synaxis of the hierarchs of the ecumenical patriarchate · nart ic l e spub h d nvisnyk/th eh rald,...

n The Holy Orthodox Church celebrates the Feast Day ofthe Protection of the Most Holy Mother of God on Oct -ober 14, or October 1 according to the Julian calendar. Thisday is also called Svyato Pokrovy or Feast of Protection inUkrain ian popular culture. This feast day ranks as one ofthe most popular feast days in Ukraine. This day holdsspe cial meaning for Ukrainians and is celebrated as a reli-gious, na tional and family holiday in Ukrainian populartradition.

The name of the day itself is connected to the name ofthe article of clothing worn by the Theotokos—her head co -ver ing, called amaphoriya. This came to be called an omo -phor ion in Ukrainian tradition.

The history of the Feast Day of the Protection of theMost Holy Mother of God began over a millennium ago. In the year 910 duringthe reign of Emperor Leo the Wise (886-912), the Byzantine Empire was engagedin a war with the Muslims. The capital of Byzantium, Con stantinople, faced dan-ger of an attack.

An All-Night Vigil was being held in the church of St. Mary of Blachernae inConstantinople on Oct. 14. The Robe of the Most Holy Virgin Mary has been pre-served in this church. The church was packed. In the early hours of the morning,St. Andrew the Fool-for-Christ and his student Epiphaniy had a vision: the radi-ant light of the Theotokos streamed from the Royal Doors into the church. TheHo ly Virgin was accompanied by St. John the Baptist and the Apostle John theTheologian along with the singing of a great choir of saints. The Blessed VirginMary knelt before the Altar and remained in fervent prayer for a long time. Shebeseeched the Lord to protect His people from visible and invisible enemies. Shethen proceeded into the altar and prayed again for the people gathered in thechurch.

After praying, the Mother of God removed her veil covering from her headand spread it as a covering over the people in thechurch.

n ISTANBUL, TURKEY—A Synaxis of the Hierarchy of the Ecu -menical Throne at the invitation of and under the presidency ofHis All-Holiness Ecumenical Patriarch Bartholomew took placeAug. 29 to Sept. 2, 1025 at the Church of the Holy Trinity in Sta -vrodromion, Istanbul, Turkey. The venerable hierarchs of theEcu menical Throne were joined by hierarchs under its ca nonicalcharge, including the Autonomous Churches of Finland andEstonia as well as the Ukrainian Orthodox Church of Ca n ada

and the UOC of the USA, and the Carpatho-Rus’ Church un derits protection.

The Synaxis opened with His All-Holiness speaking and de -tail ed introductions. This was followed by discussion on suchto pics as the development of the Holy and Great Council, thedia logues with other Christian Churches and confessions, bio -ethics, preservation of the environment, among others.

n 14 жовтня (1 жовтня ст. ст.) Православна Церквавід значає свято Покрови Пресвятої Богородиці. В на -ро ді це свято називають Святої Покрови. Свято По -кро ви по сідає почесне місце серед пошанованих святна Ук ра їні. Серед всіх великих свят Покрова ПресвятоїБо го родиці шанується українцями особливо.

Сама назва свята пов'язана з наз вою частини одягуПресвятої Богородиці—головного по кривала, або aма -фо рія, який став називатися на Київській Русі омо фо -ром. Іс то рія свята Покрови Пресвятої Богородиці йдев гли бо ку старовину. У 910 році, при імператорі ЛевовіМу дро му та патріарху Макарієві, візантійська імперіяве ла війну з сарацинами-мусульманами й Константи -но полю за гро жувала небезпека.

У недільний день, 14 жовтня (за новим стилем) у Константинополі уВла хернському храмі під час всенішної, святий Андрій Христа ради юро -ди вий (936) та його учень Епіфаній (956) о четвертій годині ночі, підняв -ши очі до неба, побачили, що йде по повітрі Пресвята Богородиця, осяянанебесним світ лом й оточена ангелами і сонмом святих, її супроводжувалисвятий Іоан Хреститель та святий апостол і євангелист Іоан Богослов. Бувнедільний де нь і храм був переповнений людьми, які стояли і молилися. УВлахерн сь кому храмі зберігалася риза Пресвятої Богородиці, Її пояс і го -лов ний по кров. Потім Богородиця схилила коліна і слізно молилася за всіххристиян. Вона просила у Господа захистити свій народ від усіх ворогів—видимих і не видимих. Закінчивши тут молитву, підійшла до престолу, мо -лилася і тут за стоявший нарід.

Після закінчення молитви, Богородиця зняла з Себе сяюче як блискавкапокривало, яке носила на Пречистім чолі Своїм, й, три маючи його з вели -кою урочистістю Своїми Пречистими руками, розпрос терла над усім стоя -вшим народом. Здивовані Андрій й Епіфаній досить довгий час дивилисяна це розпростерте над народом покривало, та сяючу як блискавка "'славуГосподню".

THE HERALDOctober 2015

ВІСНИК • THE HERALD Tel.: 1-877-586-3093 Fax: (204) 582-5241 E-mail: [email protected] web:www.uocc.ca

LXXXXI • Ч.10 жовтень 2015 • October 2015 No.10 • LXXXXI

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Свято ПокровиПресвятої Богородиці

Feast of the Protection of the Theotokos

continued on p.2

continued on p.3

продовження на стор.2

Synaxis of the Hierarchs of the Ecumenical Patriarchate

EparchyConferences 2015

Western Eparchy Oct. 23-25,

Central Eparchy Oct. 16-18

Eastern EparchyNov. 12-14

See p.9

2 ВІСНИКжовтень 2015


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Свято Покровипродовження зі стор.1

Й доки була там Пресвята Богородиця, вид но було покривало; а коли ві -дійшла Вона, зробилося й воно, невидиме. Але взявши його з собою, Воназалишила благодать тим, що були там.

Потрібно відзначити, що в церковній історії та православному кален -дарі існує велика кількість прикладів допомоги і заступництва ПресвятоїБогородиці. Увесь християнський світ з глибокою любов'ю, вдячністю і на -дією славить Матір Спасителя світу Ісуса Христа—шість разів у році пра -вославна церква урочисто відзначає свята на честь Діви Марії: 8 січня—Собор Пресвятої Богородиці; 7 квітня—Благовіщення Пресвятої Богоро -ди ці; 28 серпня—Успіння Пресвятої Богородиці; 21 вересня—Різдво Пре -святої Богородиці; 14 жовтня—Покрова Пресвятої Богородиці; 4 грудня—Введення в Храм Пресвятої Богородиці.

Для нас, українців, це свято християнське і національне, воно симво лі -зує зв'язок поколінь, невмирущість героїчних традицій нашого народу.Про те не всі ці свята стали в Україні настільки значимими в порівнянні зісвятом Покрови Пресвятої Богородиці. Українцям здавна була притаман -на особлива любов, шанування і благоговіння перед святою Богородицею.Саме з покровом і заступництвом Богородиці всі ми пов'язуємо усі своїна дії. І дивним є те, що це явлення Божої Матері було сприйняте і святку -

валося не грецьким народом, не у Візантії, а на Київській Русі.У чому причина особливої любові людини до цього свята? Отже, духов -

ний зміст свята говорить про те, що Пресвята Богородиця завжди моли тьсяза людей до Бога. Своїми молитвами Пресвята Богородиця покриває нас відзла і допомагає йти до спасіння. Матір Божа є на вічні часи Матір'ю кожнійлюдині і всьому людству. І як всяка любляча мати Вона завжди го това роз -прос терти Свій Покров над кожним з нас. Їй відомі всі наші по треби й тур -бо ти, радощі і печалі. Де б ми не знаходилися, Її божественний покров про -стя гнений над нами. Її безперервна молитва зберігає нас від бід, умудряє і даєсилу нести свій хрест. Будемо дякувати Пречистій і Пребла го словенній Бо -городиці Марії за Її молитовний покров, за Її молитовне пі клування про нас.

Для українських козаків день Покрови Божої Матері також був най бі льшшанованим святом. В цей день у козаків відбувалися вибори нового ота ма -на. Козаки вірили, що свята Покрова охороняє їх, а Пресвяту Бо городицювва жали своєю Заступницею і Покровительницею. З 1999 року свято По кро -ви в Україні відзначається як День українського козацтва. З 2014 року ука зомПрезидента України Петра Порошенка на свято Покрови призна че но Деньзахисника України. Очевидно, що сьогодні свято Покро ви Пресвя тої Бого -ро диці—це свято не тільки релігійне, але й народне і на ціональне.

—www.cerkva.info; www.archangel.kiev.ua; www.dyvensvit.org; The Lives of the Saints

continued from p.1

Venerable Andrew and Epiphany were amazed and looked upon this veil glowingin brilliant light, covering the people. The veil remained covering the people aslong as the Holy Theotokos was present. When She was no longer visible, the veilalso could no longer be seen. While the Holy Virgin took the veil covering Her,She left a blessing with those who were present there. St. Andrew and Epiphanyun derstood that the Theotokos had come to save the city. As a result, the enemyre treated and the city was saved.

In the history of the Church there have been many instances when the Motherof God provides intercession and assistance. The Mother of God is veneratedwith love and hope and gratitude by faithful around the world. The OrthodoxChurch dedicates six main feast days on the Church calendar to commemoratingthe Most Holy Mother of God: The Synaxis of the Most Holy Theotokos on Jan -uary 8; The Annunciation to the Blessed Virgin Mary on April 7; The Dormi tionof the Most Holy Theotokos on August 28; The Nativity of the Blessed Virgin onSeptember 21; The Protection of the Blessed Theotokos on October 14; The En -trance of the Blessed Virgin into the Temple on December 4.

Ukrainians have long demonstrated a special love, respect and reverence for theHoly Virgin Mary. For the Ukrainian people, this feast day encompasses religious,cultural and family aspects in its commemoration. It symbolizes the link betweengenerations and the heroic traditions of the Ukrainian people. The Uk rainian peo-ple hold such special esteem for this feast day because the Holy Mo ther of Godprotects us from evil and assists us with our salvation through Her intercessoryprayers. We hope for her protection and intercession. The Mother of God is Mo -ther to every human being throughout time and throughout all hu manity. As anyloving mother, She is always ready to spread her protective omo phorion veil overeach one of us. She knows all of our needs and concerns, joys and sorrows.

The core of the spiritual meaning of this feast day is that the Most Holy The -otokos always prays to God for the people. Her divine protection shelters us. Herunceasing prayer safeguards us from harm and gives us strength to carry our per-sonal cross. Wherever we may be, Her blessed protection encompasses us. Weexpress thankfulness to the Most Holy Theotokos for Her protection and prayers

for our benefit. In folk tradition, the feast day of the Protection of the Mother of God was an

important day in Ukrainian military tradition. It was one of the most veneratedfeasts for the Ukrainian Cossacks. They regarded the Mother of God the Pro tect -ress as their patron saint and Protectress. It was also on this day that the Cossacksselected their new leader. The Cossacks of the Sich headquarters in Zaporizhzhyabuilt a church dedicated to the Protection of the Mother of God. In modern ti -mes, the UPA, the Ukrainian partisan army in Western Ukraine took the Mo therof God the Protectress as their Patron. In 1999 the feast day of the Protection ofthe Mother of God was designated as the day of Ukrainian Cossackdom. Morerecently, the current President of Ukraine Petro Poroshenko, following a policy toreturn Ukrainian traditional celebratory days, issued a decree in 2014 that desig-nated the feast day of the Protection of the Mother of God as the Day of the De -fend ers of Ukraine, honouring the courage of the defenders of Ukraine’s inde-pendence and territorial integrity. Recognizing the importance of this feast day inUk rainian tradition, President Poroshenko also issued a decree making October14 a national holiday.

In Canada, the Ukrainian Orthodox who immigrated to Canada brought withthem their reverence for the Mother of God as Protectress and for this feast day.Many churches in the Ukrainian Orthodox Church of Canada have been dedicat -ed to the major feast days of the Theotokos, including the feast day of the Pro tec -tion of the Mother of God. Today, there are 31 churches that bear the Theotokos’name, of which one third are St. Mary the Protectress. Some of the churches na -med after St. Mary the Protectress have been closed with time, although many re -main functioning across Canada, in such locations as: Winnipeg, Manitoba; Mel -vil le, Sas kat chewan; St. Julien, Saskatchewan; Noral, Alberta; Boriwtzi, Alberta; Ed -wand, Al berta; Parksville, B.C.; Mission, B.C.; Leamington, Ontario; and Montreal,Que bec.

The feast day of the Protection of the Mother of God in Ukrainian culture is acelebration of family values and traditions. With gratitude and faith, on this feastday we accept the Most Holy Virgin Mary’s protection and care of us before God.

—www.cerkva.info; www.archangel.kiev.ua; www.dyvensvit.org; The Lives of the Saints

BY HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW

TO THE SYNAXIS OF HIERARCHS OF THE THRONE

Most Reverend and Right Reverend brothers in Christ,

"Behold, how beautiful it is for brothers to dwell to -gether." (Ps 132) This verse from the sacred Psalm istcomes to mind as we behold your beloved counte-nances at our Synaxis since we have the great privilege,as well as the supreme and immensely responsiblehonour, to serve this most sacred, historic and mar tyricThrone as its hierarchs, succeeding as or dained bishopsa long line of predecessors, among whom there isan entire multitude of saintly men who establishedthe Church by means of their toil, sweat and some-times even their blood. May the Lord God grant themrest and eternal life in the communion of His saints.

We wholeheartedly thank each and every one ofyou for eagerly responding to our invitation and has-tening to come here from near and afar as a sign ofyour love and devotion to the Mother Church and

this Throne, whose cross you bear together with itsPatriarch like co-Cyrenaeans, each of you from theposition where you have been assigned.

All of the Hierarchs of the Ecumenical Thronethat bear the episcopal office were invited to partici-pate in this Synaxis inasmuch as together they com-prise the sacred body of its Hierarchy, irrespective ofadministrative levels in its canonical structure. As weknow, in accordance with Orthodox ecclesiology, allbishops are equal from the perspective of sacramen-tal grace, while their administrative distinction andranking in no way affects this equality. Inasmuch asthe present Synaxis has no administrative character,it constitutes the natural space for all bishops of theThrone, whom we welcome here with immense joy.

Beloved brothers,Our decision, which was taken by synodal resolu-

tion, to invite you to the present Synaxis, was dictated bymany mandatory reasons. First and foremost, "since wewere bereft of you for a short time, in person but not inheart, we endeavoured the more ea gerly and with greatdesire to see you face to face." (1 Thes 2:17) In an agewhen communication among people aboundsthrough the internet and other means of modern tech-nology, face-to-face communication among peopletends to atrophy. Nonethe less, this face-to-face commu-nication remains what is most precious and sacred atour disposal, created as we are in the image of the Tri -nit arian God, without which our life becomes hell.

Nothing, then, can replace face-to-face communi-cation: neither correspondence nor telephone callsnor again any other means, and much more the so-called digital communication over the Internet, whichtoday tends to substitute everything, although it onlyprovides a false sense of personal communication,while actually increasing in many ways the estrange-ment and isolation among people. It is neitherinsignificant nor coincidental that even communionwith God is fulfilled only when it becomes personal inthe heavenly kingdom: "For now we see in a mirrordimly, but then face-to face." (1 Cor 13:12)

A second and equally important reason for thisas sembly was the need to inform you of the work be -ing carried out at the Centre of the Ecumenical Pa tri -archate. The dissemination of responsible informationon the part of the Mother Church is rendered obliga-

tory in order for the faithful people of God in turn tobe informed by you so that it may look upon its spiri-tual leaders, who labour and toil in their tireless effortto guide the ship of the Church often through the ad -verse weather conditions to the fulfillment of its sa -cred mission in the contemporary world.

The conditions under which this sacred institutionlives and acts are well known to all of you. The dwin-dling community within the immediate See of the Patri -archate, which is the result of familiar historical circum-stances, is naturally of concern to the Ecumenical Pa -triarchate. However, the large numbers of pilgrims visit-ing from abroad, bearing witness to the dedication of itschildren throughout the world to its sacred institution,fills that which is lacking and revives anew its sacredcourtyards, which once were filled with people.

However, the mission of the Ecumenical Patri ar -chate is not exhausted in its obligation to preservealive what it has received from its forefathers in itssanctifying and pastoral presence within its canoni-cal jurisdiction. Divine providence and history haveplaced on its shoulders the greater responsibility ofmaintaining the unity of the entire Orthodox Churchin order to transmit its spirit and mind to people ofevery period. The Ecumenical Patriarchate has al -ways been the bearer and producer of spiritual andcul tural values, while its voice continues to be care-fully heeded more broadly and outside the narrowlyecclesiastical and religious world.

Faithful to this obligation before all of human kind,the Ecumenical Patriarchate assumed initiatives ofgreater and wider importance for the contemporaryworld, such as the protection of the natural environ-ment, which today runs the ultimate risk of survival asa result of irrational and egocentric behavior on thepart of human beings. Thus, already in 1989, as the firstamong all religious institutions worldwide, by meansof an encyclical issued by our venerable predecessorEcumenical Patriarch Dimi trios, our Patriarchate high-lighted the crisis of the ecological challenge and theneed for the Church to contribute with its spiritual andtheological re sour ces to the formation of a conscienceand conduct inspired by respect toward God’s crea tion,which was granted to us with the commandment "totill and preserve" it. (Gen 2:15)

continued on p.4

3THE HERALDOctober 2015

Synaxis of the Hierarchs of the Ecumenical Throne … continued from p.1

There was special focus on the discussion of the problem of migration in itspastoral, humanitarian and other dimensions. Furthermore, in light of the mostrecent global events, this Synaxis of Hierarchs of the Ecumenical Patriarchate di -rected an appeal to all people throughout the world to respect the sacredness ofthe human person as priest of creation with a mandate from God for its safeke -eping. The Synaxis also condemned every form of violence, fanaticism and de-sa cralization that renders humanity an object of exploitation.

At this assembly, with great concern and profound sadness the Hierarchy ofthe Ecumenical Throne determined that in today’s circumstances, Christ is onceagain being crucified and indigenous Christian populations in the Middle Eastand Africa—with a rich cultural heritage and contribution—are forced throughthe oppression and brutality of religious fundamentalists to abandon their an -cestral homes. Refugees are obliged—as Christ was once persecuted by Herod—to seek hospitable security in the West and leave the monuments of their civili -za tion behind in ruins, which they have revered for centuries.

In light of this tragic reality, in recalling its own ordeals, the Great Church ofChrist stands in solidarity with these Christian communities and supports—before the relevant international authorities—the right of all peoples to worshiptheir God freely, while at the same time declaring that religion should unite racesand civilizations, serving as the foundation of culture and humanness.

Furthermore, the Hierarchs of the Ecumenical Patriarchate directed their at -ten tion and prayer toward the thousands of their troubled brothers and sisters indifficult circumstances in Ukraine, expressing their wish that division may desist,while peace and unity may prevail for the pious Ukrainian people, who re ceivedits faith and baptism from the Mother Church of Constantinople.

The Hierarchs gathered at the Synaxis communicated their blessing to thefaith ful of the blessed eparchies of the first-throne Church throughout the worldas well as to "every Orthodox Christian soul," together with their expression ofre spect toward Their Beatitudes, the Primates of the Orthodox Churches, withthe hope that the Holy and Great Council of our Orthodox Church may be real-ized next year.

—Press Release of the Ecumenical Patriarchate, September 2, 2015

Synaxis of the HierarchsKeynote Address

The Church of the Holy Trinity in Stavrodromion, Istanbul, Turkey.

140 hierarchs from 5 continents discuss various topics at the Synaxis in Istanbul, Turkey.


continued from p.3

To this end, through a Synodal En -cyclical, we established September 1st[September 14] of each year, being theopening of the indiction and the eccle-siastical calendar, as a day of prayer forthe protection of creation.

This initiative of the late PatriarchDimitrios was continued and furtherde veloped by our Modesty with an en -tire series of activities, including theorganization of international scientificsymposia with the participation ofreligious leaders and specialist scholarsin order to resolve specific ecologicalproblems, but also with other events,all of which elevated our Patriarchateas a worldwide pioneer in respondingto a challenge that is today recognizedarguably as the most serious and ur -gent problem on the planet. This is at -tested to by the fact that political au -thorities in every country are today es -tablishing measures to meet this criti-

cal challenge; among these, we note thesteps taken by the President of Fran ceto organize next December an interna-tional conference in Paris, in which wehave also been personally in vited totake part. We should also indicate thatthe Roman Catholic Church now rec-ognizes the crucial nature of this prob-lem and participates in the ef fort toaddress it, most recently with the pub-lication of the special Papal en cyclical,where for the first time an Or tho doxHierarch of the Ecumenical Thronewas the only theological commentatorinvited to speak at its official launch.

Thus, through its humble and limit-ed resources, the Ecumenical Patriar -chate once again today proves to be api oneer in responding to critical hu manproblems, before which the Churchcannot remain indifferent. The impor-tance of all this for the credibility andinternational recognition of our sacredinstitution can hardly be over em pha -sized. Glory be to our holy God for this

and all things!Another area where the Ecumenical

Patriarchate has developed initiativesand continues to play a leading role isin the reconciliation among Christiansand other religions.

Nonetheless, reconciliation amongall people and with God constitutes thevery purpose of the incarnation of thedivine Word and His sacrificial cruci-fixion (Rm 5:10, 2 Cor 5:19); and soour holy Orthodox Church does notcease praying "for the unity of all." TheEcumenical Patriarchate was a pioneerin the creation of the modern Ecumen -ical Movement through the encyclicalsof Joachim III in 1902 and of the Pa tri -archal Synod in 1920; and we have noreason to regret this. Our participationin the Ecumenical Movement—whe -ther in the form of theological dialo -gues or through engagement with in -ter-Christian organizations—in no wayconflicts with our conviction that theOr thodox Church is the One, Holy,Ca tholic and Apostolic Church, whichwe confess in the Symbol of Faith; mo -

re over, in no way does it indicate orim ply any denial or tainting of the doc-trines of our faith.

Our reconciliation with other Chris -tians becomes particularly man datoryin the area of the so-called Or thodoxDi aspora, where a large portion of ourPa tri archate’s faithful live. In numerousMetropolitan sees of the EcumenicalPa triarchate in Europe and America,our relations with the local Roman Ca -tholics and Protestants is and must re -main friendly, and we should congratu-late our brother Hie rarchs in theseregions for the contribution to the cul-tivation and promotion of such frater-nal relations, from which their spiritualflock benefits greatly.

We are all obliged to recognize thatthe age of pure religious communitiesand nations has now passed and peo-ple are called to welcome otherness asa constitutive element of our societiesif they do not wish to head in the di -rec tion of conflict and turmoil.

continued on p.5

n ISTANBUL, TURKEY—The Synax -is of Hierarchs of the Ecumenical Thro -ne brought together to Istanbul, Tur -key 140 hierarchs from a variety ofcountries and representing many na -tionalities under the omphorion of theEcumenical Patriarchate for a five-daymeeting from Aug. 29 to Sept. 2, 2015.Also attending were His Eminence Me -tropolitan Yurij, Primate of the Uk -rainian Orthodox Church of Canada,along with the UOCC’s two eparchialhierarchs, His Grace Bishop Ilarion ofEdmonton and the Western Eparchy,and His Grace Bishop Andriy of theEast ern Eparchy. The Ukrainian mediamade special note that five UkrainianOrthodox hierarchs took part, includ-ing hierarchs from the UOCC andfrom the UOC of the USA.

The Ukraine situation was given dueattention at the gathering. His AllHoliness Ecumenical Patriarch Bar tho -lomew expressed his concern about thearmed conflict and Church division inUkraine in his introductory address aswell as during private meetings with thehierarchs of the UOCC and UOC of theUSA. The Patriarch al so stressed theEcumenical Patriar cha te’s responsibilityfor spiritual guidan ce of the UkrainianChurch as well as the need for unity inUkrainian Ortho doxy in Uk raine.

The hierarchs of the UOCC andUOC of the USA also discussed with thePatriarch the current situation in Uk -raine and ways to overcome the di vi -

sion in the Ukrainian Church. Ac cord -ing to the North American bishops, asignificant barrier to unifying theChurch in Ukraine is that part of theUkrainian faithful are within the ju -risdiction of the Moscow Patriar cha te.They explained that, in violation of ca -nons, the Ukrainian eparchies werefor cibly brought under the MoscowPatriarchate by the governments of theRussian Empire and the communistre gime of the USSR. They suggestedone option for renewing unity of Uk -rain ian Orthodoxy may be to tempo -rarily bring together the divided Uk -rainian Churches under the canonicalomo pho r ion of the Mother Church ofCon stantinople. Over 1000 years agothe empire of Kyivan-Rus’ Ukraine ac -cept ed Christianity from Constan tin -ople. The Ukrainian Church re mainedun der the Church of Constantinoplewith autonomous rights for 700 years.

The hierarchs gathered to discussissues of ec clesiastical, pastoral and the-ological im portance. His All-Holinessdelivered the Keynote Address to the140 Hie rarchs of the Throne, speak ingto deve lopments and challenges of theEcu menical Patriarchate and theOrtho dox Church in general during re -cent years. Introductions were present-ed by senior Metropolitans on ecclesi-astical, pastor al and theological initia-tives and ministries, including theforthcoming Holy and Great Council.

Specific subjects included the Ecu -



Indiction at the Ecumenical Patriarchate

n The beginning of the ecclesiastical year was marked on Sept. 1, 2015 atthe Ecumenical Patriarchate in Istanbul, Turkey. His All-Holiness Ecu men -ical Pa triarch Bartholomew presided over the Hierarchical Divine Liturgyconcelebrated together with the Hierarchs attending the Synaxis. The li -turgy was followed by the traditional Act of the Signing of the New Indic -tion by His All-Holiness Ecumenical Patriarch Bartholomew (photo left)and by Archbishops-Metropolitans of the Ecumenical Throne. Тherefore,His Emi nen ce Metropolitan Yurij (photo right) took part in the signing.

