June 16 – 7th Sunday of Pascha, of the Fathers of the First Ecumenical Council. Tone 6

Afterfeast of the Ascension. Martyrs Lucillian, Claudius, Hypatius, Paul, and Dionysius; and Virgin Paula (270). Hieromartyr Lucian the bishop, Maxianus the presbyter, Julian the deacon and Martyrs Marcellinus and Saturninus in Belgium (96).

Acts 20:16-18, 28-36; Jn. 17:1-13;

June 23 – PENTECOST – TRINITY SUNDAY - ДЕНЬ СВЯТОЇ ТРОЙЦІ. П'ЯТИДЕСЯТНИЦЯ. Tone 7

Hieromartyr Timothy, bishop of Prusa (362). Martyr Alexander and Virgin-martyr Antonina at Constantinople (313). Ven. Theophanes, monk, of Antioch (369), and St. Pansemne, the former harlot of Antioch. St. Bassian, bishop of Lodi in Lombardy (409). Ven. Silvanus of the Far Caves in Kyiv (14th c.).

Acts 2:1-11; Jn. 7:37-52 – 8:12;

Апостол

Дії св. Апостолів 20:16-18, 28-36

Браття, Павлові спало на думку обминути Єфес, щоб не затриматися йому в Асії, бо він поспішав, якщо можна, на день П'ятидесятниці бути в Ієрусалимі. З Міліту ж, пославши до Єфесу, він скликав пресвітерів церкви, і, коли вони прийшли до нього, він сказав їм: ви знаєте, що я з першого дня, як прийшов в Асію, весь час перебував з вами. Отож пильнуйте себе і всю отару, в якій Дух Святий поставив вас єпископами, пасти Церкву Господа і Бога, яку Він придбав Собі Кров'ю Своєю. Бо я знаю, що після відходу мого, прийдуть до вас люті вовки, які не щадитимуть стада; та і з вас самих повстануть люди, які говоритимуть неправдиво, щоб заманити учнів за собою. А тому пильнуйте, пам'ятаючи, що я три роки день і ніч безперестанно зі сльозами навчав кожного з вас. І нині передаю вас, браття, Богові і слову благодаті Його, яке може повчати вас більше і дати вам спадщину з усіма освяченими. Ні срібла, ні золота, ні одежі я ні від кого не побажав: самі знаєте, що потребам моїм і тих, що були зі мною, послужили руки мої ці. У всьому показав я вам, що так працюючи, треба підтримувати слабких і пам'ятати слово Господа Ісуса, бо Він Сам сказав: блаженніше давати, ніж приймати. Сказавши це, він став на коліна свої і з усіма ними помолився.

Євангеліє

Від Іоанна 17:1-13

Після цих слів Ісус звів очі Свої до неба і сказав: Отче! прийшов час, прослав Сина Твого, щоб і Син Твій прославив Тебе, так як Ти дав Йому владу над усякою плоттю, щоб усьому, що Ти дав Йому, дасть Він життя вічне. Це ж є життя вічне, щоб знали Тебе, єдиного істинного Бога і посланого Тобою Ісуса Христа. Я прославив Тебе на землі, звершив діло, яке Ти доручив Мені виконати. І нині прослав Мене Ти, Отче, в Тебе Самого славою, яку Я мав у Тебе раніше буятя світу. Я відкрив ім'я Твоє людям, котрих Ти дав Мені від світу; вони були Твої, і Ти дав їх Мені, і вони зберегли слово Твоє. Нині зрозуміли вони, що все, що Ти дав Мені, від Тебе є, бо слова, які Ти дав Мені, Я передав їм, і вони прийняли і зрозуміли істинно, що Я зійшов від Тебе, і увірували, що Ти послав Мене. Я за них молю: не за весь світ молю, а за тих, котрих Ти дав Мені, тому що вони Твої. І все Моє – Твоє, і Твоє – Моє; і Я прославився в них. Я вже не в світі, та вони в світі, а Я до Тебе йду. Отче Святий! збережи їх в ім'я Твоє, котрих Ти дав Мені, щоб вони були єдине, як і Ми. Коли Я був з ними у світі, Я зберігав їх в ім'я Твоє; тих, яких Ти дав Мені, Я зберіг, і ніхто з них не загинув, крім сина погибелі, щоб збулося Писання (Пс 108,17). Нині ж до Тебе йду, і це говорю у світі, щоб вони мали в собі радість Мою повну.

