CHURCH OF THE MOST HOLY MOTHER OF GOD SOVEREIGN OF UKRAINE

Church of the Most Holy Mother of God Sovereign of Ukraine

Bzovitsia, Ternopil Oblast, Ukraine

CHURCH OF THE MOST HOLY MOTHER OF GOD SOVEREIGN OF UKRAINE

BZOVITSIA, TERNOPIL OBLAST, UKRAINE

PARISH⸻✥⸻

THE HISTORY OF BZOVYTSKA CHURCH: FROM THE WOODEN SANCTUARY TO THE MODERN MASONRY TEMPLE

✥ The Bzovitsia Wooden Church, built in 1701 from oak wood, became an important spiritual center for the village. In 1904, the church was visited by Metropolitan Andrey Sheptytsky, and in 1910, the sanctuary was covered with tin. However, during World War I, the church was partially destroyed. In 1924, the villagers rebuilt it, altering its structure and appearance.
✥ In 1989-1990, after decades of prohibition, the church was returned to the UGCC community. Due to the small capacity of the old building, construction of a new masonry church dedicated to the Assumption of the Holy Virgin Mary, Mistress of Ukraine, began. This new church was consecrated in 2011, thanks to the donations from parishioners. The wooden church is now used for prayer services, while the liturgies are held in the new stone church.
✥ The parish and the Church of the Assumption of the Holy Virgin Mary belonged to the UGCC until 1946 and returned to its jurisdiction in December 1991. Notable events include visits by Metropolitan Sylvester Sembratovich at the end of the 19th century, Metropolitan Andrey Sheptytsky in 1904, Bishop Mykhailo Koltun in 1995, Bishop Mykhailo Sabryga in 2004, and Bishop Vasyl Semenyuk in 2011.
✥ The parish has various organizations including the Mother of Perpetual Help Brotherhood, the Apostleship of Prayer, the Marian Society, and the Ukrainian Youth Association. On the parish grounds, there are five crosses, a Stations of the Cross, and a parish house.

PARISH⸻✥⸻

THE HISTORY OF BZOVYTSKA CHURCH: FROM THE WOODEN SANCTUARY TO THE MODERN MASONRY TEMPLE

Schedule of Divine Services⸻✥⸻

SCHEDULE OF WORSHIP SERVICES IN THE CHURCH OF THE HOLY MOTHER OF LADY OF UKRAINE THROUGHOUT THE YEAR OF GOD 2024:

MONDAY-FRIDAY: 17.40 – Rosary for the sick and for doctors 18.00 – Divine Liturgy
SATURDAY: 09.00 – Divine Liturgy for the dead. Dirge
SUNDAY: 09.00, 11.00 – Divine Liturgy
✥ Monday, Tuesday, Thursday and Friday - for health and for any request✥ Wednesday - for the dead (for repose). Dirge

PHONE FOR INFORMATION

✥CATECHISATION!✥HAPPY HOLIDAYS WITH GOD!✥VISIT HOLY PLACES AND PILGRIMAGES!✥EXCURSIONS TRAVEL!

"Let the children come to Me, and do not hinder them, for to such belongs the Kingdom of Heaven" (Matthew 19:13) – with these words, Jesus Christ addresses His disciples, urging them to make it easier for children to approach Him.
Children are the future of our family, parish, and Ukraine. Our most important task, which we strive to fulfill in our parish, is to instill a love for God in our young parishioners, to show them the path to the Lord through prayer, catechism, Fun Holidays with God, gifts for St. Nicholas, First Holy Communion, singing, and games. What is learned in childhood is remembered for a lifetime and will likely resonate in later years. Let us become like children, for "whoever humbles himself like this child is the greatest in the Kingdom of Heaven. Whoever receives one such child in My name receives Me" (Matthew 18:4-5).
After the warm summer months of rest, children continue their education at school. The new school year will fill the students' minds with various disciplines and provide many experiences. In our parish, traditional catechism classes for different age groups of children begin in October, with children gathering for lessons every Saturday.
Additionally, thematic meetings are held with parents of children preparing for their First Holy Communion, conducted by the instructors of the premarital preparation center and the priest.

In our parish and organization there are families, children, families that have more than three and five/six children, there are also children whose parents did good deeds and sheltered orphaned children in their homes with their families!

These children you see in front of you always need help with any kind of things: clothes, food, products, hygiene products, stationery, so your help and support will help improve their future lives!

✥ FRATERNITY OF THE MOTHER OF GOD'S PERPETUAL HELP!✥ GREAT PROMISE TO THE MOST SACRED HEART OF JESUS!✥ WAY OF THE CROSS!✥ MOTHER OF PRAYERS!✥ FRIENDLY MEETINGS!

