St. Basil the Great Ukrainian Catholic Mission March 3, 2013

stbasil.weebly.com OUR CLERGY Very Rev. Fr. Mark Shuey, Pastor [email protected] Fr. Deacon Matthew Hanes, Deacon [email protected]

MISSION ADMINISTRATOR Gus Gulyas 704-365-1308 6220 Welford Road Charlotte, NC 28211-5643 [email protected]

Contact us [email protected]

Fully Eastern and Fully Catholic Saint Basil the Great Ukrainian Catholic Mission in Charlotte, North Carolina is an Eastern Catholic church of the Ukrainian Catholic Eparchy of Saint Josaphat in Parma, OH and blessed by His Excellency, the Most Reverend Bishop Robert M. Moskal. Our Church is in full communion with the Church and Pope Benedict of Rome. All of our services are in English and all are invited and welcome to attend and celebrate the joy of the Resurrection of Our Lord God and Savior Jesus Christ! †

Schedule of Services Sunday 11:00am Matins 11:30am Divine Liturgy or Typica Service For a description of these services please visit our website.

Our Location St. Thomas Aquinas Catholic Church 1400 Suther Road Charlotte, NC 28213-0551 For up-to-date schedule changes please visit our calendar on our website stbasil.weebly.com

COME CELEBRATE THE ANCIENT FAITH OF THE APOSTLES AND MARTYRS WITH US !

Veneration of the Cross Epistle: Hebrews 4:14-5:6 Gospel: Mark 8:34-9:1 Tone 7

Prayer Requests +Fr. Adamiak+, Marisa, Sandy, Betty, Denise, Amanda, Monica, Leala, and her unborn baby, Donna-Jean, Emily, Brenda, Gloria, Sophia, Kalil, George, Pope Emeritus Benedict XVI, Bishop Robert, Bishop John, The Priests: Mark, Richard, Rick, David, Damien, Jason, Sean, Theodore, Anthony, Richard, The Deacons: Matthew, Buenaventura, Mike, Lee, Joachim, Daniel, Stephen, David Please send any prayer requests to [email protected]

Weekly Readings and Schedule Monday Mar. 4 Tuesday Mar. 5 Wednesday Mar. 6 Thursday Mar. 7 Friday Mar. 8 Saturday Mar. 9 Sunday Mar. 10 Tone 8

Gerasimus- Venerable Gen 8:21-9:7, Prov 11:19-12:6 Conon – Martyr Gen 9:8-17, Prov 12:8-22 42 Martyrs of Ammorium Gen 9:18-10:1, Prov 12:23-13:9 Basil & Others – Bishop, Martyrs of Cherson Gen 10:32-11:9, Prov 13:19-14:6 Theophylact – Bishop, Confessor Gen 12:1-7, Prov 14:14-26 40 Martyrs of Sebaste Heb 12:1-10, Mt 20:1-16 JOHN CLIMACUS Heb 6:13-20, Mk 9:17-31

11:00am Matins 11:30am Typica

Attendance/Tithes/Offerings February 24, 2013 Matins: 15 Typica: 16 Tithes/Offerings: $147.00 “For neither herb nor poultice cured them, but it was your word, O Lord, which heals all men.” Wisdom 16:12

St. Basil the Great Sunday and Special Liturgies Feb. 2013-Jan. 2014 Starting with Forgiveness Vespers at 4 p.m. on Feb. 10, all Liturgies will be held at the St. Thomas Aquinas Catholic Church chapel, 1400 Suther Road, Charlotte, NC 28213. Sunday Liturgies Beginning Sun., Feb. 17, Matins will start at 11 a.m. and Typica or Divine Liturgy will follow immediately after, around 11:30 a.m. Special Liturgical Dates                

Thurs., March 7, Vespers with homily at 7 p.m. Sat., March 23, Vespers/Typica at 5 p.m. Sun., March 24, Vespers/Typica for the Feast of the Annunciation at 4 p.m. (We will not have a Sunday morning Liturgy.) Good Friday, March 29, Matins at 10 a.m. and Vespers at 7 p.m. Holy Saturday, March 30, Matins at 10 a.m. and Paschal Vespers/Typica at 5 p.m. (Please note: We do not plan to have a Liturgy Easter morning.) Wed., May 8, Vespers/Typica for the Feast of the Ascension at 6:30 p.m. Sat., June 29, Matins/Typica for Feast of Sts. Peter and Paul at 10 a.m. Mon., Aug. 5, Vespers/Typica for Transfiguration at 6:30 p.m. Wed., Aug.14, Vespers/Typica for Dormition at 6:30 p.m. Fri., Sept. 13, Vespers/Typica for the Holy Cross at 6:30 p.m. Mon., Nov. 11, Vespers/Typica for St. Josaphat at 6:30 p.m. Wed., Nov. 20, Vespers/Typica for Presentation of the Theotokos at 6:30 p.m. Christmas, Wed., Dec. 25, Matins/Typica at 10:00 a.m. Wed., Jan. 1, 2014, Matins/Typica for Feast of St. Basil at 10:00 a.m. Sat., Jan. 4, 2014, Vespers/Typica starting at 4:00 p.m. Sun., Jan. 5, 2014, Vespers/Typica for Theophany at 4:00 p.m. (We will not have a Sunday morning Liturgy.)

