SERVICE SCHEDULE

WEEKDAYS: MONDAY–FRIDAY 9:00AM or 7:00PM TBA

SATURDAY: 9:00AM; 4:00PM (Vigil Sunday-Eng)

SUNDAY: 8:30 AM; 10:30 AM (Ukrainian)

CONFESSIONS are heard before each Divine Liturgy by req. Baptism – Arrangement for baptism to be made Personally at the Parish Office. Please call rectory for an appointment.

Marriage – Arrangements for marriage are to be made at least 6 months prior to the Wedding date. Please call rectory for an appointment.

Sick Calls – To arrange for Sacraments for the elderly and sick at home, please call Parish Office. Please advise the rectory of any hospitalization.

Bulletin Notices – Notices for the bulletin must be e-mailed or in writing by Wednesday @8PM to be included in that week’s bulletin.

Stewardship – Remember St. Michael’s Ukrainian Catholic Church in your will.

Office hours – by Appointment Only! Please Call 860-525-7823

Special Share in the Eucharist *– bread & wine offered for a day, week, month, or year. Donations: one week - $20. Donors/intentions will be listed.

Eternal Light *– offering to light for a week $10.00. Altar Candles *- offering to light for a week $10.00.

Bulletin Sponsorship* - $5 per week

Ukra=ns;ka Katolyc;ka Cerkva Sv. Arxystratyha Myxa=la

St. Michael The Archangel Ukrainian Catholic Church

125-135 Wethersfield Ave., Hartford, CT 06114 Rectory (860)-525-7823; School (860)-547-0858;

E-mail: st_michael@comcast.net (private intentions) contact@smucc.org (general inquiries)

Online Bulletins, Announcements & More: www.smucc.org

Very Rev. Pawlo Martyniuk o. Pavlo Martynqk

Trustees : Julie Nesteruk and Adrian Mishtal Art and Music Directors: Julia Nesteruk and Lesya Rudyk

Children's First Holy Communion Program Director: Irene Bobriwnyk

SLAVA ISUSU XRYSTU! PRAISED BE JESUS CHRIST!

November 17, 2019

23-t\ NEDIL| PO ZISLANNI SV|TOHO DUXA 23RD SUNDAY AFTER PENTECOST

Tone 6 Ap./Ep. Ef./Eph. 2:4-10; Wv./Gospel Lk./Luke. – 8:26-39.

23-t\ NEDIL| PO ZISLANNI SV|TOHO DUXA

23RD SUNDAY AFTER PENTECOST

Tone 6 Ap./Ep Ef./Eph. 2:4-10; Wv./Gospel Lk./Luke. – 8:26-39.

Sat. 11/16 4:00PM Gerald NESTERUK, (1st Anniversary) – req. by Julie Nesteruk Sun. 11/17 8:30AM Myroslaw LOMAGA – req. by Martha Lomaga 10:30AM Божественнa Літургія за парафіян і мир в Україні

24-ta NEDIL| PO ZISLANNI SV|TOHO DUXA

24TH SUNDAY AFTER PENTECOST

Tone 7 Ap./Ep. Ef./Eph. 2:14-22; Wv./Gospel Lk./Luke. – 8:41-56.

Sat. 11/23 4:00PM For Parishioners * Pro Populo Sun. 11/24 8:30AM Pomynal;na slu]ba i panaxyda za ]ertvy henocydu v sumni 86-ti rokovyny Holodomoru Ukra[ns;ko[ naci[. Commemorative Divine Liturgy for the victims of the Ukrainian Great Famine-Holodomor of 1932-33 followed by Panakhyda Service 10:30AM FEDYK, KUSIO Famelies – req. by Myroslawa Kusio.

25-ta NEDIL| PO ZISLANNI SV|TOHO DUXA

25TH SUNDAY AFTER PENTECOST

8 Ap./Ep Ef./Eph. 4:1-6; Wv./Gospel Lk./Luke. – 10:25-37.

Sat. 11/30 4:00PM Michaylo KOZOWYK – req. by Helen Kucman

Sun. 12/01 8:30AM John ZASTAWSKY – req. by Eva Zastawsky 10:30AM Божественнa Літургія за парафіян і мир в Україні Pomynal;na panaxyda za polehlyx hero[v @Majdanu@ (День Гідності та Свободи відзначається 21 листопада)

WELCOME to Our Visitors and Guests

We, welcome you to our community. We are honored and pleased for your participation at the Divine Liturgies. We invite you to raise your hearts, mind and bodies in praise to God. All Catholics may receive Holy Communion. Infants and children of the Eastern Churches(Canon 710) who have received Communion at the time of their Baptism and Chrismation may receive Communion through the faith of their parent(s). Orthodox Faithful may also receive Holy Communion (Canon 671). If you have any question or would like to be part of our community, please kindly see Fr. Pawlo Martyniuk.

11/18 Monday 8:00AM Private Intention 11/19 Tuesday 10:00AM Anya MYKETEY HANSON – req. by Friends 11/20 Wednesday 8:00AM Private Intention 11/21 Thursday VXID u XRAM PRESV. BOHORODYCI * ENTRANCE of the MOTHER of GOD

8:00AM God’s Blessings & Health for Families – req. by Anonymous 11/22 Friday 8:00AM Private Intention 11/23 Saturday 8:00AM Private Intention

11/25 Monday 8:00AM Private Intention 11/26 Tuesday 8:00AM Private Intention 11/27 Wednesday 8:00AM Private Intention 11/28 Thursday THANKSGIVING DAY DEN: POD|KY

9:00AM Liturgy of Thanksgiving Our best wishes go out to all for a peaceful and blessed Thanksgiving. Here in the United States, on Thursday November 28, we gather around the holiday table and give thanks to God for all that we have and all that we are. On that day, remember that all comes from God, and don't forget about those who need our help.

11/29 Friday 8:00AM Private Intention 11/30 Saturday 8:00AM Private Intention

� SERDE?NO VITAWMO vsix naшyx parafi\n, `o sv\tkuvatymut; u lystopadi-hrudni mis\c\x svo[ imenyny, urodyny ta qvile[. ~yro ba]awmo usim Vam `edryx Bo]yx lask, `astt\, zdorov#\ ta blahopolu//\ na Mnohi[ ta Blahi[ Lita!

� OUR SINCERE PRAYERS AND WISHES To our parishioners who celebrate their Birthday, Name Day and Anniversary in the months of November-December. May Our Lord Jesus Christ bestow his blessings of Good Health, Happiness, Peace and Grant You Many Blessed Years to Come!