God created humanity for community, as we see from the very beginning of creation. Similarly, in heaven, the community of saints will partake in the divine life. Ultimately, the Church is a community of believers in Jesus Christ; it is "the people of God scattered throughout the world," as St. Augustine explains.
Christian communities can be categorized into three groups: family, church, and prayer communities. There is also a fourth type: the societal or national community. It is in this sphere that Christians are called to carry out the mission of the word, prayer, and acts of love.
A community of believers must have a defined purpose. In the world, there are various clubs, societies, and associations with their own shared interests and goals. A Christian community should be founded on Jesus and the principles of His Gospel. Jesus should be the center of its gathering, prayer, mutual encouragement, and mission.

HOW TO BEHAVE IN THE TEMPLE?
Sometimes you might hear this opinion: "I don't go to church because I don't know how to behave there." How can a person correct this situation? First and foremost, they should want to learn, meaning they must show a desire to know. Where can they gain this knowledge? Who should teach, explain, and correct them? Naturally, it should be the priest, who is called to teach, including the rules of behavior in the church.
Therefore, I will now attempt to write down some rules of proper behavior in the church, though I understand that my answer will not be exhaustive. Firstly, because it is impossible to describe all the situations that might occur, and secondly, because each church, city, or village has its own peculiarities, which sometimes should be adapted according to the teachings of the Church... But there's a catch... It's not as simple as it seems. It requires the goodwill of the person, the willingness to "want"...
Upon entering the church, make the sign of the Holy Cross and bow; Approach the tetrapod (a table in the center of the church in the front) and kiss the icon and the cross on it; women should be mindful not to wear lipstick that might leave marks on the icons and the cross; do not kiss the faces of Jesus, the Mother of God, or the saints on the icons;
Try not to be late for services. This bad habit can become deeply ingrained. Calculate the time it takes to travel from home to church and arrive early enough to pray privately; If you arrive at church after the service has begun, do not approach the tetrapod, but instead find a place on the sides or at the back of the church.
If we wish to "offer for the Divine Liturgy," meaning to record an intention "for health" or "for the deceased," we go to the table in the front right corner of the church, where there are pens and appropriate slips of paper; place your donation in the "Donations" box and leave the slip on the table; the altar boys will present these slips to the priest during the service; your financial contribution is voluntary and confidential, directed towards the needs of the priest; by giving alms, you thank the priest for his service and support his ministry; there are no prescribed amounts for donations for the Divine Liturgy, Holy Sacraments (Baptism, Marriage), or Funerals in our church; it all depends on your willingness and the generosity of your heart;
Try to have a prayer book with you; you can borrow one for use in our church; actively participate by singing and praying aloud (Divine Liturgy, communal rosary); During the Divine Liturgy, private prayers (rosary, novenas, and others) should not be said, as the Liturgy is the most precious and worthy prayer; such prayers can be said at any other time, either in church or at home;
Those who cannot stand for long periods should find a place to sit without worrying about "what others will think," because in church everyone should be focused on themselves;
On both sides of the church, there are opportunities to light candles with intentions "for health" and "for the deceased"; this should also be done before the Divine Liturgy, not during it; place your voluntary donation for the candle in the box;
Make the sign of the Holy Cross at the parts of the service when the names of the Holy Trinity are mentioned, at "Peace to all," and in other prescribed instances; make the sign with great reverence, placing three fingers on the forehead, chest, right, and left shoulder; it is important not to rush and not to wave your hands in front of you;
In church, do not look around at people or the surroundings; our attention should be directed towards Jesus and the Mother of God.
THE HOLY MYSTERY OF BAPTISM
The Necessity of Baptism (cf. CCC, 1257-1261)
The Lord affirms that Baptism is necessary for salvation. Therefore, He commanded His disciples to preach the Gospel and baptize all nations (Mt 28:20). Baptism is necessary for the salvation of those to whom the Gospel has been proclaimed and who have had the opportunity to request this sacrament (cf. Mk 16:16). The Church knows no other means than Baptism to assure entrance into eternal beatitude; therefore, she strives not to neglect the mission received from God to "rebirth from water and the Spirit" all who can be baptized. The Church has always had a strong conviction that those who suffer death for the faith without having received Baptism are baptized by their death for Christ and with Him. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism, even though it is not a sacrament. Every person who, not knowing the Gospel of Christ and His Church, seeks the truth and does the will of God to the best of their understanding can be saved. It is supposed that such people would have explicitly desired Baptism had they known its necessity. As for children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in the funeral rite for them.
The Grace of Baptism (cf. CCC, 1262-1274)
The two main effects of Baptism are purification from sins and new birth in the Holy Spirit. Through Baptism, all sins are forgiven – original sin and all personal sins, as well as all punishment for sin. Indeed, in those who have been reborn to new life, there remains nothing that would impede their entry into the Kingdom of God. Nevertheless, in the baptized, there remain some temporal consequences of sin, such as suffering, illness, death, or frailties inherent to life, such as weakness of character, etc., or an inclination to sin. Baptism not only purifies from all sins, but it also makes the neophyte “a new creature” (2 Cor 5:17), a son of God (cf. Gal 4:5-7), who has become “a partaker of the divine nature” (2 Pet 1:4), and a temple of the Holy Spirit (1 Cor 6:19). Baptism makes us members of the Body of Christ. Baptism incorporates us into the Church. Having become sons of God through rebirth, the baptized are called to profess before men the faith they have received from God through the Church. Baptism imprints on the soul of the Christian an indelible spiritual mark of belonging to Christ. This mark is not erased by any sin, even though sin may hinder Baptism from bearing the fruits of salvation. Baptism is given once and for all and cannot be repeated.
