Saturday, July 31, 2010

Icons & Frames--David Clayton

From "Why Frame a Picture?": 

Is it necessary to put a frame or a border around a painting? If you wander around art galleries of Old Masters or stately homes all the paintings seem to be lovingly framed, which suggests that they used to think so at least. In contrast, if you go around any museum of modern art you will see oil paintings hanging on the wall without any frame at all. It seems to look neater and tidier to have a frame but that probably isn’t sufficient reason to say that it ought to be framed? Is it? Is there any other justification?

When I went to icon painting classes from Orthodox teachers, I was always asked to put a border around the image of the icon I was studying. I was told that this served the purpose of mediating between the image, which portrays the heavenly dimension and the natural world. The border in this case was a flat painted or gilded region raised slightly from the plane of the image. If the composition allowed for it, we designed the icon so that a figure encroached slightly into the boundary region, perhaps the sleeve, a foot or the halo. Aidan, my teacher, told me that this encroachment communicates the idea that nothing can contain God. 

For rest of article see New Liturgical Movement

On the Life Giving Cross

(Article by John Vernoski
Webmaster of byzcath.org)
August can be a dangerous month! In times of old Constantinople (now Istanbul) and the whole Byzantine world the summer was far more dangerous than the winter. Homes were small and cramped. The days and even the nights were often hot and stifling. Food spoiled quickly. People became ill. The best practice and medicine of the day were not enough to prevent people from becoming sick, let alone heal them. Something more was needed: prayer, fasting, almsgiving and the healing power of the Wood of the Cross.

August is also the time in which the Church celebrates two great feasts: The Transfiguration of Our Lord (August 6th) and the Dormition (Falling Asleep) [or Assumption in the West - SRT] of the Mother of God (August 15th). What a wonderful opportunity to call the world back to Christ! This call to re-dedication developed into a two week lent that Byzantines now call the “Dormition Fast”.


For the rest of this article, see New Liturgical Movement

Thursday, July 29, 2010

Father Jason & Family Returning Home!

Great news! Father Jason Charron has recently secured a teaching position in a Catholic high school not too far from Brampton. His duties will also include that of school Chaplain.  We can expect to see him, along with Pani Halyna and family by late August.  Though a fair bit of highway will still separate them from us, we can expect that they will be attending St. Elias on a fairly regular basis.


They have much work ahead of them as they pack and say goodbye to all the friends they made in North Carolina. We pray for their safe journey home next month.

Welcome home!

Ukrainian Church in Lourdes

This was posted by a fellow blogger, "Catholic with Attitude":


"I mentioned in a previous post that I wanted to visit the Ukrainian Catholic church in Lourdes and thank goodness I was able to get there. It was a bit of hike but I got there in the end. It really was a peaceful place to pray as most of the other churches and chapels in Lourdes are either packed with pilgrims, often Italian who are pretty noisy, or they resemble gym stadiums or car parks and don't facilitate a prayerful atmosphere, at least from my perspective. It really is wonderful that there is an Eastern presence in Lourdes and I pray if you are ever there you may also be able to visit."


 SOURCE:  http://catholicwithattitude.blogspot.com/

Bomb kills nun, injures 9 parishioners and damages Ukrainian Orthodox Church in Zaporizhia

July 28, a bomb planted in a church run by the UOC (Kyiv Patriarchate) in Zaporizhia killed a nun, heavily wounded 9 other persons and destroyed part of the building. 
 
As the Orthodoxy in Ukraine has 2 churches, one affiliated to Moscow and the other to Kyiv, experts believe the bombing was part of the pro-Russian campaign to unite the Orthodoxy fueled by the visit to Ukraine of Moscow Patriarch Kiril.

The police have opened a criminal investigation for premeditated murder. The number of casualties is small as there was no service at the moment of the blast, police say.

Other churches in Zaporizhia have been inspected by police fearing more bombs. Earlier this month, there were reports an almost finished wooden Ukrainian Orhtodox church UOC was burned down by vandals in Zaporizhia.

Source:  ZIK

There is no independent Orthodox church in Ukraine, Filaret tells Kiril

Kyiv Patriarch Filaret has dismissed Moscow Patriarch Kiril’s statement made yesterday that there is an independent Orthodox church in Ukraine.
 
Filaret was speaking at the festivities commemorating the anniversary of baptization of Rus-Ukraine by Count Volodymyr.When Kiril spoke about the independent church in Ukraine, he meant the Russian Orthodox Church, but we in Ukraine need our own autonomous Orthodox church, Filaret stressed, according to the UNIAN report.

“Everything built on lies will collapse, sooner or later, because there is a limit to God’s tolerance,” Filaret added. Filaret has also called on his believers to overcome the rift separating the Orthodox in Ukraine. “In order to build an autonomous church in Ukraine we have to love our opponents,” he noted.

Source:  ZIK

Kyiv Not Subordinate to Moscow--Filaret

The Ukrainian Orthodox Church of Kyiv Patriarchate doesn't intend to be subordinate to the Moscow Patriarchate, Head of the Ukrainian Orthodox Church of Kyiv Patriarchate Filaret has said.

"If we're talking about subordination to the Moscow Patriarchate then we won't even have such a dialog," Filaret told reporters on Wednesday.

"They called on us to return to the single and holy, catholic, and apostolic church. We're [already] in such a church. Why are they not just saying 'return to the Moscow Patriarchate?' Because they're ashamed of saying 'return to us - to the Moscow Patriarchate.' We've already been in the Moscow Patriarchate and it cost us a great deal," he added.

"Our church is self-sufficient, we have [a congregation of] 14 million - you saw today how many people came to this celebration. That's why we can exist, but at the same time we want to be in a praying unity with the whole Orthodox world," Filaret said.

As reported, the issue of the church split in Ukraine was one of the topics of the meeting of the Holy Synod of Moscow Patriarchate held in Kyiv on July 26.

Wednesday, July 28, 2010

Radio Free Europe commentary cites Russian Patriarch's ambitions

In a commentary for Radio Free Europe (RFE), Vitaly Portnikov argues that Russian Orthodox Patriarch Kirill is seeking to assert greater control over the Orthodox world, particularly in Ukraine. The RFE commentator compares the Russian prelate with the Pope, then observes:

But there is one key difference: The Russian patriarch is not the pope. Kirill, however, refuses to admit this fact. He is trying to subordinate to himself the entire administrative machine of the Russian Orthodox Church.
The commentary in itself is not remarkable; other critics of the Moscow patriarchate have made the same arguments. But it is noteworthy that Portnikov’s views were broadcast by RFE, a service funded by the US government to promote democracy abroad. The US has looked with suspicion on Russian efforts to re-assert hegemony over Ukraine.

Source:  CatholicCulture.org

Another great article:  The Ambitions Of A Would-Be Orthodox Pope (RFE/RL)

New Metropolitan of the Ukrainian Orthodox Church of Canada

Winnipeg. Canada - July 22, 2010- Ukrainian Canadian Congress President Paul Grod congratulated Archbishop Yurij of Toronto, on his election as Metropolitan of the Ukrainian Orthodox Church of Canada at the 22nd Sobor of the Ukrainian Orthodox Church of Canada (UOCC) held in Winnipeg from July 12-18, 2010. The retirement of Metropolitan John was announced at the Sobor and was followed by the election of his successor, His Eminence Archbishop Yurij Kalistchuk, Bishop of Toronto and the Eastern Eparchy.