Orthodox Homily on First Ecumenical Council

Today we remember the Fathers of the First Ecumenical Council of 325 A.D. The Church brings into remembrance those faithful Fathers who defended the Apostolic Faith in the face of the greatest challenges to the truth of Christ. We remember so that we may be vigilant in our own day and in our own lives to safeguard the truth of Christ, the truth that is Christ, so that safeguarding that truth, we may truly know Christ and be His witnesses to those who do not yet know Him or the fullness of life in Him found only in the Orthodox Church.

The Council was summoned to respond to the challenge of the priest Arius, who infamously propagated the erroneous belief that "there was a time when (Christ) was not." Arius denied the eternal divinity and being of Christ, believing Him to be a creature of God the Father's making, rather than "Light of Light, true God of true God, begotten not made," the One who created all things—as our fore-Fathers proclaimed and as we continue to believe as Orthodox Christians.

The challenge was all the more severe in that the Arians used the Scriptures to argue their case, quoting Jesus, for instance, when, in explaining His place in the Godhead as the Second Person of the Holy Trinity, proclaimed, "The Father is greater than I" (Jn. 14:28). But subservience in role does not equate to subservience in essence, as was clearly and miraculously demonstrated at the Council. This is why the Church is needed. The claim by some that they can interpret the Holy Scriptures on their own, without the history of faithful interpretation as "the Book of the Church," a lived revelation from God, means that it will continue to be misused by the prideful and those ignorant of the Church. This reality should give us great caution in listening to teachings on the Scriptures outside the Orthodox Church.

The truth is, doctrine, right belief, matters: it safeguards our knowledge of God and our ability to know the one, true God as He has revealed Himself—and not in accordance with any particular one person's latest 'take' on Jesus. Christ says in today's Gospel: "this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent… And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was."

If Christ were not truly God, truly divine as the Father is divine, then He couldn't defeat sin and death on our behalf, He couldn't renew human nature, making a way of salvation for the fallen race of Adam. It's in knowing Jesus Christ, as He's revealed Himself to His Church, that we enter into that renewed race of Adam and find salvation in Christ. Were He a creature like us, He could do nothing: such a one could make us into the deified beings be become incarnate to make us through our communion with God and our obedience to the Church.

St. John the Theologian testifies at the beginning of his Gospel, "In the beginning was the Word (Logos) and the Word was with God and the Word was God." The same Word who created all life is the very Word that took on human nature to renew that life and defeat sin and death on our behalf, creating a new race of man capable of "putting on Christ" in baptism, i.e., being 'born anew,' and likewise becoming victors over sin and death by virtue of that sacramental relationship with Christ.

This is the wonderful truth we testify to in our celebrations of Pascha and Ascension just past. This is the Good News of the Gospel on this Sunday of the Fathers. Christ God has completed His salvific mission to redeem the fallen race of Adam. He's gone up with a shout to where He was before so that we who are living out our baptism, may likewise be transformed, resurrected, and ascend to heaven as well.

St. Athanasius the Great, defender of Orthodoxy against the Arians, puts it this way, "It was in the power of none other to turn the corruptible to incorruption, except the Savior himself, that had at the beginning also made all things out of nought; and that none other could create anew the likeness of God's image for men, save the Image of the Father" (On the Incarnation).

The faithful Orthodox Fathers of the age of Nicaea rightly understood that Arius threatened the very salvation of many and had to be condemned so that the right faith (Orthodoxy) could continue to be proclaimed, so that generations hence, including our own, could continue to come to know and be in communion with the One true God, Father, Son, and Holy Spirit.