Guide for Those Who Wish to Baptize a ChildParents are obliged to baptize their child as soon as possible, traditionally within 40 days (can. 686, §1, CCEO).
Baptism should be administered in the church. It may be done at home only for valid reasons, such as illness or severe weather conditions (cf. can. 687 CCEO, can. 83 Particular Law of the UGCC).
Parents of the child should lead a worthy Christian family life, attend Sunday and feast day services, and receive Confession and Holy Communion.
They should be in a sacramental marriage, but if the parents are not married, this is not an impediment to baptism.
They should know the following catechism:
a) The prayer "I Believe in One God";b) The prayers "Our Father" and "Hail Mary";c) The Ten Commandments and the Two Commandments of Love;d) The Six Truths of Faith, the Six Precepts of the Church, the Seven Sacraments.
A week before the baptism, parents should contact their parish priest for necessary preparation. It is important that parents take this significant moment in their child’s life seriously and heed the advice of the Church. It is forbidden to attach to the child’s clothing red threads, pins, money, and pencils – these are superstitions and an offense to the Lord.
Requirements for Godparents (cf. can. 685 CCEO)The task of a godparent may be carried out by a person who is at least 16 years old.
Godparents themselves must be baptized, confirmed, and should receive Holy Communion.
Godparents, or at least one of them, must belong to the Catholic Church.
Godparents must have the good will and intention to fulfill the duties of godparents. No one should be forced to accept this responsibility, but rather it should be proposed. Belief in superstitions, such as "you cannot refuse to be a godparent," is incorrect; those who do not feel capable of taking on the responsibilities of godparents can honestly refuse.
Godparents must be appointed by the baptized or the parents or guardians of the child.
Biological parents of the baptized cannot be godparents, nor can those who are married to them.
Those who have been punished by the Church and deprived of the right to perform the duties of godparents cannot be godparents.
If a godfather or godmother is married, they must be in a sacramental marriage, which allows them to receive the sacrament of Penance and the Eucharist; they must be practicing Christians (see points No. 3, 5 from the Guide above).
THE HOLY MYSTERY OF ANOINTING
What does the Sacrament of Chrismation give us?
In this sacrament, we receive the full outpouring of the Holy Spirit, just as the apostles did on the day of Pentecost. This sacrament causes the growth and deepening of the grace of Baptism:– It roots us more deeply in the divine filiation so that we can say, "Abba, Father" (Romans 8:15);– It unites us more firmly with Christ;– It increases in us the gifts of the Holy Spirit;– It perfects our bond with the Church;– It grants us special strength of the Holy Spirit to publicly profess, spread, and defend the faith by word and action, to courageously confess the name of Christ and to never be ashamed of the Cross (cf. CCC 1303).
"Through Chrismation, the Christian receives the gift of the Holy Spirit to be a 'brave and victorious warrior of Christ,' 'always ready to suffer and die for His sake with love,' to 'grow in all virtues,' to mature 'to the measure of the stature of the fullness of Christ' (cf. Ephesians 4:13). All this is achieved by the Christian 'through the power, action, grace, and descent of the Holy Spirit' (Catechism of the UGCC, 426). Just as after baptism in the Jordan, the Holy Spirit led Christ in His salvific mission, and just as after descending on the apostles on the day of Pentecost, He led the community of the Church, so in the sacrament of Chrismation, the Holy Spirit grants each Christian the ability to discern and fulfill their life vocation for the salvation and transformation of the world" (Catechism of the UGCC, 427).
Gifts of the Holy Spirit
"The gifts of the Holy Spirit are the endowed capacity to accept God and be open to communion with Him. There are seven of these gifts: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. The prophet Isaiah (11:2) foretold these gifts as signs of the awaited Savior: 'The Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and the fear of the Lord' (Catechism of the UGCC, 719). The seven Gifts of the Holy Spirit complement the four cardinal virtues (prudence, justice, fortitude, temperance), which remove obstacles separating us from God. The gifts of wisdom, understanding, knowledge, and counsel enlighten the mind, while the other three – fortitude, piety, and fear of the Lord – strengthen the will.
What happens during the sacrament?
The priest anoints the newly baptized with chrism on the forehead, eyes, nostrils, mouth, ears, chest, hands, and feet, saying the words: "The seal of the gift of the Holy Spirit," so that in "every deed and word" they may please God and become "a son and heir" of His Kingdom. The Holy Spirit transforms the thoughts, feelings, and actions of the person – a participant in the Kingdom of God (cf. Catechism of the UGCC, 429).
What is Holy Chrism?
Holy Chrism is a fragrant mixture of oil and many aromatic substances, symbolizing the richness and diversity of the spiritual gifts that the Holy Spirit bestows upon the newborn in Christ. St. Cyril of Jerusalem said: "Do not think of Chrism as ordinary ointment; after the invocation, it is no longer plain ointment but the gift of Christ, and by the presence of the Holy Spirit in it, it has divine power." The priest uses Chrism, which was consecrated on Holy Thursday by the Head of the local Church, signifying the unity of the Church (Catechism of the UGCC, 428).
What does the anointing symbolize?
