September has a special feeling.
The days begin to change. The mornings are cooler. Children and young people return to school. Teachers return to their classrooms. Parents return to busy schedules. Our homes, workplaces, schools, and churches begin to come alive again.
September feels like a new beginning.
For us as Christians, September brings an even deeper beginning. September 1 marks the beginning of the new liturgical year in the Byzantine Christian tradition. The Church gives us a new year not simply so that we can turn another page on the calendar, but so that we can turn our hearts again toward God.
It is an invitation to begin again.
Perhaps this summer was wonderful for you. Perhaps it was difficult. Maybe you are returning to September full of energy and hope. Maybe you are tired and carrying worries that no one else can see.
Perhaps during the summer you prayed more—or perhaps you drifted away from prayer. Maybe you came to church regularly, or maybe you missed more Sundays than you intended. Maybe there are things you are proud of, and other things you wish you could do differently.
September gives us a beautiful message:
You can begin again.
God does not simply say, “You should have done better.”
He says, “Come back to me.”
When I look back at this summer, I see many reminders of how precious life is and how God continues to work among us.
We experienced the sadness of losing a dedicated parishioner, Adolf “Ed.” His faithful presence among us was a gift, and his passing reminds us that our time here is precious. We give thanks to God for his life and entrust him to the Lord.
At the same time, we experienced the joy of new life in the Church as a young priest, Fr. Peter Pichko, was ordained in our Eparchy. One generation passes on the faith, and another generation steps forward to serve the Church.
And, God willing, in just a few weeks I will experience another kind of new beginning in my own family. For the first time, I will become a Дідо (Grandpa). Some of you will be experiencing that same joy in your own families.
Life continues.
One generation leaves us. Another is born. Young people answer God’s call. Families grow. The Church receives new servants.
And through all of this, God continues to give life.
The Bible begins with these words:
“In the beginning, God created the heavens and the earth.”
God gives life.
He creates because He is good. He gives because He loves.
Your life is not an accident. You are wanted. You are created in God’s image. You have been given a mind to think, a heart to love, hands to serve, and a life to offer back to God.
God did not create us simply to exist.
He created us to know Him, love Him, and live in communion with Him.
That is why the Church matters.
The Church is not simply a building where we come on Sunday. It is a family where God gathers His children. Here we hear His Word, learn to pray, receive His mercy, encounter Christ, and receive His life in the Holy Eucharist.
God does not simply want to give us a good life.
He wants to give us His own life.
From the very beginning, however, we see what happens when we stop trusting God.
God gave Adam and Eve everything they needed. But they reached for what God had not given them. They wanted to take life into their own hands.
Sin entered the world, and immediately they hid.
Isn’t that still what we do?
When we sin, we sometimes hide from God. We stop praying. We stop coming to church. We become ashamed. We think, “I have gone too far.” “God must be disappointed in me.” “Maybe I don’t belong anymore.”
But God did not abandon Adam and Eve.
He called to them:
“Where are you?”
God knew where they were. He was not asking for their location.
He was asking about their relationship with Him.
Where are you?
Where is your heart?
Where is your faith?
Where is your hope?
Where have you been hiding?
Perhaps September is the right time to answer that question.
If you have been away from the Church, come home.
If you have stopped praying, begin with one prayer.
If you are carrying anger, ask God for the grace to forgive.
If you have fallen into sin, don’t run away from God. Run toward Him.
Come to Confession. Come to Divine Liturgy. Come to the Eucharist worthily. Come among your brothers and sisters in faith.
Bring your children. Bring your grandchildren. Bring your questions, your worries, your joys, and even your struggles.
You do not need to have everything figured out before you come to God.
Come because you need Him.
To our children and young people, I want to say something very simple:
This year, don’t search only for good grades. Search also for God.
Learn your subjects. Work hard. Do your best.
But also learn how to be kind. Learn how to forgive. Learn to tell the truth. Stand up for someone who is being bullied. Notice the person who is lonely. Learn to pray.
And remember: God goes with you.
To parents, your children need many things. They need food, clothing, education, activities, and opportunities.
But one of the greatest gifts you can give them is an example of a life that has room for God.
Let them see you pray.
Let them see you forgive.
Let them see you come to church.
Let them see that your faith remains strong even when life is difficult.
To our teachers: thank you. You are not only teaching subjects. You are helping form human beings. May God give you patience, wisdom, strength, and joy for the year ahead.
September is a new beginning for all of us—not only for children.
Perhaps this year we can make one simple decision:
“I will make more room for God in my life.”
Not tomorrow, when life becomes less busy.
Not when everything is finally under control.
Now.
Make time for Divine Liturgy. Make time for daily prayer. Open the Gospel. Go to Confession. Receive the Eucharist worthily. Take a few quiet moments to speak with God and listen to Him.
Our faith is not something separate from Monday morning.
God belongs in our work, our families, our farms, our schools, our businesses, our friendships, our bills, our celebrations, and our difficult days.
God wants to be present in all of our life.
There are also signs of new beginnings right here around our parish.
On Monday, August 31, our new sidewalks and newly paved roads around the church were completed. This summer, I had the opportunity to speak with some of the men who were working on the construction. Many of them were young men from Ukraine.
I found myself thinking about how often God places people right at our doorstep.
The road that brings us to our church has been renewed.
Perhaps that is a little reminder for us:
A renewed road invites us to take a renewed step toward God.
This summer also brought us plenty of rain, flooding, and smoke. Hay was cut later than usual. Now autumn is arriving, and in the woods we begin to see підпеньки (honey mushrooms).
Soon, perhaps in a week or two, the combines will be out in the fields and the harvest will begin.
This is the rhythm of creation.
We plant. We wait. We grow. We harvest.
Sometimes our spiritual lives are like that too.
We pray and do not immediately see results.
We try to change and nothing seems to happen.
We plant a little seed of faith in a child. We say one more prayer. We forgive someone. We come back to Confession. We make one small step toward God.
And we wait.
But we should never forget:
The Creator has not stopped creating.
He is still bringing life out of what seems empty. He is still renewing hearts. He is still calling people. He is still giving new beginnings.
I did not have as much time this summer as I had hoped for fishing or camping. Perhaps there will be some time this fall. And if not, perhaps January will bring an opportunity for ice fishing!
Even that reminds me that we live through different seasons. We do not always get to do everything we planned. But another season comes, and with it comes another opportunity.
God gives us time. God gives us seasons. God gives us life.
This coming Tuesday, September 8, we celebrate the Nativity of the Most Holy Theotokos.
This feast reminds us of the fulfillment of God’s salvific promise. God’s people waited and prayed, and in the birth of Mary we see another beautiful step in God’s plan of salvation.
God is faithful to His promises.
Sometimes we have to wait. Sometimes God works quietly, in ways we cannot yet see.
But God does not forget.
The birth of Mary prepares the way for the coming of Christ.
And once again, the Church reminds us:
God is bringing new life.
We also see new life beginning right here in our parish.
On September 1, our own parishioner, Alex Kusche, officially began his journey in the seminary.
What a beautiful sign of hope for our parish and for the Church.
God is still calling.
Let us pray for Alex as he begins this journey. Let us pray for all our seminarians and for young people who are discerning God’s call. A vocation is God’s gift and a person’s journey of discernment, and our role as a parish is to encourage, pray, support, and accompany.
We also have opportunities this year to grow deeper in our faith through Bible studies and catechetical formation, including opportunities led by Seminarian Marko Koval, as well as COR formation that I will lead.
These are not simply more activities to put on a busy calendar.
They are opportunities to grow, learn, pray, ask questions, and deepen our relationship with Christ.
This is the kind of parish I hope we can continue to build together.
A parish where children are welcome.
Where young people know they have a home.
Where parents find support.
Where our seniors know they are valued and never forgotten.
Where newcomers are truly welcomed.
Where those who are struggling find compassion.
Where those who have wandered away know that the door is still open.
We do not want newcomers simply to find help here.
We want them to find a home.
A home where they can pray and worship. A home where they can build friendships, raise their families, and become active members of our parish community.
The young men from Ukraine who worked on our roads this summer can remind us of something important: sometimes God brings people right to our doorstep.
Let us notice them.
Let us welcome them.
Let us invite them.
And let us remember:
There is a place for you here.
There is also a place for each of us to serve.
Some sing. Some teach. Some cook. Some organize. Some visit the sick. Some work quietly behind the scenes. Some give generously. Some simply pray. Some offer a smile or a word of encouragement.
Every gift matters.
Perhaps this is the most important message for this new beginning:
God is not finished with you.
Your past does not determine your future.
Your failures are not the end of your story.
Your age does not disqualify you.
Your weaknesses do not frighten God.
Your questions do not scare Him.
Your wounds do not make you unworthy of His love.
