| St. Mary the Protectress Ukrainian Orthodox Church |
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Église
ukrainienne |
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ÑÂßÒÎ-ÏÎÊÐÎÂÑÜÊÈÉ ËÈÑÒÎ×ÎÊ ÍÅIJËß ÑÈÐÎÏÓÑÍÀ, ÏÐÎÙÅÍÍß. ÑÏÎÌÈÍ ÀÄÀÌÎÂÎÃÎ ÂÈÃÍÀÍÍß. Ãîëîñ 4-èé. Ïåðøå (IV) ³ äðóãå (452) çíàéäåííÿ ãîëîâè ²îàííà Ïðåäòå÷³. Ïðï. mðàçìà Ïå÷åðñüêîãî, â Áëèæí³õ ïå÷åðàõ (áëèçüêî 1160). Íà Óòðåí³: mâ. 4-òå: Ëê. 24:1-12. Íà ˳òóð㳿: Ðÿä.: Ðì. 13:11-14:4; Ìò. 6:14-21. Ïðåäòå÷³: 2 Êîð. 4:6-15; Ìò. 11:2-15. Ñüîãîäí³ ïî ˳òóð㳿 Âå÷³ðíÿ Ïðîùåííÿ. Ïàíàõèäà ïî Òàðàñó Øåâ÷åíêîâ³, òà â 10-òó ð³÷íèöþ óïîêîºííÿ Éîñèïà Ñåðã³éîâè÷à Êóäèíà, ï³îíåðà Ãðîìàäè. ÑÂßÒÎ ØÅÂ×ÅÍÊÀ âëàøòîâóº ÊÓÊ î 3:00 ïî ïîë. â Äîì³ Ìîëîä³ – î. Ïðîòîïðåñ³òåð Îëåã Êðàâ÷åíêî âèãîëîñèòü äîïîâ³äü (òåæ âèñòóïèòü ç äîïîâ³ääþ â Óêðà¿íñüê³é Àìáàñàä³ â Îòòàâ³ â ïîíåä³ëîê (10-ãî) ïðî öåðêîâí³ ïèòàííÿ â Óêðà¿í³ òà ä³ÿñïîð³).×èñòèé ³âòîðîê (11-ãî): 6:15 âå÷. Êàíîí Ñâ. Àíäðåÿ Êðèòñüêîãî.×èñòà Ñåðåäà (12-ãî): 6:00 âå÷. Êàíîí Ñâ. Àíäðåÿ Êðèòñüêîãî.×èñòèé ×åòâåð (13-ãî): 6:00 âå÷. Êàíîí Ñâ. Àíäðåÿ Êðèòñüêîãî.×èñòà Ï`ÿòíèöÿ (14-ãî): 9:30 ðàí. ˳òóðã³ÿ Ðàí³øå Îñâÿ÷åíòõ Äàð³â.Ñóáîòà Ôåîäîðîâñüêà (15-ãî): 9:00 ðàí. ˳òóðã³ÿ. 5:00 ïî ïîë. Âå÷³ðíÿ.Ïåðøà Íåä³ëÿ Ñâ. Âåëèêîãî Ïîñòó – Òîðæåñòâî Ïðàâîñëàâ’ÿ (16-ãî): 9:00 ðàí. Óòðåíÿ; 10:00 ˳òóðã³ÿ. 7:00 âå÷. Âå÷³ðíÿ Ïðàâîñëàâ³ÿ â Öåðêâ³ Çíàì`ÿ Ïðåñâ. Áîãîðîäèö³, 750 St. Joseph Est.Ñóáîòà , 40 ìó÷åíèê³â, ÿê³ ìó÷èëèñÿ â Ñåâàñò³éñüêîìó îçåð³ (22-ãî): 9:00 ðàí. ˳òóðã³ÿ (ïîìèíàííÿ ïîê³éíèõ â³äì³íþºòüñÿ ðàäè ñâÿòà). 5:00 ïî ïîë. Âå÷³ðíÿ.Äðóãà Íåä³ëÿ Ñâ. Âåëèêîãî Ïîñòó – Ñâò. Ãðèãîð³ÿ Ïàëàìè, àðõèºï. Ôåñàëîí³éñüêîãî (23-ãî): 9:00 ðàí. Óòðåíÿ; 10:00 ˳òóðã³ÿ. Ïàíàõèäà ïî áë. ï. î. Ïåòðó Àðõàíãåëüñüêîìó (44-òà ð³÷. 24-ãî ö.ì.).5- èé Âèêëàä î. ²ãîðÿ ç Ñõ³äíüî¿ Õðèñòèÿíñüêî¿ Åòèêè â öþ ñåðåäó (12-ãî) î 7:30 âå÷. ó íàø³é çàë³. ³äêðèòèé äëÿ âñ³õ.вÄÍÀ ØÊÎËÀ ÌÈÒÐÎÏÎËÈÒÀ ²ËÀвÎÍÀ: Ñâÿòî Øåâ÷åíêà ó íàø³é çàë³ â íàñòóïíó íåä³ëþ (16-ãî) ïî ˳òóð㳿. Âèñòóïëÿòü òàêîæ ñàêñîôîí³ñòè ç³ øêîëè î. Âîëîäèìèðà ³òòà.CHEESEFARE SUNDAY – FORGIVENESS. ADAM’S EXPULSION FROM PARADISE. Tone 4. First (IV) and Second (452) Finding of the Honourable Head of the Holy Glorious Prophet, Forerunner and Baptizer of the Lord John. Ven. Erasmus of the Near Kyiv Caves (c. 1160). Matins: G4: Lk. 24:1-12. Liturgy: Ord.: Rm. 13:11-14:4; Mt. 6:14-21. Forerunner: 2 Cor. 4:6-15; Mt. 11:2-15. Today after Liturgy we shall celebrate Forgiveness Vespers. Panakhyda