� NEW CEMETERY SEXTON: We, are pleased to announce that our parishioner Mr. Zenon Szahaj, has accepted the position. Mr. Szahaj will be working with parishioners and the pastor in purchasing plots and at time of funeral, he will coordinate will funeral home directors in staking out plots. You may call Mr. Zenon Szahaj at (860) 205-2940. May our Lord Jesus Christ provide his many Blessings to Zenon for his service to our parish.

� VI?NA LAMPA ETERNAL LIGHT An offering has been made for the Eternal Light to be lit for one (1) week, beginning Sunday, November 17th 2019, through November 23rd 2019, in Memory of Joseph Wichkowsky, by Michael Wichkowsky.

� VI?NA LAMPA ETERNAL LIGHT An offering has been made for the Eternal Light to be lit for one (1) week, beginning Sunday, November 24th 2019, through November 29th 2019, in Memory of Heroes of Maidan, Heavenly Hundred & ATO, by UCCA Hartford.

� НАПРЕСТОЛЬНА СВІЧКА ALTAR CANDLE An offering has been made for the Altar Candle Light to be lit for one (1) week, beginning Sunday, November 17th 2019, through November 23rd 2019, in Memory of Oksana Radkovska, by Radkovski-Paxi Families. � НАПРЕСТОЛЬНА СВІЧКА ALTAR CANDLE An offering has been made for the Altar Candle Light to be lit for one (1) week, beginning Sunday, November 24th 2019, through November 29th 2019, in Memory of Bohdan Kolinsky, by Kolinsky Family. � ~YROSERDE?NO D|KUWMO Xoru #Lanka Haly/anka# ta vsim xto dolu/yvs\ v orhanizaci[ ta pryhotuvanni nadzvy/ajno sma/noho obidu dl\ naшoho parafial;noho praznyka, za [xnw vminn\, va]ku pracq ta ]ertvennist; dl\ naшo[ hromady. Rivno] serde/no d\kuwmo usim prysutnim parafi\nam i host\m, xto rozdilyv z namy molytvu ta trapezu. Serde/no d\kuwmo p. Lesi Rudyk, rodyni Paksi, rodyni Bykovins;kyx ta in'ym bat;kam za [x ]ertvennu pracq, dito/kam za /udovyj vystup a tako] [xnim bat;kam za lqbov, terpelyvist; ta viddanist; u vyxovanni ditej v relihijnomu ta nacional;nomu dusi.

� PRAZNYK THANK YOU: My sincere Gratitude to “Choir-Lanka Halychanka” and our parishioners who assisted them with the meal preparation, donation of baked goods, setting up tables, decorations and clean up. Thank You to Mrs. Lesia Rudyk, Paxi Family, Bukowinski Family and to other parents for preparing our children who participated in the program. Thank you to our children for a wonderful program. Thank You to All parishioners and guests who continually attend and support our annual Feast Day! May Our Lord Jesus Christ bestow his many Blessings to All!

� STAMFORD DIOCESE CHARITIES APPEAL 2019 UNDERWAY The month of May is the start of the Stamford Diocese Charities Appeal for 2019 This fund is collected to provide financial support of our Eparchy and its many institutions (i.e., seminary,

museum, library and offices which promote and support our church and community). The funds raised from this appeal also help the many needs of our Ukrainian Catholic Church, as well as our needy brothers and sisters in Ukraine, Europe, Asia and South America. Please help this fund as you have in the past. Please send/bring all donations to our St. Michael’s church. Do not send them to Stamford. We need to get proper credit for our parish’s pledge. Please take your Bishop’s

Appeal form in Church and make your checks payable to St. Michael’s Church

DONATION TO THE DIOCESE APPEAL PAST TWO WEEKS

$100.00 Mrs. Uliana Batih; $2000.00 Dr. & Dr. Lawrence Briggs; $100.00 LTC & Mrs. Wiroslaw, Snihurowych;

$100.00 Mr. & Mrs. Roman Uzdejczyk.

Year-to-date Total $7,450.00

Lets make our goal of $9,000.00!

Thank You for Your kind generosity

� PO}ERTVA NA CERKVU / CHURCH DONATION

$900.00 “Choir-Lanka Halychanka”

Nexaj Vselaskavyj Hospod; vidplatyt; Vam storyceq! Thank You for Your kind generosity and love for Your Parish Church!

� BULLETIN ADVERTISING: A reminder to those who provide advertisements for 2019 and didn’t pay yet please do so at your earliest convenience. Who would like to renew or update their announcements to please do so by calling the parish office at 860-525-7823 or see Fr. Pawlo after each Divine Liturgy.

5 Myths about Married Priests in Eastern Catholicism Many people believe that the Eastern discipline of ordaining married men to the priesthood

contradicts the Western discipline of priestly celibacy. Here’s why that belief is wrong.

In discussions about priestly celibacy the practice of the Eastern Catholic Churches is often ignored or misunderstood. Most people are unaware that there are already thousands of married Catholic priests who serve in the Eastern Catholic Churches.

The Catholic Church is not a uniform, monolithic entity. Rather, it is comprised of 24 individual sui iuris churches that “enjoy their own discipline, their own liturgical usage, and their own theological and spiritual heritage” (Lumen Gentium, no. 23). The Latin Church is the largest of these churches, but there are also 23 unique Eastern Catholic Churches. These churches are in full communion with Rome, and together with the Latin Church form the one Catholic Church. The Latin Catholic Church and the Eastern Catholic Churches share the same pope (Pope Francis), the same sacraments (including the Eucharist) and the same Catholic faith. Yet each of the 24 churches expresses this faith in its own unique way.

It is the longstanding practice within Eastern Catholicism to ordain married men to the priesthood. Media outlets sometimes erroneously report that these churches “allow priests to marry” or don’t practice celibacy. These and other myths give the false impression that the Eastern Catholic discipline contradicts the Latin discipline of priestly celibacy, or (worse yet) is a direct challenge to it. But as we shall see, the two disciplines are not as far apart as they appear.

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Our Goal

Myth 1: Eastern Catholics Don’t Value Celibacy

In Eastern Catholicism celibacy is cherished as a gift to the Church. When a man or woman chooses to follow the example of Jesus through celibacy, this choice is celebrated as an eschatological witness to the world.

Moreover, the monastic life is held up as an ideal in Eastern Catholicism. Monks, whether female or male, are honored as spiritual mothers and fathers. Monasticism is at the heart of Eastern Christian spirituality, and there is traditionally a strong monastic presence in the Eastern Catholic Churches.