The God who created you continues to call you.
He called Adam.
He called Abraham.
He called Mary.
He called the Apostles.
He called saints throughout history.
And Jesus continues to say:
“Come, follow me.”
You do not need to change your whole life in one day.
Start with one step.
Come to church.
Say a prayer.
Open the Gospel.
Go to Confession.
Forgive someone.
Call someone who is lonely.
Bring your family to Divine Liturgy.
Take your child by the hand and walk through the doors of the church.
And simply say:
“Lord, I am here. Begin again with me.”
The school year will end.
The seasons will change.
Leaves will fall.
Snow will come.
Another year will pass.
The harvest will be gathered.
Children will grow.
New children will be born.
New families will arrive.
New priests will be ordained.
And some of our loved ones will leave this earthly life and return to the Lord.
But God remains.
His love remains.
His mercy remains.
His invitation remains.
The liturgical year is a journey toward God. As we walk through it, we walk with Christ—through His birth, His teaching, His Cross, His Resurrection, and the gift of new life.
The story that began with creation leads us toward new creation.
So perhaps this September we should ask not only:
“What will this year bring me?”
but:
“What is God inviting me to become?”
Come out of hiding.
Come home.
Begin again.
Begin with God.
Вересень приходить тихо.
Після літа стає прохолодніше, діти повертаються до школи, поля готуються до жнив, а природа нагадує нам: кожна пора має свій початок.
Так само і в житті.
Кожному з нас іноді потрібен новий початок.
1 вересня Церква розпочинає новий церковний рік. Це добра нагода не тільки перегорнути сторінку календаря, але й подивитися на своє життя та запитати:
Куди я йду?
Що сталося з моєю вірою?
Чи є в моєму житті місце для Бога?
Можливо, минулий рік був добрим.
Можливо, був важким.
Можливо, ми наблизилися до Бога, а можливо — непомітно відійшли.
Але Бог дає нам новий день.
І з Богом завжди можна почати знову.
Святе Письмо починається словами:
«На початку Бог створив небо і землю».
Бог є Творцем життя.
І Він не перестає творити.
Він дає нове життя нашим сім’ям, нову надію втомленому серцю, силу тому, хто переживає труднощі, і світло тому, хто вже не бачить дороги.
Цього літа ми побачили багато таких початків: хтось народився, хтось відійшов до Господа, хтось почув покликання, хтось зробив перший крок у нове служіння.
Життя змінюється.
А Бог залишається поруч.
Можливо, саме тому ви сьогодні відкрили цю сторінку.
Можливо, ви давно не були в церкві.
Можливо, приходите лише кілька разів на рік — на Різдво, Великдень, хрестини, вінчання чи похорон.
Можливо, минуло багато років.
Не бійтеся повертатися.
Бог не питає:
«Чому тебе так довго не було?»
Він просто говорить:
«Я чекаю на тебе».
Не потрібно знати всі молитви.
Не потрібно спочатку все виправити.
Не потрібно бути досконалим.
Зробіть лише один маленький крок.
Прийдіть.
Постойте в храмі.
Помоліться.
Поговоріть зі священником.
Відкрийте Святе Письмо.
Поверніться до Сповіді.
І дозвольте Богові почати щось нове у вашому житті.
Цієї осені ми також оновили дорогу і тротуари біля нашого храму.
Дорога стала новою.
Можливо, це добра нагода і для нас зробити новий крок до Бога.
Бо іноді ми не знаємо, куди йти.
Але не обов’язково бачити всю дорогу.
Достатньо зробити перший крок.
Наша парафія хоче бути місцем, де людина може прийти такою, якою вона є.
Місцем для дітей і молоді, для сімей і старших, для тих, хто давно в Церкві, і для тих, хто тільки шукає дорогу.
Якщо ви нові в нашій громаді — ласкаво просимо.
Якщо ви давно не були — ласкаво просимо додому.
Ми не хочемо бути лише місцем, куди приходять за допомогою.
Ми хочемо бути домом.
Домом, де можна молитися, знайти друзів, виховувати дітей у вірі, поставити запитання і знову відчути Божу присутність.
Для вас тут є місце.
Цього року в нашій парафії будуть нові можливості для молитви, біблійних зустрічей, катехизації та формації.
Не для того, щоб просто додати ще щось до нашого календаря.
А щоб допомогти нам краще пізнати Бога і наблизитися до Нього.
А 8 вересня ми святкуємо Різдво Пресвятої Богородиці — свято, яке нагадує нам, що Бог здійснює Свою обітницю спасіння, навіть тоді, коли люди ще не бачать її здійснення.
Можливо, і у вашому житті Бог уже готує щось нове.
Тому не бійтеся нового початку.
Бог ще не закінчив Свою працю у вас.
Цієї осені зробімо один маленький крок.
До храму.
До молитви.
До Сповіді.
До Божого Слова.
До Христа.
А може, просто скажімо:
«Господи, я тут.
Допоможи мені почати знову».
І цього буде достатньо.
Нова пора.
Новий церковний рік.
Нова дорога.
Новий початок.
Почнімо з Богом.
Saturday, August 29, 2026
🕀 The Beheading of the Honourable and Glorious Prophet, Forerunner and Baptist John
All-Night Vigil Feast
Among the great feasts of our Byzantine Christian tradition, the Beheading of Saint John the Baptist is one of the most solemn. It is not a joyful feast in the ordinary sense. We gather to remember the martyrdom of the one whom Christ called the greatest born of woman.
Saint John died because he refused to remain silent in the face of sin.
He told King Herod plainly:
“It is not lawful for you to have your brother’s wife.”
John could have protected himself by remaining quiet. He could have pleased the king. Instead, he remained faithful to God’s truth — and paid for it with his life.
The Church therefore remembers him not simply as a prophet, but as a martyr for truth.
The Ukrainian Greek Catholic Church continues to celebrate this feast on August 29 according to the revised calendar. The 2026 UGCC calendar lists the Beheading of Saint John the Baptist on August 29 with the Vigil and the Divine Liturgy readings from Acts 13 and Mark 6.
The Gospel tells us the tragic story.
King Herod had taken Herodias, the wife of his brother, as his own. Saint John publicly condemned this unlawful relationship. Herod therefore imprisoned John.
During a banquet, Herodias’ daughter danced before the king and his guests. Herod, carried away by the moment, promised to give her whatever she asked. At her mother’s urging, she asked for the head of John the Baptist.
Herod knew that John was righteous. He was troubled by the request, but because of his pride, his promise and his concern about what his guests would think, he gave the order.
John was beheaded in prison.
His disciples came, took his body and buried him.
This terrible event is the reason why this day is observed with such seriousness.
The Church’s hymns, however, do not end the story with John’s death. The Kontakion reminds us that the Forerunner continued to proclaim Christ even to those in Hades. His death was not the victory of Herod. Truth was not defeated.
As the Ukrainian Greek Catholic Synod has recently emphasized, John’s death was not a defeat but a victory of truth over human evil and fear.
The Beheading of Saint John the Baptist is traditionally observed as a strict fast because we are remembering the violent death of the Lord’s Forerunner. This practice is shared broadly throughout the Byzantine Christian tradition.
The fast is not meant to be a punishment.
It is a way of saying:
“Today I remember what happened. I remember the cost of sin. I remember the courage of God’s servant. And I want to examine my own life.”
Our fasting should therefore lead us to prayer, repentance, simplicity and charity.
It is especially appropriate on this day to ask:
The fast is not simply about what we put out of our mouths. It is also about what comes out of our mouths.
Perhaps on this day we should fast not only from certain foods, but also from gossip, complaining, anger, insults and unnecessary arguments.
This is one of the most interesting customs associated with the feast.
In many Ukrainian and other Eastern European traditions, people traditionally avoided using a knife, axe or other sharp tool on the day of the Beheading.
Food was not cut with a knife. Bread could be broken by hand. Some foods were prepared in a way that did not require cutting.
The reason is simple: the knife reminded people of the instrument used to take John’s life.
This custom is found in several Eastern Christian cultures. Some traditions also avoided serving food on a large flat platter because Saint John’s head was presented to Herodias on a platter.
This is a beautiful example of how our ancestors tried to make the Gospel concrete.
They did not simply hear the story in church.
They remembered it at the kitchen table.
Here the customs become especially interesting — and sometimes quite different from one Ukrainian village or region to another.
Many people traditionally avoided round fruits and vegetables, because their shape reminded them of a human head.
These could include:
Some Ukrainian traditions also avoided red foods, such as tomatoes, red peppers, red apples and red wine, because the colour reminded people of blood.
Cabbage received special attention in some traditions because it is round and because folklore connected its shape and leaves with the story of John’s beheading.