His Eminence Metropolitan Yurij (fourth from left) and His Grace Bishop Andriy (secondfrom left), and His Grace Bishop Ilarion (third from left) meet with His All HolinessPatriarch Bartholomew (fifth from right) in Istanbul, Turkey.

Ukrainian Hierarchs Meet on Ukraine at Synaxismenical Patriarchate in the WorldCoun cil of Churches, the theologicaldi a logues with other Christian com-munities. the regional Assemblies ofBi shops, the World Council and Euro -pe an Council of Churches, the Theolo -gical Dialogues with the Roman Ca -tho lic Church, the Pre-ChalcedonianChurches, the World Lutheran Feder -ation, the Anglican Communion, theWorld Communion on ReformedChur ches and the Old Catholic Church.Contemporary issues were also dis-cussed, such as the Orthodox responseto bioethical issues, the spiritual rootsof climate change, as well as the pas-toral ministry of the Church towardthe humanitarian refugee crisis. TheSy naxis of Hierarchs of the Ecumen -ical Throne also discussed the upcom-ing Holy and Great Council in 2016,where Orthodox Primates will seek toresolve contemporary challenges for theChurch and its flock. Metropo litanJohn of Per gamon presented informa-tion on the organization of the council

and the preparations were further dis-cussed by the meeting. The Council in2016 is expected to discuss the wayautoce pha ly, or self-governance status,is granted to Orthodox churches,changes to the church calendar and therules on marriage of clergy members.The synod will allow for major chan -ges to the church to be proposed, butaccording to the experts, the meetingscheduled for 2016 may not yield re -forms since Orthodox churches re -main divided. In March 2014 His All-Holiness with the Ecumenical Patriar -cha te organized a Synaxis of the Pri -mates of the Ortho dox AutocephalousChurches. This meeting committeditself to hold a Ho ly and Great Councilof the Ortho dox Church to be con-vened by Ecu men ical Patriarch Bar -tho lomew in Is tanbul, Turkey in 2016.

—ww.todayszaman.com;www.risu.org.ua; www.dailysabah.com;www.patriarchate.org; The Huffington

Post, Sept. 8, 2015; www.archons.org

Synaxis of the Hierarchs

Keynote Address

continued from p.4

The co-existence of Orthodox withother Christians today comprises an in -evitable reality in the area of the Dias -pora and is rapidly spreading even with -in nations and societies that were pre -viously exclusively Orthodox. This ob -liges our Church to adapt its entire pas-toral life on the principle of oiko nomia.

In considering all these things, theEcu menical Patriarchate cultivates fav -ourable relations with other Christianson all levels, from the smallest parishand diocese to the uppermost leader-ship. Accordingly, we personally wel-come with joy, love and esteem all rep-resentatives or even leaders of otherChristian Churches and Confessions,also courteously returning such visitsas appropriate for all civilized andChristian behaviour.

This spirit of reconciliation and con -tribution to the peaceful coexisten ce ofall people, which emanates from theGospel and especially characterizes ourholy Orthodox Church, led the Ecu -menical Patriarchate to expand its effortfor dialogue even beyond the Chris tianworld. Consequently, for years now, weconduct Interreligious Di alogue withChristians, Jews and Mus lims, throughwhich we pursue not so much an explo-ration of theological differences, butinstead nurture and advance the princi-ple and conviction—which we person-ally emphasized in the context of aninterfaith summit on the Bosphorus—that "war in the name of religion is waragainst religion." A mere glance at thesituation prevailing in our world is suf-ficient to persuade us about how trueand how timely these words resound.

As we have already alluded, divineprovidence placed upon the shouldersof this sacred institution—which byGod’s grace all of us serve—yet anoth-er heavy responsibility, namely that ofprotecting the unity of the whole Or -thodox Church. The primacy of hon -our, which the sacred Canons of theholy Ecumenical Councils have recog-nized for the bishop of Constan tin op le,obliges the Ecumenical Patriar chate tothis day to fulfill this responsibility forthe benefit of Orthodoxy in its en tirety.

In the context of its responsibilityfor the canonical order and unity ofthe entire Orthodox Church, the Ecu -

menical Patriarchate becomes the re -cipient of appeals to resolve issues thatemerge in relations among OrthodoxChurches and sometimes even withinsome Orthodox Churches, which itsol ves through appropriate actions, asin the past with the Church of Bul gar -ia, the Patriarchate of Jerusalem andthe Church of Cyprus, or recently inthe conflict between the Patriarchatesof Jerusalem and Romania. Unfor tun -ately and regrettably, such issues nevercease to arise, and the Ecumenical Pa -triarchate through its Synodal Com -mittee for Inter-Orthodox Affairs seeksto discern appropriate solutions.

For these and other similar matters,such as the prevailing division of theOr thodox flock in Ukraine, our Patri -archate receives appeals and demon-strates concern for their resolution. Pa -rallel to these efforts, we develop initia-tives for closer cooperation and the re -inforcing of relations among the Or -thodox Churches, so that the OrthodoxChurch may acquire a united voice andin order to cultivate a conscious aware-ness that, despite its canonical struc-ture as many autocephalous Churches,we do not cease to be one Church thatexpresses itself "with one mouth andone heart."

Indeed, already from the first yearof our Patriarchal tenure, we proceed-ed for the first time ever to convene aSynaxis of Primates of the OrthodoxChurches in order to exchange opin-ions on current issues in our world, onwhich the Orthodox Church is calledto articulate a united word. To date, wehave realized five such assemblies, all ofthem here at the sacred Centre with theexception of one in Patmos and, on theoccasion of the new millennium in2000, in Jerusalem. All of these Synaxeshave been held in a very fraternal at -mosphere and issued Common Mes sa -ges with wide dissemination.

At the last such Synaxis of Primates,which was held here in March of lastyear 2014, a truly historical decisionwas adopted upon our proposal: na -me ly, to convene here next year 2016the Holy and Great Council of the Or -thodox Church. The significance andcon sequence of such an event canhard ly be overemphasized. Already asearly as 1923, the Ecumenical Patri ar -chate had considered convening a Pan-Orthodox Council in 1925, combinedwith the commemoration of the anni -versary of the 1st Ecumenical Council,but this could not materialize due tothe familiar historical circumstances.The effort was resumed by the Ecu -men ical Patriarchate in 1930, when thePan-Orthodox Preparatory Com mit -tee met for this purpose on Mt. Athos,but again its realization proved im pos -sible due to international circumstan -

ces. The matter was reopened in thefirst years of the 1960s, when the con -vocation of a Holy and Great Coun cilwas decided at a Pan-Ortho dox leveland a preparatory process was set intoplace. Although preparations com-menced immediately, its fulfillmentwas unacceptably delayed due to vari-ous reasons for around five de cades as aresult of internal Orthodox problems.

We should first highlight the im -por tance and necessity of conveningthe Council immediately. The long de -lay in realizing this has already serious-ly exposed the Orthodox Church be -fore the rest of the Christian world andbeyond, to the point of literally embar-rassing us when we are asked when theannounced Council will finally beheld. The Orthodox Church stressesand professes the principle of synodal-ity in its ecclesiology, but in practice itdoes not apply this on an ecumenicallevel, presenting instead an image of aconfederation of Churches instead ofthat of the One, Holy, Catholic andApostolic Church. Any further delay inconvening the Council exposes ourChurch not only in the eyes of non-Or thodox, but also before our own ec -clesiological principles and convic-tions. To the counter-argument ofgood-will that is heard,that the prepa-ration of the Council should be morecomplete and contain more pressingand urgent issues on its agenda, the re -s pon se is that the greater priority is theconvening of the Council itself, whichwould comprise a beginning for otherCouncils, which in turn would exam-ine more burning and timely issues.

Finally, it would be an omission notto underline to this sacred body thedif ficulties encountered in the overallen terprise of convening the Holy andGreat Council. The most serious ofthe se problems arise from the fact thatmany of the local Orthodox Churcheshave regrettably been pervaded by aspi rit of nationalism and even, some-times, by the very heresy condemned asethnophyletism, which converts theChurch into a servant of political am -bitions of the state. Thus, some of oursister Orthodox Churches, whichmain tain intimate connections withthe government of their land and enjoyabundant financial support, strivethrough every means—including theplanned Holy and Great Council—topromote interests and strategies of apolitical nature, thereby creating frac-tures within Orthodox unity.

Beloved brothers,

The Church is not of this world, butit lives in the world. (See John 17:6) Theproblems of the modern world are alsothe problems of the Church be causethey are the problems of its faithful.

These problems may differ from re -gion to region, but they are ever in -creasingly becoming more common.Traditional Christian communities arerapidly becoming secularized, whichrenders necessary the adaptation of theChurch to new social conditions with-out changing the heart of the Gospeland the faith once delivered to thesaints. (See Jude 3)

Our holy Orthodox Church is dis-tinguished for its devotion to Tradi -tion. However, over the centuries, byex ercising the properly understoodprinciple of oikonomia, it has succeed-ed in adapting to contemporary cir-cumstances without betraying theheart of the Gospel.

Finally, we are obliged to point outthe fact that, beyond the dangers aris-ing from the secularization of societies,the Church today finds itself con-fronting broader turmoil, which in so -me cases threatens its very existence.This is particularly true in regions,where Orthodox Churches have exist-ed for centuries and where our thoughtand prayer is constantly turned. In theface of such danger, we only have rem-edy at our disposal: our preaching andeffort for peace and reconciliation. Di -alogue for reconciliation is not a luxu-ry today; it is a vital necessity first of allfor us and also for the Church. This iswhy the Ecumenical Patriar chate leadsevery effort for reconciliation with allits available resources. The times arecri tical; and our responsibility and ob -ligation as the Church of the Lord, whosuffered for the world, call us all to ful-fill this mission.

"Therefore, brethren, rejoice, learn,be comforted, agree with one another,live in peace. And may the God of loveand peace be with you." (2 Cor 13:11)

*Excerpts of His All Holiness Ecu -men ical Patriarch Bartholomew’s ad -dress at the Synaxis are reproduced he re.To read his address in full, see:

https://www.patriarchate.org/-/ei -se gesis-tes-a-th-panagiotetos-tou-oikou menikou-patriarchou-k-k-bar tho -lomaiou-pros-ten-synaxin-ton-ie rar -chon-tou-thronou?inheritRedirect=true&redirect=%2Fpatriarchal-docu-ments&_101_INSTANCE_GPnA1uVWyyMt_languageId=en_US

Photos: Nikos Manginos



Synaxis of the HierarchsKeynote Address

140 hierarchs from 5 continents gathered for the Synaxix of the Hierarchs of the Thronewhere they discussed such topics as global warming, the humanitarian crisis in the MiddleEast and the upcoming General Council.

His All-Holiness Ecumenical PatriarchBartholomew I gives his keynote address.

Ecumenical Patriarch Bartholomewaddresses the hierarchs.

На 20-го жовтня за григоріан сь -ким календарем (це 7-го жов -тня за юліанським) ми вша -но вуємо пам'ять Святих Му -

че ників Сергія і Вакса, які просла ви -ли Бога своїм вірним свідченням підчас володіння імператора ГалеріяМак симіяна в р. 303. Були вони офі -церами високого рангу в римськомувійську, і їх дуже поважав імператордоти, доки почув, що вони були та -єм ними християнами. Він вирішивпровірити їх запрошенням разом зним принести жертву Юпітеру. Во -ни відповіли, що вони не можутьпо клонятися іншому богу крім То -му, Який створив небо й землю. Ма -к симіян дуже розсердився і наказаводягнути двох друзів і братів у Хри -сті в жіночу одежу і марши ру вати їхпо місті. Таким чином він хотів їхпринизити, мовляв їхня непохитнапостанова наслідувати Спасителя.Який закликав ображених тим, хтовдарить їх по щоці підставляти йдру гу (Лк 6:27-31), компрометує їх -ню мужність і робить їх непов но -цін ними віськовиками.

Не рідко так і буває, що неві ру -ючі сприймають співчутливість, ми -лосердя та ласкавість нашого Гос -пода, яка відображена і в житті й ха -рактеру Його послідовників, якслаб кість непідходящу тим, що жи -вуть у ''реальному світі". Чомусь недоходить до них очевидне: що по с -

лідовно проявляти такі якості вима -гає у християн дисципліни й коло -сального зусилля. Це жне влас ти -вості слабких людей! Чомусь волі ю -ть невіруючі поважати тих, хто агре -сією та маніпуляціями здобуває собібільші чи менші імперії—які однакніколи дуже довго не тривають.

Крім цього, такий жест прини -ження, разом з близькою дружністюцих спарованих святих спонукалодеяких сучасних спостерігачів при -пу скати, що взаємини між Сергієм іВакхом була романтичні, тобто ви -сло вом одностатевої орієнтації. На -віть пропонує хтось, що вони булипоєднані рідкісним християнськимобрядом "аделфопіїсіс" (буквально"брато-творення"—щось подібне дозвичаю "кровних братів'", якого ко -лись практикували корінні амери -кан ські аборигенні народі). А це, заці єю думкою, начебто мало вказу ва -ти на толерантне сприймання одно -статевих супруж у ранній хрис ти ян -ській громаді.

Однак, таке припущення—на слі -док непорозуміння щодо засади по -слі довників Христа стосовно ро ман -су та сексуальності. З однієї сто ронине має жодного сумніву про те, щоГос подь благословляє одру жен ня,сексуальну інтимність, втіху та свят -кування цих справ. Його ж пер ше чу -до, як описує Євангелія від Іо а на, цеперетворення води на вино на весі -

льному бенкеті в Кані Га ли лейській.А з другої сторони, Ісус та кож схва -ль но говорив про скоп ців"'ради Цар -ства Небесного" (Мт 19:12).

Християни сповідують, що на -мір романсу та сексуалної інтим но -сті—підсилювати й поглиблюватизріст в спільності двох істот, які по -святилися одне одному в Господі пе -ред їхніми братами й сестрами, Цер -квою, в єдності шлюбу. Початокцьо го Святого Таїнства, як ми йогоназиваємо,—від створення Богомлю дей, Адама і Єви, на образ Пре -свя тої Тройці, як єдність у різно ма -нітності. Прабатьки—одні в спіль -ній людськості, а також різнорідні—головно в своїй статі, і це дає іммож ливість зачинати, родити й ви -хо вувати інших людей. Поза такимпосвяченим життям, яке також му -сить давати раду з різними вимо га -ми та викликами, що бувають у сві -ті, романс і сексуальна інтимністьпро сто не виконують свого завдан -ня. На томість вони часто приносятьбі ль і збентеження, особливо тому,що вони такі нетривалі. Скороми -ну чі мо менти втіхи, немов дим ітуман, тривають коротко а потімзни каю ть, залишаючи по собі лишегірко-солодкі спогади. Чи можнасправді називати це втіхою?

Отож, послідовники Ісуса три -ма ються посвяченого целібату, про -сячи Його допомагати їм давати ра -

ду з їхніми потребами, перемогамита невдачами, доти, доки знайдутьбла гословення (зв'язане з викли ка -ми) на вступ у життя посвячене су -пругові в шлюбі, як вище описано.Тоді романс і сексуальна інтимністьдійсно стають справжніми чудови -ми дарами. Вони зміцніють, поглиб -люють та загоють взаємини поміжсупругами. Вони й тримають передни ми покликання постійно зроста тив спільності, а в той же час шану ватий святкувати їхню своєрід ність.

Любов поміж мучениками Сер -гієм та Вакхом дійсно основана налюбові до Христа—а також у любовідо них Господа, Бога й Спаса нашогоІсуса Христа, Який дав їм хороб ріс -ть та силу відважно сповідувати Йо -го аж до їхнього останнього подиху.

продовження на стор.7

Holy Martyrs Sergius and Bacchus



On October 20 on the Gregoriancalendar, which is October 7 onthe Julian calendar, we celebratethe memory of the holy martyrs

Sergius and Bacchus. They glorifiedGod by their faithful testimony duringthe reign of Emperor Galerius Maxi-mianus in the year 303. Sergius andBacchus were high-ranking officers inthe army of Rome and highly regardedby the emperor until he heard that theywere secret Christians. He resolved totest them by inviting them to offer sac-rifices to Jupiter together with him.They responded that they could wor-ship none other than the God Who cre-ated the heavens and the earth. Max-imian furiously ordered the two friendsand brothers in Christ to be dressed infemale garments and paraded throughthe city. This was intended to humiliatethem, perhaps implying that their un-shakeable decision to follow the Sav-iour, Who called on those wronged toturn the other cheek (Lk 6:27-31),compromised their masculinity andmade poor soldiers out of them.

It is not terribly uncommon for un-believers to perceive the compassion,mercy and kindness of Our Lord,which is reflected in the lives and char-acters of His followers as weakness,unsuitable for those living in "the realworld". The rather obvious fact that, toconsistently manifest such qualities re-quires discipline and immense efforton the part of Christians, is somehowmissed by those who honour those

who carve out greater or smaller em-pires—which, however, are alwaystemporary—by their aggressivenessand manipulation of others.

On the other hand, this particulargesture of humiliation, coupled withthe close friendship of these pairedsaints, has prompted some modern ob-servers to conjecture that the relation-ship between Sergius and Bacchus wasa romantic one, expressive of a same-sex orientation. It has even been sug-gested that the two were united in arare Christian ritual called "adelpho-poiesis", literally "brother-making".This is somewhat analogous to the tra-dition of "blood brothers" once prac-ticed by some American aboriginals.This might imply an attitude of accep-tance of same-sex unions in the earlyChristian community.

However, such a position missesthe mark as to the place of romanceand sexuality among the followers ofChrist. On the one hand, there is abso-lutely no doubt that our Lord blessedmarriage, sexual intimacy, pleasureand the celebration of these. His firstmiracle, according to the Gospel ofJohn, was turning water into wine atthe marriage feast in Cana of Galilee.On the other hand, Jesus also spoke ap-provingly of those who had chosen tobe "eunuchs for the kingdom of hea-ven’s sake" (Mt 19:12). Christians pro-fess that romance and sexual intimacyare intended for strengthening and de-epening the growth in communion of

Сяюча краса СвятихThe Radiant Beauty of the Saints

"Славетні Мученики, Сергію і Ваксу, ви голосно кличете одним серцем: 'Як добре й приємно жити з Богом.'"—з Кондака Мученикам

"Illustrious martyrs, Sergius and Bacchus, with one heart you cry aloud: ‘How goodand pleasant it is to dwell with God.’" —from the Kondak to the Martyrs

Святі Мученики Сергій і Вакх

two beings who have made a commit-ment to each other in the Lord beforetheir brothers and sisters, the Church,in marriage. The origins of this HolyMystery, as we call it, derive from God’screation of humans in the image of theHoly Trinity, as a unity in diversity—asAdam and Eve. The Forefathers are onein their common humanity and alsodiverse—primarily in their gender,which makes it possible for them toconceive, give birth to and nurtureother humans.

Outside of such a life of commit-ment, with all the challenges such a lifebrings in this world, romance and sex-ual intimacy simply do not hit themark. Instead, they often bring painand confusion. This is especially due totheir transitory nature. Like smoke orfog, the fleeting, partial moments ofpleasure last for a short time and thenare gone, leaving only bitter-sweet me-mories. Can such truly be consideredpleasure? So, followers of Jesus tend tohold on to consecrated celibacy, askingHim to help them deal with their ne-eds, their victories and their defeats,until they find themselves blessed aswell as challenged with the opportuni-ty to embark upon a life of commit-ment to a partner in marriage as de-scribed above. At that time, romanceand sexual intimacy become true andwonderful blessings. They strengthen,deepen and heal. They hold before thepartners the vocation of becoming evermore united, while at the same timehonouring and celebrating their dis-tinctness.

The love of the martyrs Sergius

and Bacchus for each other was cer-tainly founded upon and in the love forthem of our Lord, God and Saviour,Jesus Christ, Who gave them thecourage and strength to boldly confessHim to their last breath. Emperor Ma-ximian handed them over to Antio-chus, the governor of eastern Syria,who was very hostile against Christi-anity, but who had gained his post dueto the support of the two distinguishedsoldiers.

Seeing that he was unable to swaythem in their devotion to Christ, An-tiochus became very angry and order-ed Bacchus to be beaten to death. Hethen sent his special patron and bene-factor, Sergius, to Resafa, in what is to-day Syria, where the martyr was tortur-ed and finally beheaded. The venera-tion of the martyrs caught on so firm-ly that this city came to be known asSergiopolis in his honour. Today, it isan archeological site not far distantfrom the great modern city of Aleppo.There is an ancient Church of Sts. Ser-gius and Bacchus in Rome. It was givento Ukrainian Catholics in 1630 shortlyafter the Union of Berestya by PopeUrban VIII. It is considered to be thenational Church for Ukrainian Catho-lics in Italy.

May these peaceful warrior-saintsinspire us to wage the good fight forChrist and His message of love, loyaltyand commitment in these days whenthese virtues are so much under siege.Amen.

—Rt. Rev. Mitred Archpriest Dr.Ihor Kutash



Святі Мученики … продовження зі стор.6

Імператор Масиміян передав їхгубернатору східної Сирії Антіо ху,який був сильно ворожо настав ле -ний до християн ства, хоч і завдя чу -вав свій пост підтримці цих двохви значних вояків.

Зрозумівши, що він не зможе їхпереробити, Антіох дуже розгні вав сяі наказав побити Вакха до смерті. Асвого особливого патрона й до бро -чинця, Сергія, він послав до м. Ре са -фи (сьогодні це в Сирії), де його му -чи ли а потім обезголовили. По шанадо мучеників потім так гли бо ко вко -

рі нилася, що це місто з часом пере й -менували Сергіополем на його чес ть.Сьогодні це місце археоло гіч нихроз копок неподалік від вели ко го мо -дерного міста Алеппо. Старо виннуЦер кву Святих Сергія і Вакха в Риміпередав українцям католи кам ПапаУрван VIII у р. 1630 не дов го після УніїБерес тей ської. Вона—на ціональна цер-ква для українців ка толиків у Італії.

Нехай же ці мирні Святі Воїниспонукують і нас добре змагатисядля Христа і для Його звістки лю бо -ві, лояльності та посвяти в ці дні, ко -ли ці чесноти так загрожені. Амінь.

—митр. прот. д-р Ігор Куташ

n The second Monday of October is thestatutory, or public, holiday of Thanks -giving in Canada. This year, Ca nadianThanksgiving falls on Monday, Oct 12,2015. In general society on this day, it isthe custom for Canadians to ga ther withfamily and friends for a Thanksgivingmeal on this holiday we ekend. Mostoften, it is on Sunday, but it may alsobe on any one of the three days of thisweekend. It has now be co me commonon this Thanks giving we ekend forUOCC churches to hold a Moleben’ ofThanksgiving following Sun day DivineLiturgy with the blessing of fall produce.

The theme of this civic holiday—gra titude and giving thanks—is one toin spire Christians and non-Christiansalike. It gives all of us a chance to thinkabout how we show gratitude to God,not just once a year, but throughouteach day of the year.

As Orthodox Christians living in Ca -nada, we have been granted many bless-

ings and riches. This year we can feelespecially grateful for what we have be -en given as we observe the difficult andtragic circumstances in our homelandUk raine and in the Middle East. Over amillion people have been displaced bythe conflict in Ukraine, and four mil-lion people have fled Syria alo ne to es -ca pe war and persecution. Against thisbackdrop of such desperation and de -spair, we in Canada enjoy many bless-ings from God: an orderly, secure andpeaceful life with many privileges andfreedoms. For this bounty of gifts, weneed to thank the All Mer ciful God inour personal prayers and collectivelyduring worship services.

The feeling of gratitude is one of themost liberating and uplifting of all feel-ings. Despite our different circumstan -ces, we need to thank the Lord to getherbecause this common prayer of thanks-giving unites us. We must also trust ourlives in the hands of God, and thank

Him for wisely granting us all that weneed every day and helping us to orga-nize our lives. To be grateful means tounderstand that God has granted usma ny things. This awareness providesus with the feeling of a full life, and gi -ves us a feeling of satisfaction. The soulof such a grateful person is a "full cup",says St. Gregory Palamas.

We are quick to pray for the Lord’shelp when we need something, but ma -ny of us neglect to follow up with ourgratitude and thanks to God for thishelp. We will notice that our Or tho doxprayer book contains many pray ers ofthanksgiving. It is possible to make gra -titude a daily act, not just on Thanks -giving Day but every day, with the dailyprayer for thanksgiving that we find inour set of evening prayers.

—The Orthodox Church Gazette,Aug. 15, 2009;

www.mgarsky-monastery.org

Thanksgiving

Prayer of Thanksgiving for Graces Receivedn Holy Lord, Fa therAlmighty, Eter nalGod who is thesource of eve ry giftand goodness!

Thank You for allof Your benevolen -ce, which You so ge -nerously gran tedme, an unworthysinner. I ferventlypray to You: just asnow You have gra-ciously heard myprayers and provi -ded me with Yourbenevolence. Thus,

forever fulfill my righteous requests and show Your great mercy throughme. For You God are merciful and loving, and I give glory unto You, theFather, and the Son and the Holy Spirit, now and forever unto ages.

Amen.

Молитва подяки за отримані ласкиn Господи Святий, Отче Всемогутній, Предвічний Боже, від якого по -хо дить всякий дар і всяке добро! Дякую Тобі за всі Твої добродійства,яких так багато подарував Ти мені, грішному і недостойному (грішнійі недостойній), та сердечно молюся до Тебе: так як тепер Ти милостивовислухав мої молитви і виявив до мене Свою доброту, так і назавждиви конуй мої добрі прохання і виявляй через мене велику милість Твою.Бо Ти щедрий і чоловіколюбний Бог є, і я Тобі славу возсилаю, Отцю,і Сину, і Святому Духові, нині, і повсякчас, і на віки вічні. Амінь.

