On the Fourth Sunday [that is, today] before Christmas, the Syrian Church remembers the Visitation of Mary to her cousin Elizabeth. In the Byzantine Church, there is no feast of the Visitation, though this gospel is the common gospel for Matins of Feasts of the Theotokos.

We see here the first appearance of the Forerunner John, then a six month infant in the womb of Elizabeth, and “when Elizabeth heard Mary’s greeting, the infant leaped in her womb. (Luke 1:41)” John and Jesus are closely connected in the Feast of Light: Christmas together with the Theophany, the baptism of Jesus by John. The two: John and Jesus are to be closely connected in the preaching of the Gospel, with quite different styles, “For John came neither eating nor drinking, and they said, ‘He is possessed by a demon.’ The Son of Man came eating and drinking and they said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is vindicated by her works. (Matthew 11:18-19″ Christmas is in the first place, the birth of Wisdom, and the coming of Christ would be “destined for the fall and rise of many in Israel, and to be a sign that will be contradicted. (the prophecy of Simeon, Luke 2:34)”

The Theotokos, a prophetess in her own right, today foretells what this means, “He has shown might with his arm, dispersed the arrogant of mind and heart. He has thrown down the rulers from their thrones but lifted up the lowly. The hungry he has filled with good things; the rich he has sent away empty. (Luke 1:51-53)” If we have ears, we must hear this prophecy, Christmas is not a time for arrogance and power and riches, because these are about to be overthrown. There is no future in them. It is a time for humility, for earthly weakness and for poverty. We do not often see Christmas in this perspective, but it is here that the gospel and faith in Christ leads us.

Meditation by Archpriest David Petras
Icon by Christine Uveges of Eikona Studios

We know nothing certain about the life of the Prophet Obadiah. The Synaxarion [the lives of saints] identifies him with the servant of King Ahaz, who left to become a follower of Elijah, but that is not possible, since Obadiah’s prophecy was against Edom, pointing to a time after the exile. He is one of several prophets commemorated in the Phillip’s Fast, and verse 21 can be related to the coming of Jesus into the world: “And deliverers will ascend Mount Zion to rule Mount Esau, and the kingship shall be the Lord’s. (Obadiah 21)”

When our Lord was born, he was given the name “Jesus,” our Savior or “Deliverer.” The Greek text, however, is “men saved.” Certainly the wicked Herod thought him a king to rival him, and so persecuted the innocents of Bethlehem. Obadiah tells us that the Lord alone is our true king, who told Pilate at his trial, ““My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here. (John 18:36)”

Meditation by Archpriest David Petras

Healing upon Healing
Galatians 6:11-18; Luke 8:41-56

Many people are squeamish at the sight of blood, some even faint away. This is because of fear – we know that loss of blood can lead to loss of life. The blood flowing in our veins is life. In this Sunday’s Gospel, the Lord encounters a woman who has had a hemorrhage for twelve years – life is slowly seeping away from her. But death cannot remain in the presence of Christ, and merely by secretly touching his garment, she is healed by his power. Today’s Gospel contains this healing within a healing, a raising form the dead. Our Lord is on his way to raise the twelve-year old daughter of Jairus, where he redefines death as sleep, ““Do not weep any longer, for she is not dead, but sleeping. (Luke 8:52)” See that for God, time is without meaning, for the woman with the hemorrhage, twelve years seems an eternity, but for the little girl, twelve years is much too short. For the Jews at the time of Jesus, blood signified life. When animals were sacrificed, the blood was poured out as a libation, for the life belongs to God. While our Lord stopped the flow of the blood for the woman, and gave life to the little girl, he instead shed his own blood for the life of the world and died on the Cross to bring us all resurrection. He invites us to share in his blood, “Then he took a cup, gave thanks, and gave it to them, and they all drank from it. He said to them, ‘This is my blood of the covenant, which will be shed for many.’ (Mark 14:23-24)”

