Saints Peter & Paul

Byzantine

Catholic Church

431 GEORGE STREET * BRADDOCK, PENNSYLVANIA 15104 * TELEPHONE (412) 461-1712

Webpage: https://stspeterpaulbcc.com/

E-male: stspeterpaulbc@gmail.com

ADMINISTRATOR: FATHER VITALII STASHKEVYCH

PARISH OFFICE: 4200 HOMESTEAD DUQUESNE RD, MUNHALL, PA, 15120

TELEPHONE: 412-461-1712

CONFESSIONS: 30 MINUTES BEFORE LITURGY

Sunday, March 15th, 2020 Tone 7 Page:156/223

SCHEDULE OF DIVINE SERVICES FOR THIS WEEK:

Sunday 03/15/20 20 11:00 AM 3rd Sunday of The Great Fast +Ruth A Drabik

By Dan & Monica Gazzo

Friday 03/20/20 20 06:30 PM Venerable Fathers of the St Sabbas Monastery

Liturgy of Presanctified Gift

Panachida for All Souls Saturday

Sunday 03/22/20 20 11:00 AM 4th Sunday of The Great Fast +Kenneth Schell

By Gloria Schell

SICK AND SHUT-INS Please remember in your prayers our parishioners who are sick,

homebound, hospitalized, living in nursing facilities, or need

your prayers for their personal intentions:

Andrew Cencarik, Don Downey, Phillip Fall, Anna D. Fialkovich, Mark Fialkovich, Benjamin

Kaefer, Jr., John Kopay, Jr., Sylvia Kopay, Mary Anne Ference Mistick, Richard Paloscko,

Nancy Pcolar, Bob Newton, Rebecca McCullough, Will McCullough Shirley Carmoney Torbich,

Marie Churley, Joanne Skinta, John Gegick and Those serving in the Armed Forces.

**If you have a family member in the hospital or other facilities, and would like us to remember them in prayer,

contact Father Vitalii and we will be glad to publish their name in the bulletin – even if they are not a parishioner

of Saints Peter & Paul Parish.

DIVINE SERVICES ATTENDANCE

The attendance for Friday, March 6th, was 12; for Sunday, March 8th, was 39.

VENERABLE FATHERS OF THE ST SABBAS MONASTERY

Saints John, Sergius, Patrick and others were slain in the Monastery of Saint Sabbas. During

the eighth century the area around Jerusalem was subjected to frequent incursions of the

Saracens. The monastery of Saint Chariton was devastated and fell into ruin. Twice the Saracens

tried to plunder the Lavra of Saint Sava the Sanctified, but God’s Providence protected the

monastery. The monks would have been able to escape the barbarians by going to Jerusalem, but

they decided not to forsake the place where they had sought salvation for so many years.

On March 13, the Saracens broke into the monastery and demanded all the valuables. The

monks told them that there was nothing in the monastery but a meager supply of food and old

clothing. Then the Saracens began to shoot arrows at the monks.

Thirteen men were killed and many wounded, and monastery cells were set afire. The

Saracens intended also to torch the monastery church, but seeing a throng of people in the

distance, they mistook this for an army sent from Jerusalem. The Saracens managed to get away,

carrying off the little they were able to plunder. After the enemy fled, Father Thomas, an experienced physician,

began to help those who remained alive.

On Great Thursday, March 20, the Saracens again descended upon the Lavra with a larger force and began to

beat up the monks. The survivors were driven into the church, where they were tortured in order to force them to

reveal where any treasure might be hidden. The monastery was surrounded, so no one could save himself by fleeing.

The barbarians seized Saint John, a young monk, who had cared for vagrants. They beat him fiercely, then they cut

the sinews of his hands and feet and dragged him over stones by his feet, which tore the skin from the martyr’s back.

The keeper of the church vessels, Saint Sergius, hid the church vessels and attempted to flee, but he was

captured and beheaded. Several of the monks nevertheless managed to hide themselves outside the monastery in a

cave, but they were spotted by a sentry on a hill, and they ordered everyone to come out. Inside the cave Saint

Patrick whispered to the brethren huddled with him, “Fear not, I will go alone and meet my death. Meanwhile, sit

and pray.”

