Assumption of the Virgin Mary
Ukrainian Orthodox Church
1301 Newport Avenue, Northampton, PA
Monthly Calendar and Church Service Schedule
(Printing Instructions)
Schedule of Services

 Welcome to the Assumption of the Virgin Mary Ukrainian Orthodox Church!

Do you love God and desire a deeper union in Him through Christ?  Are you moved by the beauty of traditional architecture, iconography, and liturgy?  Do you love to experience warm, family-friendly fellowship, to hear good music and Christ-centered preaching, to participate in enriching adult education and to offer the same to your children?  If so, then "Come and See" us!  We are a parish of the Ukrainian Orthodox Church of the USA under the Ecumenical Patriarch of Constantinople and our doors and hearts are open to you and your family!  Our church follows the Julian (Old) Calendar. All Orthodox Christians are welcome and encouraged to participate in the Blessed Sacraments of Repentance and Eucharist.

We are located at 1301 Newport Avenue in Northampton, Pennsylvania.

NEW! Visit the 360° Virtual Tour of our church by opening the "360 Virtual Tour" page.  It is a fully immersive, sharable virtual reality tour of our church building. Enjoy  a glimpse of the beauty and majesty within our church.

DAILY LITURGICAL CALENDAR,  SCRIPTURE READINGS AND MENAION

Sunday, 14 (1st) January
32nd Sunday after Pentecost. Tone 7
Sunday after Nativity and before Theophany
THE CIRCUMCISION OF OUR LORD JESUS CHRIST
https://oca.org/readings/daily/2018/01/14
8:30 a.m. Third & Sixth Hours
Holy Mystery of Repentance
9:00 a.m. Divine Liturgy of St. Basil the Great

33rd Week after Pentecost

Monday 15 (2nd) January
Forefeast of Theophany
St. Sylvester, pope of Rome (335)
St. Sylvester of the Kyiv Caves (XII cent.).
1 Pet. 2, 21 – 3, 9 Mk. 12, 13-17

Tuesday, 16 (3rd) January
Forefeast of Theophany
Prophet Malachias (400 B.C.)
Martyr Gordius at Caesaraea in Cappadocia (314).
1 Pet. 3, 10-22 Mk. 12, 18-27

Wednesday, 17 (4th) January Fast Day: Wine & Oil
Forefeast of the Theophany
Synaxis of the Seventy Apostles. Ven. Theoctistus, abbot of Cucomo in Sicily (800). Ven. Aquila, deacon of the Kyiv Caves (XIV cent.).
1 Pet. 4, 1-11 Mk. 12, 28-37

Thursday, 18 (5th) January Fast Day: Wine & Oil
Eve of Theophany
Wine & Oil Martyr Theopemptus, bishop of Nicomedia (303).
1 Cor. 9, 19-27 Lk. 3, 1-18
9:00 a.m. Divine Liturgy of St. Basil the Great
5:00 p.m. Great Compline

Friday, 19 (6th) January
THE HOLY THEOPHANY OF OUR LORD, GOD AND SAVIOUR JESUS CHRIST. BAPTISM OF THE LORD.
Titus 2, 11-14; 3, 4-7 Mt. 3, 13-17
8:30 a,m. Third & Sixth Hours
9:00 a.m. Divine Liturgy
The Great Blessing of Waters

Saturday, 20 (7th) January
Saturday after Theophany
Post-feast of Theophany
Synaxis of the Holy Glorious Prophet, Forerunner and Baptist, John.
Acts 19, 1-8 Jn. 1, 29-34
9:00 a.m. Parastas: +Vladimir Zarayko (Martha Jandrisevitz)
5:00 p.m. Great Vespers

Sunday, 21 (8th) January
33rd Sunday after Pentecost. Tone 8
Sunday after Theophany. Sunday of Zacchaeus.
Post-feast of Theophany
https://oca.org/readings/daily/2018/01/21
8:30 a.m. Third & Sixth Hours
Holy Mystery of Repentance
9:00 a.m. Divine Liturgy

