Неділя про Закхея Sunday of Zacchaeus

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1 HOLY EUCHARIST CATHEDRAL КАФЕДРАЛЬНИЙ СОБОР ПРЕСВЯТОЇ ЄВХАРИСТІЇ 501-4th Avenue, New Westminster, BC V3L 1S2 The Ukrainian Catholic Eparchy of New Westminster Eparch: Most Rev. Ken Nowakowski Неділя про Закхея Sunday of Zacchaeus The first sign of the approach of Great Lent comes five Sundays before its beginning. On this Sunday the Gospel reading is about Zacchaeus the tax-collector. It tells how Christ brought salvation to the sinful man, and how his life was changed simply because he sought to see who Jesus was (Luke 19:3). The desire and effort to see Jesus begins the entire movement through Lent towards Pascha. It is the first movement of salvation. Our Lenten journey begins with a recognition of our own sinfulness, just as Zacchaeus recognized his. The example of Zacchaeus teaches us that we should turn away from our sins, and atone for them. The real proof of our sorrow and repentance is not just a verbal apology, but when we correct ourselves and try to make amends for the consequences of our evil actions. Zacchaeus was short, so he climbed a tree in order to see the Lord. All of us have sinned and come short of the glory of God (Rom. 3:23). We are also short in our spiritual stature, therefore we must climb the ladder of the virtues. In other words, we must prepare for spiritual effort and growth. WELCOME TO ALL PARISHIONERS & GUESTS WHO HAVE JOINED US TODAY! Parish administrated by: Fr Mykhailo Ozorovych Mailing address: 408-5th St., New Westminster, BC V3L 2X6 Church: Fr Mykhailo s cell: Sundays: 8:30AM (ENG) 10:30 (UKR); Tue-Sat: 8:30AM; Holy Days (Великі свята): 8:30AM&7PM Web: cathedral.nwe@gmail.com

2 Тропар (глас 4): Світлу про воскресіння розповідь від ангела почувши* і від прадідного засуду звільнившись,* Господні учениці, радіючи, казали апостолам:* Здолано смерть, воскрес Христос Бог,* що дає світові велику милість. Тропар (глас 1): Радуйся, благодатна Богородице Діво,* бо з тебе засяло Сонце правди Христос Бог наш,* що просвічує тих, що в темряві.* Веселися і ти, старче праведний,* ти прийняв в обійми визволителя душ наших,* що дарує нам воскресіння. +Слава Отцю, і Сину, і Святому Духові. Кондак (глас 4): Спас і мій визволитель,* як Бог, із гробу воскресив землян від узів* і розбив брами адові* та воскрес на третій день, як Владика. І нині, і повсякчас, і на віки вічні. Амінь. Кондак (глас 1): Утробу дівичу освятив ти різдвом твоїм* і руки Симеонові благословив ти, як годилось;* ти випередив і нині спас нас, Христе Боже,* але утихомир у брані люд твій* і укріпи народ, що його возлюбив ти,* єдиний Чоловіколюбче. Прокімен; Які величні діла Твої, Господи!* Все премудрістю сотворив Ти (Пс 103,24) Стих: Благослови, душе моя, Господа! Господи, Боже мій, Ти вельми великий (Пс 103 Апостол: До Тимотея Послання Святого Апостола Павла читання (Тим 4,9-15) Сину Тимотею, вірне це слово й повного довір я гідне. На це бо й трудимося та боремося, тому що ми поклали нашу надію на живого Бога, який є Спасителем усіх людей, особливо ж вірних. Це наказуй і навчай. Ніхто твоїм молодим віком хай не гордує, але будь зразком для вірних у слові, поведінці, любові, вірі й чистоті. Заки я прийду, віддавайся читанню, умовлянню та навчанню. Не занедбуй у собі дару, що був даний тобі через пророцтво з накладанням рук збору пресвітерів. Про це міркуй, будь увесь у цьому, щоб поступ твій усім був очевидний. Алилуя; Натягни лук і наступай, і пануй істини ради, лагідности і справедливости. Стих: Ти полюбив правду і зненавидів беззаконня (Пс 44,8). Стих: Нині відпускаєш раба твого, Владико, по глаголу твоєму з миром (Лк 2,29). Стих: Світло на одкровення поганам і славу людей твоїх, Ізраїля (Лк 2,32). Замість Достойно: Богородице Діво, уповання християн, покрий, захорони і спаси тих, що на тебе уповають. В законі тіні і писання образ бачимо, вірні: кожний младенець мужеського полу, що отвирає утробу святий Богу. Тому первороджене Слово безначального Отця Сина, що первородиться з матері, яка мужа не знає, величаємо. Причасний: Хваліте Господа з небес, хваліте Його на висотах (Пс 148,1).* Чашу спасіння прийму і ім я Господнє призову (Пс 115,4). Алилуя (х3).

