ³íâàë³äàì â Óêðà¿í³, à çîêðåìà íà çàêóï³âëþ êîìïþòåð³â äëÿ ê³ëüêîõ øê³ë, ÿê³ ¿õ ïîòðåáóþòü. Ó íàñ çáèðຠñåñòðà ²ðèíà Êîâàë³â. Ìîæíà ïåðåäàòè áåçïîñåðåäíüî äî áþðà Ñóñï³ëüíî¿ Ñëóæáè íà âóë. 3244 Beaubien ñõ³ä.31ST SUNDAY AFTER PENTECOST, Sunday after Theophany. Tone 6. Martyrs Hermylus and Stratinicius (315). St. Hilary, Bp. of Poitiers (368). Ven. Irinarchus, recluse of Rostov (1616). St. Kentigern, first Bishop of Glasgow and Strathclyde (c. 612). Matins: G9 Jn. 20:19-31. Liturgy: Eph. 4:7-13, 3:4-7; Ìt. 4:12-17.Today during Liturgy we pray for the soldiers who died defending Ukraine against overwhelming odds at the Battle of Kruty near Kyiv on Jan. 29, 1918. At Liturgy’s end we shall celebrate a Moleben’ for Ukraine on the 85th anniversary of the proclamation of its independence by the Fourth Universal in 1918, and the 84th anniversary of the unification of Ukrainian lands (declared January 22, 1919). Followed by a Panakhyda on the 40th day of repose of Emilia, dear mother of a friend of our Hromada, Laryssa Maliyenko.Saturday (Feb. 1): 5:00 p.m. Vespers. 32nd Sunday after Pentecost (Feb. 2): 9:00 a.m. Matins; 10:00 Liturgy. Panakhyda on the 1st anniversary of repose of Vasylyna Melnyczuk. Saturday (Feb. 8th): 5:00 p.m. Vespers. 33rd Sunday after Pentecost (Zaccheus’) (Feb. 2): 9:00 a.m. Matins; 10:00 Liturgy. A COURSE IN EASTERN CHRISTIAN THEOLOGY, accredited by St. Andrew’s College in Winipeg: EASTERN CHRISTIAN ETHICS 235, will be taught by Fr. Ihor in our Parish Hall starting Wednesday, February 5, 2003 (20 lectures) 7:30 – 9:30 p.m. Info: (514) 276-2477. BLESSING OF HOMES continues. You may call Fr. Ihor to arrange such a visit. METROPOLITAN ILARION UKRAINIAN SCHOOL is held each Saturday at the Plast Building. Info: Mrs. O. Humeniuk 637-8597. VISIT UKRAINIAN ORTHODOX WEBSITES: www.uocc.ca - the official website of our Ukrainian Orthodox Church of Canada and www.ukrainian-orthodoxy.org. ÑÂßÒ² ÄÐÓDz Ñüîãîäí³ íà öåðêîâíîìó êàëåíäàð³ çíàõîäèìî ³ìåíà Ñâÿòèõ Ìó÷åíèê³â Åðìèëà é Ñòðàòîí³êà. Âîíè áóëè ñëîâ’ÿíàìè. Æèëè íà ïî÷àòêó 4-ãî ñòîë³òòÿ, êîëè ÷àñòî ïåðåñë³äóâàëè õðèñòèÿí. Òàêå ïåðåñë³äóâàííÿ ðîçïî÷àâ ³ìïåðàòîð Ëèö³í³é â ð. 307-ìó. Åðìèë ñëóæèâ äèÿêîíîì â ì³ñò³ ѳí´åäîí³ (ñüîãîäí³øíÿ íàçâà ì³ñòà – Áåîãðàä ó Ñåð᳿).Éîãî çàñóäèâ ³ìïåðàòîð íà óâ’ÿçíåííÿ. Ó òþðì³ éîãî äîâãî é òÿæêî ìó÷èëè, çàñòàâëÿþ÷è çðåêòèñÿ Õðèñòà, àëå â³í íå ï³äêîðÿâñÿ. Ñòðàòîí³ê áóâ éîìó äðóãîì à òàêîæ õðèñòèÿíîì – ò³ëüêè òàºìíèì.Áóâ â³í òàêîæ íàãëÿäà÷åì òþðìè. Îòîæ ïðèéøëîñü éîìó áóòè ñâ³äêîì ìóêè éîãî äðóãà. Ñòðàòîí³ê íå ì³ã ñòðèìàòèñü â³ä ñë³ç ³ âèð³øèâ ïîä³ëèòè ñòðàæäàííÿ äðóãà. ³í çàÿâèâ, ùî â³í òàêîæ – õðèñòèÿíèí, ³ ñòàëè ìó÷èòè ³ éîãî.Êîëè âæå äîâîë³ íàçíóùàëèñÿ íàä íèìè, òî çâÿçàëè Åðìèëà é Ñòðàòîí³êà ó ñ³òêó ³ âêèíóëè â ð³êó Äóíàé. Íà òðåò³é äåíü õðèñòèÿíè çíàéøëè ò³ëà ñâÿòèõ äðóç³â íà áåðåç³ ð³êè ³ âîíè ¿õ ïîõîâàëè áëèçüêî ѳí´åäîíó.Ïîò³ì Ñâÿò³ ìîù³ Åðìèëà é Ñòðàòîí³êà áóëè ïåðåíåñåí³ äî íîâî¿ ñòîëèö³ Ðèìñüêî¿ ³ìïåð³¿, äî Öàðãîðîäó, äå ïàëîìíèê â³ä Êè¿âñüêî¿ Ðóñ³, Àíòîí³é, áà÷èâ ¿õ, ïðî ùî é íàïèñàâ ó ðîö³ 1200-ìó.Õðèñòîñ Ãîñïîäü, ùî îñâÿòèâ âîäíó ïðèðîäó Ñâî¿ì Õðåùåííÿì ó ð³ö³ Éîðäàí³ ²îàíîì Ïðåäòå÷åþ, ó âîäàõ ð³êè Äóíàþ âèÿâèâ ñâÿò³ñòü Éîãî äðóç³â Åðìèëà é Ñòðàòîí³êà, ÿê³ áóëè â³ðí³ Éîìó é îäíå îäíîìó äî îñòàííüîãî â³ääèõó.