Standing, Kneeling and ReverencingWorship in the Orthodox Church is participatory. At certain times during wor -ship, the faithful stand, kneel, make the sign of the cross and other movements.

The proper times for standing:• During the Little Entrance.• While the Epistle text is being read.• While the Gospel lesson is being read.• During the time the Creed is sung or read.The proper times for kneeling:• After arrival in church, before the service, while offering prayers• During the Great Entrance• During the singing of the Eucharistic Canon at the presentation of

the "Let us give thanks unto the Lord."• During the singing of the Lord's Prayer.The proper times for reverencing (bowing):• A little reverence, or bow, is made each time the priest or deacon

bows to the worshippers or blesses them.• A little reverence is made at each response when the choir sings,

"Lord have mercy," "Grant it, O Lord," or "To Thee, O Lord."—Faith of our Fathers

Holy TraditionIn our spiritual readings, we often see references made to Holy Tradition. What

is Holy Tradition and what place does it have in our Orthodox faith?The spiritual treasures that have been inherited from the ancestral Holy

Fa thers compose the Holy Tradition. These traditions, which are older thanthe Scriptures, are in absolute accord with them. They are larger in extentthan the Scriptures and serve to better our understanding and interpretationof the Word of God.

The Holy Tradition includes:• Short definitions and formulations of the Orthodox Creed.• The doctrine of the Seven Sacraments and the rituals

for performing them.• The canons of the Apostles.• The canons of the Seven Ecumenical Councils.• The canons and regulations of the provincial synods or councils.• Disciplinary rules of Basil the Great and some of the other saints.• Divine Liturgies and other church services.• The writings of the Church Fathers.• The lives of the Christian saints and martyrs.• Signs, symbols and religious accessories used to express our faith.

Holy Tradition and Holy Scriptures are inseparable. Through Holy Tra di -tion a better understanding of the Holy Scriptures is obtained and throughthe Scriptures a more complete understanding and appreciation of the HolyTradition is made possible. The guardian of the Holy Tradition is the hier-archy of the Church. —Faith of our Fathers

Молитва Слава Богові За Всеn Всемогутній Боже, милосердний Отче! Я знаю, що я не гідний при -носити мою подяку Тобі. Ти не потребуєш нічого від мене, знаючимою нікчемність, мою бідність перед Тобою. Але Ти дав мені ласкавоТвою заповідь приносити Тобі славословлення і подяку мого вдяч но -го серця. Великий Боже, Милосердний Отче! Яку достойну величностіТвоєї, подяку можу скласти Тобі я, бідний і нікчемний грішник? Все жвіруючи у Твою всепрощальну любов, я приношу Тобі в ім'я СинаТво го, нашого Спасителя і Визволителя, жертву хваління, жертву сла -во словлення мого відданого Тобі і вдячного серця. Ти благословляєшмене у кожній хвилині життя мого. Ти настановляєш мене на все до -бре, чисте і святе. Ти підтримуєш мене і ведеш мене по дорозі Твоїй,Ти приводиш мене терпляче до вічного блаженства у Твоїм НебеснімЦарстві, прощаючи з любов'ю мої провини. Нехай же слава, честь іпо клоніння Тобі, Богу Вічному, ніколи не замовкнуть у серці моїм, не -хай воно славить Тебе, Бога Милосердного, в Тройці Святій Єдиного,Отця, і Сина, і Святого Духа нині, і повсякчас, і на віки віків. Амінь.

"This is the day which the Lord hasmade, let us rejoice and be glad in it!"

n As people of God, who have both"put on Christ," (by virtue of our bap-tism,) and are called to "live in Christ,"on an on-going and daily basis, we areall called to live with hope, and live inthe joy of Our Lord’s Resurrection. Wethus proclaim the words of the Psalm -ist above, on Holy Pascha (Easter) mor -ning, especially, and indeed are called tolive so every day!

As sons and daughters of the Uk -rain ian Orthodox Church of Canada,we gathered for our 23rd Sobor ("Gen -eral Council," as we also term it in ourBy-Laws,) back in July. Together, as hi -e rarchs, clergy, and lay delegates repre-senting parishes of our church fromQuebec to British Columbia, we sought—under the inspiration, and guidanceof the Holy Spirit, to discern the futuredirection and the service / ministry ofus all to grow our beloved UOCC.

It was, (as intended to be,) both anin tense process for most, if not allmem bers of the Sobor, as well as beingspiritual work and effort in doing thiscollective praying, debating, discuss -ing, and discerning. As the newly-elect-ed chancellor / chair of the presidium,I take this opportunity to express mysincere appreciation to ALL the "mem-bers" (that is, delegates, as well asguests, AND staff of the consistory of -fice,) of the 23rd Sobor for your pres-ence, participation and engagement inthe deliberations of the 23rd Sobor.May God richly reward all of you forthis effort. And may God richly bless allof your fellow parishioners, (and fami-lies,) who in numerous ways supportedyour presence and participation in the23rd Sobor. May God grant you allmany blessed years; "Mnohaya Lita!"

As we are all aware, a Regular Soborof the UOCC, (currently held every fi -ve years,) elects a chancellor / chair of

the presidium (executive) from amongthe priests of the UOCC, eight otherpriests, and nine lay people, who to ge -ther with, (and indeed implicitly leadby!) the hierarchs of the UOCC makeup the Consistory Board. This board,according to our By-Laws serves as thegoverning board of our UOCC untilthe next Regular Sobor. (Although wedo not use the term, the ConsistoryBoard serves as a "soborchyk" ["smallso bor"] over the course of five years.)

As a result of the convening of the23rd Sobor, there have been a numberof changes in the membership of theConsistory Board. This has further re -quired a transitional period—perhapseven longer than I would have hopedor liked. (My preference was to get this"column" or "chancellor’s corner,"started with the August "Visnyk," butthis just was not possible, nor for theSeptember one, either. Прошу проба -чення… I beg everyone’s pardon…)

Prior to introducing our newly-elect ed Consistory Board, I will takethis opportunity to express my appre-ciation to the "out-going" ConsistoryBoard, for the term 2010-2015. In par-ticular, I express my sincere apprecia-tion to the six priests, and six lay peo-ple who served in this term, and havenow left the consistory board, as a re -sult of the 23rd Sobor.

To Brother Victor Hetmanczuk, thankyou for your service (from a distance,no less!) as the Treasurer, (and there-fore member of the Presidium.) ToBro ther Dr. Peter Kondra, thank youfor your service as the Assistant Secre -tary of the Presidium. Continuing fromthe Eastern Eparchy, (and the Mont -real-Ottawa deanery, in particular,)thank you Fathers Volodymy Kouch nir,and Ihor Okhrimtchouk, for your ser-vice, including yours, Fr. Ihor withrespect to "Rural / Small Parish Is sues."

From the Western Eparchy, thankyou—podyaka is extended to Fr. GeorgPodtepa, to Sister Audrey Sojonky, andto Brother Ihor Triska, including yours,Brother Ihor, with respect to "ClergyCompensation" and related matters.

The biggest changes in the consisto-ry board, at least geographically, havebeen in the Central Eparchy. Thankyou to Fr. Alexander Harkavyi, iconog-rapher, Sister Vera Senchuk, and Bro -ther Vasyl’ Balan, all from the "Sobor"parish, in Winnipeg, for your service.In particular, dyakoyu, Vasyl’yu, foryour three terms of service, (the lasttwo consecutively,) and your two termsas the Treasurer of the UOCC.

To Fr. Oleg Krawchenko: dorohyj ot -che Olezhe—I sincerely thank you foryour many, long years of service on theconsistory board, including the lasttwo consecutive terms, and your ser-vice as the chancellor / chair of the pre-sidium (1995-2000) before that.

I have reserved my appreciation for



8 From the Office of the Chancellor

Very Reverend Archpriest Taras Udod,Chancellor of the Ukrainian OrthodoxChurch of Canada, Chair of the Presidium of the UOCC

NOTICE OF 2015 ANNUAL GENERAL MEETINGUKRAINIAN ORTHODOX CHURCH OF CANADA

FOUNDATIONIn conjunction with the

ST. ANDREW’S COLLEGE BOARD AGMat ST. ANDREW’S COLLEGE

University of Manitoba Campus, 29 Dysart Road, Winnipeg, MB R3T 2M7

SATURDAY, DECEMBER 12, 2015 AT 12:30 P.M.

PLEASE NOTE THAT ALL UKRAINIAN ORTHODOX CHURCH OF CANADAMEMBERS ARE MEMBERS OF THE FOUNDATION.

YOUR ATTENDANCE IS VERY MUCH APPRECIATED!

Walter Saranchuk, President Joanne Rak, Secretary

РІЧНІ ЗАГАЛЬНІ ЗБОРИ ФУНДАЦІЇ УКРАЇНСЬКОЇПРАВОСЛАВНОЇ ЦЕРКВИ В КАНАДІ

Відбудуться під час

ЗАСІДАННЯ ДИРЕКЦІЇ КОЛЕҐІЇ СВ. АНДРЕЯ

в КОЛЕҐІЇ СВ. АНДРЕЯКампус Університету Манітоби

29 Dysart Road, Winnipeg, MB R3T 2M7

В СУБОТУ 12-ГО ГРУДНЯ, 2015 О ГОДИНІ 12:30 ПОПОЛУДНІ

ВСІ ЧЛЕНИ УКРАЇНСЬКОЇ ПРАВОСЛАВНОЇ ЦЕРКВИ В КАНАДІ Є ЧЛЕНАМИ ФУНДАЦІЇ

УКРАЇНСЬКОЇ ПРАВОСЛАВНОЇ ЦЕРКВИ В КАНАДІ. ВАША ПРИСУТНІСТЬ ВАЖЛИВА І ПОТРІБНА.

ДО ЗУСТРІЧІ НА ЗАГАЛЬНИХ ЗБОРАХ ФУНДАЦІЇ!

Володимир Саранчук, президент Джоанна Рак, секретарка

Dear Readers,It is our desire at the Visnyk that memorial announcements sent in by

our readers appropriately honour their departed loved ones. To this end, werequest that an nouncements do not exceed 900 words.

We also re quest that, when submitting an an nouncement with a picture,you send us an actual photograph. Please do not send pictures from news-paper clippings, computer print-outs or photocopies, as these take a greatdeal of time to prepare for publication and rarely render a good image whenprinted in the paper. High resolution digital pictures are also acceptable.

Photographs will be sent back only upon request and if ac companiedwith a self-addres sed stamped envelope. Thank you. — Editor

my immediate predecessor to thispoint. Dear Fr. Victor, having had theopportunity to serve alongside you asthe vice-chair of the presidium overthe previous term, I express, onceagain, (as I did at the Sobor,) my sin-cere appreciation for your long, dedi-cated and conscientious service to ourbeloved UOCC, as a consistory boardmember, and the last six years as thechancellor. I have very much furtherappreciated your assistance in thistransitional period, and trust that Iwill be able to continue to call uponyour ex perience and insight as I seek toser ve in this office.

Our newly-elected consistory boardincludes nine "immediate" returnees,(that is those of us who served in the2010-2015 term,) plus three members(priests) who served on the consistoryboard previously. This in turn meansthat our 23rd Sobor welcomes ninemembers to consistory board servicefor the first time—three priests, andsix lay people.

I take this opportunity to greet ournewly-elected consistory board, andin vite us all to strive to do our verybest collectively, together, with and forone another, in the service to ourbeloved UOCC. Following our hierar-chs, lead by Vladyka Mytropolit Yurij,as Chair man of the Consistory Board,I welco me Frs. Cornell Zubritsky, andRoman Bozyk to continued service onthe board. I welcome Brother BohdanShum sky, and Sister Donna Reed, tocontinued service on the board.

I take this opportunity to furtherannounce that at the initial meeting ofthe newly-elected consistory board,(on Saturday afternoon, July 18, 2015,)—by a collective vote of the consistoryboard gathered, and at the blessing ofour Chairman, His Eminence Metro -

pol itan Yurij, and most significantly,un der the inspiration of the Holy Spi -rit, Fr. Cornell was elected Vice-chair ofthe Presidium, Fr. Roman was (re-)elect ed Secretary of the Presidium, Bro -ther Bohdan was elected Treasurer of thePresidium, and Sister Donna was electedAssistant Secretary of the Pres idium.

I take this opportunity to welcomeSister Stephania Luciuk, as the last ofthe "immediate" returnees. I thank you,Stephania for your additional serviceon the consistory board, as a memberof the "Legal Affairs" committee.

I welcome former consistory boardmembers, picking up the mantle onceagain to serve—Frs. Ihor Kutash, Boh -dan Hladio, and my name-sake, TarasMakowsky, welcome otsi-sobrattya!

In particular, however, I welcomeour nine "new" members to consistoryboard service. I thank you for agreeingto serve and hope that those of us whohave served previously, and are nowcontinuing, will—together with you,ma ke our consistory board service ex -perience one that is above-all God-pleasing for us all. Vitayu: Frs. Slawo -mir Lomaszkiewicz, Gene Maximiuk,and Peter Haugen; Brothers and Sisters—from the Eastern Eparchy Lesia Sky -ba, and Ivan Franko, from the WesternEparchy, Walter Pylypchuk, and fromthe Central Eparchy Tony Harras,Wasyl’ Rybalka, and Zennia Yuzik.

(As this "column" is now consider-ably longer than our "Visnyk" editoranticipated (smiley!)—Прошу проба -чення… I will leave further introduc-tions for next month’s column.)

I humbly ask our entire UOCC topray for your newly-elected consistoryboard, and to pray that we "come to -gether," and most importantly, workto gether for the glory of God, and forthe salvation of mankind.



Eparchy AssembliesCentral Eparchy Assembly

October 16-18, 2015Holy Transfiguration Ukrainian Orthodox church,

89 Bradbrooke Dr.,Yorkton, Saskatchewan

Preliminary ScheduleFriday, October 16 - Clergy Conference

8:30 a.m. - Moleben' for clergy9:00 a.m. - Continental Breakfast

10:00 a.m. - First Session - Speaker and Discussion12:00 p.m. - Lunch

1:00 p.m. - Individual sessions with His Eminence Metropolitan Yurij2:30 p.m. - Break3:00 - 4:30 p.m. - Continuation of sessions5:00 p.m. - Vespers5:30 p.m. - Supper (on your own)6:30 p.m. - General registration for clergy and delegates7:00 p.m. - Opening greetings and address

by His Eminence Metropolitan Yurij7:30 p.m. - Meet & Greet

- Wine and cheese reception, informal discussions

Saturday, October 17 - Central Eparchy Assembly8:30 a.m. - Moleben'9:00 a.m. - Continental breakfast

10:00 a.m. - Annual Assembly- opening, election of chairs and secretaries

12:00 p.m. - Lunch1:30 p.m. - Continuation of meeting3:00 p.m. -Break3:30 p.m. - Election of Central Eparchial Council4:00 p.m. - Meeting of elected council members with His Eminence5:00 p.m. - Vespers

Sunday, October 188:30 a.m. -Greeting of His Eminence Metropolitan Yurij9:00 a.m. - Hierarchical Divine Liturgy

- Metropolitan Yurij, visiting clergy12:00 p.m. - Lunch

Preliminary information:*Please forward the names of parish delegates to the Central Eparchy

Rada as soon as they are elected. *Parishes are asked to submit parish and camp reports by Sept. 30, 2015 *For questions, local contact: Fr. Mel Slashinsky (306) 782-2998

Accommodations: Hotels in Yorkton have been blocked for the conference. Call the hotels directly and cite the booking code.

Holiday Inn Express & Suites Yorkton: 1-306-782-9888, Booking Code: UOC

Days Inn & Suites Yorkton, 1-306-782-3112, Booking Code: UOCC Conference

WESTERN EPARCHY FALL ASSEMBLYOctober 23-25, 2015

St. John the Baptist Cathedral and St. John’s Cultural Centre

Edmonton, AlbertaLOCATION: The 56th Western Eparchy Assembly will take place on

October 23-25, 2015 at the Ukrainian Orthodox Cathedral of St. Johnthe Baptist in Edmonton, Alberta.

PROGRAM HIGHLIGHTS: Friday, October 23 — Assembly Commences10:00 a.m. — Moleben’

The Assembly continues with plenary sessions, education sessions,among other sessions.

There will be a Youth Summit held in conjunction with the Assembly. Please see poster and contact information above.

Saturday, October 24Assembly continues with various sessions.6:00 p.m. — Youth Acknowledgement Banquet

Sunday, October 25 — Assembly Concludes9:30 a.m. — Hierarchical Divine Liturgy,

Ukrainian Orthodox Cathedral of St. John the Baptist

*For additional details, see www.uocc-we.ca

UOCC WESTERN EPARCHY YOUTH SUMMITOctober 23 and 24, 2015

Youth Appreciation BanquetOctober 24, 2015

The highlight of the Western Eparchy Fall Assembly will be the Youth Acknowledgement

Banquet which will be held on Saturday, October 24, 2015 in the evening.

For more information on the Youth Summit and the Youth Appreciation Banquet:

See: www.uoccyouth.com or

Contact: Fr. Timothy ChrapkoEmail: [email protected] Tel: (403) 700-9947

Які бувають молитви?n Якщо ми і наші близькі при доброму здоров'ї і гаразді, у нас є дежи ти, є у що вдягнутись, є що їсти, то ми повинні славити Бога і дя -ку вати Йому в наших молитвах. Такі молитви називаються хвалеб ни -ми і подячними. Якщо з нами трапиться якесь нещастя, чи то хворо -ба, чи біда, чи нужда, ми повинні просити у Бога допомоги. Такі мо -лит ви називаються прохальними. А якщо ми зробимо щось погане(вчинимо гріх) і провинимося перед Богом, ми повинні просити уНьо го прощення—каятися. Такі молитви називаються покаянними.Оскільки ми грішимо перед Богом (постійно грішимо), то з цієї при -чини ми повинні завжди, перш ніж просити щось у Бога, спочатку по -каятися, а тоді вже просити Бога щодо наших потреб. Отже, покаяннамолитва завжди мусить передувати прохальній молитві.

—Закон Божий

Deadline for Submissionsn November issue 2015

— Deadline: October 13, 2015


10 ВІСНИКвересень 2015Ukraine in Crisis

n STRASBOURG, FRANCE—Im pri -soned Ukrainian pilot Nadiya Sav -chen ko has been nominated for one ofEu rope’s prestigious human rightsawards, the Sakharov Prize for Free -dom of Thought. The Parliament aryAs sem bly of the Council of Europe an -nounced on Sept. 10, 2015 its nomina-tions for this year’s Prize. The nomina-tions are formally presented on Sept.28, 2015 du ring a joint meeting of thePACE foreign af fairs and developmentcommittees and the human rights sub-committee. The winner will be an -nounc ed in Oct ober.

Nadiya Savchenko is one of eightno minees. The nominations list alsoin cludes three other human rights act -iv ists, a group of political activists andthree whistle-blowers: Boris Nem tsov,the Russian human rights activist kill -ed in February; Raif Badawi, a SaudiArab ian blogger sentenced to 10 yearsimpri sonment; Edna Adan Ismail, a So -mali activist for women’s rights; Ve -nezuelan political prisoners and thedemocratic op position; as well as Ed -ward Snowden, former US computerspecialist who ex posed US surveillanceprograms, An ti one Deltour, a formerauditor who ex pos ed secret tax rulings,and Ste pha nie Gibaud, who uncoveredmoney laundering.

Nadiya Savchenko is a Ukrainianmilitary pilot with a distinguished mil-itary career, including being the onlyfe male on the Ukrainian military pea -cekeeping contingent in Iraq. She wascaptured by terrorists in Eastern Uk -raine on June 18, 2014. She was illegal-

ly transferred to Russia and impris-oned, but has not been part of prison-er exchanges. Her detention as a pris-oner of war in Russia violates the Gen -eva Convention, according to PACE.She was elected to the Uk rainian par-liament in the fall 2014 election andappointed as a member of the Ukrain -ian representation to the Parlia ment -ary Assembly of the Council of Eu rope.To protest her illegal imprisonment,Na diya began a hunger strike in De -cember 2014 that lasted a phenomenal93 days. It attracted worldwide andhigh profile attention to her case. Hertrial is currently underway in Rostov,Rus sia. Nadiya’s defiance of the Putinre gime and her resilience and strengthser ve as a symbol of hope for the Uk -rainian people in defense of their inde-pendence and territorial integrity.

The Sakharov Prize for Freedom ofThought is awarded every year by theEuropean Parliament to honour excep-tional individuals who combat intoler-ance, fanaticism and oppression by de -fending human rights and fundamen-tal freedoms. It was set up in 1988 andcan be awarded to individuals orgroups. The award is named after An -drei Sakha rov, a Russian nuclear physi-cist who be came a dissident and civilrights activist. He won the Nobel Prizefor his human rights work in 1975. Hewas arrested in 1980 and sent into in -ternal exile until he was amnestied in1986 when Mikhail Gorbachev came topower. He reposed in December 1989.

—www.europarl.europa.eu

n KYIV, UKRAINE —A new film fea-turing the work of military chaplainson the front lines of the conflict in theDonbas in Ukraine premiered on Sept.21, 2015 in Kyiv, Ukraine. The film cal -led Chaplains, or Капилани in Uk rain -ian, is produced and directed by Va len -tyn Dykhtyarenko. It follows fourchap lains ministering to the Ukrainianmilitary since the anti-terrorism oper-ation began in Ukraine in Spring 2014.The audience gets a bird’s eye view ofthe work of the chaplains as well as ofthe experiences of the Uk rainian mili-tary defending on the front lines. Uk -rainian audiences will get an othershowing in the capital ci ty’s theatres inOctober. Later, it is plan ned to showthe film on two television channels inUkraine in October. This film makes a

valuable contribution to documentingmilitary chaplaincy in war-time condi-tions. It also contributes to the histori-cal record of this period of modernUkrainian history.

—www.glavkom.ua

New Film on Military Chaplains Debuts

n ТОРОНТО, ОН—Кінострічкапро українську Революцію ГідностіПалаюча зима: Боротьба України засвободу посіла перше місце на між -народному кінофестивалі у То рон -то, ОН. Стрічка здобула приз гля да -цьких симпатій у категорії до ку -мен тальний фільм. "Я хочу подя ку -вати за підтримку та визнання на -шого фільму як важливої істо ри ч -

ної пам'ятки, присвяченої патріо -ти зму та єдності українського наро -ду", заявив режисер фільму ЄвгенАфі неєвський. Він додав, що з 9 жов -т ня кінострічка буде доступна мі -льйонам користувачів сервісу Net -flix.

—www.tiff.net; 24 Kanal: www.espreso.tv: Shutter stock

Фільм про Майдан переміг на кінофестивалі

n ЛУЦЬК, ВОЛИНЬ—Волинськийобласний осередок Всеукраїнськоїмо лодіжної громадської організаціїінвалідів з вадами зору "Генераціяус пішної дії" розпочинають спіль -ний соціальний проект для незря -чих "Молитовник українською мо -вою шрифтом Брайля". Мета—на -друкувати 300 молитовників шриф -том Брайля вартістю 58380 грн

(194,6 за один примірник) й роз -повсюдити їх по бібліотеках для не -зрячих по всій Україні та інтернатаху Волинській області. Це буде пер -ший в Україні молитовник україн -ською мовою шрифтом Брайля длянезрячих. Проект стартує з інфор -ма ційної кампанії зі збору коштівна друк молитовника.

—www.cerkva.info

На Волині надрукують першиймолитовник для незрячихукраїнською мовою

n TORONTO, ONTARIO—A film do-cu menting the events of the Revo lu -tion of Dignity in Kyiv, Ukraine overthe winter of 2013-2014 won the Grol -sch People’s Choice DocumentaryAward at the Toronto Film Festival tak-ing place in Toronto, Ontario fromSept. 10-20, 2015. Evhen Afineyevsky’sdocumentary Winter on Fire: Uk raine’sFight For Freedom, or Палаюча зима:Бо ротьба України за свободу in Uk -rainian, chronicled the events that un -folded over 93 days in 2013 and 2014."I want to thank everyone for theirsup port and recognition of this filmthat is an important historical recorddedicated to the patriotism and unityof the Ukrainian people," the film pro-ducer Afineyevsky stated upon receiv-ing the award. He was also wearing a T-shirt with a picture of another award-winning Ukrainian film producer,Oleh Sentsov, and the slogan Free Sen -

tsov. Oleh had been illegally capturedin Cri mea during the Russian annexa-tion and recently given a 20 year prisonsen tence in Russia. The film witnessesthe formation of a new civil rights mo -vement in Ukraine. What started aspea ceful demonstrations supportingEu ropean integration morphed into afull-fledged violent revolution callingfor the resignation of the nation’s pres-ident. This film gives voice to the mil-lions of people participating, and ex -plains the events step-by-step for for-eign audiences. This film contributesto the small but growing body of filmand literature documenting this periodof Ukraine’s modern history. The filmwill be available on Netflix in the Engl -ish language as of Oct. 9, 2015. Thefilm has the potential to reach 65 mil-lion viewers around the world.

