On the Lord’s Resurrection and Ascension

The Resurrection and the Ascension are two separate concepts. This was known by the Gospel writers, particularly St. Luke. St. John also distinguishes the two, when Mary Magdalene meets the Risen Lord. Jesus says to her, “Stop holding [traditional: “do not cling to me”] on to me, for I have not yet ascended to the Father” (John 20:17). The Resurrection is the restoration to life of his human body, the Ascension is the glorification of Jesus, both God and man, at the right hand of the Father: “… the angels marveled at the sight of a human being more exalted than themselves. Today, the Father receives again in his bosom the one who was in him from eternity” (First sticheron at Psalm 140, Feast of Ascension).

The Ascension is the completion of the Paschal Mystery, the descent in humility, the exaltation again into glory. This serves as the model for every human life. It was necessary that in Christ the full glorification of the human nature be already fulfilled. Jesus did not continue to live among us in a historical sense, for our sanctification lies in accepting the Paschal Mystery of death and resurrection in faith, as our Lord told Thomas, “Blessed are those who have not seen and have believed. (John 20:29)” This, again, is the divine oikonomia. [Paraclete comes]. Jesus is already “King of kings and Lord of lords” (1 Timothy 6:15; Revelation 17:14, 19:16), and reigns at the right hand of the Father.

St. Athanasius gives the fundamental Christian interpretation of the Ascension, “Since, then, the Word was an image of God and was immortal, he assumed the form of a slave and underwent death in our behalf as a man in his own flesh, so that through this death he might, on our account, bring himself home to the Father. For this reason he is also said as a man to have been exalted on our account, and for our sake, so that, just as by his death we have all died in Christ, so conversely in Christ we may be exalted, roused from the dead and going up to the heavens, ‘where Christ entered as our forerunner’ (Hebrews 6:20); Against the Arians 1:37-43 in ACD (Ancient Christian Doctrine) 3, 163).

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Sunday of the First Ecumenical Council

“Holy Father, keep them in your name that you have given me, so that they may be one just as we are” (John 17:11).

This Sunday commemorates the first ecumenical council (council of the whole Church), held in the city of Nicea, near Constantinople, in the year 325. The Gospel read on this Sunday is the final part of Jesus’ last teaching discourse to his disciples, just before he was arrested, as recorded by John. This gospel tells us about the whole divine plan for our glory and salvation.

Jesus first tells his disciples that he must leave them. Leaving them, however, does not mean abandoning them. Jesus says, “I will not leave you orphans; I will come to you. In a little while the world will no longer see me, but you will see me, because I live and you will live. (John 14:18-19)” First, Jesus is going because he is the way, the truth and the life. (John 14:6). Second, “And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be” (John 14:3). Jesus tells us, “It is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you” (John 16:7). Why? Because “when he comes, the Spirit of truth, he will guide you to all truth” (John 16:13).

The climax of everything is that we will become like God, one in the Holy Trinity, “now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are” (John 17:11).

This is the glory of God, to bring all together in unity, for God is one. This does not mean that we will all be the same, for God has created us in a wonderous diversity, but we will all be united because there is only one truth, and we must live in the one truth. This is why the Council formulated the one truth about the one God, in the Holy Trinity. Each and every one of us must glorify God in the one truth, in “one mind and one heart” (Anaphora).

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Mother’s Day Divine Liturgy

Tomorrow, there is only one (1) Divine Liturgy at 9:00 a.m. (in English and Ukrainian).
 
The Moleben to Mary, the Mother of God –the Holy Theotokos will be at 8:30 a.m.
 
Following the Liturgy is the annual Mother’s Day Breakfast in the church hall.
 
Join us in prayer and festivities celebrating our Mothers (living and deceased).