for Taras Shevchenko and on the 10th ann. of repose of Joseph Kudin, our parish pioneer. Tuesday (11th): 6:15 p.m. The Great Canon of St. Andrew of Crete. Wednesday (12th): 6:00 p.m. The Great Canon of St. Andrew of Crete. Thursday (13th): 6:00 p.m. The Great Canon of St. Andrew of Crete. Friday (14th): 9:30 a.m. Liturgy of Pre-sanctified Gifts. Saturday of St. Theodore the Tyro (15th): 9:00 a.m. Liturgy. 5:00 p.m. Vespers. First Sunday of Lent – Triumph of Orthodoxy (16th): 9:00 a.m. Matins; 10:00 a.m. Liturgy. 7:00 p.m. Sunday of Orthodoxy Vespers at Sign of the Theotokos Church, 750 St. Joseph est. Saturday, The Holy Forty Martyrs of Sebaste (c. 320) (22th): 9:00 a.m. Liturgy. (No commemoration of the departed because of the feast). 5:00 p.m. Vespers. Second Sunday of Lent – St. Gregory Palamas (23rd): 9:00 a.m. Matins; 10:00 Liturgy. Panakhyda for Fr. Petro Arkhanhelsky of blessed memory (44th ann. of repose on the 24th – he was our founding Pastor). 5th Session of Fr. Ihor’s Course on Eastern Christian Ethics this Wednesday (12th) at 7:30 p.m. in our hall. Open to all. Metropolitan Ilarion Ukrainian School will hold a Shevchenko Concert in our hall next Sunday, March 16. Members of Fr. Vitt’s Saxophone courses will perform as well. There will be lunch. Memory Eternal! Alexander Itomlenski of Roxboro reposed in the Lord on February 25 at the age of 61, leaving his grieving wife Zena Ziten and son Gregory. Fr. Ihor conducted a Funeral Service at Rideau Gardens Cemetery in Dollard des Ormeaux on February 28. The family offered flowers to the Parish, some of which decorated our tables last Sunday at the Pre-Lenten meal. May the Lord comfort and sustain them! WHY ARE WE HERE? Once again we stand upon the threshold of Great Lent. It is not necessarily a comfortable place to be. For we have gotten used to being lax in our living out of the gift and call we received at Baptism: to be Jesus to the world around us. And now Lent has come by again to trouble us – to challenge us, to recall our mission. Shall we try? Perhaps we can begin by looking at who Jesus was when He walked among us. The Scottish scientist, world traveler and communicator of the Gospel, Henry Drummond (1851-1897) wrote in The Programme of Christianity: "The tendency of the religions of all time has been to care more for religion than for humanity: Christ cared more for humanity than for religion (emphasis