www.truthandlifeapp.com

I have been listening to it and enjoy the quality and dramatization of the voices and background sounds that enhance the Good News. There are several prominent actors that have worked on this project. Please check it out and share it with your parishioners. Information about this App will be put in Unirea Canton. Feel encouraged to share it with anyone. There are many people who could find a connection with God through this.

Here is a bulletin announcement that you could use if you want. Graphics are available at their website.

“Bishop John Michael wanted to share some exciting information with you about a new App that could help you and your families know Jesus and the Gospel better: the Life and Light App for Android, Apple products or other platforms. This FREE APP includes the entire written text of the RSV-CE New Testament and the 2-hour audio Gospel of Mark. There are other New Testament books are available for purchase. Check it out at:  www.truthandlifeapp.com.”

Don’t hesitate to contact me for any questions. I pray that God continues to help you in your ministries.

With prayers,

Ann Fosnaught

Secretary

Romanian Catholic Diocese of Canton

1121  44th Street NE

Canton, OH 44714

330-493-9355

330-493-9963 fax

1986-2012 Celebrating Our Silver Jubilee!

Save the date for the 2012 Eparchial Assembly on the weekend of October 5-7, 2012. It will be held in Canton, Ohio at St. George Cathedral with a Saturday evening dinner and dance celebrating the Diocesan Silver Jubilee and St. George Cathedral’s 100^th Anniversary. Everyone is encouraged to come! Pastors, Administrators, Pastoral Committee Chairmen and Stewardship Committee Chairmen are expected to be there.  More details will follow.

With prayers,

Ann Fosnaught

Secretary

Romanian Catholic Diocese of Canton

1121  44th Street NE

Canton, OH 44714

330-493-9355

330-493-9963 fax

1987-2012 Celebrating Our Silver Jubilee!

Precum ați aflat deja, Preafericirea Sa Arhiepiscopul Major Lucian Mureșan a fost înștiințat de către Papa Benedict că va fi ridicat la rangul de Cardinal. Ceremonia va avea loc în Basilica Sf. Petru din Roma, pe data de 18 Februarie, 2012 la ora 10:30 dimineața. Toți cei care doresc să participle la acest eveniment trebuie să aibă în posesia lor un bilet de acces în Biserica Sf. Petru la data și timpul specificat. Dieceza noastră a cerut un număr de 10 bilete pentru moment. Toți cei care doresc să participe trebuie să-și facă rezervările individual (zborul, cazarea la hotel, transportul local, etc.) însă trebuie să ne anunțe că ar dori să participe astfel încat să putem să vă facem rost de biletele pentru intrare la eveniment în acea zi.

Duminică, 19 Februarie, 2012, noul Cardinal Lucian Mureșan va celebra Sfânta Liturghie în Basilica Sf. Petru la ora 9:30 dimineața. Avem bilete și pentru acest eveniment. Toate biletele sunt gratuite. Putem să vă obținem bilete la aceste evenimente însă trebuie să știm câte persoane ar fi interesate să participe la evenimentele menționate mai sus. Dacă doriți bilete vă rugăm să ne sunați la Cancelarie la 330-493-9355 sau trimiteți un e-mail la ovim@rcdcanton.org cu numele persoanelor și numărul de bilete solicitate. Vă mulțumim.

Preot Ovidiu Mărginean, Cancelar Eparhial

Very Rev. Ovidiu Marginean, Chancellor

In the name of the Most Holy,
consubstantial, life-giving and undivided Trinity

† LUCIAN

By the grace of God,
Archbishop and Metropolitan of the Archeparchy of Alba Iulia and Făgăraş,
Major Archbishop of the Romanian Greek-Catholic Church,
in full communion of faith with the Holy Apostolic See of Rome,

According to the rights conferred by the Canons of the Holy Apostles, of the Ecumenical Councils, of the Canon Law for the Eastern Churches, art. 112.1, 387, and 668;

Abiding by the decisions of the Synod of the Romanian Greek-Catholic Church convened in ordinary session in Blaj, on May 4–6, 2009;

Considering the necessity to safeguard the integrity of faith and morals of out faithful, as well as the liturgical unity of action of all the sons and daughters of our Church;

To the knowledge of all the Bishops, protopresbyteroi, clergy, religious, and all the faithful people of our Church, we promulgate the following

D E C R E E

Art. 1. The document “Liturgical Vestments in the Romanian Greek-Catholic Church”, outlined by the Synodal Commission for Liturgy is hereby approved;

Art. 2. These standards, as liturgical laws, are mandatory everywhere in conformity to the canon law.