In our own day, like in the day of the First Council, we hear people making Jesus into whomever they want Him to be, picking and choosing which parts of the authority of His Church, they are 'willing' to embrace: what suites their lifestyle, their own 'personal' beliefs. Modern man has flipped the axiom: it's no longer we who need changing, conforming to the likeness of God, but rather, God whom we think to change and conform to our likeness or that of our culture.

Many today say that they are 'Christians,' but want Jesus without the Christ and Christianity without the Church, which turns out to be rather another 'man-made' religion. Christ on our terms is a 'god' (small g) we've made and not the God who has revealed Himself to us through His Church, outside of time, and who alone can illumine and enlighten us.

For early Christians as for faithful Orthodox today, the idea of being a Christian apart from the Church, is an oxymoron. The two belong together as our head belongs to our body; they cannot be separated without losing something integral to what is Christianity, what is the Way of Christ.

It makes no sense to say you believe the Gospels and Scriptures if you don't also believe the faithful interpretation given by the Church that has given us those Scriptures and defended their right interpretation so that we can live them. A so-called 'church' catering to the culture in form and belief can't stand the test of time, won't hold anyone accountable, and won't be capable of refuting heresy—or even recognize heresy—those 'savage wolves' St. Paul speaks of—when they come to ravage the flock. And so, this kind of so-called 'church' cannot show us the timeless Truth that is the God-man, Jesus Christ and the recipe and means we need to find the fullness of life in Him, healing from the sin-sickness in us and around us.

While we decry the changing of the non-Orthodox religions around us to 'fit' with the culture, we as Orthodox also judge ourselves: If we know the fullness of the truth of Christ and come to church every weekend but aren't striving to live the faith or are doing so in accordance with our own preferences, not listening to the bishops and priests of the Church, then a change in our priorities, in our hearts, is also required of us. Do not think for a moment that such individualism is helpful for us and our salvation or, for that matter, pleasing to God.

We safeguard the Orthodox Faith and honor the heroic Fathers of the First Council by living out this faith once inherited by the Saints, in our daily lives, as we 'run' the race of faith, testifying to the truth that Christ is and in whose likewise we are being conformed. And so, we ask the Holy Fathers of the First Ecumenical Council to pray for us and for our salvation this day that we may keep and live the fullness of the Orthodox life in Christ, that believing, we may come to know the One true God and Jesus Christ whom He has sent and love others into the Kingdom as well! Christ is ascended! Indeed, He is ascended!

By Fr. Robert Miclean

ВОЗНЕСІННЯ ГОСПОДНЄ

Зі Святом Вознесіння Господнього, дорогі во Христі брати та сестри!

Христос пішов, але Церква не сумує. У своїй останній бесіді з учнями Господь попереджав їх, що піде від них, однак Він втішив: "Не залишу вас сиротами; прийду до вас!" (Ів.14:18) Та була й скорбота. Скорбота грізної невідомості, страх від неминучості пророцтва, що виконуються. "Тому, що Я вам це сказав, смутком наповнилося серце ваше. Але Я правду кажу вам: Краще для вас, щоб Я пішов, бо як Я не піду, Утішетиль не прийде до вас. А коли я піду, то пошлю вам Його." (Ів.16:6-7). Так було перед Його стражданням. У день Вознесіння, при самій розлуці, для смутку не було місця. Господь дав їм благословення і "віддалявся від них і підносився на небо. Вони вклонилися Йому і повернулися до Єрусалиму" ( Лк.24:52)