There is also a connection between holy orders and celibacy in Eastern Catholicism. That’s why bishops, who possess the fullness of the sacrament of Holy Orders, are always celibate. While married men can be ordained as deacons and priests, only celibate men are ordained to the episcopate.

Myth 2: Eastern Catholic Priests are “Allowed to Marry”

This is one of the most pervasive myths about Eastern Catholicism. While married men may be ordained as deacons or priests, men who have already been ordained cannot enter into marriage. If a married deacon or priest becomes a widower, he will embrace a life of celibacy.

In this respect, the Eastern Catholic discipline is identical to the Latin discipline regarding married deacons. A married man can be ordained, but an ordained man cannot get married. This further witnesses to the connection between holy orders and celibacy.

Myth 3: The Eastern Catholic Discipline is an “Aberration”

When defending the Latin discipline of priestly celibacy, there is a risk of denigrating the Eastern discipline. I have seen Catholic authors refer to the Eastern discipline as an “aberration” or an “error” that is tolerated for the sake of unity. Some even claim that the existence of married Eastern Catholic priests represents a deficiency of faith.

In contrast, official Catholic teaching respects the Eastern discipline. See, for example, the Code of Canons of the Eastern Churches, which was promulgated by St. John Paul II. It states that “the hallowed practice of married clerics in the primitive Church and in the tradition of the Eastern Churches throughout the ages is to be held in honor” (canon 373). Similar statements are found in other church documents, such as the Catechism of the Catholic Church, which affirms that the Eastern practice of ordaining married men as priests “has long been considered legitimate; these priests exercise a fruitful ministry within their communities” (no. 1580).

Arguments for mandatory celibacy that denigrate or delegitimize married priests are problematic, for they are attacks on a legitimate discipline that is practiced within Catholicism. Moreover, they are inadvertent attacks on faithful Catholic priests who serve in the Eastern Churches.

Instead, it is possible to defend the Latin discipline without disparaging married priests. See, for example, The Theological Basis for Priestly Celibacy by Fr. Max Thurian. He makes a compelling case for the Latin discipline without denigrating the Eastern discipline, which is equally Catholic.

Myth 4: Families of Married Priests Suffer from Neglect

An oft-repeated argument is that married priests are torn between two vocations — marriage and priesthood — and can’t adequately live out either. It is routinely stated that a married priest would have no time to be a husband or father, and that his wife and children would suffer as a result.

This argument — that there isn’t time for a man to be both a husband and a priest — may be applicable to the Latin Church, but the situation in Eastern Catholicism is different. The presence of married priests is ingrained into the Eastern Catholic culture, and therefore priests, their wives,………………………………………………………………………………………………………………………………………………………………………………………………………………………

… and their parishioners are generally good at maintaining a balance. The typical Eastern Catholic priest is no busier than a doctor or a police officer, and usually has as much time to dedicate to family life.

That being said, the Latin Church operates differently, and it would take a great deal of adaptation to make a married priesthood work in that context.

Myth 5: Married Eastern Catholic Priests are Ineffective Pastors

The flip side of the previous myth is that married priests are consumed by the obligations of family life, and therefore neglect the spiritual well-being of their parishes.

This is a generalization that may be true in a Latin context, but does not reflect the reality within Eastern Catholicism.

In my experience, the marital status of a priest has little bearing on his effectiveness in ministry. I have known celibate priests who are amazing pastors, but I have also known some incredible married priests. My present pastor is married and is a model of holiness. He serves two parishes, both of which are spiritually flourishing. On the other hand, I have encountered both celibate and married priests who neglect the spiritual needs of their parishioners.

Respecting Both Traditions

These observations are based on my experience in Eastern Catholicism. The Latin Church operates differently, with its own needs and expectations. Just because a married priesthood works in the East doesn’t mean that it would work in West. The Latin discipline has tremendous value, and there are compelling reasons to maintain it. For this reason, any changes to this discipline should be approached with caution.

At the same time, those who argue in defense of the Latin discipline must remember that there are thousands of married Catholic priests who faithfully serve in the Eastern Catholic Churches. Arguments for priestly celibacy should avoid generalizations that inadvertently paint married Eastern Catholic priests as being inherently deficient, or as being aberrations. They are Catholic priests too, and deserve the same level of respect afforded to celibate priests.

Dr. Anthony Dragani is Professor of Religious Studies at Mount Aloysius College in Cresson, Pennsylvania. An Eastern Catholic deacon, Father Deacon Anthony serves two parishes in western Pennsylvania.

http://www.ncregister.com/blog/guest-blogger/5-myths-about-married-priests-in-eastern-catholicism

The Urgency of Religious Freedom ARCHBISHOP CHARLES J. CHAPUT, O.F.M. CAP.

The Religious Freedom Institute honored Philadelphia’s Archbishop Charles J. Chaput, O.F.M. Cap., at its annual dinner, November 9, for his decades-long commitment to religious liberty. The following is adapted from his remarks.

As I was getting ready for tonight, I remembered a line from the Israeli peace negotiator who said that pessimists are simply optimists with experience. Experience is an unsentimental teacher. Between an eccentric White House, and a crop of Democratic candidates with crippled memories of what real socialism actually accomplished in the last century—mass murder, destroyed cultures, and ruined economies—the temptation today to pessimism can be very strong. The good news is that hope is quite different from optimism, because it’s rooted in a God who is outside and greater than ourselves.

Hope is a virtue. Like all virtues, it requires a certain amount of courage. In the Christian tradition, the trinity of virtues we call faith, hope, and charity should shape everything we do, both privately

and in our public lives. Faith in God gives us hope in our future here, and also in eternal life. Hope casts out fear and enables us to love. And the love of God and of human persons—the virtue of charity—is the animating spirit of all authentically Christian political action. y love I don’t mean “love” in a soft or indulgent sense, the kind of empty love that offers “tolerance” as an alibi for inaction in the face of evil. I mean love in the deepest sense; love with a heart of courage; love determined to build justice in society and focused on the true good of the whole human person, body and soul.

The word “progress” has an interesting history; it comes from the Latin words progressus and progredi which mean “advance” and “to move forward.” Human progress, human advancement, is a good and desirable thing; but it means more than getting more stuff, more entitlements, and more personal license. eal progress always includes man’s spiritual nature. eal progress also satisfies the human hunger for solidarity and communion. So when our leaders and their slogans urge us to move “forward”—as they do every four years—we need to take a very hard look at the road we’re on, where the road “forward” leads, and whether it ennobles the human soul, or just aggravates our selfishness and our appetite for things.