Ascension of the Lord

The ascension of our Lord into glory is the seal on his resurrection. Jesus taught Nicodemus, “No one has gone up to heaven except the one who has come down from heaven, the Son of Man” (John 3:13). St. Paul further explains that the ascension is the sign of his victory over the Hades, the kingdom of death, “What does ‘he ascended’ mean except that he also descended into the lower regions of the earth? The one who descended is also the one who ascended far above all the heavens, that he might fill all things” (Ephesians 4:9-10).

As God, the Lord does not change, for he reigns with his Father in glory forever. But in the ascension, Jesus in his human nature, one person as the Word of God and Son of God and incarnate man, lifts up our human nature to the right hand of the Father in the hope of life and deification. St. John tells us of this hope, “Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is” (1 John 3:2-3).

The liturgy of the Church teaches us the same mystery, “Ascending in glory today from the Mount of Olives, through your great love, you lifted up our fallen nature and enthroned it with the father on high” (Vespers). This was done out of love for us, “Having so loved human nature, you granted that it may be enthroned with you. In your compassion you united it with yourself, in union with it you have suffered, and by your passion you glorified it, O God, beyond all suffering” (Vespers).

Meditation by Archpriest David Petras

Ascension Thursday

“…He ascended into heaven and sits at the right hand of the Father.”
 
Tomorrow, May 10th, is Ascension Thursday, a holy day of obligation. The Divine Liturgy will be offered at 9:00 a.m. (in Ukrainian) and at 7:00 p.m. (in English).
 
“It is no exaggeration to say that the feasts of Annunciation and Christmas have their exact counterpart and, indeed, their fulfillment in the Ascension. Christ united himself to our nature in order to raise us up to God. The Word became flesh and made his home among men, but through the Ascension, “the head of our human race is at home, where only God is at home.” And he ascended, not to abandon the earth—much less his flesh—but to fill all things with himself” (Hieromonk Herman (Majkrzak)).

Peter Struk fell asleep in the Lord

Peter Struk, 94, of North Haven, passed away peacefully on Thursday, May 3, 2018 at the MidState Medical Center, Meriden with his family by his side. He was the beloved husband of 70 years to Melanie Horn Struk. Peter was born on June 3, 1923 in Brzezany, Village of Litiatyn, Region of Galizien, Ukraine and was the son of the late Jacob and Chyma Slywka Struk. Peter was a member of the Carpenters Union Local #79, and worked as an installation technician for Atlantic Floor Covering in New Haven until his retirement. He was an avid gardener and a member of St. Michael’s Ukrainian Church for many years. Father of Peter H. (Victoria) Struk and the late Anna E. Struk. Grandfather of Peter A. and Sarah Struk.

Funeral services will be conducted in the North Haven Funeral Home, 36 Washington Avenue, Saturday morning at 10:30 a.m. with Father Iura Godenciuc. Family and friends may call from 9:00 a.m. until time of service. Interment will follow in All Saints Cemetery.

Prayers for God’s mercy on Peter and his eternal memory.

St John the Theologian

[Today] On May 8, we celebrate one of the two feasts of the Holy Apostle and Evangelist John, the brother of James. The other is on September 26, the day of his falling asleep. The fourth Gospel is attributed to John, and we can truly call it a “theo-logical,” for it witnesses most clearly to the mystery of the Incarnation, of the Word of God taking flesh in the womb of the Holy Theotokos for our salvation. It is the most sublime Gospel, and it gave John the title “Theologian.” 

The Byzantine Church have this gospel a certain priority, and it is read in the most joyful and glorious time of the year, from Pascha to Pentecost. This Gospel is the very essence of the apostolic witness, through which we come to faith in Christ, as indeed John foretold, when the risen Jesus says to Thomas, “Blessed are those who have not seen and have believed,” (John 20:29) because we have all heard of the divinity of the Lord through the witness of the apostles. Some try to discredit Christian faith by pointing out that John’s Gospel was the last to be written, that the first Gospel, Mark, does not mention the divinity of Jesus, and that faith in the Incarnation is then a later Christian development. They do this by trying to fit the Gospels into a linear line, from the earliest to the latest, and it is easy to fall for this. 