3 Troparion, Tone 4: When the disciples of the Lord learned from the angel* the glorious news of the resurrection* and cast off the ancestral condemnation,* they proudly told the apostles:* Death has been plundered!* Christ our God is risen,* granting to the world great mercy. Troparion, Tone 1: Rejoice, full of grace, Virgin Mother of God!* From you there dawned the Sun of Righteousness, Christ our God,* who enlightens those who dwell in darkness.* And you, O righteous Elder, be glad!* You received in your embrace* the Liberator of our souls,* who grants us resurrection. Glory be to the Father and to the Son and to the Holy Spirit. Kontakion, Tone 4: My Saviour and Deliverer from the grave* as God raised out of bondage the children of the earth* and shattered the gates of Hades;* and as Master, He rose on the third day. Now and for ever and ever. Amen. Kontakion, Tone 1: By Your birth, You sanctified a virgin womb* and fittingly blessed the hands of Simeon.* You have come also now and saved us, O Christ our God;* give peace to Your community in time of war,* and strengthen its rulers, whom You love,* for You alone,* are the Lover of mankind. Prokeimenon: How great are Your works, O Lord* You have made all things in wisdom. verse: Bless the Lord, O my soul: O Lord my God, You are exceedingly great. (Psalm 10 Epistle: A Reading from Saint Paul s letter to the Timothy (1 Tim 4:9-15) Timothy, my son, the saying is sure and worthy of full acceptance. For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. These are the things you must insist on and teach. Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders. Put these things into practice, devote yourself to them, so that all may see your progress. Alleluia: Poise yourself and advance in triumph and reign in the cause of truth, and meekness, and justice. verse: You have loved justice and hated iniquity. (Psalm 44:8) verse: Now, O Master, You dismiss Your servant in peace according to Your word.(luke 2:29) verse: For my eyes have seen Your salvation, a light for revelation to the Gentiles, and for glory to Your people, Israel. (Luke 2:32) Hymn to the Mother of God: O God-bearing Virgin, hope of Christians, protect and guard and save all those who put their trust in you In the law, the shadow, and the scriptures, we the faithful see a figure: every male child that opens the womb shall be sanctified to God. Therefore do we magnify the first-born Word and Son of the Father who is without beginning, the firstborn Child of a Mother who had not known man. Communion Hymn: Praise the Lord from the heavens;* praise Him in the highest* I will take the chalice of salvation;* and I will call upon the name of the Lord. Alleluia, alleluia,* alleluia.

4 ANNOUNCEMENTS Happy Birthday to Olesia Ozorovych, Natalia Legan all those who celebrated their birthdays this past week. May the Lord Our God continue to bless you abundantly and the Holy Mother of God protect you at all times. Многая Літа! Blessed candles (Стрітенська свічка) In the tradition of The Feast of the Encounter of our Lord, there are some local bee s wax candles available for you. After Fr. Mykhailo s blessing of the candles at the conclusion of today s Liturgy, they will be offered at the entrance to the church. All your donations will go towards our Altar Server s fund. NEW! For those interested in better understanding the Catholic faith and tradition, our church will be hosting a pot-luck & viewing of the Catholicism Series Episode 6 by Bishop Robert Barron on February 9 at 7 pm (after vespers) followed by discussion afterward. Please join us and bring a friend! NEW On behalf of the Ukrainian Catholic Eparchy of New Westminster and myself, we would like thank all who took part in our global fundraising program, Christmas Candle/Різдвяна свічка, for Caritas Ukraine. Because of all your generous donations, we were able to help needy, disadvantaged, disabled and orphaned children in Ukraine. This year we raised $3285, bringing us to a total of $26,094 collected for Caritas Ukraine since the start of our appeal in Щиро дякуємо всім тим що взяли участь і нехай Бог благословить Вас. Thank You and God Bless -- Dana Koren Lupynis. For more information, please contact Dana Koren Lupynis or Natalia Lupynis at nweparchy.christmascandle@gmail.com and follow us on Facebook at Caritas Christmas Candle/Різдвяна свічка Campaign, sponsored by NWEparchy. Confession Day - If you would like to go to confession Fr. Mykhailo will be at the Church from 5:30 to 7 PM every Saturday! If you would like to receive an e-version of our weekly parish bulletin, please send an to cathedral.nwe@gmail.com. Reminder for families of individuals who are admitted to hospital - If you or a family member is admitted to hospital and you wish to have a priest visit, please be sure to have someone call the priest to make this request. NEW January 27 Sunday collection: $1,100 - May God bless and reward you abundantly with earthly and spiritual blessings!

