St. John the Baptist, Parish Bulletin
Ukrainian Orthodox Church of the USA. Ecumenical Patriarchate of Constantinople
Parish Council President: Mr. Robert Onysko (607) 755-4085
Choir Directors: Mrs. Melodye Onysko (607)754-4085 melCNM@yahoo.com
Mrs. Nancy Tarcha (607)798-7591

Diocesan Website: www.uocofusa.org
Parish Web Page: www.stjohnuoc.org
Eparchial Archpastor: Archbishop Antony (732) 356-0090, Email: uocofusa@aol.com
Parish Priest: Rev. Fr. Zinoviy - John Zharsky (607) 797-1584, Email: stjohnuoc@yahoo.com

Sun. Jan 13, 2007, 8:20 - 8:50 am. Reading of the Hours/Confession.

9:00 am. Divine Liturgy. Tone 8. Final day of the Nativity. Commemoration of the Holy Righteous Ones: Joseph the Betrothed, David the King, and James the brother of the Lord. St. Melania the Younger, nun of Rome. St. Peter Mohyla, metropolitan of Kyiv. (+1647) Today we remember Nicholas Chebby who past away on Jan. 13. Prayer for travelers. 10:45 - 11:30 am. Sunday School. Coffee Hour. 5: 30 pm. Festal Vespers.

Mon. Jan. 14 - 9:30 am. Divine Liturgy of St. Basil. The Circumcision of Our Lord Jesus Christ. St. Basil the Great. Hebrews 3:5-11, 17-19. Luke 20:27-44

Tue. Jan. 15 - St. Sylvester, pope of Rome. (335) Ven. Sylvester of the Kyiv Caves. Repose of St. Seraphim wonderworker of Sarow. Hebrews 4 -1:13. Luke 21:12-19.

Wed. Jan. 16 - 9:30 am. Panahida in memory of Anna Dobransky, departed on Jan. 16. Prophet Malachi (400 B.C.) Hebrews 5:11-6:8. Luke21:5-7, 10-11.

Thu Jan 17 - 9:30 am. Panahida in memory of Charles Ford, departed on Jan. 17. Synaxis of the Seventy Apostles. Hebrews 7:1-6. Luke 21:28-33.

Fri. Jan. 18 - 12 noon. Royal Hours. 5:00 pm. Great Compline. Eve of the Theophany. Great Sanctification of waters. Following the Great Compline Holy Supper. 1 Corinthians 9:19-27. Luke 3:1-18 Strict Fast Day.

Sat. Jan. 19 - 9:30 am. Divine Liturgy. The Holy Theophany of our Lord, God and Savior Jesus Christ. (Baptism of the Lord) Great Sanctification of waters. Titus 2:11-14, 3:4-7. Matthew 3:13-17. 4:30 pm Great Vespers /Confession Galatians 3:8-12. Luke 13:18-29.

Sun. Jan. 20 - 8:20 - 8:50 am. Reading of the Hours/Confession. 9:00 am. Divine Liturgy. Tone 1. Synaxis of the Holy Glorious Prophet, Forerunner, and Baptist John. Prayer for travelers. Coffee Hour. 10:45 -11:30 am. Sunday School.

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Priest: Let us be attentive! Peace be with you all!

Reader: And with your spirit! Priest: Wisdom!

Reader: The Prokimen in tone 8. Pray and make your vows /before the Lord our God. Verse: In Judah God is known; His Name is great in Israel.

Priest: Wisdom!

Reader: Brothers, but you be watchful in all things, endure afflictions, do the work of an evangelist, fullfil your ministry. For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge will give to me on that Day, and not to me only but also to all who have loved His appearing.

Priest: Peace be with you reader.

Reader: And with your spirit. Alleluia, Alleluia, Alleluia.

Verse: Come, let us rejoice in the Lord! Let us make a joyful noise to God our Savior!

Verse: Let us come before His face with thanksgiving: let us make a joyful noise to Him songs of praise!