Art. 3. The four pages attachment to this decree is a part of it.

Art. 4. The present decree has the effects of law starting the day it is published, and will be enforced in its entirety in the whole Romanian Greek-Catholic Church, rescinding any contrary disposition.

We cordially ask Their Excellences, the Most Reverend Eparchial Bishops, to take all necessary measures to make these norms known in our whole Church, and we firmly request that the clergy elude any abuse in the celebration of the public services, and enforce correctly and coherently the prescriptions of this document as part of our Church’s Patrimony, for the edification of our faithful people and for the greatest glory of God.

Promulgated in Blaj, See of the Major Archbishop,
May 21, Anno Domini 2009,
Feast of Saints Emperors Constantine and Elena.

† LUCIAN
Major Archbishop

Attachment to the Decree of the Major Archbishop
21 / May 21, 2009

LITURGICAL VESTMENTS
in the Romanian Greek-Catholic Church

I. Introduction

The respect towards God is made manifested by the care that the celebrants have towards the external aspects of the divine worship. The clergy vestments represent the distinctive sign of the service and presence of Christ, the High Priest, in our midst. “Vesting ourselves in them must be more than an external event… The fact that we are standing at the altar clad in liturgical vestments must make it clearly visible to those present that we are there in the person of an Other… the essence of the priestly ministry, interpreting the liturgical vestments themselves, which are precisely intended to illustrate what putting on Christ, what speaking and acting in persona Christi.”[1]

II. Liturgical Vestments

The Liturgical Vestments have a practical function, and also an iconic value, completing the meaning of each liturgical movement and helping the understanding of the participation to the unique reality of the heavenly Liturgy. “The Church is the earthly heaven: earthly because visible and touchable, heavenly because the power of the Holy Spirit replenished it with divine grace. In this context, of the general oikonomia of the worship, the liturgical vestments undertake a specific meaning. They are beautiful and precious, yet their value resides in their purpose: they are signs of the heavenly reality, of the given redemption, of the reception of future goods (cf. Hebrews 8:5). ”[2]

1. Clergy Outfits

The clergy outfits have value of liturgical vestments because they have to be worn for the celebrations of sacraments, sacramentals, and Christian burial. They are tailored using black fabric, and shaped according to the specific tradition of our Church

Cassock – A first vestment is the clergy cassock. This is a distinctive outfit with the value of uniform, and also a liturgical vestment, being required for the celebration of the worship services.

Rason or Over-Cassock – For the celebration of the Divine Lauds and Sacramentals apart from the Divine Liturgy, the clergy have to wear the rason on top of the cassock. The rason is a vestment with wide sleeves specific for the celebration of or participation to the Divine Office or Sacramentals (same function as the cota in the roman rite). In specific moments, the priest wears the epitrachilion and the phelonion over the cassock and rason.

Potcap – This is the cover for the head, needed mostly when clergy celebrate services outside of the church, in processions, funerals, etc. depending on the weather. There are different shapes for potcap, specific to different traditions of the sui iuris Churches; in the Romanian environment it is in use the Greek style.

Belt – The leather belt is specific to monks.

Kamilaphion – This is the potcap specific to hieromonks.

The monastic orders exempt from following these prescriptions have the shape of their outfits established by the Regulations approved by the General Curia and the Apostolic See.

For the celebration of the Divine Liturgy and other services it is mandatory the use of liturgical vestments. For the Romanian Greek-Catholic Church these are common to the Constantinopolitan Rite. The Vestments are distinct according to the level of the priestly order, as follows:

2. Vestments of the Deacon:

-        Sticharion: it is a long and wide vestment, covering the whole body. Its name comes from the rows (sticha) which decorate the lower part of it. When it is manufactured using white fabric it symbolizes the purity (alba, in Latin), and also the festive garment for the Kingdom’s banquet. It is recommended that for the use of colored sticharia, they match the color of the other vestments, or have “sticha” matching those of the other vestments, or their dominant color when they are produced using fabric with complex patterns.