The reality of our public life is that Catholics—and I suspect most religious believers in the United States—can live quite peacefully with the separation of our religious structures and authorities from the power of the state. But the arrangement only works if it translates into real religious freedom. Freedom of religion, as the Founders understood it and Americans have always lived it, is not the same thing as freedom of worship.

A faithful married man is ruled in every aspect of his life, both public and private, by the commitment he makes to his wife. Anything less in his behavior is infidelity and hypocrisy. The same applies to our relationship with God. The state has a legitimate zone of its own secular authority in service to the community. But no zone of human activity, public or private, including the state, is free from the ultimate sovereignty of God. A state without a reverence for the religious dimension of man and its permeating role in human affairs is just another form of idolatry.

The point is this: We can never accept a separation of our religious faith and moral convictions from our public ministries and our political engagement. It’s impossible. Even trying to do so is crippling because it forces us to live schizophrenic lives—worshiping God at home and in our churches or synagogues or mosques, and worshiping the latest version of Caesar everywhere else. That turns our private convictions into lies that we tell to each other and to ourselves. It’s a convenient moral narcotic, but it has nothing to do with real religious faith. And that habit of lying, which is now pandemic in our public discourse, in our news media, and in our national political candidates, poisons not just our personal integrity but the life of the whole political community.

eligious freedom is the cornerstone of a free, honest, and morally vigorous society. We need to fight for it. This is why we need the eligious Freedom Institute, and why its service to our nation is so vitally important.

https://www.crisismagazine.com/2019/the-urgency-of-religious-freedom

� PHILIP’S FAST ПИЛИПІВКА, the pre-Christmas fast which has began on Friday November 15, 2019 – the day after the feast of St. Philip – is a 40 days period of spiritual preparation for the celebration of the Nativity/Theophany cycle of the church year. It was once a period of strict fasting which has now been abrogated in favor of voluntary fasting and works of penance.

МЕТА РІЗДВЯНОГО ПОСТУ

З давніх-давен празник Христового Різдва був Різдво на рівні з празником Христового

Воскресення. Тому й церковний устав дивиться на Христове, як на другу Пасху. У старих

типіках і богослужбовому псалтирі під 25 грудня є така примітка: "Пасха, празни триденний". Тож, як до празника Пасхи вірні готувалися молитвою і постом, так і різдвяний

піст став для них часом приготування до приходу Спасителя. Симеон Солунський († 1429) каже: "Цей сорокаденний піст схожий на піст Мойсея, який постив 40 днів і ночей та прийняв таблиці Божих Заповідей. Постім і ми 40 днів і приймемо живе Слово Боже, воплочене від Діви і причастимося Його Тіла".

Різдвяний піст став для Церкви також символом молитов і постів старозавітних патріярхів і пророків, які з тугою очікували приходу Месії. Під час цього посту свята Церква, бажаючи скріпити своїх вірних прикладом святих Старого й Нового Завітів, вшановує пам'ять деяких пророків, а саме: пророка Авдія — 19. 11, Наума — 1. 12, Авакума — 2. 12, Софонії — 3. 12, Агея — 16. 12 і Даниїла — 17. 12; святих апостолів Матея — 16. 11 і Андрія — 30. 11; святителя Миколая — 6. 12; преподобних Йоана Дамаскина— 4. 12 і Сави Освяченого — 5. 12; визначних мучеників і мучениць: Гурія — 15. 11, Катерини — 24. 11, Варвари — 4. 12, Євстратія — 13. 12, Ігнатія Богоносця — 20. 12, Анастасії — 22. 12 і Євгенії — 24. 12, а вкінці дві останні неділі присвячені всім старозавітним праотцям і отцям. Наша Церква має прадавню традицію, за якою вірні готуються до празника Христового Різдва не тільки молитвою і постом, але й святими таїнством сповіді і святого причастя.

VXID U XRAM PRESV|TO+ BOHORODYCI

Praznyky v /est; Presv. Bohorodyci v na’omu cerkovnomu kalendari zajmaqt; per’e misce po praznykax Hospodnix. Holovne zavdann\ Bohorody/nyx praznykiv ce stavyty nam pered o/i vely/, hidnist; i sv\tist; Pre/. Divy Mari=, += rolq u vidkuplenni lqds;koho rodu ta zaoxotyty nas do += po/ytann\ i nasliduvann\. Najbil;’i Bohorody/ni praznyky, \k += Rizdvo j Uspinn\, hovoryt; nam, abo pro per’i xvylyny += isnuvann\ na zemli, abo pro += vidxid do vi/nosty. Odynokyj praznyk, `o joho temoq w dyt\/i i qni lita Presv. Bohomateri, ce praznyk Vvedenn\ v xram, `o joho sv\tkuwmo 21 lystopada. Praznyk Vvedenn\ xo/e nam vidslonyty de\ki tawmnyci z dyt\/oho j molode/oho ]ytt\ Presv. Divy Mari=, kynuty de`o svitla na += bat;kiv, += vyxovann\ u sv\tyni ta += pryhotuvann\ do najvy`o= hidnosty> buty Matir#q Bo]oho Syna.

ENTRANCE of the MOST HOLY MOTHER of GOD in the TEMPLE

The festivals of the Most Holy Mother of God occupy first place in our Church calendar after the feasts of our Lord. The chief aim of the Marian feasts is to set before us the majesty, dignity and holiness of the Most Pure Virgin Mary, and her role in the redemption of the human race, so that we may be inspired to venerate and imitate her. The greatest Marian feasts, such as her

Nativity and Dormition, speak to us either of the very first moments of her existence on earth or of her departure into eternity. The only feast that has for its theme the childhood and youthful years of the Mother of God is the feast of the Presentation in the Temple, which we celebrate on November 21. The purpose of this feast is to remove the veil of certain mysteries from the childhood and youthful years of the Blessed Mother, and to throw some light on the mystery of her parents, her education in the temple, and her preparation for the supreme dignity of being the Mother of God.

How Christians Should Celebrate Advent & Christmas

Did you ever notice that dessert is the first dish in line at many buffet restaurants? Yes, you could eat dinner backwards, starting with dessert, then moving on to the appetizer and main course. In the end you eat all the food, but it's nowhere near as fulfilling as enjoying each part of the meal in its proper place. Or worse, dessert could fill you up before you eat a balanced meal.