Please note: After a few weeks of holding Liturgies at St. Thomas Aquinas, we will consider whether we need to adjust the times of our Liturgies slightly to ensure ease of parking. We will provide updates during announcements following Liturgy, and any changes will be posted online and printed in the bulletin.

NEW MINI-SERIES BEGINNING MARCH 3, 2013 “The Bible” is an epic five-week, 10-hour television mini-series premiering March 3, 2013 on the History Channel from Emmy-Award winning husband and wife team, Mark Burnett and Roma Downey. For two hours each Sunday night, millions of viewers will see the Bible come to life in a way never before seen. The final episode of the series will air on Easter Sunday [March 31] and will feature the death and resurrection of Jesus. To help ensure the accuracy of the miniseries, many Christian scholars served as advisors and hundreds of Christian leaders have given their endorsement. Famed television producer Mark Burnett tackles his projects with passion, but The Bible is a special labor of love. The 10-hour, five-part docudrama will span the Bible from Genesis to Revelation, presenting some of its best-known stories, including Noah's Ark, the Exodus, Daniel in the lions' den and the crucifixion and resurrection of Jesus. Former Touched By An Angel star Roma Downey, Burnett's wife and fellow executive producer, heads a large international cast in the role of Mother Mary. Keith David, an Emmy winner for voice-over performances, will narrate with a musical score by Oscar-and-Grammy-winning composer Hans Zimmer. Since the entire Bible can't be covered in 10 hours, the miniseries, which was filmed in Morocco , focuses on a select group of stories and features such compelling figures as Abraham, Moses and David. Some stories had to be compressed for artistic purposes.

PRESS RELEASE FOR IMMEDIATE RELEASE Date; February 27, 2013 Development Office Sisters of the Order of Saint Basil the Great 215.379.3998 ext 17 215.780.1743 fax [email protected] www.stbasils.com First conference on “Christ Our Pascha” The Sisters of the Order of St. Basil the Great are sponsoring the first in a series of workshops on the new Catechism of the Ukrainian Greek Catholic entitled “Christ Our Pascha”. The first conference “Theology and Catechetical Teaching in St. Basil’s Anaphora” will be held on March 16, 2013 at the Basilian Spirituality Center in Jenkintown, PA. The conference will be given by Rev. Dr. Oleh Kindiy, a Fulbright Scholar. Rev. Dr. Kindiy received his Ph.D. in Theology from The Catholic University of America (CUA), Washington, DC and his Master of Theology (equivalent) from the L’viv Theological Academy (LTA), L’viv, Ukraine. He co-translated the “Didache” from Greek into Ukrainian which included the historical and theological commentary with translation. The central idea of our Catechism, Christ Our Pascha, is that the source of our Christian life of Faith in the Risen Christ. In the liturgical language of our Church we participate in the Passover of Christ hence in the new life in Christ. This new life grows to maturity in spiritual development and moral effort. Therefore there are two fundamental resources for understanding this catechism. They are the Nicene Creed and the liturgical anaphora of St Basil the Great. There are three parts to this catechism: the faith of the Church, the liturgical and sacramental life of the Church (the Prayer of the Church) and the spiritual and moral dimensions of the Church (the Life of the Church). Saint Basil’s Anaphora gives a rather full account of the history of salvation culminating in the resurrection and in this way the main truths of the Christian faith are elaborated. These truths along with the Creed constitute the first part of the Catechism. This first workshop will focus on St. Basil’s Anaphora which is the foundation for the entire Catechism. The workshop is free to participants but donations will be accepted. In keeping with the simplicity of the Great Fast we ask participants to bring their own lunch. Coffee and tea will be provided. For more information call or email Sr. Ann Laszok, OSBM at 412-260-1607 or [email protected]

Celebrating 100 Years in America as a praying, healing, life-giving presence.