-        Cuffs: they are short pieces of fabric used to adjust the sleeves of the sticharion, and are made of the same material and same pattern as the rest of the vestments. First of all, they have a practical use in holding the sleeves, so they would not hinder the liturgical movements, and symbolizing the spiritual power and the hand of God which works unseen amongst us.

-        Orarion: is a vestment specific to the deacon, manufactured from the same fabric as the sticharion and the cuffs, and decorated with Christian patterns; it is worn bended over the shoulder or – in some specific moments of the Liturgy – crossed on the back and in the front; it is inscribed with the words Holy, Holy, Holy. It symbolizes the wings of the Angels which worship unceasingly around God in heavenly Liturgy.

3. Vestments of the Priest:

-        Sticharion.

-        Epitrachilion: worn hanged on the neck. It is required for any celebration, both for the priest and for the bishop. It is the sign of the priestly power and service within Christ’s Church.

-        Belt: girdles the waist of the priest, on top of the epitrachilion and sticharion, adjusting the width of the sticharion. It symbolizes the power given by God during the service.

-        Cuffs.

-        Epigonation: for the protosinceloi and other priest rewarded with this honorary distinction.

-        Phelonion: it is a cape which is worn over the other vestments, symbolizing “the Lord’s house” entered by the servant and the vesting into Christian virtues.

4.Vestments of the Hierarch:

-        Sticharion.

-        Epitrachilion.

-        Belt.

-        Cuffs.

-        Sakos: is a vestment in the shape of sac, shorter than the sticharion, worn by the hierarch as phelonion. It represents the dignity of the bishop and of Jesus Christ, the High and Only Priest of the New and everlasting Covenant, which he plenary represents during the liturgical celebrations and in his Eparchy – the local utter Church.

-        Omophorion: is worn on both shoulders, decorated with embroidered icons or other Christian patterns. It can be small or big depending on the liturgical moment when it is worn, according to the liturgical prescriptions. It symbolizes the Good Shepherd who brings the lost sheep back into the unity of His flock.

-        Epigonation: is a vestment with the shape of a diamond, worn on the right knee, like a sword. On it is embroidered the Resurrection icon. It symbolizes the Word of God, the spiritual sword used to fight in the world.

-        Mandia: is a purple cape, specific to the episcopal dignity, worn in processions and during the celebration of the Divine Lauds.

-        Mitra: is made on the shape of a medieval crown, adorned with a cross on top, embroidered icons and other Christian patterns. It symbolizes the royal power of the complete sacramental priesthood conferred by Christ.

During the liturgical celebrations the deacon wears the sticharion and orarion; the priest must wear the epitrachilion and, during specific prescribed moments also the phelonion. The bishop wears the epitrachilion, the sakos, and in specific prescribed moments the mandia. During the celebration of the Divine Liturgy it is mandatory to wear all the liturgical vestments.

III. Liturgical Colors:

Originally all liturgical vestments were white, subsequently combinations of color being introduced as well as silver and golden wires. Gradually the use of color begins to be differentiated highlighting the specifics of the liturgical day, at first for Sundays and Holy Days of obligation. In the Greek-Byzantine rite there is the use of two categories of color, depending on the liturgical day and on the specific time of the liturgical year. These categories are:

a) Light vestments: used on feast days and during the regular time of the year. Based color for this category is white, and it shades can vary up to silver, gold and even light blue. Lately some darker shades of blue and even green got into use. Blue is recommended for the feasts of the Mother of God.

b) Red vestments: are used during lent time and for funeral. Based color is red, shades varying up to purple or combinations on red-purple background.

c) Black vestments are not specific of the Romanian Greek-Catholic Church tradition, but a recent innovation which became common in the use of our Romanian Church. They were never used for celebration of the Divine Liturgy, but are widely used today (epitrachilion and phelonion) for funerals, having the same meaning of the red vestments. It is recommended the return to the specific tradition of our Church.