"I would like to thank Metropolitan John for his decades of leadership and service to the Ukrainian Canadian community.  The community has greatly benefited from his guidance and stewardship.  I wish him well in his retirement," stated Paul Grod President of the Ukrainian Canadian Congress.  "The election of Archbishop Yurij places the Ukrainian Orthodox faithful in Canada in good hands. I have worked with Archbishop Yurij over the years and know that he is a tireless leader, proponent and supporter of the Ukrainian Canadian Congress as well as the Ukrainian World Congress and wish him well as he assumes his new responsibilities."

"I would like to join the members of the UOCC in proclaiming Axios - which is Greek for he is worthy and is an acclamation made by the faithful at the ordination of a bishop or priest," said Grod. "May God grant you strength and wisdom in accomplishing your new responsibilities."

Source:  Ukrainian Canadian Congress

AXIOS!  AXIOS!  AXIOS!

The Faithful and the Clergy of the Ukrainian Orthodox Church of Canada greet His Eminence Archbishop Yurij on his election on July 14th, 2010 at the 22nd Sobor of the UOCC, as 'Metropolitan Nominate' of the Ukrainian Orthodox Church of Canada. Духовенство і Вірні Української Православної Церкви в Канаді вітають Його Високопреосвященство, Архиєпископа Юрія з його обранням 14 липня 2010 на 22-му Соборі УПЦК як «Митрополит-номінат» для Української Православної Церкви в Канаді.

For more see http://www.uocc.ca/

Moscow & Ukraine--What's at Stake?

Fragment of United Ukrainian Orthodox Church Movement Gathering Speed
(An old posting--same good information)

To lose this predominantly Orthodox nation of 48 million (Ukraine) would be a devastating blow for the Russian Orthodox Church, significantly shrinking the size of its flock and its global clout. It could sever one of the oldest links between the two neighbouring countries, dealing another setback to the Kremlin's efforts to maintain influence in the former Soviet republics.

"Russia understands and is fighting to keep the Ukrainian church . . . if it loses the church, Moscow doesn't have any hope of ever returning Ukraine into a revived Russian empire," said Patriarch Filaret, who heads the breakaway Ukraine Orthodox Church Kyiv Patriarchate.

Russian Patriarch Kirill
Losing Ukraine would cost the Russian Orthodox Church not only followers, but also valuable church property, including some of Russian Orthodoxy's most revered sites. The oldest and holiest monastery, the Pechersky Lavra, remains under the control of the Moscow Patriarchate. But around a bend in the Dnieper, the majestic Vydubytsky Monastery, which commemorates the mass baptism ordered by Volodymyr in 988, is in the hands of the breakaway church.

Russia's political, cultural and religious domination of Ukraine dates back to 1654, when a Ukrainian Cossack leader signed an alliance with Russia, and the church is basically "an avant garde of Russian influence in Ukraine," says Ivan Dzyuba, a religion analyst with Ukraine's National Academy of Science. Critics say the church promoted unity between the two peoples at the expense of Ukrainian identity - particularly during Soviet times.

Ukraine renewed the push for its own independent Orthodox church shortly after the Soviet Union dissolved in 1991. Resistance by the Russian church sparked a division that resulted in three separate Ukrainian churches: the Moscow Patriarchate, the breakaway Kyiv Patriarchate, and its splinter, the Ukrainian Autonomous Orthodox Church.

The Moscow and Kyiv churches are the two dominant ones, and differ little in liturgical terms. It's not unheard of for Ukrainians to marry in one church and baptize a child in another. Opinion polls suggest many Ukrainians identify themselves simply as neither Moscow-nor Kyiv-aligned, just Orthodox.

The choice is often more political than spiritual
.

Kyiv Patriarchate denies return to Russian Orthodox Church

Patriarch Filaret UOC-KP
(Kyiv Post) The self-proclaimed "Kiev Patriarchate" has rejected a call by the Moscow Patriarchate to repent and return to the Russian Orthodox Church.

"By considering the Kiev Patriarchate to be a schism, the leaders of the Russian Church are manipulating the minds of believers by misleading them and the entire public. There is no church schism in Ukraine, but only the division of jurisdiction (subordination)," the "Kiev Patriarchate" Synod said in statement on Tuesday.

The only possible and acceptable way of overcoming the church division in Ukraine is "by forgetting the current disputes and recognizing the autocephaly [independence] of the local Ukrainian Orthodox Church," the authors said.

The current leaders of the Moscow Patriarchate are trying to involve the Ukrainian authorities in destroying the "Kiev Patriarchate", the statement said.

"It is clear from the speeches and statements made by senior members of the Moscow Patriarchate during the current visit by the leader of the Russian Orthodox Church to Ukraine that they do not want a constructive dialog to overcome the division within the Ukrainian Church, but they want to start systemic demolition of the Kiev Patriarchate under the guise of 'changes in political circumstances' and are trying to involve the Ukrainian authorities in this," the document said.

The statement calls on the believers, clergy and episcopate to unite around the "Kiev Patriarchate" in the face of "new manifestations of aggression on the part of the Moscow Patriarchate against the Ukrainian Church."

See Kyiv Post for the rest of the story.

Friday, July 23, 2010

Unholy Union--‘Orthodoxy, autocracy, nationalism‘


Yesterday at 21:48 | Kyiv Post, Svitlana Tuchynska 
 
‘Orthodoxy, autocracy, nationalism‘ formed the ideology of Russian czars. Is the same coming to Ukraine under President Viktor Yanukovych?

On his 60th birthday on July 9, President Viktor Yanukovych received an unusually special gift from the church. Ukrainian Orthodox clergy loyal to the Moscow Patriarchate bestowed on Yanukovych the high title of predstoyatel, or primate, to honor his service to the country and the church.

Although void of any clerical standing, many see the award as another reminder of an unholy union between church and state in Ukraine.

See also: 

Thursday, July 22, 2010

Bishop Yakiv: Patriarch Kirill is attempting to restore communism


The visit of Patriarch Kirill of Moscow and All-Russia to Ukraine and Odesa is an attempt to restore the past, atheism and communism, Bishop Yakiv of Odesa and Balta of the Ukrainian Orthodox Church of Kyiv Patriarchate said at a press conference in Odesa on Wednesday.

"In fact, the church has received a vacuum-like spiritual emptiness in the past, difficult years, a time of atheism and communism. At present, the goal of the church is to renew and enrich people spiritually… But we see how our neighbors are generously are trying to restore the past," he said, referring to the Moscow Patriarchate.

Head of Odesa regional All-Ukrainian Svoboda Association Pavlo Kyrylenko, in turn, said the patriarch's visit was a visit by a Kremlin mentor and agent of the State Security Committee (KGB) and the Federal Security Service (FSB) of the Russian Federation.

"The present Russian Orthodox Church of Moscow Patriarchate, in common with the Ukrainian Orthodox Church (of the Moscow Patriarchate), supports those political forces that, in fact, have [attempted to] destroy the Christian Church, and the Orthodox Church since 1917… How can such people support political forces that eliminated hundreds of thousands of Orthodox priests and destroyed the Orthodox Church? So, we can conclude that all these veritable patriarchs are Kremlin mentors and agents of KGB and FSB," Kyrylenko said.

SOURCE:  KYIV POST

Head of Kyivan Patriarchate Sees Visit of Patriarch Kirill as Part of the Russian World Political Project

Russian Patriarch Kirill
The head of the Ukrainian Orthodox Church-Kyivan Patriarchate (UOC-KP) made the following comment to the Ukrainian Weekly on the visit of Patriarch Kirill:

"This visit of Patriarch Kirill is aimed on the one hand to limit the independence of the UOC-MP [Ukrainian Orthodox Church-Moscow Patriarchate] and on the other hand to influence the spiritual condition of Ukrainians in order for them to come closer to Moscow. However, he will undoubtedly stress that his visit to Ukraine is purely pastoral. We do not protest against a pastoral visit. It is the right of every patriarch to visit his faithful. But even the Russian political analysts evaluated the previous visit of Kirill as political and wrote that he is primarily a politician and diplomat and then the patriarch.

