Святкування100-річчя праці на Божій ниві Української Православної Церкви в Канаді Celebrating the 100th Anniversary of labouring in God's Holy Vineyard of the Ukrainian Orthodox Church in Canada in 2018 яUkrainian Orthodox Cathedral of Holy Trinity Парафіяльний Місячний Бюлетень - Parish Monthly Bulletin Лютий – 2020 – February V. Rev. Archpriest Fr. Taras Makowsky Cellular: 306-222-0274 Phone: 306-931-8595 [email protected]Sunday: Hours-9:00 a.m. Divine Liturgy-10:00 /Feast Days: Divine Lit-10:00 a.m. or as announced The Three Holy Hierarchs - Святих Отців Наших, Трьох Святителів St Basil the Great, St. John Chrysostom & St. Gregory the Theologian Василія Великого, Іоана Золотоустого, Григорія Богослова Лютий - 12 - February Tropar, Tone 4: Teachers of the universe, you share in the likeness of the apostles, entreat the Master of all, that He grant peace to the world and great mercy to our souls. 4 До апостолів подібні і вчителі вселенної, Владику всіх моліте, щоб мир дарував вселенній і душам нашим – велику милість.
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Святкування100-річчя праці на Божій ниві
Української Православної Церкви в Канаді
Celebrating the 100th Anniversary of labouring in God's Holy
Vineyard of the Ukrainian Orthodox Church in Canada in 2018
If you are unable to work your shift call one of the spares: Anna-Marie
Yuzik, Randy Evans, Olga Wachniak, Adele Akoulov, Andriy & Janet
Hawrysh,
If you have any questions, call Stan & Pat 306-652-3178
Verenyky Supper
Work Crew
Times for Work BeeS
Perohy Prep: Wednesday: February 5h - 8:00 am
Perohy Pinching
Thursday: February 6th - 8:30/9:00 am
Cabbage Roll Bee:
Tuesday: February 13th - 9:00 am
Paska Bees: February 18th February 25th
St. Seraphim of Sarov on acquiring the Holy spirit of God
“However prayer, fasting, vigil and all the other
Christian practices may be, they do not constitute the aim
of our Christian life. Although it is true that they serve as
the indispensable means of reaching this end, the true
aim of our Christian life consists of the acquisition of the
Holy Spirit of God. As for fasts, and vigils, and prayer,
and almsgiving, and every good deed done for Christ's
sake, are the only means of acquiring the Holy Spirit of
God.”
Nominations for Parish Council are posted at the Church & Hall
Nominations from the floor are still welcome
- Parish Council members welcome phone calls or discussion on issues
President: Rod Antonichuk 881-0008; Vice-Pres: Larry Klopoushak 242-2753
- Holy Trinity Cathedral AGM is Sunday February 2, 2020
- Dinner will be served to the Parish members
- Budget Committee met outlining expenses/income for the
coming year. Approval will be needed at the Annual Meeting
- Annual Report has been emailed. If you don’t have email, contact Gord Trischuk for a copy prior to the meeting, 306-227-1993
- The Budget Committee will be presenting a very modest Budget this year
- The Budget Committee continues to identify a number of projects in and around the Church & Auditorium that need repairs, replacement and/or updates. Some of these include: Auditorium windows on north side, chairs & tables for the lower level, lighting in the upper level, exhaust fan for the dishwasher room, windows in the manse, parking options, basement windows in the church, new tetrapod, roof shingles & exterior painting of the church. The kitchen flooring has been completed and a new cooler has been purchased for the kitchen.
- Council has asked for proposals for the window replacements of the Auditorium &
viewed two of the proposals at their January meeting and looked at options
- It was suggested that Council along with the Parish members evaluate and review how
the operation and affairs of the Parish have been conducted. The consensus was to draw
up a survey asking Parish members to respond with their views, make suggestions, or
present ideas. The survey will be emailed to Parishioners and will also be included as an
insert in the March Bulletin. Please take time to respond to the survey
- - Jordan Supper was January 18th, 2020 following Vespers and Blessing of the Waters.