5 2 лютого Христова Церква святкує Стрітення ГНІХ. В основу свята лягла подія зустрічі праведника Симеона та пророчиці Анни із Немовлятком Ісусом на сороковий день по Його народженні. У нашій церковній традиції цього дня прийнято йти до храму зі свічками та їх там освячувати. Про це розповідає владика Венедикт, голова Патріаршої літургійної комісії УГКЦ. Cаме слово «стрітення» вже вказує на те, що контекст свята стосується певної зустрічі. Про що йдеться? Свято Стрітення належить до т. зв. Господських свят. Святе Письмо оповідає нам про зустріч Немовлятка Ісуса із праведним Симеоном та пророчицею Анною. За єврейською традицією 40-го дня після народження дитину приносили до храму, де батьки складали подячну жертву Богові за неї. В євангельській розповіді описується, що маленького Ісуса приносять до храму. Це свідчить про те, що Христос підкорявся Закону, який тоді існував. Тобто, з одного боку, Він приймає тодішні закони, а з іншого наповнює їх іншим сенсом. Оскільки ця зустріч із цими праведниками лягла в контекст свята, то, мабуть, тому наступного дня по Стрітенні (16 лютого) святкується пам ять святих Симеона та Анни. А що про них відомо? Передання мовить, що Симеон був одним із тих, хто переписував Старий Завіт з єврейської на грецьку мову. Коли він дійшов до того місця перекладу, в якому йшлося про те, що Діва породить Сина, йому важко було в це повірити і він засумнівався в цьому. Однак йому було Одкровення, що доти він не помре, доки не побачить Месію. Він прожив 300 років, чекаючи на прихід Сина Божого. Ми під час вечірнього богослужіння співаємо: «Нині відпускаєш раба Твого, Владико». Однойменна пісня Симеона. У ній ідеться про радість Симеона від зустрічі із Господом. Пророчиця Анна також дуже чекала на прихід Спасителя. Про це вона пророкувала, перебуваючи увесь час в глибокій молитві та пості. А це величезні два знаряддя, особливо в тяжкій теперішній ситуації в Україні. Бо завдяки молитві ми можемо висловлювати Богові все те, що нам болить, те, чого ми прагнемо, та слова подяки. Постити - означає обмежувати себе в тому, до чого ми найбільше прив'язані. У нашій церковній традиції цього дня благословляють свічки. А звідки взявся такий цікавий звичай? Ця традиція сягає XVII століття. Ще Петро Могила у своєму «Требнику» вводить цей Чин освячення свічок. На наших землях цієї традиції дотримуються всі: і православні, і католики. Римо-католики цього дня здійснюють похід зі свічками. Адже свічка символ світла. Хоч би якою сильною була темрява, коли ми запалимо свічку, вона щезає. Свічка ще й приклад Христа, який прийшов на землю як «Світло для світу». Свято Стрітення продовжує ідею боговтілення; Ісус прийшов на землю, несучи людині Правду. Тому освячені свічки є знаком світла Христового. Багато християн приділяють великого значення саме стрітенській свічці. То як нею правильно користуватися? Щодо цього немає певних приписів. Однак стрітенську свічку прийнято запалювати під час складних ситуацій. Однак, варто пам ятати, що суть полягає не у свічці. Важливою є

6 наша віра. Бо, як бачимо із Євангелія, Господь «дає по вірі людей» не через вживання того чи іншого предмету, а через нашу християнську позицію. Тому неважливо, чи маємо ми стрітенську свічку, чи ні. Питання в нашій довірі до Бога і в нашому розумінні, що Він є «Світлом для світу». Однак не заперечую важливості значення цієї свічки. Бо вона є знаком присутності Божого світла. На ваш погляд, де сучасний українець може зустріти Христа? Бог є той, про якого ми кажемо у молитві «Царю Небесний». Він є всюди і все наповняє. Однак чому ми не можемо зустріти Христа? Бо ми перейняті іншими речами: проблемами, ідеями, думками. Але чи в цих речах є Божа воля? Наше життя і його кінець має бути здійсненням Його волі. Зустріч із Господом є в нашій молитві, у Пресвятій Євхаристії, коли ми приймаємо Його Тіло та Кров, у читанні Святого Євангелія, яке є нагодою розвивати цю зустріч. Однак молитва, Євхаристія, читання Біблії миті. А далі що? Якщо ми це не переносимо в наше щоденне життя, тоді можна нас вважати безбожниками. Кожна мить нашого життя має бути нагодою для зустрічі з Ним. Бо буття людям дає Бог. Ситуація, яка панує в Україні, невипадкова. За нею також стоїть Бог. Нам важливо навчитися за кожною ситуацією простежувати