Besides vestments, the liturgical colors reflect also the beautification of the worship place. In our liturgical tradition we only have the use of light and Lenten colors, for the covers of the Holy Table, and the embellishment of the church’s altar and nave. The use of Lenten colors for the décor of the church is mostly seen during the Great Lent and the Christmas Lent, as these last longer and mark a specific liturgical time, which has to be made fruitful in pastoral ministry; the shift from the Lenten time to feast which is the pinnacle of the preparation time is marked also by the change of the church’s adornment.

For the other fasting times or for Wednesdays and Fridays, it suffices the use of darker liturgical vestments, the church remaining vested in light colors.

The use of vestments:

Light Vestments – are the most used vestments, being worn on feast days, the Sundays around the year and common days. They are used on Mondays, Tuesdays, Thursdays, Saturdays and Sundays during the period of Oktoichos, Pentikostarion and the preparatory weeks of the Triodhion, before the beginning of the Great Lent.

Red Vestments (and different shades mentioned above) – are used during the Great Lent (and also during the Christmas Lent, where the local custom requires it), on the vigil of certain feast days, and on some specific feast days (e.g. Exaltation of the Holy Cross), according to the specific prescriptions of the typikon. Moreover, red vestments can be worn on Wednesdays and Fridays during the common liturgical time, when Troparia of the Cross are used.

Black Vestments – only epitrachilion and phelonion, are used exclusively for the funeral. It is recommended the return to the specific tradition of our Church.

For concelebrations, the ecclesiarch or the parish priest is responsible to make known the color for the vestments to be used by the concelebrants, thus assuring the uniformity needed for the specific ceremony, as sign of unity. The same stands for funerals when more priests are expected to participate, the color to be used for vestments being announced beforehand (red or black, or light colors in the case of funerals for clergy, religious or during the Bright Week).

Any innovation aiming the change of the vestments’ shape, the use of vestments which do not belong to the own Rite, the intentional omission of wearing certain vestments (e.g. not wearing the cuffs) is forbidden. In manufacturing new vestments it is recommended the use of colors, embroideries, patterns and fabrics according to or following the tradition of our Church.

In specific cases when concelebration with priests of the roman rite occur, the Greek-Catholic clergy are bound to wear a full set of vestments of the own rite, and the exclusive use of only sticharion and epitrachilion (following the roman rite use of only wearing alba and stole) is forbidden; in certain specific situation, if the case requires an inter-ritual concelebration, the local hierarch can set specific regulations.

[2] Olivier Raquez, Roma Orientalis. Approci al patrimonio delle Chiese d’Oriente. Lipa, Roma, 2000, p. 425.

In the Name of the Most Holy,
consubstantial, life-giving and undivided Trinity

† LUCIAN

By the grace of God,
Archbishop and Metropolitan of the Archeparchy of Alba Iulia and Făgăraş,
Major Archbishop of the Romanian Greek-Catholic Church,
in full communion of faith with the Holy Apostolic See of Rome,

According to the rights conferred by the Canons of the Holy Apostles, of the Ecumenical Councils, of the Provincial Councils of our Church;

Considering the dispositions of the Canon Law for the Eastern Churches, art. 112.1, 707.1, 713.2, and 882;

Considering the necessity to safeguard the integrity of faith and morals of our faithful as well as the liturgical unity of action of all the sons and daughters of our Church;

Abiding by the decisions of the Synod of the Romanian Greek-Catholic Church convened in ordinary session in Blaj, on May 4–6, 2009;

To the knowledge of all the Bishops, protopresbyteroi, clergy, religious, and all the faithful people of our Church, we promulgate the following

D E C R E E

Art. 1. The document  Fast and Abstinence in the Romanian Greek-Catholic Church, outlined by the Synodal Commission for Liturgy is hereby approved;

Art. 2. These standards, as liturgical laws, are mandatory everywhere in conformity with canon law.

Art. 3. The two-page attachment to this decree is a part of it.

Art. 4. The present decree takes effect as law starting the day it is published and rescinds any contrary disposition.

