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Fr. Volodymyr Kushnir

. Fr. Mykola Buryadnyk - Pastor

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5000 N Cumberland, Chicago, IL 60656 www.stjosephukr.com stjosephucc@gmail.comOffice: 773-625-4805 Rectory: 773-625-4806 Fax: 773-887-5000

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St. Joseph the BetrothedUkrainian Greek-Catholic Church

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Fr. Stephen FreemanPascha (Easter) come

with a great note of joy in thChristian world. Christ is risefrom the dead and our hearrejoice. That joy begins to wanas the days pass. Our lives setle back down to the mundantasks at hand. After 40 days, thChurch marks the Feast of thAscension, often attended bonly a handful of the faithfu(Rome has more-or-less move

the Ascension to a Sunday tmake it easier). Some excitment returns with the Feast oPentecost, 50 days after Paschwhich conveniently falls on Sunday making its observanceasier in a too-busy-to-noticworld. Lost in all of this, however, is a subtext (perhaps it the main text).

It is a liturgical practicthat in rthodoxy begins some weeks before GreLent. It is a frontal assault on Hades.

The traditional name for these celebrations Soul Saturdays. They are celebrations of the DivinLiturgy on Saturday mornings offered for the souls othe departed. Most of the Saturdays in Great Lent havthem. They make a fitting prelude for Holy Week anPascha. At Pascha, Christ Himself tramples dowdeath by death and upon those in the tombs bestowlife. This is the Great and Holy Sabbath the truand Great Soul Saturday. This is the great theme oPascha itself. Christs Resurrection is, strangely, no

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Pentecost - Descent of the Holy Spirit

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Both before and after Chcedon, Christians in the first millenium were conflicted and dividwith some regularityan importfact to underscore against those wromanticize the first millennium

a golden age ofh a r m o n y .Many of

you pick up many standardtextbook histories of East-West rela-tions and subsequent division, younormally get confronted very

quickly with the year 1054, which isvery often described as the GreatSchism between East and West. Buthistory is messy. It is not as if every-thing was wonderful until one day inJuly 1054 when catastrophe struckand Cardinal Humbert and PatriarchCerularius decided to tear theChurch apart. Indeed, things alreadybegan to fall apart after the Councilof Chalcedon in 451 when, in a

Christological dispute that todayseems largely due to linguistic mis-understanding, the Churches of Ar-menia, Syria and Egypt parted com-pany from the rest of the Church andremain divided from us still today,

though the reasons for that remainhard to fathom after decades of dia-logue and signed agreements.

by Adam A.J. DeVille

By Adam DeVille

University of Notre Dame Press, 280 Pages

2 June 2014 Edition

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t h e s edivisions, especially

between the fourth and eighth centu-ries, were over

questions of Christology (and

intrinsically related questions suchas Mariology and iconology). But astime went on, divisions erupted forother, much more mundane reasons.The deeper we get into the first mil-lennium, the more we find Christiansgrowing apart in ways that differinglanguage, geography and culture ex-acerbated.

With the collapse of the Ro-man Empire in the West by the latefifth century, we see even greater

linguistic division and cultural isola-tion both within the Western Churchand vis-a-vis the East. With the riseof Islam in the East in the early sev-enth century, we see similar chal-lenges facing the Christian East; andsoon these external pressures andinternal challenges affect both Eastand West to such an extent as toleave little opportunity to talk to orlearn from each other, which was

Catholics in Cstantinople had been bruta

massacred in a pogrom in the city

the Orthodox in 1182, a fact loknown to historians but never ocially acknowledged by any Ortdox sources. Thus do we see messiness of history and realize twe all have much to confess.)

After the Fourth Crusade, awith the empire in the East on verge of final collapse at the haof Islam in the early 15th centuEast and West met in ItalyfirsFerrara and later Florence at the lcouncil of union ever to meet. Iss

were discussed, terms agreed upand everyone went home thinkthe divisions in the Church had bpatched up. But the bishops sooner got home than the peopparticularly in the East, revolted, fusing to accept the union of Eand West, and the whole thing clapsed. After this, the CathoChurch changed tactics, and instof working for comprehensive unwith all of Orthodoxy, began, a

the 1590s, to enter into unions windividual Orthodox churches places such as what we today cUkraine and Romania. These provcontroversial at the time and hremained so today, with EastCatholics often viewed suspiciouby both Catholics (as being insuciently Roman) and Orthodox being insufficiently Orthodox aindeed, traitors to Orthodoxy).

itself made more difficult by the lossof Greek as a common language inthe West and the loss of Latin speak-ers in the East. In sum, all thesepressures take their toll on theChurch, and she rather staggers to-ward the end of the first millennium

with relations between East andWest having been rather severelystrained and not infrequently brokenfor a time (as in, e.g., the Photianschism of 863-67), patched up for atime, broken again and patched upagain.

Thus when we get to the eventsof 1054, nobody then or for centu-ries after conceived of them as beingcompletely, permanently and univer-sally church-dividing. Theyseemed, rather, simply to be yet an-other case of a temporary squabbleand a temporary break in commun-ion soon to be patched up oncemore. Neither side saw 1054 as thecreation of a Roman CatholicWest and an Eastern OrthodoxEast, which is how it is sometimesportrayed. Neither side thought thattheir excommunication of the otherwas anything other than very local-ized and short-term. Indeed, there iswell-known evidence that Catholics

and Orthodox (as we would say to-day) continued to commemorateeach other liturgically and to giveand receive the Eucharist downthrough the 11th-14th centuries andin some places (the Greek Islands,and later the Soviet Union fordifferent reasons and Syria eventoday) for many centuries after that.