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Happy Birthday: Jan.14 Matthew Ranieri, 14 Nicholas Ranieri, 14 Michael Gulachok, 15 Bohdan Rucky, 17 Colleen Rucky, 19 Marie Richardson.

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Our sorrow and prayers are with Philip Harendza with passing away of his sister Catherine. May her soul rest in peace!

Thank you all who prepared Christmas lunch, and thank you all for your donations, $527 was collected on Christmas day for the children in orphanages in Ukraine.

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Thank you all who worked in the kitchen this week for our Social Club 2008 Malanka New Year celebration.

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The circumcision of Christ on the eight day after His birth showed that He had put our nature. “He suffered and cried from pain.” says St. Ephraim the Syrian. This law was given to Abraham by God. Christ was circumcised because the Old Testament Law commanded it as a prelude of Holy Baptism and as a punishment of ancestral sins. This was the beginning of Christ’s suffering for us. However, the New Testament teaches that we must cut off the passions of the soul instead. On the day that Christ was circumcised, He was formally given the name Jesus, which means “Messiah”, to announce the coming of our salvation. St. John of the Ladder says, “Flog the adversaries incessantly with the name of Jesus; there is no weapon more powerful in heaven or on earth.”.

Why did the Lord keep the Old Testament Laws? Because He said,

“I did not come to destroy the Old Testament, I came to fulfill the prophesies”. So that no one may say, that the Old testament law was broken. The Lord Jesus Christ came to unite the Old and New Testament together into one Church, this was the plan of God.

After the birth of Savior, the Old testament Circumcision was replaced by the New testament Sacramental Baptism, because that which the prophets professed is fulfilled

Also, on this day according our Church Old Calendar we celebrate New year. In some churches at the and of the Divine Liturgy a “Molieben” or “Thanksgiving” is sung in which we thank God for the blessing bestowed upon us during the past year.

************************************************************** New Year’s reflection

We are creatures of habit. From the time we get up in the morning to the moment we lay down to sleep, our lives are governed by our habits. Some habits are beneficial, others innocuous, still others detrimental. The beginning of a new year often brings with it a call for “change.” Whether or not the call for “change” is earnest or insincere, the results are, more often than not, the same—habits prevail.

Inevitably, good habits are hard to sustain and bad habits are hard to break. When good habits are lost, it is often very difficult to resurrect them. As St. Basil put it, “An illness that has become chronic, like the habit of wrong-doing that has become ingrained, is very hard to heal. If after that, as very often happens, the habit turns into second nature, a cure is out of the question.”

If our worldly life is so oriented, it should come as no surprise that our spiritual life is similarly affected by habits. At a very primitive level, simply coming to Church on a weekly basis is the most fundamental, yet most critical, aspect of our spiritual life. How many times have we seen, either with ourselves or with others, that when the habit of Church attendance is lost, it seems almost impossible to recreate.

In reality, good habits are not lost, they are replaced. The habit of Church attendance is replaced with the habit of sleeping in, or the habit of recreational activities, or any of a variety of habits that are much easier to sustain. Are any of the activities listed above “bad habits”? Certainly not. The problem is not what these habits do to us quantitatively but how they affect us qualitatively. There are many opportunities for us to “sleep,” for example, but there are singular opportunities that we have to come into communion with God.

More often than not, the best habits are those that require effort and discipline. These “good habits” become replaced with other habits which are easier to sustain, but not as beneficial—much in the same way as watching television is easier than physical exercise. Is it any wonder then that the Fathers of the Church refer to our spiritual habits as askesis or exercise? Disciplines of study, physical exercise, and, yes, Church attendance, are all examples of “good habits” that are difficult to sustain but, in the end, ultimately beneficial.

Good habits, however, can also become “better” habits. One can always read more to enrich one’s self or run further to built up stamina. In the Church, it is also possible to create even more positive habits—the habit of daily prayer and scripture reading, the habit of periodic confession, the habit of fasting, to name only a few.

