Second Sunday of Great Fast, March 1, 2026
Second Sunday of Great Fast, March 1, 2026
У житті кожної парафії є події, які відбуваються щотижня — Божественна Літургія, богослужіння, катехизація, зустрічі спільнот. Але є й така подія, що трапляється лише раз на рік, і водночас має велике значення для зрілості та розвитку громади. Йдеться про Загальні Річні Збори парафії — так зване AGM (Annual General Meeting).
Для багатьох українців, особливо тих, хто нещодавно приїхав до Канади, саме слово «збори» може звучати суто формально або навіть по-державному. Проте в парафіяльному контексті це насамперед зустріч родини — спільноти вірних, які разом несуть відповідальність за свій храм і за життя Церкви.
Ми звикли думати про парафію передусім як про місце молитви. І це правильно. Але Церква — це не тільки будівля і не лише священник. Це люди, які моляться, жертвують, допомагають, співають, навчають дітей, прибирають храм, організовують події, підтримують одне одного в труднощах.
Загальні Річні Збори — це момент, коли вся ця праця стає видимою. Парафіяльна рада, фінансовий комітет і душпастир звітують перед громадою: що було зроблено, які ініціативи відбулися, які труднощі постали, як використовувалися пожертви, які плани маємо на майбутнє.
Тут ідеться не просто про цифри чи формальності. Йдеться про довіру. Там, де є прозорість, там зростає єдність.
Український народ має непросту історію. Ми пережили часи, коли храми закривали, священників переслідували, а віра трималася завдяки жертовності простих людей. Сьогодні, особливо в Канаді, ми живемо в умовах свободи. Але свобода завжди пов’язана з відповідальністю.
У багатьох країнах Заходу миряни беруть активну участь в управлінні парафією. Це не означає втручання у духовну владу священника, але означає співпрацю у практичних і матеріальних справах. Через збори громада має можливість обирати членів парафіяльної ради, висловлювати свої думки, пропонувати нові ініціативи.
Таким чином формується зріле розуміння: парафія — це не «хтось для мене», а «ми разом».
Для парафіянина участь у Загальних Річних Зборах — це нагода:
глибше зрозуміти життя громади;
побачити реальні потреби парафії;
навчитися відповідальності за спільне добро;
відчути себе частиною великої справи.
Особливо важливо, щоб у таких зустрічах брали участь молоді сім’ї, активні чоловіки й жінки середнього віку, новоприбулі родини. Саме через спільну розмову народжуються нові ідеї, служіння і покликання до праці для Церкви.
Можна сказати просто: Загальні Річні Збори — це родинна рада нашої парафії. У родині також буває час, коли потрібно сісти разом, поговорити про бюджет, про плани, про труднощі й про мрії. Це не робиться для формальності, а для того, щоб дім стояв міцно.
Так само і в парафії. Якщо ми хочемо, щоб наш храм був живим осередком віри для наших дітей і внуків, потрібно не лише приходити на богослужіння, але й цікавитися життям громади, підтримувати її і брати участь у прийнятті рішень.
Там, де парафіяни приходять на збори, слухають, ставлять запитання, пропонують допомогу — там формується зріла, відповідальна спільнота. Це знак того, що люди відчувають: Церква — це їхній духовний дім.
Загальні Річні Збори — це не просто адміністративна подія. Це прояв довіри, співпраці та любові до своєї парафії. І чим активніше ми долучаємося до цього процесу, тим міцнішою стає наша громада.
Бо Церква — це ми разом.
During the holy season of Great Lent, we slow down, reflect, and prepare our hearts for the joy of the Resurrection. One of the most meaningful Lenten devotions is the Way of the Cross, also known as the Stations of the Cross.
At Saint Nicholas Ukrainian Greek Catholic Church in Edmonton, we will gather to pray the Way of the Cross on:
Sunday, March 15 at 3:00 PM
Everyone is warmly invited — families, children, seniors, long-time parishioners, and newcomers.