Some communities even avoided borscht on this day. The explanation varied: the vegetables were cut, some were round, and the red colour of the soup reminded people of blood.
But it is important to understand this correctly:
The Church does not teach that an apple, onion, cabbage or tomato is sinful on August 29.
These are traditional devotional customs, not universal Church laws.
The actual spiritual meaning is much more important than the vegetable.
If someone eats an apple on August 29, they have not committed a sin.
If someone avoids an apple but spends the day gossiping, judging others and refusing to forgive, they have missed the point of the feast.
Another old custom was to avoid dancing, singing and noisy celebrations.
The reason comes directly from the Gospel.
John’s death occurred because Herod was carried away by a banquet, his passions, the dancing of Salome, alcohol, pride and the desire to impress his guests.
Therefore, popular Christian tradition turned away from these things on this solemn day.
Some communities also avoided celebrating birthdays or holding large parties because Herod’s birthday banquet became the setting for John’s murder.
Again, this is a traditional devotional practice rather than a universal Church prohibition.
The message is more important than the rule:
Do not let pleasure, pride or the opinion of other people make you forget what is right.
Our Ukrainian ancestors had a very practical faith.
On this day, even preparing food could become a reminder of the Gospel.
Instead of cutting bread, they broke it.
Instead of using a knife to cut fruit, they might leave it aside.
Instead of preparing a large and elaborate meal, they kept the table simple.
The purpose was not superstition.
The purpose was remembrance.
The family could look at the simple table and remember:
John gave his life because he would not betray God’s truth.
That is why some old customs may seem strange to us today, but behind them was a very human desire: to make faith part of everyday life.
In Ukrainian folk tradition, the Beheading of Saint John was also connected with the changing of the seasons.
By the end of August, the harvest was being gathered, the days were becoming shorter, and people could feel that summer was coming to an end.
The day was therefore sometimes associated with the beginning of autumn and the preparation for the colder months.
This gave the feast another meaning: a reminder that earthly seasons change, and human life also passes.
The Church’s Kontakion makes the same spiritual point when it contrasts the “false and transitory age” with the life that comes from God.
Everything around us changes.
Our health changes.
Our work changes.
Our families change.
Our possessions disappear.
But God’s truth remains.
The best traditions are those that lead us closer to Christ.
On August 29, we can:
Go to Divine Liturgy.
The feast is marked in the UGCC calendar as a major celebration, with Vigil and Divine Liturgy.
Keep the fast.
Choose simple fasting food and remember why you are fasting.
Pray for courage.
Ask Saint John to help you remain faithful when it is difficult to do what is right.
Examine your conscience.
Where have you compromised God’s truth because you were afraid of what others would say?
Avoid unnecessary celebrations and excess.
Keep the day quiet and prayerful.
Give something to someone in need.
Our ancestors often connected solemn feast days with charity and hospitality.
Forgive someone.
Saint John preached repentance. His feast should move us toward repentance in our own lives.
Teach the children.
Tell them the story of Saint John. Explain why we fast. Explain why some people traditionally avoided knives and certain foods. Let them see that our faith is not only something we do in church.
There is a great deal of folklore surrounding the Beheading of Saint John the Baptist.
Some customs are beautiful reminders of the Gospel. Others developed from local beliefs and symbolism. Some are different from village to village.
We should therefore not turn every old custom into a religious law.
The Church asks us to fast and remember the martyrdom of Saint John.
Our ancestors added customs to help themselves remember.
The knife reminded them of the sword.
The round apple reminded them of the head.
The red food reminded them of blood.
The simple table reminded them of John’s life of simplicity.
The silence reminded them of the tragedy of Herod’s banquet.
These customs can still teach us something — if we understand what they are meant to teach.
Perhaps this is the most important lesson of the feast.
Herod knew John was a righteous man.
The Gospel even tells us that Herod liked listening to him.
But Herod could not bring himself to obey the truth.
He was more concerned about his guests than about God.
That is a danger for all of us.
Sometimes we know what is right, but we are afraid to do it.
We know we should apologize.
We know we should stop gossiping.
We know we should tell the truth.
We know we should go to confession.
We know we should change something in our life.
But then we think:
“What will people say?”
Saint John shows us another way.
He chose God’s truth.
He paid a great price.
But he did not lose.
The Church still remembers his name.
Herod’s banquet is forgotten.
John’s witness remains.
The Beheading of Saint John the Baptist is not only a story from the past.
We live in a world where truth is often uncomfortable.
There are times when Christians must choose between being popular and being faithful.
Saint John reminds us that Christian courage does not mean being rude, angry or aggressive.
It means being faithful.
It means speaking the truth with love.
It means refusing to call something good when God tells us that it is wrong.
It means being willing to stand alone when necessary.
And it means remembering that this life is not the final word.
Saint John lost his earthly head, but he did not lose his soul.
He lost his life, but he gained the life that never ends.
Holy Prophet, Forerunner and Baptist John,
you were not afraid to speak the truth before powerful people.
Pray for us, that we may have courage to live according to God’s commandments.
Help us not to compromise our faith because of fear, pride or the opinion of others.
Teach us to repent when we fall, to speak truth with love, and to remain faithful to Christ until the end.
Through your prayers, may we become faithful witnesses of the Gospel in our families, our workplaces and our communities.
Holy John the Baptist, pray for us!
Glory be to Jesus Christ!
Glory be forever!
This Saturday, when we hear the Gospel of the Beheading of Saint John, perhaps we can remember more than the old customs.
We can remember the reason behind them.
If we break bread with our hands, let us remember John.
If we keep the fast, let us remember John.
If we put away the knife, let us remember John.
If we choose a quiet evening instead of a noisy celebration, let us remember John.
But above all, let us remember what John died for:
the truth of God.
May Saint John the Baptist teach us that no earthly power, no popularity and no temporary pleasure is worth losing our friendship with God.
Every year on June 29, the Church joyfully celebrates one of her greatest feasts: the commemoration of the Holy, Glorious, and All-Praiseworthy Apostles Peter and Paul. Although very different in personality, background, and mission, these two great saints are united forever in Christ. Together they became the firm foundation upon which the Gospel spread throughout the world, and together they sealed their witness with the ultimate sacrifice of martyrdom.
The Byzantine Church beautifully proclaims during Great Vespers:
“What crowns of praise shall we weave for Peter and Paul?”
The answer unfolds throughout the entire feast: they are crowned because they loved Christ above all things, proclaimed His Gospel without fear, and offered their very lives for Him.
Saint Peter was a simple fisherman from Galilee. Originally named Simon, he was called by Jesus to leave his fishing nets and become a “fisher of men.” He was the first among the Apostles to confess, “You are the Christ, the Son of the living God.” In response, Christ gave him the name Peter—meaning “rock”—and entrusted him with a unique pastoral ministry within the apostolic college (Matthew 16:16-19).
Yet Peter was not perfect. He loved Christ deeply but also knew the pain of weakness when he denied the Lord three times during the Passion. His tears of repentance became a testimony that God’s mercy is greater than human failure. After the Resurrection, Christ restored Peter beside the Sea of Galilee with the threefold command: “Feed My sheep.”
Saint Paul’s story is equally remarkable. Born as Saul of Tarsus, he was a learned Pharisee and an energetic persecutor of the early Christians. Everything changed on the road to Damascus when the risen Christ revealed Himself to him. From that moment, Saul became Paul, dedicating every remaining day of his life to preaching the Gospel throughout Asia Minor, Greece, and finally Rome. His missionary journeys, his profound theological writings, and his unwavering courage helped shape the life of the early Church for every generation that followed.
One Apostle had walked beside Jesus during His earthly ministry. The other encountered the risen Lord after the Resurrection. One was sent especially to the Jewish people; the other became the Apostle to the Gentiles. Yet both proclaimed the same Gospel, the same Cross, and the same Resurrection of Christ.
Ancient Christian tradition tells us that both Apostles suffered martyrdom in Rome during the persecution of Emperor Nero around the years AD 64–67.
Because Peter did not consider himself worthy to die exactly as his Master had died, tradition tells us that he requested to be crucified upside down. Paul, being a Roman citizen, was spared crucifixion and was executed by the sword. Their earthly lives ended differently, yet both offered themselves completely to Christ.
Their tombs quickly became places of pilgrimage for Christians from every corner of the world. Today, the magnificent Basilica of Saint Peter stands over Peter’s tomb in the Vatican, while the Basilica of Saint Paul Outside the Walls preserves the memory of the Apostle to the Nations. From the earliest centuries, Christians honored both Apostles together as the two great pillars of the Church.
At first glance, Peter and Paul seem to have little in common. Peter was an uneducated fisherman. Paul was an accomplished scholar. Peter acted quickly with his heart; Paul often reasoned carefully with his mind.