—www.tiff.net; 24 Kanal;www.espreso.tv; Shutterstock

Maidan Film Wins People’s ChoiceAward at Toronto Film Festival

n LUTSK, UKRAINE—A new initia-tive for a prayer book with Ukrainianlanguage Braille has been launched inVolyn oblast this fall. The Volyn oblastbranch of Generating Successful Ac -tions, the national youth communityor ganization for persons with visionimpairment, has started this new pro-ject. Their goal is to print 300 prayer bo -oks with Ukrainian language Brailleand distribute them to libraries for thevisually impaired as well as care homesin Vo lyn oblast. So far, the group is instage one—promoting the project toraise the necessary 200 Hryvnia per bo -ok cost. The project of a Braille pray erbook in the Ukrainian language be co -mes the first of its kind in Ukraine.Right now in Ukraine, the visually im -paired rely on friends, family and care-givers to read pray ers to them. About45,000 people live with partly impaired

vision in Ukraine and 20,000 are com-pletely blind. There are expected to bethousands more people with severe vi -sion problems and blindness follow-ing eye in juries sustained during theRevolu tion of Dignity in 2013-2014 aswell as during the military conflict ta -k ing pla ce in eastern Ukraine and ter -rorist ac tions throughout the country.

—www. cerkva. info

First Ukrainian Prayer Book in Braille

Scene from the awarding winning movie Winter on Fire

Savchenko Nominated forEuropean Human Rights Award

Ex-Presidents Discuss ChurchCrisis in Ukraine



Молитви за УкраїнуПсалом 137: Щоб Господь врозумив правителів робити те, що потрібно народуn Прославляю Тебе, Господи, від усього серця мого. Перед ангеламиспіватиму похвалу Тобі за те, що Ти почув усі слова уст моїх. Буду по -клонятися перед святим храмом Твоїм і славити ім'я Твоє за милістьТвою і правду Твою, бо Ти звеличив слово Твоє над усе. В який тількидень я взиватиму до Тебе, Ти скоро почуй мене, і Твоєю силою збільшисилу душі моєї. Будуть прославляти Тебе, Господи, всі царі землі, колипочують слова уст Твоїх. Будуть в піснях прославляти путі Господні, бовелика слава Господня, бо високий Господь: бачить упокореного, і гор -до го пізнає здалека. Коли прийдуть на мене напасті, Ти відживиш ме -не проти лютости ворогів моїх; простягнеш руку Твою, і спасе менеправиця Твоя. Господь віддасть за мене; Господи, милість Твоя повік,не відкинь творіння рук Твоїх.

Молитва прп. Єфрема Сиріна за повернення мирних часів

n Куди втечу від Тебе, Господи наш? У якому краї сховаюся від лицяТво го? Небо—престол Твій, земля—підніжжя Твоє, у морі шляхи Твої,у пеклі влада Твоя. Якщо близький уже кінець світу, то нехай він будене без Твоєї милости. Знаєш Ти, Господи, що неправди наші великі, тами знаємо, що безмежна милість Твоя. Коли не вмилосердить Тебе ми -лість Твоя—пропали ми за беззаконня наші. Не покинь нас, Господи,Господи, бо ми споживали Тіло і Кров Твою. Коли діла кожного поста -ну ть на суд перед Тобою, Господи всіх, у цей останній час не відвернилиця Твого від тих, хто сповідав ім'я Твоє. Отче, Сину і Душе Святий,Утішителю, спаси нас і збережи душі наші. Благаємо благість Твою,Господи, відпусти нам провини наші, відкинь беззаконня наші, відкрийнам двері милосердя Твого, Господи, щоб прийшли до нас часи мирні.З любові Твоєї прийми молитву нашу, бо тим, хто кається, Ти відчи ня -єш двері. Амінь.

n КИЇВ, УКРАЇНА—В ОрганізаціїОб'єднаних Націй заявляють прозро стання кількості загиблих вна -слідок конфлікту на сході України,що триває від квітня 2014 року, дощонайменше 7 тисяч 962 осіб тащoнайменше 17,811 отримали по -ра нення. За період проведення АТОпід час бойових дій загинули 1757військовослужбовців Збройних силУкраїни. Про це йдеться у доповідімоніторингової місії OOН з правлю дини в Україні. Із полону бойо ви -ків за рік звільнили 2905 українців,в заручниках залишаються 156 осіб. —www.unian.ua

Війна на Донбасі забирає життя

n KYIV, UKRAINE—The conflict ineastern Ukraine has cost more lives, theUnited Nations announced on Sept. 8,2015 in its UN Human Rights moni-toring report. Since the anti-terroristoperation began in April 2014 in Uk -raine, the UN has confirmed 7,962deaths, including civilians, militaryand armed groupings. The monitoringgroup also determined 17,811 have be -en injured. The Ukrainian Armed For -

ces announced Sept. 22, 2015 that1,757 of its military personnel have be -en killed in battle since the start of theanti-terrorist operation. The last threemonths saw an increase in civiliancasualties. At the same time, in the pastyear 2,905 Ukrainians captured by theterrorists have been released. Accord -ing to the Ukrainian Security Service,156 are still being held.

—www.unian.ua

Humanitarian Cost in Conflict Zone

n СТАМБУЛ, ТУРЕЧИННА—Екс-президенти України Леонід Кравчукі Віктор Ющенко 17 серпня 2015 від -відали Константинопольську Па трі -архію. З Патріархом Варфо ло міємво ни обговорили теми суча сної по -літичної ситуації на Україні і цер -ков ної кризи в країні. Леоніда Крав -чука та Віктора Ющенка су про вод -жували генеральний консул Украї -

ни в Стамбулі В. Боднар, кон сул В.Якименко та інші. Патріарх Варфо -ломій запевнив Кравчука і Ющенка,що "в рамках координа тор ської від -повідальності за справи Право -слав'я молитовна підтримка Матері-Церкви за мир у всьому сві ті і запримирення в Україні зали шаєтьсясильною і постійною".

—www.romfea.gr; www.risu.org.ua

Екс-президенти обговорилицерковну кризу в Україні

n ISTANBUL, TURKEY—The twoformer presidents of Ukraine, ViktorYushchenko and Leonid Kuchma, trav-elled to the Ecumenical Patriarchate ofConstantinople in Istanbul, Ukraine tomeet with His All-Holiness Ecumen -ical Patriarch Bartholomew I on Sept.17, 2015. They were part of a delega-tion that included Ukraine's GeneralConsul to Turkey V. Bondar, Consul V.Yakymenko and others. The delegationdiscussed with His All-Holiness the

Ukraine in Crisis

New!!!NEW!!! Pamphlet and Booklet Projects

The Christian and Heritage Education Standing Com mittee has unveiled its twolatest projects for the faithful of the UOCC. These were presented at the 23rdSOBOR of the UOCC in Winnipeg, Ma ni to ba during the week of July 13-19, 2015.

One project of the Chris -tian and He ritage Edu ca -tion Stand ing Com mit teewas pro ducing a Uk rain ianLan guage pam phlet ex -plain ing the Divine Li -turgy. This pam phlet was atrans lation of the missionpamphlets pro duced ma nyyears earlier by the Mis -sions and Educa tion De -partment of the UOCC.This project has be en pro-duced in ke eping with aprevious SO BOR resolu-tion to provi de these trans -lations of the mis sion pam-phlets.

The com mittee be gantheir work with this fun da -mental to pic on the Li tur gywith the pur pose of reach-ing out to as ma ny new co -mers to Canada and Uk -rainian-language speakersas possible to assist them inintegrating into our churchlife in Canada.

A second committee project was an Engl ish-language booklet, Wounded by God’s Lo ve, publishedwith the blessing of His Emi nence Metropolitan Yurij.

This booklet was written by committee member Fr.Dr. Jaro slaw Bucio ra with committee in put with the aimof ex plaining the meaning of the 40 day period fol-lowing a person’s repose.

The committee saw a need for this book based onfeed back from family members who were organizingthe fu n erals of their Ukrain ian Or thodox parents, butwho them selves are no longer members of the Or tho -dox Church. The committee saw a need to missionizeto the children and grandchildren of our pione ers andfounders. In fact, this booklet is dedicated to the pio-neers and founders of the UOCC.

This booklet is also a response to the tendency forformalism in the Church. Fr. Jaroslaw provides a theological and pastoral explo-ration of the meaning behind the practices and symbols. He provides extended,deeper explanations of why things happen in the Church in a certain way. Hisapproach is also poig nant, speaking directly to the heart.

Reader feedback has found this work both comforting and compelling. To keepthis work cost-effective for the faithful, it was published and printed in Winni peg,Manitoba with graphic design by the talented Michael Kapty, who with his youngfamily are members at St. Mary the Protectress Ukrainian Or thodox Cathedral inWin nipeg, Manitoba. The committee also wishes to thank the UOCC Foun dationfor granting funds to support this project and other committee projects.

In conclusion, committee chair Vera Senchuk extends sincere gratitude to all ofthe members of the Christian and Heritage Education Standing Com mittee for the -ir cooperation, efforts and input into all of the projects produced during the 2010-2015 term.

—Vera Senchuk, chair, Christian & Heritage Education Committee

*For the booklet and pamphlets, contact:

Consistory Church Goods SupplyTel: Toll free 1-800-804-6040 Email: [email protected]

Postal mail: 9 St. John’s Ave., Winnipeg, MB R2W 1G8

Two sizes of full-colour pamphlets in the Ukrainian lan-guage are avail able: The 8.5 x 14" four-fold featured onthe left, and the three-fold pamphlet in the 8.5 x 11" sizeon the right.

political situation in Ukraine, includ-ing the conflict in eastern Ukraine, aswell as the Church situation. The Ecu -menical Patriarch warmly recountedhis visitation to Ukraine in 2008 forthe 1020th anniversary of the Baptismof Kyivan Rus'-Ukraine. He noted that"within the framework of coordinatedresponsibility for the matters of Or -tho doxy, prayerful support of the Mo -ther-Church remains strong and con-stant for peace in the whole world andfor reconciliation in Ukraine."

—www.romfea.gr; www. risu.org.ua



n Більшість шанувальників цього "несвятого свята" Хеловін навіть не зна ютьісторії його виникнення. При б лизно2000 років тому назад на суча снійтериторії Англії та Ірландії про живалиплемена кельтів. У кельтів іс ну вали дніпочатку пори року: 31 жов тня—зна ме -нує собою прихід зи ми.

На початку нашої ери на тери то -рію кельтів прийшли римляни, якіпро тягом 400 років змішались, як з на -селенням так із культурними тра ди ці -ями. Внаслідок чого з кельтським свя -том з'єдналися два римських свя та. Вре зультаті це свято стало фес ти ва лемліта, зими, вогню та влади тем ря ви.

Кельти вірили, що там де день ме -жує з ніччю, де старий рік зустрі чає -ться з новим—знаходиться місце не -й мо вірного, загадкового та містич но -го. В цей час, вони вважали, що ме жаміж сві том мертвих та живих зни кає іземний світ відкритий для духів по -мер лих, які приходять до людей івтруч а ються в їх особисте життя. То -

му ду хам виставляли їжу на вулиціперед бу дин ком, щоб вони задово ль -нив ши сь цим не входили в оселю. Алевсе ж таки духи намагались по тра -пити у домівку і тому мешканці, щобне ста ти жертвами мерт вих, га силиполум'я в оселях і одя га лись яко могастраш ні ше надію чись на ля кати при -ви дів. В цю ніч проводили воро жін ня,прино сились в жертви тва рини.

З 835 року за указом папи Рим сь -кого Боніфатія IV Західна Церква по -чала святкувати День всіх святих 1-голистопада. А ніч на передодні свя та насередньовічній англійській мові отри -мала назву "All Hallow's Eve" (на вечір'яВсіх Святих). Те що дати цих двох святспівпали День всіх святих почали свят -кувати у народі по звичаю Кель тів.Звичай бу я нити в цей день був при ве -зений в США ірландськими та шот -ландськими емі гран тами. А вже це свя -то у всій своїй "кра сі" із США роз пов -сюдилось по ці ло му світі за до помогоюфільмів та ре клами.

n "What does Halloween have to do withUkrainian religious and cultural tradi-tions? Nothing.

Halloween has become one of thepo pular fads in Ukraine, gaining groundin Ukrainian society year by year sincein dependence in 1991. It is one of theWestern "holidays", like Va len tine’s Day,being popularized by Uk rainian youth.In the post-soviet aftermath, Halloweenproved attractive to the Ukrainiancounter-culture of the late 1980s and90s. Primarily those of the younger gen-erations and those disillusioned with theformalism in the Church took up cele-brating Halloween and getting involved inthe occult as a way to rebel against the to -talitarian ide ologies and as an expressionof free thought. However, its rapid adop-tion ac tually reflected the spiritual vacuumand moral crisis in post-soviet Ukrainethat did not receive much attention un tilthe Revolution of Dignity of 2013 -2014.

When a society does not have ahealthy alternative to harmful beliefs andpractices, then there is a tendency to bor-row popular practices from elsewhere.The fun and permissiveness of Hallowe -en proved alluring to a society deprivedof personal choice and freedoms in thesoviet era and in conservative Ukrainiansociety. Unlike Valen tine’s Day, whichpromotes some positive features, Hallo -we en bring no positive attributes for Uk -rainians. Ukrain ian culture and religioustraditions are rich and deep with longhistories that are only experiencing a re -vival following a long period under a re -pressive so viet regime. Modern borrow-ings threa ten the renewal of a culturejust getting back on its feet.

Halloween has also been popular-ized in North America. In Canada andthe US, historically Christian countries,Halloween has encroached into popularculture, schools, movies and public life.The ritual of children dressing in cos-tumes trick-or-treating for can dy door-to-door and adults attending costumeparties seem like fun, harm less activities.Even the practical jokes like toilet-paper-ing trees or throw ing eggs at houses is tol-erated by society, while on any other dayit would be considered vandalism. Fur -ther mo re, a whole shopping industryand Hal lo ween party supply industrydri ves Halloween celebrations in NorthAme r ica. Christians are often pressuredin to participating through children’s

events at schools and office gatherings. Many of us in Canadian society do

not realize the roots of this "holiday" onOctober 31. Halloween rituals and activi-ties are symbolic of deeper meanings thatstill apply. We also do not ful ly compre-hend the beliefs behind Hal lo ween, norare we aware of the spi rit ual consequen -ces of tacitly participating in this day.

The rituals and beliefs of Hallo we encome to us in North America from the oldCeltic culture and pagan belief systems ofBritain and Ireland evolving over the last2000 years. The Celts celebrated the be -ginning of winter on Oct ober 31. Eachpart of the year had its own deity. TheCelts believed that when day met nightand the old year met the new, a my sticalplace was created whe re the divisionbetween the living and the dead disap-peared. The dead spirits could enter theworld of the living. To keep these spiritsfrom entering houses, the residents left fo -od outside for the spirits to eat. They dres s -ed up in scary clo thes hoping to frightenthe spirits. One can see in these practicesthe origins of trick-or-treating and dressingin costu mes. During this night there wasfortune-telling and ani mals we re sa crific ed.

Other groups, like the Romans, whosubsequently invaded the British Iles,brought with them their belief systemand rituals. In Roman culture, the re weretwo celebrations on October 31 that fu -sed with the Celtic practices of the winterfestival. As time passed down the ages,festivals devoted to sum mer, winter, fireand the dark for ces were marked on thisday. Hallo we en got its name a few cen-turies later in 835 when then-Pope ofRome Boni face IV de cre ed that All Saintsday would be celebrated on November 1.The night be fore had the name All Hal -low’s Eve. The Halloween practices andactivities were brought to North Americawith the emigrants from the British Isles.From here, American mo vies and popculture helped to spread it and make itsocially acceptable around the world.Many of the rituals have lost their overtspiritual overtones and are promoted asfun entertainment.

Despite the spread of Christianity toBritain and North America, pagan cus-toms and practices lingered in society fora long time. Even today, we see such ritu-als as the lucky rabbit’s foot, the belief inluck, the avoidance of black cats walkingacross the road and other superstitions.

When Christianity was brought to newmissionary regions, Chris tian meaningswere superimpos ed on existing pre-Chris tian symbols and rituals, but not allof them stuck. The Christian worldviewstill must over come certain views in post-Celtic cultural regions. For the Chris -tian, the re is no need for reliance on"luck" or superstitions because Chris -tians trust in God completely. God willprovide us with what we need and pro-tect us from harm. No "lucky" object cancompete with the power of God.

A number of traditions and ritualsarose with Halloween. Some of the tradi-tional symbols of Halloween that may se -em cute and innocuous today actuallyhave ghastly spiritual foundations. Forexample, the jack-o-lantern pumpkinwith its cut-out face and candle burninginside looks innocuous in its NorthAmerican cultural context—and even asymbol of the fall period. However, origi-nally it was actually as sociated with thelegend of an alcoholic named Jack whowas a tormented soul, rejected by God andthe devil, and destined to spend eternity ina pumpkin. The many symbols or "deco-rations" se en at Halloween—spiders andbats, ske letons, the colour black—symbol-ize an cient pagan beliefs, but in our societythey are played out in the form of chil-dren’s games and diluted worldviews.

The celebration of Halloween byChris tians is irreverent and disrespectfulof Christianity because it means par ti ci -pating in pagan rituals and passively ac -cepting pagan symbolic meanings. Mo -re over, celebrating Halloween with"tricks" is considered playing ga mes withevil spirits. Further, Ortho dox Christiansshould not celebrate Hal loween for thesereasons and be cause All Saints day takesplace on the first week after the Pentecoston the Orthodox church calendar.

Christians might even feel uncom-fortable about participating in the ritualsof Halloween, but they inevitably getdrawn in through their children, work-places and social pressure to "decorate"their houses and give out candy. Hallo -ween gives Christians pause to re-evalu-ate taking part in these and other non-Christian practices like the Easter bunnyand Santa Claus. Chris tians ne ed to beaware of the meanings of the symbols,practices and rituals existing in societyand whether they should be used in theirpersonal lives.

There is nothing positive in celebrat-ing Halloween. Yet, the magic and mysteryof this day proves an irresist ible attractionto young people. The un derlying beliefsystems grounding Hallo ween erode themoral and spiritual basis of young people.For example, children dressing up andgoing from house to house actually origi-nally symbolized the gathering of sacri-fices to appease the evil spirits. Un for -tunately, its practices are most promotedamong school-aged children.

The saints warn against the tempta-tions and attraction of evil—often ir re -sistible, beautiful and fun things. They al -so teach us about being careful not to be -come indulgent or lazy in our religi ouspractices where we quietly per mit de mo -ralizing practices to be in troduced intoour communities, often through our chil-dren. Halloween is a go od ex ample of this.What happens is that the Christian com-munity unnoticeably be gins to cultivatenon-Chris tian practi ces. We already seethis happening with Christmas. At the sa -me ti me professing that Christmas meansthe birth of Christ, North Amer ican par-ents may fall into the social trap to taketheir children to the mall for a picturewith San ta. If we are true Chris ti ans, thetwo worldviews simply cannot mix.

The danger for Ukrainian Ortho doxbecomes supplanting a calendar alreadyfull of feast days with a borrowed "holi-day" that quickly replaces traditional cul-turally-meaningful celebrations in thecommunity. As a result, Ukrainian Or -tho dox experience cultural loss: Ortho -dox traditions are not passed down tothe next generation along with the uni -que Ukrainian cultural practices. With inthree or four ge n erations, only the new,supplanted practice with its associatedmeanings is retained. Tradi tional cul turecannot compete with the supplanted hol-iday’s slick marketing campaigns, me diapropaganda and com mer cialism pro -moting greed. Even though Chris tiansmay not buy into the foundational be liefsof Halloween, still, the pursuit of the bestcostume or the rush to get can diesdetract from Ortho dox practices andcontradict Christian virtues. It is a sadfact that October 31 is better known tomany Christians as Halloween ratherthan as the feast day of the Holy ApostleSt. Luke, author of one of the Gospels.Which one will you be celebrating?

—www.hram.lviv.ua; www.apologet.kiev.ua;www.uamodna.com; www.hram.lviv.ua

Christian View of HalloweenHalloween: Supplanting Christian Identity?

Halloween – He святе свято Традиційним символом Хеллоу і -ну—гарбуз з вирізаним страшним ли -цем в якому горить вогник і якийсимволізує злого духа і водночас во го -нь який його відлякує. Цей символ на -зивають Джек-ліхтарик. Про цей сим -вол розповідає нам легенда про п'янич -ку Джека, душею котрого хотів за во -лодіти диявол. Довкола була тем рява ідиявол дав тліючий вуглик п'я ничці,який його поставив у гарбуз, щоб не за -дуло вітром. Джек вирушив в свою віч -ну подорож і являється сим волом про -клятої душі.

Святкування Хеллоуіна жартома,все одно вважається грою зі злимиси лами. Дітям та молоді подобаєтьсящось таємниче та магічне, що і при -підносить їм це свято, руйнуючи тимїх морально-духовні настанови.

Поява симпатій до "хеллоуіну" вУк раїні пов'язана передусім з пері о -дом пострадянської духовної кризи всус пі льстві. У будь-якому випадку за -по зи че на традиція не містить жоднихпози тивних намірів для українськогона роду.

Падіння тоталітарної мо ралі таім перських ідеологічних прі оритетівнаприкінці 1980-х—початку 1990-хpp. сприяли поширенню молодіжнихсуб культур, для яких за гравання ізси лами зла та імітація са таністськихатрибутів ставали зов ніш нім відо -бра женням протестних на строїв таба жання певної свободи самови ра -ження.

Хеллоуін являється суто язич ни -ць ким святом про що свідчать йоготра диції та святкування. Від хрис ти -янства в нього залишилась хіба щотільки назва. Святкування христия -на ми цього свята є богохульним, такяк в день поминання святих влаш то -вую ть ся своє рідні ша ба ші перепов -не ні язич ни цькими обря да ми. Пра -во славний хри стиянин не по виненсвят ку вати це свято навіть з тієї при -чини, що день по минання всіх свя тихприпадає на першу неділю після П'я -тидесятниці.

—www.hram.lviv.uа; www.apologet.kiev.ua:www.uamodna.com; www.hram.lviv.ua

An Orthodox Perspective of Family Conflict 13THE HERALDOctober 2015


Молитва чоловікаn Небесний Отче, Ти сказав у раю, що не добре чоловікові самому житина світі. Ти створив і дав йому помічницю—першу жінку, праматір люд -ського роду—Єву. З Твоєї волі я вибрав дружину, щоб служити Тобі наземлі. Дай мені ласку бути добрим чоловіком для товаришки мого жит -тя, яку Ти дав мені під час шлюбу. Допоможи мені щиро та до смерті лю -бити її, не дозволь, щоб коли-небудь я добровільно вчинив прикрістьабо скривдив її. Допоможи мені панувати над собою та моїми пристрас -тями, щоб наше подружжя було святим та милим Тобі. Дай мені муд -рість розуміння її недосконалостей, дай силу працювати для нашого спі -льного добра, щоб моя товаришка мала все те, що добрий чоловік по ви -нен дати своїй дружині, щоб ми одним серцем і однією душею служилиТобі на віки віків. Амінь.

Молитва дружиниn Ласкавий Творче першої жінки, Єви, яку Ти Сам дав Адамові това -риш кою життя та помічницею в його мандрівці до вічності. Допоможимені бути гідною подругою цьому чоловікові, з яким Ти Сам з'єднав ме -не в Тайні Подружжя. Хочу бути доброю дружиною та завжди чинитипри ємність своєму чоловікові в тих речах, які подобаються Тобі. Дай ме -ні мудрість розуміти його потреби, вади і недосконалості, спокійно нес -ти тягар подружнього життя. Бережи мене від духу світу, який затроюєподружнє життя, дай мені ласку бути доброю дружиною, матір'ю та гос -подинею, щоб через мене чоловікові було легше прославляти Тебе. Ма -ріє, Ти була взірцем для подруг, дай мені ласку наслідувати Тебе в моємуподружжі та щиро й вірно любити свого чоловіка аж до смерті. Амінь.

n A young couple decides to stand be -fore God to join together in marriage.They both dream about a happy, trou-ble-free and bright future. They believeeverything will go smoothly and theywill immediately enjoy sweet blessingsof family life without much effort. Likemany before them, they fall prey to theillusion that happiness in married life isready-made and comes without mucheffort. Inevitably, when the honeymoonphase ends and the couple gets caughtup in the daily activities of eve ryday li -fe, they may experience family conflict.Left to fester, conflicts can grow andmarriages may crumble. Han dled theright way, an ar gument and its resolu-tion can be a learning ex perience forthe couple and a way to draw closer toeach other. Ac cording to Orthodoxteach ings, the right way is to cultivate aChrist-centr ed marriage and to placethe marriage in God’s hands.

Marriage is WorkWe can think of conflict in a mar-

riage as an exacerbation of differencesresulting from a divergence in views,interests, values and goals. Family con-flicts often are set off by little things.Each spouse considers the other person’sviews incompatible with their own.What follows is an attempt to for ce one’sown view to be accepted, leading toheightened tension and conflict. Nomar riage is conflict-free. Even the mostharmonious couple disagrees at so mepoint. The essence of family conflict isnot so much that the couple has differ-ences of opinion, but it is about how onereacts to and resolves such discord.

Differences of opinion are to beex pected. Each person in the marriedcouple is a unique person, coming tothe marriage with their own opinions,education, family traditions andupbringing. There is no need for themto panic and reconsider their choice tomarry. However, these differences andconflicts show that a marriage requiresmuch work in order to achieve happi-ness. Our secular North American so -ciety promotes a certain ideologyabout what married life should be likeand what its goals should be. These ex -pectations can often be unrealistic. InOrthodoxy, in the Sacrament of Mar r -iage in the Orthodox Church, one ofthe symbols of the crowns that are heldover the heads of the couple is mar -tyrdom. At this point of crowning inthe Sacrament, the choir even sings thetropar about the crowning of martyrs.This symbol reflects the trials and dif-ficulties of married life. The couple isreminded that their path to gether islaid with thorns and they must makesacrifices for the love of the ir spouse.