METROPOLITAN ARCHEPARCHY OF PHILADELPHIA Ukrainian Catholic 827 North Franklin Street Philadelphia, Pennsylvania 19123-2097 Phone (215) 627-0143 Fax (215) 627-0377 [email protected]

No. 137/2013 O

Office of the Metropolitan

This Number Should be Prefixed to Your Reply

EASTER PASTORAL OF THE UKRAINIAN CATHOLIC HIERARCHY OF THE U.S.A. TO OUR CLERGY, HIEROMONKS AND BROTHERS, RELIGIOUS SISTERS, SEMINARIANS AND BELOVED FAITHFUL CHRIST IS RISEN!

INDEED HE IS RISEN!

It is hard to know even how to address you at this season; we are, after all, in very different places. Of course, we Christians are all at different places on our individual spiritual journeys; however, especially this year, Ukrainian Catholics are also at very different places on the journey which is the liturgical year. Doubtless you are aware that, due to different criteria for determining the date of Easter, there is a five-week difference between the Gregorian and Julian celebrations of that Feast of Feasts. This means that, while some of the faithful are celebrating Pascha according to the Gregorian calendar, others who follow the Julian calendar are just settling into the Great Fast. To complicate matters even more, we need to realize that the great paschal feasts do not stand on their own, but rather are part of a whole spiritual trajectory which begins with the Sunday of Zacchaeus and goes through the Great Fast and Paschaltide to the Ascension and Pentecost; to short-circuit this process by focusing on one date to the exclusion of the other, or by emphasizing one single feast to the exclusion of the entire season of grace, is to deprive people of the abundant richness available through our Byzantine spiritual tradition. How can we, your bishops, even begin to unlock all of this for you? It would perhaps be easier during the Christmas season, where the Nativity icon weaves into one unified tapestry a number of events taking place in different places at different times. The angels sing in heaven, while on earth the shepherds hearken, the midwives go about their business, and Joseph is tempted to doubt. The wise men are shown too, following the star in the sky, even though it was literally impossible for them to have arrived at the same time as the shepherds. The physical layout of the icon is very important: these disparate vignettes are at the periphery, unified only by the Christ Child Who is in the very center of it all. Time is relativized: more important than a chronological listing of events is the Eternal Christ Who is born into the span of a human life, for He destroys the stranglehold which time has upon mortals who live in the face of death; more important than one particular date is an entire life made vibrant and vital by Christ. The same phenomenon can be found in the Paschal mystery, but this is unfortunately not usually represented iconographically or even liturgically, since each of the great mysteries

has its own feast and corresponding icon. Perhaps this is due to the fact that, dull-witted as we earthbound creatures prove to be when it comes to supernatural realities, we need to break the mystery up into bite-sized morsels in order to have any hope of deriving any nourishment from it. The Liturgy, which allows us to celebrate and to live the mystery upon which we depend but which we can neither grasp nor control, does nonetheless provide us with two helps to getting beyond our time-bound lives. The first of these helps is found in a prayer offered by priests and bishops who celebrate the Divine Liturgy of St. John Chrysostom, a prayer called the anamnesis – that is, the remembering. The clergy prays, “Remembering, therefore, all that was done for us: the Cross, the tomb, the Resurrection on the third day, the Ascension into heaven, the Sitting at the Right Hand, and the Second and Glorious Coming”. Just as in the Nativity icon, these discrete events are grouped together even though they span the realms of time and space – and beyond! Time is once again relativized, shown to be subject - as indeed is every other creature - to the eternal sway of the Kingdom of God ushered in by Christ. The second of these helps is found in the Gospel prescribed for the Divine Liturgy of Easter Sunday, the Prologue of the Gospel according to St. John. In this Gospel, we hear the following immortal words proclaimed – usually in as many languages as possible or practicable: 1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things came into being through Him, and apart from Him nothing came into being that has come into being. 4In Him was life, and the life was the Light of men. 5The Light shines in the darkness, and the darkness did not comprehend it (John 1: 1-5). Obviously, the One we see here is more than just the time-bound Jesus Who lived at a certain time and in a certain place: this is no longer just the carpenter from Nazareth, the wandering preacher Who criss-crossed Judea and Samaria at the time of the Caesars; rather, this is the Eternal Christ Who dwells in splendor, as the Germans would say, von Ewigkeit zu Ewigkeit – from eternity to eternity. Moreover, incarnate in Jesus, the Eternal Christ breaks through the time barrier, bringing eternity to the mortals who stand on the threshold, waiting to be released from the tyranny of time-imposed limits. This is what is happening in the last part of the Easter Gospel, where we hear: ... 14And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth… 16For of His fullness we have all received, and grace upon grace. 17For the Law was given through Moses; grace and truth were realized through Jesus Christ (John 1: 14, 16-17). Isn’t it also what is happening in the Resurrection icon, as Christ descends to the abode of the dead to raise Adam and Eve from their tombs – and us with them? The Resurrection of Christ is not just limited to an event which took place two thousand years ago in Jerusalem, nor is it limited to a particular date fixed by capricious calendars. Rather, Christ seeks to bring His Resurrection wherever death lurks – that is, right into the midst of our world, of our daily lives. May we be given eyes of faith so as to recognize Him whenever and wherever He chooses to reveal His Resurrection to us! Having recognized Him,

may we proclaim with the Church: “Christ is risen from the tomb, conquering death by death, and to those in the tombs He granted life.” May the joys of this glorious feast permeate the hearts of our faithful and may the abundance of the Risen Lord’s light make its abode within us. CHRIST IS RISEN!