Yet the Church celebrates them together because they reveal the fullness of God’s saving work.
Peter reminds us that faith begins with a personal encounter with Christ.
Paul reminds us that faith must then be proclaimed to the ends of the earth.
Peter represents steadfast pastoral leadership.
Paul represents tireless missionary zeal.
Together they reveal that the Church is both firmly rooted in apostolic faith and continually sent into the world to announce the Good News.
The hymns of Matins call them “the two luminaries of the Church, shining brighter than the sun,” because through them the light of Christ continues to illumine every nation.
Our joyful celebration is preceded by the Apostles’ Fast, known in the Ukrainian tradition as Petriwka (Петрівка). Beginning on the Monday after the Sunday of All Saints, this fast reminds us that every great feast deserves spiritual preparation.
Unlike the Great Fast before Pascha, the Apostles’ Fast is especially connected with missionary discipleship. Through prayer, fasting, confession, acts of charity, and participation in the Divine Liturgy, we ask God to renew within us the same courage and faith that burned in the hearts of Peter and Paul.
Fasting is never simply about food. It is about making more room for Christ in our lives.
The Feast of Saints Peter and Paul reminds us that holiness is not reserved for perfect people.
Peter teaches us that our failures do not define us when we sincerely repent.
Paul teaches us that no one is beyond God’s mercy and transforming grace.
Their lives proclaim one timeless truth: Christ calls ordinary people, forgives sinners, strengthens the weak, and sends His disciples to become witnesses to the Gospel.
This is why the Church continues to honor them with such solemnity. They did not simply speak about Christ—they gave their entire lives to Him.
As we celebrate this holy feast, may we ask ourselves the same question Jesus once asked Peter: “Do you love Me?” Our answer is found not only in our words, but in our willingness to follow Christ each day with faith, humility, courage, and love.
May the Holy and Glorious Apostles Peter and Paul intercede for our parish, our families, our Church, and our world, that we too may become faithful witnesses of the Risen Lord.
Holy Apostles Peter and Paul, pray for us!
“O Prophet and Forerunner of the coming of Christ, we who lovingly honor you are at a loss to praise you worthily; for your mother’s barrenness and your father’s silence were both ended by your honored and glorious birth, and the incarnation of the Son of God is proclaimed to the whole world.”
— Troparion of the Feast
Every year on June 24, in the midst of the Apostles’ Fast, the Church celebrates one of her oldest and most beloved feasts: the Nativity of the Honourable and Glorious Prophet, Forerunner and Baptist John.
At first glance, it may seem unusual. Why would the Church celebrate the birth of a saint? Normally, saints are commemorated on the day of their death—the day they enter eternal life.
Yet the Church makes only a few exceptions. She celebrates the birth of our Lord Jesus Christ, the birth of the Most Holy Mother of God, and the birth of Saint John the Baptist.
This alone tells us something extraordinary.
John is not simply another saint among many. He stands at the meeting point of the Old and New Covenants. He is the last and greatest of the prophets, and the first witness of Christ. All the prophets pointed toward the Messiah from afar. John pointed to Him standing before him and proclaimed:
“Behold, the Lamb of God who takes away the sin of the world!” (John 1:29)
The Gospel tells us that John’s parents, Zechariah and Elizabeth, were righteous before God but had no children. They were already advanced in years when the Archangel Gabriel appeared to Zechariah while he was serving in the Temple.
The evangelist Luke carefully notes that Zechariah belonged to the priestly division of Abijah. This small detail reminds us that the Gospel is not a legend floating outside of history. God entered a real world, among real people, at a specific moment in time.
Gabriel announced that Elizabeth would bear a son who would be “great before the Lord,” filled with the Holy Spirit even from his mother’s womb, and sent to prepare a people ready for the coming of the Messiah.
Zechariah struggled to believe. As a sign, he lost his ability to speak.
Months later, when the child was born, relatives wished to name him after his father. But Elizabeth insisted, “His name is John.”
When Zechariah wrote the same words on a tablet, his tongue was loosened and his first words became a hymn of praise to God.
The feast hymns beautifully summarize these two miracles:
“Your mother’s barrenness and your father’s silence were both ended by your honored and glorious birth.”
One of the most beautiful moments in all of Scripture takes place before John is born.
When the Virgin Mary visited Elizabeth after the Annunciation, carrying the Savior in her womb, the unborn John leaped for joy.
The Church sees in this event the first witness of the Forerunner.
Before he preached.
Before he baptized.
Before he spoke a single word.
He recognized Christ.
The liturgical hymns of the feast repeatedly return to this mystery: John is sanctified before birth because his entire life exists for one purpose—to reveal Jesus Christ.
John grew up far from the centers of power and influence.
He lived in the wilderness.
He fasted.
He prayed.
He called people to repentance.
Crowds traveled great distances to hear him.
Some even wondered whether he himself might be the Messiah.
Yet John’s greatness is found precisely in his refusal to place himself at the center.
Again and again he points away from himself and toward Christ.
His entire life can be summarized by one sentence:
“He must increase, but I must decrease.” (John 3:30)
No words better capture the spirituality of Saint John the Baptist.
For centuries Christians have noticed a remarkable harmony between this feast and the natural world.
The Nativity of Saint John falls near the summer solstice, when daylight reaches its greatest length in the Northern Hemisphere.
After this point, the days slowly begin to shorten.
Six months later comes the Nativity of Christ near the winter solstice, when daylight begins to increase once again.
The Church does not present this as scientific proof of historical dates. Rather, Christians have long seen a beautiful spiritual symbolism in the relationship.
John says:
“He must increase, but I must decrease.”
After John’s feast, daylight decreases.
After Christ’s feast, daylight increases.
As if creation itself quietly echoes the mission of the Forerunner.
Ancient Christian tradition linked John’s birth and Christ’s birth through the Gospel of Luke, which tells us that Elizabeth was already six months pregnant when the Archangel Gabriel announced the conception of Jesus. The liturgical calendar preserves this sacred relationship between the Forerunner and the Lord.
The theology of this feast is perhaps expressed most beautifully in its liturgical texts.
The Kontakion proclaims:
“She who once was barren gives birth today to the Forerunner of Christ, who will fulfill every prophecy. In the Jordan he placed his hand upon the One whom the prophets foretold and thus was shown to be the prophet, the herald, and the Forerunner of the Word of God.”
The liturgical readings also reveal the deeper meaning of John’s life.
The Old Testament readings at Vespers recall miraculous births granted by God and the promises spoken through the prophets. The Epistle calls believers to cast off the works of darkness and put on the armor of light. The Gospel recounts the angel’s announcement, John’s birth, and Zechariah’s prophecy.
Everything points toward one truth:
John prepares the way.
Christ fulfills it.
John is the voice.
Christ is the Word.
John is the lamp.
Christ is the Light of the world.
In a world where people often seek attention, recognition, and applause, Saint John teaches a very different path.
He was admired by thousands.
Yet he never made himself the center.
His greatness came from humility.
His mission was not to draw others to himself, but to lead them to Christ.
That remains his message today.
Every Christian is called, in some way, to become a forerunner.
In our families.
In our parishes.
In our communities.
Not by drawing attention to ourselves, but by helping others encounter the Lord.
Holy Prophet, Forerunner, and Baptist John,
you rejoiced in the presence of Christ even before your birth.
Teach us to recognize the Lord as you did.
Help us prepare the way for Him in our hearts.
Give us your courage to speak the truth,
your humility to point beyond ourselves,
and your faithfulness to remain steadfast until the end.
That, like you, we may always proclaim:
“He must increase, but I must decrease.”
Amen.
The Monday following the great Feast of Pentecost occupies a unique and deeply symbolic place in the liturgical life of the Church. Often referred to in the Byzantine tradition as the Monday of the Holy Spirit, this day does not stand apart from Pentecost but rather extends and deepens its mystery.
Pentecost is not understood in the Church as a single historical moment that ends in the past. Rather, it is the revelation of a reality that continues: the permanent presence and action of the Holy Spirit within the Church.
As the Catechism teaches, the outpouring of the Holy Spirit “never ceases,” for it marks the beginning of the “time of the Church,” in which the Spirit leads the faithful into communion with Christ and into the fullness of truth.
The Monday after Pentecost emphasizes what the Church already lives daily: that the Holy Spirit is not only sent once upon the Apostles, but remains actively present in the Body of Christ.
The Church prays:
“Heavenly King, Advocate, Spirit of Truth,
Who are everywhere present and fill all things,
Treasury of blessings and Giver of life,
come and dwell within us, cleanse us of all impurity, and save our souls.”
This ancient invocation expresses the heart of the Church’s experience: the Holy Spirit is not distant, but indwelling, purifying, and life-giving.