“We can see that almost all the addresses of Patriarch Kirill on Ukraine are of political character. He has now brought forth an idea of the ‘Russian World’ which was passed at the World Russian People's Council. According to Patriarch Kirill, the Russian world is Russia, Ukraine, Belarus, and Moldova. Well, it is understandable about the first three as they are Slavic countries. But what does Moldova have to do with the Russian world? Nothing. But as the metropolitanate in Moldova is part of the Moscow Patriarchate, of course, he included them also in the Russian world. That is it is a political project, which is attractively called the Russian World, but in reality it is about the revival of the Russian Empire. Patriarch Kirill is coming exactly to establish this idea.

One should also note that both the secular and church press publish reports of dissatisfaction with what is happening in the UOC-MP. With the fact that correspondence within the church is conducted in Ukrainian and not in Russian and that some parishes serve services in Ukrainian, that some priests, bishops, say sermons in Ukrainian.

Source RISU

UOC-MP Does Not Support Idea to Turn Kyiv Cave Monastery into State within State

22-07-2010
Several days ago, the leader of the Rus Party, Denys Shevchuk, proposed to turn the Kyiv Cave Monastery into a "state within a state" after the example of the Vatican.

That is that Ukraine might grant to the Kyiv Metropolitanate of the Ukrainian Orthodox Church-Moscow Patriarchate (UOC-MP) the status of a separate state. The head of the Synodal Information and Educational Department of UOC-MP, Protopriest Heorhii Kovalenko, expressed his thoughts in this regard to the Voice of People.

According to him, in Ukraine and in the tradition of the Orthodox Church, generally, there is no practice of a church institution becoming a state.

"First of all, the Kyiv Cave Monastery is not an autonomous church unit. It is the main monastery of the Ukrainian Orthodox Church.  The head of the Ukrainian Orthodox Church, Metropolitan Volodymyr of Kyiv and all Ukraine, is the holy archimandrite there.

Secondly, the Vatican is not a monastery; it is a curia, the place where the government of the whole Catholic Church is centered. Whereas the Kyiv Cave Monastery is one of the monasteries. Yes, the most important one, yes, the most historically valuable, but still just one of the monasteries. It has no status outside the church. Therefore, it cannot, in principle, receive a status separate from the church. For it is part of the Ukrainian Orthodox Church.

In addition, the monastery is not the whole church. It is only part of it. A part of the church cannot become something separate. The monastery cannot be likened to Vatican as these two structures have different purposes and different statuses. From the viewpoint of the canons of Orthodoxy, separating the Kyiv Cave Monastery into a separate state is not worth discussing," said Protopriest Heorhii.

Source RISU

On the union of the Churches of East and West

In 1976, then Cardinal Joseph Ratzinger made some remarks about facilitating an eventual reunion between the Catholic Church and the Orthodox Churches, remarks that have been widely quoted ever since and particularly since he was elected Pope. Here is a small section that appeared in Joseph Cardinal Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology (San Francisco, CA: Ignatius Press, 1987), pp. 198-199.

Certainly, no one who claims allegiance to Catholic theology can simply declare the doctrine of primacy null and void, especially not if he seeks to understand the objections and evaluates with an open mind the relative weight of what can be determined historically. Nor is it possible, on the other hand, for him to regard as the only possible form and, consequently, as binding on all Christians the form this primacy has taken in the nineteenth and twentieth centuries. The symbolic gestures of Pope Paul VI and, in particular, his kneeling before the representative of the Ecumenical Patriarch were an attempt to express precisely this and, by such signs, to point the way out of the historical impasse. 
Although it is not given us to halt the flight of history, to change the course of centuries, we may say, nevertheless, that what was possible for a thousand years is not impossible for Christians today. After all, Cardinal Humbert of Silva Candida, in the same bull in which he excommunicated the Patriarch Michael Cerularius and thus inaugurated the schism between East and West, designated the Emperor and people of Constantinople as “very Christian and orthodox”, although their concept of the Roman primacy was certainly far less different from that of Cerularius than from that, let us say, of the First Vatican Council. In other words, Rome must not require more from the East with respect to the doctrine of primacy than had been formulated and was lived in the first millennium. 
When the Patriarch Athenagoras, on July 25, 1967, on the occasion of the Pope’s visit to Phanar, designated him as the successor of St. Peter, as the most esteemed among us, as one also presides in charity, this great Church leader was expressing the essential content of the doctrine of primacy as it was known in the first millennium. Rome need not ask for more. Reunion could take place in this context if, on the one hand, the East would cease to oppose as heretical the developments that took place in the West in the second millennium and would accept the Catholic Church as legitimate and orthodox in the form she had acquired in the course of that development, while, on the other hand, the West would recognize the Church of the East as orthodox and legitimate in the form she has always had.

Such a mutual act of acceptance and recognition, in the Catholicity that is common to and still possessed by each side, is assuredly no light matter. It is an act of self-conquest, of self-denunciation and, certainly, also of self-discovery. It is an act that cannot be brought about by diplomacy but must be a spiritual undertaking of the whole Church in both East and West. If what is theologically possible is also to be actually possible in the Church, the theological aspect must be spiritually prepared and spiritually accepted. 
My diagnosis of the relationship between East and West in the Church is as follows: from a theological perspective, the union of the Churches of East and West is fundamentally possible, but the spiritual preparation is not yet sufficiently far advanced and, therefore, not yet ready in practice. When I say it is fundamentally possible from a theological perspective, I do not overlook the fact that, on closer inspection, a number of obstacles still exist with respect to the theological possibility: from the Filioque to the question of the indissolubility of marriage. Despite these difficulties, some of which are present more strongly in the West, some in the East, we must learn that unity, for its part, is a Christian truth, an essentially Christian concept, of so high a rank that it can be sacrificed only to safeguard what is most fundamental, not where the way to it is obstructed by formulations and practices that, however important they may be, do not destroy community in the faith of the Fathers and in the basic form of the Church as they saw her.



See also (for starters):

"What would Catholic-Orthodox reunion look like?

"False Union With Rome"

Wednesday, July 21, 2010

New "Vatican" in Kyiv?

(Poorly translated "abstract" from the original Russian--link below for those w/ a better command of the language):

On the eve of the visit of the Russian Orthodox Church Patriarch Cyril (in Ukraine from 20 to 28 July) there is more and more thought among the Orthodox about how to best bring the patriarch to Ukraine.

Thus, the head of the party "Rus" Denis Shevchuk proposed to turn the Kyiv-Pecherska Lavra into an independent state and settle therein the Patriarch of the Russian Orthodox Church—not unlike the Vatican in Rome with the Pope at its head. "Without an overall concept of civilization, the Russian countries - Ukraine (Rus) Russia and Belarus - have no chance of survival in a hard unipolar world (“однополярном мире”)- Shevchuk said in a commentary for "Today. " One solution to this problem is to find a unifying symbol for the “Russian” world...the Russian Orthodox Church. And in order to maximize the effect of uniting and remove speculation “ we initiate the creation on the territory of the Kiev-Pecherska Lavra a  Russian State Patriarch…the “return” of the Patriarch of Kiev, where the saint Vladimir baptized our people."

"It's no secret that the current government cherished the idea to unite the Ukrainian Orthodox Church under the leadership of the Moscow Patriarchate - People's Deputy Jaroslav Kendzor said. - I am sure: in the next few days, the head of the ROC will make steps in that direction."