Божий промисел. Тоді ми можемо зустрічати Його. Адже Він чекає на нас. Але чи ми готові зустрітися із Ним? Це непросто. Бо ми дуже матеріалізовані. Візьмемо за приклад мучеників. Для них нічого не мало значення і навіть смерть, а тільки Бог. Бо коли ти зустрічаєш Бога, то ніщо тебе не може із Ним розлучити. Навіть смерть. THE BLESSING OF CANDLES: ON THE FEAST OF THE PRESENTATION OF OUR LORD IN THE TEMPLE A TRADITION OF THE BYZANTINE RITE Let us celebrate the feast (of the Presentation) in a solemn way, illuminating the mystery of the day with lights. -St. Cyril of Alexandria Jerusalem, a Holy City! It is holy because it was consecrated by the suffering and death of Our Lord Jesus Christ. The Church of Jerusalem is the Mother Church of all Christians, since the liturgical year had its beginning there and the liturgical services of the Christians were formulated there. The Christian Community of Jerusalem commemorated the main events of the life of Christ with liturgical celebrations in their historic settings. These solemn festivities, however, were greatly enhanced by the participation of pilgrims who began to throng the Holy Places after the Constantinian Peace of 313. The festive celebration of the Presentation of Our Lord in the Temple, as described by the Evangelist Luke, had its beginning in Jerusalem in the fourth century. The oldest written account of the solemn celebration of the Feast of the Presentation of Our Lord dates back to the fourth century and is the work of a Spanish Nun, Egeria, who kept a diary of her pilgrimage to the Holy Land toward the end of that century. In it she writes: The fortieth day after Epiphany (read : Christmas) is indeed celebrated here (in Jerusalem) with the greatest

7 solemnity. On that day there is a procession into the Anastasis (Basilica of the Resurrection), and all assemble there for the liturgy, and everything is performed in the prescribed manner with great solemnity. (Egeria, Diary of a Pilgrimage, ch. 26). When St. Simeon took the Child Jesus into his arms, he was inspired by the Holy Spirit and chanted the hymn, Now You can let Your servant go in peace, 0 Master... (Lk. 2, 29-32), which was integrated into the service of Vespers. In his inspired hymn, St. Simeon referred to Jesus as the Light to the Gentiles, it prompted the first Christians to carry a lighted candle or lamp in the procession that day, symbolizing the mystical presence of the True Light (In. 1, 9), Jesus. The solemn procession itself symbolized the journey of Joseph and Mary to Jerusalem in fulfillment of the Law. In all the religions of the world, the symbol of the deity is the light and the lighted candle symbolizes the Divine Presence. This is more pronounced in the Christian religion in which God is referred to as the Light (In. 1, 5) and that He dwells in the inaccessible light. (I Tim. 6, 16) In the Old Testament, God Himself ordered the Israelites to burn lamps as a sign of His presence among the people. (Lev. 24, 14) In the New Testament, the Christians followed the same prescription as attested to by St. Epiphanius (d. 403) in his letter to the monk John of Jerusalem. As the Saint was passing through the country around Anablatha, he passed by a building in which he noticed a lamp burning. In answer to his inquiry, he learned that the building was a Christian Church. In our churches today, the Presence of a burning vigil-light indicates the Real Presence of Our Lord Jesus Christ in the Holy Eucharist on the altar. St. John the Evangelist presents Our Lord Jesus Christ to us in his gospel as the Light of Life (In. 8, 12), a spiritual life, a life of grace. In this context, the burning candle presented to us at Baptism is a symbol of the new spiritual life we receive through the sacrament. St. Matthew refers to light as a symbol of Christ s teaching: The people that lived in darkness (of ignorance) have seen a great light... (Mt. 4, 16) Hence the custom of having two lighted candles, one on each side of the Gospel, when it is read during a liturgical service, as explained by St. Jerome in 378 A.D. In all the churches of the East, whenever the Gospel is to be read, candles are lighted although the sun is already shining. Of course, it is not done to