Thus, Monday after Pentecost is not a new feast separate from Pentecost, but its liturgical continuation, expressing in prayer and hymn what the Church believes always: the Spirit remains with us.
The readings and hymnography of this season consistently reveal the transformation brought by the Holy Spirit:
Saint Paul’s exhortation to “be filled with the Spirit” expresses this ongoing reality. The Christian life is not merely shaped by moral effort, but by participation in the life of the Spirit, who renews the believer from within.
In this sense, Pentecost is not only remembered—it is lived.
One of the central theological themes of Pentecost is the healing of division. The Church contrasts the confusion of languages at Babel with the unity created at Pentecost.
Where humanity once experienced fragmentation, the Holy Spirit creates communion. Not uniformity, but unity in love and truth.
This unity is not imposed externally; it is the fruit of the Spirit dwelling within hearts, forming the Church into one Body in Christ.
The Gospel proclamation of Christ—“Where two or three are gathered in my name, I am there among them”—reveals the continuing mission of the Church in the Holy Spirit.
The Church is not a historical memory of Christ, but His living presence in the world. The Spirit makes Christ present in the community of believers, especially in prayer, sacramental life, and reconciliation.
Thus, Monday after Pentecost invites the faithful to recognize that:
While Pentecost is marked by solemn celebration, fire, and joy, the Monday after Pentecost carries a quieter tone. It is the Church’s contemplative echo of the feast—a moment to remain in the presence of the Spirit and allow His work to continue within us.
It reminds the faithful that the Christian life is not only about receiving the Spirit once, but about remaining open to Him daily.
The Monday after Pentecost, or Monday of the Holy Spirit, is not a separate feast but a theological continuation of Pentecost itself. It proclaims that the Church is always living in the time of the Spirit—guided, sanctified, and renewed.
The Church therefore continues her prayer with simplicity and depth:
Come, O Holy Spirit, and dwell within us.
This is not only the prayer of Pentecost, but the prayer of every day in the life of the Church.
Holy and Glorious Pentecost, celebrated fifty days after Pascha, stands in both the Catholic and Orthodox traditions as one of the Twelve Great Feasts and the fulfillment of Christ’s promise that He would not leave His disciples orphaned but would send “the Advocate, the Spirit of truth” to dwell with them forever (cf. John 14:16–17). In the providence of God, this feast coincides in the Christian memory with the ancient Jewish Feast of Weeks (Shavuot), celebrated fifty days after Passover as a harvest thanksgiving and a remembrance of the giving of the Law on Mount Sinai. In Christian understanding, this background illuminates the deeper meaning of Pentecost: what was once written on stone is now written in the hearts of the faithful by the Holy Spirit (cf. 2 Cor 3:3), inaugurating the New Covenant in Christ.
On the day of Pentecost in Jerusalem, as described in Acts 2:1–11, the disciples were gathered in prayer when “a sound like the rush of a violent wind” filled the house, and “divided tongues, as of fire” rested upon each of them. They were filled with the Holy Spirit and began to proclaim the mighty works of God in many languages, so that pilgrims from every nation under heaven could hear the Gospel in their own tongue. The miracle is not only linguistic but profoundly theological: the Spirit reverses division caused by human sin and pride, not by erasing diversity, but by uniting all peoples in the one confession of Christ. This is why Pentecost is often called the “birth of the Church,” for here the Apostles move from fear into bold witness, from closed doors into mission.
In the teaching of the Church, Pentecost also reveals the mystery of the Holy Trinity. The Father sends the Holy Spirit through the risen and glorified Son, and the Church enters into the lived experience of God’s life and mission in history. The Catechism expresses this by affirming that on this day “the Holy Trinity is fully revealed.” The same Spirit who descended upon the Apostles continues to guide the Church, sanctify the faithful, and build up the Body of Christ through the sacraments, prayer, and mission.
The Gospel proclaimed at Pentecost (John 7:37–39; 8:12) places Christ at the center of this mystery. Standing in the Temple, Jesus cries: “Let anyone who is thirsty come to me and drink,” referring to the Spirit who would later be given to believers. He also proclaims, “I am the light of the world,” showing that the Holy Spirit always leads the Church into deeper communion with Christ, who is the source of life and illumination.
In the Ukrainian Greek Catholic Church (UGCC) and across the Byzantine tradition, Pentecost is celebrated with particular richness and visible signs of renewal. The churches are often adorned with green branches, flowers, and freshly cut grasses. This is not merely decoration, but a living symbol that the Holy Spirit renews creation itself, making the Church a “new creation” in Christ. Green becomes the color of life, growth, and divine presence filling the world.
A distinctive feature of the UGCC celebration is the kneeling prayers (molitvy na kolinopreklynni) at the Vespers of Pentecost Sunday. For the first time since Pascha, the faithful kneel again in liturgical prayer, and long intercessory prayers are offered for the Church, the world, the departed, and all creation. These prayers explicitly invoke the Holy Spirit as “Heavenly King, Comforter, Spirit of Truth,” asking for healing, forgiveness, and renewal.
Another deeply rooted tradition is the Pentecost Vespers on Monday (Holy Spirit Monday), where the Church continues the celebration of the descent of the Spirit. In many UGCC communities, this day is still observed as a liturgical continuation of the feast, emphasizing that Pentecost is not a single moment but an ongoing life in the Spirit.
The Troparion of the feast—“Blessed are You, O Christ our God, who revealed the fishermen as most wise by sending down upon them the Holy Spirit”—is sung repeatedly, especially in Ukrainian chant tradition, highlighting the transformation of the Apostles from fear into apostolic boldness. In UGCC spirituality, this transformation is often linked to the lived vocation of every Christian: simple hearts made wise by grace.
Pentecost proclaims that the Holy Spirit continues to act in history, not as an abstract force, but as the personal gift of God who unites, sanctifies, and sends. The confusion of languages at Babel (Genesis 11) is not simply “reversed” but healed at a deeper level: unity is restored not by uniformity, but by communion in truth and love. Each person hears the Gospel in their own language, showing that God does not abolish human identity but transfigures it.
Thus, Pentecost remains the ongoing life of the Church. It is the source of her mission, the breath of her prayer, and the fire of her witness. In Catholic and Orthodox understanding alike, the Holy Spirit is not only remembered as a past gift, but received anew in every generation, especially in the sacraments, in personal prayer, and in the life of the Church gathered in Christ.
For the faithful today, Pentecost is therefore both memory and presence: the memory of the upper room in Jerusalem, and the present reality of the Spirit dwelling in the Church, calling every believer into courage, holiness, and mission until the end of the ages.
In both Catholic and Orthodox Christian spirituality — though sometimes expressed with different emphases — the Holy Spirit slowly transforms a person to become more like Christ. The Church teaches that the Seven Gifts of the Holy Spirit are permanent spiritual dispositions that make us more docile and responsive to the inspirations of the Holy Spirit. These gifts complete and perfect the virtues so the soul can follow God more readily. The Twelve Fruits of the Holy Spirit are the visible signs and spiritual “fruits” that gradually appear in a Christian life cooperating with divine grace.
The true work of the Holy Spirit is recognized primarily not by temporary excitement alone, but by increasing charity, humility, peace, repentance, faithfulness, obedience to God, and love for others. The Holy Spirit may also grant spiritual joy, consolation, and encouragement, but authentic spiritual experiences lead a person more deeply toward holiness, humility, and communion with Christ rather than pride or self-centeredness.
The Church also distinguishes between the Seven Gifts and charisms. The Seven Gifts are given for personal sanctification and spiritual growth, helping the soul live in union with God. Charisms, however, are special graces given for the service and building up of the Church and must always remain rooted in charity, truth, humility, and obedience.
A simple child-like way to understand this is:
Wisdom helps a person love God above worldly success, pride, pleasure, or possessions. It allows someone to see life more through the eyes of eternity and to seek what truly leads to salvation. A person growing in wisdom becomes more peaceful, humble, prayerful, and less controlled by selfish desires.
A helpful biblical text connected to wisdom is:
“The fear of the Lord is the beginning of wisdom” (Proverbs 9:10).
Prayer and Practice: Holy Spirit, help me put God first in all things; I grow in wisdom by daily prayer, reverence before God, and choosing His will over selfish desires.
Book of Proverbs
Understanding helps a person grasp spiritual truths more deeply — not only with the mind, but also with the heart. Through this gift, Scripture, prayer, suffering, worship, and the teachings of the Church begin to make deeper spiritual sense. A person with understanding becomes less spiritually confused and more rooted in faith.
A helpful biblical text connected to understanding is:
“He opened their minds to understand the Scriptures” (Luke 24:45).
Prayer and Practice: Holy Spirit, open my heart to Your truth; I grow in understanding by reading Scripture slowly, listening carefully, and reflecting prayerfully each day.