The idea of Patriarch Cyril a Ukrainian citizen, which he expressed during his visit last month, it seems, is not forgotten. The Vicar of the Kyiv-Pecherska Lavra, Father Paul said, "I can testify… I know that the Patriarch wanted to ask for Ukrainian citizenship. This is not a joke. " But to become a Ukrainian, Cyril would have to give up Russian citizenship. According Ukrainian law, dual citizenship is prohibited, and to obtain Ukrainian he must renounce the citizenship or nationality of another country. But in Russia dual citizenship is allowed.

For full article (in Russian only), see Today (Сегодня)

Saturday, July 17, 2010

First Baptism Of Rus By Prince Askold Marked

KYIV – On 15 July, 2010, the first Baptism of Rus by Prince Askold, which took place 128 years before Volodymyr's baptism, is marked. The year 2010 is the 1150th anniversary of Prince Askold’s raid on Constantinople in 860 and his subsequent conversion to Christianity. For the occasion of the jubilee, on the blessing of the head of the Ukrainian Orthodox Church-Moscow Patriarchate, Metropolitan Volodymyr, the Spirit and Latter Publishing House published a book by S. Shumylo "Prince Askold and the Christianization of Rus."  The book was presented on July 15 at a press conference dedicated to Askold's baptism in UNIAN information agency.


Yurii Chornomorets reported to RISU that the book is a collection of popular science articles. Shumylo brings attention to the undervaluation by the modern Orthodox Church of the baptism by Askold, and points out that in the Greek Catholic Church he is canonized as a martyr.

  For more, see RISU

Wednesday, July 14, 2010

Baptisms--Georgia Style

St. Elias has a large number of baptism's each year, and many times two children are baptized on the same day. But we've got nothing on this Georgian town--a mass baptism took place in the town of Mtskhete outside Tbilisi on July 13, 2010. Patriarch Ilia II participated in this the 12th mass baptism--over 700 new Christians in the world. God grant them Many Years! Многая Літа (Photo by David Mdzinarishvili, Reuters)

Tuesday, July 13, 2010

Butyrka prison now helping to spread Orthodoxy

Moscow’s notorious Butyrka Prison, through which more than 200 of the 1700 Orthodoxy’s new martyrs passed on their way to death in Soviet times, again has an active Orthodox Church, and its priests say that an accurate figure of the number of Russians who died for their faith there may be much higher.

On the one hand, as archivists note, records for many of the Orthodox priests who were sent to their deaths by the Communist Party’s anti-religious policy say only that they were first confined in “a Moscow prison,” without giving further details. Many of these undoubtedly passed through one of the 434 rooms of the Butyrka.

And on the other, as Archpriest Gleb Kaleda, the first post-Soviet pastor at the Moscow prison pointed out, “if we canonized all the new Russian martyrs, then the Russian Orthodox Church would have more saints than do all the other Orthodox churches in the world taken together.”

But today, thanks to the efforts of the ten Orthodox priests whom the late Patriarch Aleksii II appointed, the jail has become “a forge of cadres” for the Church, with many of the prisoners there become advocates for opening new Orthodox congregations in other parts of the Russian penitentiary system (www.pravmir.ru/tyurma-novomuchenikov/).

For more see Kyiv Post http://www.kyivpost.com/news/opinion/op_ed/detail/73117/

Religious Freedom, The Path To Peace

After reading the Holy Father's words, see how they are applied in our modern society in the article posted below (http://sainteliaschurch.blogspot.com/2010/07/university-of-illinois-instructor-fired.html):

VATICAN CITY, 13 JUL 2010 (VIS) - "Religious freedom, the path to peace" is the theme chosen by Pope Benedict XVI for the celebration of the 2011 World Day of Peace.

"The World Day of Peace", reads a communique on the subject released today, "will therefore be dedicated to the theme of religious freedom. It is well known that in many parts of the world there are various forms of restriction or denial of religious freedom, from discrimination and marginalisation based on religion, to acts of violence against religious minorities".

"Religious freedom is authentically realised when it is experienced as the coherent search for truth and for the truth about man. This approach to religious freedom offers us a fundamental criterion for discerning the phenomenon of religion and its expressions. It necessarily rejects the 'religiosity' of fundamentalism, and the manipulation of truth and of the truth about man. Since such distortions are opposed to the dignity of man and to the search for truth, they cannot be considered as religious freedom".

The communique recalls words Benedict XVI's pronounced before the United Nations General Assembly in 2008: "Human rights, of course, must include the right to religious freedom, understood as the expression of a dimension that is at once individual and communitarian - a vision that brings out the unity of the person while clearly distinguishing between the dimension of the citizen and that of the believer".

The text continues: "Today there are many areas of the world in which forms of restrictions and limitations to religious freedom persist, both where communities of believers are a minority, and where communities of believers are not a minority, and where more sophisticated forms of discrimination and marginalisation exist, on the cultural level and in the spheres of public, civil and political activity. 'It is inconceivable', as Benedict XVI remarked, 'that believers should have to suppress a part of themselves - their faith - in order to be active citizens. It should never be necessary to deny God in order to enjoy one's rights. The rights associated with religion are all the more in need of protection if they are considered to clash with a prevailing secular ideology or with majority religious positions of an exclusive nature'".

The communique concludes by highlighting how "man cannot be fragmented, and separated from what he believes, because that in which he believes has an impact on his life and on his person. 'Refusal to recognise the contribution to society that is rooted in the religious dimension and in the quest for the Absolute - by its nature, expressing communion between persons - would effectively privilege an individualistic approach, and would fragment the unity of the person'. It is for this reason that: 'Religious Freedom is the Path to Peace'".

.../ VIS 20100713 (470)  Published by VIS Archive 01 - Tuesday, July 13, 2010 

University of Illinois Instructor Fired Over Catholic Beliefs

The face of the new persecutions--teachers and preachers beware.

The University of Illinois has fired an adjunct professor who taught courses on Catholicism after a student accused the instructor of engaging in hate speech by saying he agrees with the church's teaching that homosexual sex is immoral. (http://www.foxnews.com/us/2010/07/09/university-illinois-instructor-fired-catholic-beliefs/)

URBANA, Ill. (Associated Press) -- The University of Illinois has fired an adjunct professor who taught courses on Catholicism after a student accused the instructor of engaging in hate speech by saying he agrees with the church's teaching that homosexual sex is immoral.

The professor, Ken Howell of Champaign, said his firing violates his academic freedom. He also lost his job at an on-campus Catholic center.

Howell, who taught Introduction to Catholicism and Modern Catholic Thought, says he was fired at the end of the spring semester after sending an e-mail explaining some Catholic beliefs to his students preparing for an exam.

"Natural Moral Law says that Morality must be a response to REALITY," he wrote in the e-mail. "In other words, sexual acts are only appropriate for people who are complementary, not the same."

An unidentified student sent an e-mail to religion department head Robert McKim on May 13, calling Howell's e-mail "hate speech." The student claimed to be a friend of the offended student. The writer said in the e-mail that his friend wanted to remain anonymous.

"Teaching a student about the tenets of a religion is one thing," the student wrote. "Declaring that homosexual acts violate the natural laws of man is another." Howell said he was teaching his students about the Catholic understanding of natural moral law.

"My responsibility on teaching a class on Catholicism is to teach what the Catholic Church teaches," Howell said in an interview with The News-Gazette in Champaign. "I have always made it very, very clear to my students they are never required to believe what I'm teaching and they'll never be judged on that."