In biblical and ancient symbolism, anointing with oil has many meanings: oil is a sign of abundance and joy, it cleanses and makes supple; it is a sign of healing since it soothes bruises and wounds... All these meanings of anointing with oil can be found in the sacramental life. Anointing with oil before baptism signifies cleansing and strengthening; anointing of the sick expresses healing and comfort. Anointing with Holy Chrism after Baptism during Chrismation is a sign of consecration (cf. CCC 1293-1294).
Through this anointing, a "seal" – the seal of the Holy Spirit – is received.
The seal is a symbol of a person, a sign of their authority, a mark of ownership; thus soldiers were marked with the seal of their commander, and slaves with the seal of their master: the seal confirms the authenticity of a legal act... The seal of the Holy Spirit signifies total belonging to Christ and a lifelong dedication to serving Him, as well as the promise of divine protection during future trials (cf. CCC 1295-1296).
What is the significance of the words "The seal of the gift of the Holy Spirit"?
The words "The seal of the gift of the Holy Spirit" signify the baptized person's belonging to God, that they are His property because we "were sealed with the promised Holy Spirit, which is the guarantee of our inheritance for the redemption of those who are God's possession..." (Catechism of the UGCC, 430). Chrismation is the "seal" of the gift we received in Baptism, showing that the Holy Spirit descends on every baptized person. Anointing with the Holy Spirit means that the Christian is born to a new life in Christ and becomes a child of the Father, a member of "a chosen people, a royal priesthood, a holy nation..." (cf. Catechism of the UGCC, 425).
THE HOLY MYSTERY OF ANOINTING
WHO CAN RECEIVE THIS SACRAMENT?
This sacrament is intended not only for those who are in danger of death. The appropriate time to receive it is when the faithful begin to be in danger of death due to illness or old age. If a sick person who has received the sacrament recovers, they can receive it again in the event of another serious illness. During the same illness, the sacrament can be repeated if the condition worsens. It is advisable to administer it to the sick before a major operation. The same applies to elderly and infirm people (cf. CCC 1514-1515).
WHO CAN ADMINISTER THIS SACRAMENT?
The Bible clearly states: "Let them call the elders of the church" (James 5:14). Therefore, only priests (bishops and presbyters) can administer the Anointing of the Sick. It is the duty of pastors to teach the faithful about the benefits of this sacrament. The faithful should encourage the sick to invite a priest for the reception of this sacrament. The sick should prepare for its reception with good disposition, with the help of their pastor and the entire church community, which should surround the sick with their prayers and fraternal care (CCC 1516). If possible, several priests perform this sacrament (according to the Rite - seven), which symbolizes the prayer of the whole Church, hence the Anointing of the Sick is also called "sacrament of anointing" (Catechism of the UGCC, 468).
WHERE IS THIS SACRAMENT PERFORMED?
The administration of the Holy Sacrament of Anointing is performed in the church or wherever the sick person is (Catechism of the UGCC, 468). Relatives or acquaintances of sick persons should call a priest in a timely manner, not when it is too late (i.e., when the person has already lost consciousness).
HOW IS THE RITE OF ANOINTING PERFORMED?
The Rite of Anointing includes the blessing of oil, the reading of the Apostle and the Gospel, and the anointing of the sick. The priest, consecrating the oil traditionally used for healing purposes, invokes God's power upon it, "so that it may be for those who are anointed with it, for the healing and cessation of all suffering, impurity of body and spirit," and by reading from the Holy Scriptures, proclaims Christ's victory over sin, illness, and death. While anointing the sick with oil (forehead, eyes, nostrils, ears, lips, cheeks, chest, hands, and feet), the priest recites a solemn supplicatory prayer... and asks to heal the sick "with this anointing from physical and spiritual infirmity" and "revive him with the grace of Christ, by the prayers of the Mother of God and all the saints." The rite concludes with the laying of the Holy Gospel book on the head of the sick person, symbolizing that Christ Himself lays His holy hand on the person's head for healing and forgiveness of sins. After the sacrament, the sick person receives Holy Communion – "the medicine of immortality" [if, of course, they are in a condition to do so]. Those present pray for the sick person... (Catechism of the UGCC, 468-469).
WHAT DOES THE ANOINTING GIVE? (CCC 1520-1523)
A Special Gift of the Holy Spirit. The first grace of this sacrament is one of strengthening, peace, and courage to overcome the difficulties associated with serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, which renews trust and faith in God and strengthens against the temptations of the Evil One, that is, the temptation of discouragement and fear of death. This assistance from the Lord by the power of His Spirit is meant to lead the sick person to the healing of the soul, and also of the body, if such is God's will. Moreover, "if he has committed sins, they will be forgiven him" (James 5:15).
Union with the Sufferings of Christ. Through the grace of this sacrament, the sick person receives the strength and gift to unite more closely with the sufferings of Christ: in a certain way, he is consecrated to bear fruit through his resemblance to the saving Passion of the Savior..
Ecclesial Grace. The sick who receive this sacrament, "voluntarily uniting with the sufferings and death of Christ," contribute "to the good of the People of God." By administering this sacrament, the Church, in the communion of saints, intercedes for the good of the sick person. The sick person, in turn, by the grace of this sacrament, contributes to the sanctification of the Church and the good of all people for whom the Church suffers...
Preparation for the Final Journey. If this sacrament is given to all those who suffer from serious illnesses and infirmities, it should be even more so given to those who are approaching the end of life. Hence, it is also called the "sacrament of those departing"... It completes the holy anointings that mark the whole Christian life: the anointing at Baptism imprinted on us the seal of new life; the anointing at Confirmation strengthened us for the struggle of this life. The last anointing fortifies the end of our earthly life with a strong defense in the final struggle before entering the Father's House.