Ось вся розповідь про сьогоднішню подію. З одного боку все ясно, але тепер побачимо найголовніший зміст. Велика радість має супроводжувати це розлучення з Христом, яке зветься Вознесінням; розлука, яка зовсім і не є розлукою, а тому гідна назви: «Розлуки, що забороняє скорботу» Все, що в Церкві живе, а не існує за інерцією, живе близкістю до Христа та спілкуванням з Христом. Він сказав і не обдурив; сказав і виконав: "Я з вами у всі дні до кінця віку" (Мф.28:20) У явленні Фомі та розмові з ним, Господь називає блаженними "не бачили, але вірували". Нічим не применшені у славі та благодаті, у радості та сміливості ті, хто не жив у дні земного життя Спасителя. Всім віруючим за благодаттю Утішителя дано любити Христа і виконувати Його заповіді. "Якщо хтось любить Мене, буде дотримуватись Мого Слова, і Мій Отець полюбить його, і Ми прийдемо до нього і будемо жити з ним." (Ів. 14:23)

Свято Вознесіння Христового має нагадувати нам, брати і сестри, що наше життя – на небесах (Флп. 3, 20). Туди пішов наш Господь, звідти ми на нього чекаємо. Ми всі колись ляжемо у землю, але не залишимося там. Наша духовна батьківщина – небо, а не земля. Людина створена для богоспілкування та небесного життя, а не для того, щоб стати їжею хробакам. Церква нагадує нам про це сьогодні, вказуючи на Вознесіння Христове. Треба частіше дивитися на небеса, браття та сестри. Піднімати голову від землі і просто дивитися в цей бездонний блакитний простір. Хоча ні, не просто дивитись, а думати про Господа. Про те, що Він там…

У Христі людська плоть зійшла на небо, стала причетною до вічної слави, обожилася.

Саме туди, в небо, в небесну скинію і має сягати надія наша. Там має кинути якір корабля нашого життя, що з усіх боків коливається на життєвих хвилях . Адже всі ми мандрівники та посланці на землі. "Бо у нас тут немає вічного міста, ми тільки шукаємо прийдешнє місто" (Євр. 13, 14) – говорить апостол Павло. А що це за "майбутнє місто"? Це – "святе місто Єрусалим, нове, що сходить від Бога з неба, приготоване як наречена, прикрашена для чоловіка свого", що не має потреби "ні в сонці, ні в місяці для освітлення свого, бо слава Божа освітлює його, і світильник його — Агнець" (Об'явл. 21, 2; 21, 23).

Туди, "в небо… в небеса… до світла…", як сказав, коли помирав, святитель Григорій Палама, повинні спрямовуватися і надії, і всі наші помисли. Там " і Бог кожну сльозу з очей їхніх зітре, і не буде вже смерті. Ані смутку, ані крику, ані болю вже не буде, бо перше минулося." (Об'явл. 21, 4). Обернемо туди надію нашу і, віруватимемо, вона не посоромить нас, бо обітниці Божі незаперечні.

Людина повинна сумувати за небом, за Богом. Без цієї туги людина не зовсім людина. Почуття втраченого раю – природнє нащадкам Адама. Радість про Царство Боже починається з туги про нього. Якщо дуже сумуєш за Богом – будеш сильно радіти, коли зустрінешся з Ним.

Свято Вознесіння – саме час подумати про небо, про наше майбутнє вічне життя з Богом. І якщо ми в день свята хоч кілька хвилин намагатимемося присвятити міркуванню про це, ми станемо на трішки ближче до Господа.

Він пішов…. й не пішов. Це так природньо для тієї сфери життя, де диво є факт, і факт є дивом. Бог єдиний і Він – Трійця. Діва має Сина. Христос пішов від нас, але ж від нас не розлучився. На Літургії Він жертву приносить, і Він сам у ній приноситься; Він же приймає її та роздає. Він – Альфа та Омега. Куди б не повернути обличчя, Він дивиться у вічі людині. Апостоли після Вознесіння повернулися до Єрусалиму, і "перебували завжди в храмі, прославляючи і благословляючи Бога" (Лк. 24:53). Амінь.