Howell also said he makes clear to his students that he's Catholic and that he believes the church views that he teaches.

McKim referred questions to university spokeswoman Robin Kaler, who said she couldn't comment on Howell or his firing because it's a personnel issue.
According to the university's Academic Staff Handbook, faculty "are entitled to freedom in the classroom in developing and discussing according to their areas of competence the subjects that they are assigned."

In an e-mail to other school staff, Ann Mester, an associate dean at the College of Liberal Arts and Sciences, said Howell's e-mail justified his firing.

"The e-mails sent by Dr. Howell violate university standards of inclusivity, which would then entitle us to have him discontinue his teaching arrangement with us," Mester wrote. Cary Nelson, president of the American Association of University Professors, said professors should be able to tell students their own views and even argue in favor of them, provided students can disagree without being penalized.

"It's part of intellectual life to advocate for points of view," said Nelson, an emeritus English professor at the University of Illinois. "Hopefully when they go out in the world, they can emulate that. They can argue a case, and do it in a well-informed and articulate way, and can make a more productive contribution to our democracy that way."

Howell has taught at the university for nine years, and was recognized by his department in 2008 and 2009 for being rated an excellent teacher by students.

He said he and McKim disagree on religious views and believes he lost his job over "just a very, very deep disagreement about the nature of what should be taught and what should not be taught."

After he lost his teaching job, Howell also was fired as director of the St. John's Catholic Newman Center's Institute of Catholic Thought. The on-campus center directed questions to the Diocese of Peoria, which had paid for his position.

Patricia Gibson, an attorney and chancellor of the diocese, said Howell was let go because he could no longer teach at the university.

"We are very concerned and very distressed by what we understand is the situation from Dr. Howell," she said. The diocese hopes to discuss the situation with someone at the university, she said.

A Christian legal defense group, The Alliance Defense Fund, said it is considering helping Howell.

and then...




Pastor Yanked From Capitol Over 'Jesus' Prayer (http://www.foxnews.com/us/2010/07/09/pastor-yanked-capitol-jesus-prayer/print)

A North Carolina pastor was relieved of his duties as an honorary chaplain of the state house of representatives after he closed a prayer by invoking the name of Jesus.

A North Carolina pastor was relieved of his duties as an honorary chaplain of the state house of representatives after he closed a prayer by invoking the name of Jesus.

“I got fired,” said Ron Baity, pastor of Berean Baptist Church in Winston-Salem. He had been invited to lead prayer for an entire week but his tenure was cut short when he refused to remove the name Jesus from his invocation.

Baity’s troubles began during the week of May 31. He said a House clerk asked to see his prayer. The invocation including prayers for our military, state lawmakers and a petition to God asking him to bless North Carolina.”

“When I handed it to the lady, I watched her eyes and they immediately went right to the bottom of the page and the word Jesus,” he told FOX News Radio. “She said ‘We would prefer that you not use the name Jesus. We have some people here that can be offended.’”

When Baity protested, she brought the matter to the attention of House Speaker Joe Hackney.

Sunday, July 11, 2010

Voice of Russia: Ukraine's President receives national Church Award

Ukraine's President Viktor Yanukovich has received the highest award if the Ukrainian Orthodox Church of the Moscow patriarchate. The Metropolitan of Kiev and all Ukraine Vladimir has decorated the president with the badge of Merit sign of the Primate of the Orthodox Church of Ukraine number one. 

Cross Removed From Kyiv Coat Of Arms


The July 8 session of the Kyiv City Council changed the coat of arms of Kyiv by removing the cross from the shield of Archistratege Michael and placing an image of an unloaded arbalest in its place. The new coat of arms also has a three-point crown over it.

The flag is designed in the super-minimalistic style and has only one, blue color. The symbols were designed by artists O. Staruy-Gerb.jpgRudenko and V. Mitchenko.

RISU: http://risu.org.ua/en/index/all_news/culture/religion_and_culture/36421/

Friday, July 9, 2010

The Ecumenical Patriarch--"Crucified in Turkey"

The Leader of 300 Million Orthodox Christians Talks to 60 Minutes About The Hardships He And His Followers Face in Turkey. Government Interference in Patriarchal Elections The Turkish government imposes restrictions on the election of the Ecumenical Patriarch and Hierarchs who vote for him by requiring that they must be Turkish citizens. In fact, the government arbitrarily can veto any candidate for the position of Ecumenical Patriarch.

With the dwindling population of Hierarchs and Orthodox Christians in Turkey, we may not be able to elect an Ecumenical Patriarch in the not too distant future. This is tantamount to the asphyxiation of the leadership of the Holy Mother Church and a clear illustration of the direct intervention of the Turkish government in ecclesiastical matters.

"The appearance of the Ecumenical Patriarch on a program such as 60 Minutes is an extraordinary opportunity for the American public to become aware of our Orthodox Christian Faith. Millions of people who would otherwise have limited knowledge of the Orthodox Church will have the chance to see and hear the highest ecclesiastical personage of our Church in their living rooms. It is also a tremendous opportunity for our own Orthodox Faithful in the United States to see His All Holiness in a way that will surely touch their hearts and minds with love and deep respect." (http://www.archons.org/)








For more information on this program, photos and more, see http://www.cbsnews.com/stories/2009/12/17/60minutes/main5990390.shtml

More information about His All Holiness's work for religious freedom, human rights, environmental conservation, and the Ecumenical Patriarchate, as well as texts of his addresses may be found at: http://www.patriarchate.org/

Information on religious freedom for the Ecumenical Patriarchate may be found on http://www.archons.org

For more information on The Holy Theological School of Halki, go to http://www.patriarchate.org/patriarchate/monasteries-churches/halki

In the prospect of a single Patriarchate

The Synod’s message
for the occasion of the 20th anniversary of the legalization of the UGCC,
the 65th anniversary of the death of Metropolitan Andrey (Sheptytskyj),
and the 25th anniversary of the death of Patriarch Joseph (Slipyj)

Every Church fulfills its mission for a specific nation, in a certain historical time and geographical space. It is like Jesus Christ becoming a human child, “grew up with a wisdom, by the years and grace for God and for people” (Luke. 2:52), in order to reach the age of maturity, and the Church has the same – His Body – different stages of development and degrees of maturity. The different forms of the organizational structure in the Church we call eparchies, metropolitanates, and patriarchates. Among the last one with special honor we recognize five of the oldest patriarchies: Rome, Tsargorod (Constantinople), Alexandria, Antiochia, and Jerusalem (Pentarkhia), which were set by the Universal Councils in the first millennium of Christian history. During the second millennium the patriarchal dignity, first of all with the support of proper state authority, was obtained by Moscow, Serbian, Bulgarian, and Romanian Churches. The idea of the Patriarchate of the Kyivan Church was born at the beginning of 17th century in some other circumstances and had unique specificities since in ripened not from political motivations but from the vital necessities of church life. This idea, according to the prominent advocates – Metropolitans Joseph Veniamin (Ruts’kyj) and Petro (Mohyla) – consisted first of all to joint two branches of the once unified Ukrainian-Belarusan Churches, which as the result of disagreements about the Union of Brest found themselves under different jurisdictions: Roman and Tsargorod. The general patriarchate was to not only unite “Rus’ with Rus’” but also renew the unity between the Christian East and West, support the communion with the First and Second Rome, and help overcome the bitter consequences of the Church’s dissidence. Unfortunately, confessional prejudice of the leaders of that time of the large churches and fanaticism of the public did not allow for the reality of such “universal unity,” but its possibility to stimulate the ecumenical dialog and direct a church understanding and unification in Ukraine did not extinguish with time and did not get lost in the depth of the ages. 