34th Week after Pentecost
FAST-FREE WEEK

Monday, 22 (9th) January
Post-feast of Theophany
Martyr Polyeuctus (259). Ven. Jonah of the Kyiv Caves.
1 Pet. 2, 21 – 3, 9 Mk. 12, 13-17

Tuesday, 23 (10th) January
Post-feast of Theophany
St. Gregory of Nyssa (395).
1 Pet. 3, 10-22 Mk. 12, 18-27

Wednesday, 24 (11th) January
Post-feast of Theophany
Ven. Theodosius the Great, the Cenobiarch (529).
1 Pet. 4, 1-11 Mk. 12, 28-37

Thursday, 25 (12th) January
Post-feast of Theophany
Martyr Tatiana of Rome (226-235).
St. Sava I, archbishop of Serbia (1237).
1 Pet. 4, 12 – 5, 5 Mk. 12, 38-44

Friday, 26 (13th) January
Post-feast of Theophany
Martyrs Hermylus and Stratonicus at Belgrade (315).
2 Pet. 1, 1-10 Mk. 13, 1-8

Saturday, 27 (14th) January
Leave-taking of Theophany
The Holy Fathers slain at Sinai and Raithu (IV-V cent.).
2 Tim. 2, 11-19 Lk. 28, 2-8
5:00 p.m. Great Vespers

Sunday, 28 (15th) January
Sunday of the Publican and Pharisee. Tone 1
https://oca.org/readings/daily/2018/01/28
8:30 a.m. Third & Sixth Hours
Holy Mystery of Repentance
9:00 a.m. Divine Liturgy

 

Resolutions or Repentance Fr. Steven Kostoff 

According to the civil calendar, we begin the year of our Lord 2018 on January 1.  The year of 2018 is based upon the calculations of a medieval monk who, in attempting to ascertain the exact date of the birth of Christ, missed the year 0 by only a few years.  According to contemporary scholars, Jesus was actually born between what we consider to be 6 – 4 B. C.  These were the last years of Herod the Great, for according to the Gospel of Saint Matthew, Jesus was born toward the very end of Herod’s long reign (37 – 4 B.C.).  Christians therefore divide the linear stretch of historical time between the era before the Incarnation; and the era after the Incarnation and the advent of the Son of God into our space-time world.  In other words, the years before the Incarnation are treated as something of a “countdown” to the time-altering event of the Incarnation; and the years since are counted forward as we move toward the end of history and the coming Kingdom of God.  By entering the world, Christ has transformed the meaning and goal of historical time.

Recently, there has been a scholarly shift away from this openly Christian approach to history, as the more traditional designations of B.C. and A.D. have been replaced by the more neutral and “ecumenically sensitive” designations of B.C.E. (Before the Common Era), and C.E. (Common Era).  Understanding and interpreting history from a decidedly Christian perspective, I would still argue in favor of the more traditional B.C. and A.D.

Although an issue of more than passing interest, that discussion may appear somewhat academic in comparison to the pressing issues of our daily lives as they continue to unfold now in 2018.  We will exchange our conventional greetings of “Happy New Year” probably more than once in the next few days.  Under closer inspection, there remains something vague about that expression, and perhaps that is for the better.  Do we wish for the other person – as well as for ourselves – that nothing will go (terribly) wrong in the unknown future of the new year?  More positively, do we wish that all of our desires and wishes for our lives will be fulfilled in this new year?  Or, are we wishing a successful year of the perpetual pursuit of “happiness” (whatever that means) for ourselves and for our friends?  At that point we just may be reaching beyond the restrictive boundaries of reality.  As Tevye the Dairyman once said, “The more man plans, the harder God laughs.”  Perhaps the more realistic approach would be to give and receive our “Happy New Year” greetings as neighborly acknowledgement that we are “all in this together,” and that we need to mutually encourage and support one another.