Conflict ZoneEach person reacts to arguments

and conflict in a different way. One’s

be haviour under such stressful condi-tions has been shaped over the years byupbringing, experiences, personality,viewpoints and habits. Some react withstrong emotions, while others are pa -tient and diplomatic, trying to quietlysmooth out the disagreement. Still oth-ers prefer to avoid confrontation bymaking jokes or not talking. Someti -mes the couple avoids discussing theirrelationship, and just hopes that thingswill work out on their own. Ratherthan expressing their needs and expec-tations, they expect their spouse to"read their mind" and automaticallyknow what they wish and feel.

The couple often falls into the trapwhere each spouse is certain that theirview is right, fiercely defending theirposition and disregarding the otherper son’s views. Experience shows thatmost arguments are caused by staunch -ly adhering to a position. Many couplessee their choices as one of two options:either to give in and accept the other’sposition or to maintain one’s own view.Perhaps one of the spouses gave in andaccepted the other’s opinion, while stillquietly disagreeing in side. Does this"solution" strengthen ma rital relationsor bring the couple closer? Of coursenot. Maybe there is no open quarrel,but that person’s soul feels slighted andunsatisfied. Someti mes the couplestarts to looks outside the marriage fora way out of arguments, seeking back-up from parents, family and friends.Getting others in volved could erupt in -to family feuds or warring clans, lead-ing to the ruin of the marriage and thebreakdown of fa mily ties.

Generally, an argument or disagree -ment between spouses is not so terri-ble. These clashes of interests offer thecouple a chance to discuss various top-ics and to get to know each other bet-ter by learning about each other’s opi -nions. The key is to work towards ahealthy resolution. However, conflictbe comes a problem if it takes place toooften, becomes too intense and if it isleft unresolved. Lingering ill feelingsand the build-up of resentments lead tomo re conflict as time passes. An otheroption is a negotiated solution whe reeach spouse takes a step forward andma kes some compromises. They calmlydiscuss their differences. The causeshould be resolved and eliminated, oth-erwise the conflict becomes chronic.

Christian Perspective Dr. Charles Joanides, who has

counselled hundreds of couples ontheir marriages and often employing aChristian perspective, notes that oursociety tends to focus only on the dy -namics of the relationship between thehusband and wife. He says that Or tho -dox Christians should be cultivating aChrist-centred marriage to restore ma -rital satisfaction or protect marital well

-being to avoid and re solve con flict sit-uations. A living Christian marriagecontains three parts—the Ho ly Trinity,the husband and the wife, describes Dr.Joanides: the husband-wife dynamicsas well as the role that God plays in thelives of each individual spouse as wellas in their marriage. He stresses thatGod can make a significant differencein efforts to promote and cultivate ma -rital satisfaction be cau se God’s gracecan have a positive impact on the waythat you see the world and how youinterrelate with tho se around you.

Historically, the love between amarried couple is the force that welds asociety together. We read in the historybooks that wars have been fought andlives have been sacrificed for the sakeof love. Modern social scientists regardthe concept of marriage as either a so -cial construction or a means to preser -ve the human species. As Dr. Joa ni desidentifies, in the first conceptualization,marriage arose over time through so -cial consensus. In anthropo logy, mar -riage has been described as a way to gi -ve order to and organize so ciety. Otherscholars takes a biology-based ap -proach in that marriage en sures thecon tinuation of the human spe cies.This has influenced sociology and pop-ular culture that treat family and mar -riage in terms of children and presup-pose that marriage must lead to chil-dren, observes Dr. John Book jam ra.

From the Christian perspective,says Dr. Joanides, the ideas are incom-plete. We read in Genesis that God cre-ated man and woman in His image andcalled us to live in a monogamous rela-tionship. This means that marriage isfundamentally a divine revelation whichGod has instituted and faithful peoplehave embraced, says Dr. Joa ni des. Fur -thermore, Dr. John Book jam ra pointsout that in the paradigm of viewingfamily in terms of its service to childrenis a distortion of the New Test a mentand patristic understanding of the fam-ily. The family does not exist for its chil-dren, it exists for all members, especial-ly for the spouses and the ir mutual love,he says. Dr. Bookjamra’s study of Or -tho dox Church Tradition and familyshows that the consensus seems to bethat children are necessary to family lifebut not sufficient. The family is notdefined by children. Ac cording to Dr.Bo okjamra, raising children is one of thelegitimate functions of the family, but isnot the only function. If this were so,then marri ages would end when chil -dren leave ho me and the couple no long -er has any children. From the Chris tianperspective, the goal of marriage is theattainment of love and for each spouseto help each other attain salvation.

Christian Mindset for MarriageFor the Christian in North Amer -

ica, our lives face a barrage of foreign

influences. Dr. Joanides has advisedChristian couples in North America topay careful attention to how our dom-inant North American secular, post-modern, post-Christian society hasim pacted their view of marriage, andby extension, how these views influ-ence their marriage. At one time, soci-ety promoted ideas that reinforced acouple’s commitment to marriage. Di -vorce was frowned upon. Dr. Joani deshas observed that contemporary soci-ety sees marriage often as a tem poraryarrangement, testified by such pheno -menon as the pre-nuptial agreementsand other "marriage contracts". As wesee in the Orthodox Mar riage Sacra -ment, Christians get married with theunderstanding that the couple willshare their lives together through diffi-cult and happy times. They commit toone another over the long term.

We live in a throw-away society.When something breaks down—be itan aging car, toaster or toy—the advicegiven regularly in society is to throw itaway and buy another. The message isthat old or broken things are not worthrepairing. Dr. Joanides concludes thatthis attitude also has an impact onmar riage. The message given by societyis that the "broken" marriage need notbe saved. From the Christian perspec-tive, we believe marriage is not a dis-posable commodity to be thrown awaybut an eternal gift from God thoughwhich God helps us express our lovefor one another. Moreover, he explainsthat the length of a marriage from theChristian view is not based on practi-cal self-centred considerations andchoices. Christian marriage is based onan underlying commitment that con-siders the needs of each spouse as awell as the needs of any children. As Dr.Joanides comments, it is easier toresolve marital problems knowing thateach spouse is committed to the mar-riage and is not planning to leave whenproblems arise. They know that withGod’s help they will find a way out oftheir differences.

Business DealsAnother consideration, says Dr. Jo -

anides, is that marriage is a holy part -nership not a business partnership. Somuch of our spiritual and church lifethese days is being forced into a busi-ness model. There is a tendency in mo -dern North American society to viewmarriage like a business relationship.

He notes that this business viewas sumes both spouses work together inpartnership to establish a home, createa family, acquire property, co-signloans and so on. The notion that mar-riage is a legal contract is reinforced bythe fact that a couple must apply forlicense.

continued on p.15



From Our Parishes


Fr. Jaroslaw Buciora Retires after 52 Years in the Priesthood

THUNDER BAY, ONTARIO—The St. Volodymyr UkrainianOr thodox parish of All Saints inThunder Bay, Ontario honoured

the Rt. Rev. Mitred Archpriest JaroslawBuciora and Dobrodiyka Sophia Bu -cio ra on August 9, 2015. Fr. Jaroslawwas retiring after 52 years of minister-ing to Orthodox Ukrainians in Polandand Canada. This special occasioncom menced with the Divine Liturgyfollowed by the retirement banquetthat was attended by parishioners,friends, guests and dignitaries. Parishcouncil president William Tureskipres ided over the program. Parishcouncil vice president Sonia Prodanykdelivered Fr. Jaroslaw’s biography, stat-ing, "Retirement may be an ending or aclosing, but it is also a new beginning.As you begin your new chapter andrejoin your family in London, Ontario,we congratulate and wish both of youmuch happiness, good health and abless ed retirement. Your 52 years of de -dicated, faithful and committed serviceto God in the holy priesthood, includ-ing the past 12 years in our parish, hasbeen very inspiring."

Fr. Jaroslaw was born to Dmiytroand Katerina Buciora in Kalnykiw,which is now in the Peremyshyl regionof Poland, but formerly was part ofWest ern Ukraine. He has one brotherStanislaw and two sisters, Maria andAn na. After serving as an altar boy andbeing inspired by the Ukrainian Or -tho dox liturgical services in Kalnykiw,Fr. Jaroslaw knew this was his calling tobecome a priest to serve God and thefaithful. Subsequently, he enrolled inthe Orthodox Theological Seminary inWarsaw, Poland. During his final yearat the seminary, he returned to hishome town to visit his sisters. After thePaschal Divine Liturgy, Fr. Jaroslawmet a beautiful young woman namedSophia. Soon, the young couple wasmar ried on July 13, 1963 after Fr. Ja ro -slaw graduated from the seminary. Hethen continued his education at the

Higher Theological Academy in War -saw. He was ordained during the Sa cra -ment of the Holy Orders into the dea-conate by His Grace Bishop Stepan(Rudyk) of the Ukrainian OrthodoxChurch of Poland in Warsaw on Oct.13, 1963. The following day, Fr. Jaro -slaw was ordained into the HolyPriesthood by Bishop Stepan on Oct.14, 1963 on the Feast Day of the Pro -tection of the Mother of God.

Fr. Jaroslaw’s first pastoral assign-ment was in Korsze, Poland. There, hewas to re-open a church which oncepro vided liturgical services to the Ger -man residents, but then fell into disuse.Now, he was to integrate this churchinto a Ukrainian Orthodox church tominister to the Ukrainians who wererelocated after the war from theirhomeland by the Polish government.Fr. Jaroslaw and Dobrodiyka So phiawe re blessed with two sons, Ihor andOrest, born in 1965 and 1969. Fr. Jaro -slaw immigrated to Canada after mak-ing a visit to his sister Maria in Mont -real, Quebec in 1985. During this visit,he participated in celebrating the Div -ine Liturgy at St. Sophie cathedral inMontreal, Quebec and made the ac -quaintance of His Eminence Metro -pol itan Wasyly. Metropolitan Wasylywas seeking additional priests to servein the Ukrainian Orthodox Church ofCanada and invited Fr. Jaroslaw to jointhe UOCC.

After 26 years at Sts. Peter and PaulUkrainian Orthodox church in Korsze,Poland, Fr. Jaroslaw and his family im -migrated to Canada. He joined theUOCC in April 1989 with his first pas-toral assignment in the Ituna-WadenaParish District in Saskatchewan. Aftersix years of service in this district, Fr.Jarolaw was then assigned in August1995 to Southern Ontario serving par -ishes in London, Sarnia, Chatham andLeamington for the next five years. Hisnext pastoral assignment from 2000 to2004 was at St. George’s parish in FortFrancis, Ontario. He was assigned to St.

Volodymyr’s parish in Thunder Bay,On tario in 2004, serving there for 12years.

For his many years of commend-able service he received many pastoralawards both in Poland and Canada. Fr.Jaroslaw received the Jeweled PectoralCross from His Eminence Metropol it -an Wasyly in 1992 and the Second Jew -eled Pectoral Cross from His Grace Bi -shop Andriy to commemorate the 50thanniversary of his priesthood in 2013.Fr. Jaroslaw served the worship servicesand together with Dobrodiyka Sophia,they provided leadership, guidance,sup port, assistance and fellowship tothe faithful for 52 years. At the retire-ment banquet, gifts, photo albums andflo wers were presented by Betty Kar -piuk, Ollie Sawchuk, Bill Pawliuk andBernice Pawliuk, Eugene Onchulenko,William Tureski and Arlene Woitkiwon behalf of the parish. Certificatesand congratulatory speeches were pre-sented by representatives from themunicipal, provincial and federal gov-ernments. Fr. Nikolaos Tambakis of the

Holy Trinity Greek Orthodox Churchrecalled their many years of friendshipand presented Fr. Jaroslaw andDobrodiyka Sophia with gifts from hisparish and family.

In closing, Fr. Jaroslaw thanked eve -ryone for their attendance, recogni-tion, gifts and friendship. He lookedback at his 52 years in the holy priest-hood and reminded parishioners topreserve their Ukrainian traditionsand heritage. He thanked DobrodiykaSo phia for her encouragement andsup port during his ministry and forpassing on her knowledge to theyounger generation in the parish. Onbehalf of himself and Dobrodiyka So -phia, he thanked the members of theparish and wished it great success inthe future. In turn, the St. Volodymyrparish extends to Fr. Jaroslaw and Do -brodiyka Sophia a very happy andbless ed retirement as they rejoin theirfamily in London, Ontario.

На многії літа!

—Sonia Prodanyk

Fr. Jaroslaw and Dobrodiyka Sophia Buciora.

(left to right) Taras Monastyrski, Orest Hnatyshyn, Marijka Spytkowsky, William Kosowan.

THANK YOU!Brothers and Sisters in Christ!

Thank you for being one of us,So that we could be one of you.

You were marvelous participants to work with at SOBOR 2015.—Orest Hnatyshyn and his SOBOR 2015 Security staff

With Thanks

Behind the scenesat SOBOR 2015 a smallarmy of volunteersworked diligently tosee that events ransmoothly.

The SO BOR secu-rity team is one of the -se important groupsof volunteers. This isthe sixth time thatOrest Hnatyshyn hasvolunteered to work asSOBOR security.

SO BOR 2015 tookplace in July in Win -nipeg, Manitoba.



A Spiritual Way to Handle Crisisn Indeed, we are presently facing sometough times which affect everyone. It se -ems that we are all aboard a ship—theship is our small country—sailing inrough seas without knowing where weare or where we are heading. When evercertain hardships afflict a country, a fa -mily, a society, they are real and pain ful.One does not offer consolation, howev-er, by saying that nothing is happening.The correct way is to recognize that weare facing certain hardships and to lookfor ways to deal with them.

When a country or a person faceshardship and is troubled and suffers, isworried and faces dire consequences,this does not mean that everything wascaused by God, because God does notwish to make people suffer, neither do -es He cooperate with the tribulationwhich is afflicting us. Hardship, anxietyand suffering never originate from Godbut are either caused by the devil or byour own actions.

Nevertheless, no matter where the -se come from, the main task is to try todeal with the situation wisely and use itto advance spiritually, by converting thehardship into a blessing and the deepdarkness into the true light. No one isexempt from hardship, neither sinnersnor holy men, nor rich or poor; every-body is bound to taste the bitterness oftribulation at some point.

The issue here is not how to avoidhardship but how to deal with it. WhenPaul the Apostle was speaking to thosein mourning he was not telling themthat "the Lord will absolve you fromsor row and death" but "you may notgrieve as others do who have no hope"(Thes 4:13). In other words, he wastelling them that they will certainly feelsorrow and that a sword will pierce the -ir hearts because of the death of theirloved ones. He was cautioning them

not to become like the others who haveno hope. You, the children of the Church,must deal with this hardship and sailthrough it by placing your only hopeon Lord Jesus Christ. There is no oneel se on whom we should place our ho -pes. As Dionysios Solomos was saying"it is not easy to open the gates, whennecessity bashes on them."

Of course, one may view the cur-rent situation in a different light since itmay teach us many lessons. Namely, thatwe are also responsible for the hard shipswe are currently facing be cause we haveabandoned the proper way of thinkingand felt secure in insecure things, inmat ters which are wrong and shaky.The se hardships will also cause somegood in the long run. Yet, it is true thatthe first blow causes bitterness and pain.

What can we do now? First and fo -re most we ought to have faith that theLord is the One Who governs every-thing while all those who think thatthey rule the world have no power.Even the devil when he tempted Christand showed Him all the world’s wealthand promised to hand it over to Him ifHe worshiped him, Jesus said: "Get theebehind me Satan: for it is written, Thoushalt worship the Lord thy God, andhim only shalt thou serve" (Mt 4:10).There are people who think that theycan succeed in everything through the -ir own effort alone. Of course, if you arein a post of responsibility you ought todo everything humanly possible in or -der to bring about the best possibleout come. Above all you ought to recog-nize that He Who governs the worldand He who will eventually concede ornot to whatever happens to the world isthe Lord and not any human being. Evilpeople may set up schemes; the deviland his followers may cause trouble topeople, to whole families, to entire soci-

eties, countries and to the whole world;yet, they have no power against theirvictim unless the Lord permits it.

When Christ would not answer toPilate during his questioning, the lattersaid to Him: "You will not speak to me?Do you not know that I have authorityto release you and authority to crucifyyou?" (Jn 19:10) Jesus answered: "Youwould have no authority over me at allunless it had been given you from abo -ve" (Jn 19:11). In other words, "youwould have no authority over me, if Godhad not given you permission to goahead with what you are about to do."

Therefore, we ought to acquire ade ep and unwavering faith that nothingmore and nothing less will happen thanwhat God permits. We also ought to re -cognize that we are also responsible forthese hardships; we are suffering be cau -se we had been injudicious and thought -less and had made bad judgments.

Nevertheless, we do need to ask theLord to come to our rescue by sendingus His divine providence. How are wegoing to do this? When a person standsbefore the Lord in deep repentance, re -cognizing his bad behaviour and hisevil ways and that he was living a frivo-lous and godless life, and repents andlaments, then he will attract the Lord’sprovidence. All the tribulations takeplace not only because some people sowished, scheming against us, incited bythe devil, but also because we havepush ed away the Lord’s providencethrough our sins and our stupidity. It isknown that the further away one stepsfrom the Lord, the nearer he comes tothe enemy of our salvation and all themore hardships and storms befall onhim since he remains without protec-tion in the face of whatever comes be -fore him throughout his life.

In the Old Testament, all the pro -

phets and God’s messengers were as -serting that sin was the cause of everyhard ship. They were also warning thattribulations would befall on the peopleunless they repented and changed theirways. Yet people took no notice; theywere living as they wanted and evenwere persecuting, rejecting and ridicul-ing the prophets, asking them not tobother them with worrisome things.When hardships did befell on them, theprophets were also suffering along withthe people; for this reason they are re -garded as great saints in the face of theLord since they were suffering alongwith the people and were in the receiv-ing end of all the consequences of thepeople’s imprudence. At the same time,they were also trying to support themand lead them to the path to salvation.

What did such prophets suggest?Certainly they were not suggestingworld ly solutions and outlets. They we -re advocating repentance, return to theLord and changing of people’s waysand thoughts. They were calling for re -pentance and a return to the bosom ofLord the Father in order to attract Hisprovidence; then the situation wouldgradually improve. What we need is notto go back to what we had before. If thishappens and we do not change ourways, nothing good will co me out ofthe whole situation. The aim is not justto survive through a financial and glob-al crisis but to change our way of think-ing, our mind—that is, to re pent. Who -ever manages this has undertaken theappropriate work on themselves andhas transformed the present hardshipinto a spiritual struggle. Un less thishap pens, we will forget everything andreturn to our ways when the situationimproves.

—www.pemptousia.com

An Orthodox Perspectiveof Family Conflict… continued from p.13

If a marriage fails, it can only beterminated by a court and it is the legalsystem that steps in to decide on howto divide property.

From a Christian view, says Dr. Jo a -nides, marriage is clearly more than abusiness partnership. The holiness in aChristian marriage is the Trinitarian re -lationship in that each spouse has anindividual and mutual relationshipwith God. When a couple chooses to li -ve a Christ-centred existence, God’s life-changing grace serves to transform theway each spouse thinks about mar ri age.This is a subtle transformation achievedover time. Rather than being guidedexclusively by a group of business prin-ciples that are intended to ma nage theirassets, God’s commandments guideChristian couples as they build a holypartnership together that is intended tohelp them struggle to ward salvation.

St. John Chrysostom has writtenextensively about marriage back in the4th century. His astute advice is just aspertinent today as it was in his time.Any one who is contemplating marriageor who is hoping to enrich their mar-riage would benefit from reading hishomilies on marriage, childrearing andrelationships. St. John also teaches thatmarriage is more than a business part-nership that meets spouses’ social, fi -nan cial, emotional and psychologicalne eds. St. John states that God’s presencein a couple’s life makes this partnership

ho ly. He further stressed that when acoup le embraces a Christ-centred pers -pective of marriage they enter a partner-ship whose main objective is sanctifica-tion and salvation. He notes that mar -riage is a holy covenant from the Chris -tian perspective. The couple stands be -fore God and places their marriage inHis hands in the belief that the Lord willnurture and protect the marriage. In hiscounselling practice, Dr. Joanides en -courages couples to em brace this messa -ge. He says it is great peace of mind know-ing that your marriage is in God’s hands,especially during times of marital strife.

IndividualismIn Western society, the individual

and individual achievements and goalsare valued and emphasized. Dr. Joa ni -des says that the emphasis on the im -portance of the individual can have anegative impact on a marriage. He no -tes that marriage is a holy choice, notsimply a personal choice. Our societyconditions us to believe that the deci-sion to marry is an exclusively person-al choice. This stands in contrast to theChristian perspective, in which mar-riage is viewed as a community of per-sons not an arrangement between in -dividuals. From the Christian perspec-tive, when we marry we become part ofsomething larger than ourselves.

If all of your goals are about your-self, you ha ve fallen victim to the secu-lar society’s philosophy that applaudindividualism and subordinates theneeds of others. Furthermore, Dr. Joa -nides points out that, from a Christianperspective, we are encouraged to let

God into eve ry decision that we make,especially life-altering decisions likemarriage. He believes that many of thema rital challenges are the result of thelack of God in the couple’s life. God’spresence in the marriage will have apositi ve im pact on each individual, thecouple as a whole and the family. IfGod has been absent in your marriage,He can still be invited into your lives.

Dr. Joanides encourages couples topray together. Prayer is the lifeblood ofany Christian lifestyle. Prayer is to oursouls what water and food is to our bo -dies. It serves to feed and nurture ourspirits and souls. Just as prayer is im -

portant to an individual’s spiritual well -being, it is important to the well-be ing ofthe couple, he says. More than any otherspiritual discipline, prayer functions tokeep God at the centre of our lives.

A Christ-centred marriage has be -nefits that reach far beyond the indi-vidual spouses. Its underlying princi-ples of attending to the needs of theother help to resolve conflicts. This cre-ates healthy families and ultimatelycontributes to healthy community life.

—www.cerkva.ua; Attending to Your Marriage;

St. John Chrysostom on Marriage

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Community News

n ЕДМОНТОН, АЛЬБЕРТА—16-госерпня в Едмонтоні, Альберта за -вер шився 24-ий семінар хоровихди ригентів, який провадить Україн -ське Музичне Товариство Альберти(УМТА). В суботу, 15-го серпня цьо -го року в приміщенні Інституту св.Івана в Едмонтоні, Альберта від був -ся заключний виступ студентів-ди -ригентів, які зібралися від 7 до 16серпня на 24-ий семінар хорових ди -ригентів. Це—другий з черги від но -в лених семінарів. Нагадаємо чита -чам, що після 16-ти річної перервиУк раїнське Музичне Товариство Аль-берти (УМТА) два роки тому від но -вило ці семінари, і зараз про ва дя ть -ся щодругий рік.

Цього року викладачами були:ма єстро Лаврентій Івашко, ІринаШмі гельська, Єлисавета Лісова-Ан -дер сон, д-р. Андрій Горняткевич, таІрина Тарнавська. Необхідною до -по могою під час семінару були двіпі а ністки: Ірина Тарнавська та Га ли -на Лазурко.

Маестро Лаврентій Івашко, ко -лиш ній диригент віденського хорухлопчиків, відзначає 27-й сезон ак -тивної праці в оттавському музич -ному середовищі. Він—ад'юнкт-про-фесор хорового мистецтва От тав -ського університету. Одержав прес -тижну нагороду ім. Леслі Белл за хо -рове ди ри гування. Треба згада ти, що1981-го року брав участь у VI-у Се -мінарі українських хорових дири -ген тів. На цьогорічному семі нарівикладав вокальну техніку, тех нікуведення репетицій, техніку ди ри гу -вання, та хорознавство.

Ірина Шмігельська брала участьу майже усіх семінарях хорових ди -ригентів, з початку як учениця, азго дом як учителька диригування.Вона—бувший диригент хору "Вер -ховина" і діточого хору "Струмо -чок", а з 2011 року, музичний керів -ник і диригент хору "Дніпро". Також,займала різні позиції діловода УМ -ТА напротязі 30 років. На семінаріви кладала хоро знавство та технікудиригу ван ня.

Єлисавета Лісова-Андерсон ди -ри гує хором церкви св. Василія Ве -ликого з 1980 року, а від 1987 року,едмонтонським швейцарським чо -ло вічим хором. В 1987 році дири -гувала у церкві св. Василія вели ча -вим збірним альбертійським хоромз нагоди прем'єри Юрія Фіяли "Бо -

жественної літургії на славу 1000-ліття Хрещення України". В 2012-му році, одержала "Con Spirito"Award від альбертійської хоровоїфедерації за її енергійне розповсюд -жу вання хо рової музики. Єлисаветатакож на в чалась в майже усіх семі -на рях. Цього року провадила лекціїцер ков ної музики та керуваннямцер ков ним хором.

Андрій Горняткевич багато разіввиступав з бандурою в Канаді,США, Німеччині та Україні. В тих жедержавах він або навчав гру на бан -дурі, або читав лекції про неї. Вінредагував і видав Зіновія Штокалків"Кобзарський підручник", по-ан глій -ському і по-українському, та збір куйого нот, під назвою "Кобза". Яв ля -ється членом національної спіл кикомпозиторів України і Все укра -їнської Музичної Спілки (як музи -ко лог). На семінарі викладав іс торіюукраїнської хорової музики.

Ірина Тарнавська—вчителька му -зики, головна акомпаніаторка хо ру"Дніпро" з 1976 року, a з 1987 до 1992року—Edmonton Swiss Men's Choir. У1996-му році зорганізувала міша нийхор при парафії св. Юрія Пере можцяв Едмонтоні, і все шукає уні кальногодуховного "a cappella" ре пер туару.Член управи УМТА 30 ро ків. Бралаучасть в семінарaх багато разів, кур -санткою або піаністкою. Те пер ви -кла дала аналіз партитур в до датку доакомпаніаторських зав дань.