In the 20th century its ardent promoter become Metropolitan Andrey (Sheptytskyj) who, like his great predecessor Joseph Velyamyn (Ruts’kyj), was even ready to renounce from personal ambitions for the sake of unity of the Ukrainian Church and its unification with the Universal Church, although exactly the government of Ukrainian National Republic in 1918 offered him a patriarch’s title. Afterwards in his address to Orthodox colleagues in 1942 the servant of God wrote:  

During the renewing of the Kyivan metropolitanate and in the future, if it is God’s will, the rise of the Kyivan see to the dignity of a patriarchate, we will be canonically inferior to that patriarchate, when he acknowledges the authority of the Universal Hierarch.
We, Greek Catholics, not only have no will to behave like an elder and to attack our brothers, but vice versa, we are ready even with own loss to submit to them, so that the complete union of two Ukrainian confessions would look so that rather it would be necessary to talk about the submission of Greek Catholics under the authority of Kyivan Patriarchate.

But also this time the plans of union and the patriarch’s completion of the hierarchical structure of the Ukrainian Church were brutally interrupted by the violence of the godless communist authority, which the attempts of revival of Ukrainian state system were not only strangled but also every religious act was cruelly persecuted and prohibited, and the UAOC and the UGCC were officially liquidated. However, right after the liberation from exile Metropolitan of Halychyna Joseph (Slipyj) addressed the question of acknowledgment of the Kyiv-Halych patriarchate before the Fathers of the Vatican Council II, considering this:

The Kyivan metropolitans, although they did not carry the patriarchal title, have managed the Church as though patriarchs, using patriarchal rights like other Eastern Churches. They were conscious that the patriarchy of the church is a visible sign of maturity and originality of the “sui juris” church and mighty factor in the church and people’s life.

In 1975 he started the process of creating a patriarchate of the UGCC, which continues today.
When in 1991 Ukraine became an independent state, its movement to the patriarchate was renewed by Ukrainian Orthodoxy. Between the Orthodox Churches there is no one agreement in regards to the method of achieving patriarchal status: one has chosen the way of proclamation by themselves (for example the UAOC in 1991), others prefer “the gift of autocephaly.” All the heirs of the historical Kyivan Church in Ukraine acknowledge that it is ready for patriarchal status. Practical embodiment of the patriarchal idea in both – the Greek Catholic and Orthodox – branches of the Kyivan Church testifies that this idea has a beyond confessional nature. In this case even the smallest success of one of the branches becomes a success for all because step by step it lays the path to the ultimate goal – a single communion patriarchate. 

The last two decades showed that to obtain the recognition of the patriarchies proclaimed by the descendants of the Kyivan Church is not easily. What are the heirs of the Holy Volodymyr’s Baptism to do in this situation: to fall into despair? to lose motivation? to feed on the contempt for imaginary culprits? 

Foremost this call also requires from us spiritual temperament, and evangelic humbleness. In particular, we, Greek Catholics, have to understand those for whom the proclaimed by our Church patriarchate seems to be a violation of ecclesial traditions sanctified by time, and tirelessly convince them that it the will of God for the past four centuries. At the same time we are called to fill the testament of Patriarch Joseph: “Never yield from the Patriarchate of your Suffering Church, you are alive, existing children!” This task foresees that we have to with understanding and insistence convince the world’s Christian community that the Kyiv-Halych patriarchate would become a “heart” for western and eastern “lights” of one Body of the Church of Christ, or as Patriarch Joseph wrote “[unified] Kyivan Patriarchate has to be, and with definiteness would become the rescuer of church unity in the Universal Christ’s Church and rescuer of our Ukrainian, church, and national unity” (Testament).  However, all of this would not be enough. Let’s listen again to the words of the author of the “Testament”:

Completion [separate national eastern] Churches with a patriarchal crown was always a fruit of a mature Christian consciousness in the God’s people, in all its components, in the consciousness of the clergy and pastors, including the consciousness of the laity, that spiritual herd, faithful to their pastoral ministering, played an outstanding role. Because only a mature consciousness of one’s church and national treasures, of cultural and historical acquisitions and values, one’s works and sacrifices, which entered the treasury of the whole Universal Christ’s Church, provided a firm basis for a Patriarchate!

In other words, our large our goals, in particular a patriarchate, we will only attain by the work of our spirit which has to be deserving of these large tasks. A patriarchate is for our Divine nation not the purpose in itself and not a politically motivated goal. In it are concentrated questions not only about the structure of the Church, but also the unity of God’s nation and its holiness. Therefore it is no wonder that in the epigraph to this section the well known quote from the New Testament was written: “Everything I create new.” To the “creation of new” we are induced by the features of our geopolitical and ecumenical situation, and mainly those spiritual calls which stand before us. Therefore our task is not only to build the “walls” of the patriarchate but also to fill them with the living fire of our faith – and then our patriarchal “dwelling” will be acknowledged in the world one which is blessed by God. Exactly this our bishops meant in their Pastoral message “About claiming the patriarchal mode of Ukrainian Greek Catholic Church” (2004) to the faithful: 

The patriarchal status of the Church is not only the decree of the Synod of Bishops, confirmed by the acknowledgment of the Holy Father. It is foremost the transformed life of a Divine nation which realizes new duties and responsibility. The task of whole church is to work tirelessly on such transfiguration.

 For full text, see http://www.ugcc.org.ua/985.0.html?&L=2#c2009

Greek Catholics of Germany Conduct Pilgrimage to the Relics of the Blessed Edigna

On Saturday, July 3, 2010, with the blessings of the Apostolic Exarch of Germany and Scandinavia Bishop Petro (Kryk), took place the traditional Ukrainian pilgrimage to the village Puch in Bavaria, to the relics of the Blessed Edigna. (ЕДІГНA - внучка князя ЯРОCЛAВA МУДРОГО)

The participants of pilgrimage gathered in the court of the St. Sebastian Church, where the relics of blessed Edigna remain. Many faithful from Munich, New Ulm, Stuttgart, and different places of Bavaria and Wurttemberg participated. Nuns also joined. As well as always the group of faithful from Munich at the head with father Volodymyr Viytovych carried out a procession to Puch. Near the old linden tree the pilgrims were welcomed by the chairman of the Edigna Society Edigna Mrs. Edigna Kellermann, the deacon of the St. Sebastian Church, and local residents.  

In an ancient Catholic church Bishop Petro (Kryk) in concelebration with the priests Volodymyr Viytovych, Roman Vruschak, Andrey Dmytryk, Bohdan Pidlisetskyi, and Andrey Pizio celebrated the Divine Liturgy. The Liturgy this year was in both the Ukrainian and German languages. 
The Munich cathedral choir Protection Veil of the Holy Mother led by Stanislav Chuenko performed. In the sermon Bishop Petro recalled the history and spiritual values of the Ukrainian nation. After the completion of the Liturgy the bishop blessed the participants of the pilgrimage with the relics of the Blessed Edigna.

Informed by Dmytro Miretskyj

Background information: 
Edigna is daughter of the French Queen Anna Yaroslavna and grandchild of the Kyivan Prince Yaroslav the Wise. 

In 1074, as legend testifies, nineteen-year old Edigna on the eve of her betrothal escaped from the royal palace, taking away with herself a bell – a gift from her mother. She intended to go to Rus’, Kyiv, about which she had heard so much from Anna Yaroslavna. On her way, however, Edigna had a dream which became for her a duty: to remain forever in the place when riding by cart she will hear a call of a rooster at the same time as the sound of bell. A rooster called as she was passing by a church and then ringing began to sound. Accordingly, Edigna remained in Puch, in Bavaria, settling in the large hollow of a linden tree. She lived there until February 1109 praying and fulfilling God’s work. She looked after the peasants who turned to her for help. She treated patients with herbs, gave strength to the elderly, and consoled people. A lot time Edigna devoted to children, teaching them to read and writer, always tying in Christian values in her teaching. Her mercy and devotion to people warmed the souls of the grateful Bavarians. During the life of Edigna near her linden tree built a church in which she was later buried. 