IGK) - rather, His care for humanity was the chief expression of His religion." We sometimes feel that we are simply called upon to observe religious traditions. It is comforting to think that we are okay just because we do the minimum of the ritual requirements of our Faith. Of course we are always okay from the point of view of God’s love for us. He is most generous in lavishing upon us ever so many gifts that we simply take for granted. But look at Jesus! When He saw people who were in need of healing, He did not stop to think about the possibility of upsetting religious people who would see His healing on the Sabbath as a breaking of the rules of Sabbath rest. He did not scorn to be touched by the woman with the issue of blood, although this would make Him ritually unclean. He boldly called the most respected religious leaders of His time "whited sepulchers" as He challenged them to care as much for the needy folk around them as they did for the scrupulous and exemplary observance of the Rabbinic laws. Where are we in our religion? For that matter, where are we in our living in general? Drummond made this comment on the English religious classic The Way of the Pilgrim: "The Pilgrim's one thought, his work by day, his dream by night, was escape. He took little part in the world through which he passed. He was a Pilgrim traveling through it; his business was to get through safe. Whatever this is, it is not Christianity." Think about it: is this our main concern? To get through this life safe? Perhaps to do enough "religious stuff" to be safe in in eternity? We sing in the Beatitudes: "Blessed are those who are persecuted for righteousness’ sake". Have we ever been persecuted? Or have we carefully avoided upsetting any apple-carts rather than acting as Christ would act in critical situations? What about: "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for My sake"? Has that ever happened? Is it really our business "to get through safe"? Today we remember Adam’s expulsion from Paradise. In a beautiful Sticheron for Vespers we hear him cry: Most honored Paradise, garden of beauty and delight, dwelling-place made perfect by God, unending gladness and rejoicing, delight of prophets and home of saints: by the harmony of your rustling leaves, beseech the Creator of All that He may open to me the gates I had closed by my sins, and that I may be made worthy once more to partake of