We cordially ask their Excellencies, the Most Reverend Eparchial Bishops, to take all necessary measures to make these norms known in our whole Church, and we firmly request that the clergy diligently avoid any abuse in the celebration of the public services and enforce correctly and coherently the prescriptions of this document as part of our Church’s Patrimony, for the edification of our faithful people and for the greatest glory of God.

Promulgated in Blaj, See of the Major Archbishop,
May 21, Anno Domini 2009,
Feast of Saints Emperors Constantine and Elena.

† LUCIAN
Major Archbishop

Attachment to the Decree of the Major Archbishop
20 / May 21, 2009

FAST AND ABSTINENCE
in the Romanian Greek-Catholic Church

I. Definition

Fast is the total or partial avoidance of specific foods and liquids, for a longer or shorter time and for a religious-moral purpose. This avoidance of certain foods and liquids has to be accompanied by refraining from wicked thoughts, words and deeds, which means that physical fasting has to be accompanied by spiritual fasting.

II. Introduction

By divine law, all faithful are called to fast and penance. The first prescriptions about fasting are found in the most ancient documents of the Church; for example, Didache (ch. VIII) establishes the requirement of weekly fasting on Wednesday and Friday, replacing the Judaic fasting on Mondays and Thursdays. The days of Wednesday and Friday are related to specific events from the life of our Savior.

The Apostolic Canons (art. 66 and 69) relating to the practice of preparing to receive the Holy Sacraments, prescribe fasting before christening (for adults) and before ordination into Holy Orders. The time required for the preparation for christening was the whole of Great Lent, and the fasting rule allowed only one meal a day, usually in the afternoon.  Traditionally established for the Ninth Hour of the day, that meal would be eaten about 3 p.m.

For the Universal Church, in the 1966 Apostolic Constitution of Pope Paul VI, Paenitemini, fasting was made mandatory for all who have reached the age of 14 and abstinence for them above 21 years of age. They who have reached the age of 60 are exempted from abstinence (cf. Paenitemini, chapter IV). According to the prescription of the CCEO, the specific norms for fasting and abstinence are set by the particular law of each sui iuris Church. In the Romanian Greek-Catholic Church the ancient practice of the Byzantine tradition and spirituality is preserved.

III. Categories of Fast

1. Abstinence (total fasting) is the refraining from all food and drink for a specific length of time (customarily until midafternoon or 3 p.m.). Only one meal a day is served, and it must be without meat, dairy or eggs.

Days of abstinence are:

-        Vigil of Holy Theophany

-        Great and Holy Friday

-        Beheading of John the Baptist (August 29)

-        Exaltation of the Holy Cross (September 14)

-        Vigil of Christmas

2. Strict fast (xirofagia) is the avoidance of meat, dairy and eggs, and the consumption of only dry meals (bread, vegetables and fruits).

3. Common Fast (regular) is fasting which allows the consumption of cooked Lenten meals, without the use of meat or animal fat.  Fish, wine, oil, eggs and dairy are permitted..

4. Days of Fast

-        Wednesdays and Fridays throughout the year, except those that are dispensed – common fast

-        During Great Lent, Clean Week (the first week), and Holy Week – strict fast

For the other days of Great Lent – common fast

-        Fast of the Apostles Peter and Paul – common fast

-        Fast of the Dormition of the Mother of God (August 1-14) – common fast

-        Fast of Christmas (November 15 – December 24) – common fast

5. Dispensation from fast:

a) Wednesdays and Fridays (hârţi):

-        From Christmas to the Vigil of Holy Theophany

-        During the week of the Publican and Pharisee

-        On the day of the following Feast-days: Christmas, Holy Theophany, Three Holy Hierarchs, Meeting of the Lord in Temple, Annunciation to the Virgin Mary, Saint George, Saints Constantine and Elena, Nativity of John the Baptist, Holy Apostles Peter and Paul, Saint Elijah, Transfiguration of Our Lord, Dormition of the Mother of God, Nativity of the Mother of God, Saint Demetrius, Holy Archangels Michael and Gabriel, Entrance of the Mother of God into the Temple, Saint Nicholas

b) On the day of the Patron Saint of the church

c) All children younger than 14 years of age, the sick and the elderly. It is recommended, however, that the sick and elderly try to keep at least the common fast on the days prescribed for abstinence.

d) They who cannot fulfill the fasting requirements due to specific, good-faith reasons, may ask for  a dispensation from their own parish priest or spiritual director.