The Way of the Cross is a prayerful journey where we spiritually walk with Jesus from His condemnation to His burial in the tomb.
There are 14 stations (moments), including:
Jesus is condemned
Jesus carries His Cross
Jesus falls
Jesus meets His Mother
Simon helps carry the Cross
Jesus is crucified
Jesus dies
Jesus is laid in the tomb
At each station, we pause to pray and reflect. It is not a performance. It is not a play. It is a prayer — one that helps us understand Christ’s love more deeply.
In our parish, the Way of the Cross is often prayed as a procession around the church.
The order of the procession reflects our Byzantine tradition:
A cross-bearer leads at the front
Altar servers may carry candles
Parishioners carry church banners (korohvy) with sacred icons
The priest, wearing the epitrachelion, carries the censer and offers incense
The faithful follow prayerfully, often holding candles
Walking together reminds us that faith is lived as a community. We do not carry our crosses alone. We follow Christ together.
For children especially, this visible procession makes the meaning easier to understand — we are truly walking with Jesus.
At the request of many Ukrainian families in our parish, the Way of the Cross will be prayed mostly in Ukrainian.
Several of our parishioners — especially seniors and recently arrived families — are more comfortable praying in Ukrainian and sometimes find English difficult.
As a parish family, we want everyone to feel included and spiritually nourished. Using Ukrainian helps many of our faithful pray more deeply and feel at home.
However, all are welcome, whether Ukrainian-speaking or English-speaking. The structure of the prayer is easy to follow, and the meaning of the devotion is universal.
We pray the Way of the Cross:
To unite our personal struggles with Christ’s Cross
To learn patience, humility, and forgiveness
To prepare our hearts for Pascha
To remember that suffering is not the end — Resurrection is
Many families today carry heavy burdens — illness, loss, uncertainty, war, displacement, loneliness. The Way of the Cross reminds us that Christ understands suffering and walks with us.
Saint Nicholas Ukrainian Greek Catholic Church
Edmonton
Sunday, March 15 at 3:00 PM
Come walk with Christ.
Come pray with your parish family.
Come prepare your heart for the joy of the Resurrection.
All are welcome.
«Хресна Дорога Ісуса Христа» — це молитовна практика, в якій ми разом із Христом духовно проходимо шлях Його страждань від суду до розп’яття й поховання. Для багатьох наших вірних УГКЦ ця молитва стає серцевиною Великого Посту — часом глибокого роздуму про Божу любов, наші страждання та християнську надію.
Це спільна молитва та духовна подорож, що складається з 14 «становищ» (стацій). На кожній стації ми зупиняємось, пригадуємо подію із Страстей Христових, слухаємо коротку молитву або роздум і молимося разом.
Хоча ця традиція має свої історичні корені в західній Церкві, сьогодні вона переживається в багатьох парафіях УГКЦ як збагачення постової молитви, яке допомагає розуміти глибину Христових страждань і водночас уповати на Його перемогу над смертю.
Більшість стацій походить від того, як у середні віки християни намагалися відтворити для себе **духовну подорож Ісуса по вулицях Via Dolorosa у Jerusalem, де Він ніс свій хрест. У Святому Місті ця дорога називається Via Dolorosa — Шлях Болі, і сьогодні там щороку у Страсну П’ятницю відбувається молитва та процесія з місцевими християнами та паломниками, які йдуть услід за Христом тією самою дорогою.
Ця традиція зародилась ще у перші століття християнства, коли паломники, які не могли поїхати до Святого Міста, принесли її у свої спільноти як духовну практику. У XVI–XVII століттях Форму з 14 стаціями остаточно затвердили в церквах Європи та світу.
Молитва складається з 14 кроків роздумів:
Христос засуджений на смерть
Христос несе свій хрест
Христос падає вперше
Христос зустрічає Свою Матір
Симон із Кирини допомагає нести Хрест
…
Христос покладений у гроб
На кожній стації читаються уривки з Євангелія, молитви, розважання, а інколи — псалми чи пісні. Ця молитва допомагає нам усвідомити, що наш власний життєвий шлях часто теж є Хресним — сповненим болю, втрат і випробувань — але разом із Христом він веде до життя.