MYSTERY OF THE HOLY EUCHARIST
What is the Holy Sacrament of the Eucharist? (CCC, 1324)The Most Holy Eucharist or Holy Communion is the body and blood of Jesus Christ under the appearances of bread and wine. "The Most Holy Eucharist is the source and summit of all Christian life. All other sacraments, as well as all church ministries and works of apostolate, are connected with the Eucharist and directed towards it. For in the Eucharist is contained the whole spiritual treasure of the Church, namely Christ himself, our Paschal Lamb."
Who, when, and why established the Sacrament of the Eucharist?CCC, 1323: "Our Savior, at the Last Supper, on the night he was betrayed, instituted the Eucharistic sacrifice of his body and blood, in order to perpetuate the sacrifice of the Cross throughout the ages until his coming."
CCC, 1339: "Jesus chose the time of Passover to fulfill what he had announced at Capernaum: giving his disciples his body and his blood. 'And he took bread, gave thanks, broke it, and gave it to them, saying: This is my body, which is given for you. Do this in remembrance of me.' Likewise, he took the cup after supper, saying, 'This cup is the new covenant in my blood, which is poured out for you' (Lk. 22:7-20). Christ entrusted the Church with celebrating the Eucharist, offering an unbloody sacrifice in remembrance of his death and resurrection. This is a meal during which we receive Christ as nourishment for our souls, thus obtaining the pledge of eternal life."
Who can administer the Eucharist?CCC, 1411: "Only validly ordained priests can preside at the Eucharist and consecrate the bread and wine so that they become the body and blood of the Lord."
CCEO Can. 699 §1: "The power to celebrate the Divine Liturgy belongs solely to bishops and priests. They act in the person of Jesus Christ and on behalf of the Church. Deacons participate more closely in the celebration of the Liturgy but cannot celebrate it on their own."
How is the Holy Sacrament of the Eucharist celebrated?To celebrate the Eucharist means to celebrate the Divine Liturgy, which consists of three parts: the Proskomedia (the priest prepares the gifts), the Liturgy of the Word (reading and listening to the Holy Scripture), and the Liturgy of the Sacrifice (the celebration of the sacrifice, which involves the transformation of bread and wine into the body and blood of Christ through the words of the priest and the Communion itself).
What is necessary to celebrate the Eucharist?There must be a duly ordained priest or bishop, and there must be wheat bread and pure grape wine, without any additives. For the celebration, it is necessary to have a prosphora made from leavened dough consisting only of wheat flour, yeast, and water, and natural pure grape wine, without additives (cf. Can. 89 §2-3 PP UGCC).
Why do we need to receive Holy Communion?CCC, 1416: "Holy Communion with the body and blood of Christ increases the unity of the communicant with Christ, forgives venial sins, and preserves him from grave sins. Since it strengthens the bonds of love between Christ and the communicant, receiving this sacrament strengthens the unity of the Church, the mystical body of Christ. 'Whoever eats my flesh and drinks my blood remains in me, and I in them' (Jn. 6:56)."
CCC, 1395: "The love that the Eucharist enkindles in us preserves us from future grave sins. The more we participate in the life of Christ and deepen our friendship with him, the harder it is for us to break this union with him through mortal sin. The Eucharist is not intended for the forgiveness of mortal sins. This is the purpose of the sacrament of Reconciliation. The Eucharist is primarily the sacrament of those who are in full communion with the Church."
THE HOLY MYSTERY OF REPENTANCE
WHAT IS A GENERAL CONFESSION?A general confession is one in which all previous confessions or multiple prior confessions are repeated. One can confess all the sins of their life or those committed since the last general confession. It is advised when entering a new state of life, such as getting married or choosing a life consecrated to God. It is also beneficial during missions or retreats or at the hour of death. A general confession is necessary when there has been one or more invalid or sacrilegious confessions (where a sin was concealed) that were not subsequently corrected. A confession is invalid when a mortal sin is deliberately or through gross negligence not confessed, or when there was no true contrition or firm purpose of amendment.
THE NAME OF THE SACRAMENT (CCC, 1423-1424)● It is called the Sacrament of Conversion because it sacramentally accomplishes Jesus’ call to conversion (cf. Mark 1:15), returning to the Father (cf. Luke 15:18), from whom one has strayed by sin.● It is called the Sacrament of Penance because it sanctifies the personal and ecclesial steps of conversion, repentance, and satisfaction on the part of the Christian sinner.● It is called the Sacrament of Confession because the disclosure or confession of sins to a priest is an essential element of this sacrament.● It is called the Sacrament of Forgiveness because through the sacramental absolution given by the priest, God grants the penitent pardon and peace.● It is called the Sacrament of Reconciliation because it imparts to the sinner the love of God who reconciles: “Be reconciled to God!” (2 Corinthians 5:20). The one who lives by God’s merciful love is ready to respond to the Lord’s call: “Go; first be reconciled to your brother” (Matthew 5:24).
