November 30, 2014
SAINT BASIL the GREAT PARISH
202 HARCOURT STREET, WINNIPEG, MB R3J 3H3
Parish Office: 204-837-4180 Parish Hall: 204-889-9057
Parish Priest: Rt. Rev Canon Walter Klimchuk
Show Me Where I Lack Compassion Toward My
Neighbor
FROM FATHER WALTER
Scripture says repeatedly that to love God
and neighbour is at the heart of what God
requires of us. Eternel life results from
obedience to this great command to love.
Christians know that God gives them a real
desire to love him and serve their
neighbours, and this is a sign of his eternal
life dwelling within them. Yet Jesus’
example of the parable of the good
Samaritan shows us just how radical this
love needs to be.
The first two travelers to pass the man who
had fallen among robbers were a priest, who performed sacrifices in the
temple, and a Levite, who assisted with the temple worship. We have no
evidence that either of these men was cruel or wicked; both probably
wanted to love and serve God. How then do we explain their behaviour?
Perhaps they thought the victim was already dead; in that case, if they
even touched him, they would make themselves ritually unclean by
coming into contact with a dead body. Priests – because of their
association with sacred objects – were particularly obliged to avoid such
uncleanness; it required seven days to regain a purified state. The Levite
faced the same dilemma; should he risk complicating his own life for the
next week for a stranger who appeared to be beyond help, or choose the
seemingly higher good of avoiding uncleanness as advised by the law?
The next passerby did not react with legalisms, nor did he hesitate to
entangle his life with that of the victim. Instead, he cared for him, tending
to his needs. This would have been all the more remarkable to Jesus’
SUNDAY DIVINE LITURGY
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Liturgy by one half hour)
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8:30 a.m. Rosary followed by Liturgy
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November 30, 2014 listeners because the suffering man’s benefactor was identified as a Samaritan. Jews considered
Samaritans to be a degenerate people whose worship of Yahweh was thoroughly tainted and unacceptable.
Nevertheless, this man’s love was spontaneous, kind, generous, and from the heart. He rose above the law
to God himself, by responding with compassion and mercy.
Despite our desire to love and obey God, we sometimes find ourselves contriving “logical” reasons why we
can’t love our neighbour as we should. We become bound by our own legalisms and our busyness, instead
of loving as God loves – without reservation. “Lord, forgive me for the times I have not behaved like the
good Samaritan. Free me to love others without regard for myself.”
Hildegard von Bingen (1098-1179)
Introduction
Hildegard of Bingen (1098-1179) was a remarkable woman, a
"first" in many fields. At a time when few women wrote, Hildegard,
known as "Sybil of the Rhine", produced major works of theology
and visionary writings. When few women were accorded respect,
she was consulted by and advised bishops, popes, and kings.
She used the curative powers of natural objects for healing, and
wrote treatises about natural history and medicinal uses of plants,
animals, trees and stones. She is the first composer whose
biography is known. She founded a vibrant convent, where her
musical plays were performed. Although not yet canonized,
Hildegard has been beatified, and is frequently referred to as St. Hildegard. Her story is important as an
inspirational account of an irrepressible spirit and vibrant intellect overcoming social, physical, cultural and
gender barriers to achieve timeless transcendence.
The Early Years
Hildegard was born a 10th child (a tithe) to a noble family. As was customary with the tenth child, which the
family could not count on feeding, she was dedicated at birth to the church. She was a weak and sickly child
and as a result, received but little education at home. The girl started to have visions of luminous objects at
the age of three, but soon realized she was unique in this ability and hid this gift for many years.
At age 8, the family sent her to an anchoress named Jutta to
receive a religious education. Jutta was born into a wealthy and
prominent family, and by all accounts was a young woman of
great beauty. She spurned all worldly temptations and decided to
dedicate her life to God. Instead of entering a convent, Jutta
followed a harsher route and became an anchoress. Anchors of
both sexes, though from most accounts they seem to be largely
women, led an ascetic life, shut off from the world inside a small
room, usually built adjacent to a church so that they could follow
the services, with only a small window acting as their link to the
November 30, 2014 rest of humanity. Food would be passed through this window and refuse taken out. Most of the time would
be spent in prayer, contemplation, or solitary handworking activities, like stitching and embroidering.
Because they would become essentially dead to the world, anchors would receive their last rights from the
bishop before their confinement in the anchorage. This macabre ceremony was a complete burial ceremony
with the anchor laid out on a bier (a movable frame on which a coffin or a corpse is placed before burial or
cremation or on which it is carried to the grave).
Jutta's cell was such an anchorage, except that there was a door through which Hildegard entered, as well
as about a dozen girls from noble families who were attracted there by Jutta's fame in later years. What kind
of education did Hildegard receive from Jutta? It was of the most rudimentary form since Hildegard was
often ill was often scarcely able to walk and was often deprived of the use of her eyes. Hildegard could
never escape the feelings of inadequacy and lack of education. She learned to read and sing Latin psalms
sufficient for the chanting of the Divine Office, but never learned to write. Though her grasp of the
grammatical intricacies of the language was never complete - she always had secretaries to help her write
down her visions - she had a good intuitive feel for the intricacies of the language itself, constructing
complicated sentences fraught with meanings on many levels, that are still a challenge to students of her
writings. The proximity of the anchorage to the church of the Benedictine monastery at Disibodenberg (it
was attached physically to the church) undoubtedly exposed young Hildegard to musical religious services
and were the basis for her own musical compositions. Eventually she was invested with the habit of St.
Benedict and made her religious profession. After Jutta's death, when Hildegard was 38 years of age, she
was elected the head of the budding convent living within cramped walls
of the anchorage. Many aspirants flocked to the community and she
decided to go to another locality, impelled also, as she said, by a Divine
command. She chose Rupertsberg near Bingen on the left bank of the
Rhine. After overcoming many difficulties and obtaining permission of the
lord of the place, Count Bernard of Hildesheim, she settled into her new
home with eighteen sisters. She later founded another convent,
Eibengen, across the river from Bingen.