The Saracens asked whether there was anyone else in the cave, and Patrick said that he was alone. They led him

to the Lavra, where the captives awaited their fate. The Saracens demanded of them a ransom of 4,000 gold pieces

and the sacred vessels. The monks were not able to give such a ransom. Then they led them into the cave of Saint

Sava inside the monastery walls. They lit a fire on which they piled up dung in front of the entrance to the cave,

hoping to suffocate the monks with the poisonous fumes. Eighteen men perished in the cave, among whom were

Saints John and Patrick. The Saracens continued to torture those who were still alive, but got nothing out of them.

Finally, they left the monastery.

Later, on the night of Great Friday, the monks hidden in the hills returned to the Lavra, they took up the bodies

of the murdered Fathers to the church and buried them there.

The barbarians who plundered the monastery were punished by God. They were stricken with a sudden illness,

and they all perished. Their bodies were devoured by wild beasts.

The martyrs of Saint Sava’s Lavra commemorated on May 16 suffered in the seventh century, during the reign

of Heraclius (610-641).

“In the Lord your labour is not in vain”. Is the Lord calling you to work in His vineyard? Pray to hear

God’s call. If you think God is calling you to be a priest, religious or deacon, contact Fr. Vitalii Stashkevych.

PRAY FOR VOCATIONS

The Byzantine Catholic Serra Club of Pittsburgh is an organization that fosters and promotes priesthood and

religious vocations in the Byzantine Catholic Church. They also support Seminarians, Priests and Religious

Sisters in their sacred ministry. The Byzantine Serra Club meets monthly. If you would like to join, call

William Kress 412-761-1499 or email kb.kress@gmail.com

Join the Serrans in their work to ensure the future of our Church.

THIS WEEK’S USHER TEAM - Team A

OUR GIFTS TO GOD AND OUR CHURCH, MARCH 8TH, 2020:

SUNDAY OFFERING $ 643.00

LOOSE CASH 13.00

CHILDREN ODDERINGS 4.00

CANDLES 27.00

MONTHLY 100.00

TOTAL $ 787.00

CATHOLIC TEACHING

"FROM THENCE HE WILL COME AGAlN TO JUDGE THE LIVING AND THE DEAD"

I. He Will Come Again in Glory

Christ already reigns through the Church. . .

"Christ died and lived again, that he might be Lord both of the dead and of the living." Christ's Ascension into

heaven signifies his participation, in his humanity, in God's power and authority. Jesus Christ is Lord: he possesses

all power in heaven and on earth. He is "far above all rule and authority and power and dominion", for the Father

"has put all things under his feet." Christ is Lord of the cosmos and of history. In him human history and indeed all

creation are "set forth" and transcendently fulfilled.

As Lord, Christ is also head of the Church, which is his Body. Taken up to heaven and glorified after he had

thus fully accomplished his mission, Christ dwells on earth in his Church. the redemption is the source of the

authority that Christ, by virtue of the Holy Spirit, exercises over the Church. "The kingdom of Christ (is) already

present in mystery", "on earth, the seed and the beginning of the kingdom".

Since the Ascension God's plan has entered into its fulfilment. We are already at "the last hour". "Already the

final age of the world is with us, and the renewal of the world is irrevocably under way; it is even now anticipated in

a certain real way, for the Church on earth is endowed already with a sanctity that is real but imperfect." Christ's

kingdom already manifests its presence through the miraculous signs that attend its proclamation by the Church.

. . . until all things are subjected to him

Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great

glory" by the King's return to earth. This reign is still under attack by the evil powers, even though they have been

defeated definitively by Christ's Passover. Until everything is subject to him, "until there be realized new heavens

and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this

present age, carries the mark of this world which will pass, and she herself takes her place among the creatures

which groan and travail yet and await the revelation of the sons of God." That is why Christians pray, above all in

the Eucharist, to hasten Christ's return by saying to him: Maranatha! "Our Lord, come!"

Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the

messianic kingdom awaited by Israel which, according to the prophets, was to bring all men the definitive order of

justice, love and peace. According to the Lord, the present time is the time of the Spirit and of witness, but also a

time still marked by "distress" and the trial of evil which does not spare the Church563 and ushers in the struggles of

the last days. It is a time of waiting and watching.

The glorious advent of Christ, the hope of Israel

Since the Ascension Christ's coming in glory has been imminent, even though "it is not for you to know times or seasons

which the Father has fixed by his own authority.". This eschatological coming could be accomplished at any moment, even if

both it and the final trial that will precede it are "delayed".