Gospel of Luke
Counsel helps a person choose what is truly good and pleasing to God. It guides decisions with prudence, prayerfulness, and balance instead of impulsiveness or selfishness. Those growing in counsel often become trustworthy and compassionate guides for others.
A helpful biblical text connected to counsel is:
“Trust in the Lord with all your heart” (Proverbs 3:5).
Prayer and Practice: Holy Spirit, guide my choices and decisions; I grow in counsel by praying before acting and asking what will bring me closer to Christ.
Book of Proverbs
Fortitude gives courage and perseverance during suffering, temptation, fear, persecution, or hardship. It strengthens a person to remain faithful even when carrying crosses becomes difficult. This gift does not remove suffering, but helps the soul endure trials with hope and trust in God.
A helpful biblical text connected to fortitude is:
“My grace is sufficient for you” (2 Corinthians 12:9).
Prayer and Practice: Holy Spirit, strengthen me in every trial; I grow in fortitude by patiently enduring difficulties without abandoning prayer, hope, or faith.
Second Epistle to the Corinthians
Knowledge helps a person recognize God’s presence and understand the proper place of earthly things. It teaches the soul to use the world with gratitude while remembering that God alone is the ultimate treasure. A person with knowledge begins to see creation as pointing toward the Creator.
A helpful biblical text connected to knowledge is:
“Be still, and know that I am God” (Psalm 46:10).
Prayer and Practice: Holy Spirit, teach me to recognize Your presence everywhere; I grow in knowledge by practicing silence, gratitude, and awareness of God throughout the day.
Psalms
Piety fills the soul with love for prayer, worship, Scripture, the sacraments, the Church, and acts of mercy. It helps a person approach God with the trust and love of a child toward a loving Father and creates reverence toward holy things and compassion toward others.
A helpful biblical text connected to piety is:
“Blessed are the pure in heart” (Matthew 5:8).
Prayer and Practice: Holy Spirit, form in me a loving and faithful heart; I grow in piety through sincere prayer, worship, humility, and service to others.
Gospel of Matthew
Fear of the Lord is not terror, but holy reverence, awe, and filial respect before God. It turns the soul away from sin because it does not wish to offend the God whom it loves. This gift produces humility, repentance, obedience, and deeper trust in God. As spiritual life matures, fear increasingly becomes loving reverence rather than fear of punishment alone.
A helpful biblical text connected to fear of the Lord is:
“The fear of the Lord is clean, enduring forever” (Psalm 19:9).
Prayer and Practice: Holy Spirit, give me holy reverence before God; I grow in fear of the Lord by examining my conscience daily and quickly turning away from sin.
Psalms
The Fruits of the Holy Spirit are spiritual perfections formed gradually within a person through grace and cooperation with God. They are called “fruits” because, like fruit growing on a healthy tree, they slowly appear in the life of someone living close to God through prayer, repentance, worship, charity, and faithful daily living. They are signs of spiritual maturity and deeper communion with Christ.
Charity is selfless love rooted in God. A charitable person forgives sincerely, serves quietly, sacrifices generously, and seeks the good of others before personal gain. True charity reflects Christ’s love.
A helpful biblical text connected to charity is:
“Love one another as I have loved you” (John 13:34).
Prayer and Practice: Holy Spirit, teach me to love as Christ loves; I grow in charity by serving others quietly and forgiving quickly.
Gospel of John
Christian joy is deeper than temporary happiness or emotional excitement. Even during suffering or hardship, a joyful Christian keeps hope because joy is rooted in God’s presence and promises rather than changing circumstances.
A helpful biblical text connected to joy is:
“Rejoice in the Lord always” (Philippians 4:4).
Prayer and Practice: Holy Spirit, root my joy in Christ; I grow in joy by thanking God daily in both good and difficult moments.
Epistle to the Philippians
Peace is the calm trust that God remains present even during anxiety, confusion, suffering, or uncertainty. A peaceful person often brings calmness to others rather than spreading fear, anger, or panic.
A helpful biblical text connected to peace is:
“My peace I give to you” (John 14:27).
Prayer and Practice: Holy Spirit, calm my anxious heart; I grow in peace by trusting God and praying whenever fear enters my mind.
Gospel of John
Patience helps a person endure delays, suffering, disappointments, and the weaknesses of others without constant anger or complaint. It teaches perseverance and humility during difficulties.
A helpful biblical text connected to patience is:
“Be patient, therefore, brethren” (James 5:7).
Prayer and Practice: Holy Spirit, teach me endurance and gentleness; I grow in patience by accepting inconveniences and people’s weaknesses without bitterness.
Epistle of James
Kindness appears in gentle speech, compassion, encouragement, listening, and small acts of mercy. Kind people make others feel respected, comforted, and loved.
A helpful biblical text connected to kindness is:
“Be kind to one another” (Ephesians 4:32).
Prayer and Practice: Holy Spirit, soften my words and actions; I grow in kindness by speaking gently and helping others in small daily ways.
Epistle to the Ephesians
Goodness is the sincere desire to do what is right even when nobody notices or rewards it. A good person seeks honesty, integrity, and faithfulness before God.
A helpful biblical text connected to goodness is:
“Let your light shine before others” (Matthew 5:16).
Prayer and Practice: Holy Spirit, guide me toward what is right; I grow in goodness by choosing honesty, truth, and integrity in daily life.
Gospel of Matthew
Generosity frees the heart from selfishness and teaches a person to share time, forgiveness, help, attention, and material blessings freely with others. Generous people recognize that all blessings ultimately come from God.
A helpful biblical text connected to generosity is:
“Freely you have received, freely give” (Matthew 10:8).
Prayer and Practice: Holy Spirit, free me from selfishness; I grow in generosity by sharing my time, help, and blessings willingly with others.
Gospel of Matthew
Gentleness is strength under control. A gentle person corrects others with mercy, humility, patience, and compassion rather than harshness or pride. Christ Himself describes His own heart as gentle and humble.
A helpful biblical text connected to gentleness is:
“Learn from Me, for I am gentle” (Matthew 11:29).
Prayer and Practice: Holy Spirit, make my heart humble and gentle; I grow in gentleness by listening carefully and speaking peacefully during conflict.
Gospel of Matthew
Faithfulness means remaining loyal to God, prayer, vocation, family, responsibilities, and truth even when emotions or circumstances become difficult. A faithful person continues walking with God steadily over time.
A helpful biblical text connected to faithfulness is:
“Be faithful unto death” (Revelation 2:10).
Prayer and Practice: Holy Spirit, keep me steady and faithful; I grow in faithfulness by remaining consistent in prayer and daily duties.
Book of Revelation
Modesty is humility and simplicity in speech, behavior, appearance, and attitude. A modest person does not constantly seek praise, admiration, or attention, but instead desires to reflect God quietly and sincerely.
A helpful biblical text connected to modesty is:
“Let your modesty be known to all” (Philippians 4:5).
Prayer and Practice: Holy Spirit, guard my heart from pride and vanity; I grow in modesty by living simply and seeking God’s approval above human praise.
Epistle to the Philippians
Self-control helps a person govern desires, habits, speech, impulses, and emotions wisely instead of being ruled by them. Through grace, it brings freedom from slavery to sinful passions.
A helpful biblical text connected to self-control is:
“Every athlete exercises self-control in all things” (1 Corinthians 9:25).
Prayer and Practice: Holy Spirit, strengthen my discipline and freedom; I grow in self-control through daily moderation, fasting, and small sacrifices.
First Epistle to the Corinthians
Chastity is purity, reverence, and right ordering of love according to one’s state in life. It teaches a person to honor both their own body and the dignity of others as temples of the Holy Spirit.
A helpful biblical text connected to chastity is:
“Blessed are the pure in heart” (Matthew 5:8).
Prayer and Practice: Holy Spirit, keep my heart and mind pure; I grow in chastity by guarding my thoughts, eyes, words, and actions with reverence before God.
Gospel of Matthew
The month of May has long been associated in Christian tradition with special devotion to the Blessed Virgin Mary Theotokos (Blessed Virgin Mary). During this season, the faithful are invited to deepen their love for the Mother of God through prayer, Marian hymns, processions, the Rosary, and personal acts of devotion.
In the beauty and renewal of spring, Christians have often seen a reflection of the spiritual beauty of the Virgin Mary, through whom Christ, the Author of Life, entered the world. For this reason, May gradually became especially dedicated to prayerful devotion to the Mother of God, who always leads the faithful toward her Son, Jesus Christ.
Throughout the month of May, our parish continues the devotional practice of writing personal and anonymous letters to the Blessed Mother.