However, the development of the Gospels in not linear, but they arise from different communities, and each has a vision of Christ. Indeed, does not St. Mathew’s Gospel proclaim the truth of the Trinity, where the risen Jesus proclaims, “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit” (Matthew 28:19). And – yes – there are many other witnesses to Jesus’ divinity in the epistles and apostolic writings. The letter to the Hebrews says, “[Jesus] who is the refulgence of [the Father’s] glory, the very imprint of his being, and who sustains all things by his mighty word” (Hebrews 1:3). Rejoice, therefore, in this holy season in the glory of the risen Christ so beautifully proclaimed by John. It is John who tells us, “God is light, and in him there is no darkness at all. If we say, “We have fellowship with him,” while we continue to walk in darkness, we lie and do not act in truth. But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin” (1 John 1:5-7).

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May is Dedicated to the Mother of God

During the month of May our Ukrainian Greek Catholic Church honors the Mary the Mother of God in special prayer services as the akathist and moleben services. Mary was the humble servant of the Lord Who was always one with Her Son, our Lord God and Savior, Jesus Christ.

On the Cross the crucified gave John to His Mother and said: “This is Your Son!” At this moment we along with the beloved disciple John became spiritual children under the protection of His Mother Mary. Then turning to His disciple, Jesus said: “This is Your Mother!” At this moment not only John but all of us had a Spiritual Mother Who loved and cared for and about us. Mary is even now, today, our Intercessor always ready to help us, aid us in our times of need.

During the Moleben to the Mother of God we sing, pray and implore the Holy Theotokos to protect, save and keep us on the road leading to the Heavenly Kingdom saying:

“O Holy Mother of God, save us.” We refer to Mary as:
Ever-merciful Mother of God Mother of Eternal Love Mother of God’s grace Untainted Dove
Fragrant flower of incorruption
Our Intercessor before the Just Judge Comfort to those in sorrow
Refuge of sinners.
Indeed, Mary the Mother of God is ever there for us, ready to help and save those in need.”

Rev. D. George Worschak
Archeparchy of Philadelphia

Sunday of the Man Born Blind, Sixth Sunday of Easter

The story of the Man Born Blind is the third Sunday Gospel in Pascha about the mystery of baptism. This gospel is very clear, “Jesus spat on the ground and made clay with the saliva, and smeared the clay on his the blind man’s) eyes, and said to him, “Go wash in the Pool of Siloam” (which means Sent). So he went and washed, and came back able to see” (John 9:6-7). The clay represents the anointing we receive at baptism, making us “Anointed Ones,” (Christs, or Christians) and the washing represents the washing in the water of baptism. The blind man can then see, he is “enlightened,” the name the Church gives to baptism. Two observations: to be truly enlightened, we need humility. 

We need to know that only God can give us the vision we need. To do that, we cannot rely on our own “opinions,” we must hear his Word in the gospel, we must worship him with his people, we must be attentive to the voice of his shepherds in the teaching of the Church. If we believe only in ourselves, we risk condemnation, as Jesus told the Pharisees, “If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains” (John 9:41). True knowledge comes only from the Holy Spirit, “But you have an anointing from the Holy One, and you know all things” (1 John 2:20). The second observation is that in these three weeks, our Lord calls to baptism the most unlikely people: a friendless man lying lame by a pool, a shameless woman with serial husbands, and a blind man about whom the disciples ask, “Rabbi, who sinned, this man or his parents, that he was born blind?” (John 9:2).

Jesus responds, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him” (John 9:3). Thus separating the wrath of God from the judgment of sin. God truly hates evil, which brings death and failure, but he loves the sinner with infinite divine love. If we suffer because of our sins, it is because that is the “wages” of sin (Romans 6:23). We see in these three Sundays that God is merciful and wishes the salvation of all. He calls us all to enlightenment in baptism, so that we can live in the Holy Spirit.”