Галина Лазурко диригувала хо -ром "Верховина" в Едмонтоні 18 ро -ків. Під її орудою хор виступав нарізних концертах в Канаді, Сан Діє -го, Бразилії та Коста Ріці. Неза бут -ний концерт в Едмонтоні відбувся в2009 році під назвою "Лист". ЗаразГалина диригує хором "Аколада".

Треба підкреслити що усі викла -дачі, котрі навчалися на бувших се -мінарях, робили це в ті часи коли го -ловним викладачем був бл. п. Во ло -димир Колесник.

Учасників на семінарі було шіс -ть. З далека і близька при їхали: Рок -солана Мішалов (Сидней, Австра -лія), Оксана Ласовська (Меріленд,США), Мішел Ламберц (Овк Блаф,Манітоба), Маруся Кошарич (Калґа -рі, Альберта), Кімберлі Кокран (Ст.Алберт, Альберта) та Христина Ко -валенко (Едмонтон, Альберта). Дварази в день відбувалися сесії з семі -нарним хором, до складу якого та -

кож входило 18 хористів з різних хо -рів Едмонтону, які добровільно при -святили свій час.

Вивчено репертуар як слідує:Али луя та Святий Боже о. І. Сем бра -та, ЧСВВ; З ночі опівночі (ко ляда) М.Гайворонського; Хрис тос Воскрес(ве ликодний тропар) П. Козиць ко -го; Проса покошено (сл. М. Риль сь -кого) Г. Майбороди; Полюбила чор -но брива козака дівчина (сл. Т. Шев -ченка) обр. Ф. Надененка; Не сте ли -ся, зелений кудрявчик (народна піс -ня) обр. П. Козицького; Гей, Бескидимої (сл. Б. Стельмаха) І. Майчика;Чо го являєшся мені у сні (сл. І. Фран -ка) В. Пучко; Мак (народна пісня)обр. М. Леонтовича; Ой, вербо, вербо,кучерява (народна пісня) обр. В. Кік -ти; Многая Літа С. Краєвської.

Цьогорічним учасникам пощас -тило тим що їх було шість, а творівщо входили до репертуару—дванад -цять. Тому й так склалось, що пер -ший раз на семінарі кожний учас -ник продиригував двома творами.За звичай, до цього часу кожний ди -ригент виступав з одним твором, ача сом декотрі твори повторювалисьна програмці. Під час семінаря від -булася відкрита сесія ддя публіки,яка була присвячена Пасхальній Лі -тургії о. Івана Сембрата, ЧСВВ. Цялітургія написана на чоловічий хор.Нещодавно була записана в Едмон -тоні за участю 50-х хористів з різниххорів (деякі з України), під керів ни -цтвом маєстра Михаїла Цавг (Mi -

chael Zaugg, musical director and con-ductor, Pro Coro Canada). Отець Сем -брат цікаво розповідав про цей твір,ділився своїми переживаннями таперспективами, а маестро Цавґ го -во рив про твір зі своєї точки зору.Не терпеливо чекаємо на випускцьо го запису!

Семінар хорових диригентів—найважливіший проект УМТА. Ук -ра їнці—це співучий народ. Українамає безліч хорових скарбів, а такожпостійно нові твори творяться. Тре -ба плекати майбутніх диригентів,щоб ці музичні шедеври виконува -лися. Закликаю усіх зацікавлених вхоровому мистецтві, щоб вже три -мали на увазі місяць серпень 2017року. На кінець, щира подяка нас -тупним організаціям за фінансовупідтримку: Фундація ТисячоліттяХри стиянства України; ТовариствоУкраїнської Спадщини Алберти;Українсько-Канадська Фундація ім.Т. Шевченка; Українське-КанадськеБлагодійне Товариство в Едмонтоні;Едмонтонський Хор Дніпро; ЛігаУкраїнців Канади; Інститут св. Івана;і Український Ансамбль Верховина.До організаційного комітету входи -ли: Люба Бойко-Белл, Марія Дити -няк, Галина Котович, Ксеня Мари -няк, Орися Олійник, Ірина Тарнав -ська, Ксеня Федината Ірина Шміге -льська. До наступного разу!

—Орися Олійник, Едмонтон, Алберта

XXIV-й Семінар українських хорових диригентів

Учасники семінару, викладачі, семінарний хор, управа УМТА Фото:Іван Гук

УВАГА!Копії Метрик про Хрещення і ВінчанняOплата за пошук і видачу копії ме три ки про Хрещення чи Вінчання

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9 St. John’s Avenue, Winnipeg, MB, R2W 1G8На пошук необxідно від 2 до 4 тижнів.

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and volunteer work in the community,some of which include the Alberta Uk -rain ian Self Reliance League Award,Alexander Rutherford, Ron BrodeurHockey Scho larship, Southside AthleticAlumni Award, Wayne Gretzky Scho -larship and the Audrey Eileen CostiganMemorial Scholarship. Lukian beganhis pre-business post-secondary stud-ies in Septem ber 2015 at the Universityof Alberta in the Faculty of Arts.

IVANNA KRUHLAK

Ivanna Kruhlak graduated this sum -mer from the University of Al berta inEdmon ton, Alberta with a B.Sc. withDistinc tion. Ivanna is the daughter ofVivi anne and Gerald Kru hlak of Ed -mon ton and the granddaughter ofPau la and reposed Joseph Osachuk,and Phyllis and reposed Terry Kruhlak.She has 5 brothers including Stefan,An driy, Lukian, Marco and Ni kolai.Church has always played a large rolein Ivanna’s life. She attended worshipservices regularly with her family at St.John the Baptist Ukrainian Or thodoxcathedral in Edmonton. For the past 6years, she served as Church Scho olteacher after having been a ChurchSchool student since the age of 4. Shehad been very involved in CYMK as anactive member since the age of 8. She

held the roles of treasurer and presi-dent at both the Junior and Senior lev-els. For the 2013-2015 term Ivannatook on the role of president of Albertaprovincial CYMK and was committedto visiting various areas in Alberta withthe goal of creating new CYMK localbranches. Ivanna was also involved inUkrainian dance for many years and at -tended Camp Bar vinok both as a camp -er and counsellor.

Ivanna has a passion for volunteer-ing both in the Ukrainian and the localcommunities. She has become involvedin many organizations and charities tosupport their worthy causes. High -lights include participating on medicalaid mission trips to El Salvador in both2013 and 2014 and a youth orphanagemission trip to Ukraine in 2012 spon-sored by the Western Eparchy. Ivanna isalso proud to have served as a volun-teer and trainer at the Grey Nuns Hos -pital for the past seven years.

Ivanna feels fortunate to have hadthe opportunity to travel to Ukrainetwi ce, including the orphanage youthmission trip as well as on a student ex -change trip as a Ukrainian bilingualstu dent at Austin O’Brien High School.She also had the unique experience ofworking at a French immersion chil-dren’s day camp in Montreal, Quebecfor 6 weeks as part of a student workexchange program in 2011.

During her high school and univer-sity studies, Ivanna received many scho -larships for her high academic achie ve -ment, volunteer and community workand strong leadership ability. Ivannagra duated from the University of Alber -ta in June 2015 with a Bachelor of Sci -en ce with Distinction. She began herstu dies this September 2015 as a medic -al student in the Faculty of Me dicine atthe University of Alberta in Edmonton.

*Congratulations to all graduates onyour achievements. We wish you God’sblessing in your future endeavours!

На многії літа!


17THE HERALDOctober 2015 Youth Page

Congratulations are extended to thefol lowing graduates who grew up withinour Ukrainian Orthodox Church of Ca -n ada parishes in Edmonton, Alberta.They have actively participated inchurch life. We commend their achieve-ments and wish them God’s blessings asthey embark on their further educationand employment.

STEFAN KRUHLAK

Stefan Kruhlak graduated from theUniversity of Al ber ta in Ed mon ton, Al -berta with a Ba che lor of Com mercede gree with Dis tinc tion this sum mer.Ste fan is the ol dest son of Vi vi anne andGe rald Kruhlak of Edmonton and thegrandson of Paula and reposed JosephOsachuk, and Phyllis and re posedTerry Kruhlak. He has 5 younger sib-lings, in cluding Ivanna, Andriy, Lu kian,Marco and Nikolai. Stefan grew up anactive member of St. John the BaptistUk rain ian Orthodox cathedral wherehe at tends worship services regularlywith his family. He has served as analtar ser v er for 12 years, was a memberof church school for 13 years and wasan active member of both Junior andSe nior CYMK at St. John’s parish,holding various executive positions.For the 2011-2013 term, Stefan servedas Trea surer on the Alberta ProvincialCYMK executive. Stefan was involvedin other activities, including: Ukrain -ian dancing at various schools andeventually with the Cheremosh Uk -rain ian Dance En semble. Camp Bar vi -nok also played a large role in his life.He attended camp for ma ny years as acamper and later as a counsellor forseveral years.

While attending the University ofAl berta, Stefan was a member of theUk rainian Students’ Society on cam-pus. Du ring his final year, he served asthe Vice President Finance of the Na -tional Ukrainian Canadian Stu dents’Union (SUSK). In June 2015, Stefanreceived his Bachelor of Com merce de -gree with Distinction from the Uni ver -s ity of Al berta. As part of the Coop er -ative Edu cation Program, he complet-ed accounting-related work experiencewith both Pricewater house Coopers inEdmonton and Cenovus Energy inCal gary. During his final se mester, herepresented the Alberta School of Bu -siness at JDC West, the larg est businesscompetition in West ern Canada. Atthis event, Stefan to ge ther with histeam mates placed se cond among theaccounting teams. One of Stefan’s mostmemorable university experiences wasacting as a supervisor at the AnnualCommunity Volunteer In come Tax

Program. In this program, uni versitystudents complete income tax re turnsat no charge for low-in co me in di vi -duals in the university community.

Stefan received many prestigiousawards throughout his education. Theyinclude the Louise McKinney Scholar -ship, Alexander Rutherford Scho lar -ship, Alberta Ukrainian Self Re li anceLeague Award, Hawrysh Scho larshipand the Ri chard Schulli CA MemorialScho lar ship. Stefan be gan his employ-ment in September 2015 with Price -water house Coopers. He continues tostudy towards his Chartered Profes -sional Accountant de signation.

LUKIAN KRUHLAK

Lukian Kruhlak graduated from gra -de 12 at Austin O’Brien High School inEdmon ton, Alberta this sum mer. Lu ki -an is the son of Vivianne and GeraldKru hlak of Edmonton, Alberta and thegrandson of Paula and reposed JosephOsachuk, and Phyllis and reposed Ter -ry Kruhlak. He is the brother of Ste fan,Ivanna, Andriy, Mar co and Ni ko lai. Lu -kian graduates from the Uk rain ian Bi -lingual Program at Aus tin O’Brien HighSchool where he comple ted his grade 12studies with Hon ours in June 2015.

Lukian has always been an activemember of St. John the Baptist Uk -rain ian Orthodox cathedral in Edmon -ton. He served as an acolyte for the past10 years. He had been a member of St.John’s CYMK since the age of 8 andhas held many executive positions. Hecurrently holds the position of Sr.CYMK President. Lukian had attendedSt. John’s Church School since the ageof 4. He also enjoyed be ing a camper atCamp Barvinok for ma ny years. In ad -dition, he was involv ed in Ukrainiandan ce between the ages of 4 and 15years at the Chere mosh School of Dan -ce, St. Basil’s School of Dance andShum ka School of Dance.

Lukian has always enjoyed contri -buting to his local community. He reg-ularly volunteers at charity events,including Festival of Trees, 630 CHEDSanta’s Ano nymous, Stollery Children’sHos pi t al Mother’s Day Run and ServusHe ritage Festival. He has always had apas sion for sports, especially hockey,soc cer, volleyball and golf. In the hock-ey community, he volunteers at an an -nual summer hockey school and, mostre cently, volunteered as an on-ice assis-tant for The First Shift, which is a pro-gram that introduces young childrento the game of hockey.

Lukian was a recipient of numerousscholarships in 2015 to recognize hissu perior academic standing, athletic

Congratulations Graduates!

n SASKATOON, SASKATCHEWAN—School students at the Holy TrinityCathedral in Saskatoon, Saskatchewanwere sprinkled with Holy Water by Ve -ry Rev. Archpriest Taras Makowsky, Ve -ry Rev. Archpriest Bohdan Dem czuk,Rev. Charles Baxter and Very Rev. Arch -priest Taras Udod following the Di vineLiturgy on Sunday, September 13,

2015. This follows the Ukrainian tra -dition of giving a blessing to childrenbefore they begin their studies in thenew school year. The prayers be seechedGod for His blessing, protection andhealth for the students for the comingschool year.

—Photo and text: Subdeacon Vasyl Maskal

Blessing of the Children

18


St. Andrew’s College in WinnipegКолеґія Св. Андрея у Вінніпезі

ST. ANDREW’S COLLEGE IN WINNIPEG • UNIVERSITY OF MANITOBA29 DYSART ROAD, WINNIPEG, MANITOBA R3T 2M7 TEL: (204) 474-8895 FAX: (204) 474-7624

— This page is submitted by the St. Andrew’s College Administration and Board of Directors.

(Left to right) Front row: Rev. Fr. Michael Smolynec, V. Rev. Archpriest Roman Bozyk, Rev. Bohdan Statkevych. Second row: Rt. Rev. Dr. Oleh Krawchenko, Dr. Roman Yereniuk, V. Rev. Fr.Alexander Harkavyi. Back row: Taras Chuprovskyi, Andreea Ciobota, Dmitrij Goncharov, Petro Tsenov, Ivan Savyak, Oleh Romanyna, Ivan Zhovnych, Vasyl’ Kobrii.

n Цього року у Колеґії Св. Андрея відбувся дитячий денний табір під наз -вою "Міні-Колеґія 2015". Дитяча освітня програма тривала три тижні, від20 липня до 7 серпня. Загалом у програмі брало участь 93 дітей віком від 6до 13 років. Розважальну та розвиваючу програму підготували і провели:ди ректор—Добродійка Геня Божик, координатор прогами—Уляна Стат ке -вич, інструктори: Соломія Шавала, Роман Демчишин, Василь Кобрій, ОлегРоманина, Іван Жовнич, Настя Гнип та Юрій Давидов, а також волонтери:Діана Огерчук, Тарас Федусь і Захарій Худий.

Творчий потенціал у дітей вда лося розкрити завдяки креативним ідеямзапрошеного митця Ігора Дра гуна, який допоміг дітям втілити великоднютематику у справжні ви тво ри мистецтва.

Метою табору було зацікавити якнайбільше дітей до вивчення україн -сь кої мови, культури та традицій українського народу. Програму було ор -

The St. Andrew's College Faculty of Theology Academic YearBegan with a Moleben’ on Tuesday, September 8, 2015Академічний рік Богословського Факультету Колеґії Св. Андрея розпочався Молебнем у вівторок 8-го вересня 2015

Міні-Колеґія 2015 га нізовано так, щоб дітям було цікаво, щоб вони навчились чогось нового,розкрили свої здібності і таланти, та гарно відпочили.

Цьогорічна тема була "Великдень". Навчальна програма включала вив -чен ня української мови через широку різноманітність діяльностей: ігри,лекції про культуру та історію України, ручні роботи, уроки українськоїмо ви, а також екскурсії. В кінці програми кожна дитина отримала спе ці -аль но підготовлені посібники та подарунки, а також вироби, які вони ство -рили власними руками на уроках мистецтва. Нові враження та емоції пе -ре повнювали дітей. Кожного ранку діти ходили до басейну УніверситетуМа нітоби, де вони весело проводили час, хлюпаючись у воді. Протягомтрьох тижнів учасники програми відвідали Children's Museum, Oseredok:Ukrainian Cultural and Educational Centre, Manitoba Planetarium and ScienceGallery, Royal Canadian Mint, та Fun Mountain.

Від імені Колеґії Св. Андрея висловлюємо щиру подяку Фундації СУС вКанаді за фінансову допомогу, яку вони щороку щедро надають нам дляпро грами "Міні-Колеґія".



Щиро запрошуємо Вас на

ХРАМОВЕ СВЯТОКОЛЕҐІЇ СВ. АНДРЕЯ,

МИТРОПОЛИЧУ КАНОНІЧНУ ВІЗИТАЦІЮ

таРІЧНІ ЗБОРИ ЧЛЕНІВ КОЛЕҐІЇ СВ. АНДРЕЯу неділю 13 грудня 2015 року

9:30 год. Архиєрейська Свята Літургія12:00 год. Храмовий Обід

Після обіду відбудуться РІЧНІ ЗБОРИ ЧЛЕНІВ КОЛЕҐІЇ СВ. АНДРЕЯ.

Просимо Вашої участі!

You are cordially invited to the

ST. ANDREW’S COLLEGE FEAST DAY,

ARCHPASTORAL VISITATIONand the

ANNUAL GENERAL MEETING of ST. ANDREW’S COLLEGE

on Sunday, December 13, 20159:30 a.m. Hierarchical Divine Liturgy

12:00 noon Luncheon

The ANNUAL GENERAL MEETING of theMEMBERS OF ST. ANDREW’S COLLEGE

will follow the Luncheon.

We hope you will join us for thisvery special celebration of our College!

n St. Andrew’s College conducted a very successful three week Mini-College 2015program this summer from July 20 to August 7, 2015 for 93 energetic childrenbetween the ages of 6 and 13. The fun and educational program was preparedand implemented by: Director—Dobr. Genia Bozyk, Program Co-ordinator—Uly ana Statkevych, Instructors: Solomiya Shavala, Roman Demchyshyn, IvanZhovnych, Oleh Romanyna, Vasyl’ Kobrii, Yurij Davydov and Nastya Hnyp, andthree volunteers: Diana Oherchuk, Taras Fedus and Zachary Chudy.

Ihor Drahun, a guest artist, helped the children to discover and demonstratetheir creative potential and envision the Easter theme in their art projects.

The main goal of Mini-College 2015 was to encourage children to study theUkrainian language, culture and traditions by providing a fun learning environ-ment.

The theme for this year was Easter. Programming included Ukrainian lan-guage development skills through a wide variety of activities including vocabu-lary enhancements, arts and crafts, songs, sports, dances, games and excursions.At the end of the program, each child received specially prepared booklets andgifts as well as the art projects they made during their arts and crafts classes. Also,Mini-College 2015 participants enjoyed swimming everyday at the University ofManitoba Pool as well as excursions to the Children’s Museum, Oseredok: Uk -rain ian Cultural and Educational Centre, Manitoba Planetarium and ScienceGal lery, Royal Canadian Mint, and Fun Mountain.

Thank you to the SUS Foundation of Canada for their continued financialsup port for the Mini-College Programs.

St. Andrew’s College summer student employees, Yuriy Davydov, Ulyana Stat -kevych, Oleh Romanyna, Ivan Zhovnych, Vasyl Kobrii and Roman Demchyshyn,creatively and energetically worked on grounds and property maintenance, pre-pared curriculum material, taught in our Mini-College Program and providedvaried general assistance wherever and whenever the need arose. We thank themand wish them all the best in their studies and future endeavours.

Mini-College 2015

St. Andrew’s College Page

black, red or white. The main cityof Thi ra clings to the top of a highcliff. Tourists from the cruise shipseither have to walk up a windingroad to the top or ride on a don-key. Mykonos also has beautifulsandy beaches that draws thou-sands of tourists. Both islandshave hundreds of Orthodox chur -ches with brilliant white white-washed walls and blue roofs.One of these dates back to 1425.

The ship next docked at Ku -sa dasi in Turkey. From there, ashort bus ride took the tourists tothe ruins of Ephesus. This used tobe a very important city in AsiaMi nor. People travelled herefrom all around the region toworship at the temple of the pa -

gan deity Di ana. Therefore, whenSt. Paul preached about Christ,

n My son Taras recently experi-enced a fascinating and inspir-ing Christian and cultural jour-ney following the footsteps ofApostle Paul. We have joinedhim on this journey in this seriesof articles. This is the third andfi nal installment of this series.

St. Paul was one of the earli-est and greatest missionaries ofthe early Church. Today, St. Pa -ul’s epistles are the vital roots ofthe theology and worship in ourchurch. During his many missi -onary journeys, St. Paul visitedhundreds of cities and towns inGre ece, Asia Minor and otherparts of Europe where he spreadthe "Good News" about Jesus tothe people. This series that I ha -ve written shares with you a verysmall portion of these journeysmade by St. Paul.

St. Paul left Athens and trav-elled to Corinth, a large city in

Greece where he started achurch. There, he spent a yearand a half working with Aquilaand Pricilla, the tent-makers, andteaching the people about JesusChrist. After he left Co rinth, hewrote letters to the people. The -se letters in the Bible are the bo -oks of the First and Se cond Co -rinthians. Almost everyone inCorinth had worshipped pagandeities so they needed a lot of

basic information and ques tionsanswered. St. Paul then travelledto Galatia, an area that is now inthe country of Tur key. In the bookof Galatians, he tells about me -eting the Disciples Peter, Jamesand John to get their blessingsbefore continuing on his missi -onary journeys.

The tour itinerary followingSt. Paul’s footsteps left Athens.Taras and the other touristsboarded a cruise ship which to -ok them to several Greek is -lands in the Mediterranean Sea.The first one was Patmos. Here,inside a grotto the EvangelistJohn wrote the famous book ofthe New Testament, the Revela -tions. The monastery of St. John,founded in his memory, is over900 years old. A long flight ofstairs leads to the cave of St.John that now contains a smallchapel. Standing there, the visi-

tors were filled with awe and in -spiration.

Two other Greek islands we reincluded in the tour: Mykonosand Santorini. Both of these is -lands are popular stops for crui seships because they are so uni -que and picturesque. Santo ri nihas had a number of volcan iceruptions, some dating back3,600 years, which have colour -ed the sand on the beaches



Dobrodiyka Jane

Footsteps of Apostle Paul: Part 3For Our Children

The Odeon amphitheatre at Ephesus.

Emperor Nero. Santorini Island (upper photo), Santorini’s Orthodox churches (bottom photo).

Corinth, Greece.

Bells at the monastery of St. John.


For Our Children

The cave entrance at Patmos where St. John wrote Revelations.

The island of Mykonos.

House of the Virgin Mary in Ephesus.

Athens

The Revelation

The Book of the Revelation is tra-ditionally attributed to the ApostleJohn. It is also called the Apocalypse.The vast majority of scholars holdthat Revelation was composed dur-ing the period of fierce persecutionin the latter part of the reign of Do -mitian (81-96 AD) when John was inexile on the Isle of Patmos. Rev el ati -on means the uncovering of so me -thing that has been previously hid -den, in this ca se, the final triumph ofthe kingdom of God. Since this finaltriumph is as sured, our faith fulnessnow—before its full revelation—willlead to ultimate victory. Subthemesinclu de

(1) divine judgement of humanwickedness and

(2) the symbolic presentation ofmost major New Testament teachingconcerning eschatology, the study ofthe last things.

The early Church was convincedthe Second Coming was near (Acts2:16, 17; Heb 1:1). John’s vision was,

first of all, a reminder from God to thechurches not to give in to their ad -versaries, but to hold fast to their faith.The book can also be seen as prophe-cy addressing a time far distant fromits era of composition, pre dicting ac -tual future events; or as an expositionof the on going relationships and con-flicts between God and His kingdom,hu m anity and sa tan. These three ap -proaches are not contradictory butcomplementary. All are valid.

While seen as canonical and in -spired by God, the Revelation is theonly New Testament book not pub-licly read in the services of the Or -tho dox Church. This is partly be cau -se the book was only gradually ac -cepted as canonical in many parts ofChristen dom. In addition, in the sec-ond and third centuries Revelationwas widely twisted and sensationallymisinterpreted, and the erroneousteachings brought troublesome con-fusion to Christians—a trend thatcontinues to this day.

—The Orthodox Study Bible

the silversmiths attacked himbe cause they were afraid thatthey would lose much moneyselling statues of Diana. St. Paulwas put in pri son. While there, hewrote letters to the EphesianChristians. Check your Bibles forEphesians 6:11 where he tells thepeople to put on the ar mour ofGod so that they could withstandthe wiles of the devil. The book ofEphesians has so me very power-ful messages to all Christians.You will re cognize the Mystery ofMar ri age passa ges which areread at our marriage services.

In Ephesus you can visit thehouse of the Blessed Mary, theMo ther of Je sus. After the crucifi -xion of Je sus, the Disciple Johntook the ho ly Mother Mary into hiscare. He later brought her to Ephe -sus to avoid the Christian perse-cution happening in Jeru sa lem.Acts 19 tells us that St. Paul livedin Ephesus for about three years.

Ephesus has a fantastic an -cient amphitheatre built into theside of the mountain that seatsabout 5,000. Taras gathered thetour group and they sang O Ca -nada on the stage. The acou st -ics were amazing. A group ofless than a hundred sounded li -ke thousands. The theatre wascalled the Odeon. This is whereSt. Paul spoke and was jeeredoff the stage. This happened alot in his mission journeys. Wecan speculate that this is why he

wrote so many epistles while inhiding or in jail. This was wherethe tour of the footsteps ended. Ifound the journey fascinatingand I hope that you did too.