dispel the darkness but to express our joy Under the material light that Light is represented of which the Psalmist speaks: Your Word, 0 Lord, is a lamp to my feet and a light to my path (St. Jerome, Against Vigilantius, 7). The burning candles, then, flanking the Gospel during the reading, remind us that the teaching of Christ should enlighten us and guide us on our way to salvation as indicated by the words of Our Lord Himself: I am the light of the world; anyone who follows Me will not be walking in the dark, but will have the light of life. (In. 8, 12) In 787, the Council of Nicaea II approved the custom of offering lights (candles or oil lamps) in honor of the icons of Our Lord, the Blessed Mother of God, the Angels and all the Saints, as well as in honor of the Holy Cross and the Book of Gospels, for this was a pious custom since ancient times. (cf. The Decree of the /I Nicaean Council)

8 The burning candles and lights placed in front of the holy icons should remind us of the light of the exemplary lives they lived and inspire us to model our lives after their s in imitation of their good works. (compo Mt. 5, 16) The custom of blessing candles on the Feast of the Presentation was introduced to fill the needs of the people. (I Prayer of the Blessing) Its introduction into our Rite was relatively recent, during the seventeenth century, but its roots reach venerable antiquity. As recorded in The Chronicle of St. Theophanes, Emperor Justinian I had issued an order in 541 A.D. that on the Feast of the Presentation, a candle-light procession be held throughout the city to implore Divine Protection against pestilence and the numerous earthquakes that plagued the city. And in answer to this holy gesture, God caused the pestilence and the earthquakes to subside. This gave rise to having similar processions on other occasions when the common welfare of the people was in danger. In homes, the blessed candles are lighted and placed before a holy icon in time of serious sickness or the threat of a storm to implore Divine protection, as the family is gathered in prayer. The blessed candle is popularly called the hromnicja or hromnichka from our Ruthenian word hrom (thunder), because it is used at the time of a thunder storm. It is also used by the parents to dispel the fear in children caused by darkness or thunder. The candle blessed on the Feast of the Presentation is also used when the Last Rites of the Church are administered to a member of the family. It should also be placed into the hand of the dying as the priest recites The Prayers for the Departure of the Soul, sending him to God as the champion of Faith (St. John Chrysostom, Hom. on Hebr., IV, 7). The blessing of candles on the Feast of the Presentation is closely related to the Gospel narrative, introducing Jesus as the Light of the people (Lk. 2, 32) The burning candle symbolizes the abiding presence of Jesus Christ in the midst of the Christian community as He, Himself, had promised : Where two or three are gathered in My Name, there I am in their midst. (Mt. 18, 20) For this reason, the ritual of the Church prescribes that at least two candles be lit on the altar at all liturgical services, and the greater the solemnity, the greater the number of candles used. The burning candles also create a more prayerful atmosphere in the churches. They remind us that our prayers should come from a heart burning with love of God and they should be directed toward heaven, where God abides in the inaccessible light. In this manner, candles make a positive contribution to the fervor of our prayers. The burning of a votive candle in church, besides its sacrificial value (donation), has also a symbolic meaning, namely, the continuation of our prayers after we leave the church. Lighted candles are also carried in procession for the Glory of God (cf. /I Prayer of Blessing) as well as for the support of our prayers, imploring Almighty God to show us His mercy (cf. I Prayer of Blessing). From this intercessory character of processions, the protective power was ascribed to the candles blessed on the Feast of the Presentation. Therefore, at the present time, the faithful use them to implore God s help in their every sickness and distress.