Just as good habits can become better habits, so too can innocuous habits become bad habits which can, in turn, become worse habits. The further we distance ourselves from God, the greater the danger that we lapse into habits that endanger our very souls. The Great Basil notes this possibility saying, “I have known some unfortunate people who in their youth let themselves slide into evil habits which have held them enslaved all their lives.”

Our habits determine who we are and how we behave. Without a doubt, bad habits are hard to break and good habits are hard to sustain. The only way to ensure that we sustain our good habits is to guard them and continue to add to them, because good habits, when protected, breed better habits—and there is no better habit than to continually seek the blessings of God in His Church.

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Annual Basketball Pasta Dinner Fund Raiser. Come for our 2 oz meatballs and pasta served by all our basketball players. Saturday, January 26^th between the hours of 4:30 and 7:30 PM at Annunciation in Vestal. A fun night out that you will remember for a long time. Adults $7.00, Kids $5.00, under 5 years are free. Get your tickets now from Jeff or Dr. Peter A Hatala. (PS. We need bakers for the bake sale at the event. Thank you)

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Tue. Jan. 15 - 5:00 - 6:30 pm. Volunteers to Sarah Jane’s Soup Kitchen, to help people of need in our area. Bob Onysko, Carolyn Hatala and boys. If you would like to be added to the list of volunteers please call Beth Harendza 321-3685

Fri. Jan. 18 - 5:00 pm. Great Compline. Theophany Eve. Strict Fast. Great Sanctification of waters. Following the Great Compline Holy Supper will take place. Please see Mary Ann Klish to make your reservations for the Holy Supper. The cost is $6.00 for adults and $3.00 for children. Deadline for reservations is January 13.

Mon. Jan. 21 - 7:00 pm. Parish Counsel meeting.

Thu. Jan. 24 - 7:00 pm. Sr. UOL meeting.

Feb. 1, 2, 3 - Our parish UOL chapters will host Sr. and Jr. National U.O.L. Executive Board Meetings.

Sat. Feb. 2 - 6:00 pm. St. Cyril’s Hall, Clinton St. Binghamton. Pre -Lenten dance Sponsored by the Czechoslovak Moravan Club. Ethnic food will be available.

Sun. Feb. 3 - Following Liturgy Parish Annual meeting

Sun. Feb. 10 - Following Liturgy Sisterhood Annual meeting.

April 4-6 “Grant me to see my own transgressions and not to judge my brother” All Saints Camp, Emlenton, PA. Speakers Metropolitan Constantine, Fr. John Nakonachny, Fr. John Haluszczak.

UOL Lenten Retreat April 11-13. St. Francis Retreat House, Bethlehem, PA. Retreat will focus on the Services of Holy Week. Speakers Archbishop Antony and Archimandrite Daniel. A subsidy is available for those Junior and Young Adult UOL members who apply for the subsidy. Registration must be

postmarked by March 1. For applications please see Father or Pam Scannell.

Ñåðäå÷íî â³òàºìî íàøèõ ãîñòåé, ÿê³ ìîëèëèñü ñüîãîäí³ ç íàìè. Áóäåìî ðàä³ áà÷èòè Âàñ ó íàñòóïíó íåä³ëþ. Íåõàé Âàñ îáåð³ãຠÃîñïîäü

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Please let Father know who is in need of visiting, prayers or receiving of sacraments. Visits can be any time.

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Ukrainian Orthodox Church Camping Programs. Diocesan Church School Camp: June 21 - July 5,Children age 9-13. Teenage Conference 50^th Anniversary Year, July 6 -19, Teenagers Ages 13-18. Mommy & Me/Daddy & Me Camp August 4-8, Children 4-8 and Parents. Staff members needed for all encampments. Consecration Celebration of All Saints Camp Chapel June 22

2008 College and Young Adult Mission Trip to Ukraine. Sponsored by the UOC of USA and Children of Chornobyl Relief and Development Fund. The dates to serve Christ and His Church are May 28 - June 15.