Sometimes we suffer the same temptation with Christmas. Our culture tends to skip Advent and start celebrating Christmas after Thanksgiving, if we're lucky to make it that far! Then it's all packed up and stored away by New Year's. This year, consider returning to the ancient practice of seeing the whole Christmas "cycle", the period that embraces both the Time of saint Philips Fast, Advent and Christmas seasons, as one unit of joyous celebration. Preparation comes first, then comes celebration extending a few weeks after Christmas Day.

The focal point of the Christmas cycle is obvious: God becoming one of us in Jesus, the Incarnation. All three phases of the cycle, Advent, Christmas and Epiphany, hinge on and celebrate that point. These celebrations help us to name the ways our lives are caught up in the "big story" of Christ. And these feasts tie our lives to Christians throughout history. The tradition of the Church, the living gospel, is the real-life experience of Christians like you and like me, and those who have gone before us.

During Advent, which began this year on Friday November 15, we emphasize the joy that some would compare to the months before a child is born: excitement, wonder, joy, expectation, even exhilaration at the life that is in our midst right now, yet also a hope and longing, and a carefulness to get things into order.

During the Christmas season we celebrate the wonder of the Incarnation. How wondrously we are made that the Word of God would become one of us! God shows us how to live fully: by pouring out our lives for others. That is what the days of Christmas are all about. On Christmas Day in our Ukrainian Byzantine Tradition we hear from the Gospel of that day about the three Wise Men symbolizing the many races for whom Christ was born. Epiphany/Theophany the Feast of the Baptism of the Lord, January 6, we celebrate Christ becoming manifest, that is, present, to all peoples. The baptism of Jesus marks the beginning of his public ministry. God's "Christmas gift" of the Incarnation is a gift for everyone!

~ASLYVOHO DN| POD|KY! HAPPY THANKSGIVING DAY!

@Koly Boh ba/yt; kohos; vd\/nym za poperednw, to posylaw jomu `e bil;'i dary. Starajmos\, ot]e, i my prynosyty Bohovi posyl;nu vd\/nist; za dobra nam dani, `ob my staly dostojni `e bil;'yx... Korotko ka]u/y, \k my nikoly ne zmo]emo poli/yty mors;ki xvyli, xo/ by my j tys\/u raziv probuvaly, tak tako] ne zmo]emo poli/yty riznorodni Bo]i dobrodijstva, `o =x vin zislav na na' rid.@ Sv. Ivan Zolotoustyj.

We praise you, we bless you, we glorify you and we give thanks to you, O Lord, God and Creator of every good and perfect gift. You have blessed us with an abundance of gifts of this earth, and have filled your land with gifts of milk and honey. We pray you, never deprive us

of your blessings. Grant that we who have shared in your gifts may prove to be a people of faith, love, mercy and righteousness. Give us due respect for all your creatures, for those who have come before us into this land, and those who are poor and in need of your mercy. Keep us from pride in our prosperity. Fulfill all the needs of those created by your hand, grant that they may realize their gifts and talents, keep them and us from all evil and temptation and grant peace to the world. For you alone are good and love mankind, and we give thanks to you, Father, Son and Holy Spirit, now and forever and ever. Amen.

THANKSGIVING TABLE PRAYER

O Gracious God, we give you thanks for your overflowing generosity to us. Thank you

for the blessings of the food we eat and especially for this feast today. Thank you for our home

and family and friends, especially for the presence of those gathered here. Thank you for our

health, our work and our play. Please send help to those who are hungry, alone, sick and

suffering war and violence. Open our hearts to your love. We ask your blessing through Christ

your son. Amen.

Господи святий, Отче всемогутній, предвічний Боже, від якого походить

усякий дар і всяке добро! Дякую тобі за твої добродійства, що їх багато вилляв єси

на мене, грішного й недостойного (грішну й недостойну), та сердечно молюся тобі:

Так як тепер милостиво вислухав ти мої молитви і виявив на мені свою доброту, так

і назавжди виповняй добрі прохання мої і виявляй на мені багату милість твою. Бо ти

щедрий і чоловіколюбивий Бог, і тобі славу возсилаю, Отцю, і Сину, і Святому Духові,

нині, і повсякчас, і на віки віків. Амінь.

День пам’яті жертв голодомору

Цей День щорічно відзначається в Україні в четверту

суботу листопада.

Президент України, підтримавши ініціативу

громадських організацій, міністерства культури і

мистецтв, Державного комітету у справах релігій,

Державного комітету телебачення і радіомовлення,

ухвалив встановити в країні День пам’яті жертв

голодомору і політичних репресій. Заходи, присвячені цьому дню, щорічно проходять в

четверту суботу листопада. Спочатку Указом президента України від 26 листопада 1998

року остання субота листопада оголошувалась Днем пам’яті жертв голодомору, потім

Указом від 31 жовтня 2000 року цей день став іменуватися Днем пам’яті жертв

голодомору і політичних репресій. У 2007-му році, згідно Указу Президента України №

431/2007 від 21-го травня 2007-го року, в назву цього пам’ятного Дня були внесені

зміни: "Внести до Указу Президента України от 26 листопада 1998 року N 1310 (1310/98

) "Про встановлення Дня памяті жертв Голодоморів та політічніх репресій" (в редакції

Указа від 15 липня 2004 року № 797 (797/2004) зміни, віключівші у назві та тексті слова

"та політічніх репресій".

Зараз День пам’яті жертв голодомору щорічно відзначається в четверту суботу

листопада.

В 2019 році День пам’яті жертв голодомору припадає на 23 листопада.

ТОБІ Є ЗА ЩО ДЯКУВАТИ БОГОВІ:

†...За дітей, які шумлять вдома: це означає, що у тебе є сім'я....

†...За посуд, який потрібно мити: значить, у тебе є їжа.

†...За килими, які треба пилососити, вікна, які треба мити...: значить у тебе є житло.

†...За промоклі від дощу черевики: значить, ти ще здатний ходити і тобі є, що взути.

†...За пробки на дорогах: значить, у тебе є автомобіль.

†...За уроки та іспити, до яких потрібно готуватися: значить, у тебе є можливість отримувати освіту.

†...За начальника, який робить зауваження: значить у тебе є робота.

†...За гору прання: значить, у тебе є одяг.

†...За сльози і посмішки: значить, ти ще можеш відчувати.

†...За тих, хто заподіює тобі біль: значить, ти можеш зрозуміти, як не потрібно чинити і подарувати у відповідь прощення і любов.

†...За втому в кінці дня: значить, ти ще можеш активно працювати.

†...За будильник, який будить вдосвіта: значить, Бог розбудив тебе до нового дня.