Автор: протоієрей Іван Старушик

The Ascension: a Beginning, Not an Ending

If one read the four Gospels as if they were four separate biographies of Jesus, one might be forgiven for thinking that the Ascension narrated the end of the story.  We have read narratives of Christ's birth, His baptism, His temptation in the wilderness, His ministry, His crucifixion, His resurrection, and now at the last we come the narrative of His ascension, concluding the story of His life with a heavenly happy ending.  Everyone loves a happy ending, and this one rounds out the story of Jesus by saying in effect, "And He lived happily ever after at the right hand of God."  In this way of thinking, the story is not finished without the Ascension.

It might therefore come as a surprise to learn that three out of the four canonical Gospels do not end with the Ascension or even narrate it at all.  Matthew's Gospel ends not with Christ ascending from us, but with His remaining with us, uttering the words, "Behold, I am with you always, even to the close of the age" [Matthew 28:20].  The authentic ending of Mark's Gospel ends with the discovery of the empty tomb (the last part of Christ's public ministry, just as His baptism was the first part), and with the words that the women "fled from the tomb, for trembling and astonishment had seized them; and they said nothing to anyone, for they were afraid" [Mark 16:8].  John's Gospel ends with a third appearance of the risen Christ to His disciples by the Sea of Tiberias (scholars debate about whether or not it first ended with the earlier appearance to Thomas) and with John's observation that if everything Jesus had done were to be written up, the world itself could not contain those books.  John clearly knew about the ascension, for he records Christ's words to Mary Magdalene, "Do not hold me, for I have not yet ascended to My Father" [John 20:17], but he does not narrate that ascension any more than Matthew does or Mark does.  Only Luke narrates the ascension, adding almost as an afterthought that "while He was blessing them, He went away from them and was carried up into heaven" [Luke 24:51], the ascension event itself expressed in a mere five words in the Greek.  Luke narrates it at somewhat greater length in his second volume, the Acts of the Apostles, saying with a similar economy of words, "while they were looking, He was taken up and a cloud received Him from their eyes" [Acts 1:9] — the event expressed in nine Greek words.  What does all this mean?

For one thing it means that the Gospels are not biographies as we understand the term.  But more importantly it reveals that the ascension was not the ending of a story, but the beginning of one, not the conclusion of Christ's life so much as the beginning of the life of the Church.  It is no coincidence that the Evangelist who narrated the ascension also narrated at great length and repeatedly the coming of the Holy Spirit on the Day of Pentecost, so that Luke is the Evangelist of the Holy Spirit as well as the Evangelist of the Ascension.  The two events are connected, for one is the cause of the other.  Christ foretold it during His last night with His disciples prior to His arrest:  "It is to your advantage that I go away, for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you" [John 16:7].  Luke narrated the fulfillment in the words of Peter's Pentecostal sermon:  "Being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured out this which you both see and hear" [Acts 2:33].

The temptation is to regard the Holy Ascension as if it were the Holy Absence, as if Christ has gone away and we now have less of His presence than was available when He walked the earth.  It is not so.  While He walked the earth, the apostles could be with Him, but this nearness was conditioned by time and space, and there were times when they were not with Him.  When He was not physically in Judea, for example, Mary and Martha could not be with Him.  Now that He has been exalted to the Father's right hand and has sent His Spirit, we can be near Him always, for His presence is no longer conditioned by time and space.  Everyone can now be close to Jesus and by the power of the Spirit can be with Him every waking hour and even every sleeping hour.  The ascension and the sending of the Spirit means that we now have more of Jesus, not less of Him.  That is why the Lord said at the end of Matthew's Gospel that He would be with us until the close of age.  These words were not a denial of a future ascension, but a promise of it.  The challenge for us now is to live as children of the ascension, and as children of the Spirit.  Our Lord's presence and power are always available to us.  The question is:  how often do we avail ourselves of them?

By Fr. Lawrence Farley

Happy Father's Day!

Happy Father's Day to all fathers in our parish. We are praying for blessings that God may bestow upon you and grant you many blessed years!

Graduate Sunday - June 16

We have 5 graduates this year: Sophia Maliwacky, Sofia Moroz, Owen Hatala, Dominic Marra, and Agitha Harendza. The Graduation Sunday is set for June 16 to recognize our graduates and to support them as they prepare to make the next step in their life as Orthodox adult individuals.