Apostle Paul left an immenselegacy. He was one of Christi an -ity’s most ardent messengers.His writings and teachings weremore influential than any otherChristian teacher who has everlived. What is more, St. Paul ne -ver complained about the difficul-ties he encountered in spread ingthe Gospel. In the se cond bookof the Corinthians, chapter 11, helists the hardships that he had fa -ced: prison, shipwrecks, beatings,stoning, thiev es, hunger, bad wea -ther, lack of sleep and ma nyother tribulations (2 Cor 11:24-30). There is much we can learnfrom the life of Apostle Paul.Check the maps of St. Pa ul’sjour neys in your Bi ble to followhis amazing travels. (See right)

In his 35 years as a mission-ary, he wrote 14 epistles, whichare all included in the Bible, andmade at least 5 missionary jour-neys. The Bible does not tell ushow and when he died. Chris -tian Tradition holds that he wasbe headed in Rome during thereign of Nero in 67 AD. The Uk -rainian Orthodox Church vener-ates Apostle Paul as a saint. Heis commemorated on the feastday of Sts. Peter and Paul onJuly 12 together with St. Pe ter.

THE HERALDOctober 2015

21

22


Волинь і Волинське Полісся

Володимир Рожко—кандидат церковно-історичних наук, історик-архівіст,дійсний член ІДВ у Вінніпезі, Канада і його представник в Україні, почеснийпрофесор Східноєвропейського національного університету ім. Лесі Українки

Над берегами Пляшівки і Калинівкиве лелюдні ярмарки.20

Польські окупанти, які прийшлина зміну московським відновилисвою вікову політику окатоличенняі ополячення українців, а жителівВар ковичів зокрема.

Як ми зазначили вище два го лов -ні чинники—"Просвіта" і церква за-ли шалися на той час носіями на ці о -на льної свідомості, несли воли ня -нам Бо же слово у рідній мові. Фі ліято ва риства "Просвіта" у Вар ко ви чахбула заснована в середині 20-х ро ківXX ст. Засновниками були жи теліВар ко вичів. Документальні дже релаДер ж архіву Волинської об ла сті по -відомляють нам, що зас нов ни ка миїї були селяни Іван Чабода, Се менСтриб чук, Юрій Ковалюк, Ми хайлоМельничук, після довгих зво ліканьпольська окупаційна вла да 11 бере -зня 1924 року зареєстру ва ла фі лію"Просвіта" у Варкови чах.21

Особливо активно працювали ха -та-читальня, де кожен бажаючиймав можливість читати українськікнижки і періодику, як також ама -торські і співочі гуртки, які про во -дили урочисті академії до річницьНаціонального Пророка УкраїниТа раса Шевченка, днів героїв Крут іБа зару. В співочо-драматичномугур т ку в 1928 році брало участь 22хлопці і 15 дівчат.22 Збережений вДерж ар хіві фотодокумент членівспівочо-дра матичного гуртка у Вар -ковичах дає можливість нам зро би -ти вис но вок, що членами його булави ключ но національно-свідома мо -ло дь, яка потому поповнила рядиОУН-УПА на Волині.

Ще одним важливим чинником сві -домого національного життя у Вар -ковичах 20-30-х pp. була церква, заяку між польською владою, мос кво -філами з однієї сторони і свідо ми ми

українськими вірними точи ла сязавзята боротьба. Перева жаю чабільшість вірних бажали мати ук ра -їнського священика і українські Бо -го служіння в місцевому храмі Різ дваПресвятої Богородиці. Поль ськаоку паційна влада і омосковлена Во -линська Духовна консисторія в Кре -м'янці на такі парафії направ ля лина стоятелями аморально-зло чин -них типів, продажних москво фі лів іук ра їнофобів. На кінець 20-початок30-х pp. саме такого насто я теля о.Кушпету мала парафія у Вар ко ви -чах. З історичного джерела до пов -ню ємо портрет цього "свяще ни ка":

—У Варковичах о. Кушпета гуляєпо ночах під свята, грає в карти і пи -ячить..., але не ототожнюємо всьогоправославного духовенства з "неіз -вес т ними", "кушпетами", бо є середнього багато панотців українців, якінесуть свій хрест мучеництва і слу -жать вірно Святій ПравославнійЦер кві. Це треба пам'ятати всім, хтодбає про добро українського народу ітим самим не зневажати Право слав -ної церкви в Польщі, як цілос ти... 23

Тому доводилося вірним самимбо ронити чистоту святої віри Пра -во славної, українську душу в церкві,наші вікові звичаї та традиції. За до -кументальними джерелами Держар -хіву Волинської області простежу є -мо цю боротьбу з частою зміноюна с то ятелів парафії. В 1938 p. на с -тоя те лем став о. Ісак Дорошенко,ук раїн сь кий свідомий священик, дохраму при писано 1537 вірних24, алевже в на ступному році польська по -ліція до моглася усунути свідомогосвяще ни ка з парафії і настоятелемтам ба чимо о. Андрія Баранов сь ко -го, 1889 p. н. 25

(далі буде)

продовження з минулого числа

1. Біля джерел річки Стубли.Також вороже наставлений доре -

він дикційної акції, націоналіст, по -трібно усунути з становища...13 Од -наче розподіл Польщі між двомахи жаками Сталіном і Гітлером у ве -ре с ні 1939 року не дозволили поль -ській окупаційній владі "усунути"націо на льно-свідомого псалом щи -ка Гу рія Бондарчука.

На відміну від псаломщика ГуріяБондарчука, настоятель о. Федір Бо -ришкевич у польської влади корис -ту вався шаною: морально стійкимта лояльним до окупанта.14

Друга світова війна, перша і другамосковсько-більшовицька, нацист -сь ка окупація залишили глибокі не -вигойні рани у жителів Княгинина.Незважаючи на супротив о. ФедораБоришкевича, під час Другого від -род ження УАПЦ 1941-1944 pp. вірні24 березня 1942 року проголосувализа приєднання до Автокефальної, ане до Автономної церкви.15 Середжи телів села було багато свідомоїмо лоді учасників ОУН-УПА, які бо -ро лися із зброєю в руках проти на -цистів і московських комуністів, за -гинули, карались в тюрмах, конц та -бо рах, на засланнях в Сибіру, Казах -стані інших віддалених місцях "не -обятной родины", не всі вціліли пі -сля московських червоних ми тар стві дочекалися незалежної Укра їни.

2. Над берегами річки СтублиМістечко Ворковичі знаходиться

за 10 км. північніше Княгинина надберегами тієї ж річки Стубли. Своївитоки бере воно з доісторичної до -би про що свідчать археологічні зна -хідки доби неоліту, бронзи, залі за.На північний схід від містечка, якено сить свою назву від жіночого іме -ні Варка, знаходиться овальне го ро -дище, обнесене, подвійними земля -ни ми валами в діаметрі 153,64 х 57,61 м. По напрямку до с. Мокре зна -хо див ся один курган. В 1817 роцізнай дено біля містечка свинцевийзли ток з вагою 48 кг., а 1878 p. скарбз 38 срібних монет XVII ст.16 Піз ні -ше, на місці горо ди ща, як і в Кня ги -нині ви бу ду вано замок, від якого

також ли ши ли сь лише побита цеглата па м'я ть у народі.

Перша писемна згадка про Вар ко -вичі 1545 рік у опису Луцького зам -ку, де серед городень українськоїшля хти згадується і городня ФедораМишка з Варкович, як також в томуакті є повідомлення про те, що уВар ковичах Богдан Мишка від возапо грошу бере мито.17

Перший дерев'яний замок на го -ро дищі бачимо ще в добу КиївськоїРуси-Ук ра їни, зник у вогні пожежорд Ба тия, а в Литовсько-Руську до -бу був відбу дований власникамиВар ко ви чів. Після Мишків Федора іБогдана вла сником містечка з 1583року ста ють Лєдуховські, а по нихМлод зе ць кі від яких по польськомупов стан ні 1831 року перейшло домо с ковської казни. Лєдуховські ви -буду вали му ро ваний замок на го ро -дищі, як та кож 1729 року вибуду ва -ли ко стел і заснували римо-католи -ць кий бер нар динський монастир18,якого за чи нили білі московські оку -панти, а костел переобладнано булона пра во славну церкву Різдва Пре -свя тої Бо городиці, в який аж по сьо -год ніш ній день відбуваються право -слав ні українські Богослу жін ня.

За адміністративно-територіа ль -ним розподілом містечко до 1919 ро кубуло волосним центром Лу бен сь ко гоповіту, а в часи окупації на шої земліПоверсальською Поль щею цен тромоднойменної гміни то го ж повіту.

У Варковичах народився відомийукраїнський правознавець АнтінАндрієвський (1785-1868), який буввикладачем зоології і ботаніки вКре менецькому ліцеї Чацького, а пойого закриттю московською оку па -цій ною владою працював на кафе -дрі зоології Київського універси те -ту cв. Володимира, один із спів твор -ців садів і парків в Україні, як та кожав тор "Грамоти старого Детюка"19

За переписом 1911 року в міс теч -ку Варковичах було 2053 жителів,во лосне управління, міщанська уп -ра ва, пошта і телеграф, однокласнашкола з російською викладовою мо -вою, шпиталь, аптека, ґуральня, якащорічно давала 15625 відер спир ту,12 крамниць, газово-мотор ний млині кожного місяця тут відбу ва лися

Залишки хреста на козацькій могилі.

o. Володимир Ковальчук, настоятель храму Різдва Пресвятої Богородиці у Варковичах.

Використані джерела:13. ДАВО.—Ф. 46. - Oп. 9. - Спр. 4766. - Арк. 29.14. ДАВО.—Ф. 46. - Oп. 9. - Спр. 3066. - Арк. 23.15. Держархів Рівненської області—Ф. P. - 281. - Oп. 1.- Спр. 6. - Арк. 15.16. Антонович, В. Археологічна карта Волинської губернії. - М., 1901.—с. 70.17. Теодорович, М. Цитована праця.—c. 909.18. Цинкаловський, О. Цитована праця.—с. 157.19. Там само.- с. 158.20. Там само.21. ДАВО.—Ф. 46.- Oп. 9a. - Cпp. 225. - Арк. 102.22. ДАВО.—Ф. 119. - Oп. 2. - Спр. 5. - Арк. 42.23. Українська нива.—Луцьк, 1933.—Ч. 40. - с. 30.24. ДАВО.—Ф. 46.- Oп. 9. - Спр. 4211. - Арк. 104-105.25. ДАВО.—Ф. 46. - Oп. 9. - Спр. 4761. - Арк. 4.

ВІСНИКвересень 2015



Please Support the Consistory of the Ukrainian Orthodox Church of Canada

COMPUTER UPGRADEDONATIONS NEEDED

Donations are now being collected forcomputer upgrading at the Office of theConsistory of the Ukrainian OrthodoxChurch.

While software updates have been car-ried out on a regular basis on all comput -ers, the age of some of our existing hard-ware is limiting further necessary soft-ware updates.

4 Your generous donation will go to wards replacing our network serverand data backup system which are in most critical need of upgrade, as well asthe MAC system (used to produce Visnyk/The Herald and all other publica-tion projects) which due to its age has reached its limit for software updates.

4 With this new equipment, the Consistory will be able to:

v operate more effectivelyv manage resources more efficientlyv communicate with parishes and the faithful easilyv meet the spiritual needs of the faithful successfully

These computer upgrades also afford the Consistory Office with morepos sibilities to develop an online presence for the Ukrainian OrthodoxChurch of Canada through its website and development of online resources.

Please make your tax-deductible donation payable to:Ukrainian Orthodox Church of Canada (Re: Computer upgrading)

9 St. John’s Ave., Winnipeg, Manitoba R2W 1G8Toll free: (877) 586-3093 Fax: (204) 582-5241email: [email protected]

We thank the faithful for their continued generous support for theflourishing of the Ukrainian Orthodox Church of Canada.

UU OO CC CC

Save a Soldier!Ukrainian soldiers

protecting our spiritu-al homeland of

Ukraine have anurgent need for nightvision binoculars and

individual first aidkits.

Territory of SupportVolunteer

Organization in Boryspil, Kyiv oblast in Ukraine is appealing to theUkrainian community for financial support to purchase life-saving

medical kits and night vision equipment. All donations go directly to support

the Bilotserkva 72nd Mechanized Brigade.The Territory of Support volunteers provide reports on the use

of funds and equipment delivered on their Facebook page:facebook.com/teritoria.pidtrimki

Territory of Support has printed athank you to all donors in the city ofWin nipeg for their generous supportused to purchase night vision equip-ment. (see right)

The volunteers encourage everyoneto send letters of moral support to thesoldiers.

Send your donations to: Territory of Support, Ukrainian Orthodox Church of Canada,9 St. John’s Ave., Winnipeg, MBR2W 1G8Tel: (204) 586-3096 ext. 223, email: [email protected]

TYC Ottawa campaign to help the Ukrainian Army

Buy a shawl–warm a soldier!The newly reinstated TYC branch in Ottawa, ON is selling

hand-made Ukrainian shawls to raise funds for the Ukrainian Army!

Every shawl you buy = boots, uniforms, first aid kits and tactical gear for Ukrainian soldiers!

Visit: http://tycottawa.ca/our-store/ to order yours today!

Email us at [email protected] or send a cheque to TYC Ottawa, 1000 Byron Ave, Ottawa, ON, K2A 0J3

Кампанія Оттавського Відділу ТУСдопомоги Українській Армії

Купи хустину–зігрій солдата!TYC Оттава продає хустки зроблені в Україні ручної роботи,

щоб зібрати кошти для української армії!

Кожна хустка, що ви купуєте допоможе придбати обмундирування,взуття, аптечки та тактичне обладнання для українських воінів!

Завітайте на http://tycottawa.ca/our-store/ щоб зараз отримати вашу хустку!

Пишіть нам на адресу [email protected]або відправити чек до 1000 Byron Ave, Ottawa, ON, K2A OJ3

=



FOR SALE: Cemetery Plots Three burial plots for sale

Located in the Green Acres CemeteryWinnipeg, Manitoba

Cost: 3 lots for half price at $900 each + transfers cost

For inquiries, contact: Zen at Tel: 1-604-796-9502

MOVING???Please forward your old address and your new address to the Office of theConsistory so that we can keep your subscription current.Visnyk / The Herald 9 St. John's Avenue, Winnipeg, MB R2W 1G8 or e-mail to: Valentyna Dmytrenko—[email protected]

Alex and Emily KrochakIn Memoriam

n In memory of Alex and Emily (nee Zabinsky) Krochak of Benito, Manitobawho were married 70 years ago on Oct. 26, 1945 by Rev. W. Aponiuk.

Alex was born in Sapohiv, Western Ukraine on Feb. 15, 1923 and fell asleep inthe Lord on Feb. 2, 2002. Emily was born in the Kobzar, Saskatchewan District onAug. 11, 1928 and fell asleep in the Lord on Dec. 11, 2004. They are both laid torest in the Birchwood Cemetery in Swan River, MB.

Alex and Emily were long-standing members of both the Holy Ascension Uk -rain ian Orthodox church of the Kobzar District in Saskatchewan, and the HolyAs cension Ukrainian Orthodox church in Swan River, Manitoba.

Praying for the eternal memory of Alex and Emily are their descendants: fivechildren, five grandchildren and four great-grandchildren.

Вічная пам'ять! Memory Eternal!

Alex Krochak

(Feb. 15,1923 † Feb. 2, 2002)

Emily Krochak(nee Zabinsky)

(Aug. 11,1928 † Dec. 11, 2004)

n Ділимося сумною вісткою, що впо неділок 4-го травня 2015 p. на 94-му році життя відійшов у Божу віч -ність Петро Бурак, наш найдо рож -чий тато, дідусь, прадідусь. ПетроБурак народився 24-го липня 1921p. в селі Матеушівка, Бучацького ра -йону, Тернопільської області в Укра -їні в родині Марії і Якова Бурак. Вінбув найстаршим з трьох дітей, вньо го були молодша сестра і братТом ко.

В 1942 p. як багато молодих, йогозабрали до Німеччини на приму со -ву роботу, працював у фермера вГоф гайсмер біля містечка Касель.Після того, він опинився в таборідля бі женців в Ландав, а згодом в та -борі в Ці ренбурзі, де познайо мивсяз Ма рі єю Повік. У 1948 р. Марія ви -їхала до Канади зі сестрою Олею. В1949 Петро емігрував у Канаду, деот ри мав працю в компанії Інтер на -шенал Нікол в Седбурі, Онтаріо. Тамвін пра цював 10 років гірником і 5ро ків на металопереробному за воді.

В 1950 року в Седбурі Петро і Ма -

рія одружилися в храмі УПЦК Св.Володимира, та активно приєд на -ли ся до життя громади. Вони спі ва -ли в церковному хорі, нале жа ли доупра ви громади. Петро при клав фі -зич ної праці і запорукував свою ха -ту на розбудову Божого хра му, ра -зом з бра товою Олею і Му сієм Ти -хон чук (головою будівель но гокомі тету). В Седбурі в Марії і Петрана родилося троє дітей, Галя, Орисята Андрій. В 1964 p. родина Буракпе реселилися в місті Бімсвіл на Ніа -гарському півос трові купивши ово -чевий сад і вино градник (близькорідної сестри Ан то ніни і Павла Трачз родиною). З тих пір в 1964 p. ро ди -на Бурак за писалася в члени грома -ди св. Юрія в Ґрімсбі де понад 50років віддано служила в комітетах,в церковному хорі, в комітеті длязбирання фон дів для громади.

На своєму підприємстві Петро зМарією разом зі своїми дітьми тру -ди лися на фермі по збиранню і про -дажу овочів та винограду. В 2014 p.виповнилося 50 років від створенняродинного підприємства. В 2006 p.наша дорога мама Марія захворіла,і відтоді Петро доглядав за нею вдо -ма, піклювався за її медичні потре -би аж поки вона упокоїлася у грудні2008 року.

До недавна Петро тримався приздо ров’ї, не нарікав на хвороби, іприймав усе, що Бог посилав. Післядовгої хвороби Петро спочив у Гос -пода в понеділок, 4-го травня 2015p. Петро був побожною людиною,

Бл. п. Петро Бурак (1921-2015)

Зо Святими упокой…

не оминав церковні Богослужіння, ісвоїм гарним теноровим голосомпід час Святої Літургії служив Бого -ві. Він любов свою церкву і родину.Його улюблене заняття—бути напри роді, і працювати у своєму ви -но граднику та в саду. В останніх ро -ках свого життя Петро тішився сво -їми внуками і дітьми, які його відві -дували щоденно і робили все, щобиїх батько міг жити у своїй хаті.

Ввечері у п’ятницю, 8-го травнявідбулася панахида в Stonehouse Fu -neral Home в Гримзбі, Онтаріо. Чинпохорону відбувся 9-го травня ухра мі Св. Юрія Переможця в Грим -збі. Служили настоятель парафії о.Ми хайло Пограничний, митр. прот.Па вло Березняк, і митр. прот. Васи льМа каренко. Син Андрій Бурак ди ри -гував збірний хор співаків УПЦК Св.Юрія з міста Сайнт Катаренс і з хо -ристами церкви Св. Юрія в Грим збі.Петро Мельничук читав Апос то ла.

Поминальним обідом провадиладочка Орися Лисик, промовилимитр. прот. о. П. Березняк, прот. о. Б.Гладьо, С. Шпитковська, голова гро -мади, д-р Олег Валєр, хрещенницяМаруся Голядик, племінниця ЛідаТихончук. Гарний спогад про свогоді дуся висловила молоденька внуч -ка Юстина Бурак. Поховання тлін -них останків відбулoся на україн сь -кому цвинтарі Св. Володимира вОк віл, ОН. Він спочиває біля своєїдружини Марії. В суботу 27-го чер -вня в церкві Св. Юрія в Гримзбі, у40-ий де нь панахиду відслужили на -стоя те ль о. М. Пограничний, ми тр.прот. о. Павло Березняк; хором ди -ри гував син Андрій Бурак. Про лу -нали декіль ка промов-спогадів про

Пе тра від: голови громадськоїуправи Стефанії Шпит ковської відімені гро мади; Ки рила Шпитков сь -кого від імені цер ков но го хору; Ва -силя Бойчука; свахи Оле ни Лисик, іПе тра Лисика від імені усіх внуків.Ро дина висло влює щиру подяку о.Ми хaйлові, о. Павлові, і о. Василевіза служіння, хо ристам і всім при -сут нім, які при йшли на по хорон і напо ми на льні обіди. Також, сім'я щи -ро дякує за щиру пожертву в па м'я -ть Пе тра Бурака на церкву Св. Юріяв Гримзбі. Ро дина дякує сво їм бать -кам за їхню пошану до свого укра їн -ського ко ріння, яке пе ре дали ді тям івнукам.

Нехай канадська земля буде вампухом дорогі мамо і тато, а Милос -тивий Господь нехай прийме вашідуші в Царстві Небеснім.

Вічная пам'ять!

—Залишає в смутку: дочку Гали нуз чоловіком Ярославом Роєнко, вну ківЛарису і Григорія Роєнко, вну ч ку Лю -бу з чоловіком Брет Було, пра внуківЯківа, і Мат вія; дочку Ори сю з чоло -віком д-р-ом Юрієм Ли сик, і вну каПе тра Лисик; сина Ан дрія і ЛюсюБу рак, внуків Юс ти ну і Ан то на; пле -мін ниць Ма русю Трач-Голя дик, і Ок -са ну Трач з роди нами; пле міннинківМиколу Трач і Володею Трач з роди -нами; пле мін ниць Хрис ти ну Мороз,Ліду Тихон чук, Соню Каф ман-Тихон -чук; пле мін ниць Ок са ну, Лілю і Олю зроди ни Бурак в Аме риці; родина Га -лини Новік, пле мінників Ореста іАндрія Новік в Ні мечинні; сваху Ми -ро сла ву Бахлай, сваху Галину Роєнко,сва ху Олену Ли сик з роди нами, тарід них на Україні.

Please note: current E-mail addresses at the Consistory

[email protected]@[email protected]@[email protected]@[email protected]@[email protected]@[email protected]@uocc.ca

Metropolitan YurijV. Rev. Archpriest Taras UdodConsistory OfficeHenry Kuzia (UOCC Foundation)Serhij ObraztsovAndrew SerrayHenry KuziaValentyna DmytrenkoMarusia KaweskiMikhail PavenskiMariya KortchevichWalter Senchuk



n Reardon, Patrick Henry. (2000). Christin the Psalms. Chesterton, IN: ConciliarPress

This 304-page book is written forOrthodox Christians but will benefiteve ryone wishing to deepen theirknowledge about the Psalms. The au -thor com ments on various Psalms withquotes on their uses, the full texts ofPsalms are not given. Each Psalm ispresented in a digestible portion of twopages, allowing readers to completeone chapter in one sitting. It is recom-mended not to rush through these eru-dite meditations. Although the au -thor’s research is detailed, the text iswritten in an accessible manner for alllevels of read ers. The author strives toshow readers Christ’s presence in thePsalms, explaining how these poemsand songs represent an important partof Chris tian heritage and teaching.This book makes a valuable addition tothose seeking a better understanding ofthe Bible.

$21.95

On Your Bookshelf • Book Previews

n Huneycutt, Joseph David. (2007).De feating Sin: Overcoming Our Pas -sions and Changing Forever. Salisbury,MA: Regina Orthodox Press

With this book, the author aims toeducate and encourage Christians inthe struggles of spiritual warfare ac -cording to the teachings of the fathersand contemporary theologians. Thisbo ok will help readers to better under-stand the disease that troubles thehuman soul. It will prove an invaluableaid for those engaged in spiritual war-fare, helping them make that U-turnfrom the passions toward the virtues. Itis more practical than theoretical.Christians of all denominations willbenefit from the ancient wisdom of thechurch fathers and the perpetual call torepentance. In addition, it is the au -thor’s hope to aid readers with makinga better confession by examining thenature of the passions and ex pound ingthe saving grace of the vir tues. He hasincluded helpful guidelines for makinga good confession. It contains variousliturgical passages and the author’sown interpretations and recommenda-tions for guidance. The author pro-vides basic definitions and then relatesthem to both practical and Biblical sit-uations using illustrations, excerptsfrom various ancient and modernwriters and meditations. There are 19chapters divided into two parts. The

book also contains six ap pendices withsupplementary information. The firstsection of the book discusses the strug-gle that Christians must undergo toaccomplish the task at hand. The sec-ond section is composed of variousmeditations to help one on the jour-ney. Church School teachers and youthleaders can find this book va luable toincorporate into their curriculum orworkshops.

$21.95

Defeating Sin by Fr. Joseph Huneycutt Christ in the Psalms by Fr. Patrick Reardon

Following Egeria by Fr. Lawrence Farley

Halloween Town by Dennis Eugene Engleman

n Farley, Lawrence R.. (2014). Fol low -ing Egeria: A Visit to the Holy LandThrough Time and Space. Chesterton,IN: Ancient Faith Publishing.

In the fourth century a nun namedEgeria traveled though the Holy Landand kept a diary of her experiences. Theauthor, now taking the perspective ofthe 21st century, wrote an account offollowing in her footsteps. He writes ofhis experiences of some of these ho lysites as they are today. It contains ni nechapters with an introduction and con-clusion. Each chapter focuses on a par-ticular stop on his travels. This bo okserves to inspire those readers who maybe planning their own pilgrimage. It isalso revealing for those interested in thehistory of the region to understand thecultural and demographic changes inthe region over the past centuries.

$22.50

n Engleman, Dennis Eugene. (2005).Hal lo ween Town. Salisbury, MA: Regi -na Orthodox Press

This book is aimed as a Christianper spective on Halloween. As the cele-bration of Halloween grows increas-ingly macabre and demonic, this bookof fers a spiritually edifying alternativeto secular and pagan points of view.The large-sized pages are lavishly illus-trated by Niko Chocheli. The bookpresents a story for children where thecentral cha racters must face and over-come wi cked ness within before theycan triumph over the greater evil thatthreatens from without. It deals headon with a young boy who wishes to gotrick-or-treating on Halloween. It fea-tures dialogue between a mother andher son about the spiritual reasons whyhe should not participate in this secu-lar act ivity. The author writes for chil-dren, but parents and Church School

teachers may find this book a usefulteaching aid.

