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Parastas vs. Panakhyda: Understanding Memorial Prayers in the Ukrainian Greek Catholic Church

In the Ukrainian Greek Catholic Church, the faithful have long honored the memory of their departed loved ones through special liturgical prayers. Among the most important of these are Parastas and Panakhyda. While both are prayers for the repose of souls, they differ in form, length, and liturgical context. Understanding these distinctions helps the faithful participate more meaningfully in the Church’s ministry of prayer for the dead.


Parastas: The Solemn Memorial Service

Parastas is often called the Great Panakhyda and is the most formal memorial service in the Church. The term “Parastas” literally means “to stand beside,” reflecting the custom of the faithful standing in prayer beside the memory of the deceased. Historically, Parastas developed as a truncated form of the Matins service for the dead, incorporating psalms, hymns, and litanies that invoke God’s mercy and rest for the departed.

Key Features of Parastas

  • Structure: Parastas includes the reading of Psalms, petitions, hymns such as “Blessed are the blameless in the way…”, and other traditional chants for the dead.

  • Timing: It is celebrated on specific occasions such as the eve of funerals, anniversaries of death, or on All Souls Saturdays (Задушні суботи).

  • Visuals: Families often place a memorial table (tetrapod) with kolyva (boiled wheat with honey and nuts) and candles, and the faithful stand around it during the prayers.

  • Purpose: The Parastas is intended to intercede for the soul of the deceased, reminding the living that prayer is a means of expressing love and continuity with those who have gone before us.

Parastas is typically the longest form of memorial service, emphasizing the solemnity and depth of the Church’s prayers for the departed.


Panakhyda: The Shorter Memorial Service

Panakhyda, derived from the Greek meaning “all-night vigil,” is a shorter memorial service for the dead. While it shares many prayers and hymns with Parastas, it is usually served in a more concise form. Panakhyda is commonly offered:

  • After the Divine Liturgy, either on weekdays or Sundays

  • At gravesides during visits

  • On special memorial occasions throughout the year

The Panakhyda allows the faithful to participate in the prayer for the deceased without the extended duration of the full Parastas. It is particularly suited for parish life, where multiple memorials may be requested on the same day.


Sorokousty: The Extended Commemoration

Closely related to Parastas and Panakhyda is the practice of Sorokousty (Сорокоусти), which means “forty prayers” or “forty mouths.” This practice originated in the Byzantine monastic tradition in Constantinople, where forty monks would pray for the soul of a departed person, often serving forty Divine Liturgies on their behalf. The number forty has biblical significance, recalling events such as Christ’s forty days in the desert and Israel’s forty years in the wilderness, symbolizing preparation, purification, and intercession.

In modern Ukrainian parish practice, Sorokousty is observed:

  • During Great Lent, particularly on the Saturdays of Souls

  • As a series of commemorations rather than a single service

  • Using Parastas or Panakhyda as the primary liturgical forms

  • By reading names (пом’янник / pomiinyk) of the deceased submitted by parishioners

While originally a monastic practice of forty liturgies, Sorokousty has evolved into a forty-day or Lenten period of prayer, ensuring that the departed are remembered repeatedly in the life of the Church.


Offerings for Memorial Services

It is customary in many parishes for the faithful to offer a voluntary stipend when requesting a Parastas, Panakhyda, or Sorokousty commemoration. In the Ukrainian Catholic Eparchy of Edmonton, such offerings are traditionally given directly to the priest who celebrates the prayers, rather than to the parish. This offering is not a fee for the service, but a long-standing way of supporting the clergy in their pastoral ministry. Importantly, the services are never withheld due to inability to provide an offering; the prayer is the primary purpose, and the offering is a gesture of support and gratitude.


Pastoral Significance

Together, Parastas, Panakhyda, and Sorokousty reflect the Church’s belief that love continues beyond death. Through these prayers, the faithful intercede for the souls of their departed loved ones, unite themselves with the Church’s prayer, and participate in the communal life of the Church that transcends time. The Church teaches that prayer, remembrance, and liturgical intercession are essential ways to honor the dead and to entrust them to God’s mercy.