Rupertsberg
The Awakening
The life of Hildegard as a child, religious and superioress was an extraordinary one. Left mostly to herself
on account of her ill health, she led an interior life, trying to make use of everything for her own
sanctification. From her earliest years she was favoured with visions. Hildegard says that she first saw “The
Shade of the Living Light” at the age of three, and by the age of five she began to understand that she was
experiencing visions. She explained that she saw all things in the light of God through the five senses: sight,
hearing, taste, smell and touch. She says of herself: “Up to my fifteenth year I saw much, and related some
of the things seen to others, who would inquire with astonishment, whence such things might come. I also
wondered and during my sickness I asked one of my nurses whether she also saw similar things. When she
answered no, a great fear befell me. Frequently, in my conversation, I would relate future things, which I
saw as if present, but, noting the amazement of my listeners, I became more reticent.”
November 30, 2014 “Awakening: A Self-Portrait” by Hildegard Von Bingen
Hildegard then, confided of her visions only to Jutta who in turn informed the monk,
named Volmar, who was to become Hildegard’s teacher, her lifelong secretary, and
friend . However, in 1141, Hildegard had a vision that changed the course of her
life. A vision of God gave her instant understanding of the meaning of the religious
texts, and commanded her to write down everything she would observe in her
visions.
“And it came to pass in the eleven hundred and forty-first year of the Incarnation of
Jesus Christ, Son of God, when I was 42 years and 7 months old, that the heavens
were opened and a blinding light of exceptional brilliance flowed through my entire
brain. And so it kindled my whole heart and breast like a flame, not burning but
warming... and suddenly I understood the meaning of the expositions of the books
that is to say of the Psalter, the evangelists and other Catholic books of the Old and New Testaments…”
More important than this sudden access of understanding was the command that was part of the vision:
Hildegard was to say and write what she learned in this way. Yet Hildegard was also overwhelmed by
feelings of inadequacy and hesitated to act. When she hesitated to start writing, doubting that she was
equal to the task and fearful of the reaction of her male contemporaries, she fell ill.
“But although I heard and saw these things, because of doubt and low opinion of myself and because of
diverse sayings of men, I refused for a long time a call to write, not out of stubbornness but out of humility,
until weighed down by a scourge of God, I fell onto a bed of sickness.”
She interpreted this phenomenon as a sign of God’s displeasure and confided at last in Volmar. With his
encouragement and the permission of the Abbot, she began recording the visions. The 12th century was
also the time of schisms and religious foment, when someone preaching any outlandish doctrine could
instantly attract a large following. Hildegard was critical of schismatics (a person who promotes schism i.e.,
a formal division within or separate from a church or religious body over some doctrinal difference). Indeed
her whole life she preached against them. She wanted her visions to be sanctioned, approved by the
Catholic Church, though she herself never doubted the divine origins of her luminous visions. She wrote to
St. Bernard, seeking his blessings. Though his answer to her was rather perfunctory, he did bring it to the
attention of Pope Eugenius (1145-53), a rather enlightened individual who exhorted Hildegard to finish her
writings. With papal imprimatur, Hildegard was able to finish her first visionary work Scivias ("Know the
Ways of the Lord"), a work that took her ten years to complete and her fame began to spread through
Germany and beyond. Official recognition that her work was divinely inspired served to disarm potential
critics and allowed Hildegard a good deal of freedom to criticize the shortcomings of her secular and
spiritual superiors. She saw herself as continuing the work of the prophets in proclaiming the truths that God
wished humanity to know.
Major Works
Hildegard’s most significant works were her three volumes of visionary theology: In addition to Scivias she
wrote two other major works of visionary writing Liber vitae meritorum(1150-63) (Book of Life's Merits)
and Liber divinorum operum(1163) ("Book of Divine Works"). In these volumes, the last of which was
completed when she was well into her seventies, Hildegard first describes each vision, whose details are
November 30, 2014 often strange and enigmatic, and then interprets their theological contents in the words of the “voice of the
Living Light”.
“All Creation Celebrates the Lord” “Conception of Soul and Body”
Scivias is structured into three parts: the first part (six
visions) chronicles the order of God's creation: It
begins with the theme of wisdom and the knowledge of
God. The Creation introduces humanity, the Fall of
Adam and Eve and its consequences, the structure of
the universe (famously described as an "egg"), the
relationship between body and soul, God's relationship
to his people through the Synagogue, and the choirs of
angels. The second part (seven visions) describes the
order of redemption: the coming of Christ the
Redeemer, the Trinity, the Church as the Bride of
Christ and the Mother of the Faithful
in baptism and confirmation, the orders of the Church, Christ's sacrifice on the
Cross and the Eucharist, and the fight against the devil. Book 2 expands on the
theme of redemption, considering God’s remedy for the world and humankind in
the fallen state depicted in the first book.
Finally, the third part (thirteen visions)
recapitulates the history of salvation told in
the first two parts, symbolized as a building
adorned with various allegorical figures and virtues. It explores the work
of the Holy Spirit in building the Kingdom of God by means of the
virtues. Its apocalyptic ending includes visions of the Last Judgment and
the creation of the New Heaven and Earth. It concludes with the
Symphony of Heaven, an early version of Hildegard's musical
compositions.
Apocalypse Art
Liber Vitae Meritorum her second volume of visionary theology, was composed between 1158 and 1163,
after she had moved her community of nuns into independence at the Rupertsberg in Bingen, Hildegard
tackled the moral life in the form of dramatic confrontations between the virtues and the vices. She had
already explored this area in her musical morality play, Ordo Virtutum, and the "Book of the Rewards of
Life" takes up that play's characteristic themes. Each vice, although ultimately depicted as ugly and
grotesque, nevertheless offers alluring, seductive speeches that attempt to entice the unwary soul into their
clutches. Standing in our defense, however, are the sober voices of the Virtues, powerfully confronting
every vicious deception.