The glorious Messiah's coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening

has come upon part of Israel" in their "unbelief" toward Jesus. St. Peter says to the Jews of Jerusalem after Pentecost: "Repent

therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and

that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke

by the mouth of his holy prophets from of old." St. Paul echoes him: "For if their rejection means the reconciliation of the world,

what will their acceptance mean but life from the dead?" The "full inclusion" of the Jews in the Messiah's salvation, in the wake

of "the full number of the Gentiles", will enable the People of God to achieve "the measure of the stature of the fullness of

Christ", in which "God may be all in all".

(Catechism of the Catholic Church, "FROM THENCE HE WILL COME AGAIN TO JUDGE THE LIVING AND

THE DEAD".)

PARISH MEMBERSHIP

We welcome anyone to become a parishioner of Sts Peter and Paul Byzantine Catholic Church. Only those who

are registered are considered members of the Parish. When one registers to become a parish member, they assume

the responsibility of rendering stewardship of time, talent and treasure to this parish family. Worship at this parish is

always expected. Registration is done only by the pastor.

INTRODUCTION TO THE OLD TESTAMENT: BOOK OF WISDOM

Author: An Unknown Jew in Alexandria; Date Written: 200-50 BC

The Book Wisdom does not name its author. The Septuagint titled

the book, "The Wisdom of Solomon," but early Latin editions labelled it

the "Book of Wisdom." The book was originally written in Greek by a

Hellenistic Jew probably living in Alexandria in Egypt. The fact that it

was written in Greek rules out the possibility that Solomon wrote it.

Solomon's name is not mentioned in the book, but the author does

impersonate him for rhetorical purposes (7-9).

The book is written as one continuous argument rather than as

abbreviated proverbs. The first section (1:1-6:21) discusses the nature of

righteousness and its relation to man's eternal destiny.

The middle of the book praises and describes wisdom. In ch. 7-9 the

author impersonates Solomon (though he does not name him) and

describes his love of wisdom and his quest for it. The author personifies

wisdom as a woman (7), similar to the Book of Proverbs. Ch. 9 presents

Solomon's prayer for wisdom. Ch. 10 gives a synopsis of wisdom's

"history" from Adam to the Exodus. The whole book is written in stylized

Greek poetry which uses many Hebrew conventions and expressions. If the first half of the book can be said to

outline the theory of wisdom, the second half of the book applies this theory to a case-study.

Ch. 11-19 describe the fates of the righteous and the wicked using the case history of the Exodus. The section

can be a little confusing because the author addresses it to God as a prayer and he uses no proper nouns to describe

the Israelites and the Egyptians. Rather he uses them as illustrations for all righteous people, represented by Israel,

and for all wicked people, represented by the Egyptians. He recounts the stories to show how the same events that

served as curses to the wicked and became blessings to the righteous. For example, water became blood for the

Egyptians, but water flowed from the rock for the Israelites (11:6-14). Manna fell from heaven on the righteous, but

hailstorms fell on the wicked (16:16-29). The author digresses into an exposition of God's mercy toward the Gentile

nations (11-12) and a mockery of pagan idol worship (13-15).

The message of the book is quite clear from the beginning. The author urges us to seek righteousness (1:1) and

wisdom (1:6) because they are matters of life and death (1:12). By rejecting righteousness, the wicked reject life (2).

By their actions, the righteous and the unrighteous gain different rewards (3). The author emphasizes that even if a

righteous person dies young and childless, his life was worthwhile (4:1; 4:6). A couple times the author parodies the

speech of the wicked, so the reader must carefully note when this occurs (2:1-20; 5:3-13).

Like other biblical wisdom literature, the Book of Wisdom urges us to live according to God's word, to seek

wisdom, to gain righteousness. Yet the author of Wisdom lived in a world in which the fullness of God's mercy had

not yet been revealed. Only through the grace of Jesus' death and resurrection are we fully able to live up to the

calling of God in the Book of Wisdom.

DEANERY PENITENTIAL VESPERS SCHEDULED

The Great Fast Deanery Vespers will be celebrated, each Sunday during The Great Fast Season at 4:00 p.m.

preceded by The Holy Mystery of Reconciliation at 3:30 p.m.

The following churches have been selected to host a different week:

March 15 SS. Peter & Paul Church, Braddock Homilist: Fr. Robert J. Karl

Confessor: Msgr. Russell A. Duker

March 22 St. John the Baptist Cathedral, Munhall Homilist: Fr. Frank A. Firko.