Third Sunday of Great Fast, March 8, 2026

Third Sunday of Great Fast, March 8, 2026

Парафіяльні Загальні Річні Збори: відповідальність, довіра і зрілість громади

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.

Не лише молитва, але й відповідальність

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.

Досвід церковного життя в умовах свободи

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».

Що дає участь у зборах?

Для парафіянина участь у Загальних Річних Зборах — це нагода:

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.

Парафія як родина

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.

Ознака зрілої громади

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.

35th Sunday after Pentecost, February 8, 2026

You Are Not Alone: A Catholic Word of Hope in Times of Suffering

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)

Why the Church Cannot Support MAiD or Assisted Suicide

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:

Accompanying the Suffering

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:

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.

Episcopal and Canadian Context

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.

A Message to Anyone in Despair

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:

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.

Choosing Life, Together

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.


Key Documents & Resources (Clickable)

Meatfare Sunday: Preparing for Lent Through Reflection and Mercy

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.


🥩 The Last Day for Meat

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.”


📖 Spiritual Focus: Reflection on the Last Judgment

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:

Meatfare Sunday asks us to take responsibility for our spiritual lives and to begin our Lenten journey with awareness, mercy, and compassion.


🌑 Meatfare Saturday: Remembering the Departed

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.


🌿 Historical and Contemporary Significance

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:


💛 Why Meatfare Sunday Matters

Meatfare Sunday is not just about giving up meat. It is about:

It is a bridge from ordinary life into Lent, helping us step deliberately into a season of repentance, prayer, and transformation.


🌿 Walking Forward

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

All Souls Saturdays in the Ukrainian Greek Catholic Church

Prayer, Hope, and the Communion of Saints

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.

Every Saturday: A Day of Remembrance

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:

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.


What Are All Souls Saturdays?

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:

These days powerfully express the Church’s faith that death does not break communion and that our prayers truly matter.


The Five Universal All Souls Saturdays

The Ukrainian Greek Catholic Church observes the following five All Souls Saturdays within the liturgical year:

  1. 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.

  2. Second Saturday of Great Lent
    A universal commemoration during the Lenten journey.

  3. Third Saturday of Great Lent
    Continues the Church’s prayer for all the departed during the season of repentance.

  4. Fourth Saturday of Great Lent
    The final universal commemoration during Lent, reminding us that repentance, prayer, and mercy extend beyond death.

  5. 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.


Why Before Meatfare Sunday?

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:

The Church teaches us to approach God not with fear, but with prayer, love, and trust in His mercy.


What Is Panakhyda?

Panakhyda means “all-night vigil,” even when served briefly.

In this service, the Church prays that the departed may:

The Church believes that the souls of the departed are helped by the prayers of the faithful — especially by the Holy Eucharist.


The Communion of Saints

All Souls Saturdays proclaim a beautiful truth of our faith:
the Church is one, even across death.

The Church exists in three states:

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.


“Memory Eternal”

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

The Feast of the Encounter (Presentation) of Our Lord — February 2, 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).


Biblical and Liturgical Roots

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.


Historical Development

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.


Theological Significance

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.


Liturgical Customs and Spiritual Practice

The feast also traditionally marks the conclusion of the Christmas–Epiphany season, bringing the celebration of Christ’s birth to a luminous climax.


Conclusion — Encountering the Savior

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

An Eastern Catholic Pastoral Explanation for Catechumens and Newcomers

Introduction: What Is Theophany?

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:

For this reason, the feast is sometimes described as the first great revelation of the Holy Trinity, distinct yet inseparably connected to Pentecost.


The Revelation of the Holy Trinity

At the Jordan River, three divine actions occur simultaneously:

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.


Why Is Christ Baptized?

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:

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.


The Great Blessing of Water

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:

In Ukrainian tradition, this blessing is closely tied to:


Theophany and Christian Baptism

For those preparing for baptism, Theophany reveals what baptism truly is:

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.


Historical Roots of the Feast

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.


Conclusion: God Has Come Near

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:

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/

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