Amongst the work's innovations is one of the earliest descriptions of purgatory as the place where each soul
would have to work off its debts after death before entering heaven. Hildegard's descriptions of the possible
punishments there are often gruesome and grotesque, which emphasize the work's moral and pastoral
purpose as a practical guide to the life of true penance and proper virtue.
November 30, 2014 Liber Divinorum Operum[
"Universal Man" illumination from Hildegard's Liber Divinorum Operum, I.2. Lucca, MS 1942, early 13th century
Hildegard's last and grandest visionary work had its genesis in one of the
few times she experienced something like an ecstatic loss of
consciousness. As she described it in an autobiographical passage
included in her Vita, sometime in about 1163, she received "an
extraordinary mystical vision" in which was revealed the "sprinkling drops
of sweet rain" that John the Evangelist experienced when he wrote, "In the
beginning was the Word..." (John 1:1). Hildegard perceived that this Word
was the key to the "Work of God", of which humankind is the pinnacle. The
"Book of Divine Works", therefore, became in many ways an extended
explication of the Prologue to John's Gospel. The ten visions of this work's
three parts are cosmic in scale, often populated by the grand allegorical
female figures representing Divine Love (Caritas) or Wisdom (Sapientia).
The first of these opens the work with a salvo of poetic and visionary images, swirling about to characterize
the dynamic activity of God within the scope of his salvation-historical work. The remaining three visions of
the first part introduce the famous image of a human being standing astride the spheres that make up the
universe, and detail the intricate relationships between the human as microcosm and the universe as
macrocosm. This culminates in the final chapters of Part One, Vision Four with Hildegard's direct rumination
on the meaning of "In the beginning was the Word..." (John 1:1). The single vision that comprises the whole
of Part Two stretches that rumination back to the opening of Genesis, and forms an extended meditation on
the six days of the creation of the world. Finally, the five visions of the third part take up again the building
imagery of Scivias to describe the course of salvation history.
Scientific and medicinal writings
Hildegard’s medicinal and scientific writings, though thematically complementary to her ideas about nature
expressed in her visionary works, are different in focus and scope. Neither claim to be rooted in her
visionary experience and its divine authority. Rather, they spring from her experience helping in and then
leading the monastery’s herbal garden and infirmary, as well as the theoretical information she likely gained
through her wide-ranging reading in the monastery’s library. Such writings may reflect the fact that
Benedictine monasteries at the time were often resorts of the sick and afflicted. As she gained practical
skills in diagnosis, prognosis, and treatment, she combined physical treatment of physical diseases with
holistic methods centered on “spiritual healing.” She became well known for her healing powers involving
practical application of tinctures, herbs, and precious stones. She combined these elements with a
theological notion ultimately derived from Genesis: all things put on earth are for the use of humans.
Hildegard catalogued both her practical expertise and its theoretical basis in two works: Physica, whose
nine books focus on the scientific and medicinal properties of various plants, stones, fish, reptiles, and
animals; and Causae et Curae, an exploration of the human body, its connections to the rest of the natural
world, and the causes and cures of various diseases. These works document a variety of medical practices,
and Hildegard may have used them to teach another nun at the monastery to be her assistant. Moreover,
November 30, 2014 they serve as a valuable witness to areas of medieval medicine that were often not as well documented
because their practitioners (mainly women) did not often write in Latin.
The Physica consists of nine sections or books, the first and
longest comprising accounts of more than two hundred plants.
There follow books devoted to the elements (earth, water and air),
trees, precious stones, fish, birds, mammals, reptiles and metals.
The medical uses of these objects are paramount, descriptions
often being reduced to statements of their four cardinal properties
– that is, whether they are hot, dry, wet or cold. Her scientific views
were derived from the ancient Greek cosmology of the four
elements-fire, air, water, and earth-with their complementary
qualities of heat, dryness, moisture, and cold, and the
corresponding four humours in the body-choler (yellow bile), blood,
phlegm, and melancholy (black bile). Human constitution was based on the preponderance of one or two of
the humours. Indeed, we still use the words "choleric", "sanguine","phlegmatic" and "melancholy" to
describe personalities. Sickness upset the delicate balance of the humours, and only consuming the right
plant or animal which had that quality you were missing, could restore the healthy balance to the body. That
is why in giving descriptions of plants, trees, birds, animals, stones, Hildegard is mostly concerned in
describing that object's quality and giving its medicinal use. Thus, "Reyan (tansy) is hot and a little damp
and is good against all superfluous flowing humours and whoever suffers from catarrh and has a cough, let
him eat tansy. It will bind humors so that they do not overflow, and thus will lessen."