In the Name of the Most Holy,
consubstantial, life-giving and undivided Trinity

† LUCIAN

By the grace of God,
Archbishop and Metropolitan of the Archeparchy of Alba Iulia and Făgăraş,
Major Archbishop of the Romanian Greek-Catholic Church,
in full communion of faith with the Holy Apostolic See of Rome,

According to the rights conferred by the Canons of the Holy Apostles, of the Ecumenical Councils, of the Provincial Councils of our Church;

Considering the dispositions of the Canon Law for the Eastern Churches, art. 112.1, and 880.2;

Considering the necessity to safeguard the integrity of faith and morals of our faithful as well as the liturgical unity of action of all the sons and daughters of our Church;

Abiding by the decisions of the Synod of the Romanian Greek-Catholic Church convened in ordinary session in Blaj, on May 4–6, 2009;

To the knowledge of all the Bishops, protopresbyteroi, clergy, religious, and all the faithful people of our Church, we promulgate the following:

D E C R E E

Art. 1. The document, The Calendar of the Romanian Greek-Catholic Church – General Rules Toward Uniformity, outlined by the Synodal Commission for Liturgy, is hereby approved;

Art. 2. These standards, as liturgical laws, are mandatory everywhere in conformity with canon law.

Art. 3. The sixteen-page attachment to this decree is a part of it.

Art. 4. The present decree has the effect of law starting the day it is published and will be enforced in its entirety in the whole Romanian Greek-Catholic Church, rescinding any contrary disposition.

We cordially ask their Excellencies, the Most Reverend Eparchial Bishops, to take all necessary measures to make these norms known in our whole Church, and we firmly request that the clergy diligently avoid any abuse in the celebration of the public services and enforce correctly and coherently the prescriptions of this document as part of our Church’s patrimony, for the edification of our faithful people and for the greatest glory of God.

Promulgated in Blaj, See of the Major Archbishop,
May 21, Anno Domini 2009,
Feast of Saints Emperors Constantine and Elena.

† LUCIAN
Major Archbishop

Attachment to the Decree of the Major Archbishop
19 / May 21, 2009

THE CALENDAR
of the Romanian Greek-Catholic Church

General rules for uniformity

I. Sinaxarion

Includes saints and feasts from during the cycle of the Mineon. The holy days of obligation are written in red. The observations include information needed for the editing of liturgical calendars.

Typikon symbols:

(†) Symbol for the Feasts of the Lord and of the Mother of God; The liturgical services include: Readings, Litia, Polyeleos, Great Doxology.

(†) Symbol for the Saints with Vigil and Polyeleos. The liturgical services include: Readings, Litia, Polyeleos, Great Doxology.

† Symbol for the Saints with Poyieleos.

* Symbol for the Saints with Great Doxology.

☼ Symbol for the Saints with Stichira at Lauds.

Days with common Saints have no typikon symbol.

January

II. Cycle of Triodhion

The cycle of the Mineon is overlapped by feasts related to the paschal liturgical year depending on the specific date of Easter. The Triodhion begins on the Sunday of the Publican and Pharisee and ends on Great and Holy Saturday.  This is a total of ten weeks, the first three of which are preparatory for Great Lent and the following seven are Great Lent itself.

In the modern version of the calendar of the Romanian Greek-Catholic Church (new calendar with the Paschal Cycle according to the old calendar), Easter can be celebrated between April 4 and May 8, which corresponds to March 22 and April 25 of the Julian (or old) calendar. The beginning of the Triodhion, namely the Sunday of the Publican and Pharisee, is celebrated ten weeks before the Easter Sunday and can fall between January 24 (when Easter is on April 4, corresponding to March 22 of the Julian calendar, the earliest date possible) and February 27 (when Easter is on May 8, corresponding to April 25 of the Julian calendar).