WHO INSTITUTED THIS SACRAMENT? (CCC, 1446)Christ instituted the Sacrament of Penance for all sinful members of His Church, especially for those who, after Baptism, have fallen into grave sin and have thus lost their baptismal grace and wounded ecclesial communion. It is to them that the Sacrament of Penance offers a new possibility to convert and to recover the grace of justification. The Fathers of the Church present this sacrament as “the second plank [of salvation] after the shipwreck which is the loss of grace.”
CONFESSIONWe make the sign of the Holy Cross on ourselves and say:– It has been [mention the time] since my last confession; I did not conceal any sin [if any sin was concealed, confess it here]; I have offended God with these sins...We recount all our sins that we remember since our last good confession.Then we say: I am sorry with all my heart for having offended God with my sins and I resolve to amend my life.The priest gives instruction and imposes penance. Then he absolves us from our sins, and we, making the sign of the cross three times, pray the prayer of the publican with sincere contrition:God, be merciful to me, a sinner.God, cleanse my sins and have mercy on me.I have sinned without number, Lord, forgive me.After the priest absolves us from our sins, we make the sign of the Holy Cross on ourselves and depart.
PRAYERS AFTER CONFESSIONGod, You desire that all people be saved, so hear my prayer, and do not disregard my tears as worthless; for who has come to You weeping and was not quickly saved? Who has called upon You sincerely and was not quickly heard? Therefore, O Master, hear me also as I cry out to You with tears: forgive me my great sins, save me, an unworthy one, for You are good and the lover of mankind.
Prayer to the Blessed Virgin Mary:
Open the doors of mercy to us, blessed Mother of God, so that relying on You, we may not perish, but may be delivered by You from misfortune, for You are the salvation of the Christian people.
THE HOLY MYSTERY OF MARRIAGE
The sacrament of marriage, often referred to simply as a wedding, is the blessing of the bride and groom (husband and wife) for their voluntary consent to marital life, where God's grace is bestowed for mutual support and unity, as well as for the blessed birth and Christian upbringing of children. Those entering into marriage, a man and a woman, promise each other before God to love, be faithful, and maintain marital honesty throughout their lives.
● The main thing is faith. The bride and groom (husband and wife) must profess the Christian faith, be baptized, and belong to the Church. Therefore, it is required of the couple to come for confession and communion a certain time before the wedding (a week or a few days). This can be done in the same church where the wedding will take place or in another Orthodox church. It is impossible to perform a wedding ceremony for a couple where the husband or wife is non-believing. In the case of a marriage between people of Orthodox and other Christian denominations (Catholic, Protestant, etc.), a wedding in the Orthodox church is possible if the couple promises to baptize their future children in Orthodoxy.
● Absence of obstacles to marriage. This includes insufficient age, familial ties, a valid previous marriage, etc. The presence of a state marriage registration certificate usually indicates the absence of such obstacles. Therefore, we ask the couple to first register the marriage according to state laws. If one of the couple was previously in a church marriage (was wedded), it is necessary to obtain the bishop's blessing for a second marriage (see below).
● Witnesses must belong to the Orthodox Church. They can be married or not. The wedding can be performed without witnesses only if there is a state marriage registration certificate.
● The material items necessary for the wedding include wedding rings. They can be made of gold, silver, or other metal. The rings may also be adorned with stones.
When can you get married?Unlike baptism, which can be performed any day, weddings are not conducted on certain days. Specifically, weddings are not held during the four major fasts, the Butter Week, and the Easter Week. For information on whether it is possible to get married on a particular date, please inquire at the church.
CHRISTIAN BURIAL
What to Do When a Family Member or Close Friend Passes Away
Organize a Christian Funeral and Pray for the Soul: The body should be given a Christian burial, and prayers should be offered for the soul.
Inform Relatives and Close Friends: Notify family members and close friends about the passing of their loved one or acquaintance.
Notify the District Doctor: It is the duty of the district doctor to officially record the time of death and document it. If the death occurs at night, it is advisable to call an ambulance.
Call the Police: The police must examine the deceased to confirm that the death was not caused by someone else, i.e., it was not a murder. The police will inspect the body and record a report. If there are no signs of violent death or suspicion thereof, there is no need for a forensic examination, and the body can be taken to the morgue with the police report.
In Cases of Suicide or Violent Death: In situations such as suicide, homicide, car accidents, or drowning, the body must be sent for examination. In the case of suicide, the priest (and subsequently the bishop) must be informed, and permission for burial must be obtained.