“Cultivating the Cosmic Tree”
The Causae et Curaet proceeds from cosmology ( the science of the
origin and development of the universe) and cosmography (a science that
describes and maps the main features of the heavens and the earth
including astronomy, geography and geology) to the place of humanity in
the world. Among the practices that Hildegard discusses in Causae et
Curae is the use of bleeding and home remedies for many common
ailments. She also focuses many of her remedies on common agricultural
injuries such as burns, fractures, dislocations, and cuts. In addition to its
wealth of practical evidence, Causae et Curae is also noteworthy for its
organizational scheme. Its first part sets the work within the context of the
creation of the cosmos and then humanity as its summit, and the constant
interplay of the human person as microcosm both physically and spiritually
with the macrocosm of the universe informs all of Hildegard’s
approach. Her hallmark is to emphasize the vital connection between the
“green” health of the natural world and the holistic health of the human person. Thus, when she approached
medicine as a type of gardening, it was not just as an analogy. Rather, Hildegard understood the plants and
elements of the garden as direct counterparts to the humors and elements within the human body, whose
imbalance led to illness and disease. Thus, the nearly three hundred chapters of the second book
of Causae et Curae “explore the etiology, or causes, of disease as well as human sexuality, psychology,
and physiology. In the third and fourth sections, Hildegard turns her attention to treatments for malignant
and minor problems and diseases according to the humoral theory, again including information on animal
health. In the third part there follows a version of traditional humoral theory, although with some striking
November 30, 2014 differences, which leads to a list of more than two hundred diseases or conditions to which humans are
subject. The fourth and fifth sections are concerned with cures for a selection of illnesses, using mostly
herbal remedies, as foreshadowed in the Physica. The difference between the cures suggested in
the Physica and those in the Causae et Curae is that in the latter there is some attempt to provide actual
proportions for the ingredients used in the recipes. The fifth section is about diagnosis and prognosis, which
includes instructions to check the patient’s blood, pulse, urine and stool. Finally, the sixth section
documents a lunar horoscope to provide an additional means of prognosis for both disease and other
medical conditions, such as conception and the outcome of pregnancy. For example, she indicates that a
waxing moon is good for conception (for humans) and is also good for sowing seeds for plants (sowing
seeds is the plant equivalent of conception). Elsewhere, Hildegard is even said to have stressed the value
of boiling drinking water in an attempt to prevent infection.
As Hildegard elaborates the medical and scientific relationship between the human microcosm and the
macrocosm of the universe, she often focuses on interrelated patterns of four: “the four elements (fire, air,
water, and earth), the four seasons, the four humors, the four zones of the earth, and the four major
winds.” Although she inherited the basic framework of humoral theory from ancient medicine, Hildegard’s
conception of the hierarchical interbalance of the four humors (blood, phlegm, black bile, and yellow bile)
was unique, based on their correspondence to “superior” and “inferior” elements—blood and phlegm
corresponding to the “celestial” elements of fire and air, and the two biles corresponding to the “terrestrial”
elements of water and earth. Hildegard understood the disease-causing imbalance of these humors to
result from the improper dominance of the subordinate humors. This disharmony reflects that introduced by
Adam and Eve in the Fall, which for Hildegard marked the indelible entrance of disease and humoral
imbalance into humankind.
Hildegard's writings are also unique for their generally positive view of sexual relations and her description
of pleasure from the point of view of a woman. They might also contain the first description of the female
orgasm.
Hildegard frequently referred to herself as an unlearned woman, completely incapable of Biblical
exegesis. Such a statement on her part, however, worked to her advantage because it made her
statements that all of her writings and music came from visions of the Divine more believable, therefore
giving Hildegard the authority to speak in a time and place where few women were permitted a
voice. Hildegard used her voice to condemn church practices she disagreed with, in particular simony (the
buying or selling of any spiritual benefit or office).
She conducted four speaking tours, transcending bans on women’s social participation and interpretation of
scripture. The acceptance of public preaching by a woman, even a well-connected abbess and
acknowledged prophet, does not fit the stereotype of this time. Many persons of all states of life flocked to
her and wrote to her to receive help in corporal and spiritual ailments. She corresponded with popes,
statesmen, emperors and other notable figures.
Divine Harmonies
Musically, the most important thing that Hildegard experienced as a child in the monastery was the
opportunity to take part in the Divine Office. According to the Benedictine rule, monastics sang the Office
eight times each day, beginning in the dead of night at 2.a.m. and concluding around 9 p.m. Every three
hours, she listened to the musical interplay of words and tones.
November 30, 2014 Hildegard was immersed in music from the start.
The women's cloister had two windows, one that opened to the outside and one that opened into the church
from a small choir where the nuns sat and participated in the liturgy. Through this window, Hildegard heard
the form of the music, deciphered the eight modes and absorbed the subtle match of text and sound.
Singers might also read notes from one large manuscript book called the Graduale.
Every day, the sisters sang during the Divine Office and at the celebration of the Eucharist. This means that
the nuns chanted for almost four hours a day. For Hildegard the composer, the monastery provided an ideal
situation. It had a scriptorium where experienced copyists could pen her music; a skilled and practiced
performing body to sing it; and liturgical occasions for its performance.
At the heart of Hildegard von Bingen's
extraordinary creativity was her
accomplishment in music. In the poetry and
melody of her songs, she reveals the full
authority, intelligence and striking originality of
her genius. She wrote in the plainchant
tradition of a single vocal melodic line, a
tradition common in liturgical singing of her
time. She wrote profusely as no woman
before her. Even though she received no formal training in music, her
talent and motivation drove her to write 77 chants and the first musical
drama in history, which she entitled The Ritual of the Virtues. She writes
in her autobiographical passages: "I composed and chanted plainsong in praise of God and the saints even
though I had never studied either musical notation or singing." Unlike the mild, mainstream music of her
day, her lyrical speech breaks into rhapsodic emotion; her zesty melodies soar up to two and one half
octaves, leaping and swirling into flourishing roulades which leave the singer breathless. In contrast to the
narrow scope of most chants in her day, Hildegard's music has a very wide range. She uses extremes of
register as if to bring heaven and earth together. Hildegard's music can only be fully understood, however,
in the light of all her work. She traverses up and down the octave scale with as much ease as she moved
between the mystical world and the world of mundane affairs. Combined with an ascending passage at the
end of the piece, Hildegard uses melismas ( three or more notes per syllable)to anticipate the joy we will
experience in arriving at our final celestial destiny.
The beauty and depth of theme found in Hildegard’s
theology, philosophy, cosmology and medicine can all be
found condensed in her music as in a jewel. For Hildegard,
music was an all-embracing concept. It was the symphony of
angels praising God, the balanced proportions of the
revolving celestial spheres, the exquisite weaving of body
and soul, the hidden design of nature's creations. It was the
manifest process of life moving, expanding, growing towards
the joy of its own deepest realizations and a profound unity
of voices singing the praises of God here on earth. It was beauty, sound, fragrance and the flower of human
artistry. Over 300 times in her writings, Hildegard uses music to illuminate spiritual truths.