Owen Peter Hatala

Sofia Moroz

Dominic John Marra

Thank You Note

Thank you choir and parishioners also Fr. Philip Harendza, Fr. Myron Oryhon and Fr. Fr. Ivan Synevskyy for comforting us in this difficult time of mourning for our mom Olga Kulik.  May God bless you all.  From Natalie Corwin and Michael Kulik.

Our Ukrainian Day Festival scheduled for Saturday, July 13th from 11am - 7pm is growing near!

Dear St. John's Family,

Below are a few reminders to make our Festival a success:

•   PRE-FESTIVAL WORK SESSIONS are published in the bulletin. Kitchen sessions are scheduled for Tuesday and Thursday mornings.  Tent and Memorial Center setups are scheduled for Wednesday starting at 5:30 pm.  Bake Sale prep is scheduled for Friday at 3pm. WE NEED YOUR HELP!

•   BAKE SALE: Please make and bake your fabulous "Specialties" for our bake sale. Please drop off Friday (best - kitchen doors will be open) or Saturday by 9am.  Thank you bakers!!

•   BASKETS RAFFLE:  Please create your wonderful baskets for this year's Ukrainian Day Festival.  Please drop off wrapped baskets NOW through Wednesday, July 10th. Thanks so much for all you do!

•   THE SIGN-UP BOARD is waiting for you to "fill in the blanks" and spend the day working, laughing, praying and enjoying each other as "One Parish Family".  Please volunteer… this is a full work day for our Parish… try something new…honor your times… have fun!

•   SELL YOUR RAFFLE TICKETS: A great way to raise money and get your friends, family and neighbors to attend our Festival!  Please turn in your tickets, both sold and unsold,  no later than Saturday by 11am to the Raffle Booth / Baskets Raffle area.

•   PLEASE DONATE to offset our expenses.  This message is for all who are out of town, unable to volunteer, as well as for those who give 110% to our Festival and Church!  We can always use your kind and generous donations!  Donation forms are available on St. John's FB page and website.

•   PLEASE SHARE with your Facebook audience (if on Facebook).  This increases our reach tremendously.

•   PLEASE RETURN any borrowed tables, chairs and kitchen trays/supplies by Tuesday, July 11th. Thank you!

•   WE NEED A GROUNDS/TRASH CHAIRPERSON.  Contact Me with any leads.  In addition, if you see a full trash can, empty it and place new bag from bottom of the can. TYSM

May God Bless you all and pray for great weather!

Mark Hatala, Chairperson, 607-779-8597

Ukraininan Day Festival - July 13, 2024, 11AM - 7PM

Ukrainian Day Festival - July 13, 2024

We appreciate the community's support and would like to offer you the opportunity to sponsor our ethnic event. We recognize your patronage and wish to give your business something in return. Your contribution will be acknowledged in our program booklet for all to see as well as on posters placed in the tent during our event. Please consider one of the following levels of support:

• Platinum $500.00 and above
• Gold $400.00
• Silver $300.00

Basket Raffle/Items – Donate a themed basket or other items to promote your business

Please make your check payable to St. John's Ukrainian Orthodox Church. Tear off the donation slip below and mail to St. John's c/o Pam Scannell. St. John's tax ID # 16-0926905.

DEADLINE FOR SPONSORSHIP OR BASKET PICK UP IS MONDAY JULY 8th

If you have any questions concerning this advertising or need your basket picked up, please contact Pam Scannell at 607-760-1671. Thank you in advance for supporting St. John's annual festival.

PDF Sponsorship Letter

Sincerely yours,
Pam Scannell, Sponsorship Chair
Dr. Mark Hatala, Event Chairperson
Fr. Ivan Synevskyy, Priest

Please join us at the 95th Ukrainian Day in Johnson City on Saturday July 13, 2024, as we celebrate our heritage and culture; and honor the valor and resolve of our brothers and sisters in Ukraine as they fight to preserve their independence, democracy, territorial integrity and our shared American values.