This practice was also experienced during Fr. Slavko’s formation in the Minor Seminary in Rome as a personal way of expressing prayer and entrusting intentions to the maternal intercession of Mary. While this exact custom is a local parish devotion, it is inspired by broader Catholic traditions of Marian trust and by the simple, heartfelt spirituality encouraged by Saint John Bosco and the Salesian tradition.
Writing a letter can help express prayers and concerns often carried silently in the heart. This devotion is not a sacrament and should not be understood as magical or as guaranteeing any particular outcome. Rather, it is a personal and symbolic act of prayer through which the faithful ask the Mother of God to intercede for them before her Son.
A basket has been placed before the iconostasis, next to the icon of the Mother of God, where the faithful may place their letters throughout the month.
The letters are intended as acts of prayer, repentance, thanksgiving, spiritual healing, reconciliation, trust in God, and loving entrustment to the care of the Mother of God.
You are encouraged to write about:
This devotion should remain centered on spiritual life and conversion of heart rather than worldly or material desires.
For forgiveness of sins and reconciliation with God, the faithful are encouraged to participate regularly in the Holy Mystery of Repentance (Confession) and the sacramental life of the Church.
Please do not write your name or surname anywhere in the letter or on the envelope. God already knows your intentions, and we entrust our prayers to the maternal intercession of the Blessed Virgin Mary.
If praying for another person, a first name may be included if desired, but this is not necessary.
Children, youth, and adults are all warmly invited to participate.
You are encouraged to place your letter in an envelope and, if you wish, decorate it with drawings, flowers, crosses, icons, colors, or other symbols of faith and prayer.
This is not about artistic talent or appearance, but about offering a small part of your heart, time, and attention to God through the intercession of the Mother of God. Just as we often prepare a thoughtful gift for someone we love, this small effort can also become part of our prayer.
A carefully prepared letter can reflect sincerity, reverence, and the importance of the intentions we place before the Mother of God.
You may also write a respectful title on the envelope such as:
“Blessed Virgin Mary,” “Mother of God,” “Theotokos,” “Queen of Heaven,” or another traditional Christian title expressing love and reverence for the Mother of God.
No special format is required. What matters most is a sincere and humble heart before God.
On All Saints Sunday, May 31, we will also be blessed to welcome visitors from Chesterton Academy of St. Isidore, who will prayerfully join our parish community for the Divine Liturgy.
The students will lend their voices in singing portions of the Divine Liturgy together with our parish choir, enriching the beauty of our common prayer. They too will participate in this Marian devotion by bringing their own prayer intentions in the form of letters to the Blessed Mother.
On Thursday, May 21, 2026, Ukrainians throughout the world celebrate Vyshyvanka Day — the 20th anniversary of this international celebration that began in 2006 as a student initiative.
Vyshyvanka Day has become a worldwide expression of Ukrainian faith, identity, resilience, dignity, and cultural heritage through the wearing of the traditional embroidered shirt.
At St. Nicholas, we would like to celebrate throughout the week by making ourselves visibly present in the community wearing our vyshyvanky with joy and gratitude.
Some ideas for participation:
All parishioners are warmly invited to wear their vyshyvanka to the Divine Liturgy on All Saints Sunday, May 31.
Following the Divine Liturgy, we hope to gather for a parish photo, possibly in front of the iconostasis or even outside on the stairs. Fellowship will follow as a joyful witness of our faith, heritage, and parish community.
This year, the parish Vyshyvanka celebration is intentionally being held on May 31 so that the focus of Sunday, May 24 may remain fully on the children receiving their First Solemn Communion and supporting them and their families on that special day.
On All Saints Sunday, May 31, following the Divine Liturgy and fellowship, the parish will gather for a short Moleben and prayerful procession to the parking lot, where the collected letters will be respectfully burned.
This act should be understood only as a symbolic sign of surrender and entrustment to God — similar to the biblical image of incense rising in prayer before the Lord. The burning of the letters does not “send” prayers to heaven and does not guarantee any particular outcome. Rather, it serves as a visible reminder that the faithful place their concerns into the hands of God through the intercession of the Blessed Virgin Mary.
As the smoke rises, we are reminded to surrender our hearts, burdens, hopes, and prayers to the mercy and providence of God.
May the Mother of God intercede for us and lead us always closer to her Son, our Lord Jesus Christ.
Please share this invitation with your family members, friends, children, and loved ones. All are warmly welcome to participate in this beautiful month of prayer, Marian devotion, and joyful witness to our Ukrainian Christian heritage.
Місяць травень у християнській традиції здавна пов’язаний з особливим почитанням Пресвятої Богородиці Theotokos (Blessed Virgin Mary). У цей час вірні покликані поглиблювати свою любов до Матері Божої через молитву, марійські пісні, процесії, Розарій та особисті акти побожності.
У красі та оновленні весни християни часто бачили відображення духовної краси Діви Марії, через яку Христос — Податель Життя — прийшов у світ. Саме тому травень поступово став місяцем особливої молитви до Богородиці, яка завжди провадить вірних до Свого Сина, Ісуса Христа.
Протягом місяця травня у нашій парафії продовжується побожна практика написання особистих та анонімних листів до Пресвятої Богородиці.
Ця практика також була присутня під час формації о. Славка у Малій Семінарії в Римі як особистий спосіб висловлення молитви та вручення своїх намірень материнському заступництву Марії. Хоча цей звичай є місцевою парафіяльною практикою, він натхненний ширшими католицькими традиціями довіри до Богородиці та простою і щирою духовністю святого Івана Боско John Bosco і салезіянської традиції.
Написання листа допомагає висловити ті молитви та переживання, які людина часто носить у серці мовчки. Ця практика не є Таїнством і не повинна розумітися як магічна дія чи гарантія певного результату. Це особистий і символічний акт молитви, через який вірні просять Матір Божу заступатися за них перед Її Сином.
Перед іконостасом, біля ікони Матері Божої, поставлено кошик, куди вірні можуть складати свої листи протягом усього місяця.
Листи мають бути знаком:
У листах можна писати про:
Ця практика повинна залишатися зосередженою на духовному житті та наверненні серця, а не на земних чи матеріальних бажаннях.
Для прощення гріхів і примирення з Богом вірні заохочуються регулярно приступати до Святої Тайни Покаяння (Сповіді) та до повного сакраментального життя Церкви.
Будь ласка, не пишіть свого імені чи прізвища ні в листі, ні на конверті. Господь уже знає ваші намірення, а ми довіряємо наші молитви материнському заступництву Пресвятої Богородиці.
Якщо ви молитеся за іншу особу, можна написати лише ім’я, але це не є необхідним.
До участі щиро запрошуються діти, молодь і дорослі.
Заохочуємо вкладати свій лист у конверт та, за бажанням, прикрашати його малюнками, квітами, хрестиками, іконками, кольорами чи іншими символами віри та молитви.
Йдеться не про художній талант чи зовнішню красу, але про те, щоб присвятити Богові через заступництво Матері Божої частинку свого часу, уваги і серця. Так само, як ми стараємося приготувати гарний подарунок для когось, кого любимо, так і ця невелика старанність може стати частиною нашої молитви.
Дбайливо приготовлений лист може виражати щирість, пошану та важливість намірень, які ми довіряємо Матері Божій.
На конверті також можна написати шанобливий титул, наприклад:
Не потрібна особлива форма. Найважливішим є щире і покірне серце перед Богом.
У Неділю Всіх Святих, 31 травня, ми також матимемо радість вітати гостей з Chesterton Academy of St. Isidore, які молитовно приєднаються до нашої парафіяльної спільноти під час Божественної Літургії.
Учні своїм співом підтримають окремі частини Божественної Літургії разом із нашим хором, прикрашаючи спільну молитву Церкви. Вони також братимуть участь у цій марійській практиці, приносячи свої молитовні намірення у формі листів до Пресвятої Богородиці.
У четвер, 21 травня 2026 року, українці по всьому світі святкують День Вишиванки — 20-ту річницю цього міжнародного свята, яке розпочалося у 2006 році як студентська ініціатива.
День Вишиванки став світовим виявом української віри, ідентичності, стійкості, гідності та культурної спадщини через носіння традиційної вишитої сорочки.
У парафії Святого Миколая ми хочемо святкувати не лише один день, але цілий тиждень, роблячи себе видимими у суспільстві через носіння вишиванки з радістю та вдячністю.
Декілька ідей для участі:
Усіх парафіян щиро запрошуємо одягнути вишиванки на Божественну Літургію у Неділю Всіх Святих, 31 травня.
Після Божественної Літургії плануємо зробити спільну парафіяльну фотографію — можливо перед іконостасом або надворі на сходах храму. Після цього відбудеться спільне частування як радісне свідчення нашої віри, спадщини та парафіяльної єдності.