November 30, 2014
Hildegard combined all her music into a cycle called The Symphony of
the Harmony of the Heavenly Revelations. This title refers not only to
the heavenly inspiration of her music but to the place music held in her
schema as the highest form of praise to God. She believed that many
times a day, we fall out of sorts, lose our way or find ourselves off
center. Music was the sacred technology which could best tune
humanity, redirect our hearts toward heaven and put our feet back onto
the wholesome pathways of God.
"Symphonia" was a key concept in Hildegard's thought and meant not
only the joyful harmony achieved in blending voices and instruments
but the spiritual field of unity we all long for when we sing. In singing
and playing music, we integrate mind, heart and body, heal discord
between us, and celebrate heavenly harmony here on earth. According to Hildegard, this becomes our
"opus" – the epitome of good work in the service of God.
Hildegard was a very expressive person. She loved beautiful clothing, exquisite sounds, fragrant scents and
bright-colored gems. As a composer, she expressed herself intensely both in the sound and in the words of
her music. Music was extremely important to Hildegard. She describes it as the means of recapturing the
original joy and beauty of paradise. According to her before the Fall, Adam had a pure voice and joined
angels in singing praises to God. After the Fall, music was invented and musical instruments made in order
to worship God appropriately. Perhaps this explains why her music most often sounds like what we imagine
angels singing to be like. We do not know whether or not Hildegard used instruments to accompany chants
at the monastery. We do know that she affirmed the use of instruments and considered them a means to
soften the heart and direct it toward God. Hildegard wrote hymns and sequences in honor of saints, virgins
and Mary. Her music is undergoing a revival and enjoying huge public success.
Beatification, canonization and recognition as a Doctor of the Church
In the last year of her life Hildegard had to undergo a very severe trial. In the cemetery adjoining her
convent a young man was buried who had once been under excommunication. The ecclesiastical
authorities of Mainz demanded that she have the body removed. She did not consider herself bound to
obey since the young man had received the last sacraments and was therefore supposed to have been
reconciled to the Church. Sentence of interdict was placed on her convent by the chapter of Mainz, and
the sentence was confirmed by the bishop, Christian (V) Buch, then in Italy. After much worry and
correspondence she succeeded in having the interdict removed. She died a holy death and was buried in
the church of Rupertsberg. Hildegard was greatly venerated in life and after death. Many miracles are said
to have been wrought through her intercession.
Hildegard was one of the first persons for whom the Roman canonization process was officially applied, but
the process took so long that four attempts at canonization were not completed and she remained at the
level of her beatification. Her name was nonetheless taken up in the Roman Martyrology at the end of the
16th century. Her feast day is 17 September. Numerous popes have referred to Hildegard as a saint,
including Pope John Paul II and Pope Benedict XVI. Hildegard of Bingen also appears in the calendar of
saints of various Anglican churches, such as that of the Church of England, in which she is commemorated
on 17 September.
November 30, 2014 On 10 May 2012, Pope Benedict XVI extended the liturgical cult of St. Hildegard to the entire Catholic
Church in a process known as "equivalent canonization," ]thus laying the groundwork for naming her
a Doctor of the Church. On 7 October 2012, the feast of the Holy Rosary, the Pope named her a Doctor of
the Church, the fourth woman of 35 saints given that title by the Roman Catholic Church. He called her
"perennially relevant" and "an authentic teacher of theology and a profound scholar of natural science and
music."
Hildegard's parish and pilgrimage church in Eibingen
near Rüdesheim houses her relics.
The Pilgrim Icon of the Mother of God of Pochaiv
The Icon will be in the homes of the following parishioners:
November 30-December 6
December 7-13
December 14-20 Noelle Richardson
December 21-27 Doreen Musick
December 28-January 3 Cathy Stoyansky
If anyone wishes to receive the Sacrament of Confession or Holy Communion at home or in the hospital or nursing home please contact the parish office at 204-837-4180.
PLEASE REMEMBER THOSE WHO NEED OUR PRAYERS
Oh God our Father we pray You restore to physical health, those who are weakened with
illness. Give peace of mind to those troubled with worry and comfort those discouraged with
problems. Help them find their inner strength, a faith and trust in you and a love for one
another to guide them through any health challenges or troubles they may face. Amen.
Please pray for the health of Jack Lysak. Please pray for the health of Harvey Lysack. Please pray
for the health of Stan Shymanski. Please pray for the health of David Sutherland & for God’s
blessings upon Shantaya, Siona & Cynthia for faith & wisdom. Please pray for the health of Fran
Chobotar. Please pray for the health of Deacon Nicholas Kohuch.