У багатьох наших громадах УГКЦ Хресна Дорога відбувається ступенево й урочисто як процесія:
Вірні виходять разом із священиком
Йдуть услід за Хрестом
Зупиняються на кожній стації біля зображення або хреста
Моляться, співають, читають роздуми
Такі процесії молитовно об’єднують спільноту, допомагаючи не лише «стояти», але й «йти» разом із Христом дорогами життя під час Великого Посту. Подібні спільні ходи відбуваються не лише в наших парафіях, а й по всій Україні в містах і паломницьких центрах, наприклад у Зарваниці, де сотні вірних щороку беруть участь у Хресних Дорогах за мир, справедливість і Батьківщину.
Такі процесійні молитви — це не театралізація, а духовні кроки віри, які допомагають нам пережити власні труднощі поруч із Христом, щоб зрозуміти: Він йде з нами і за нас.
Хресна Дорога — це більше, ніж церковне богослужіння:
Це шлях, який допомагає співпереживати Христові стражданням
Це нагадування, що наш особистий біль і труднощі мають сенс у світлі Божої любові
Це спосіб нести власний хрест із вірою та надією, знаючи, що Христос не залишає нас самих
Це духовна підготовка серця до Великодня (Пасхи) — дня перемоги життя над смертю
Коли ми молимось Хресну Дорогу — усередині церкви чи як процесію навколо храму, — ми пригадуємо, що Христова любов сильніша за будь-який біль, і що саме ця любов дає нам силу іти вперед.
35th Sunday after Pentecost, February 8, 2026
There are moments in life when pain feels louder than hope, when weariness settles so deeply that simply continuing can seem unbearable. If you are reading this while struggling, please hear this first: your life matters, and you are not alone. Your worth does not depend on your strength, productivity, independence, or freedom from pain. You are precious simply because you exist, created in the image of God, and your dignity persists regardless of suffering, illness, or vulnerability.
For the Church’s official teaching on human dignity and the value of every life, see the Catechism of the Catholic Church (CCC):
🔗 https://www.vatican.va/archive/ENG0015/__P79.HTM (nn. 2276–2279)
The Catholic Church teaches that intentionally ending one’s life is gravely immoral, a “perversion of mercy,” and a “grave violation of the law of God.” These teachings are rooted deeply in Scripture and the Church’s moral tradition.
For a foundational papal reflection on the value of life and suffering, see Pope St. John Paul II’s Evangelium Vitae (The Gospel of Life):
🔗 https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html
For the Church’s recent pastoral teaching on accompanying the sick and critically vulnerable with compassion (without intending to cause death), see the Vatican’s Samaritanus bonus:
🔗 https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20200714_samaritanus-bonus_en.html
These texts make clear that:
There is no moral right to dispose of one’s life or ask others to do so.
Euthanasia and assisted suicide are not compassionate solutions — true compassion shares suffering and accompanies life.
Distinguishing intention matters: opting out of burdensome treatment or using pain relief is morally different from intending to cause death.
The Church does not abandon those who suffer. She calls all of society — families, communities, healthcare workers, and pastors — to walk with those in pain, providing:
compassionate presence
physical and emotional pain relief
spiritual and sacramental support
hope and encouragement
Suffering can find meaning in Christ’s Cross, and society is called to foster a culture of life, not a culture of death. The Church’s moral teaching affirms that love never abandons even the weakest or most vulnerable.
The Canadian Conference of Catholic Bishops (CCCB) offers resources for parishes, caregivers, and families on accompanying those nearing the end of life with compassion and dignity. Many dioceses in Canada have issued pastoral guidance opposing euthanasia and assisted suicide as morally unacceptable.