INDEED HE IS RISEN!

+Stefan Soroka Metropolitan-Archbishop of Philadelphia +Richard Seminack (author) Eparch of St. Nicholas in Chicago +Paul Chomnycky, OSBM Eparch of Stamford +John Bura Apostolic Administrator of St. Josaphat in Parma

Easter, 2013

The Third Sunday of Great Fast Sunday of the Veneration of the Holy Cross On the Third Sunday of Great and Holy Lent, the Eastern Church commemorates the Precious and Life-Giving Cross of our Lord and Savior Jesus Christ. Services include a special veneration of the Cross, which prepares the faithful for the commemoration of the Crucifixion during Holy Week.

Historical Background The commemoration and ceremonies of the Third Sunday of Lent are closely parallel to the feasts of the Veneration of the Cross (September 14) and the Procession of the Cross (August 1). Not only does the Sunday of the Holy Cross prepare us for commemoration of the Crucifixion, but it also reminds us that the whole of Lent is a period when we are crucified with Christ. As we have “crucified the flesh with its passions and desires” (Galatians 5:24), and will have mortified ourselves during these forty days of the Fast, the precious and life-giving Cross is now placed before us to refresh our souls and encourage us who may be filled with a sense of bitterness, resentment, and depression. The Cross reminds us of the Passion of our Lord, and by presenting to us His example, it encourages us to follow Him in struggle and sacrifice, being refreshed, assured, and comforted. In other words, we must experience what the Lord experienced during His Passion - being humiliated in a shameful manner. The Cross teaches us that through pain and suffering we shall see the fulfillment of our hopes: the heavenly inheritance and eternal glory. As they who walk on a long and hard way and are bowed down by fatigue find great relief and strengthening under the cool shade of a leafy tree, so do we find comfort, refreshment, and rejuvenation under the Life-giving Cross, which our Fathers “planted” on this Sunday. Thus, we are fortified and enabled to continue our Lenten journey with a light step, rested and encouraged. Or, as before the arrival of the king, his royal standards, trophies, and emblems of victory come in procession and then the king himself appears in a triumphant parade, jubilant and rejoicing in his victory and filling those under him with joy, so does the Feast of the Cross precede the coming of our King, Jesus Christ. It warns us that He is about to proclaim His victory over death and appear to us in the glory of the Resurrection. His Life-Giving Cross is His royal scepter, and by venerating it we are filled with joy, rendering Him glory. Therefore, we become ready to welcome our King, who shall manifestly triumph over the powers of darkness. The present feast has been placed in the middle of Great Lent for another reason. The Fast can be likened to the spring of Marah whose waters the children of Israel encountered in the wilderness. This

water was undrinkable due to its bitterness but became sweet when the Holy Prophet Moses dipped the wood into its depth. Likewise, the wood of the Cross sweetens the days of the Fast, which are bitter and often grievous because of our tears. Yet Christ comforts us during our course through the desert of the Fast, guiding and leading us by His hand to the spiritual Jerusalem on high by the power of His Resurrection. Moreover, as the Holy Cross is called the Tree of Life, it is placed in the middle of the Fast, as the ancient tree of life was placed in the middle of the garden of Eden. By this, our Holy Fathers wished to remind us of Adam’s gluttony as well as the fact that through this Tree has condemnation been abolished. Therefore, if we bind ourselves to the Holy Cross, we shall never encounter death but shall inherit life eternal.

Icon of the Veneration of the Cross The most common icon associated with the Veneration of the Cross is the same icon used on the Feast of the Exaltaton of the Cross on September 14. In the icon, Patriarch Macarius is standing in the pulpit elevating the Cross for all to see and venerate. On each side of the Patriarch are deacons holding candles. The elevated Cross is surrounded and venerated by many clergy and lay people, including Saint Helen, the mother of Emperor Constantine. In the background of the icon is a domed structure that represents the Church of the Resurrection in Jerusalem. This church was one of the churches constructed and dedicated by Emperor Constantine on the holy sites of Jerusalem.