Цінуй те, що маєш! Дякуй Богу частіше – адже багато хто мріє про таке життя, як у тебе!

RIZDV|NYJ BAZAR CHRISTMAS BAZAAR

SOQZ UKRA{NOK AMERYKY (VIDDIL 106) ZAPRO"UW VAS na RIZDV|NYJ BAZAR

u subotu 7-ho hrudn\ vid 10 do 4 hodyny po poludnq

u nedilq 8-ho hrudn\ vid 9 do 1 hodyny po poludnq u 'kil;nomu zali Cerkvy Sv. Myxa[la

Prykrasy na \lynku, podarunky, obrazy, vy`yvka, bi]uteri\, kny]ky, kartky, ru/na robota i in’e. Sma/nyj obid, Pe/yvo, Kava

U.N.W.L. of America Branch 106 cordially invites you to a Christmas Bazaar

Saturday 12/7 (10-4pm) and Sunday 12/8 (9-1pm) in our School Hall.

Ornaments, Embroidery, Jewelry, Paintings, Handmade Items, ets. Tasty Lunch,

Pastries, Coffee…

November 17, 2019 23RD SUNDAY AFTER PENTECOST Tone 6

TROPAR (Tone 6): Angelic powers were upon Your tomb and the guards became like dead men; Mary stood before Your tomb seeking Your most pure body. You captured Hades without being overcome by it. You met the Virgin and granted life O Lord, risen from the dead, glory be to You!

Glory be to the Father, and to the Son, and to the Holy Spirit, ...

KONDAK (Tone 6): With His life-giving hand Christ our God, the Giver of life, raised all the dead from the murky abyss and bestowed resurrection upon humanity. He is for all the Savior, the resurrection and the life, and the God of all.

now and for ever and ever. Amen

THEOTOKION (Tone 6): Undaunted patroness of Christians, O steadfast intermediary with the Creator, turn not away from the suppliant voices of sinners, but in Your kindness come to help us who cry out to You in faith. Be quick to intercede, make haste to plead, for You are ever the patroness of those who honor You, O Mother of God.

PROKIMEN (Tone 6): Save Your people, O Lord, and bless Your inheritance. Verse: Unto You I will cry, O Lord my God, lest You turn from me in silence. Save Your people, O Lord, and bless Your inheritance.

A reading from the Epistle of St. Paul to the Ephesians (2:4-10)

Brethren: God who is rich in mercy, because of the great love he had for us, even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved), raised us up with him, and seated us with him in the heavens in Christ Jesus, that in the ages to come he might show the immeasurable riches of his grace in his kindness to us in Christ Jesus. For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast. For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them.

ALLELUIA He who lives in the aid of the Most High, shall dwell under the protection of the God of heaven. Alleluia. (3)

Verse: He says to the Lord: You are my protector and my refuge, my God, in Whom I hope. Alleluia. (3)

COMMUNION HYMN: Praise the Lord from the heavens; praise Him in the highest. Alleluia. (3)

Why Holy Communion is the most astounding food on earth Peter Kwasniewski

November 14, 2019 (LifeSiteNews) — I don’t know what it is about November, but it always makes me think more about food. It could be that the weather is getting noticeably

colder (at least in the northern hemisphere), and one seems to need more sustenance, not to mention hot beverages. It could be St. Martin’s day, which brings to mind the roast goose we ate on November 11 in Austria during the years I spent there with my family. It could, naturally, be the anticipated aroma of Thanksgiving dinner. Whatever the cause, I have tried to turn the inner rumblings to advantage by asking myself what God intended to teach us when He made us the sort of beings who have mouths and stomachs, who need to keep taking in substance from the outside in order to live, and who in this way are both dependent on the cosmos and superior to it, because we can transform some small portion of it into ourselves.

St. Thomas Aquinas, a reliable and profound guide to the seven sacraments of the Church, tells us we can learn about the effects of each sacrament by looking to the typical effects of the material things and actions it makes use of. For example, water washes off dirt from the skin and refreshes when ingested; thus, in baptism, guilt and sin are washed away, and the soul is refreshed with the grace of adoption.

In the case of the Eucharist, the matter employed (by Christ’s institution) is wheaten bread and wine made from grapes, which are food and drink for man — the most basic food, one might say, and the best beverage nature and human art produce for our enjoyment. Thus, the proper effect of the Eucharist can be discerned from the effects of the consumption of food and drink in the one who receives them: the restoration of lost bodily matter and, should there be surplus, an increase of bodily substance. To these physical effects, St. Thomas likens the sacramental effects of an increase in “spiritual quantity” (where “quantity” means the extent of active power) by the strengthening of the virtues and a restoration of wholeness through the forgiveness of venial sin or the repairing of defects.

But if we left off our account there, we would miss the most important point.

Following St. Augustine, St. Thomas says there is a crucial difference between the bodily food of any ordinary human meal and the spiritual food of Holy Communion. Bodily food has its effect, to restore lost flesh and increase its quantity by being converted or turned into the one fed. Spiritual food, on the contrary — or to be more precise, Our Lord Jesus Christ Himself, who is really, truly, substantially present in the Most Holy Eucharist — is not converted into the one eating; the one eating is rather converted into (i.e., turned ever more toward and likened unto) Christ, for He acts upon the communicant to turn him into Himself.

The notion of being changed into the food we eat might seem odd, since that would be exactly the contrary of what happens with all other food and drink. Were the food in question mere food, it would be impossible to speak this way, as Jesus recognizes when He says: “the flesh profits nothing” (Jn. 6:64) — that is, as the Church Fathers interpret the saying, mere flesh is lifeless in that it cannot bring the life of holiness to the spirit. But if the food is the life-giving flesh of the living Son of God, a believer’s contact with it leads to life, renewal, deification, provided he is in a state to profit from it. This truth is central to the theology of St. Cyril of Alexandria (378–444),[1] the first patristic authority St. Thomas cites in the important question in the Summa theologiae on the effects of the Eucharist:

The life-giving Word of God, uniting himself to his own flesh, made it life-giving. It was becoming, therefore, that he be in a certain way united to our bodies through his sacred flesh and precious blood, which we receive in a life-giving blessing in bread and wine. (III, q. 79, a. 1)

As Fr. Emile Mersch explains:

Union with food is effected in a mysterious exchange of life, in an assimilation by which one becomes the other. But in the Eucharist, the more vital of the two is the bread we receive, the “bread of life.” This bread consumes and changes into itself the one who eats it. (Theology of the Mystical Body, 590–91)

This it can do because it is none other than the Lord in person, under the appearances of bread and wine. United to Jesus through faith and love, the communicant “is transformed into Him and becomes His member,” says Thomas, “for this food is not changed into the one who eats it, but turns into itself the one who takes it[.] ... This is a food capable of making man divine and inebriating him with divinity” (On the Gospel of John 6, lec. 7, §969). In the Sentences, Thomas simply says: “The proper effect of this sacrament is the conversion of man into Christ, that it might be said with the Apostle, ‘I live, now not I, but Christ lives in me’” (In IV Sent., d. 12, q. 2, a. 1, qa. 1).