Her royal origin she did not reveal to anyone; only after her death was it discovered. In 1600 the Roman Catholic Church proclaimed Edigna blessed. 

There is a legend that in the seventeenth century Anna Tsakherlin from Mammendorf asked the blessed about the daughter who suffered from dysentery. The child quickly recovered. And this is only one of many such examples.

http://www.ugcc.org.ua

Second Webinar devoted to the period of legalization of UGCC

On Monday, July 12, at 4 p.m. the second webinar of the UGCC will take place and will be conducted by the Rev. Taras Bublyk. The theme of the online seminar is “The Legalization of UGCC in the Context of Interdenominational Relations in Ukraine (1988-1991).”


We ask all interested individuals to email a letter to the address webinar@ugcc.org.ua with the subject: Registration on Webinar. Please include your first and last name in the letter. Before the beginning of webinar you will receive your electronic address reference for connecting. The webinar will last for about one hour.

http://www.ugcc.org.ua/index.php?L=2

Cossacks and the UOC-MP Sign Agreement on Cooperation

LUTSKIn Lutsk, Cossacks and the Ukrainian Orthodox Church-Moscow Patriarchate signed an agreement on cooperation. A similar agreement was concluded between the UOC-MP and the Cossack leadership at the national level. As UNIAN reported with reference to the press service of the Volyn Eparchy of the UOC-MP, the agreement was signed on behalf of the believers by the head of the Volyn Eparchy, Metropolitan Nyfont of Lutsk and Volyn. The Cossacks were represented by the main leader of the Volyn Circuit of the international organization Zaporozhian Cossacks, General of the Zaporozhian Host Petro Oleshko.

“The agreement obliges us to provide spiritual guidance and it obliges the Cossacks to fulfill what we teach them, namely, Christian morality and ethics. And to maintain Orthodoxy on our land,” said the head of the Volyn Eparchy, Metropolitan of Lutsk and Volyn. Bishop Nifont also noted that the Cossacks were “always Orthodox, protected our native lands, our national Orthodox shrines, and today there is a possibility to establish relations with the Cossack brethren in spiritual cooperation…”  

“The agreement was preceded by long cooperation. A lot has been done since an organization of Cossacks was established in the Volyn region. The Cossacks ensured public order in the Pochayiv Monastery and Kyiv Cave Monastery. And this agreement is the official part. This is to certify the relations of many years by signatures and seals,” said the general. According to Oleshko, the Cossacks will continue the ancient tradition of protecting Orthodoxy, rebuilding the ruined churches, educating young people in patriotism, and helping orphans. The public organization Zaporozhian Cossacks is represented in five regions of Ukraine. There are 1,732 Cossacks registered, including 420 in the Volyn region.

RISU:   http://risu.org.ua/en/index/all_news/orthodox/uoc/36388/

Orthodox, Catholics Share Parish Church

Hailed for Peacemaker Spirit

ZALAU, Romania, JULY 7, 2010 (Zenit.org <http://www.zenit.org> ).- Greek Catholics celebrated on July 4 their first Mass in 62 years in the parish church of Bocsa, with what was described as a "festive and moving" atmosphere.

The Bosca parish is unique because, thanks to an agreement between Orthodox and Greek-Catholics, it will be shared between the two Churches.

The parish has been hailed as an example of conflict resolution between the two Churches, often at odds over patrimonial issues in former Soviet countries.

The Bocsa parish was confiscated by the Communist authorities in 1948 and given to the Orthodox Church, after the forced abolition of the Greek-Catholic Church. Catholics went underground until legalization was regained. Pope John Paul II re-established their hierarchy in 1990.

Since then, the Greek-Catholic community has worked legally for the devolution of confiscated churches (some 2,600 properties), whereas the Orthodox requested that the new balance of faithful be kept in mind, given that the Greek-Catholics have decreased significantly in numbers over the last decades.

In the specific case of Bocsa, the Greek-Catholic community asked the Orthodox to return the parish, or to seek an alternative over the use of the church.

The case was taken to court, while the Greek-Catholics continued to propose an agreement. At the beginning of 2010 the court decided in favor of the Greek-Catholics, though they continued to offer an agreement to the Orthodox.

The court proceeded last July 1 with the execution of the sentence, returning the church to the Catholics. A few hours later, the Orthodox accepted the proposal of an agreement, which was subsequently signed before the judicial authorities of Salaj.

Now both communities have committed themselves to share the use of the church with different timetables.

The first Greek-Catholic Mass was celebrated at 9 a.m. last Sunday. It was presided over by Father Valer Parau, dean of the Greek-Catholic Church of Zalau.

Father Valer insisted on forgiveness "to be able to heal wounds," the Romanian Catholic agency Catholica.ro reported.

"Blessed are the peacemakers, for they shall be called sons of God," he recalled. "We believe that with this realistic, pragmatic relationship in accord with the spirit of the Lord's Gospel, other cases can be resolved in which Greek Catholics are obliged by the circumstances to pray in inadequate places. There is space for one another in the same church."


email this article | print this article | comment this article <http://www.zenit.org/article-29819?l=english

Courtesy of ZENIT News  

Tuesday, July 6, 2010

Dino Marcantonio, Architect
In the eastern tradition, the term "altar" is a synonym for "sanctuary." Substitute the word as you read the following passage from St. Germanus, and it will make more sense:

The altar corresponds to the holy tomb of Christ. On it Christ brought Himself as a sacrifice to [His} God and Father through the offering of His body as a sacrificial lamb, and as highpriest and Son of Man, offering and being offered as a mystical and bloodless sacrifice, and appointing for the faithful reasonable worship, through which we have become sharers in eternal and immortal life. This lamb Moses prefigured in Egypt "towards evening" when its blood turned back the destroyer so that he would not kill the people (cf Ex 12:7-13). The expression "towards evening" signifies that towards evening the true lamb is sacrificed, the One who takes away the sin of the world on his cross, "For Christ, our Pascha, has been sacrificed for us" (cf I Cor 5:7).
The altar is and is called the heavenly and spiritual altar, where the earthly and material priests who always assist and serve the Lord represent the spiritual, serving, and hierarchical powers of the immaterial and celestial Powers, for they also must be as a burning fire. For the Son of God and Judge of all ordained the laws and established the service of both the heavenly and the earthly (powers).

We've discussed some of this already, here and here. In summary:
1. Sanctuary as Christ's Tomb: The traditional apse form of the sanctuary images Christ's tomb which was located in a garden. Thus the sanctuary is to the church building what the tomb is to the New Eden: the place where the sin of Adam is undone. Garden imagery is therefore abundant.

2. Sanctuary as Place of Paschal Sacrifice: Christ's sacrifice was prefigured in the Passover Lamb, of which God commanded: "the whole assembly of the congregation of Israel shall kill it in the evening" (Ex12:6). This fact may (I'm speculating) help explain why the Holy Place in the Temple at Jerusalem, which contained the golden altar, was placed on the west side of the complex, with the setting sun, so that the place of the Passover ritual would correspond with the time of the event commemorated.



Plan of the Temple at Jerusalem.
North is up, and the Holy Place and its golden altar are to the west..