the Tree of life and bliss which You had made mine from the beginning. Ah, there! That is where we are supposed to be! In Paradise – and it is within us and around us when we live in Christ, when we surrender our wills to His and agree to embody His presence in the world about us today. It will not appear very safe to those who do not see that garden of beauty and delight with the eyes of faith and worship. Oh, but it is the only safety in this stormy, troubled world. Lets wake up and start making our way back home where we belong! ÕÐÈÑÒÈßÍÑÒÂÎ ×È ÏÎÃÀÍÑÒÂÎ?Òàê íàçèâàºòüñÿ ñòàòòÿ ïîë³òâ’ÿçíÿ ²ãîðÿ ʳ÷àêà ç Êîëîìè¿, íàäðóêîâàíà â æóðíàë³ „Äåðæàâí³ñòü" (÷. 1-2, 2002 ð., Ëüâ³â) Ó í³é äîâîäèòü íà ï³äñòàâ³ ÷èñëåííèõ ïîìèëîê â îïèñ³ ³ñòî𳿠òà é ³íøèõ, ùî: „êíèãà ’Ìàãà ³ðà’ – öå âåëèêå áàëàìóòñòâî, à âñÿ ³ñòîð³ÿ ç ÐÓÍ-â³ðîþ – àâàíòþðà, ð³âíî¿ ÿê³é íåìàº".Ó ä³ÿñïîð³, çäàºòüñÿ, ìàëî-õòî çàðàç ñåðéîçíî áåðå òâîð³ííÿ Ë. Ñèëåíêà, à â Óêðà¿í³, äå äîíåäàâíà ïåðåñë³äóâàëè ³ñïîâ³äàííÿ áóäü-ÿêî¿ ðåë³ã³¿, öå òâîð³ííÿ çàõîïèëî ðÿä äóæå ïîâàæíèõ ä³ÿ÷³â, ÿêèõ ³ìåíà ìîæíà ïðî÷èòàòè â çãàäàí³é ñòàòò³, ÿê³ çàÿâèëè â â³äîçâ³ â 1999-ìó ð., ùî „õðèñòèÿíñòâî äëÿ óêðà¿íö³â â³äñëóæèëî ñâîº, ùî öå ðàáñüêà ðåë³ã³ÿ ³ ùî óêðà¿íö³ ïîâèíí³ ñïîâ³äóâàòè ò.çâ. ð³äíó óêðà¿íñüêó íàö³îíàëüíó â³ðó".Öÿ â³äîçâà ðîáèòü ïðèñëóãó òèì, ùî çàñòàâëÿº íàñ çàïèòàòè ñàìèõ ñåáå: â ÷îìó ïîëÿãຠðàáñòâî à â ÷îìó ñâîáîäà? Îäèí ç íàéá³ëüøèõ íàóêîâö³â 20-ãî ñòîë³òòÿ, ÿêîãî âèíàõîäè çì³íèëî îáëè÷÷ÿ íàóêè, Àëüáåðò Àéíøòåéí (íàðîäèâñÿ 14-ãî áåðåçíÿ 1879!), íàïèñàâ, êîëè áóëî éîìó âæå 60 ë³ò: „Ò³ëüêè îñîá³ äàíà äóøà. À âåðøèíà äîë³ îñîáè – ñëóæèòè, à íå ïàíóâàòè ÷è â áóäüÿêèé ñïîñ³á çàñòàâëÿòè ëþäåé ï³ä÷èíÿòèñÿ ¿¿".²ñóñ Íàçàðÿíèí, ÿêîãî øàíóþòü ëþäè ð³çíèõ â³ð òà êóëüòóð, òà ÿêîãî õðèñòèÿíè âèçíàþòü, ÿê ºäèíó ïîâí³ñòþ ëþäñüêîþ Îñîáîþ (à ðàçîì ç òèì ³ Áîãîì, Äðóãîþ Îñîáîþ Ïðåñâÿòî¿ Òðîéö³), ïåðåä Ñâî¿ì ñòðàæäàííÿì íà Õðåñò³ ãîâîðèâ, ùî í³õòî íå â³äáèðຠÉîãî æèòòÿ, à ùî ³í Éîãî äîáðîâ³ëüíî â³ääຠâ ïîñëóñ³ äî Îòöÿ Íåáåñíîãî çà ñïàñ³ííÿ ñâ³òó.Ìàáóòü öå ³ º âåðøèíà ñâîáîäè – êîëè ëþäèíà äîáðîâ³ëüíî é ñâ³äîìî â³ääຠñâîº æèòòÿ çà áëèæíüîãî: çà äðóç³â, çà ð³äíèõ, çà ñâ³é íàð³ä, çà âîðîã³â. Ìîæíà äèâèòèñÿ íà âñå íàøå æèòòÿ, ÿê óïðàâè ó öüîìó âåëèêîìó çàâäàííþ – ñòàâàòè ïîâíîö³ííèìè ëþäüìè øëÿõîì ïîñâÿòè, ïîæåðòâè ñàìîãî ñåáå. Öå íå ðàáñòâî – öå ñâîáîäà, ïðî ÿêó ðàáè ìð³þòü – ³ çàçäðÿòü òèì, ÿê³ ¿¿ ìàþòü! |
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