For official CCCB resources on life issues and pastoral care, explore:
🔗 https://www.cccb.ca/ (search for “end of life,” “palliative care,” “life issues”)
If you’d like specific Alberta diocesan or eparchial statements, please visit your local diocesan website (e.g., Archdiocese of Edmonton, Ukrainian Catholic Eparchy of Edmonton) and search for “medical assistance in dying” or “MAiD” for their official positions.
If you are thinking about ending your life or wondering whether others would be better off without you, please pause. These thoughts often reflect deep pain that deserves to be heard and held with care.
The Church responds to suffering not with rejection but with presence:
listening without judgment
connecting you with medical care, emotional support, and pastoral accompaniment
offering prayer, the healing Sacraments, and sustained companionship
Pain can change, even when it feels permanent. Loneliness can be lifted. Fear can soften when shared. Love can make suffering bearable.
You do not need to walk this road alone. Speak with a trusted friend, family member, priest, or healthcare professional. Asking for help is an act of courage, not weakness.
To choose life does not mean denying suffering. It means believing that you are worth caring for until the very end, and that your life — even now — still gives and receives love.
“You are not alone. Your life still matters.”
“The Church walks with you — in pain, in prayer, in hope.”
Even amid suffering, true compassion shares life, eases pain, and honors dignity. You are loved. Your life is a gift. And you are not finished yet.
Catechism of the Catholic Church (nn. 2276–2279) — https://www.vatican.va/archive/ENG0015/__P79.HTM
Evangelium Vitae (Pope St. John Paul II) — https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html
Samaritanus bonus (Congregation for the Doctrine of the Faith) — https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20200714_samaritanus-bonus_en.html
Canadian Conference of Catholic Bishops — https://www.cccb.ca/
As we approach Great Lent, the Church offers gentle guideposts to prepare both heart and body. One of these is Meatfare Sunday, sometimes called the Sunday of the Last Judgment, which falls one week before Cheesefare (Forgiveness) Sunday in the Byzantine tradition of the Ukrainian Greek Catholic Church. This Sunday invites us to pause, reflect, and begin our Lenten journey with intention and awareness.
Meatfare Sunday gets its name because it is the last Sunday on which meat is traditionally eaten before the stricter fasting of Great Lent begins. From the following Monday onward, meat is avoided, but dairy and eggs are still allowed until Cheesefare Sunday.
This gradual reduction in dietary indulgences helps both the body and the soul prepare for the upcoming fast. It reminds us that Lent is not simply about food, but about forming the heart to receive God’s grace: “to recognize our sins, confess them, and perform works of mercy.”
The liturgical readings for Meatfare Sunday, particularly the Gospel of Matthew 25:31–46, emphasize the final judgment of humanity. Christ teaches that our deeds—especially acts of mercy and love—will be the measure by which we are judged:
“As you did to one of the least of these my brethren, you did it … [or] did not do it to me” (Mt 25:40-45).
This lesson encourages us to examine our lives:
How do we care for the poor and the needy?
Are we merciful, compassionate, and humble in our daily interactions?
Do our actions align with the love of Christ?
Meatfare Sunday asks us to take responsibility for our spiritual lives and to begin our Lenten journey with awareness, mercy, and compassion.
Linked to Meatfare Sunday is Meatfare Saturday, one of the All Souls Saturdays, when the faithful remember the deceased—our “fathers and brothers”—and pray for their souls. Historically and today, this connection reminds us that repentance, mercy, and prayer extend beyond ourselves, fostering both personal and communal spiritual growth.
Historically, Meatfare Sunday marked the start of a gradual fasting process, easing the faithful into the rigor of Great Lent: first meat was eliminated, then dairy, culminating in the stricter fast beginning on Clean Monday.
Today, Meatfare Sunday continues to serve multiple purposes:
Spiritual preparation: A time to examine life, deeds, and relationships.
Lenten rhythm: Marks the practical start of abstinence from meat.
Moral and communal teaching: Encourages acts of mercy, reflection on judgment, and care for others.
Connection to the departed: Through Meatfare Saturday, we integrate prayer and remembrance into our Lenten preparation.