² òà ³ìïåð³ÿ, ùî ¿õ ãàíåáíî çàìó÷èëà ïîò³ì ¿ì â³ääàëà íàéá³ëüøó ÷åñòü ïåðåòâîðèâøèñü Áîæîþ Ëàñêîþ òà ñòðàæäàííÿìè íåçë³÷èìèõ ìó÷åíèê³â íà ïîêëîííèêà Ðîçï’ÿòîãî.Âñåëåííà ïîäຠíàì ùå îäèí ïðèêëàä ïåðåìîãà ñâ³òëà íàä òåìðÿâîþ, ëþáîâè íàä íåíàâèñòþ, ëàñêè íàä æîðñòîê³ñòþ. Êð³ï³ìñÿ â³ä òàêèõ ïðèêëàä³â! Ñò³éìî é ìè íåïîõèòíî íà ñòîðîí³ Ãîñïîäà Ëþáîâ³, ²ñóñà Õðèñòà.FROM JOHN FOSTER’S "FIVE MINUTES A SAINT" That is where they meet, the Upper Room, scene of the Last Supper, scene of the Resurrection appearances when the doors were shut, scene now of their waiting for the Spirit. Whose is it? The clue lies in Acts 12, where St. Peter, strangely freed from Herod's prison, knows at whose house they will be gathered for prayer. He knocks, startles the gate-girl Rhoda. It was "the house of Mary the mother of John whose surname was Mark" -- the young man who was to write the earliest of the gospels. The first meeting place of any Christian congregation was the home of a woman in Jerusalem. Something of the sort happens everywhere. The church in Caesarea centres upon Philip the Evangelist. "Now this man had four daughters, virgins, which did prophesy." ... Joppa church depends on Tabitha, "a woman full of good works and almsdeeds which she did". Follow St. Paul about the Mediterranean. He crosses to Europe because he dreams of a man from Macedonia who cries, "Come over and help us". But when he lands at Philippi it is not a man, but a woman. "Lydia was baptized and her household" -- his first convert in Europe, a woman. Everywhere women are the most notable of the converts, often the only ones who believe. In Thessalonica there are "of the chief women not a few"; Beroea, "Greek women of honourable estate"; Athens, only two names, one of them, Damaris, a woman. At Corinth Priscilla and Aquila come into the story, the pair always mentioned together, and four times out of the six with the wife's name first, a thing undreamed of in the first century. Why? Because she counted for more in church affairs -- hostess of the church in her houses in Corinth, Ephesus and Rome, chief instructress of Apollos the missionary, intimate of the greatest missionary of all, St. Paul. Six times in the Epistles greetings are sent to a house-church, and in five cases the church is linked with a woman's name. [Comment: The Church as an institution is often seen as a bastion of the preservation of the status quo, stability, "the order of things". Yet the Church is also the bearer of a revolutionary call to see each and every human being as an Icon of the Most High. The oppression and marginalization of "the smallest of these" is an affront – an insult to God Himself. God has set the balance right, by Himself becoming incarnate in Jesus of Nazareth. He has dealt with the evil accepting its attacks and transforming them into the means of attaining the Kingdom. How marvelous that this insight – this revelation was, and perhaps still is, most consistently and wholeheartedly received by those who have so often been oppressed and marginalized throughout history in the "battle of the sexes". And they have been among the most faithful to the crucified and risen Lord!] |
||