We also approach the New Year as a time to commit ourselves to those annual “resolutions” that we realize will make our lives more wholesome, safe, sound, or even sane—if only we can sustain them.  A resolution is to dig deep inside and find the resolve necessary to break through those (bad) habits or patterns of living that undermine either our effectiveness in daily life; jeopardize our relationships with our loved ones, our friends and our neighbors; or seriously threaten to make us less human than we can and should be.  We know that we should eat less, swear less, lust less, get angry less, surf the computer less, play on our iPhones less, watch TV less, and so on.  We further know that we need more patience, more self-discipline, more graceful language, more attention to the needs of others, more “quality time” with our families and friends, more forgiving, more loving, and so on.  We know, therefore, that we need to change, and we intuitively realize how difficult this is.  Bad habits are hard to break.  Therefore, we need this annual opportunity of a new beginning and our New Year resolutions to give us a “fighting chance” to actually change.  We may joke about how quickly we break our resolutions, but beneath the surface of that joking (which covers up our disappointments and rationalizations) we are acknowledging, once again, the struggle of moving beyond and replacing our vices with virtues.  May God grant everyone the resolve to maintain these resolutions with care and consistency.

And yet I believe that we can profoundly deepen our experience of the above.  For, as a “holiday” is a more-or-less secular and watered-down version of a “holy day;” so a resolution is a more-or-less secular and watered-down version of personal repentance.  To repent (in Greek, metanoia) is to have a “change of mind,” together with a corresponding change in the manner of our living and a re-direction of our lives toward God.  The New Year’s resolution of our secularized culture may be a persistent reminder – or the remainder of—a lost Christian worldview that realized the importance of repentance.  “There is something rotten in Denmark,” and an entire industry of self-help and self-reliance therapies – totally divorced from a theistic context—is an open acknowledgement of that reality regardless of how distant it may now be from its religious expression.  As members of the Body of Christ living within the grace-filled atmosphere of the Church, we can, in turn, incorporate our resolutions within the ongoing process of repentance, which is nothing less than our vocation as human beings: “God requires us to go on repenting until our last breath” (Saint Isaias of Sketis).  Or, as Saint Isaac of Syria teaches, “This life has been given you for repentance.  Do not waste it on other things.”

Summarizing and synthesizing the Church’s traditional teaching about repentance, Archbishop Kallistos Ware has formulated a wonderfully open-ended expression of repentance that is both helpful and hopeful:  “Correctly understood, repentance is not negative but positive.  It means not self-pity or remorse but conversion, the re-centering of our whole life upon the Trinity.  It is to look not backward with regret but forward with hope – not downwards at our own shortcomings but upward at God’s love.  It is to see, not what we have failed to be, but what by divine grace we can now become; and it is to act upon what we see.  In this sense, repentance is not just a single act, an initial step, but a continuing state, an attitude of heart and will that needs to be ceaselessly renewed up to the end of life” [The Orthodox Way, p. 113-114].

Hard not to be inspired by such an expressive passage!  In the Service of Prayer for the (Civil) New Year, we incorporate into the litanies of the service some of the following special petitions.  Thus, in the language of the Church, these petitions served as an ecclesial form of the resolutions we make to break through some of our dehumanizing behavior, as well as a plea to God to strengthen our better inclinations: “That He will drive away from us all soul-corrupting passions and corrupting habits, and that He will plant in our hearts His divine fear, unto the fulfillment of His statutes, let us pray to the Lord…; That He will renew a right spirit within us, and strengthen us in the Orthodox Faith, and cause us to make haste in the performance of good deeds and the Fulfillment of all His statutes, let us pray to the Lord…; That He will bless the beginning and continuance of this year with the grace of His of His love for mankind, and will grant unto us peaceful times, favorable weather and a sinless life in health and abundance, let us pray to the Lord….”

If you resolve to seek and to “love the Lord your God with all your heart, and with all your soul and with all your mind … and your neighbor as yourself” [Matthew 22:37-38], then I believe that this new year may not be perpetually “happy,” but that it will truly blessed.”