In addition to St. Augustine and St. Cyril, St. Thomas, devoted to the Church Fathers as he is, cites the potent words of St. John Damascene (676–749): “The fire of that desire which is in us, taking ignition from the burning coal (that is, from this sacrament), will burn up our sins and illuminate our hearts, so that by partaking of the divine fire we may be set on fire and deified” (ST III, q. 79, a. 8, sed contra). When we receive the Eucharist in a state of grace, we are feasting upon this fire of love, letting it permeate and burn into all the powers and passivities of soul and body.

St. Thomas gave himself body and soul to the Holy Mysteries because in them he found his beloved Lord, and through them feasted upon His love. He was convinced that of all the good things Jesus wants for us, the foremost is an intimate friendship with each person who believes in Him (cf. Jn 15:13–15). Giving reasons in support of the Real Presence of the Lord in the Sacrament, Thomas says:

Such a thing befits Christ’s love, out of which He took up a true body of our nature, for the sake of our salvation. And since “to live together is most of all proper to friends,” as the Philosopher says, He promises His own bodily presence to us as a reward[.] ... Yet meanwhile, His bodily presence has not abandoned us in this sojourning; rather, He joins us to Himself in this sacrament through the truth of His body and blood, as He Himself says in John 6:57: “he who eats my flesh and drinks my blood abides in Me, and I in him.” This sacrament is a sign of the greatest love, and the support of our hope, from so close a joining of Christ to us. (ST III, q. 75, a. 1)

All of this takes place in the dark, the darkness of faith; it is with good reason that Aquinas insists on the cloudy, enigmatic nature of the sacramental event. As Charles De Koninck writes:

It is, then, by a truly unparalleled mercy that God has deigned to meet us in perfect night and that, in order to elevate us to his own heights, he has satisfied for all our insufficiencies, and has asked of us, in our act of faith, an abnegation analogous to that of his Son. ... Is it not a mercy admirable above all that, abandoned by all, we can go

nowhere else except to Him, in surrender to this mystery of Faith where hides, in a perfectly adapted silence, the one whose name is Word?

This Word-made-flesh, who delivered Himself to death for me, now plants within me the seed of His glorified humanity and invincible divinity. If we have this gift, what can we be said to lack? Truly, in “the divine, holy, most pure, immortal, heavenly, life-creating, and awesome mysteries of Christ” (Liturgy of St. John Chrysostom), all has been prepared, provided, delivered. Alleluia. https://www.lifesitenews.com/blogs/unlike-other-food-when-you-eat-the-eucharist-you-become-what-you-eat

Apocalypse Prep: 7 Things to Do Before the World Ends Philip Kosloski

Do we really need to prepare? Yes, indeed …

Some are always buzzing about the end of the world, but lately the buzz has gotten louder.

Not only is there talk of apocalyptic events happening during the 100th anniversary of the

visions of Our Lady of Fatima, NASA has even developed an “early warning system” that

detects any asteroids that could deal Earth a deadly blow.

These stories, and the global mood, have prompted entire movement of “apocalypse

prepping.” People around the world are amassing supplies and making sure that their home is

“apocalypse-proof.” They do this to ensure their own survival when the world explodes in

disarray.

What is a Catholic to do amongst all these rumors? Should we start preparations for the end

of the world?

In a certain sense, yes, we should live every day as if it could be our last. Jesus said, “But of

that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father

only.… Watch therefore, for you do not know on what day your Lord is coming” (Matt. 24:36,

42). Today could be the end of the world, or at least it could be the end of our own little world.

Additionally, the Catechism foretells of a great tribulation that will occur before Christ comes

again: “the Church must pass through a final trial that will shake the faith of many believers.”

The relentless revelations of priestly abuse against minors and the challenge it brings to the

church’s moral authority seems to many an apocalyptic-sized trial.

We do need to prepare, though our preparations will look much different from what the world

expects. St. Paul gives us the key to our own “apocalypse prepping” in his letter to the

Ephesians: “Therefore take the whole armor of God, that you may be able to withstand in the

evil day” (Eph. 6:13).CONTENT

He then proceeds to list seven ways that we can prepare for that “evil day”:

1) “[Gird] your loins with truth”

Jesus said there will be many who claim to be the messiah and who will lead people astray.

That is why we must hold fast to the truth as proclaimed by Christ and his Church. If you do

not know the faith very well, now would be the time to immerse yourselves in the beauty of

two-thousand years of Church teaching.

2) “Put on the breastplate of righteousness”

We must not only know a lot about the faith, we must live it out. Head knowledge is one thing,

but being “righteous” means leading a life of virtue. Lead a virtuous life and you will be putting

on the “breastplate of righteousness.”

3) “Shod your feet … with the gospel of peace”

After Jesus commissioned his apostles to go out to proclaim the Gospel, He told them, “As

you enter the house, salute it. And if the house is worthy, let your peace come upon it; but if it

is not worthy, let your peace return to you.… And if any one will not receive you or listen to

your words, shake off the dust from your feet” (Matt. 10:12-14).

We are all messengers of the “gospel of peace” and our duty is to proclaim it to all we meet. It

is up to the receiver if the peace we wish to give will bear fruit.

4) “Take the shield of faith”

Strong faith in God is a key way that we can prepare for the end times as it will be our faith

that helps us persevere through times of trial. As the Catechism says: “Since ‘without faith it is

impossible to please [God]’ and to attain to the fellowship of his sons, therefore without faith

no one has ever attained justification, nor will anyone obtain eternal life. ‘But he who endures

to the end.’”

5) “Take the helmet of salvation”

One way that we can put on the “helmet of salvation” is to receive, as often as we can, the

“sacrament of our salvation,” the Eucharist. By doing so, we rely on God’s saving power to be

our daily sustenance.

6) “[Take] the sword of the Spirit, which is the word of God”

As we go forth into the world, what better “sword” could we have than the “word of God.”

Jesus himself used Scripture to defeat the temptations of the devil in the desert, and so we

imitate his example and immerse ourselves in God’s word.