There were 97 tickets sold for the supper. Thank you to Cindy & John Didula for
coordinating and cooking supper.
- Otets Taras will be taking holidays February 15th to 26th. Please honour & respect
his very well-earned holiday and allow him peace & quiet to reenergize. Please call
Fr. Demczuk or Fr. Wasylenko for any emergencies or spiritual needs.
2020 Parish Council Nominations for 2020 presented by the Nominating Committee: Larry Balion, Doreen Howlett, Elaine Maksymiuk
President: Rodney Antonichuk Secretary: Carol Shinkewski
Past President: Larry Balion 1st Vice President: Larry Klopoushak
2nd Vice President: Robert Rudy 3rd Vice President: Cindy Didula
4th Vice President: Randy Evans Treasurer: Bohdan Danyliw
Members at Large: Elaine Maksymiuk, Alexandr (Alex) Tretyak,
Tiffany Kreke, Zane Skoretz
TYC Rep : Maurice Werezak UWAC Rep : Carol Cisecki
Note: Nominations are also welcome at the AGM
Saskatchewan Orthodox Women’s Retreat 2020
May 8, 9 and 10, 2020
Theme: “Life-Changing Power of the Divine Liturgy”
Queen's House Retreat Centre, Saskatoon
Presenter: Dr. Fr. Timothy Chrapko
Edmonton, Alberta
2020 Church Annual General Meeting February 2
Holy Trinity Cathedral will hold their AGM in the Auditorium following Divine Liturgy & lunch
Thank you Carollers - Молоді Колядники
These young people took time
on their Christmas break to carol
for Holy Trinity Cathedral Parishioners
Back: Ryan Vany, Marko Baran, Brandon Canu,
Carissa Klopoushak
Centre: Roman Soltykevych, Tanya Baran,
Julian Makowsky, Janna Kowalsky, Ivanna
Kindrachuk
Frontish: Adriana Lebedowich, Tatiana
Makowsky Soltykevych, Leanna Kowalsky-Vany
Coffee & Fellowship Everyone is welcome for coffee, and fellowship downstairs following the Divine Liturgy. A chance to connect with fellow parishoners.
Note: There is a sign up sheet in the kitchen if you would be willing to take a turn to prepare a light snack, coffee & tea
Братерська Зустріч При Каві
Після Божественної Літургії в Авдиторії: Усіх ласкаво просимо на каву для спілкування з своїми знайомими прихожанами!
Стрітення Господнє
За законом Мойсеєвим,усі єврейські батьки мусили на
сороковий день після народження своїх первістків (тобто
перших синів) приносити їх у храм для посвячення Богу. При
цьому належало, в подяку Богу, принести жертву. Цей закон
було встановлено в пам'ять виходу євреїв з Єгипту –
визволення від рабства, спасіння первістків єврейських від
смертіюю
Для виконання цього закону Матір Божа з Йосифом принесли немовля Ісуса у Єрусалимський храм, а для пожертви принесли двох голуб'ят.
У цей час в Єрусалимі жив старець на ім'я Симеон. Він був праведним і
благочестивим й очікував пришестя Спасителя. Йому було провіщено Духом
Святим, що він не помре до тих пір, доки не побачить Христа Господнього. Симеон
довго чекав виконання обіцянки Божої. За переданням, він жив близько 300 років. І
ось, цього дня, з натхнення Святого Духа, він прийшов у храм. І коли Марія з
Йосифом принесли немовля Ісуса, Симеон зустрів Немовля (стрітення означає
зустріч) , взяв Його на руки і, славлячи Бога, сказав: "Нині відпускаєш раба Твого,
Владико за словом Твоїм, з миром, бо бачили очі мої спасіння Твоє, яке Ти
приготував перед лицем усіх народів, світло на просвітлення язичників і славу
народу Твого, Ізраїля".