Meatfare Sunday is not just about giving up meat. It is about:
Reflection: Considering how we live in light of Christ’s teachings.
Preparation: Beginning to regulate the body through fasting as a spiritual practice.
Compassion: Focusing on mercy, love, and care for our neighbors.
Community: Joining together in prayer, remembrance, and shared observance.
It is a bridge from ordinary life into Lent, helping us step deliberately into a season of repentance, prayer, and transformation.
As we enjoy this final day of meat, let us also nourish our souls: reflect on our deeds, practice mercy, and prepare for the deeper fast to come. Meatfare Sunday reminds us that Lent begins in the heart first, guiding our journey toward the joy and renewal of Pascha.
Practical reflection for today: Consider reaching out to someone in need, offer a kind word, or pray for someone departed. Let your acts of mercy mirror Christ’s love as you enter this holy season.
Featured icon produced by: https://www.lukedingman.com
In the Ukrainian Greek Catholic Church, remembrance of the departed is not limited to one day of the year. It is woven deeply into the rhythm of our liturgical life and our faith in the Resurrection.
In the Byzantine tradition, every Saturday is dedicated to prayer for the departed, together with the remembrance of all the saints.
This practice flows directly from the mystery of Holy Saturday, when Christ rested in the tomb after His death on the Cross. That day was not a day of despair, but a day of quiet hope — the stillness before the Resurrection.
For this reason:
Sunday is the day of the Resurrection
Saturday is the day of those who await the Resurrection
That is why memorial services (Panakhyda) are traditionally served on Saturdays, and why the Church avoids memorial services on Sundays, which are always resurrection days.
Saturday holds the tension between sorrow and hope — precisely where prayer for the departed belongs.
While every Saturday includes remembrance of the dead, the Church also designates five Saturdays each year as universal (general) All Souls Saturdays.
On these days, prayer for the departed is intensified and made fully communal. The Church prays not only for our own family members, but for all the faithful departed, especially for those who have no one left to pray for them.
On these Saturdays, parishes typically celebrate:
the Divine Liturgy for the departed
Panakhyda, the memorial service
These days powerfully express the Church’s faith that death does not break communion and that our prayers truly matter.
The Ukrainian Greek Catholic Church observes the following five All Souls Saturdays within the liturgical year:
Meatfare Saturday
Celebrated before Meatfare Sunday (the Sunday of the Last Judgment).
Before the Church speaks about judgment, she gathers to pray for mercy — especially for deceased fathers, mothers, brothers, sisters, and clergy.
Second Saturday of Great Lent
A universal commemoration during the Lenten journey.
Third Saturday of Great Lent
Continues the Church’s prayer for all the departed during the season of repentance.
Fourth Saturday of Great Lent
The final universal commemoration during Lent, reminding us that repentance, prayer, and mercy extend beyond death.
Saturday before Pentecost
Celebrated at the close of the Paschal season, linking the remembrance of the departed with the coming of the Holy Spirit and the life of the Church.
Meatfare Sunday proclaims the Gospel of the Last Judgment (Matthew 25:31–46).
But before the Church speaks about judgment, she first gathers on Meatfare Saturday to pray.
This order is deeply pastoral and theological:
Mercy comes before judgment
No one stands before God alone
Salvation is lived within the communion of saints
The Church teaches us to approach God not with fear, but with prayer, love, and trust in His mercy.
Panakhyda means “all-night vigil,” even when served briefly.
In this service, the Church prays that the departed may:
rest where there is “no sorrow, no sighing”
receive forgiveness of sins
be remembered eternally in God’s Kingdom
The Church believes that the souls of the departed are helped by the prayers of the faithful — especially by the Holy Eucharist.
All Souls Saturdays proclaim a beautiful truth of our faith:
the Church is one, even across death.
The Church exists in three states:
the faithful on earth
those being purified
the saints in glory
On All Souls Saturdays, all three are united in prayer.
When we pray for the departed, we are not looking backward in sadness — we are looking forward in hope.