November 30, 2014
SANCTUARY LIGHT
WEEK OF INTENTION OFFERED BY
NOVEMBER 30TH
+SOUL OF JOHN LABAY ANDY & LINDA LABAY
DECEMBER 7TH
HEALTH OF FATHER ISIDORE DZIADYK TONY & VICKY STASTOOK
DECEMBER 14TH
+SOUL OF AGNES BILOWUS TONY & VICKY STASTOOK
DECEMBER 21ST
+SOUL OF STANLEY STOYANSKY ANGELA & CATHY STOYANSKY
DECEMBER 28TH
+SOUL OF JOE SWEREDA TONY & VICKY STASTOOK
JANUARY 4TH
+SOULS OF MIKE & NICKOLAS REBENCHUK ANNE REBENCHUK
JANUARY 11TH
+SOULS OF MIKE & ANNIE SKLAR SKLAR FAMILY
JANUARY 18TH
+SOULS OF WIELGOZ & LITWIN FAMILIES CASPER & VIOLET STOSKI
JANUARY 25TH
+SOULS OF STOSKI & POTURNAK FAMILIES CASPER & VIOLET STOSKI
FEBRUARY 1ST
+SOULS OF PARENTS ANNIE & HARRY HUMINICKI DOREEN MUSICK
FEBRUARY 8TH
+SOULS OF SISTERS CHRISTINE MARY & PEARL DOREEN MUSICK
FEBRUARY 15TH
+SOULS OF BROTHERS PAUL WALTER & NICHOLAS DOREEN MUSICK
FEBRUARY 22ND
+SOUL OF J.R. ALLARD THERESA ALLARD
MARCH 1ST
+SOUL OF LARRY FEDORCHUK PHYLLIS FEDORCHUK & FAMILY
MARCH 8TH
+SOULS OF THEODORE & MARIE LUTZ ROSE SWIDINSKY
MARCH 15TH
+SOULS OF CATHERINE & DMYTRO MANDZIE FAMILY
MARCH 22ND
+SOUL OF EUGENE KOLOCHUK (20 YEARS) BETTY KOLOCHUK & FAMILY
MARCH 29TH
+SOUL OF ALEX BUGERA VICKI BUGERA & FAMILY
APRIL 5TH
+SOUL OF DARLENE BUGERA VICKI BUGERA AND FAMILY
APRIL 12TH
+SOUL OF NICK KURYK ANNE LAMOTHE
APRIL 19TH
+SOUL OF MICHAEL TANCHAK ANNE TANCHAK & FAMILY
APRIL 26TH
AVAILABLE
MAY 3RD
+SOUL OF JOHN SWIDINSKY ROSE SWIDINSKY
MAY 10TH
FOR ALL MOTHERS LIVING AND DECEASED ANNE LAMOTHE
A Sanctuary Light burns eternally to indicate the presence of Jesus in the Holy Eucharist in the
Tabernacle. It is a marvelous thing that we can actually be in His presence!
***Please note that the sanctuary light is completely booked for 2014. We are taking requests for 2015***
November 30, 2014
LITURGIES & INTENTIONS
INTENTION OFFERED BY
November 30th 10:00 am Health of Emerson Tchir John & Leona Solomon
Health of Patricia Gerelus Mary Gerelus
+Souls of Alex & Darlene Bugera Vicki Bugera & family
December 1st 10:30 Funeral of Ann Samaniuk
December 2nd
NO MASS
December 3rd 8:30 am Health & Blessings Cam, Judy & Fred Angela & Cathy Stoyansky
+Soul of Paul Kowal Mary Turko
December 4th 6:45 pm +Soul of Larry Fedorchuk Tony Sklar
+Soul of Josephine Hafichuk Roxy & Max Melnyk
December 5th 8:30 am +Soul of Josephine Hafichuk Cathy Stoyansky
+Soul of Peter Yaskiw Father Walter
December 7th 10:00 am +Soul of Michael Tanchak John & Leona Solomon
+Souls of Darlene & Alex Bugera Vicki & Alex Bugera
***PLEASE NOTE THE FOLLOWING: IN ORDER TO ALLOW FATHER WALTER TO HAVE SOME REST TIME PRIOR TO HIS
SURGERY (THE DATE OF WHICH HAS YET TO BE DETERMINED) WE SHALL NOT BE HAVING WEEKDAY LITURGY ON MONDAYS AND TUESDAYS, UNTIL FURTHER NOTICE.
Mary’s Memorial Angels will be available again this year beginning November 2nd.
Remember your loved ones at Christmas with the purchase of an angel. The names of those being remembered will be read at a Divine Liturgy in the Christmas season. They may also be purchased as gifts. The proceeds from the sale of the angels are divided between the Children of Mary and
The Marian Hour on CKJS. We thank you for your support. Gwen Dankewich
UCWLC Christmas Bake Sale
We will be assembling several baskets for a Silent Auction at our Christmas Bake Sale, and would appreciate any donations our parishioners are able to make, so the baskets will be filled and look beautiful. Suggestions for donations could include homemade jams or jellies, new kitchen and household items, or anything you may wish to donate. We thank our first donor for the beautiful hand knitted hat and mitts. For donations, you may contact me, Gwen Dankewich at 204-889-3104.
November 30, 2014
FROM THE UCWLC Submitted by Diane Pinuta
Donations of non-perishable food items for the ‘Welcome Home’ are being accepted. You will
find a barrel for your items at the back of the church. Monetary donations will also be gratefully
accepted. Monetary donations can be placed in an envelope marked ‘Welcome Home’ and the
envelope can be put into the collection basket on Sunday. Please be sure to include your
envelope number on the envelope for income tax receipt purposes.
THE HAPPIEST OF BIRTHDAYS TO:
HARRY WILLIAM FEDIUK who will celebrate on November 30th
ROBERT HOTEL who will celebrate on December 2nd
MARILYN SLOBOGIAN who will celebrate on December 2nd
LARRY CHUCHMACH who will celebrate on December 4th
VERONICA HOTEL who will celebrate on December 5th
ELLA FEDORKIE who will celebrate on December 6th
ALEXANDER ZYLA who will celebrate on December 7th
MERVIN CHEREWYK who will celebrate on December 8th
MNOHAYA-MNOHAYA LITA! GOD GRANT YOU ALL MANY HAPPY YEARS!
HAPPY ANNIVERSARY TO
DAVID & JO ANNE ILKEW who will celebrate on December 2nd (1973)
RICHARD & SVITLANA KWAITKOWSKI who will celebrate on December 4th (1999)
May your marriage be blessed with love, joy and companionship for all the years of your lives.
HAPPY 50TH ANNIVERSARY TO
STEVE & GWEN DANKEWICH who will celebrate on December 2nd (1964)
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is
not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not
delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always
perseveres.” (Corinthians 13:4-8)
November 30, 2014
CHRISTMAS BAKE SALE
Christmas is fast approaching and with it our annual bake sale. Just a
reminder that everyone in the parish is invited to volunteer in all
preparations for the sale.