Confessor: Fr. Valerian M. Michlik

March 29 Holy Ghost Church, McKees Rocks Homilist: Fr. Andrew J. Deskevich;

Confessor: Fr. Blichard

This will be a great penitential practice of prayer & self-denial if you wish to take it upon yourselves. Please

make an effort to join us. Fellowship of meatless soups and bread will be served following the liturgical services

PLEASE MARK YOUR CALENDARS! ST. ELIAS EVENTS

Friday March 20 Lenten Kitchen – 11:30 a.m. to 6:00 p.m

Friday March 27 Lenten Kitchen – 11:30 a.m. to 6:00 p.m

Friday April 3 Lenten Kitchen – 11:30 a.m. to 6:00 p.m

In our menu: Baked Fish Dinner, Fried Fish Dinner, Fish Sandwich, Shrimp Dinner, Pirohi, Mac & Cheese, Noodle

Haluski and Bake Sale.

JOAN SKINTA AT CARE CENTER

Woodhaven Care Ceeter, c/o Joan Skinta Room 107, 2400 McGinley Rd., Monroeville Pa 15146

HOLY ORDERS

Bishops

The bishops are the leading members of the clergy in the sense that they have

the responsibility and the service of maintaining the unity of the Church throughout

the world by insuring the truth and unity of the faith. and practice of their respective

churches with all of the others. Thus, the bishops represent their particular churches

or dioceses to the other churches or dioceses, just as they represent the Universal

Church to their own particular priests, deacons, and people.

In the Church, the office of bishop is the leading Church ministry. The word bishop (episkopos, in Greek)

means overseer. Each of the bishops has exactly the same service to perform. No bishop is “over any other bishop in

the Church” and, indeed, the bishop himself is not “over” his church, hut is himself within and of the Church as one

of its members. He is the one who is responsible and answerable before God and man for the life of his particular

church community.

All bishops of the Church are bishops of a particular geographical

territory called a eparchy (diocese). They usually receive their title from the

main city in the territory. A bishop of the chief city of a region which has

within it other bishops with their own particular dioceses is usually called the

metropolitan or archbishop. “Metropolitan” merely means “bishop of the

metropolis,” the main city. The title of archbishop means “leading bishop” of

an area, but sometimes the title is given to certain bishops for personal or

honorary reasons. The title of patriarch belongs to the bishop of the capitol

city of a region containing other metropolitanates and dioceses. Today this

usually means a national church.

When the bishops of an area meet in council, as they must do periodically according to Church Law, the

metropolitan presides; or in the case of a large territory or national church, the patriarch. Once again, however, it

must be clearly understood that sacramentally all bishops are identical and equal.

None is “higher” than the others as far as their sacramental position is concerned;

none is “over” the others as far as their life in the Church is concerned.

In purely human and practical matters, the metropolitans and patriarchs guide and

preside over areas greater than their own particular dioceses, but they are not superior

or more powerful as far as their bishop’s office is concerned. No bishop in Orthodoxy

is considered infallible. None has any “powers” over or apart from his priests,

deacons and people or the other bishops. All are servants of Christ and the Church.

Since the sixth century it has been the rule in the Church that the bishops be

single men or widowers. They are also usually in at least the first degree of monastic

orders.

To be continued …

GENERAL INFORMATION

For security reasons, during 11:00 AM Sunday Liturgy, the back door will be locked at 11:15 AM. Also,

please remember during the Weekly Liturgy, the back door will be locked. Please park your car in front of the

church.

THIRD SUNDAY OF THE GREAT FAST

In any kind of difficult challenge, it’s always inspiring to know that you are half way to the end. It might be a

race, a school year, or a project at work; if you’ve made it this far, you know that you can eventually reach your

goal. We are now half way through the season of Great Fast, and the Church calls our attention today to the great

symbol of victory, the great sign of hope, our Lord’s cross. During the time of Jesus Christ’s earthly ministry, of

course, no one was inspired by the cross, for it was a feared instrument of execution. No one honored the cross, no

one thought that God’s Messiah would die on one.

So it was profoundly shocking when Jesus told His disciples that He would be rejected, suffer, die, and rise

again. When St. Peter tried to correct Him, Christ called him “Satan” and said that he was thinking in human terms,

not God’s. Then the Lord told the disciples what they didn’t want to hear. They too must take up their crosses and

lose their lives; that’s the way to enter into the blessed salvation of the Kingdom of Heaven.