The Sundays of the Tridhion cycle are:

1. Sunday of the Publican and Pharisee

2. Sunday of the Prodigal Son

3. Sunday of Meatfare (of the Awesome Judgment)

4. Sunday of Cheesefare (of the banishing of Adam from Heaven)

5. First Sunday of Lent (of Orthodoxy)

6. Second Sunday of Lent (of Saint Gregory Palamas)

7. Third Sunday of Lent (of the Holy Cross)

8. Fourth Sunday of Lent (of Saint John Climacus)

9. Fifth Sunday of Lent (of Saint Mary of Egypt)

10. Sixth Sunday of Lent (Palm Sunday or the Sunday of the Entrance of the Lord in Jerusalem)

During this cycle, some feast of saints and Royal Feasts with unmovable dates from the Mineon, can occur on the same day as feasts or liturgical days with movable date, whose liturgical text in found in the Triodhion.  For each of these special cases, the specific prescription from the Mineon are to be followed.

These feasts are:

1. Three Holy Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom (January 30)

2. Meeting of the Lord in the Temple (February 2)

3. First and second finding of the Honored Head of Saint John the Baptist (February 24)

4. Holy 40 Martyrs (March 9)

5. Annunciation (March 25)

6. Saint Great Martyr George (April 23)

Great and Holy Week, between Palm Sunday and Easter Sunday, has specific liturgical prescriptions which are to be followed according to the typikon.

III. Cycle of Pentekostarion

The Pentecost Cycle begins on Easter Sunday and ends on Sunday of All Saints for a total of eight weeks. The first week after Easter until the Sunday of Saint Thomas is Bright Week and has a unique liturgical configuration which is reflected in the celebration of this week. Each of the other weeks of this cycle has a specific theme from the Gospel prescribed for the previous Sunday.

1. Sunday of Saint Thomas

2. Sunday of the Myrrh-bearing Women

3. Sunday of the Paralytic

4. Sunday of the Samaritan Woman

5. Sunday of the Man born blind

6. Sunday of the Holy Fathers of the First Council in Nicaea

7. Pentecost Sunday

8. Sunday of All Saints

IV. Rules for reading the Holy Gospel in the last five Sundays and during the Feast of the Nativity of the Lord.

In the liturgical calendar, the time before the cycle of the Triodhion follows a special order. The last Sundays before the Sunday of the Publican and Pharisee (that is, the 28th, 29th, 30th, 31st and 32^nd Sundays after Pentecost) are not read in order, but they are combined with readings from the Holy Gospels to prepare for the Nativity of the Lord:  Sunday of the Holy Ancestors, Sunday of the Holy Fathers (Sunday before Christmas), Sunday after Christmas, Sunday before Theophany and Sunday after Theophany.

The twenty-eighth Sunday after Pentecost:  the Sunday of the Holy Ancestors can fall between December 11 – 17.  When the Sunday of the Holy Ancestors occurs immediately before the 28^th Sunday after Pentecost, only the Holy Gospel for the 28^th Sunday after Pentecost is read.  It is Luke 14:16-24, the parable of the banquet.

Sunday of the Holy Ancestors: is the second Sunday before the Nativity of the Lord, and the Holy Gospel prescribed for the occurring Sunday is read except in the case mentioned above.

Sunday of the Holy Fathers – Sunday before Christmas: the day before (between December 18 and 24) the Saturday before Christmas is celebrated. This Saturday can occur before or after the Sunday of the Holy Fathers.

Sunday after Christmas: can occur on December 26, the Synaxis of the Mother of God; on December 27, 28, 29, 30 within the Afterfeast of the Nativity of the Lord, or on December 31, the Leave-taking of Christmas.

Saturdays and Sundays between Christmas and Theophany can occur as follows:

Saturdays between Christmas and Theophany: these Saturdays can be inside or outside the cycle  of Christmas. The readings from the Epistle and the Gospel are either those of the Saturday after Christmas or of the Saturday before Theophany.  If the Saturday occurs on December 30, we use only those of the Saturday; if Saturday occurs on December 31, we celebrate the Leavetaking of Christmas, with all the propers.  If Saturday occurs on January 1, we celebrate the Circumcision which is a Royal Feast and therefore nothing related to Saturday is used.