Office of Youth and Young Adult Ministry. The High School Mission Trip to St. Johns the Compassionate Mission in Toronto, Canada will take place August 10-17. Applications Deadline March 1.

JULY 30 - AUGUST 3, 2008. 61 ANNUAL UKRAINIAN ORTHODOX

LEAGUE CONVENTION AT ST. JOHN THE BAPTIST UKRAINIAN ORTHODOX CHURCH IN JOHNSON CITY, NY. “THE LIGHT OF CHRIST ILLUMINES ALL” COME AND ENJOY SPIRITUAL AND CULTURAL ACTIVITIES.

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We shall now say something about the present feast. Many celebrate the feast days and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany -- everyone knows; but what this is -- Theophany, and whether it be one thing or another, they know not. And this is shameful -- every year to celebrate the feast day and not know its reason.

First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear from Paul on the Feast Day, who in conversing with Titus, speaks thus about the present: "The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety" -- and about the future: "awaiting the blessed hope and glorious appearance of our great God and Savior Jesus Christ" (Tit 2:11-13). And a prophet speaks thus about this latter: "the sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord" (Joel 2:31). Why is not that day, on which the Lord was born, considered Theophany -- but rather this day on which He was baptized! ? This present day it is, on which He was baptized and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains.

Why then is this day called Theophany? Because Christ made Himself known to all -- not then when He was born -- but then when He was baptized. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: "Amidst you standeth, Him Whom ye know not of" (Jn.1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? "And I -- said he -- knew Him not: but He that did send me to baptize with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptiseth in the Holy Spirit" (Jn. 1:33). Thus from this it is evident, that -- there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about ! the latter, so that we might learn about the former. There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins. Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers -- that one washed, and until evening was impure, and then cleansed. "Let one wash his body in pure water -- it says in the Scriptures, -- and he will be unclean until evening, and then he will be clean" (Lev 15:5, 22:4). This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things.

Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last. Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? -- "bear ye fruits worthy of repentance" (Mt 3:8). Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not gran! t forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say: "I baptize you with water...That One however will baptize you with the Holy Spirit and with fire" (Mt 3:11). Obviously, he did not baptize with the Spirit. But what does this mean: "with the Holy Spirit and with fire?" Call to mind that day, on which for the Apostles "there appeared disparate tongues like fire, and sat over each one of them" (Acts 2:3). And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul "found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptized? They answered: into the baptism of John. Paul then said: John indeed baptized with the baptism of repentance," -- repentance, but not remission of sins; for whom did he ! baptize? "Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptized in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them" (Acts 19:1-6). Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptized them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognize the difference of the baptisms.

Now it is necessary to say, for whom was Christ baptized and by which baptism? Neither the former the Jewish, nor the last -- ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins? "Of sin, -- it says in the Scriptures, -- worked He not, nor was there deceit found in His mouth" (1 Pet 2:22); and further, "who of you convicteth Me of Sin?" (Jn 8:46). And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptized? But first of all it is necessary for us to recognize, by which baptism He was baptized, and then it will be clear for us. By which baptism indeed was He baptized? -- Not the Jewish, nor ours, nor John's. For whom, since thou from thine own aspect of baptism dost perceive, that He was baptized not by reason of sin and not having need of the ! gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was: "Bear ye fruits worthy of repentance"; but listen what he said to Him: "I have need to be baptized of Thee, and Thou art come to me?" (Mt 3:8, 14). With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptized for this reason -- so much more sublime and perfectly purer than Baptism itself. For whom was He baptized, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the! disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions: "John therefore baptized with the baptism of repentance, so that through him they should believe on Him that cometh" (Acts 19:4); this was the consequence of the baptism. If John had gone to the home of each and, standing at the door, had spoken out for Christ and said: "He is the Son of God," such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptized and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioni! ng. And since he said: "and I knew Him not" (Jn 1:31), his testimony put forth is trustworthy. They were kindred after the flesh between themselves "wherefore Elizabeth, thy kinswoman, hath also conceived a son" - said the Angel to Mary about the mother of John (Lk. 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen -- in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organized it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: "and I knew Him not." From whence didst thou find out? "He having sent me that sayeth to baptize with water, That One did tell me" What did He tell thee? "Over Him thou shalt see the Spirit descending, lik! e to a dove, and abiding over Him, That One is baptized by the Holy Sp irit" (Jn 1:32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration - as though by a finger, it pointed Him out to all. For this reason He came to baptism.