When the Church sings “Memory eternal,” it is not nostalgia.
It is a prayer:
that the departed may live forever in God,
remembered not only by us,
but held eternally in His love.
Download – 34rd Sunday after Pentecost, February 1, 2026
Every year on February 2, the Church celebrates one of the most ancient and profoundly symbolic feasts in the Christian liturgical calendar: the Feast of the Encounter of Our Lord God and Savior Jesus Christ in the Temple. In the West, this feast is known as the Presentation of the Lord, the Purification of the Virgin, or Candlemas, while in the Byzantine tradition it is celebrated as the Hypapante — the “Meeting” of the Lord with Simeon and Anna.
This feast occurs forty days after the Nativity, in accordance with the Mosaic Law, which prescribed both the purification of the mother after childbirth and the presentation of the firstborn son to God in the Temple (Leviticus 12:2–8; Exodus 13:2,12).
The biblical account of this event is found in Luke 2:22–40. Mary and Joseph brought the infant Jesus to the Temple in Jerusalem in obedience to the Law of Moses. There, they encountered Simeon, a righteous and devout man inspired by the Holy Spirit, who took the Child in his arms and proclaimed:
“Master, now you are dismissing your servant in peace, according to your word;
for my eyes have seen your salvation, a light for revelation to the Gentiles, and for glory to Your people Israel.” (Luke 2:29–32)
The prophetess Anna also appeared, giving thanks to God and speaking of the Child to all who were awaiting the redemption of Jerusalem (Luke 2:38). This sacred encounter reveals Christ as the bridge between the Old and New Covenants, with the Temple as the site of divine meeting.
Liturgical texts of the day, such as the Troparion and Kontakion in the Byzantine tradition, reflect this joy, proclaiming Christ as the dawning Light of the world.
The celebration of this feast traces back to the early centuries of Christianity. In Jerusalem, by the late 4th century, Christians observed the Presentation of Christ with solemn processions and liturgical gatherings, particularly at the Church of the Holy Sepulchre.
By the 6th century, the feast was firmly established in Constantinople, emphasizing the “meeting” (Hypapante) between the infant Christ and Simeon, as promised by the Holy Spirit.
In the Western Church, the feast spread gradually by the 7th century. Pope Sergius I (687–701) introduced a procession, which evolved into the Candlemas rite with the blessing of candles, becoming widespread by the 11th century. This tradition symbolizes Christ as the Light of the world.
Christ as Light of the Nations
Simeon’s words affirm Jesus’ universal mission: “a light for revelation to the Gentiles” (Luke 2:32). The blessing of candles during the feast represents Christ’s light penetrating the darkness of the world and our own lives.
Fulfillment of the Law
Though sinless, Mary and Joseph submitted to the rites of purification and presentation, demonstrating humble obedience and prefiguring the fulfillment of the Law in Christ.
Meeting of Covenants
The encounter in the Temple symbolizes the meeting of the Old and New Covenants. Simeon and Anna represent the faithful of the Old Covenant, recognizing in Jesus the Messiah who ushers in the salvation of all humanity.
Eastern Christian Practice: Faithful bring beeswax or other candles to be blessed during the Divine Liturgy, signifying Christ’s light within and among us.
Western Tradition: The blessing of candles and candlelit processions reflect Christ as the Light of the World. This custom developed from the 5th century and became widespread in the 11th century.
The feast also traditionally marks the conclusion of the Christmas–Epiphany season, bringing the celebration of Christ’s birth to a luminous climax.
The Feast of the Encounter calls every believer to reflect on this central mystery: Christ has come into the world, and He is the Light revealing God to all peoples. Like Simeon and Anna, we are invited to welcome Him with open hearts, carry His light into the world, and bear witness to the joy, peace, and salvation He brings.
Featured image taken from: https://eeparchy.com/2022/01/27/icon-of-the-encounter-of-our-lord-in-the-temple/
The Holy Theophany of Our Lord, God, and Saviour Jesus Christ, celebrated on January 6 (January 19 Old Style), is one of the Great Feasts of the Eastern Christian tradition. The word Theophany means “manifestation of God.”