Not All Deceased Require Forensic Examination: If a person over 50 years old dies at home and was under regular medical supervision, having been seen by a doctor at least a month before death, they do not need to be sent for examination, provided there are no signs of violent death.
Autopsy in Cases of Suspicious Death: If the death did not occur in a healthcare facility or there is suspicion of violent death, an autopsy is mandatory. However, if there are no signs of violent death, this procedure can be avoided with a documented statement from the deceased or a written request from close relatives.
Obtaining a Death Certificate: To get a death certificate, the following documents are needed: a death confirmation form, a body inspection report, and the deceased's passport. With the doctor's death certificate and the body inspection report, the family can go to the registry office (ZAGS) to receive the death certificate.
Inform the Parish Priest: Notify the parish priest so that memorial services (parastas and funeral) can be arranged accordingly. The death of a parishioner is traditionally announced by tolling the church bells.
Order Memorial Services for the Deceased: Memorial services, or "Gregorian Masses," can be ordered for the deceased. According to Catholic Church teachings, a "Gregorian Mass" is a cycle of 30 consecutive Holy Masses offered for one soul. During this period, the priest cannot accept other intentions for Holy Masses. The donation for a Gregorian Mass should reflect the 30 Holy Masses, understanding that the priest cannot accept other donations during this period.
Funeral Services Assistance: If you cannot organize the funeral yourself, contact the nearest funeral home for assistance.
When Is a Solemn Christian Funeral Not Conducted?
Given in Kyiv, at the Cathedral of the Resurrection of Christ, on October 31, 2009. Published in "Lviv Archdiocesan News" No. 2, 2010.
Restrictions on the honors of a Christian funeral in the Ukrainian Greek Catholic Church (UGCC) apply to the following categories of persons:
Unbaptized Persons
If an unbaptized child whose parents intended to baptize them or a person who expressed a desire to receive the Sacrament of Baptism soon passes away, the pastor, after consulting with the local hierarch, may conduct a funeral service in a non-ceremonial manner (see Canon 876 §2).If an unbaptized person who had no intention of receiving the Sacrament of Baptism dies, the Church denies them a Christian funeral rite. No Christian symbols should be present during the funeral procession, church bells should not be rung, and the priest may only seal the grave upon the family's request, but not on the day of burial. Burial takes place in a designated area of the cemetery if available.
Baptized Non-CatholicsThe local hierarch decides on the possibility and manner of conducting a Christian funeral for such persons, considering local practice and circumstances (see Canon 876 §1).
Public SinnersIf a public sinner dies, the funeral rite is performed in a non-ceremonial manner. Church bells are not rung, the funeral procession is led by a cross without banners, and the priest does not participate. An evening parastas is held, the body is not brought into the church, and the priest does not use a felonion or incense.
Notorious Apostates, Heretics, Schismatics, and Militant AtheistsSuch persons are denied a Christian funeral if they did not show signs of repentance before death. No Christian symbols should be present during the funeral procession, church bells should not be rung, and the priest may only seal the grave upon the family's request, but not on the day of burial. Burial takes place in a designated area of the Christian cemetery if available.
Those Who Chose CremationIf the deceased chose cremation for reasons not contrary to the Christian faith, a church funeral should be conducted in such a way as to avoid scandal and demonstrate that the Church prefers body burial over cremation (see Canon 876 §3). In this case, church bells may be rung, but no honors of a Christian funeral are performed, and the body is not brought into the church.
If a person ended their life by suicide under the influence or in a state of deep depression, church bells are not rung, the funeral procession is led by a cross without banners, and the priest does not participate. An evening parastas is held; the body is not brought into the church; the priest does not use a felonion or incense; in the farewell sermon, the priest should support and comfort the relatives and friends who seek support from the Church, and remind them that this is a tragedy for the entire Church (see 1 Cor 12:26). At the cemetery, after serving the panikhida, the priest seals the grave.
If a person ended their life by suicide intentionally and with a sound mind, church bells are not rung; the body is not brought into the church; the funeral procession is led by a cross without banners, and the priest does not participate. No evening parastas is held, and at the cemetery, a prayer (Our Father and Hail Mary) and sealing of the grave are performed by the priest. Considering the state of the relatives and friends, the priest may offer words of Christian sympathy and comfort. Burial takes place in a designated area of the Christian cemetery if available. At another time, the priest may hold a panikhida, including the names of other deceased Christians.
Note: If there is substantial evidence or a well-founded suspicion that the person did not commit suicide but died as a result of violent death, there are no grounds to deny them a Christian funeral.