Цього року святкування Вишиванки у парафії навмисно перенесене на 31 травня, щоб неділя 24 травня залишилася повністю присвяченою дітям, які прийматимуть Урочисте Святе Причастя, та підтримці їх і їхніх родин у цей особливий день.
У Неділю Всіх Святих, 31 травня, після Божественної Літургії та спільного частування, парафія збереться на короткий Молебень і молитовну процесію на подвір’я храму, де зібрані листи будуть побожно спалені.
Цей акт слід розуміти лише як символічний знак довіри та вручення себе Богові — подібно до біблійного образу кадила, молитва якого підноситься перед Господом. Спалення листів не “відправляє” молитви до неба і не гарантує певного результату. Воно є видимим нагадуванням про те, що вірні складають свої турботи у Божі руки через заступництво Пресвятої Богородиці.
Коли дим підноситься вгору, ми пригадуємо собі, що повинні віддати Господу свої серця, турботи, надії та молитви.
Нехай Матір Божа заступається за нас і завжди провадить нас ближче до Її Сина, Господа нашого Ісуса Христа.
Просимо поділитися цим запрошенням зі своїми рідними, друзями, дітьми та близькими. Усі щиро запрошуються взяти участь у цій прекрасній травневій молитві, марійській побожності та радісному свідченні нашої української християнської спадщини.
Forty days after the glorious Resurrection of Christ, the Church celebrates the great Feast of the Holy Ascension of Our Lord and Saviour Jesus Christ. Rooted in Sacred Scripture and celebrated from the earliest centuries of Christianity, this feast proclaims the completion of Christ’s earthly ministry and the fulfillment of His saving work.
After His Resurrection, Jesus remained with His disciples for forty days, teaching them and preparing them for the coming of the Holy Spirit. Then, on the Mount of Olives near Bethany, He blessed them and ascended into heaven in glory. As the disciples looked upward, the angels proclaimed: “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven” (Acts 1:11).
In the Byzantine tradition, this feast is often called Analepsis — “the taking up” of Christ into heaven. The Ascension is not simply Christ “leaving” the world, but the glorification of His humanity in the presence of the Father. As the Church teaches, Christ enters into heavenly glory with our human nature transformed and exalted. The feast therefore becomes a pledge of our own calling to eternal life and communion with God.
The Ascension also points us toward Pentecost. Before ascending, Christ promised His disciples that He would send the Holy Spirit, the Comforter, who would strengthen and guide the Church. For this reason, the Feast of the Ascension stands as a bridge between the joy of Pascha and the coming of the Holy Spirit at Pentecost. In the Eastern Christian tradition, the Paschal celebration reaches its fulfillment in these holy days.
From ancient times, Christians gathered with great solemnity to celebrate this feast through prayer, Divine Liturgy, and hymns of joy. In the Eastern Churches, Ascension is among the great feasts traditionally observed with participation in the Divine Liturgy and prayerful devotion of the faithful. The feast reminds us that the Christian life is always directed upward — toward the Kingdom of Heaven.
The Ascension is also a reminder that Christ will come again in glory. The same Lord who ascended bodily into heaven will return again, and therefore the feast calls us to live with faith, hope, and spiritual vigilance.
Although Christ ascends into heavenly glory, He does not abandon His people. Through the Holy Spirit, through the Eucharist, and through the life of the Church, Christ remains always present among us. The disciples returned from the Mount of Olives not in despair, but with renewed faith and hope, awaiting the promise of the Father.
As we celebrate this holy feast on Thursday, May 14, may we lift our hearts and minds toward heaven and remember that our true homeland is found in the Risen and Ascended Lord.
Troparion of the Feast
“Christ our God, You ascended in glory, giving joy to Your disciples by the promise of the Holy Spirit. Through the blessing they were assured that You are the Son of God, the Redeemer of the world.”
Devotion to the Blessed Virgin Mary is not an addition to the Christian life—it flows from the mystery of Christ Himself.
At the heart of this devotion is her sacred title: Theotokos—the God-bearer.
This truth was solemnly proclaimed at the Council of Ephesus, affirming that the One she bore is truly God and truly man.
👉 To honor Mary is to proclaim Christ.
The Church teaches clearly:
👉 Marian devotion is always Christ-centered—leading us into His Cross, His Resurrection, and His Eucharist.
The Church also makes an essential distinction:
The Mother of God is honored in a unique and profound way, but she is never worshipped.
👉 True devotion to Mary always safeguards the worship due to God alone.
In the Latin Church, devotional customs such as:
have developed over time as expressions of popular piety.
The Church values these practices, but gives a clear principle:
👉 They must always be in harmony with the liturgical year, not parallel to or independent from it.
For example:
👉 In this way, Marian devotion deepens—not distracts from—the mysteries of Christ.
In the Byzantine tradition, devotion to the Mother of God is not concentrated into a single month. Instead, it is integrated into the liturgical year itself.
👉 These feasts form a continuous witness to the mystery of salvation in Christ.
The Byzantine Church offers a deeply structured Marian period:
A time of prayer, repentance, and preparation.
Celebrating the falling asleep of the Mother of God and her being received into life by her Son.
An extended liturgical celebration of this mystery.
👉 This period expresses the Marian dimension of the Paschal mystery:
death transformed into life in Christ.
Throughout the Byzantine liturgical year, the Church continually proclaims the intercession and maternal care of the Mother of God through its feasts, hymns, and prayers.
Among these, particular feasts and traditions emphasize her protection and intercession in the life of the faithful, especially in times of suffering and need.
In many Ukrainian Catholic parishes today, we experience a living meeting of liturgical tradition and devotional life.
In some communities—such as our own parish of Saint Nicholas—it has become a common and meaningful practice for the faithful to gather before the Divine Liturgy, especially on Sundays, to pray the Rosary (Вервиця).
This reflects a development over recent generations, where Eastern Catholics have also embraced certain devotional practices from the wider Catholic Church.
👉 When properly understood, the Rosary is deeply Christ-centered:
At the same time, our authentic Eastern tradition offers a rich treasury of prayer:
👉 These devotions, when properly ordered, support and deepen the liturgical life of the Church.
The Church breathes with both East and West:
👉 These are not competing approaches, but complementary expressions of one faith.
Mary’s role is always the same:
Her words remain the path for every believer:
“Do whatever He tells you.”
Whether through:
We honor the Mother of God not as an end in herself—
but as the one who faithfully leads us:
👉 to the Cross
👉 to the Resurrection
👉 and to the Eucharist
Vespers with the Divine Liturgy of St. Basil the Great and the Rite of the Washing of the Disciples’ Feet
10:00 AM – at Saint Josaphat’s Cathedral with Bishop David
Matins of the Passion of Christ (Twelve Gospels)
7:00 PM
Followed by the Setting of the Place for the Holy Shroud – Божий Гріб
Great Vespers with the Laying of the Shroud – Виставлення Плащаниці
11:00 AM
Jerusalem Matins (Nadhrobne)
7:00 PM
Vespers with the Divine Liturgy of St. Basil the Great
12:30 PM
Followed by the Blessing of Paschal Foods (around 2:00 PM)
Nadhrobne
7:00 PM
Paschal Matins with the Divine Liturgy
7:00 AM
Followed by the Blessing of Paschal Foods
Divine Liturgy
10:00 AM
Divine Liturgy
10:00 AM
Evergreen Cemetery
April 12, 2026 – 5:00 PM
St. Michael’s Cemetery
April 19, 2026
Please approach Fr. Slavko with suggestions regarding preferred dates for:
Glenwood Cemetery (Sherwood Park) – Day and time to be determined.
Other cemeteries in Edmonton – Day and time to be determined.
For information please contact:
Fr. Slavko – 780-467-6200
Вечірня з Літургією св. Василія Великого та
Чин умивання ніг
10:00 – у Катедрі св. Йосафата з Владикою Давидом
Утреня Страстей Христових (12 Євангелій)
19:00
Після Утрені – Виставлення Божого Гробу
Вечірня з виставленням Плащаниці
11:00
Єрусалимська Утреня (Надгробне)
19:00
Вечірня з Літургією св. Василія Великого
12:30
Освячення пасхальних страв – приблизно о 14:00
Надгробне
19:00
Пасхальна Утреня з Божественною Літургією
07:00
Після Богослужіння – освячення пасхальних страв
Божественна Літургія
10:00
Божественна Літургія
10:00
Evergreen Cemetery
12 квітня 2026 – 17:00
St. Michael’s Cemetery
19 квітня 2026 – 14:00
Просимо подавати пропозиції щодо дат для:
Glenwood Cemetery (Sherwood Park) – день і час буде визначено
Інші цвинтарі в Едмонтоні – день і час буде визначено
Контакт:
о. Славко – 780-467-6200