And there is a second reason, about which He Himself spoke -- what exactly is it? When John said: "I have need to be baptized of Thee, and Thou art come to me?" -- He answered thus: "stay now, for thus it becometh us to fulfill every righteousness" (Mt 3:14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: "to fulfill every righteousness?" By righteousness is meant the fulfillment of all the commandments, as is said: "both were righteous, walking faultlessly in the commandments of the Lord" (Lk 1:6). Since fulfilling this righteousness was necessary for all people -- but no one of them kept it or fulfilled it -- Christ came then and fulfilled this righteousness.

And what righteousness is there, someone will say, in being baptized? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptized by a prophet. It was the will of God then, that all should be baptized -- about which listen, as John speaks: "He having sent me to baptize with water" (Jn 1:33); so also Christ: "the publicans and the people do justify God, having been baptized with the baptism of John; the Pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptized by him" (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptize the nation, then Christ has also fulfilled this along with all the other commandments.

Consider, that the commandments of the law is the main point of the two denarii: this -- debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it -- He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: "it is necessary for us to do this or that," but rather "to fulfill every righteousness." "It is for Me, being the Master, -- says He, -- proper to make payment for the needy." Such was the reason for His baptism -- wherefore they should see, that He had fulfilled all the law -- both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God -- there also is the dove. So also in the ark of Noah the dove did bring the branch of olive - a sign of God's love of mankind and of the cessation of the floo! d. And now in the form of a dove, and not in a body - this particularly deserves to be noted -- the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: "Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom" (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father.

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Pray for the sick: The Lord said: “Do unto others as you would want them do unto you.” So if we will be sick, we will ask help from God, we will ask priests and people to pray for us. In order for the Lord to listen to us when we are sick, we need to pray for those who are sick. O Lord our God, Who by Your Word alone healed all diseases; Who cured the Mother-in-law of Apostle Peter; Who chastises with pity and heals according to Your goodness; Who are able to put aside every malady and infirmity: Do You the same Lord, now relieve Your servants: Fr. Michael Michalopolos, Charles Ellsworth, John Tylko, Helen Rucky, Paul Chebiniak, Evelyn Kanazawich, Robert Kocak, Audrey and Eugene Klym, Michael Hovancik, Kevin Terpak, Emilia Lewkowicz, Mildred Charnetsky, Mary & Walter Gulachok, Mary Gormish, Olga Gooley, Mary Ford, John and Mary Mihalko, Margaret Klish, Marlyn Klish, Cypryan Klish II, Sophia Malowicky, Genevieve Sadowitz, Michael Sr. Duby, Anne and Karen Girnis! , Julie Sadowitz, Catherine Dobransky, Pelahia Kit, Stephania Moroz, Mildred Bogdan, Wasyl Krawecki, Meghan Scannell, Olga Drost, Marion Kaspryk, Nicholas Corba, and cure them of the sicknesses which grieves them; lift them up from their beds of pain, sending down upon them Your mercy; and if it be Your will, give to them health and a complete recovery. For You are the Physician of our souls and bodies, and to You we ascribe glory: to the Father, and to the Son, and to the Holy Spirit, now and ever and unto ages of ages.

Please give Father any information or announcements that you would like to publish in the Sunday’s bulletin, before Friday of that week. This way all parishioners will know about St. John’s events. Thank you.

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Dear brothers and sisters for those who do not attend confession (repentance)

and Holy Communion, please participate in these sacraments. This is for your own salvation, for the remission of sins and life everlasting. Please do not wait till the last minute, it could be too late. We never know when God will call us.

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