At the same time, it was in the evening before His betrayal that Christ, at the Last Supper, was both priest and sacrificial lamb--in the Cenacle on Mount Sion. The Cenacle was the most important synagogue in all Jerusalem, located as it was over the tombs of King David and the mysterious priest Melchisedech, offerer of bread and wine. After Pentecost, it became the first Christian church, home of the Liturgy of St. James. All synagogues are abbreviations of the Temple as they were invented during the Babylonian captivity to carry on the ceremonial of the Temple, sacrifice excepted: they are composed of a porch, a nave, and a sanctuary or bema. The bema is always oriented toward the Temple.

Thus, there were two models for Christian church buildings: the Temple and the synagogue. The sanctuaries of the earliest post-Constantinian churches in Christendom, most prominently St. Peter's in Rome, imitated the westerly location of the Holy Place in the Temple.


Plan of Old St. Peter's as constructed by Constantine.
North is up and the Sanctuary is to the west.

The church buildings which imitated the synagogue, however, took a different tack. While the synagogue's bema pointed to the Temple, the church building's sanctuary now pointed east. The direction of Christian prayer was always toward the east--ad orientem. In the words of St. John of Damascus, "we worship God seeking and striving after our old fatherland," i.e., the Garden of Eden. We also face east in expectation of the Second Coming:

For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
 (Matthew 24:27)
This was so even when the sanctuary of the church building was located to the west--the congregation simply turned around and faced east. The nice thing about placing the sanctuary to the west is that the building itself faces east, both to imitate Paradise lost (whose gate was in the east), and to join in the direction of striving.
Placing the sanctuary in the east, on the other hand, has certain advantages. For one, there is now no need for those hearing Mass to turn around, putting the altar behind them. Also, the whole movement toward the church, through the preparatory forecourt, into the nave, and toward the Sanctuary boundary for Holy Communion is now an eastward movement--the whole is now a striving for our fatherland. The movement is from darkness, the sun's setting, toward light, the sun's rising. From birth in Original Sin, to death in Sanctifying Grace. St. Germanus's own cathedral Hagia Sophia imitates the synagogue.


Plan of Hagia Sophia.
North is roughly up and the Sanctuary is to the east.

The sanctuary of the New Covenant is a spiritualized version of the Old Testament Holy Place. Where the fire was carnal, now it is spiritual. The material liturgy mirrors the heavenly, and as such the sanctuary is as close to heaven as it is possible in this life to be.


Interior of the Hagia Sophia, sanctuary at the end.
Nothing wrong with morning light streaming in.
 
 
from:  http://dinomarcantonio.posterous.com/parts-of-the-church-building-the-sanctuary
Dino Marcantonio is an architect practicing in New York City, and a Lecturer at the Yale School of Architecture. Contact him at dino.marcantonio@yale.edu

Saturday, July 3, 2010

Blessed Nikolai--"live" and "in colour"

Though the link is on the homepage, you just might miss it: a rare video clip of our own Blessed Nikolai (Charnetksy)--click on the last image on this blog entry.

You'll find his icon on the upper tier of our iconostasis (shown here) The black and white stills are also available on this site.

Here is how British Pathe describes his visit to Liverpool:

LIVERPOOL CATHEDRAL MASS SERVICE

"A procession of priests walking up the stairs to enter partly completed new Roman Catholic cathedral in Liverpool to watch the Slavonic Orthodox church mass performed by the Byzantine Orthodox priests. Various shots of the orthodox ceremony, priests watching from their seats. More shots of the ceremony, crowd in front of the cathedral watching. Priests walking down the stairs after the ceremony."

If you love history, this site has some real gems--nice way to spend a rainy afternoon.

Friday, July 2, 2010

Patriarch Filaret About Ambitions of Patriarch Kirill

KYIV – On June 1, 2010, at a press conference at UNIAN "Church and State: Holidays and Ferial Days," the head of the Ukrainian Orthodox Church-Kyivan Patriarchate (UOC-KP), Patriarch Filaret, stated: "The visits of Patriarch Kirill to Ukraine are mostly of political character." The theme of the meeting was church-state relations, the celebration of the Day of Baptism of Kyivan Rus, and the anniversary of the construction of Sophia of Kyiv.


According to our RISU correspondent, Oleksandr Boiko, the special theme of the meeting was the upcoming visit of Patriarch Kirill to Ukraine. Patriarch Filaret said that one cannot protest against this visit as an archpastoral one but that such visits often prove to be political and aimed to establish "the Russian world," which "disguises the imperial idea." According to the head of the UOC-KP, such an idea destroys the sovereignty of Ukraine as an independent state.

The hierarch added that the leadership of the UOC-KP is also concerned over the rumors that Patriarch Kirill wants to have dual citizenship—Ukrainian and Russian—to be able to come to Ukraine more often and wants to have a residence in the Kyiv Cave Monastery and change his title to "Patriarch of Moscow, Kyiv, and All Rus."

"These steps will simply destroy the independence in the government of the UOC-MP, which will be independent only in words; Metropolitan Volodymyr then will have to change his title to something else," stated Patriarch Filaret.

Patriarch Filaret noted that the president declares equality in the treatment of the authorities to all the denominations and religions but such equality is not always shown at a local level and in specific areas. The head of the UOC-KP pointed out that "when they talk about renewal of services in Sophia of Kyiv we do not object, but not so that only representatives of one church can hold services there." Another example mentioned was the case of transferring the Cathedral of Ascension in Pereyaslav-Khmelnytskyi.

Patriarch Filaret also paid attention to the pressure and restriction of public initiatives on TV and other mass media.

RISU:  http://risu.org.ua/en/index/all_news/orthodox/uoc_kp/36313/
 

AND THEN AGAIN ON JULY 1


KYIV – The Kyivan Patriarchate made public in the form of official statements its attitude to the planned visit to Ukraine of Patriarch Kirill of Moscow and to the church-state relations in Ukraine. Stressing the political character of the activity of the head of Patriarch Kirill, the Ukrainian Orthodox Church-Kyivan Patriarchate called the faithful and adherents to come on July 28 to a celebratory Liturgy in the Cathedral of St. Volodymyr of the UOC-KP and participate in the religious procession to the Monument to Prince Volodymyr.


"We call all the faithful and adherents to come to the service and religious procession to pray together to God for Ukraine, the Kyivan Patriarchate, the state, and the nation. And for Patriarch Kirill for the Lord to give him wisdom and strength not to act slyly, but to act for the good of Orthodoxy and not for the sake of geopolitical plans of ruling the ‘Russian world,’” reads the document published by the press service of the UOC-KP.

According to the statement, Patriarch Kirill simply "is choking Ukraine in a ‘brotherly embrace’ and the Ukrainian Church along with it. "The year which has passed since his first visit proved that the Patriarch of Moscow seeks also to destroy the independence and sovereignty of the UOC-MP [Ukrainian Orthodox Church-Moscow Patriarchate] in its government so that he can strengthen his power," says the Kyivan Patriarchate.

 The representatives of the Kyivan Patriarchate stated that taking into account the desires and ambitions of Patriarch Kirill, they expect "nothing good" of his next visit to Ukraine. "We will again hear political statements, curses for the Ukrainian nation for the ‘support of schismatics.’ The patriarch will flatter the new Ukrainian regime and push it to settle existing arguments forcefully. On his instruction his subordinates will continue to look for traitors among the clergy of the Kyivan Patriarchate and proclaim that there is a ‘desire of many schismatics to return to the Moscow Patriarchate,’" predict the Kyivan Patriarchate representatives.

http://risu.org.ua/en/index/all_news/orthodox/uoc_kp/36319/