Цими словами Симеон з радістю говорить, що тепер він може спокійно відійти з
цього життя в інше, за словом Божим, з миром, бо очі його побачили те спасіння,
яке Господь приготував для всіх людей. Закон Божий, Церковний календар
On February 15th we commemorate an important event in the earthly life of our Lord Jesus Christ (Luke 2:22-40). Forty days after His birth the God-Infant was taken to the Jerusalem Temple. According to the Law of Moses (Lev.12:2-8), a woman who gave birth to a male child was forbidden to enter the Temple of God for forty days. At the end of this time the mother came to the Temple with the child, to offer a young lamb or pigeon to the Lord as a purification sacrifice. The Most Holy Virgin, the Mother of God, had no need of purification, since she had given birth to the Source of purity and sanctity without defilement. However, she humbly fulfilled the requirements of the Law.
It had been revealed to Elder Simeon that he would not die until he beheld the promised Messiah. St Simeon went to the Temple at the moment the Most Holy Theotokos & Joseph brought the Infant Jesus to fulfill the Law
The God-Receiver Simeon took the divine Child in his arms, and gave thanks to God, he spoke the words repeated by the Church each evening at Vespers: "Lord, now lettest Thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light to enlighten the Gentiles, and the glory of Thy people Israel" (Luke 2:29-32).
Anna the Prophetess, daughter of Phanuel, arrived just when St Simeon met the divine Child.
She also gave thanks to the Lord and spoke of Him to all those who were looking for redemption
in Jerusalem (Luke 2:37-38).
Before Christ was born, righteous men and women lived by faith in the promised Messiah, and
awaited His coming. The Righteous Simeon and the Prophetess Anna, the last righteous people of
the Old Testament, were deemed worthy to meet the Savior in the Temple.
Icon of “The Softening of Evil Hearts” On this day we commemorate the icon of the Most Holy
Theotokos known as "the Softening of Evil Hearts" or "Simeon's
Prophecy." The Mother of God is depicted without Her Child,
with seven swords piercing her breast: three from the left side,
three from the right, and one from below
A similar icon, "Of the Seven Swords" (August 13) shows three
swords on the left side and four from the right. The icon
"Simeon's Prophecy" symbolizes the fulfillment of the prophecy
of the righteous Elder Simeon: "a sword shall pierce through your
own soul" (Luke 2:35).
“Softener of evil hearts - Умягчение злых сердец” What a great deal of hope there is in the
name of this Icon: hope that someday justice will triumph on earth, that people will become kind
& charitable, will begin to love one another. How difficult that is in our embittered world, and
sometimes the mere sight of someone else's suffering is enough to soften our own evil hearts...
Another Icon, the "Seven Swords" Icon is quite similar to the "Softening of Evil Hearts" Icon.
They differ only in the arrangement of the swords.
Candles are blessed at this service and they represent Christ the Light-giver and
our own enlightenment in Christ through the Grace of the Holy Spirit.
Why do we burn Incense. . . In our Orthodox church, we burn incense in a metal vessel that hangs on three chains and has a sliding cover to regulate the burning of charcoal. The whole apparatus is called a censer or thurible. On the chains are twelve small bells, signifying the Disciples.
We put grains of incense on burning charcoal in the censer with a prayer, “We offer thee incense, O Christ our God, for an odor of spiritual fragrance. Receive it upon your heavenly altar and send down upon us, in return, the gift of your Holy Spirit.” Incense is a mix of spices and gums that we burn during services to produce fragrant smoke.
We do not know when incense was introduced into church services. It is quite likely that we used it from the beginning of Christian worship, since its use was common in Jewish worship in the Temple at Jerusalem. This is a supposition, however, because the early witnesses are silent about its use. We only find it recommended from about the 4th century on.
The burning incense symbolizes prayer. “Let my prayer come before thee as incense, the lifting up of my hands as an evening sacrifice. . . .“ (Psalm 141: 2 – used during Vespers as the whole church is censed). In Old Testament times, the people would pray before the Holy of Holies while the priest within made the sacrifice. “And the whole multitude of people were praying outside at the hour of incense.” (Luke 1: 10) Symbolically, the incense represents prayer ascending to God.