PRIOR⸻✥⸻

FATHER VOLODYMYR PANAS: THE WAY TO SERVE GOD AND PEOPLE

Administrator of the parish, Fr. Volodymyr Panas, was born on October 27, 1990, in the village of Plisnyany, Ternopil region, Zboriv district. From an early age, he showed an interest in spiritual life, which led him to pursue education in his native village, where he completed 9 grades of general secondary school.
In 2006, Fr. Volodymyr continued his education at the Chortkiv Diocesan-Catechetical Academy named after the Holy Martyr Bishop Hryhoriy Khomyshyn, where he gained profound knowledge in theology and catechesis. After completing his studies in 2009, he entered the Ternopil Higher Theological Seminary named after Patriarch Josyf Slipyj to deepen his knowledge and preparation for the priesthood.
On July 31, 2016, in the city of Ternopil, Fr. Volodymyr was ordained a priest by Metropolitan Vasyl Semeniuk. This solemn moment marked the beginning of his active priestly ministry, dedicated to serving God and the faithful.

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SOCIAL SERVICE⸻✥⸻

THE TASKS OF THE SOCIAL SERVICE DEPARTMENT ARE:
✥ NURTURING THE SPIRIT OF SACRIFICE AND SOCIAL RESPONSIBILITY
✥ DEVELOPMENT OF SERVICE FOR THE BENEFIT OF THE NEEDY

Social service is an activity aimed at addressing social issues and ensuring social justice, encompassing the full spectrum of social engagement. It includes providing volunteer assistance, charity work, and organized forms of social service delivery to individuals and groups in need. This encompasses support for sick children, families with three, five, or six children, the elderly, orphanages, children with special needs, and people with disabilities, with the goal of ensuring their holistic development.
The Church’s social service is grounded in and driven by faith, reflecting the diaconal nature of the Church. It is an integral part of the Church’s triune mission: proclaiming the Good News (kerygma), sanctifying (liturgy), and serving others.

Dear parishioners, friends, benefactors, donors, patrons, and supporters!

I address you as your spiritual guide, Administrator, and priest Volodymyr, on behalf of the parish, with the words of Christ: "Blessed are the merciful, for they will be shown mercy." I appeal to you, faithful sons and daughters of the Church and the entire nation, asking you to contribute the widow's mite for the upkeep of our parish and Church projects here in Ukraine, which will be carried out officially and legally.
We recall the story from the Holy Scripture, the Gospel of Mark, about the widow who was good and sincere. This poor widow gave two small coins called mites. It was very little, but it was her last money. (Mark 12:42, 44) The widow did not have much money. She gave all she had. She gave to God more than all the rich people. Mark 12:44 and the memory of her will last as long as the Word of God is preached.
Currently, the state does not provide financial support to the Church, so your donations will help us realize our goals and opportunities to spiritually revive our people and, at this time, protect us all from the aggressor and enemy who is destroying our villages, cities, and Ukraine. Our people's fate has scattered them around the world, and only the Church can preserve our language, culture, and tradition!
May these words of my plea find their way into your hearts and souls so that we may all respond to them and make sincere donations for the benefit of our people, children, and community.
In advance, I sincerely thank you all. We promise to remember you, your children, and your families daily in our prayers. May the Lord's blessing be upon you, in the name of the Father, and of the Son, and of the Holy Spirit. Amen!