What is generally thought tohave sealed the splitand certainlypoisoned relations for centuries af-

terwardwas the sack of Constan-tinople in 1204 during the FourthCrusade. The short version is thatmany Latin Christians behaved in abeastly fashion in the churches ofConstantinople in 1204, scandalizingEastern Christians for centuries af-ter. Pope St. John Paul II apologizedfor these actions in Athens in 2001.(Orthodox outrage over this eventoverlooks the fact that the Latin

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so much about Christ as it is aboutChrists action. Many modern Chris-tians treat Pascha (Easter) as thoughit were a celebration of Jesus per-sonal return after a tragic death. Or-thodoxy views Christs Holy Week,

Crucifixion, Descent into Hades andResurrection as one unending, unin-terrupted assault on Hades. This isthe great mystery of Pascha the de-struction of death and Hades. Deathis the last enemy. Those who forgetthis are like soldiers who have forgot-ten the purpose of the war in whichthey fight.

And so the battle forms a sig-nificant part of the liturgical effort ofthe Church. The boldness of the thirdprayer is quite striking (this is thefirst portion):Priest: O Christ our God, the ever-flowing Spring, life-giving, illumi-nating, creative Power, coeternalwith the Father, Who has most ex-cellently fulfilled the whole dispen-sation of the salvation of mankind,and did tear apart the indestructi-ble bonds of death, break asunderthe bolts of Hades, and tread downthe multitude of evil spirits, offeringYourself as a blameless Sacrifice

and offering us Your pure, spotlessand sinless body, Who, by this fear-some, inscrutable divine service didgrant us life everlasting; O YouWho descended into Hades, anddemolish the eternal bars, reveal-ing an ascent to those who were inthe lower abode; Who with the lureof divine wisdom enticed thedragon, the head of subtle evil, andwith Your boundless power boundhim in abysmal hell, in inextin-

guishable fire, and extreme dark-ness. O Wisdom of the Father, Yougreat of Name Who manifests Your-self a great Helper to those who arein distress; a luminous Light tothose who sit in darkness and theshadow of death; You art the Lordof everlasting glory, the belovedSon of the Most High Father, eter-nal Light from eternal Light, Sun ofjustice! Who also, on this all-

perfect and saving feast, deign to re-ceive oblations and supplications forthose bound in Hades, and grant usthe great hope that rest and comfortwill be sent down to the departedfrom the grief that binds them.

Please forgive my editing of avery long prayer, thank you, St. Basil.I can recall the first time I of-

fered this prayer in my priesthood. Ihad a copy in front of me, but had notread it before the service, nor had I everheard it. I trembled as I offered thewords aboveastounded by their bold-ness. I had never heard such boldnessbefore the Throne of God within thewalls of the Church itself. It is also areminder of the weakness and infirmityof the legal imagery of salvation. Thelegal view requires of God that He bethe enforcer of Hades. To such a prayerHe could only reply: I cannot grantsuch things because of my Justice!

The Descent of Christ into Ha-des itself demonstrates Gods willing-ness towards our salvation. And theprayers imagery here reveals Godsstrength:

Who descended into Hades, and de-molished the eternal bars, revealingan ascent to those who were in the

lower abode; Who with the lure ofdivine wisdom enticed the dragon, thehead of subtle evil, and with bound-less power bound him in abysmalhell, in inextinguishable fire, and ex-treme darkness.

On the Saturday before Pente-cost, some 49 days after Pascha, theChurch offers the last in the cycle ofSoul Saturdays. And on Pentecost it-self, and now on bended knee, it boldlygoes where only Christ has gone before

in victory. As was proclaimed in thePaschal homily of St. John Chry-sostom:

Christ is risen! And not one of thedead is left in the grave, for Christhaving risen from the dead, is becomethe first-fruits of those who havefallen asleep.

Ill leave it for others to troublethemselves about the meaning of suchbold preaching.

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Reconciliation:Sundays during the Divine Liturgy and

by appointment.

Baptism and Confirmation: Please notify the pastor

when a child is born so that dates for the proper prayers

and blessings, other than baptism, can be arranged. Call

the pastor at 773-625-4805 to make arrangements.

Marriage: Please notify the pastor at least six monthsbefore the anticipated date to allow for adequate prepa-

ration for this lifetime commitment.

Visiting the Sick and Shut-Ins:Please notify the pas-tor if a family member is in the hospital or unable to

attend services due to illness and would like a visit. It is

the responsibility of the immediate family to notify the

pastor at 773.625.4806

Funerals:Please Contact the parish office before mak-

ing arrangements with the funeral director.

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. 773 625 4805

Be part of our growing parish family. Register to

become parishioners! Contact the office for more

information.Please call: 773 625 4805

Remember Us in Your WillYou can leave a lasting legacy to benefit future genera-

tions! Please remember St. Joseph Parish when creating yo

will. Your good works will continue after you have gon

home! Please contact the office for information.

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pa s t bu l l e t i n s on l i ne a twww.stjosephukr.com or by scan-

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www.stjosephukr.com - .

Regular Liturgical Schedule

Monday through Friday (in Chapel)Saturday (in Church)

9:00 am- Divine Liturgy

Sundays:

8:00 am- English

9:30 amUkrainian

11:30 amChildrens Liturgy

Holy Days:

6:30 pm - Vespers with Lytia (Night Before)9:00 am and 6:30 pm - Holy Day Service

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9:00 - . :

8:00 - 9:30 -

11:30 - :

6:30 .-

( )9:00 6:30 . -

Please pray for the health and well-being of the following parishioners:

Lucille Maryniw

Luba Ciolko

Olga Kykta

Stephie Worobetz

William Corwyn

John Masley

Anne Pyshny

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p

y

Tobelisted,ple

asecalltheparishofficeat773-625-4805oremailstjosephucc@

gmail.com