Sundays between Christmas and Theophany: These Sundays may fall during the Afterfeast, on the day of Leavetaking, on January 1 (Circumcision), or during the Forefeast of Theophany. During the Afterfeast, the Sunday after Christmas is celebrated, having priority over any day on the calendar.  If it occurs on January 1, the readings for the Sunday after Christmas are used on December 26, jointly with the Synaxis of the Mother of God.  If the Sunday after Christmas falls on January 1,  the Sunday before Theophany has priority over the Circumcision and the Feast of Saint Basil the Great.

V. Practical suggestions in editing the liturgical calendars

1. The poster calendar for the use of the faithful will not include:

-        Historical data about the life or death of Saints or about establishing the feast

-        Typikon symbols

-        Readings for the weekdays

-        Typikon prescription for the use of clergy during celebrations

2. Liturgical Agenda intended for clergy and cantors will include:

-        All typikon prescriptions

-        Information about the readings from Epistle and Gospel

-        Information about specific liturgical celebrations needed in pastoral ministry

To: Diocesan clergy

From: Most Rev. John Michael Botean

RE: child protection reminders

Reverend and dear brothers in Christ,

It is always very important to safeguard the children and the young people who represent the future of the church and for that I am asking you to always pay particular attention to the monthly issues of the on-line safe environment training that all of us receive. That represents our continuous training and attention to the issue of child and youth protection.

Goes without saying that when you have volunteers that are working close with your catechists or you have new catechists in your programs a criminal background check has to be obtained before the person will work with the children. Also that person has to get into one of the local safe environment training programs, often run by the local Roman Catholic Dioceses in your areas, which give them the necessary training for safety measures when being in the company of the children teaching them.

Very Rev. Fr. Andre Matthews, the coordinator of our program in the Diocese is always asking you to comply and brings to your attention what we need to do on the major requirements by the United States Conference of Catholic Bishops Charter (Art. 2) – the reporting procedure that needs to be followed in a case of an abuse. This is on our website should be regularly posted in your bulletins and made available to the people.

The intent of this letter is to bring to your attention the importance that the Diocesan office and particularly myself give to the Protection of Children and Young Adults. I would like to thank you in advance for paying particular attention to Fr. Andre’s requests.

Assuring you of my prayers and best wishes, I remain

Fraternally yours in Christ God,

Most Rev. John Michael Botean

Bishop

Romanian Catholic Diocese of Canton

XJMB/om

Preasfinţia Voastră,

Ca urmare a dezbaterilor ce au avut loc în sesiunea sinodală din 27-29 octombrie 2009 la Blaj, în numele Sinodului Episcopilor ne-am adresat Congregaţiei pentru Bisericile Orientale cu solicitarea de a transfera cele două parohii româneşti din Canada (Toronto şi Montreal) sub jurisdicţia Preasfinţiei Voastre.

Prin adresa prot. N. 215/2004 din 20 iulie 2010, SE Leonardo Card. Sandri, Prefectul Congregaţiei pentru Bisericile Orientale ne comunică decizia Sfântului Părinte Papa Benedict al XVI-lea, care a dat curs favorabil solicitării noastre. Astfel, de la data
semnării decretului 215/2004 pe care îl anexăm, aceste două parohii sunt încredinţate din punct de vedere pastoral şi canonic grijii pastorale a Preasfinţiei Voastre.

Preasfinţia Voastră, suntem convinşi că această modificare a competenţelor canonice pe care le aveţi va aduce un plus de efort pastoral, dar în acelaşi timp şi o satisfacţie spirituală unică pentru păstorirea bunilor noştri credincioşi care sunt departe de ţară. Ne exprimăm convingerea că ajutat de harul Domnului veţi păstori cu dăruire noile parohii, şi în timp ce Vă felicităm călduros pentru semnul de încredere acordat de Sfântul Părinte, Vă asigurăm de întregul nostru sprijin şi de rugăciunea noastră sinceră.

Cu Sincere urări de bine în Domnul,

+ Lucian,
Arhiepiscop Major
20.08.2010

Spre consultare:

• Comunicarea jurisdicţiei (PDF)
• Decretul Congregaţiei (PDF)