Incense continues to have that attachment to prayer in the New Testament, as we see in the book of Revelation. “An angel came and stood at the altar, with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden Altar before the Throne of God; and the smoke of the incense rose with the prayers of the Saints from the hand of the angel before God.” (Revelation 8: 3-4). We remember that Christ received frankincense as one of the gifts of the Magi (Matthew 2:11).
In our liturgy we burn incense to symbolize:
1. Worship of God who is present in the Temple and in the Eucharist.
2. Prayer rising to God like the smoke.
3. The Grace of the Holy Spirit (see prayer above), which God pours upon us as incense
pours fragrance throughout the Church.
The Church censes icons and other Holy things to honor God who crowns these saints in heaven, who worked wonders through them here on earth, and who sanctified and glorified their bodies; and to demonstrate our devotion to these special friends and servants of God called Saints.
We cense bishops and priests to honor in them Jesus Christ, whom they represent and with whose sacred character they are clothed.
We cense the faithful in order to honor in you the likeness to Christ that was imprinted on you at Baptism and to honor you as temples of the Holy Spirit (I Cor 6). When you are censed, you should make the sign of the cross to remind yourself of your baptism and that you are a Temple, made in the image and likeness of God (Genesis 1). Theologically, this censing is very important. Orthodoxy is focused on theosis, on “becoming like God,” not (Cont’d)
Why do we burn Incense (cont’d) in Essence but through God’s Energies (as great writers like St John of Damascus and St Gregory Palamas made clear), which are imparted to us in myriad ways and chiefly through the sacraments. We cense the icons first because they are the people among us whom we venerate as having received theosis in high degree; we cense ourselves because we are in process, throughout this life, of becoming more and more God-like by grace.
In a sense, you may also see censing people as a wake-up call. Recognize that you are
made in the image of God and that you are being restored to that image and likeness
through Christ who is at work in you through the Spirit to become a “partaker in the
divine nature” (II Peter). Therefore, we cense the departed in the funeral rites to
honor their bodies, made holy at Baptism, and to offer prayer for the repose of their souls.
When we cense the church, please note that you do NOT make the sign of the cross as the priest
(or deacon) comes through for the great censing until he returns to the royal doors, turns and
censes the congregation at that point. When he is going through the church the first time around,
he is censing the icons and not the people present at worship. This is also true, but more
obvious, for the smaller incensing at the Alleluia and before the Cherubic Hymn.
Reprinted from St.Elisabeth Convent Blog https://blog.obitel-minsk.com/2016/11/why-do-we-burn-incense
The Three Heirarchs Each of these saints has his own feast day:St. Basil the Great, January 1;
St. John Chrysostom, November 13, and St. Gregory the Theologian, January 25. The combined feast day, January 30, was instituted in the eleventh century during the reign of Emperor Alexius Comnenus. Once, a debate arose among the people concerning who among the three was the greatest. Some extolled Basil because of his purity and courage; others extolled Gregory for his unequalled depth and lofty mind in theology; still others extolled
Chrysostom because of his eloquence and clarity in expounding the Faith. Thus some were called Basilians, others Gregorians, and the third were
called Johannites. This debate was settled by divine providence, to the benefit of the Church and to the even greater glory of the three saints. Bishop John of Euchaita (June 14) had a vision in a dream: At first all three of these saints appeared to him separately in great glory and indescribable beauty, and after that, all three appeared together. They said to him: “As you see, we are one in God and there is nothing contradictory in us; neither is there a first or a second among us.” The saints also advised Bishop John to write a common service for them and to order a common feast day of celebration. Following this wonderful vision, the debate was settled in this manner: January 30 would be
designated as the common feast of these three hierarchs. The Greeks consider the feast not only an ecclesiastical feast, but also their greatest national and school holiday.
Source: St. Nikolai Velimirovic, The Prologue of Ohrid – Volume One.