7) “Pray at all times in the Spirit, with all prayer and supplication”

Above all things we should pray “without ceasing” to prepare ourselves for the world’s end.

Prayer is what unites the “armor of God” and gives it life. Without prayer, we will not be able

to endure any of the future trials.

So if you want to prepare for the coming apocalypse, put on “the armor of God, that you may

be able to withstand in the evil day.” https://aleteia.org/2016/03/04/apocalypse-prep-7-things-to-do-before-the-world-ends/?utm_source=parish_newsletter&utm_campaign=ParishTrust

23 ЛИСТОПАДА УКРАЇНА ВШАНУЄ ЖЕРТВ ГОЛОДОМОРУ

Голодомор — помста за свободу. Історики пояснюють: Сталін організував геноцид, щоб покарати українців за незалежність 1917—1921 років. 25 листопада українці та світ, як і щороку, вшанують пам’ять убитих Голодомором 1932–33 років. Жалобні заходи традиційно відбуваються також у 32 країнах світу. Національні пам’ятні заходи до 84 роковин геноциду пройдуть під гаслом "Голодомор — помста за свободу, помста за революцію".

Як відомо, у 1917—1921 українці відродили власну державність. Українська Революція не лише повернула нашу батьківщину на мапу світу. Нова держава задекларувала демократичний лад та дотримання основних прав і свобод людини. З перших днів Українська Народна Республіка протистояла російській інформаційній та військовій агресії. Втім війна більшовиків проти України не завершилася із падінням державності.

Вже через десятиліття більшовики завдадуть остаточного, на їх думку, удару по окупованій Україні. В Інституті національної пам’яті пояснюють: насильницьке вилучення продовольства, блокада сіл та цілих районів, заборона виїзду за межі охопленої голодом України, репресії — все це мало знищити українське прагнення незалежності й самих українців. “Голодомор — це помста за свободу. Українців карали смертю за здобуту незалежність від імперій. Геноцид знищив ключові свободи: мільйони позбавлені життя, в країну повернено рабство — селянам обмежили пересування і відібрали паспорти, колгоспи застосовували примусову працю, люди не могли сподіватися на недоторканість житла, не мали свободи релігії, їх обмежили в культурних правах. Але режим не зумів досягнути головного – Україну не зламали. І свою незалежність ми змогли підтвердити вже 1991 року”, — говорить Володимир В’ятрович історик, Голова Українського інституту національної пам’яті. Всесвітньовідома історик, лауреатка Пулітцерівської премії Енн Еплбаум, яка перебуває з візитом у Києві, зокрема з нагоди виходу її нової книги «Червоний голод: Війна Сталіна проти України» відзначила під час виступу на Благодійному вечорі Києво-Могилянської академії. “Історія Голодомору — це трагедія, але історія України — не трагедія. Незважаючи на мільйони вбитих під час війни Сталіна проти України, ваша країна є на мапі світу”. Голодомор – злочин геноциду проти Українського народу, результат спеціально організованого комуністичним керівництвом штучного голоду у 1932–1933 роках, що спричинив загибель мільйонів людей. Визнання Голодомору 1932–1933 років геноцидом Українського народу законодавчо закріплено Законом України “Про Голодомор 1932 – 1933 років в Україні”. Голодомор залишається історичною темою, що демонструє найбільший консенсус українців в оцінці минулого. За цьогорічною соціологією, 77% вважає його геноцидом.

21 ЛИСТОПАДА - ДЕНЬ ГІДНОСТІ ТА СВОБОДИ

21 листопада в Україні відзначається День Гідності та Свободи.

Цього дня, з інтервалом у дев’ять років, розпочалися дві доленосні для сучасної України

події: Помаранчева революція 2004-го та революція Гідності 2013-го.

Під час президентських виборів 2004-го року здійнялися акції протесту.

За попередніми результатами другого туру, оголошеними 21 листопада Центральною

виборчою комісією, перемогу в президентських перегонах здобув Віктор Янукович. Масові

та брутальні фальсифікації під час голосування та підрахунку голосів збурили українське

суспільство. Прихильники опозиційного кандидата – Віктора Ющенка, 22 листопада вийшли

на мітинги незгоди. Протестний рух охопив найбільші міста України, а центром став Майдан

Незалежності у Києві. Внаслідок цих подій відбувся повторний другий тур президентських

виборів за результатами якого переміг Ющенко.

У листопаді 2005 року новообраний Президент заснував свято – День Свободи.

У грудні 2011 року наступний Президент України Віктор Янукович скасував День Свободи і

об’єднав його з Днем Соборності.

21 листопада 2013-го року на Майдані Незалежності у Києві розпочалася акція протесту

проти рішення Кабінету Міністрів України призупинити підготовку до підписання Угоди про

асоціацію з Євросоюзом. Спочатку зібралося декілька сотень, а вже 24 листопада – понад

сто тисяч прихильників євроінтеграції. Після того як 29 листопада на Євромайдані відбувся

мітинг із закликом до відставки уряду та

дострокових парламентських виборів, влада застосувала силу. 30 листопада вночі

відбувся кривавий розгін майданівців. Стало зрозуміло, що країна рухається

до авторитаризму, засадничі принципи якого відчуло на собі українське суспільство:

зневага до прав людини, корупція, свавілля правоохоронних органів, репресії проти

незгідних. Протести перетворилися з проєвропейських на антиурядові та стали значно

масштабнішими.

18-20 лютого – в найтрагічніші дні Революції, сталися сутички в центрі Києва, підпалено

Будинок профспілок, снайпери вбили понад 70 євромайданівців, які стали Героями

Небесної сотні.

Вночі на 22 лютого тодішній президент Янукович втік з України. Відбулися позачергові

президентські вибори, які засвідчили європейський вектор орієнтації. Україна вдруге

отримала шанс для цивілізаційного вибору, демократії, очищення від впливу тоталітарного,

людиноненависницького комуністичного минулого.

На відміну від подій Помаранчевої революції, відстоювання власної гідності та свободи

коштувало Україні багатьох життів патріотів.

13 листопада 2014 року чинний Президент України Петро Порошенко підписав Указ «Про

День Гідності та Свободи». Метою запровадження пам’ятної дати є утвердження в Україні

ідеалів свободи і демократії, вшанування патріотизму й мужності громадян, які стали на

захист демократичних цінностей, прав і свобод людини, національних інтересів держави та

її європейського вибору.

St. Michael’s Ukrainian Catholic Church November 17, 2019

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