The hard truth that Jesus Christ broke to His disciples was that we can’t jump ahead to the joy of the empty

tomb. We must first go with our Lord to the cross; we too must die in order to rise again. And the unpopular truth is

that every last one of us needs to die to our sinfulness, to how we have distorted ourselves, our relationships, and our

world. The Son of God offered Himself in free obedience to the Holy Trinity, taking upon Himself the full

consequences of sin and death to the point of a horrible execution; He did so out of love for us. And thus, He opened

the way to the Kingdom of heaven, to life eternal, for you, me, and all humankind.

And that way is the cross, for if we want to share in the joy of His resurrection, of His victory over death, we

must first participate in the struggle, pain, and sacrifice of crucifixion. We must crucify the habits of thought, word,

and deed that lead us to worship and serve ourselves instead of God and neighbor. We must kill our pride, our

selfishness, and our slavery to pleasure. If we don’t crucify these passions, our souls will be too sick, dark, and weak

to share in the glory of the resurrection. Like St. Peter, we will think in human terms, not God’s, no matter how

religious or moral we appear to others.

And the reality is that we have no shortage of opportunities to take up our crosses. When we struggle to resist a

temptation, when we battle angry thoughts against those who have wronged or somehow irritated us, and when we

endure deep sorrows and disappointments with trust in God’s faithfulness and mercy, we take up the cross.

Fortunately, we do not go to the cross alone. No matter what we are tempted to think at times, our Savior is no

stranger to temptation, suffering, pain, and death. He sympathizes with our struggles because He endured them. He

was literally nailed to a cross, died, was buried, and descended into Hades in order to bring the joy of life eternal to

corrupt, weak, imperfect people like us through His glorious third-day resurrection. And in order to follow Him to

the joy of Pascha, we must likewise take up our cross.

So as we begin the second half of Great Fast, let us keep our eyes on the prize, looking to the great trophy of our

Savior’s victory over sin and death, the cross, through which joy has come into all the world. And even though it is a

struggle and none of us does it particularly well, let us put aside our own preferences and obsessions in order to take

up the cross through prayer, fasting, forgiveness, mending broken relationships, and showing generosity to those in

need. Let us offer our lives in free obedience to the Father, accepting whatever pain and struggle there may be in

setting things right in our lives as best we can. And no matter what burdens we may bear, no matter our frustrations

and failures, let us press on the joy of Pascha. Jesus Christ participated in death in order to bring us into His life, and

we must participate in His death in order to share in the glory of His resurrection. So let us deny ourselves, take up

our crosses, and follow Him. For this alone is the way to the brilliant light and eternal blessedness of the Kingdom of

God.

SUNDAY OF THE HOLY CROSS

The Sunday of the Holy Cross is the Third Sunday of Great Lent, also called Sunday of the Veneration of the

Cross. On this Sunday, services includes a special veneration of the Cross, which prepares the faithful for the

commemoration of the Crucifixion during Holy Week and the holy Resurrection.

Each of the Sundays of Great Lent has its own special theme. This Sunday's theme is that in the cross of Christ

crucified lies both "the power of God and the wisdom of God" for those being saved (1 Cor 1:24). On this Sunday in

the middle of the Lenten season, the cross stands in the middle of the church, not merely to remind the faithful of

Christ's redemption and for them to keep the goal of their Lenten efforts, but also as a reminder: "He who does not

take up his cross and follow me is not worthy of me" (Mt 10:38).

The historical theme, as seen in the hymnology, is the victory and joy of the cross, not the suffering. The Church

fathers equate the life-giving cross with the tree of life and plant it in the middle of the Lenten pilgrimage. It was the

tree that was planted in Paradise; it is to remind the faithful of both Adam's bliss and how he was deprived from it.

For the catechumens of the early church, and the faithful preparing for Pascha today, the spiritual theme starts to

change from personal faith, and personal effort, to Christ. The Church teaches that it is Christ's cross that saves. One

cannot take up his own cross and follow Christ unless one has Christ's cross which he took up to save mankind.

Partaking of this tree, one will no longer die, but will be kept alive.

This is done to refresh, reassure and to encourage those participating in Great Lent. The Church equates the

appearance of the cross at this time to the banners and symbols that precede the return of a victorious king. The

Epistle reading is from Hebrews 4:14-5:6 and explains Christ's priesthood, and the Gospel lesson from Mark 8:34-

9:1 ends with And He said to them, "Assuredly, I say to you that there are some standing here who will not taste

death till they see the kingdom of God present with power."