What would seem to be a curse, the shedding of blood unto death, becomes a blessing for the life of the world. Jesus once asked his disciples, James and John, “Can you drink the cup that I drink ? (Mark 10:38)” This is interpreted that we too must share in suffering for others as did the Lord, but it is also a blessing, for we drink the cup of our Lord’s blood in Holy Communion “for the forgiveness of sins and life everlasting.” In the Epistle, St. Paul, who asks us to be imitators of Christ as he is (1 Corinthians 11:1), tells us, “But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world….. I bear the marks of Jesus on my body (Galatians 11:14.17)”

Father Ivan Kaszcak, PhD, presenting on Soter Stephen Ortynsky (1866-1916), first bishop of Ukrainian Greek Catholics in the USA beginning when he received jurisdiction on 3 January 1913.

The lecture was sponsored by American Russian Citizens Club of Shelton, The Lemko Association of the U.S.A., and The New England Chapter of the Carpato-Rusyn which took place at the American Russian Citizens’ Club, Shelton, CT.

A Basilian monk, Ortynsky was ordained bishop on 12 May 1907, in St George’s, Lviv. His cathedral in Philadelphia at the time of his ministry was the former St James Episcopal Church; now a new cathedral has been built where the bishop is in repose, under the title of the Immaculate Conception. Ortynsky was the only Eastern Catholic bishop in the Western world at the time.

2 Corinthians 6:1-10; Luke 5:1-11

On this Sunday, we begin to read the Gospel of St. Luke, which will be the Word of God proclaimed to us in the Church Year from the Feast of the Exaltation of the Cross to the coming Great Fast. It is fitting that this Sunday’s Gospel tells us what is involved in being a Christian. We all want to be called after Christ, but do we truly grasp what this will mean. One certain meaning of the Christian faith is that it is unexpected, that it brings great blessing out of the desert of the world: “After Jesus had finished speaking, he said to Simon, ‘Put out into deep water and lower your nets for a catch.’ Simon said in reply, ‘Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.’ When they had done this, they caught a great number of fish and their nets were tearing. (Luke 5:4-6)” This is the power of faith, which was again reaffirmed after Jesus’ resurrection: “When it was already dawn, [the risen] Jesus was standing on the shore; but the disciples did not realize that it was Jesus. Jesus said to them, ‘Children, have you caught anything to eat?’ They answered him, ‘No.’ So he said to them, ‘Cast the net over the right side of the boat and you will find something.’ So they cast it, and were not able to pull it in because of the number of fish. (John 21:4-6)”

The risen Christ is with us, filling all corners of our life. St. Paul in today’s epistle, expresses this Christian paradox very forcefully, “We are treated as deceivers and yet are truthful; as unrecognized and yet acknowledged; as dying and behold we live; as chastised and yet not put to death; as sorrowful yet always rejoicing; as poor yet enriching many; as having nothing and yet possessing all things. (2 Corinthians 6:8-10)” St. Paul warns that the true believer must suffer “afflictions, hardships, constraints, beatings, imprisonments, riots, labors, vigils, fasts, (2 Corinthians 6:4-5), but that “Behold, now is a very acceptable time; behold, now is the day of salvation. (2 Corinthians 6:2)” St. Peter is reduced to humility at the miraculous catch of fish and begs, “Depart from me, Lord, for I am a sinful man. (Luke 5:8)” Jesus does not accept this, just as he did not accept Peter’s refusal to have his feet washed at the Last Supper, ““Unless I wash you, you will have no inheritance with me. (John 13:8)” Instead, he makes him a fisher of men. Beloved in Christ, Jesus will also not accept our refusal to follow him, to love God with our whole heart and mind and soul, to love our neighbor as ourselves, as St. Paul exhorts us, “Working together, then, we appeal to you not to receive the grace of God in vain. For he says: ‘In an acceptable time I heard you, and on the day of salvation I helped you.’” (2 Corinthians 6:1-2)

We make the Lucan jump today. That is, we move from reading the Gospel of Matthew to the Gospel of Luke.

We gain another view of our Salvation; we see Jesus and unfolding of God’s Kingdom.

St Luke, pray for us.