$22.95

Ordination anniversaries:Bishops, Priests, DeaconsOCTOBER

Metropolitan YURIJ – Consecrated Bishop —October 22, 1989Boychuk, Protodeacon Gary —October 26, 2003Brygidyr, Very Rev. Fr. George —October 16, 1983Buciora, Rt. Rev. Mitred Archpriest Jaroslaw D. —October 14, 1963Demczuk, Very Rev. Archpriest Fr. Bohdan —October 26, 1980Domaradz, Very Rev. Archpriest Michael —October 18, 1992Halycia, Rev. Fr. George —October 23, 1983Kopchuk, Rev. Fr. Michael —October 06, 1991Maximiuk, Rev. Fr. Evan —October 24, 2004Okhrimtchouk, Rev. Fr. Ihor —October 10, 1999Sidorski, Rt. Rev. Protopresbyter Mikolaj —October 04, 1964

May God Grant them Many, Blessed Years! На Многії Літа!

Ікона прославилася чудеснимизціленнями хворих на рак.

Моляться про зціленняонкологічних захворювань.

This icon is associated with miraculous healing of cancer

patients. Many pray with this icon for healing.

Ікона Пресвятої

Богородиці Всецариця

Queen of All icon

of the Mother of God

Akaphist to the Mother of God

"healer of cancer"with anointing

Every first and third Tuesdayof each month

at 6:00 p.m.Service in English

All Saints UOC1500 Day St., Winnipeg, MB



1. Чт. Прп. Євменія, мц. Аріядни2. Пт. Мч. Трофима, блгв. кн. Ігоря3. Сб. Вмч. Євстафія, блгв. Олега4. Нд. 18-а. Ап. Кіндрата, свт. Димитрія, гл.15. Пн. Пр. Йони, сщмч. Фоки6. Вт. Зачаття Йоана Хрестителя7. Ср. Прмц. Фекли, прп. Копрія,

св. Владислава8. Чт. Прп. Євфросинії, прп. Сергія9. Пт. Ап. і єв. Йоана Богослова10. Сб. Aпп. Марка, Аристарха11. Нд. 19-а. Прп. Харитона,

Собор отців Печ., гл.212. Пн. Прп. Киріяка, прп. Теофана13. Вт. Сщмч. Григорія, свт. Михаїла14. Ср. ПОКРОВА Пресв. Богородиці,

прп. Романа15. Чт. Сщмч. Кипріяна, мчч. Юстини

і Теоктиста

16. Пт. Сщмч. Діонісія Ареопагіта, прп. Йоана

17. Сб. Сщмч. Єрофея, мц. Вероніки18. Нд. 20-а. Мц. Харитини,

сщмч. Діонісія, гл.319. Пн. Ап. Фоми20. Вт. Мчч. Сергія і Вакха, мч. Юліяна21. Ср. Прп. Пелагії, прп. Таїсії22. Чт. Ап. Якова Алфеєвого, прав. Авраама23. Пт. Мч. Євлампія24. Сб. Ап. Филипа, прп. Теофана25. Нд. 21-а. Мч. Прова, прп. Косми, гл.426. Пн. Мч. Карпа, мч. Веніяміна,

мц. Хриси (Злати)27. Вт. Мч. Назарія, прп. Параскеви Сербської28. Ср. Прп. Євфимія Нового, прмч. Лукіяна29. Чт. Мч. Лонгина Сотника30. Пт. Прор. Осії, прмч. Андрія Критського31. Сб. Ап. єв. Луки, прп. Юліяна

ЦЕРКОВНИЙ КАЛЕНДАР– ЖОВТЕНЬ –

October-November Schedule ofServicesCENTRAL EPARCHY– MANITOBA

PORTAGE LA PRAIRIE-BRANDONPriest: Rt. Rev. Mitred Archpriest Michael Skrumeda Tel: (204) 582-9053

Sunday - 4 10:00 a.m. - Liturgy - BrandonSunday - 11 10:00 a.m. - Liturgy - Portage la PrairieSunday - 18 10:00 a.m. - Liturgy - BrandonSunday - 25 10:00 a.m. - Liturgy - Portage la PrairieNov. Sunday - 1 10:00 a.m. - Liturgy - BrandonSunday - 8 10:00 a.m. - Liturgy - Portage la PrairieSunday - 15 10:00 a.m. - Liturgy - BrandonSunday - 22 10:00 a.m. - Liturgy - Portage la Prairie

ST. IVAN SUCHAVSKY CATHEDRAL IN WINNIPEGPriest-in-Charge: Rt. Rev. Mitred Archpriest Henry Lakusta

Tel: (204) 253-2434 Cell: (204) 990-9056Sunday - 4 10:00 a.m. - Liturgy - St. I. Suchavsky Sunday - 11 10:00 a.m. - Liturgy - St. I. Suchavsky Sunday - 18 10:00 a.m. - Liturgy - St. I. Suchavsky Nov. Sunday - 8Sunday - 15 10:00 a.m. - Liturgy - St. I. Suchavsky Saturday - 21 9:30 a.m. - Liturgy - St. I. Suchavsky Sunday - 22 10:00 a.m. - Liturgy - St. I. Suchavsky

ST. GEORGE’S AND SATELLITE PARISHES OF DAUPHINPriest: Rev. Fr. Brent Kuzyk Tel: (204) 638-4704

Thursday - 1 10:00 a.m. - Liturgy - Gilbert Plains PCH2:30 p.m. - Obidnytsia - Dauphin PCH

Sunday - 4 10:00 a.m. - Liturgy - DauphinSunday - 11 10:00 a.m. - Liturgy - DauphinWednesday - 14 10:00 a.m. - Liturgy - ChapelSunday - 18 10:00 a.m. - Liturgy - DauphinThursday - 22 2:00 p.m. - Obidnytsia - St. Paul’s HomeSunday - 25 10:00 a.m. - Liturgy - DauphinNov. Sunday - 1 10:00 a.m. - Liturgy - DauphinThursday - 5 10:00 a.m. - Liturgy - Gilbert Plains PCH

2:30 p.m. - Obidnytsia - Dauphin PCHSunday - 8 10:00 a.m. - Liturgy - DauphinWednesday - 11 11:00 a.m. - Remembrance Day Service - Credit Union PlaceSunday - 15 10:00 a.m. - Liturgy - DauphinSaturday - 21 10:00 a.m. - Liturgy - St. George ChapelSunday - 22 10:00 a.m. - Liturgy - DauphinThursday - 22 2:00 p.m. - Obidnytsia - St. Paul’s HomeSunday - 29 10:00 a.m. - Liturgy - Dauphin

ROBLIN–ROSSBURN/OAKBURN PARISH DISTRICTSPriest-in-Charge: Rev. Fr. Roman Stefanyshyn Cell: (204) 899-2177

Sunday - 4 10:00 a.m. - Liturgy - RossburnSunday - 11 10:00 a.m. - Liturgy - Roblin16-18 Central Eparchy AssembySunday - 25 10:00 a.m. - Liturgy - AngusvilleNov. Sunday - 8 10:00 a.m. - Liturgy - RossburnSunday - 15 10:00 a.m. - Liturgy - SichSunday - 22 10:00 a.m. - Liturgy (Khram) - Sandy Lake Sunday - 29 10:00 a.m. - Liturgy - Roblin

VITA PARISH DISTRICT Priest: V. Rev. Archpriest Miron Pozniak Tel: (204) 334-6297

Sunday - 4 9:30 a.m. - Confessions; 10:00 a.m. - Liturgy - SirkoSunday - 11 9:30 a.m. - Confessions; 10:00 a.m. - Liturgy - Rosa16-18 Central Eparchy AssembySunday - 25 9:30 a.m. - Confessions; 10:00 a.m. - Liturgy - SundownNov. Sunday - 8 9:30 a.m. - Liturgy; Pot-luck dinne; Remembrance Day Program - TolstoiSunday - 15 9:30 a.m. - Confessions; 10:00 a.m. - Liturgy - Sirko

2:00 p.m - Obidnytsia - Vita Shady OaksSunday - 22 9:30 a.m. - Confessions; 10:00 a.m. - Liturgy - Rosa

NORTHWESTERN ONTARIOFORT FRANCES, ST. GEORGEPriest-in-Charge: Rev. Fr. Bohdan Statkevych

Tel: (204) 261-3952Sunday - 11 9:30 a.m. - Liturgy - Fort FrancesSunday - 18 9:30 a.m. - Liturgy - KenoraSunday - 25 9:30 a.m. - Liturgy - Fort FrancesNov. Sunday - 8 9:30 a.m. - Liturgy - Fort FrancesSunday - 15 9:30 a.m. - Liturgy - Kenora

Sunday - 22 9:30 a.m. - Liturgy - Fort Frances

SASKATCHEWANCANORA-KAMSACK-SWAN RIVER PARISH DISTRICTPriest: Rev. Fr. Michael Faryna Tel: (306) 563-5133

Thursday - 1 2:30 p.m. - Moleben’ - Norquay PCHSunday - 4 10:00 a.m.- Liturgy - Canora

4:00 p.m. - Obidnytsia - Kamsack PCHMonday - 5 2:00 p.m. - Moleben’ - Gateway LodgeTuesday - 6 10:00 a.m. - Liturgy - StenenFriday - 9 10:00 a.m. - Liturgy - CanoraSaturday - 10 10:00 a.m. - Liturgy - MamornitzSunday - 11 10:00 a.m. - Liturgy - MazeppaWednesday - 14 10:00 a.m. - Liturgy - Endeavour16-18 Central Eparchy AssembyMonday - 19 10:00 a.m. - Liturgy - CanoraFriday - 23 1:30 p.m. - Moleben’ - Eaglestone Lodge

2:30 p.m. - Moleben’ - Kamsack PCHSunday - 25 10:00 a.m. - Liturgy - Swan RiverNov. Sunday - 1 10:00 a.m. - Liturgy - Swan RiverMonday - 2 2:00 p.m. - Moleben’ - Gateway LodgeThursday - 5 2:30 p.m. - Moleben’ - Norquay PCHSunday - 8 10:00 a.m. - Liturgy - StenenTuesday - 10 10:00 a.m. - Liturgy - CanoraSunday - 15 10:00 a.m.- Liturgy - Hudson BaySaturday - 21 10:00 a.m. - Liturgy - Swan RiverSunday - 22 10:00 a.m.- Liturgy - CanoraFriday - 27 1:30 p.m. - Moleben’ - Eaglestone Lodge

2:30 p.m. - Moleben’ - Kamsack PCHSaturday -28 10:00 a.m. - Liturgy - CanoraSunday - 29 10:00 a.m.- Liturgy - Kamsack

DESCENT OF THE HOLY SPIRIT & SATELLITE PARISHES OF REGINAPriest: Rev. Fr. Michael Maranchuk Tel: (306) 757-0445

Saturday - 3 10:00 a.m. - Liturgy; Thanksgiving -Moose JawSunday - 4 10:00 a.m. - Liturgy (English) - Descent of the Holy Spirit

3:00 p.m. - Obidnytsia; Thanksgiving - CandiacWednesday - 7 6:15 p.m. - Akaphist & Bible study / Orthodox classSaturday - 10 5:00 p.m. - Great Vespers - SeloSunday - 11 10:00 a.m. - Liturgy; Thanksgiving - Descent of the Holy SpiritTuesday - 13 10:00 a.m. - Liturgy - SeloSunday - 18 10:00 a.m. - Liturgy - Descent of the Holy SpiritWednesday - 21 10:00 a.m. - Obidnytsia - Parkside CH

6:15 p.m. - Akaphist & Bible study / Orthodox classSaturday - 24 5:00 p.m. - Great Vespers - SeloSunday - 25 10:00 a.m. - Liturgy - Descent of the Holy SpiritNov. Saturday - 7 5:00 p.m. - Great Vespers - SeloSunday - 8 10:00 a.m. - Liturgy (English) - Descent of the Holy Spirit

3:00 p.m. - Obidnytsia; Remembrance Day -Moose JawWednesday - 11 10:45 a.m. - Remembrance Day - SeloSaturday - 21 10:00 a.m. - Liturgy; Holodomor Commemoration - CandiacSunday - 22 10:00 a.m. - Liturgy; Holodomor Commemoration -Descent of the Holy Spirit

12:00 noon - Holodomor presentation - Descent of the Holy SpiritSaturday - 28 5:00 p.m. - Great Vespers - SeloSunday - 29 10:00 a.m. - Liturgy (Khram) - Candiac

MELFORT–NIPAWIN–WAKAW PARISH DISTRICTPriest: Rev. Fr. Patrick Powalinsky Tel: (306) 382-1510

Sunday - 4 10:00 a.m. - Liturgy - CodetteSunday - 11 10:00 a.m. - Liturgy (Khram) - St. Julien16-18 Central Eparchy AssembySunday - 25 10:00 a.m. - Liturgy - Codette27-30 Priest’s vacationNov. Sunday - 1 10:00 a.m. - Liturgy - St. Julien5-9 Priest’s vacationSunday - 15 10:00 a.m. - Liturgy - CodetteSaturday - 21 10:00 a.m. - Liturgy (Khram) - LepineSunday - 29 10:00 a.m. - Liturgy - Gronlid @ Melfort

YORKTON DISTRICT PARISH Priest: V. Rev. Archpriest Mel Slashinsky Tel: (306) 782-2998

Sunday - 4 10:00 a.m. - Liturgy; Blessing Harvest - Sheho Town4:00 p.m. - Blessing Harvest - Insinger Highway

Thursday - 8 10:30 a.m. - Moleben’ - Yorkton Nursing HomeSaturday - 10 10:00 a.m. - Liturgy; Blessing Harvest - MelvilleSunday - 11 10:00 a.m. - Liturgy - Yorkton16-18 Central Eparchy AssembySunday - 25 10:00 a.m. - Liturgy - YorktonNov. Sunday - 1 10:00 a.m. - Liturgy - YorktonSaturday - 7 10:00 a.m. - Liturgy - ItunaSunday - 8 10:00 a.m. - Liturgy - YorktonWednesday - 11 11:00 a.m. - Remembrance Day - ShehoThursday - 12 10:30 a.m. - Moleben’ - Yorkton Nursing HomeSunday - 15 10:00 a.m. - Liturgy - YorktonSunday - 22 10:00 a.m. - Liturgy - Yorkton

4:00 p.m. - Yorkton & District Congregational Memorial - YorktonSunday - 29 10:00 a.m. - Liturgy - Yorkton

WESTERN EPARCHY–ALBERTAVEGREVILLE PARISH DISTRICTPriest: V. Rev. Archpriest Slawomir Lomaszkіewicz Tel: (780) 632-2078

Thursday - 1 10:15 a.m. - Obidnytsia - Homestead LodgeSunday - 4 10:00 a.m. - Liturgy (English); 11:30 a.m. - Thanksgiving - VegrevilleWednesday - 7 10:30 a.m. - Obidnytsia - Century Park

3:00 p.m. - Obidnytsia - Heritage House6:30 p.m - Bible study - Vegreville

Thursday - 8 10:30 a.m. - Obidnytsia - St. Michael ManorSaturday - 10 10:30 a.m. - Liturgy - Lloydminster MissionSunday - 11 10:00 a.m. - Liturgy; 11:30 a.m. - Thanksgiving - Sich Kolomea

continued on p.27

continued from p.26

Wednesday - 14 6:30 p.m - Bible study - VegrevilleSunday - 18 10:00 a.m. - Liturgy - Vegreville

3:00 p.m. - Obidnytsia; 4:00 p.m. - Thanksgiving - CamroseTuesday - 20 7:00 p.m. - Educational program - LloydminsterWednesday - 21 10:30 a.m. - Obidnytsia - Vegreville Care Centre

7:00 p.m. - Educational program - Vegreville22-25 Western Eparchy AssembySaturday - 31 6:30 p.m - Vespers - VegrevilleNov. Sunday - 1 10:00 a.m. - Liturgy (English) - Vegreville

11:30 a.m. - Panakhyda/Memorial - Vegreville2-15 Priest’s vacationTuesday - 17 7:00 p.m. - Educational program - LloydminsterWednesday - 18 7:00 p.m. - Educational program - VegrevilleThursday - 19 7:00 p.m. - Educational program - CamroseSunday - 22 10:00 a.m. - Liturgy; Congregational Meeting - VegrevilleSaturday - 28 6:30 p.m - Vespers - LloydminsterSunday - 29 10:30 a.m. - Liturgy; 11:30 a.m. - Panakhyda/Memorial - Lloydminster

3:00 p.m. - Obidnytsia - Camrose

BONNYVILLE-ST. PAUL DISTRICTPriest: Rev. Fr. Peter Haugen Contact number: Cell: 1 (587) 252-2715

Sunday - 4 10:00 a.m. - Liturgy; Thanksgiving - St. Paul4:00 p.m. - Thanksgiving - Stry

Sunday - 11 10:00 a.m. - Liturgy - Glendon; Thanksgiving w/Nowa BukowinaSunday - 18 10:00 a.m. - Liturgy; Thanksgiving - Bonnyville23-25 Western Eparchy AssembyNov. Sunday - 1 10:00 a.m. - Liturgy - St. PaulSunday - 8 10:00 a.m. - Liturgy - Nowa BukowinaSunday - 15 10:00 a.m. - Liturgy - Sandy RapidsSunday - 22 10:00 a.m. - Liturgy - GlendonSunday - 29 10:00 a.m. - Liturgy - Bonnyville

KAMLOOPS-KELOWNA-VERNON PARISH DISTRICTPriest: V. Rev. Archpriest Roman Trynoha Tel: (250) 572-2493

Sunday - 4 10:00 a.m. - Liturgy - KamloopsSunday - 11 10:00 a.m. - Liturgy - Vernon

2:00 p.m. - Obidnytsia - KelownaSunday - 18 10:00 a.m. - Liturgy - KamloopsSunday - 25 10:00 a.m. - Liturgy - Kelowna

2:00 p.m. - Obidnytsia - Vernon

Nov. Sunday -1 10:00 a.m. - Liturgy - KamloopsSunday - 8 10:00 a.m. - Liturgy - Vernon

2:00 p.m. - Obidnytsia - KelownaSunday - 15 10:00 a.m. - Liturgy - KamloopsSunday - 22 10:00 a.m. - Liturgy - Kelowna

2:00 p.m. - Obidnytsia - VernonSunday - 29 10:00 a.m. - Liturgy - Kelowna

2:00 p.m. - Obidnytsia - Vernon

VANCOUVER ISLAND PARISH DISTRICTPriest: Rev. Fr. Chad Pawlyshyn Tel: (250) 816-3329

Saturday - 3 4:00 p.m - Vespers - VictoriaSunday - 4 10:00 a.m. - Liturgy - Victoria

10:00 a.m. - Reader Service - ParksvilleSaturday - 10 4:00 p.m - Vespers - ParksvilleSunday - 11 10:00 a.m. - Liturgy (Khram) - ParksvilleTuesday - 13 5:00 p.m - Vespers with Litia - ParksvilleWednesday - 14 10:00 a.m. - Liturgy - ParksvilleSaturday - 17 4:00 p.m - Vespers - VictoriaSunday - 18 10:00 a.m. - Liturgy - Victoria

10:00 a.m. - Reader Service - ParksvilleSunday - 25 10:00 a.m. - Reader Service - ParksvilleSaturday - 31 4:00 p.m - Vespers - VictoriaNov. Sunday - 1 10:00 a.m. - Liturgy - Victoria

10:00 a.m. - Reader Service - ParksvilleSaturday - 7 4:00 p.m - Vespers - ParksvilleSunday - 8 10:00 a.m. - Liturgy - ParksvilleSaturday - 14 4:00 p.m - Vespers - VictoriaSunday - 15 10:00 a.m. - Liturgy - Victoria

10:00 a.m. - Reader Service - ParksvilleFriday - 20 5:00 p.m - Vespers with Litia - VictoriaSaturday - 21 10:00 a.m. - Liturgy -Victoria

4:00 p.m - Vespers - ParksvilleSunday - 22 10:00 a.m. - Liturgy - ParksvilleSaturday - 28 4:00 p.m - Vespers - ParksvilleSunday - 29 10:00 a.m. - Liturgy - Parksville

27THE HERALDOctober 2015 October-November Schedule ofServices


Вічная Пам’ять!Свя щен но служителям, що спо чи ли в Бозі в жовтні місяці.

Вселенський Патріярх Димитрій † 02. 10. 1991Митрополит Полікарп (Сікорський) † 22. 10. 1953Прот. Василь Кудрик † 07. 10. 1963Пресв. Сава Цетухин † 14. 10. 1970Протопресв. Євген Олендій † 17. 10. 1981Пресв. Данило Мацелюх † 21. 10. 1981Архипресв. Семен Савчук † 28. 10. 1983Прот. Іван Майба † 30. 10. 1983Архипресв. Сергій Ґерус † 08. 10. 1988Прот. Дем'ян Свириденко † 10. 10. 1990Прот. Володимир Кокорудз † 06. 10. 1997Протопресв. Остап Фляк † 12. 10. 2002Протопресв. Мирослав Парфенюк † 27. 10. 2014

Добродійкам, що спо чи ли в Бозі в жовтні місяці.Добр. Галина Галицька † 14.10. 1950Добр. Марія Архангельська † 16.10. 1969Добр. Марія Грицина † 24.10. 1986Добр. Гелена Крісфалюсі † 26.10. 1986Добр. Анна Ковалишин † 11.10. 1994Добр. Марія Малюжинська † 05.10. 1999Добр. Емілія Гомик † 23.10. 2003Добр. Марія Шадурська † 22.10. 2006Добр. Марія Зубрицька † 18.10. 1988

Шановні Читачі! Будемо щиро вдячні, якщо, завваживши помилку чи про -пуск в цій колонці, повідомите нас.

Memory Eternal!“Memory Eternal!” to all UOCC clergy who fell asleep in the Lord in October.

Ecumenical Patriarch Dimitrios † 02. 10. 1991Metropolitan Polikarp (Sikorsky) † 22. 10. 1953Archpriest Wasyl Kudryk † 07. 10. 1963Reverend Fr. Sawa Cetuchin † 14. 10. 1970Presbyter Evhen Olendy † 17. 10. 1981Reverend Fr. Danylo Maceliuch † 21. 10. 1981Archpresbyter Semen W. Sawchuk † 28. 10. 1983Archpriest Ivan Mayba † 30. 10. 1983Archpriest Sergey Gerus † 08. 10. 1988Archpriest Demian Swyrydenko † 10. 10. 1990Archpriest Wolodymyr Kokorudz † 06. 10. 1997Protopresbyter Ostap Flak † 12. 10. 2002Archpriest Myroslaw Parfeniuk † 27. 10. 2014

“Memory Eternal!” to all UOCC Dobrodiykas who fell asleep in the Lord in October.Dobr. Halyna Halytsky † 14.10. 1950Dobr. Maria Archangelsky † 16.10. 1969Dobr. Maria Hrycyna † 24.10. 1986Dobr. Helena Krisfaliusi † 26.10. 1986Dobr. Anna Kowalyshyn † 11.10. 1994Dobr. Maria Maluzynsky † 05.10. 1999Dobr. Emilia Homyk † 23.10. 2003Dobr. Maria Shadursky † 22.10. 2006Dobr. Maria Zubrytsky † 18.10. 1988

Dear Readers! If there are errors or omissions in this column, please let us know. Thank You.

Questions,please call our toll free number

1-877-586-3093Please visit our Website: www.uocc.ca

Consistory Officewill be closed

Monday, October 12, 2015for the Thanksgiving weekend.

28 ВІСНИКжовтень 2015Advertisements


CONSISTORY CHURCH GOODS SUPPLY

Children’s book $22.95

Book $21.95 Book $16.00

Psalter (pocket s ize)$28.50Icon $20.00 Greeting Cards $2.50 each

Holodomor book $40.00

Ukrainian Prayerbook $19.95

Prices in effect while quantities last.

Tel: (204) 589-1191 (24-hour answering service) Fax: (204) 582-5241 Toll-free: 1-800-804-6040 (24-hour answering service) 9 St. John’s Avenue, Winnipeg, Manitoba R2W 1G8 Hours: Monday to Friday 9:00 a.m.-5:00 p.m. email: [email protected]

Cross $155.00 Now $135.00

New!!!Icon of the Mother of God of Canada

This icon is available in wood backing, foam backing as well in printed cards in three sizes

Various sizes and styles available

To place your order, contact: Consistory Church Goods

Tel: Toll free 1-800-804-6040 Email: [email protected] mail: 9 St. John’s Ave., Winnipeg, MB R2W 1G8

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Small (4.5" x 6") $30.00Medium (6" x 8") $55.00Large (7.5" x 10") $65.00Extra Large (10.5" x 14") $105.00

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Mail your donation to: UOCC Foundation, 9 St. John’s Ave., Winnipeg, MB R2W 1G8

Tel: 1-877-586-3093 website: www.uoccf.ca email: [email protected]

Donations can be made by cheque, credit card and Planned Givingpayments from individuals, parishes and organizations

*Click on the “Donate now through CanadaHelps.org” icon on our website: www.uoccf.ca

”A Foundation of Faith ”Are you concerned about the future of theUkrainian Orthodox Church in Canada?Be a part of our future!

Please give generously to the Ukrainian Orthodox Church of Canada Foundation.

Does your parish have an interesting project?

4 Please apply to UOCCF for financial assistance

4 We support mission or educational projectsand resource materials

4 Grant Applications reviewed twice a year 4 Grant Applications available on our website: www.uoccf.ca

Together we can make a difference.Contact us today!

synaxis of the hierarchs of the ecumenical patriarchate · nart ic l e spub h d nvisnyk/th eh rald,...

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