On this day, the Church celebrates the Baptism of Jesus Christ in the Jordan River, where God reveals Himself not in abstraction or theory, but in living, saving action.
In the Eastern Catholic and Orthodox tradition, Theophany stands alongside the Nativity as a feast of divine revelation:
at Christmas, Christ is revealed in the flesh as the Light of the world;
at Theophany, He is revealed openly as Son of the Father, anointed by the Holy Spirit.
For this reason, the feast is sometimes described as the first great revelation of the Holy Trinity, distinct yet inseparably connected to Pentecost.
At the Jordan River, three divine actions occur simultaneously:
The Son stands in the water, humbly receiving baptism from John.
The Father speaks from heaven: “This is My beloved Son.”
The Holy Spirit descends in the form of a dove.
This is why the Church sings in the Troparion of the feast:
“When You, O Lord, were baptized in the Jordan, the worship of the Trinity was revealed.”
The Trinity is not explained philosophically, but revealed through divine action.
As Saint Basil the Great teaches, the mystery of God is known not by argument, but by encounter.
For catechumens and seekers, Theophany proclaims a fundamental truth of the Christian faith: God is communion, and salvation flows from the loving self-revelation of the Father, Son, and Holy Spirit.
A common question arises: Why does Jesus undergo baptism if He is without sin?
Eastern Christian tradition answers clearly: Christ is baptized not for His own purification, but for ours.
Saint John Chrysostom explains that Christ enters the Jordan:
not to be cleansed,
but to cleanse the waters,
so that through water, humanity may be healed and reborn.
By entering the river, Christ sanctifies all creation and prepares the way for Christian Baptism, through which believers are united to His death and resurrection.
The Catechism Christ – Our Pascha teaches that in Theophany:
Christ restores creation to its original blessing and opens the way for human regeneration.
One of the most distinctive elements of Theophany in the Eastern Catholic tradition is the Great Blessing of Water.
This is not a symbolic reenactment, nor a magical ritual. It is a sacramental prayer, invoking the Holy Spirit to make water once again a bearer of divine grace — as it was at creation, at the Red Sea, and now at the Jordan.
Blessed water is used:
to bless homes,
to pray for healing,
to remind the faithful that God sanctifies daily life.
In Ukrainian tradition, this blessing is closely tied to:
home visitations after Theophany,
generosity and hospitality,
shchedrivky (songs of blessing), which proclaim abundance not as wealth, but as life lived in God’s grace.
For those preparing for baptism, Theophany reveals what baptism truly is:
a new beginning,
a passage from darkness to light,
entry into the life of the Holy Trinity.
For those already baptized, the feast is a renewal of baptismal identity.
This is why, during the Divine Liturgy of Theophany, the Church replaces the Trisagion hymn with:
“All who have been baptized into Christ have put on Christ.”
The feast reminds the faithful that baptism is not merely a past event, but a present calling to live as children of light.
Historically, Theophany is one of the most ancient Christian feasts, attested as early as the third century. In the early Church, it encompassed several manifestations of Christ — His Nativity, Baptism, and first miracle — before these were liturgically distinguished.
In the East, Theophany retained its strong focus on illumination (phota), emphasizing Christ as the Light revealed to the world.
The day following the feast, the Church celebrates the Synaxis of Saint John the Baptist, honoring the Forerunner who humbly prepared the way and bore witness to Christ.
The Holy Theophany proclaims a simple yet profound truth:
God is not distant.
God enters the waters of human life.
God reveals Himself so that humanity may live.
For catechumens, seekers, and the faithful alike, Theophany is an invitation:
to trust the God who draws near,
to enter the waters with Christ,
to live illuminated by His presence.
As the Church joyfully proclaims:
Christ is baptized!
In the Jordan!
Featured picture taken from: https://eeparchy.com/2026/01/07/jan-11-sunday-after-theophany-octoechos-tone-6/