Ukraine has withstood countless efforts to undermine her sovereignty and independence through the ages.  Stalin's artificial famine, the "Holodomor", caused over six million deaths from starvation in the bread basket of Europe during the soviet-era, but failed to destroy Ukraine's culture and identity. After the collapse of the Soviet Union in 1991, Putin again tried to regain total control over the independent freedom loving people of Ukraine through election fraud but was thwarted by the Orange Revolution in 2004. His unrelenting efforts to take control of Ukraine through rampant corruption and bribery were again rejected by the Ukrainian people during their Revolution of Dignity in 2014. Putin has now resorted to open brutal military aggression, killing, and wanton destruction to impose his will and subjugate the people of Ukraine.

In February 2022, the world watched in shock and horror as Putin violated the norms of civilized behavior and international laws and launched an unprovoked full scale invasion to annihilate our ancestral homeland and her people. According to the United Nations well over 30,000 civilians have been killed or injured since the start of Putin's invasion. More than 120,000 Russian war crimes have been recorded to date, including the abduction of over 19,000 Ukrainian children. The deliberate daily targeting of Ukrainian civilians and the destruction of infrastructure, including churches, hospitals, schools, museums, libraries, theaters, and homes is nothing short of a genocidal effort to eliminate Ukraine and her people.

Now in its third year Putin's aggression continues unabated with a terrible toll on the people of Ukraine. We are grateful to the members of the U.S. Government, NATO Allies, non-governmental agencies, businesses and friends in our community who are standing with Ukraine against the forces of evil in this war.  Thanks to our compassionate donors St. John's Humanitarian Fund continues to provide much need humanitarian assistance directly to those on the front lines including people displaced from their homes and families, the elderly, the orphans, the wounded soldiers and the families of fallen Heroes in Ukraine.

Please join us and "Stand with Ukraine for Freedom, Democracy and Justice" with a tax deductible donation to support our St. John's efforts to help those suffering and fighting for Ukraine and the free world.

Please make your donation payable to St. John's Humanitarian Fund by mail to:
St. John the Baptist Ukrainian Orthodox Church
1 St. John's Parkway, Johnson City, NY 13790;

Online Donations: https://stjohnuoc.org/donate-pozhertvi

 

"Blessed Are Those That Care"

Let's Help Ukraine!

St. John's Ukrainian Humanitarian Fund is accepting donations to help Ukrainians during war. Donations will go to provide food and other humanitarian needs.

To make donation online click here

We accept checks as well.

Please make the checks to St. John Ukrainian Humanitarian Fund

Mailing address:

1 Saint John's Parkway
Johnson City NY 13790
 

Cash is accepted in church

Pray for Ukraine!

Prayers for Ukraine are done during each service. To see the schedule click here.

Молитви за Україну проводяться під час кожної служби. За розкладом дивіться тут.

May God bless and protect Ukraine!

Happy Birthday

• June 20: Nicole Ranieri
  
• June 21: Dr. Jacqueline Bhandari

* If your or someone else's birthday is missing or incorrect please let Fr. Ivan know right away.

Please Pray for the Servants of God

Rose, Marlyn, Bob, Nadine,
John, Jane, Zenna, Douglas,
Melanie, William, Marion, Helen,
Mariann, Robert, Jean, Brian, Pipinos,
Fr. James, Scott, Andriy, James, William,
Quinn Marie, Laurel and Peyton Mary, Ronald,

Upcoming Readings

Mon. June 17 – Acts 21:8-14; Jn. 14:27–15:7;
Tue. June 18 – Acts 21:26-32 ; Jn. 16:2-13;
Wed. June 19 – Acts 23:1-11; Jn. 16:15-23;
Thu. June 20 – Acts 25:13-19; Jn. 16:23-33;
Fri. June 21 – Acts 27:1-44; Jn. 17:18-26;
Sat. June 22 – Acts 28:1-31; Jn. 21:15-25;