We would be very grateful for 2 or 3 bakings for the bake table.
If you prefer, monetary donations will be greatly appreciated.
On Friday, December 5, please bring your baking to the hall between
10:00 and 3:00 as early as possible for packaging.
If you need advertising posters for your apartment buildings or know of places where you could have them
displayed, please help yourselves to as many as you need. Posters will be on the shelf in the vestibule.
Please help make this event a success. Yours in Christ Veronica Darichuk – convenor
From The Parish Council:
PLEASE NOTE: CHRISTMAS EVE LITURGY THIS YEAR WILL BE AT: 4:45 pm God is with us Complines, Followed by Children’s Divine Liturgy and Myrovania The earlier time for the Christmas Eve Liturgy, is to give families with young children an opportunity to experience the wonderful liturgy steeped in tradition, Submitted by John Bazarkewich, parish vice-president
TACZA COUNTERS FOR DECEMBER
Submitted by Sylvia Martyniuk
JoAnn Ilkew Pat MacDonald
CHURCH CLEANERS FOR DECEMBER
Submitted by Iris Sawchuk
Sam & Sylvia Szwaluk Bill & Brenda Morant
A great big thank you to all of the wonderful
parishioners, who volunteered, for the perogy bee,
it was heart warming, to see so many parishioners
working together, as a family in Christ, for the good
of the parish
November 30, 2014
Parish Christmas Pageant
The catechism program is starting to rehearse for the pageant, which will be held on Sunday, December 14th, following the divine liturgy. As always, the congregation is encouraged to join in singing everyone's favourite Christmas carols. If you feel like getting a bit more involved, you can bring your favourite bathrobe and be a 'resident of Bethlehem'. We have plenty of shepherd and angel costumes for any children who also want to be involved. Even though the catechism students are rehearsing, all parish children are invited to join in on the day of the pageant - just visit us downstairs right before liturgy and
we'll get you fitted for a costume. All youth are also invited for hot dogs and a visit from St. Nicholas, or Sviatyij Mykolai, after the liturgy.
Winter Clothing Drive Many thanks to the families who have already dropped off donations of winter wear. We’ve already delivered some jackets to Siloam Mission. We will continue collecting until February. Please share this important lesson in giving with your child(ren).
KUCA (Knights of the Ukrainian Catholic Archeparchy) Youth Winter Games
Yes, it’s that time of year again. The first event of the KUCA Youth Games will be Bowling at Rossmere Lanes on Saturday, January 24th, from 3:30-6:00 pm. Father Filipow/St Anne's Councils are sponsoring this event. We encourage all parish youth (5-16) to participate and to bring a friend along. As we get closer to the date, we can begin to arrange car-pooling if needed. Parents are welcome to watch, but the bowling is limited to the youth, as we have bowlers coming from all over the city. Tentative events will be Indoor Soccer/Hockey on Feb.28th, Outdoor Ball Hockey on March 28th, and the Wind-up on April 18th.
Christmas Poster Contest The Knights of Columbus’ "Keep Christ in Christmas" poster contest has officially begun. Some of our parish children have already started to make their posters. The contest is open to all parish youth, and the rules will be posted on the bulletin board (paper no larger than 8½ x 14). The deadline for poster submissions is January 10, 2015.
Family Movie NightWe’re pleased to report that over 60 parishioners participated in Family Movie Night last Friday. The floor was covered with the blankets of 38 children, while parents and grandparents sat back and enjoyed the show. Everyone was treated to pizza and salad, while the popcorn popped in the background. With success like this, a second event can’t be far behind.
November 30, 2014
Operation Christmas Child Our Christmas shoebox collection was a huge success this year. We opened up the request for donations to the entire parish, and even though we gave fairly short notice, we managed to fill 18 boxes with toys, hygiene items, craft and school supplies, mitts, socks and toques. Many thanks to our parishioners for their generosity, and to the catechists who packed the boxes after class on Saturday. These shoeboxes were packed with notes of love from our catechism students, and are bound for Ukraine, in the hopes of raising the spirits of children living in difficult areas. This is the real spirit of Christmas. Bless you all.
COMMUNITY CALENDAR
Knights of Columbus
Father Filipow Council $8944
Christmas CharityMeat Bingo
“Hams Turkeys Hams Turkeys Hams Turkeys”
Sunday December 14, 2014
St. Nicholas Ukrainian Catholic Church
737 Bannerman Avenue
2:00 pm. to 5:00 pm.
50/50 Draw Hot Canteen Grocery Hamper Draws
Tradition Chip Bingo’s 20 Games Event Sponsors “Neumann’s Market” Tenderloin Meat & Sausage North Winnipeg Credit Union
Tickets $7 each Doors Open 1:30 pm.
Everyone Welcome
November 30, 2014
The St. James Knights of Columbus invites you to our Keep Christ in Christmas Concert to be held at St. John
XXIII Church at 3390 Portage Ave., on December 15th from 7-9pm
We have an all new program this year featuring the:
Violin Ambassadors composed of students from St. Charles Catholic School
St. John XXIII Choir under the direction of Danielle Defries
Wrapping up the evening will be the popular Murray Riddle Big Band with a wide range of classic swing tunes
which never grow old
There will be coffee and light snack available & ADMISSION IS BY DONATION
Everyone is welcome for this wonderful evening of music and song
This Holy Season you can help provide comfort and joy by making a gift to
the Holy Family Home – Festival of Lights Campaign
Being a faith-filled place is an essential feature of why many choose to come live at Holy Family Home. In addition to
caring for the physical and emotional needs of residents, Holy Family Home emphasizes the importance of nurturing
these spiritual needs. With the support of Spiritual Care, residents and their families participate in regular chapel
services. Many find comfort, peace and tranquility in the Chapel.