9 Statement on Hydration and Nutrition Catholic Bishops of British Columbia and Yukon Life is God s gift to us. We are not its masters to do with it what we will. We can make decisions about how we will use the life God has given us, but we must not reject that life. The Church teaches, and has always unequivocally taught, that it is gravely immoral to kill a person or to accept being killed as a way to relieve suffering or to control when and how to die. The Church also teaches, clearly and firmly, that a person who is dying does not need to accept all the medical care that is offered. Unless there are very good reasons to judge that the patient is unable to make a responsible decision, he or she is the one who should decide the extent of their care. If they choose, patients can refuse medical care that increases their suffering; that is risky or unproven; that is especially burdensome for themselves or others; or that tenuously prolongs their life but cannot cure their disease. The key moral principle in this regard is that we do not have to do anything to promote our health if it causes more suffering or ill health than we already have. Pain medication may be refused if the patient wants to maintain a higher level of consciousness or awareness, so as to enjoy being with family members and friends. A religiously devout patient may wish to refrain from pain medication in order to be spiritually united to Christ in His Passion. However, relief of physical suffering through painkillers may also allow a patient the rest required and the freedom needed to accomplish spiritual tasks or to interact with loved ones. Likewise, the Church teaches that those who are in great pain can accept relief treatments that may cause undesired but unavoidable side effects. These side effects can include further damage to their health and/or even a hastening of death. It is morally acceptable to accept such side effects, as long as they do not cause more problems than they solve, and are not the desired intent of the pain relief treatment. This brings us to an issue that raises a serious question for the faithful: may we ever stop providing food and water to someone who is very sick or who is dying? Under all ordinary circumstances, we should always provide patients with food and water. This is the case whether they can feed themselves or not. Being helped by others to eat and drink is a normal part of the human experience, one that starts for all of us when we are babies and continues for many of us when we are disabled, sick or dying. Preparing and serving food, as well as eating with others, are important to our human relationships and

10 express mutual trust. They are a sign of love and an affirmation of life. This is why Jesus gives Himself to us in the form of food and drink in the celebration of the Holy Eucharist. In some cases, people are unable to eat or drink because of a physical or mental impairment that makes it difficult, even impossible, to chew or swallow. In these situations, we can use feeding tubes or other similar means to ensure that they continue to receive nutrition and hydration, food and water. While feeding tubes are not a normal part of our everyday experience of caring for one another, they are an effective way to provide nourishment and express human and medical care. There are circumstances when it is morally permissible to stop providing food and/or water to individuals. 1. Sometimes a person can no longer be nourished by food and/or water. If food or water cannot be absorbed or assimilated, then they offer little to no benefit, and may present dangers to the patient. For instance, if he or she is suffering from cancer of the stomach or the intestines, there may be blockages or other problems which make it medically and morally wrong to continue introducing nourishment. This is also the case when the kidneys can no longer excrete fluids from the body. Withdrawing food and/or water in such circumstances is not a matter of starving or dehydrating a person. Rather, we are accepting that the patient can no longer benefit from them and that continuing them may cause harm. 2. Assisted nutrition and hydration may prove to be ineffective for a particular patient or result in significant complications such as chronic vomiting. In such cases, the best medical judgement for patient care may be to withdraw this kind of assistance. 3. Patients with cognitive impairments (dementia, senility, fears, confusion, etc.) might not understand the benefit of a feeding tube, may refuse to take food by mouth, or may forget how to chew or swallow. As such, they might become very distressed if forced to eat. Others may react to having a feeding tube and pull it out even repeatedly potentially injuring themselves. Forcible restraints may also cause undue distress and anxiety. In such cases, the benefit from force feeding or a feeding tube may not justify the imposition of procedures that cause such pain, discomfort or distress. 4. Prolonged use of a feeding tube can at times cause serious and chronic infections in a patient. When the infections cannot be controlled, and especially when they start to impair the person s health, there is no compelling reason to continue the procedure. The burden of using a feeding tube may have come to outweigh its benefit.

11 The bottom line is that as long as it is beneficial for patients to be helped to eat and drink, they should be. This includes situations in which medically assisted nutrition and hydration are needed. However, when someone can no longer receive or benefit from the nutrition and sustenance intended, then continuing to provide food and water is not helpful and so is not morally required. Recognizing such a change in a patient s medical situation may be particularly difficult for family members to accept. We all depend upon doctors and medical staff to recognize these situations and to discuss them objectively with us. In all cases, it is wrong to use the removal of food and water in any form intentionally to cause or hasten a person s death. This is a form of euthanasia, even if it is called passive euthanasia, and must be rejected as gravely immoral. In some instances, death may come more quickly because a person cannot be helped to receive nutrition and hydration. While never desired, it is a consequence that can be accepted. Many dying patients, who have been able to take food orally, will refuse or be reluctant to accept food and fluids in the last days of their lives. This seems to be a sign that the body recognizes it no longer needs earthly food for the journey to eternal life. Experienced nurses and doctors will continue to offer whatever the patient will accept and provide oral care. Once death is proximate, the goal is to help the patient to experience whatever peace and comfort are possible. This is also the time when the Church s spiritual and sacramental support is most needed for the patient and family members. In case of further questions, Catholics are encouraged to contact their Catholic hospital chaplain, parish priest, or the Catholic Health Association of British Columbia ( Given on the Memorial of St. John Bosco, the 31 st day of January, in the Year of Our Lord, Two Thousand and Nineteen. J. Michael Miller, CSB Archbishop of Vancouver Gary Gordon Bishop of Victoria Greg Bittman Bishop of Nelson Ken Nowakowski Ukrainian Bishop of New Westminster Stephen Jensen Bishop of Prince George Joseph Phuong Nguyen Bishop of Kamloops Hector Vila Bishop of Whitehorse

12 LITURGICAL SCHEDULE FOR THIS WEEK: Feb 3-10 SUN, Feb 3 For the faithful of the Eparchy of New Westminster For the Parishioners of the Holy Eucharist Cathedral 8:30AM 10:30AM TUES, Feb 5 Divine Liturgy for the repose of +Paraskevia & Samuel Karall 8:30 AM WED, Feb 6 Divine Liturgy for the repose of +Bill Isberg 8:30 AM THUR, Feb 7 Divine Liturgy for the repose of members of +Brady family Moleben to Saint Mother Teresa 8:30 AM 7:00 PM FRI, Feb 8 Divine Liturgy for the repose of +Jeane Isberg 8:30 AM SAT, Feb 9 SUN, Feb 10 Divine Liturgy for the repose of members of +Brady family Vespers followed by Catholicism Series For the faithful of the Eparchy of New Westminster For the Parishioners of the Holy Eucharist Cathedral 8:30 AM 6:00 PM 8:30AM 10:30AM NB: to request a Divine Liturgy for a special intention, please see/call Fr. Mykhailo to arrange for it! EPISTLE READERS DATE READING 8:30 DL 10:30 DL ENGLISH UKRAINIAN ENGLISH Feb 3 1Tim 4:9-15 Jonathan Lewak Nadiya Kostur Sofiya Kostur Thank you, Epistle readers, for your service in proclaiming God s Word! PARISH COUNCIL EXECUTIVE CHAIRPERSON......Orest Lyseiko VICE-CHAIRPERSON.. Oleh Kalynovych TREASURER... Polina Mullaeva SECRETARY. Natalia Legan FIFTH MEMBER Victor Slupsky UCWLC PRESIDENT... Lil Saranchuk PASTORAL MINISTRY & HOLY MYSTERIES CONFESSIONS. 1/2 hour before every service EUCHARIST.... for the sick - any time BAPTISMS.....by appointment MARRIAGES Six months notice should be given to the parish priest, and he should be contacted before any other arrangements are made. FUNERALS.... by appointment HOSPITAL VISITS & ANOINTING.... any time