Over the years, Holy Family Home has been able to maintain the Chapel, largely because of the support of generous
donors. The Chapel is beginning to show signs of its age, and now requires significant upgrading. It is for this reason
that the Festival of Lights Campaign has been designated to the Chapel Project – a multi-year plan to renovate and
expand the Chapel.
For more information about the importance and impact your gift can make especially for the residents, pick up a Festival
of Lights envelope at the back of the church or visit www.holyfamilyhome.mb.ca.
On behalf of the Sisters Servants of Mary Immaculate, Holy Family Home and the Lubov SSMI Foundation, thank you for
considering our invitation. May you be blessed with the spirit of Christmas which is peace, the joy of Christmas which is
hope, and the heart of Christmas which is love.
St. Andrew’s College Faculty of Theology Evening Course. Old Testament 211 The Face of Christ in the Old Testament.
Taught by V. Rev. Fr. Roman Bozyk. Classes held Mondays 7:00-9:45pm. First class, Monday, January 12, 2015. All those
interested are welcome to audit this course. Tuition $400.00 Auditor $200.00. For further information please contact 204-
474-8895, fax 204-474-7624, e-mail [email protected]. All are welcome. St. Andrew’s College in Winnipeg, 29
Dysart Road, Winnipeg, Manitoba, R3T 2M7
On our bulletin board, you will find information on the following courses to be held at the University of Manitoba:
Making of Modern Ukraine; Politics, Government and Society in Ukraine; Ukrainians in Canada; Later Byzantine Art &
Architecture
An event for the whole family, you’ll be able to sing your heart out along with others who have a similar love of classical
music. The audience is arranged by voices: soprano, alto, tenor and bass. If you’d rather sit with friends or family, there’s
also a section for mixed voices. Come and share your beautiful voice! Friday, December 12th, 2014. 7:30pm
Please share this email with your choir members. We want to fill the beautiful hall with your gifted voices. Call our Box
Office at 204-949-3999 to reserve your seat! Quote the code 2CANSING to get this special offer.
November 30, 2014
You are cordially invited to attend a very special 3 day pre-nativity preparation at St. Anne Ukrainian Catholic church with:
The Rev. FR. GREGORY KEVIN HRYNKIW, ASTH On the theme of The Joy of the Gospel
Sunday December 7, - 10:00 am Praznyk Divine Liturgy Theme: The Joy of the Liturgy
(Special Children’s Activity to be part of the Liturgy) Monday December 8, 7:30 pm
Theme: The Joy of Encountering: Christ and Pope Francis Tuesday December 9, 7:00 pm Divine Liturgy Feast of the conception of Anne
Theme: Joy of Serving My Neighbor To learn more about Fr. Gregory go to http://www.asketerion.com/ or
https://asketerion.academia.edu/GregoryHrynkiw/CurriculumVitaeSt. Anne Ukrainian Catholic Church, 35 Marcie St.
204-667-9588
UR Youth and Young Adults Sun. Dec. 14, 2014
3-5pm - Youth & Young Adults! Come to the Gift Wrapping Bee!
Come help us wrap 60 Christmas presents for The Welcome Home and enjoy a pizza supper.
St. Andrew's Ukrainian Catholic Church Hall, 160 Euclid Ave (Use the Maple Street side entrance)
RSVP to Michelle at [email protected] or call/text 204-799-1060.
UR Youth Sunday Dec. 7, 2014, 10am in the youth room at St. Joseph's Ukrainian Catholic Church. UCY/YA Guest Speakers: Meet this group of vibrant young adults. Learn what UCY is all about and find out how you can get involved!
Sunday Dec. 14. 2014
5-7pm - U R Youth Christmas Wind-up at The Welcome Home 188 Euclid Ave.
Enjoy a multitude of Christmas festivities! Please bring a present ($5 value!) for the gift exchange! For those who are coming to wrap gifts at St. Andrew's, we will walk over to Welcome Home together once we are finished.
(New people are welcome, for Gr. 8-12!) RSVP to Michelle at [email protected] or call/text 204-799-1060.
Christmas Fair with Ukrainian Flair OSEREDOK BTIQUE 184 Alexander Ave. East Friday Dec 5 10 am to 8; Saturday dec
6 10 am to 4 pm. Jewelry, artwork, toys, ceramics, music, accessories, ornaments and more! For Ukrainian Christmas
Eve: vareneky, holubtsi, kolach, pyrizhky and borshch.
2015 ALL INCLUSIVE MALANKA Saturday, January 17th Victoria Inn, Winnipeg, 1808 Wellington Avenue. Music by
Sloohai. Reserved seating for dinner. Formal attire. Cocktails 6 pm. Dinner 7 pm. Zabava until 1 am. $120 Open bar. To
reserve your table call Lesia Szwaluk 204-470-4095 or Irka Semaniuk 204-296-9496
November 30, 2014
◄ Nov 2014 ~ December 2014 ~ Jan 2015 ►
Sun Mon Tue Wed Thu Fri Sat
NOVEMBER 3O Arrange tables & chairs; K of C coffee house
1
2
3 Cook Borscht &
put in sealers
4 Help arrange
baking on trays; Knights of Columbus Meeting 6:45pm
5
6 BAKE SALE
9:30 – 2:00
7 Knights of
Columbus Pancake Breakfast
8
9
10 UCWLC
Meeting & Wind up 7:00pm
11
12
13
14 Christmas
Pageant
15 Parish Council
Meeting 7:00pm
16
17
18
19
20 Christmas
Confessions 10:30-Noon Visiting Priest
21
22
23
24 Christmas Eve
Service 4:45 pm
25 Christmas
Day Divine Liturgy & Myrovania 10:00 am
26 Synaxis of the
Blessed Virgin Mary & St. Joseph 10:00 am
27 Feast of St.
Stephen Divine Liturgy 10:00 am
28
29
30
31 New Years
Eve Divine Liturgy of Thanksgiving & Benediction 10:00 am
Notes: