Saturday, April 30, 2011
Proposal to withhold care from sick babies is unethical, Vatican adviser says
Rome, Italy, Apr 30, 2011 / 05:03 am (CNA).- A proposal to allow premature or sick newborn babies to die even when their life would be deemed worth living by medical staff has been condemned by a leading member of the Pontifical Academy for Life.
Doctor Carlo Bellieni says the suggestion being made by the Oxford-based physician James Wilkinson is both “flawed” and “an erroneous way of considering life.”
Dr. Wilkinson outlines his controversial argument in the American Journal of Bioethics. “The prevailing official view is that treatment may be withdrawn only if the burdens in an infant’s future life outweigh the benefits. ... I conclude that it is justifiable in some circumstances for parents and doctors to decide to allow an infant to die even though the infant’s life would be worth living,” Dr. Wilkinson wrote.
But as Dr. Bellieni explained to CNA, such a suggestion makes for bad ethics and poor patient care. “Firstly, babies are not the property of their parents. Secondly, at birth parents are often stressed and full of pain and suffering. The mother has the pain of childbirth. The father has the shock and stress of being faced with a very premature baby. When you’re in such pain and stress, you’re not really free to make clear-minded decisions that are so important for your offspring.”
Most importantly, Dr. Bellieni said, “the decision about life should only be taken on an objective basis and in the interest of the patient, not in the interests of a third party.”
Dr. Bellieni, who is a Director of the Neonatal Intensive Therapy Unit at Siena University Hospital, is internationally recognized as an expert in the field of neonatal care. In addition to being a member of the Pontifical Academy for Life, he is also the Secretary of the Bioethics Committee of the Italian Pediatrics Society.
Although the Italian neonatalogist said he doesn’t know whether hospitals in the Western world are actually practicing Dr. Wilkinson’s radical approach, he pointed towards recent research in Canada suggesting that newborn babies are now receiving less guarantees of treatment than adults. “It’s a very sad scenario. I believe that babies should receive more care than other patients but many philosophers now believe that newborns are not persons and so they actually are receiving fewer guarantees than older people.”
“Even when burdens do seem to be high, for example in the case of severe disability, this is not a sufficient reason to withhold life-saving treatments. After all, a disabled baby has a full right to life too,” Dr. Bellieni stressed.
“Dr. Wilkinson claims that the prevailing clinical view is contrary to this. If that is the case then it’s very worrying indeed and we cannot possibly accept such a viewpoint as ethical.”
Source: Catholic News Agency
Doctor Carlo Bellieni says the suggestion being made by the Oxford-based physician James Wilkinson is both “flawed” and “an erroneous way of considering life.”
Dr. Wilkinson outlines his controversial argument in the American Journal of Bioethics. “The prevailing official view is that treatment may be withdrawn only if the burdens in an infant’s future life outweigh the benefits. ... I conclude that it is justifiable in some circumstances for parents and doctors to decide to allow an infant to die even though the infant’s life would be worth living,” Dr. Wilkinson wrote. But as Dr. Bellieni explained to CNA, such a suggestion makes for bad ethics and poor patient care. “Firstly, babies are not the property of their parents. Secondly, at birth parents are often stressed and full of pain and suffering. The mother has the pain of childbirth. The father has the shock and stress of being faced with a very premature baby. When you’re in such pain and stress, you’re not really free to make clear-minded decisions that are so important for your offspring.”
Most importantly, Dr. Bellieni said, “the decision about life should only be taken on an objective basis and in the interest of the patient, not in the interests of a third party.”
Dr. Bellieni, who is a Director of the Neonatal Intensive Therapy Unit at Siena University Hospital, is internationally recognized as an expert in the field of neonatal care. In addition to being a member of the Pontifical Academy for Life, he is also the Secretary of the Bioethics Committee of the Italian Pediatrics Society.
Although the Italian neonatalogist said he doesn’t know whether hospitals in the Western world are actually practicing Dr. Wilkinson’s radical approach, he pointed towards recent research in Canada suggesting that newborn babies are now receiving less guarantees of treatment than adults. “It’s a very sad scenario. I believe that babies should receive more care than other patients but many philosophers now believe that newborns are not persons and so they actually are receiving fewer guarantees than older people.”
“Even when burdens do seem to be high, for example in the case of severe disability, this is not a sufficient reason to withhold life-saving treatments. After all, a disabled baby has a full right to life too,” Dr. Bellieni stressed.
“Dr. Wilkinson claims that the prevailing clinical view is contrary to this. If that is the case then it’s very worrying indeed and we cannot possibly accept such a viewpoint as ethical.”
Source: Catholic News Agency
Friday, April 29, 2011
No delays expected in building 200 new Orthodox churches in Moscow - mayor
Moscow, April 29, Interfax - Moscow Mayor Sergey Sobyanin has assured there will be no delays in the implementation of a program for building 200 new Orthodox churches in Moscow.
"There will be no problems and delays. Now it's necessary to switch to the practical phase in designing and building churches," Sobyanin said at a meeting of the board of trustees of the Church Construction Support Fund in Moscow on Friday.
Fifteen plots of land have been passed to the Russian Orthodox Church, and a decision on allotting five more plots for building churches was made recently. In addition, active work is under way on 80 more plots, and the city land department has endorsed their boundaries, he said.
"I think we should lay the foundations and start the construction of at least eight or nine churches this year. We should also decide on who is going to sponsor the construction," he said.
Meanwhile, Patriarch Kirill of Moscow and All Russia pins great hopes to the program for the construction of 200 pre-fabricated Orthodox churches in Moscow.
"Two hundred churches will not fully solve the problem, but they will change the situation radically, because we will have the chance to work with the people living within walking distance from the churches," the Patriarch said at the meeting.
Moscow can set a standard for regions in this respect, and "if we manage to implement this program, this will change the entire religious image of Russia," he said.
Moscow is "on the last place in terms of the ratio between the number of churches and the number of Orthodox believers," the latter totaling 89.7% of Russia's population, according to the Patriarch. This ratio in Moscow is one church per 35,000 people on average, and in certain districts it is one church per 150,000 to 200,000 people. During religious holidays, especially Epiphany and Christmas, over 100,000 people a day pass through one Moscow church, he said.
"There will be no problems and delays. Now it's necessary to switch to the practical phase in designing and building churches," Sobyanin said at a meeting of the board of trustees of the Church Construction Support Fund in Moscow on Friday.
Fifteen plots of land have been passed to the Russian Orthodox Church, and a decision on allotting five more plots for building churches was made recently. In addition, active work is under way on 80 more plots, and the city land department has endorsed their boundaries, he said.
"I think we should lay the foundations and start the construction of at least eight or nine churches this year. We should also decide on who is going to sponsor the construction," he said.
Meanwhile, Patriarch Kirill of Moscow and All Russia pins great hopes to the program for the construction of 200 pre-fabricated Orthodox churches in Moscow.
"Two hundred churches will not fully solve the problem, but they will change the situation radically, because we will have the chance to work with the people living within walking distance from the churches," the Patriarch said at the meeting.
Moscow can set a standard for regions in this respect, and "if we manage to implement this program, this will change the entire religious image of Russia," he said.
Moscow is "on the last place in terms of the ratio between the number of churches and the number of Orthodox believers," the latter totaling 89.7% of Russia's population, according to the Patriarch. This ratio in Moscow is one church per 35,000 people on average, and in certain districts it is one church per 150,000 to 200,000 people. During religious holidays, especially Epiphany and Christmas, over 100,000 people a day pass through one Moscow church, he said.
Orthodox priest founded skydiving club for children
A priest from Pohrebyshche, Vinnytsia Oblast, organized a school for parachuting. He recruits children. First, together with instructors from the Parachute Unit of the Vinnytsia Aviation Club, he teaches them the theory, then the children go through practical training, and finally, they skydive.
“When I was in Jerusalem, I saw boys and girls serving in the army and defending their country,” says Father Victor Khomenko, head of the Assumption of the Mother of God Church (UOC-MP) in Pohrebyshche. “When I was there I thought of organizing such a school. When I returned from Jerusalem, I saw a car with a sticker advertising ‘skydiving.’ I motioned to the driver to stop. We parked on the shoulder. The driver was one of the instructors of this school,” he points to the building, “I talked with him and told him about my idea, and he agreed to help me.”
Before founding the Oleksii Tsysarevych Orthodox Military-Patriotic Parachute School, Father Khomenko asked the bishop for his blessing.
“I went to him,” continues the priest, “and explained to him everything, and he blessed me. And then I felt very good, because I had long dreamed about starting such a school. And so everything began.”
Father Khomenko recruited children to his school in the end of autumn. Any child can become his student. The most important condition is that every Sunday the child attends church, goes to confession and communion.
“I know that not all the children joined this school through the church,” said the priest. “Most of them just want to go skydiving. But since they signed up for this school, they started to attend church. And thank God that I was able to bring them closer to God, to faith, even in such a way.”
The classes meet twice a week: Tuesdays and Thursdays.
“We train in gyms, in the church,” explains Yurii Pidlisnyi, a pupil of the school. “Once the Father showed as a video on the computer. He taught us how to fold a parachute, and we also trained on various simulators.”
Both boys and girl attend the church school. The students are of different ages, but only those 14 or over can jump, and only with written consent from their parents. Students 18 and over are responsible for themselves.
“At first I wasn’t sure about letting girls join,” says the priest. “But then I though if they also want to jump, why not? In Jerusalem girls serve in the army. Here they cannot become soldiers, so let them have a taste of it. Skydiving really changes a person,” he shakes his head, “after a jump he or she sees the world differently.
Father Khomenko calls his students “warriors.” On the territory of the aviation club the students walk in formation. The children arrived here by bus. At 9 a.m. the children have their pulses measured. They are asked how they are feeling. The students smile; they say that they are eager to jump already.
On the eve of a jump, the father hears confessions and gives communion to the children.
“I have never heard such confessions nor felt such sincerity since I became a priest from the confessions I hear from the children before they jump.”
The students admit that when they go to confession their fears go away, that they gain more courage.
“This isn’t bad because when a person is with God, he isn’t worried. When you go to confession you feel better, and if you are with God, then nothing frightens you,” explains one of the pupils of the church school, Nadia Humeniuk.
Once all the children undergo medical examinations, they go to the moleben in formation.
The priest puts on his vestment, next to him stand women, who sing in the church choir. The priest leads the service, after which he anoints the children. Then the preparation for the jump begins. The children go through several stages. First they learn to jump from a height of 1.5 meters; then from 3 meters. They are taught how to behave on a plane, how to masterly pull the cord, look at the canopy of the parachute. The children spend 3 to 4 hours in practical training. Next they are taken by bus to the airport. There the instructors help them put on the parachutes and remind them how to jump properly. Seven children at a time go on the plane. Father Khomenko also jumps with them. They jump from a height of 900 meters. A few of them accidently open two parachutes and fly with both. Most jump correctly. The descent lasts about 15 minutes.
“When the instructor pushed me – those three seconds when I was half flying were very scary,” Yurii Volovyk shares his experience after he lands. His hands and legs are still shaking, but that is normal.
One such jump with the Parachute Unit of the Vinnytisa Aviation Club costs 300 hryvnias. For children of this school, it is free.
“We are helped by our friends from Donetsk, God bless them. They donate money for the special clothes for the children,” he points to the students, “and therefore pay for the jumps. And the club also helps by charge a fair fee.”
The priest plans to continue his activity. The most capable students will go to Zhytomyr for professional training – with the consent of the children and their parents.
Source: RISU
“When I was in Jerusalem, I saw boys and girls serving in the army and defending their country,” says Father Victor Khomenko, head of the Assumption of the Mother of God Church (UOC-MP) in Pohrebyshche. “When I was there I thought of organizing such a school. When I returned from Jerusalem, I saw a car with a sticker advertising ‘skydiving.’ I motioned to the driver to stop. We parked on the shoulder. The driver was one of the instructors of this school,” he points to the building, “I talked with him and told him about my idea, and he agreed to help me.”
Before founding the Oleksii Tsysarevych Orthodox Military-Patriotic Parachute School, Father Khomenko asked the bishop for his blessing.
“I went to him,” continues the priest, “and explained to him everything, and he blessed me. And then I felt very good, because I had long dreamed about starting such a school. And so everything began.”
Father Khomenko recruited children to his school in the end of autumn. Any child can become his student. The most important condition is that every Sunday the child attends church, goes to confession and communion.
“I know that not all the children joined this school through the church,” said the priest. “Most of them just want to go skydiving. But since they signed up for this school, they started to attend church. And thank God that I was able to bring them closer to God, to faith, even in such a way.”
The classes meet twice a week: Tuesdays and Thursdays.
“We train in gyms, in the church,” explains Yurii Pidlisnyi, a pupil of the school. “Once the Father showed as a video on the computer. He taught us how to fold a parachute, and we also trained on various simulators.”
Both boys and girl attend the church school. The students are of different ages, but only those 14 or over can jump, and only with written consent from their parents. Students 18 and over are responsible for themselves. “At first I wasn’t sure about letting girls join,” says the priest. “But then I though if they also want to jump, why not? In Jerusalem girls serve in the army. Here they cannot become soldiers, so let them have a taste of it. Skydiving really changes a person,” he shakes his head, “after a jump he or she sees the world differently.
Father Khomenko calls his students “warriors.” On the territory of the aviation club the students walk in formation. The children arrived here by bus. At 9 a.m. the children have their pulses measured. They are asked how they are feeling. The students smile; they say that they are eager to jump already.
On the eve of a jump, the father hears confessions and gives communion to the children.
“I have never heard such confessions nor felt such sincerity since I became a priest from the confessions I hear from the children before they jump.”
The students admit that when they go to confession their fears go away, that they gain more courage.
“This isn’t bad because when a person is with God, he isn’t worried. When you go to confession you feel better, and if you are with God, then nothing frightens you,” explains one of the pupils of the church school, Nadia Humeniuk.
Once all the children undergo medical examinations, they go to the moleben in formation.
The priest puts on his vestment, next to him stand women, who sing in the church choir. The priest leads the service, after which he anoints the children. Then the preparation for the jump begins. The children go through several stages. First they learn to jump from a height of 1.5 meters; then from 3 meters. They are taught how to behave on a plane, how to masterly pull the cord, look at the canopy of the parachute. The children spend 3 to 4 hours in practical training. Next they are taken by bus to the airport. There the instructors help them put on the parachutes and remind them how to jump properly. Seven children at a time go on the plane. Father Khomenko also jumps with them. They jump from a height of 900 meters. A few of them accidently open two parachutes and fly with both. Most jump correctly. The descent lasts about 15 minutes.
“When the instructor pushed me – those three seconds when I was half flying were very scary,” Yurii Volovyk shares his experience after he lands. His hands and legs are still shaking, but that is normal.
One such jump with the Parachute Unit of the Vinnytisa Aviation Club costs 300 hryvnias. For children of this school, it is free.
“We are helped by our friends from Donetsk, God bless them. They donate money for the special clothes for the children,” he points to the students, “and therefore pay for the jumps. And the club also helps by charge a fair fee.”
The priest plans to continue his activity. The most capable students will go to Zhytomyr for professional training – with the consent of the children and their parents.
Source: RISU
Patriarch Sviatoslav Urges to Get Rid of "Phantom Pains of Past" in Relations With Moscow Patriarchate
“I think, we should not poison our relations today with the phantom pains of the past.” So said the head of the Ukrainian Greek Catholic Church, His Beatitude Sviatoslav in an interview to the “Focus” magazine in response to a question about the relations with the Moscow Patriarchate.
According to the head of UGCC, our Churches have many wounds inflicted in the past: “I read about phantom pains felt by a person in their absent lost arm. It is a psychological illusion,” noted Patriarch Sviatoslav.
“I am convinced that we will be able to heal the wounds when we heal our memory with mutual forgiveness. We are now ready for it and, moreover, our faithful demand it. We, as the pastors, should hear the voice of the people, which is the voice of God,” stressed the head of UGCC.
In answer to the question what Patriarch Sviatoslav is going to discuss with the head of the Russian Orthodox Church, as he expressed a wish to meet with the Patriarch of Moscow after his enthronement, the head of UGCC noted that the very fact of such a meeting will be a manifest of the mutual recognition and will establish a dialogue. “The Moscow Patriarch showed that he is ready for it. This is indicated by the presence of Bishop Ilarii (Editor: Bishop of Makariv, Vicar of the Kyivan Metroplitanate, Rector of the Catechization and Regent Spiritual School and the Iconography School of the Kyivan Eparchy of UOC) at my enthronement, the greeting of Metropolitan Volodymyr and his invitation to a meeting,” said Patriarch Sviatoslav.
In answer to the question in what way the hierarch is going to build relations with the authorities, in view of the fact that the President and his entourage favour the Moscow Patriarchate, the Patriarch responded that it will be a constructive dialogue regardless of the fact which Church the President and his ministers attend. According to the hierarch, there are more serious challenges in Ukraine today.
“For instance, all the Churches are in a great danger to become political parties,” noted the patriarch and referred to the words of his spiritual mentor who said back at the time of the underground Church that if the Church becomes a political party, it will take the side of Herod or Pilate whereas it should be on the side of the Crucified One.
“It has become a guideline to me. I believe that the Church cannot be a pro-regime one or be in opposition, it should unite people,” said Patriarch Sviatoslav in an interview to the Focus magazine. So reported the Information Department of UGCC.
Source: RISU
According to the head of UGCC, our Churches have many wounds inflicted in the past: “I read about phantom pains felt by a person in their absent lost arm. It is a psychological illusion,” noted Patriarch Sviatoslav.
“I am convinced that we will be able to heal the wounds when we heal our memory with mutual forgiveness. We are now ready for it and, moreover, our faithful demand it. We, as the pastors, should hear the voice of the people, which is the voice of God,” stressed the head of UGCC.
In answer to the question what Patriarch Sviatoslav is going to discuss with the head of the Russian Orthodox Church, as he expressed a wish to meet with the Patriarch of Moscow after his enthronement, the head of UGCC noted that the very fact of such a meeting will be a manifest of the mutual recognition and will establish a dialogue. “The Moscow Patriarch showed that he is ready for it. This is indicated by the presence of Bishop Ilarii (Editor: Bishop of Makariv, Vicar of the Kyivan Metroplitanate, Rector of the Catechization and Regent Spiritual School and the Iconography School of the Kyivan Eparchy of UOC) at my enthronement, the greeting of Metropolitan Volodymyr and his invitation to a meeting,” said Patriarch Sviatoslav.
In answer to the question in what way the hierarch is going to build relations with the authorities, in view of the fact that the President and his entourage favour the Moscow Patriarchate, the Patriarch responded that it will be a constructive dialogue regardless of the fact which Church the President and his ministers attend. According to the hierarch, there are more serious challenges in Ukraine today.
“For instance, all the Churches are in a great danger to become political parties,” noted the patriarch and referred to the words of his spiritual mentor who said back at the time of the underground Church that if the Church becomes a political party, it will take the side of Herod or Pilate whereas it should be on the side of the Crucified One.
“It has become a guideline to me. I believe that the Church cannot be a pro-regime one or be in opposition, it should unite people,” said Patriarch Sviatoslav in an interview to the Focus magazine. So reported the Information Department of UGCC.
Source: RISU
US commission names 14 worst violators of religious freedom
For the first time, the United States Commission on International Religious Freedom has listed Egypt among the world’s worst violators of religious freedom.
In its 2011 annual report, the commission recommended that the State Department designate 14 nations--Burma, China, Egypt, Eritrea, Iran, Iraq, Nigeria, North Korea, Pakistan, Saudi Arabia, Sudan, Turkmenistan, Uzbekistan, and Vietnam--as “countries of particular concern” (CPCs).
“CPCs are nations whose conduct marks them as the world’s worst religious freedom violators and human rights abusers," said Leonard Leo, the chairman of the commission. “In the case of Egypt, instances of severe religious freedom violations engaged in or tolerated by the government have increased dramatically since the release of last year’s report, with violence, including murder, escalating against Coptic Christians and other religious minorities. Since President Mubarak’s resignation from office in February, such violence continues unabated without the government’s bringing the perpetrators to justice.”
The commission also named several nations--Afghanistan, Belarus, Cuba, India, Indonesia, Laos, Russia, Somalia, Tajikistan, Turkey, and Venezuela-- to its watch list.
Source: Catholic Culture
In its 2011 annual report, the commission recommended that the State Department designate 14 nations--Burma, China, Egypt, Eritrea, Iran, Iraq, Nigeria, North Korea, Pakistan, Saudi Arabia, Sudan, Turkmenistan, Uzbekistan, and Vietnam--as “countries of particular concern” (CPCs).
“CPCs are nations whose conduct marks them as the world’s worst religious freedom violators and human rights abusers," said Leonard Leo, the chairman of the commission. “In the case of Egypt, instances of severe religious freedom violations engaged in or tolerated by the government have increased dramatically since the release of last year’s report, with violence, including murder, escalating against Coptic Christians and other religious minorities. Since President Mubarak’s resignation from office in February, such violence continues unabated without the government’s bringing the perpetrators to justice.”
The commission also named several nations--Afghanistan, Belarus, Cuba, India, Indonesia, Laos, Russia, Somalia, Tajikistan, Turkey, and Venezuela-- to its watch list.
Source: Catholic Culture
Moscow Patriarchate Names Condition For Establishing Local Church in Ukraine>
The unified local Orthodox Church in Ukraine is to be built on the basis of a certain canon. So stated the press-secretary of the head of the Ukrainian Orthodox Church-Moscow Patriarchate (UOC-MP), Protopriest Heorhii Kovalenko in an exclusive commentary to ForUm. He said that it will be recognized by the local Orthodox Churches of the world only on such a condition. RISU’s Ukrainian-language web page posted this story on 29 April.
At the same time, the priest stated that there is the local Church in Ukraine today. “It is the Ukrainian Orthodox Church in communion with the Russian Orthodox Church and the Ecumenical Orthodoxy. And when the Patriarchs of Constantinople, Moscow and Jerusalem come here, they serve services only with Metropolitan Volodymyr of Kyiv and All Ukraine,” he said.
In addition, the Press-Secretary of the head of UOC-MP stated that there is a schism in Ukraine. “And there is its leader,” he added. H. Kovalenko is convinced that “the only way to overcome the schism is to return to the Church, there is no other way.”
Source: RISU
At the same time, the priest stated that there is the local Church in Ukraine today. “It is the Ukrainian Orthodox Church in communion with the Russian Orthodox Church and the Ecumenical Orthodoxy. And when the Patriarchs of Constantinople, Moscow and Jerusalem come here, they serve services only with Metropolitan Volodymyr of Kyiv and All Ukraine,” he said.
In addition, the Press-Secretary of the head of UOC-MP stated that there is a schism in Ukraine. “And there is its leader,” he added. H. Kovalenko is convinced that “the only way to overcome the schism is to return to the Church, there is no other way.”
Source: RISU
Thursday, April 28, 2011
Increasing violence against priests in Mexico
Mexico City (Agenzia Fides) – Last year more than one thousand priests were victims of attempted extortions (for their “protection”, amounts ranging from ten thousand to two million Mexican pesos have been demanded). About 162 were threatened with death. Two priests were kidnapped and killed. In the last six years, the most violent of all time, 12 men religious were killed. According to an analysis by Catholic Media Centre (CMC), criminals are seeking money in exchange for protection, while pastors are being threatened with arson against their churches.
Comparing the figures, during the administration of Ernesto Zedillo (1994-2000) three priests were murdered. During the government of Vicente Fox (2000-2006) there were four assaults against priests, but under the present government of Felipe Calderón there has been the highest number of murders of priests: 12. The states with the highest incidence of crimes against priests and religious are the Federal District, Chihuahua, Guerrero, Jalisco, Oaxaca, Veracruz, Michoacán, Hidalgo, Aguascalientes, Coahuila e Puebla.
The report prepared by the Research Centre of the CMC on violence against priests across the country, is divided into two parts, and goes back to 1993. This report not only presents the data collected, but it also gives a series of answers to the question: “Why are priests in Mexico persecuted and killed?”. The different responses outline a neo-persecution of priests for what they represent in the community. They try to intimidate, to harass or to limit their freedom because the priests, in the end, perform a public function that generally disturbs criminal acts. (CE)
Source: (Agenzia Fides, 18/03/2011)
Comparing the figures, during the administration of Ernesto Zedillo (1994-2000) three priests were murdered. During the government of Vicente Fox (2000-2006) there were four assaults against priests, but under the present government of Felipe Calderón there has been the highest number of murders of priests: 12. The states with the highest incidence of crimes against priests and religious are the Federal District, Chihuahua, Guerrero, Jalisco, Oaxaca, Veracruz, Michoacán, Hidalgo, Aguascalientes, Coahuila e Puebla.
The report prepared by the Research Centre of the CMC on violence against priests across the country, is divided into two parts, and goes back to 1993. This report not only presents the data collected, but it also gives a series of answers to the question: “Why are priests in Mexico persecuted and killed?”. The different responses outline a neo-persecution of priests for what they represent in the community. They try to intimidate, to harass or to limit their freedom because the priests, in the end, perform a public function that generally disturbs criminal acts. (CE)
Source: (Agenzia Fides, 18/03/2011)
Patriarch Kirill of Moscow Offers UAOC Independent Canonical Status Within Russian Church
Patriarch Kirill of Moscow proposed to the Ukrainian Autocephalous Orthodox Church (UAOC) to join the Russian Orthodox Church (ROC), the head of the UAOC, Metropolitan Mefodii (Kudriakov), said during a program on Channel 5.
“He said you have conducted negotiations with the Ecumenical Patriarchate for more than 10 years without a result, but I offer you the status enjoyed by the Russian Orthodox Church Abroad: you retain autocephaly and the existing system, all your churches and funds will remain at your disposal, but you will have to attend the councils of Metropolitan Volodymyr (Sabodan) (UOC-MP),” said Metropolitan Mefodii.
The Russian Orthodox Church Abroad joined the ROC in 2007 on condition of retaining its autonomous status. Recently, a scandal broke out in the United States with regard to attempts of the Moscow Patriarchate to subordinate the Orthodox Church in the USA. However, an influential priest of the Orthodox Church in the USA argued against any such change.
Apparently, the main strategy of Patriarch Kirill is to draw and admit in the ROC any “problematic” Orthodox communities in order to strengthen the international influence of the Moscow Patriarchate, reports “Religion in Ukraine.”
SOURCE: RISU
“He said you have conducted negotiations with the Ecumenical Patriarchate for more than 10 years without a result, but I offer you the status enjoyed by the Russian Orthodox Church Abroad: you retain autocephaly and the existing system, all your churches and funds will remain at your disposal, but you will have to attend the councils of Metropolitan Volodymyr (Sabodan) (UOC-MP),” said Metropolitan Mefodii.
The Russian Orthodox Church Abroad joined the ROC in 2007 on condition of retaining its autonomous status. Recently, a scandal broke out in the United States with regard to attempts of the Moscow Patriarchate to subordinate the Orthodox Church in the USA. However, an influential priest of the Orthodox Church in the USA argued against any such change.
Apparently, the main strategy of Patriarch Kirill is to draw and admit in the ROC any “problematic” Orthodox communities in order to strengthen the international influence of the Moscow Patriarchate, reports “Religion in Ukraine.”
SOURCE: RISU
Wednesday, April 27, 2011
Russian Church hopes Moscow authorities will ban gay parade
Moscow, April 27, Interfax - Archpriest Vsevolod Chaplin, the head of the Synodal Department for Church and Society Relations, said the Moscow authorities will hopefully not allow homosexuals to hold a gay parade in Moscow.
"I hope the Moscow authorities will, as previously, stand firm in relation to a propaganda action, being organized by supporters of sexual perversion and ban this action," Father Vsevolod told Interfax-Religion on Wednesday.
"The question must be raised squarely after all. If international law envisions curbs on certain rights for moral considerations, all political decisions must take into account that the moral standards of our people reject the propaganda of homosexuality. This fact must be decisive in the formation of politics and law," he said.
"If international law must be changed for that, then it must be changed," Father Vsevolod said.
"No state that respects itself or deserves respect will allow itself to go against the will of its people an give preference to other factors," he said.
Representatives of sexual minorities plan to hold a gay parade on Moscow's Bolotnaya Square on May 28. The organizer, Nikolay Alexeyev, claimed the city authorities have given their nod to the action for the first time. Meanwhile, a source in the city's regional security department told Interfax on Tuesday that "they have not been granted a permit, and will hardly get one."
SOURCE: Interfax
"I hope the Moscow authorities will, as previously, stand firm in relation to a propaganda action, being organized by supporters of sexual perversion and ban this action," Father Vsevolod told Interfax-Religion on Wednesday.
"The question must be raised squarely after all. If international law envisions curbs on certain rights for moral considerations, all political decisions must take into account that the moral standards of our people reject the propaganda of homosexuality. This fact must be decisive in the formation of politics and law," he said.
"If international law must be changed for that, then it must be changed," Father Vsevolod said.
"No state that respects itself or deserves respect will allow itself to go against the will of its people an give preference to other factors," he said.
Representatives of sexual minorities plan to hold a gay parade on Moscow's Bolotnaya Square on May 28. The organizer, Nikolay Alexeyev, claimed the city authorities have given their nod to the action for the first time. Meanwhile, a source in the city's regional security department told Interfax on Tuesday that "they have not been granted a permit, and will hardly get one."
SOURCE: Interfax
Canada: Conservative party "first choice" of Roman Catholic voters.
Voters dividing along religious lines--Politics in English Canada is becoming more like the U.S., with devout Christians supporting the Conservatives
By Douglas Todd, Vancouver Sun April 27, 2011 1:12 AM
Prime Minister Stephen Harper boasted in January to a packed ballroom in Ottawa that his Conservative party had become the "first choice" of Roman Catholic voters.
And a new Angus Reid election campaign poll suggests Harper, while guilty of some exaggeration, was accurately spotlighting his party's rising appeal to Catholics.
But how significant is the Conservative party's attractiveness to Canadian Catholics, and its continued strength among Protestants?
Just as importantly, could the Conservatives' gains among these conservative Christian voters hurt the party's chances among the country's growing cohort of atheists and nonreligious?
Angus Reid pollsters conducted a unique survey this month, which focuses on how English Canadians' religious preferences shape their political choices.
It turns out more than half of all Catholics in English Canada plan to vote Conservative.
Among the most devout Catholics, those who attend church once a week, support for the Conservatives rises to three out of five.
This fresh data represents a blow to the Liberal party, which more than a decade ago held the same kind of sway among Catholic voters.
In addition to his growing popularity among Catholics, Harper, an evangelical, has been solidifying support among Protestants.
"Two-thirds of Protestants who attend a service every week -and 56 per cent of those who go church less often -will vote for the Tories this year," says Angus Reid pollster Andrew Grenville.
Even though Harper rarely talks about belonging to the Christian and Missionary Alliance Church, Grenville believes the Conservatives have been boosted by their leader's evangelical Protestant loyalties.
"I think the fact that Harper is quietly religious plays in his favour," Grenville said.
"If he were too publicly evangelical it would probably put off a few Catholics, and a few main line Protestants too. But his understated religiosity surely gives him some credibility for regular churchgoers."
Immigration Minister Jason Kenney, an active Catholic, has been the most assertive leader of his party's campaign to lure Christian voters.
Early this year, Kenney called the Catholic swing to the Conservatives from the Liberals "huge" and "unprecedented."
While Grenville acknowledges Kenney's campaign to woo Christians has been working, the pollster believes the country's switching religious loyalties are largely due to the Liberals' "abject failure" to meaningfully reach out to Catholics.
In regards to the future of the Conservatives, how decisive might it be for them to have a growing slice of Catholic and Protestant voters?
It is highly significant, since Catholics make up about 17 per cent of the residents of English Canada, with Protestants of all kinds accounting for another 40 per cent.
The Angus Reid poll of more than 2,200 people does not include Quebec, because of the low sample size in the province and because francophone voters follow different trends -generally away from both Catholicism and the Conservatives.
However, the factor that could work against the Conservatives in English Canada is the growing proportion of people -almost two out of five -who told Angus Reid they are either atheist, agnostic or non-religious.
The Liberals and NDP generally do better among this group than among Christians.
The Liberals tie the Conservatives for votes among atheists and agnostics (at about 32 per cent each), with the NDP not far behind. Greens also do better among the non-religious.
This revealing Angus Reid poll suggests Canadians are experiencing increasing political polarization over the Christian faith, in somewhat the same way religion splits U.S. Republicans from Democrats.
As Grenville hints, there is a chance non-religious Canadians could become worried the Conservative party is beholden to Catholic and evangelicals on issues such as abortion and samesex marriage.
Although the Conservatives have made no indications they will roll back Canadian laws around these hotbutton issues, critics still point to the way Harper's government last year launched an international maternalhealth initiative that ruled out abortion services.
Whatever happens in the arena of public policy, the Canadian Conservatives' support among a swelling number of Catholics and Protestants is a sign English-Canadian politics are becoming more like those the U.S., where Christianity is one of the most crucial electoral dividers.
dtodd@vancouversun.com
Source: THE VANCOUVER SUN
By Douglas Todd, Vancouver Sun April 27, 2011 1:12 AM
And a new Angus Reid election campaign poll suggests Harper, while guilty of some exaggeration, was accurately spotlighting his party's rising appeal to Catholics.
But how significant is the Conservative party's attractiveness to Canadian Catholics, and its continued strength among Protestants?
Just as importantly, could the Conservatives' gains among these conservative Christian voters hurt the party's chances among the country's growing cohort of atheists and nonreligious?
Angus Reid pollsters conducted a unique survey this month, which focuses on how English Canadians' religious preferences shape their political choices.
It turns out more than half of all Catholics in English Canada plan to vote Conservative.
Among the most devout Catholics, those who attend church once a week, support for the Conservatives rises to three out of five.
This fresh data represents a blow to the Liberal party, which more than a decade ago held the same kind of sway among Catholic voters.
In addition to his growing popularity among Catholics, Harper, an evangelical, has been solidifying support among Protestants.
"Two-thirds of Protestants who attend a service every week -and 56 per cent of those who go church less often -will vote for the Tories this year," says Angus Reid pollster Andrew Grenville.
Even though Harper rarely talks about belonging to the Christian and Missionary Alliance Church, Grenville believes the Conservatives have been boosted by their leader's evangelical Protestant loyalties.
"I think the fact that Harper is quietly religious plays in his favour," Grenville said.
"If he were too publicly evangelical it would probably put off a few Catholics, and a few main line Protestants too. But his understated religiosity surely gives him some credibility for regular churchgoers."
Immigration Minister Jason Kenney, an active Catholic, has been the most assertive leader of his party's campaign to lure Christian voters.
Early this year, Kenney called the Catholic swing to the Conservatives from the Liberals "huge" and "unprecedented."
While Grenville acknowledges Kenney's campaign to woo Christians has been working, the pollster believes the country's switching religious loyalties are largely due to the Liberals' "abject failure" to meaningfully reach out to Catholics.
In regards to the future of the Conservatives, how decisive might it be for them to have a growing slice of Catholic and Protestant voters?
It is highly significant, since Catholics make up about 17 per cent of the residents of English Canada, with Protestants of all kinds accounting for another 40 per cent.
The Angus Reid poll of more than 2,200 people does not include Quebec, because of the low sample size in the province and because francophone voters follow different trends -generally away from both Catholicism and the Conservatives.
However, the factor that could work against the Conservatives in English Canada is the growing proportion of people -almost two out of five -who told Angus Reid they are either atheist, agnostic or non-religious.
The Liberals and NDP generally do better among this group than among Christians.
The Liberals tie the Conservatives for votes among atheists and agnostics (at about 32 per cent each), with the NDP not far behind. Greens also do better among the non-religious.
This revealing Angus Reid poll suggests Canadians are experiencing increasing political polarization over the Christian faith, in somewhat the same way religion splits U.S. Republicans from Democrats.
As Grenville hints, there is a chance non-religious Canadians could become worried the Conservative party is beholden to Catholic and evangelicals on issues such as abortion and samesex marriage.
Although the Conservatives have made no indications they will roll back Canadian laws around these hotbutton issues, critics still point to the way Harper's government last year launched an international maternalhealth initiative that ruled out abortion services.
Whatever happens in the arena of public policy, the Canadian Conservatives' support among a swelling number of Catholics and Protestants is a sign English-Canadian politics are becoming more like those the U.S., where Christianity is one of the most crucial electoral dividers.
dtodd@vancouversun.com
Source: THE VANCOUVER SUN
Monday, April 25, 2011
Links to The Monks of Mount Athos
If you missed the CBS 60 minutes program on Easter Sunday, follow these links to view on-line. Very well done--not often that Christianity is shown in such a positive light:
Part 1:
http://www.cbsnews.com/video/
Part 2:
http://www.cbsnews.com/video/
extra clips here:
http://www.cbsnews.com/
Part 1:
http://www.cbsnews.com/video/
Part 2:
http://www.cbsnews.com/video/
extra clips here:
http://www.cbsnews.com/
“What time do you bless the baskets?”
(The following admonition was made before the Blessing of Easter Baskets at St. Elias Church. ( First in Ukrainian, then in English.) After shouting out the question: “What time is it?” and hearing the reply “10 o’clock!”, Fr. Roman said:)
Дорогі брати і сестри в Христі! Dear brothers & sisters in Christ!
Дорога моя духовна родино!- Христос Воскрес! My dear spiritual family! - Christ is Risen!
We have come to that part of this days Service that for some is the essence of the Service: The Blessing of Easter Baskets.
I must say that if we had $20 for every phone call we received this week asking: “What time do you bless the baskets?” I think we would be able to pay for the construction of the rectory over there in cash!
Yes, the Blessing of the Easter Baskets is a wonderful part of the day – and it is a joy to do this once again…. However,
The fullness of joy this day can only be experienced if you did your best during Lent with prayer at church and at home, fasting from food such as this, and good works.
The fullness of the joy this morning can only be experienced if you were here to greet the Risen Lord at sunrise – 4 hours ago…
The fullness of the joy this morning can only be experienced if you heard over and over again, and then repeated, the amazing news that Jesus who was dead and buried, is now risen!
But God our Father does not hold back anything from us, his children. To each he gives according to what he or she is capable of receiving – and so, as our holy father, John Chrysostom tells us, let each of us share in the joy, - the first and the last - and even now, may these Easter baskets, remind us of God’s bountiful goodness:
May the basket itself, remind us of this world which holds so much for us - may the candles remind us that we are to shine with the light of Christ - may the embroidery remind us of the love of mother and grandmother who stitched it for us - may the Pysanky – Easter eggs – in all their colours, remind us of the fullness of life in Christ – may the meat remind us of Christ who is our Paschal Lamb - and may the paska bread, remind us of Christ who is our Bread of life….
Eat of the bounty which is placed in the Easter baskets before us, blessing it and thanking God for it – every day of your life, - but especially this day – the Great Day!
Дорогі брати і сестри в Христі! Dear brothers & sisters in Christ!
Дорога моя духовна родино!- Христос Воскрес! My dear spiritual family! - Christ is Risen!
I must say that if we had $20 for every phone call we received this week asking: “What time do you bless the baskets?” I think we would be able to pay for the construction of the rectory over there in cash!
Yes, the Blessing of the Easter Baskets is a wonderful part of the day – and it is a joy to do this once again…. However,
The fullness of joy this day can only be experienced if you did your best during Lent with prayer at church and at home, fasting from food such as this, and good works.
The fullness of the joy this morning can only be experienced if you were here to greet the Risen Lord at sunrise – 4 hours ago…
The fullness of the joy this morning can only be experienced if you heard over and over again, and then repeated, the amazing news that Jesus who was dead and buried, is now risen!
But God our Father does not hold back anything from us, his children. To each he gives according to what he or she is capable of receiving – and so, as our holy father, John Chrysostom tells us, let each of us share in the joy, - the first and the last - and even now, may these Easter baskets, remind us of God’s bountiful goodness:
Eat of the bounty which is placed in the Easter baskets before us, blessing it and thanking God for it – every day of your life, - but especially this day – the Great Day!
Filaret says creating single Ukrainian Orthodox Church is inevitable
Today at 12:15 | Interfax-Ukraine
Head of Ukrainian Orthodox Church of Kyiv Patriarchate Filaret believes that the unification of all Ukrainian orthodox churches into a single independent Ukrainian Orthodox Church (UOC-KP) is inevitable, but religious hatred should be eliminated first and people should learn to live as brothers with brothers.
"We are striving to create a single Orthodox church in Ukraine. I am sure that there will be such a church in Ukraine. Sooner or later we will unite and together we shall celebrate the risen Christ, but we shall celebrate Him in an independent church, in a local one, and not in the Russian Church. For many who think that the union will be inevitable, but under the jurisdiction of the Moscow Patriarchate, we state that this merger will not happen. There will be the union under a single local Orthodox Church," the UOC-KP Patriarch said in an interview with Channel 5 on Sunday.
Head of Ukrainian Orthodox Church of Kyiv Patriarchate Filaret believes that the unification of all Ukrainian orthodox churches into a single independent Ukrainian Orthodox Church (UOC-KP) is inevitable, but religious hatred should be eliminated first and people should learn to live as brothers with brothers.
"We are striving to create a single Orthodox church in Ukraine. I am sure that there will be such a church in Ukraine. Sooner or later we will unite and together we shall celebrate the risen Christ, but we shall celebrate Him in an independent church, in a local one, and not in the Russian Church. For many who think that the union will be inevitable, but under the jurisdiction of the Moscow Patriarchate, we state that this merger will not happen. There will be the union under a single local Orthodox Church," the UOC-KP Patriarch said in an interview with Channel 5 on Sunday.
Saturday, April 23, 2011
Patriarch Kirill congratulates Russia, Ukraine, Belarus and Moldova on Easter
From the "Thanks for nothin' Department:
The head of the Russian Orthodox Church Patriarch Kirill has sent Easter greetings to the heads of states belonging to the canonical space of the Russian Orthodox Church.
Kirill congratulated the president and the prime minister of Russia, the presidents of Ukraine and Belarus, and the acting president of Moldova.
In particular, Patriarch Kirill thanked Ukrainian President Viktor Yanukovych for "the constructive cooperation" of state authorities with the Ukrainian Orthodox Church, which helps many people "freely profess Christianity."
The head of the Russian Orthodox Church Patriarch Kirill has sent Easter greetings to the heads of states belonging to the canonical space of the Russian Orthodox Church.
Kirill congratulated the president and the prime minister of Russia, the presidents of Ukraine and Belarus, and the acting president of Moldova.
In particular, Patriarch Kirill thanked Ukrainian President Viktor Yanukovych for "the constructive cooperation" of state authorities with the Ukrainian Orthodox Church, which helps many people "freely profess Christianity."
Thousands mark holy fire rite in Jerusalem church
JERUSALEM (AP) — The small doorway to the traditional site of Jesus' tomb cracked open to reveal a bright flame and tens of thousands of worshipers cheered ecstatically, marking the pinnacle of Easter Week's holy fire ceremony in the Church of the Holy Sepulcher.
The annual ritual has been practiced for at least the last 1,200 years on the day before Easter, which celebrates Jesus' resurrection.
Worshippers of various Orthodox Christian sects packed into the Jerusalem church — Christianity's most sacred shrine and revered as the site where Jesus was crucified, buried and resurrected. In the ceremony, a flame believed to be miraculously lit emanates from the tomb.
"I'm all vibrating," said Romanian pilgrim Ivan Kurnia. "It's really, really impressive."
Hours before the ceremony, local Christians and pilgrims from around the world snaked through the narrow alleyways of Jerusalem's old city and filled the small courtyard outside the church. About a thousand Israeli police officers processed the crowds through police barricades that filtered access to the church's only entrance.
Inside gathered a colorful mix of clergymen and worshippers representing the different Orthodox Christian sects — from Armenian monks in black robes and pointed hoods toRussianOrthodox women wearing turquoise headscarves.
People crammed against each other in the dimly lit, cavernous church, and police broke up scuffles. One middle-aged American woman fainted, but she remained standing because people were pressed up against her in the densely packed crowd.
Despite the suffocating crowds, the throngs waited in anticipation for the ceremony to begin, clutching bundles of 33 slim candles signifying the years of Jesus' life.
Adorned with a golden crown encrusted with jewels and religious icons, the Greek Orthodox Patriarch of Jerusalem, Theofilos III, entered the Edicule, the small chamber at the core of the church marking the site of Jesus' tomb. Armenian clergymen entered as well, and the door was sealed, guarded by clergymen and an Israeli policeman.
Then, the door was opened to reveal candles lit with the holy fire — said to be miraculously lit and interpreted as a message to the faithful from the heavens. The precise details of the flame's source are a closely guarded secret.
The flame was quickly passed on from one bunch of candles to another, and soon the dark church was filled with worshippers holding flickering torches and waving it around their faces. Bells rang and people cheered.
"Christos has risen. I feel amazing," said aRussianOrthodox pilgrim from San Francisco who identified himself only as Igor. "It came from God, from the sky."
Police spokesman Shmuel Ben Rubi said around a thousand police officers were deployed to direct foot traffic and keep the peace. He estimated tens of thousands of worshippers were in the church.
Asaf Abras, spokesman for Jerusalem's firefighting services, said about 10 firefighters with mobile units were stationed around the church in case of emergency.
Israeli officials have been worried since the late 1990s that a fire could erupt from the church during the ritual. In 1834, pilgrims in the church panicked, a stampede ensued, and several hundred people were crushed or suffocated to death.
But the six Christian sects that stake claim to different sections of the church have been reluctant to build an emergency exit or a fire escape. The sects zealously guard their portions of the church and brawls have erupted in recent years when clergymen of one sect encroach on another section, even when only sweeping the floor. None of the sects wants to give up an inch of precious real estate in the church to construct a second exit.
After the holy fire ceremony, the flame was immediately taken from the church and past an Israeli military barrier into the Palestinian Authority-controlled city of Bethlehem where it was received at the Church of the Nativity, the traditional site of Jesus' birthplace.
Palestinian Prime Minister Salaam Fayyad attended another holy fire ceremony in a central square in Ramallah, the seat of his government in the West Bank.
In the Gaza Strip, about fifty Christian worshippers attended a mass in one of Gaza's two churches.
The annual ritual has been practiced for at least the last 1,200 years on the day before Easter, which celebrates Jesus' resurrection.
Worshippers of various Orthodox Christian sects packed into the Jerusalem church — Christianity's most sacred shrine and revered as the site where Jesus was crucified, buried and resurrected. In the ceremony, a flame believed to be miraculously lit emanates from the tomb.
"I'm all vibrating," said Romanian pilgrim Ivan Kurnia. "It's really, really impressive."
Hours before the ceremony, local Christians and pilgrims from around the world snaked through the narrow alleyways of Jerusalem's old city and filled the small courtyard outside the church. About a thousand Israeli police officers processed the crowds through police barricades that filtered access to the church's only entrance.
Inside gathered a colorful mix of clergymen and worshippers representing the different Orthodox Christian sects — from Armenian monks in black robes and pointed hoods toRussianOrthodox women wearing turquoise headscarves.
People crammed against each other in the dimly lit, cavernous church, and police broke up scuffles. One middle-aged American woman fainted, but she remained standing because people were pressed up against her in the densely packed crowd.
Despite the suffocating crowds, the throngs waited in anticipation for the ceremony to begin, clutching bundles of 33 slim candles signifying the years of Jesus' life.
Adorned with a golden crown encrusted with jewels and religious icons, the Greek Orthodox Patriarch of Jerusalem, Theofilos III, entered the Edicule, the small chamber at the core of the church marking the site of Jesus' tomb. Armenian clergymen entered as well, and the door was sealed, guarded by clergymen and an Israeli policeman.
Then, the door was opened to reveal candles lit with the holy fire — said to be miraculously lit and interpreted as a message to the faithful from the heavens. The precise details of the flame's source are a closely guarded secret.
The flame was quickly passed on from one bunch of candles to another, and soon the dark church was filled with worshippers holding flickering torches and waving it around their faces. Bells rang and people cheered.
"Christos has risen. I feel amazing," said aRussianOrthodox pilgrim from San Francisco who identified himself only as Igor. "It came from God, from the sky."
Police spokesman Shmuel Ben Rubi said around a thousand police officers were deployed to direct foot traffic and keep the peace. He estimated tens of thousands of worshippers were in the church.
Asaf Abras, spokesman for Jerusalem's firefighting services, said about 10 firefighters with mobile units were stationed around the church in case of emergency.
Israeli officials have been worried since the late 1990s that a fire could erupt from the church during the ritual. In 1834, pilgrims in the church panicked, a stampede ensued, and several hundred people were crushed or suffocated to death.
But the six Christian sects that stake claim to different sections of the church have been reluctant to build an emergency exit or a fire escape. The sects zealously guard their portions of the church and brawls have erupted in recent years when clergymen of one sect encroach on another section, even when only sweeping the floor. None of the sects wants to give up an inch of precious real estate in the church to construct a second exit.
After the holy fire ceremony, the flame was immediately taken from the church and past an Israeli military barrier into the Palestinian Authority-controlled city of Bethlehem where it was received at the Church of the Nativity, the traditional site of Jesus' birthplace.
Palestinian Prime Minister Salaam Fayyad attended another holy fire ceremony in a central square in Ramallah, the seat of his government in the West Bank.
In the Gaza Strip, about fifty Christian worshippers attended a mass in one of Gaza's two churches.
Great Thursday & Friday Around the World
23/4/2011
Jerusalem and Holy Land:Greek Orthodox Patriarch of Jerusalem Theophilos washes the foot of a priest during the traditional washing of the feet ceremony outside the Church of the Holy Sepulchre in Jerusalem's Old City
Romania: A woman holds a lit candle in front of the graves of her relatives at a cemetery in the village of Copaciu, 42km southwest of Bucharest, early morning April 21, 2011. Orthodox women went to church and cemeteries in the early morning on Maundy Thursday to light candles, burn incense and mourn their dead relatives as part of a southern Romania tradition.
Greece: A Greek Orthodox priest raises a covered image of Jesus Christ during a procession on Good Friday at Penteli monastery, north of Athens
Bulgaria: Bulgarian East-Orthodox believers wait in line to pass under a table where the Bible is placed during the Good Friday service in the golden-domed Alexander Nevski cathedral in Sofia
Serbia: Kosovo Serb woman Sladjana Jovanovic dyes Easter eggs on Good Friday in the village of Ugljare, Kosovo
Macedonia: A mother and child crawl under a table where a Bible is placed during Good Friday celebrations on April 22, 2011.
Armenia: Solemn Divine Liturgy at the Mother Cathedral by Catholicos Karekin II on Maundy Thursday
Lebanon: Believers attend Holy Thursday Ceremony by Catholicos Aram I
Syria: Celebration of the prostration of the Cross at the Patriarchal Cathedral in Damascus
India: A Photographer clicks the feet washing ceremony lead by Catholicos of the East Paulose II at St. Mary's Cathedra, Cochin
Ukraine: Metropolitan Volodymyr of Kyiv and All Ukraine celebrates the Great Vespers with the rite of the Shroud and the Small Compline at the Refectory (Sts Anthony and Theodosius) Church of the Kyiv Caves Lavra
Moldova: Ceremony held at the Metropolitan Cathedral
Latvia: Orthodox Christians attend Vespers of the great and holy Friday
United Kingdom: British Orthodox women preparing petals for Holy Friday Ceremony
Cyprus: Byzantine Cathedral of St. John the Theologian in Nicosia during the ceremonies of the Holy Week
Egypt: Not so good image, as Muslims protesters rally against a Christian Governor in Southern Egypt
United States of America:
Australia and New Zealand: Father Abba Philipos leads Holy Friday service for Christchurch's Ethiopian community in Abberley Park Hall. Their church was destroyed in the earthquake
Russia: Feet washing ceremony by Patriarch Kirill of Moscow and All Russia held at Christ the Savior Cathedral
Georgia: Georgian Orthodox priests prepare Chrism (Holy anointing oil) at the Svetitskhoveli Cathedral in Mtskheta some 20km outside Tbilisi on April 20, 2011.
Source: The Orthodox Church Info
Friday, April 22, 2011
Patriarch Sviatoslav: 'Red flags cannot consolidate Ukrainian society'
22 April 2011, 10:59 RISU
According to Patriarch Sviatoslav, if the Parliament decides to celebrate Victory Day on the official level with the red flag as a symbol of victory over fascism, that decision will satisfy one part of society and offend the other.
The Verhovna Rada has made the Soviet flag mandatory during Victory Day festivities. The opposition accused the Party of Regions of rocking the boat to divert Ukrainians from growing prices and double-digit inflation.
Harry Potter converts to Orthodoxy!
by Alina Lobzina at 20/04/2011 19:43
Harry Potter, the world’s most famous child sorceror, is to become an Orthodox Christian figure, in a play written by a priest from Tatarstan.
Farther Manuil, who oversees the work of the youth department in the Bugulma diocese in the Russian regional republic, is willing to create an orthodox theatre in the town he’s serving. “Harry Potter’s repentance and the miracle of fire” is to feature strongly in the repertoire.
Biblical Potter
The new adventures of the young sorcerer are to pose as dramatic a twist as in the originals by J.K. Rowling.
In the beginning Hedwig, Harry’s pet owl, brings sad news from Hogwarts. The battle between good and evil ended with Voldemort’s victory, and all Harry’s friends, Hermione, Ron and nearly all the Weasleys, have died.
Potter’s new story
Harry rushes to see Dumbledore, who tells him to find “the one who created everything”, as he’s the only power that can stop Voldemort.
And both good and evil are just two sides of the same coin, the headmaster warns Harry, before he draws his last breath.
Harry is then teleported to an orthodox church where he learns his parents baptised him into Orthodoxy just before they died.
He heads to Jerusalem to see the descent of the Holy Flame with his new friends – Anastas and Agniya, two Orthodox siblings he met along the way.
The final encounter with Voldemort happens in the Holy Land and with the help of Saint Cyprianus, his patron saint, Harry defeats his enemy.
Harry’s salvation
Farther Manuil believes that since all the cast has been found the audience will come to see the play, which will be performed free of charge.
“It would be great to bring this performance to the stage of a real theatre and to other locations,” he told Komsomoskaya Pravda. “Of course everything will depend on the professionalism of the performance,” he added.
The theatre became a hobby of father Manuil’s when he was a student and this experience might be quite useful for the new initiative.
“I took part in staging plays when I was a student in the Ecclesiastical Academy and Seminary in St. Petersburg, and when I served in the village of Krym-Sarai in the Bavlin district, together with parishioners from our Sunday school we often staged plays,” the priest said.
“Unfortunately we didn’t have time to stage Harry Potter, as I was transferred to Bugulma,” he added.
Source: Moscow News
Mount Athos featured in 60 Minutes segment on Pascha Evening
New York 4/20/2011
The Holy Mountain Athos, the over a thousand year sanctuary of Orthodox Christian monasticism, and which is directly under the spiritual jurisdiction of His All Holiness, Ecumenical Patriarch Bartholomew, will be featured on the CBS News program “60 Minutes”, scheduled to air on Pascha Sunday. The segment, “The Monks of Mount Athos”, will recount 60 Minutes Correspondent Bob Simon’s journey to a remote peninsula in North Greece that millions of Orthodox Christians consider the most sacred place on earth, Mount Athos.
On the recommendation and with the blessing of Ecumenical Patriarch Bartholomew, who opened the doors for the “60 Minutes” team, and after two trips to the mountain and two years of dialogue with the Anthonite community, last Fall Simon and the “60 Minutes” team were given unprecedented access to document monastic life on the Holy Mountain. The result is a portrait of a place rarely seen where prayer has been offered by holy men everyday, with no interruption, for more than a thousand years.
The “Monks of Mount Athos” will be broadcast Sunday, April 24, 2011 on the CBS Television Network at 7:00 PM EST. Harry Radliffe and Michael Karzis are the producers of the segment.
“60 Minutes” is the pre-eminent investigative television news show in the United States and has run on CBS since 1968. It has been among the top-rated TV programs for much of its life and has garnered numerous awards over the years. The show will also be broadcast over the Internet on the “60 Minutes” website: www.60minutes.com
More information about the Ecumenical Patriarchate, as well as texts of his addresses of His All Holiness Ecumenical Patriarch Bartholomew may be found at: www.patriarchate.org.
Source: Order of St. Andrew the Apostle
The Holy Mountain Athos, the over a thousand year sanctuary of Orthodox Christian monasticism, and which is directly under the spiritual jurisdiction of His All Holiness, Ecumenical Patriarch Bartholomew, will be featured on the CBS News program “60 Minutes”, scheduled to air on Pascha Sunday. The segment, “The Monks of Mount Athos”, will recount 60 Minutes Correspondent Bob Simon’s journey to a remote peninsula in North Greece that millions of Orthodox Christians consider the most sacred place on earth, Mount Athos.
The “Monks of Mount Athos” will be broadcast Sunday, April 24, 2011 on the CBS Television Network at 7:00 PM EST. Harry Radliffe and Michael Karzis are the producers of the segment.
“60 Minutes” is the pre-eminent investigative television news show in the United States and has run on CBS since 1968. It has been among the top-rated TV programs for much of its life and has garnered numerous awards over the years. The show will also be broadcast over the Internet on the “60 Minutes” website: www.60minutes.com
More information about the Ecumenical Patriarchate, as well as texts of his addresses of His All Holiness Ecumenical Patriarch Bartholomew may be found at: www.patriarchate.org.
Source: Order of St. Andrew the Apostle
Thursday, April 21, 2011
Patriarch Sviatoslav Speaks to our Youth
Today the Church needs your spontaneity and your intuitive sense of God’s presence.It is you who are the mouth the Church greets today her King with singing “Blessed is He Who comes in the name of the Lord!” With these words His Beatitude Sviatoslavappealed to the youth in his first message after enthronement on the occasion of Palm Sunday. This is the occasion when the Church celebrates the incredible, triumphant
Entrance of the Lord to Jerusalem.
As the Primate of the UGCC indicates, a custom has been established within the Catholic Church that on Palm Sunday special attention is paid to our youth. On this day young people from all over the world gather for a prayer with the Holy Father on St. Peter’s square. “Taking this opportunity, I would like to address you through this message, assuring you in my special care and inviting you to a dialogue with the Word of God which the Holy Church preaches us” – the Head of the UGCC pointed out in his message to the youth.
“Today Almighty God is meeting his people, but not through some inanimate object. Today the Son of the Heavenly Father, who is filled with the Holy Spirit, is coming personally and in a highly visible way! Jesus Christ opens up for us a possibility to meet Him personally” – emphasizes His Beatitude Sviatoslav.
He also notes that the Church of Christ prepares and invites us for this very meeting, calling our attention the words of St. Andrew of Crete: “Let us go and climb the Mount of Olives together. Let us make advances to Christ, the One who is drawing nearer today of his own free will, drawing us to His holy and blessed sufferings in order to accomplish the mystery of our salvation” (Sermon 9 on Palm Sunday). According to the Head of the UGCC with this appeal, Venerable Andrew highlights the spontaneity of such a meeting from both sides. “From God’s side – it is a movement of love by the Creator to His creation. A movement of the pure love which will lead to the suffering and self-sacrifice of the Son of God for the salvation of each of us. From the side of humanity – it is a spontaneous reply, a reply of the youth to God’s drawing near” – says the Head of the UGCC.
As His Beatitude points out, these were young people of Jerusalem who felt this movement of love towards them. He remarks, “Their reaction was spontaneous, unintentional and even inconceivable to the religious-political elite of that time. These were children and youth who recognized in Jesus Christ the incarnated God of Israel and started to cry out, ‘Hosanna!’ – which means ‘Save us!’ ” - stated the Head of the UGCC.
“The desire of youth to love and to be loved opened them up to divine love, because to save means to present ones life in love, i.e. eternal life” – stressed His Beatitude Sviatoslav. He also points out that in our times, this natural religious pursuit, this search for eternal Love among young people, is often wounded and impoverished. “It is difficult for us to allow to ourselves be loved. We are afraid of being cheated and used. We are often unable to love. We look for a tangible life reality in the intangible objects of our modern world. Objects like virtual entertainment and communication in social networks rather than real, live people who are next to us” – says the Head of the UGCC.
According to His Beatitude Sviatoslav, these features of modern culture isolate us, they close us into ourselves and make us incapable of meeting others. “That is why our modern young person finds often himself, or herself, so deeply saddened even in the most joyful setting. Without meeting the Lord, he/she cannot meet himself/ herself” – sums up the Head of the UGCC.
“The Lord today is triumphantly entering Jerusalem, so let us move to meet and greet Him!” – says his Beatitude Sviatoslav. He calls these green twigs, with which we greet our Lord on Palm Sunday, a symbol of victory over the isolation and loneliness of a person in relation to God and neighbour: “We need so much this green sign of awakening today, this breath of spring which breaks down stereotypes and prejudices. It cancels all the doubts and suspicions of our world, and recognizes the One who is coming to each of us” – emphasized the Primate of the UGCC.
On this sacred day of feasting, the Head of the Church calls on all of us. He implores us: “Be not afraid to meet Christ. Be not ashamed to acknowledge yourself Christians even before those who prohibit you to do it. If you are silent, then ‘stones will cry out!’ No matter how weird it sounds in modern youth culture today, let us not be afraid to cry out to Him: ‘Hosanna in the highest!’ Today we are not only carrying the blessed twigs signifying spring awakening, but we are carrying a symbol of victory over the sin and death. Through them we accept the One who is going to resurrection. Let us live together inside this blessed meeting we will share. We will be inspired by the power of Love with which we will build up together our future” – concludes the Father and the Head of the UGCC, His Beatitude Sviatoslav, his first after enthronement pastoral message to the youth.
Entrance of the Lord to Jerusalem.
“Today Almighty God is meeting his people, but not through some inanimate object. Today the Son of the Heavenly Father, who is filled with the Holy Spirit, is coming personally and in a highly visible way! Jesus Christ opens up for us a possibility to meet Him personally” – emphasizes His Beatitude Sviatoslav.
He also notes that the Church of Christ prepares and invites us for this very meeting, calling our attention the words of St. Andrew of Crete: “Let us go and climb the Mount of Olives together. Let us make advances to Christ, the One who is drawing nearer today of his own free will, drawing us to His holy and blessed sufferings in order to accomplish the mystery of our salvation” (Sermon 9 on Palm Sunday). According to the Head of the UGCC with this appeal, Venerable Andrew highlights the spontaneity of such a meeting from both sides. “From God’s side – it is a movement of love by the Creator to His creation. A movement of the pure love which will lead to the suffering and self-sacrifice of the Son of God for the salvation of each of us. From the side of humanity – it is a spontaneous reply, a reply of the youth to God’s drawing near” – says the Head of the UGCC.
As His Beatitude points out, these were young people of Jerusalem who felt this movement of love towards them. He remarks, “Their reaction was spontaneous, unintentional and even inconceivable to the religious-political elite of that time. These were children and youth who recognized in Jesus Christ the incarnated God of Israel and started to cry out, ‘Hosanna!’ – which means ‘Save us!’ ” - stated the Head of the UGCC.
“The desire of youth to love and to be loved opened them up to divine love, because to save means to present ones life in love, i.e. eternal life” – stressed His Beatitude Sviatoslav. He also points out that in our times, this natural religious pursuit, this search for eternal Love among young people, is often wounded and impoverished. “It is difficult for us to allow to ourselves be loved. We are afraid of being cheated and used. We are often unable to love. We look for a tangible life reality in the intangible objects of our modern world. Objects like virtual entertainment and communication in social networks rather than real, live people who are next to us” – says the Head of the UGCC.
According to His Beatitude Sviatoslav, these features of modern culture isolate us, they close us into ourselves and make us incapable of meeting others. “That is why our modern young person finds often himself, or herself, so deeply saddened even in the most joyful setting. Without meeting the Lord, he/she cannot meet himself/ herself” – sums up the Head of the UGCC.
“The Lord today is triumphantly entering Jerusalem, so let us move to meet and greet Him!” – says his Beatitude Sviatoslav. He calls these green twigs, with which we greet our Lord on Palm Sunday, a symbol of victory over the isolation and loneliness of a person in relation to God and neighbour: “We need so much this green sign of awakening today, this breath of spring which breaks down stereotypes and prejudices. It cancels all the doubts and suspicions of our world, and recognizes the One who is coming to each of us” – emphasized the Primate of the UGCC.
On this sacred day of feasting, the Head of the Church calls on all of us. He implores us: “Be not afraid to meet Christ. Be not ashamed to acknowledge yourself Christians even before those who prohibit you to do it. If you are silent, then ‘stones will cry out!’ No matter how weird it sounds in modern youth culture today, let us not be afraid to cry out to Him: ‘Hosanna in the highest!’ Today we are not only carrying the blessed twigs signifying spring awakening, but we are carrying a symbol of victory over the sin and death. Through them we accept the One who is going to resurrection. Let us live together inside this blessed meeting we will share. We will be inspired by the power of Love with which we will build up together our future” – concludes the Father and the Head of the UGCC, His Beatitude Sviatoslav, his first after enthronement pastoral message to the youth.
On Holy Thursday-"Love is a very Expensive Thing"
A few years back, someone mentioned in a conversation that they thought the Reading of the Twelve Passion Gospels was way too long.
“It is too expensive for my tired body,” he said with a sigh.
The individual added, I suppose as a suggested “improvement,” that the Gospel readings should be shortened: “Especially that first one,” he said, “which is really, really long.”
Yes it is. And yes, all twelve readings make for long, strenuous service. “Liturgy” is a Greek word that means “the work of the people.” It is a word that means duty, obligation – and that is especially true in Lent. It is even truer in Holy Week.
We stand during the Twelve Gospels. We notice this more in America, where most of us have pews and seats in the nave. I suppose in the old country, where there seats only in the back, standing is not so noticeable.
But we notice it, for sure. Our knees lock together, and it gets warm. It is a little darker in the church, and the candle flames and the incense add to the strangeness of the service – and sometimes that strangeness is not pleasant. We ache. We shift our weight from one side to the other. We fidget, even while we tell our cross children to stop fidgeting.
That is why the man in the first paragraph suggested a change. It could be easier. Maybe we could cut the candles (and readings) from twelve down to ten, or seven (since that’s a good number), or even three.
When we think of discomfort, we are used to thinking up possible solutions, or ways to cushion the ache.
But when we think of discomfort and Holy Week at the same time, then we can only think of the pain of Someone Else.
On Good Friday, Jesus did not sit. He stood, in a manner of speaking, painfully.
His knees were bent and, I suppose, locked together, as He was positioned on the Cross intentionally to prevent Him from stretching.
Was it dark? Yes, and the earth shook and trembled, and the bystanders began to wail and beat their breasts out of sheer guilt and shame. There, I guess, was lots of unpleasant strangeness.
Jesus attempted to shift His weight from side to side, just like we do, but for a different reason. He did so out of a desperate attempt to breathe, but when He tried, a white-hot tendril of pain shot up from His feet into His chest.
I am sure that His human nature begged for a shortening of the Twelve Gospels: but even in His humanity, He chose to complete the story, all Twelve Candles long.
All Twelve. Not a word abbreviated. Not a sentence cut.
All Twelve, until the last candle was extinguished, and He gave up His spirit.
So, we will do what we can.
We will stay and pray and stand.
If Jesus chose to go the whole way and complete His Work of salvation, for the likes of you and me,
Then we will choose to hear about this Work, word for word, candle by candle:
And we will let our weary knees and our feeble backs ache a little, and begin to understand that Love – especially Love Divine – is a very expensive thing.
Source: Second Terrace
“It is too expensive for my tired body,” he said with a sigh.
The individual added, I suppose as a suggested “improvement,” that the Gospel readings should be shortened: “Especially that first one,” he said, “which is really, really long.”
Yes it is. And yes, all twelve readings make for long, strenuous service. “Liturgy” is a Greek word that means “the work of the people.” It is a word that means duty, obligation – and that is especially true in Lent. It is even truer in Holy Week.
We stand during the Twelve Gospels. We notice this more in America, where most of us have pews and seats in the nave. I suppose in the old country, where there seats only in the back, standing is not so noticeable.
But we notice it, for sure. Our knees lock together, and it gets warm. It is a little darker in the church, and the candle flames and the incense add to the strangeness of the service – and sometimes that strangeness is not pleasant. We ache. We shift our weight from one side to the other. We fidget, even while we tell our cross children to stop fidgeting.
That is why the man in the first paragraph suggested a change. It could be easier. Maybe we could cut the candles (and readings) from twelve down to ten, or seven (since that’s a good number), or even three.
When we think of discomfort, we are used to thinking up possible solutions, or ways to cushion the ache.
But when we think of discomfort and Holy Week at the same time, then we can only think of the pain of Someone Else.
On Good Friday, Jesus did not sit. He stood, in a manner of speaking, painfully.
His knees were bent and, I suppose, locked together, as He was positioned on the Cross intentionally to prevent Him from stretching.
Was it dark? Yes, and the earth shook and trembled, and the bystanders began to wail and beat their breasts out of sheer guilt and shame. There, I guess, was lots of unpleasant strangeness.
Jesus attempted to shift His weight from side to side, just like we do, but for a different reason. He did so out of a desperate attempt to breathe, but when He tried, a white-hot tendril of pain shot up from His feet into His chest.
I am sure that His human nature begged for a shortening of the Twelve Gospels: but even in His humanity, He chose to complete the story, all Twelve Candles long.
All Twelve. Not a word abbreviated. Not a sentence cut.
All Twelve, until the last candle was extinguished, and He gave up His spirit.
* * * * * * *
So, we will do what we can.
We will stay and pray and stand.
If Jesus chose to go the whole way and complete His Work of salvation, for the likes of you and me,
Then we will choose to hear about this Work, word for word, candle by candle:
And we will let our weary knees and our feeble backs ache a little, and begin to understand that Love – especially Love Divine – is a very expensive thing.
Source: Second Terrace
Wednesday, April 20, 2011
Patriarch Kirill to open Chernobyl memorial campaign in Kiev
Moscow, April 20, Interfax - Patriarch Kirill of Moscow and All Russia will attend the opening ceremony of memorial events to commemorate the 25th anniversary of Chernobyl Power Plant accident.
"He will ring the Chernobyl bell on the night of the catastrophe at 01:23 a.m.," Archpriest Nikolay Balashov, deputy head of the Synodal Department for External Church Relations, said at a Moscow - Kiev video conference.
The ceremony will be held in the church complex located in the Darnitsa District of Kiev. The Dartnitsa district is the one where the memorial Chernobyl campaign starts each year.
According to Father Nikolay, Patriarch will visit Ukraine together with Metropolitan Filaret of Minsk and Byelorussia and hierarchs in charge of dioceses affected by nuclear pollution.
Archbishop Vsevolod Chaplin, head of the Synodal Department for Church and Society Relations, in his turn, said during his trip on April 25-27, Patriarch would conduct services, including the prayer for the dead at the Chernobyl power plant, visit the monument to Chernobyl heroes and meet with the patients of the National Cancer Hospital many of whom still "suffer the consequences of the Chernobyl catastrophe."
President of the Ukrainian Chernobyl Union Yury Andreyev expressed hope that Patriarch's visit would help bringing the Chernobyl exclusion zone "back to normal life" within the decade to come. He said the radiation level at the station 50-60 times exceeded the norm, however, Patriarch's blessing would not take long and his stay there would not "seriously affect his health."
Source: Interfax
"He will ring the Chernobyl bell on the night of the catastrophe at 01:23 a.m.," Archpriest Nikolay Balashov, deputy head of the Synodal Department for External Church Relations, said at a Moscow - Kiev video conference.
The ceremony will be held in the church complex located in the Darnitsa District of Kiev. The Dartnitsa district is the one where the memorial Chernobyl campaign starts each year.
According to Father Nikolay, Patriarch will visit Ukraine together with Metropolitan Filaret of Minsk and Byelorussia and hierarchs in charge of dioceses affected by nuclear pollution.
Archbishop Vsevolod Chaplin, head of the Synodal Department for Church and Society Relations, in his turn, said during his trip on April 25-27, Patriarch would conduct services, including the prayer for the dead at the Chernobyl power plant, visit the monument to Chernobyl heroes and meet with the patients of the National Cancer Hospital many of whom still "suffer the consequences of the Chernobyl catastrophe."President of the Ukrainian Chernobyl Union Yury Andreyev expressed hope that Patriarch's visit would help bringing the Chernobyl exclusion zone "back to normal life" within the decade to come. He said the radiation level at the station 50-60 times exceeded the norm, however, Patriarch's blessing would not take long and his stay there would not "seriously affect his health."
Source: Interfax
Hope for Ukraine
by MATTHEW A. RAREY 04/20/2011
Catholics in Ukraine — and Ukrainian Catholics throughout the world — have a new bishop. On March 23, the Synod of Bishops of the Ukrainian Greek Catholic Church elected Sviatoslav Shevchuk, 40, as major archbishop of Kiev. He succeeds Cardinal Lubomyr Husar, major archbishop since 1994. Cardinal Husar, 78, retired because of his health.
Archbishop Shevchuk’s election was confirmed by Pope Benedict XVI on March 25. When he was installed March 27 at the Cathedral of the Holy Resurrection of Christ in Kiev, the new major archbishop commented: “The death of hundreds of thousands of our laity, priests, monks and nuns — led by our bishops — was a death on the cross and, therefore, a giver of life.”
In a wide-ranging discussion, Taras Antoshevsky, director of the Religious Information Service of Ukraine (RISU), shed light on Archbishop Shevchuk’s election and what it means for the Catholic faithful in Ukraine and beyond. He spoke from his office at the Ukrainian Catholic University in Lviv. Mariana Karapinka of RISU translated his comments into English.
The Ukrainian Greek Catholic Church, with its nearly 10 million faithful, is the largest Eastern-rite Church in communion with Rome. It celebrates the Byzantine Divine Liturgy and maintains the spiritual heritage associated with Orthodoxy. The Church in Kiev reunited with Rome in 1595.
During the Soviet occupation of Ukraine, the UGCC was forcibly merged with the Orthodox Church and made illegal. When Ukraine won its independence in 1991, many Catholics in the country returned to their religious roots, reclaiming Church properties that had been given by the government to the Orthodox. Tensions arose.
At the time of his election, Archbishop Shevchuk had been apostolic administrator of the Ukrainian Catholic Diocese of the Protection of the Mother of God in Buenos Aires, Argentina. A moral theologian, he also served as rector of Holy Spirit Seminary in Lviv.
Archbishop Shevchuk hopes that Rome will grant him the title of “patriarch,” a status Rome has been reluctant to bestow upon the head of the Catholic Church in Kiev, lest it complicate matters with Moscow.
What do you think about the fact that someone who is only 40 has become head of the Ukrainian Greek Catholic Church? Is there precedent for such a choice?
I think one should not view the young age of the new head of the UGCC as a weakness. Metropolitan Andrey Sheptytskyi became head of the UGCC at an even younger age and managed to accomplish a great deal during the 44 years of his leadership.
Patriarch Sviatoslav has great experience … in administrative work at the Curia of Cardinal Husar, missionary work in Greece, work as the rector of Holy Spirit Seminary, and his bishop’s ministry in Argentina. All this is based on a more solid theological education than that of many older bishops.
Why do you think he was selected over others, including such presumptive top contenders as Archbishop Ihor Vozniak of Lviv?
I think that the members of the [bishop’s synod] who elected him understood that he was faced with the possibility of a potentially very optimistic future for the UGCC. We can only guess about the other details of the choice, due to the secrecy of the process of the synod.
What challenges will he face? Do you foresee any crises for the Church in Ukraine?
There are several challenges for the UGCC. First of all, there are internal matters [i.e., within Ukraine versus those within the Church’s several million-strong worldwide diaspora]. The status of religious freedom in Ukraine has changed for the worse. It became clear during the first year of Viktor Yanukovych’s presidency [elected in February 2009] that he definitely sympathizes only with the UOC-MP [the Ukrainian Orthodox Church in communion with the Moscow Patriarchate, versus the Autocephalous Ukrainian Orthodox Church centered in Kiev], as he found no time to meet with the members of the All-Ukrainian Council of Churches and Religious Organizations. He was not obliged to do it, but it has already become a tradition in Ukraine for the leadership of the state to try and hear the opinion of that council, which reflects the interests of nearly 90% of the believers of Ukraine representing various religions. In the last decade, the UGCC has become the mouthpiece of the council.
His Beatitude Lubomyr [Cardinal Husar] repeatedly and quite publicly put forward initiatives to improve interreligious relations and criticized violations [of ecumenical amity].
He became a great authority as an arbitrator of social and religious life in Ukraine.
On the other hand, the UGCC has certain internal problems where treatment is required. For instance, it is necessary to make parish life more active, promote the development of lay initiatives and communities, and conduct a more active mission in the north, east and south of Ukraine. [The bulk of UGCC faithful within Ukraine live in the western third of the country.] The problems among the diaspora, which is being secularized and assimilated overseas, remain.
Tell me about the question of Rome recognizing the head of the UGCC as a patriarch.
The question of recognizing the patriarchate of the UGCC remains. Actually, the whole Church prays during the liturgies for the blessed patriarch, and he is recognized as such by other denominations in Ukraine, but he is not officially recognized by the Apostolic See. We understand well that it is not an internal Church problem. But the believers in the UGCC are hurt by the fact that the Vatican pays more attention to the position of the Russian Orthodox Church in this regard than to the aspirations of the faithful Catholics themselves.
One can see from the first addresses of Patriarch Sviatoslav that he sees these problems and has ideas as to how to solve them. The UGCC is developing a strategic plan of development, and all these questions are probably included in it.
How would you describe Major Archbishop Sviatoslav’s position toward the Orthodox? Will the relations between the UGCC and the Russian Orthodoxy change?
This aspect is of great interest, as Patriarch Sviatoslav keeps some distance from the rhetoric of Patriarch Lubomyr. The previous head of the UGCC often spoke about the necessity of having a unified Church in Ukraine, whereas the young patriarch stresses the necessity of a strategic alliance and partnership. That is, he speaks not of a great future, but about our own times. And this is more understandable and obvious for both sides, as we can see from the latest news.
It is very important to establish direct dialogue with the Russian Orthodox Church. For Moscow quite often views the UGCC as an objection in its relations with the Vatican. The UGCC itself is equated as synonymous with the Roman Catholic Church, which is in contradiction with the decision of the Second Vatican Council regarding the local Eastern Catholic Churches.
Therefore, I think, that it is this aspect where the theological and diplomatic skills of Patriarch Sviatoslav may manifest themselves. His young age and previous experience can only help him.
It really seems, to me, that from his first steps, the new head of the UGCC won great authority and provoked keen public interest. I think that in quite a short time he will provide many subjects to talk about and consider. We will see.
Register correspondent Matthew A. Rarey writes from Chicago. Source: National Catholic Register
Catholics in Ukraine — and Ukrainian Catholics throughout the world — have a new bishop. On March 23, the Synod of Bishops of the Ukrainian Greek Catholic Church elected Sviatoslav Shevchuk, 40, as major archbishop of Kiev. He succeeds Cardinal Lubomyr Husar, major archbishop since 1994. Cardinal Husar, 78, retired because of his health.
Archbishop Shevchuk’s election was confirmed by Pope Benedict XVI on March 25. When he was installed March 27 at the Cathedral of the Holy Resurrection of Christ in Kiev, the new major archbishop commented: “The death of hundreds of thousands of our laity, priests, monks and nuns — led by our bishops — was a death on the cross and, therefore, a giver of life.”
In a wide-ranging discussion, Taras Antoshevsky, director of the Religious Information Service of Ukraine (RISU), shed light on Archbishop Shevchuk’s election and what it means for the Catholic faithful in Ukraine and beyond. He spoke from his office at the Ukrainian Catholic University in Lviv. Mariana Karapinka of RISU translated his comments into English.
The Ukrainian Greek Catholic Church, with its nearly 10 million faithful, is the largest Eastern-rite Church in communion with Rome. It celebrates the Byzantine Divine Liturgy and maintains the spiritual heritage associated with Orthodoxy. The Church in Kiev reunited with Rome in 1595.
During the Soviet occupation of Ukraine, the UGCC was forcibly merged with the Orthodox Church and made illegal. When Ukraine won its independence in 1991, many Catholics in the country returned to their religious roots, reclaiming Church properties that had been given by the government to the Orthodox. Tensions arose.
At the time of his election, Archbishop Shevchuk had been apostolic administrator of the Ukrainian Catholic Diocese of the Protection of the Mother of God in Buenos Aires, Argentina. A moral theologian, he also served as rector of Holy Spirit Seminary in Lviv.
Archbishop Shevchuk hopes that Rome will grant him the title of “patriarch,” a status Rome has been reluctant to bestow upon the head of the Catholic Church in Kiev, lest it complicate matters with Moscow.
What do you think about the fact that someone who is only 40 has become head of the Ukrainian Greek Catholic Church? Is there precedent for such a choice?
I think one should not view the young age of the new head of the UGCC as a weakness. Metropolitan Andrey Sheptytskyi became head of the UGCC at an even younger age and managed to accomplish a great deal during the 44 years of his leadership.
Patriarch Sviatoslav has great experience … in administrative work at the Curia of Cardinal Husar, missionary work in Greece, work as the rector of Holy Spirit Seminary, and his bishop’s ministry in Argentina. All this is based on a more solid theological education than that of many older bishops.
Why do you think he was selected over others, including such presumptive top contenders as Archbishop Ihor Vozniak of Lviv?
I think that the members of the [bishop’s synod] who elected him understood that he was faced with the possibility of a potentially very optimistic future for the UGCC. We can only guess about the other details of the choice, due to the secrecy of the process of the synod.
What challenges will he face? Do you foresee any crises for the Church in Ukraine?
There are several challenges for the UGCC. First of all, there are internal matters [i.e., within Ukraine versus those within the Church’s several million-strong worldwide diaspora]. The status of religious freedom in Ukraine has changed for the worse. It became clear during the first year of Viktor Yanukovych’s presidency [elected in February 2009] that he definitely sympathizes only with the UOC-MP [the Ukrainian Orthodox Church in communion with the Moscow Patriarchate, versus the Autocephalous Ukrainian Orthodox Church centered in Kiev], as he found no time to meet with the members of the All-Ukrainian Council of Churches and Religious Organizations. He was not obliged to do it, but it has already become a tradition in Ukraine for the leadership of the state to try and hear the opinion of that council, which reflects the interests of nearly 90% of the believers of Ukraine representing various religions. In the last decade, the UGCC has become the mouthpiece of the council.
His Beatitude Lubomyr [Cardinal Husar] repeatedly and quite publicly put forward initiatives to improve interreligious relations and criticized violations [of ecumenical amity].
He became a great authority as an arbitrator of social and religious life in Ukraine.
On the other hand, the UGCC has certain internal problems where treatment is required. For instance, it is necessary to make parish life more active, promote the development of lay initiatives and communities, and conduct a more active mission in the north, east and south of Ukraine. [The bulk of UGCC faithful within Ukraine live in the western third of the country.] The problems among the diaspora, which is being secularized and assimilated overseas, remain.
Tell me about the question of Rome recognizing the head of the UGCC as a patriarch.
One can see from the first addresses of Patriarch Sviatoslav that he sees these problems and has ideas as to how to solve them. The UGCC is developing a strategic plan of development, and all these questions are probably included in it.
How would you describe Major Archbishop Sviatoslav’s position toward the Orthodox? Will the relations between the UGCC and the Russian Orthodoxy change?
This aspect is of great interest, as Patriarch Sviatoslav keeps some distance from the rhetoric of Patriarch Lubomyr. The previous head of the UGCC often spoke about the necessity of having a unified Church in Ukraine, whereas the young patriarch stresses the necessity of a strategic alliance and partnership. That is, he speaks not of a great future, but about our own times. And this is more understandable and obvious for both sides, as we can see from the latest news.
It is very important to establish direct dialogue with the Russian Orthodox Church. For Moscow quite often views the UGCC as an objection in its relations with the Vatican. The UGCC itself is equated as synonymous with the Roman Catholic Church, which is in contradiction with the decision of the Second Vatican Council regarding the local Eastern Catholic Churches.
Therefore, I think, that it is this aspect where the theological and diplomatic skills of Patriarch Sviatoslav may manifest themselves. His young age and previous experience can only help him.
It really seems, to me, that from his first steps, the new head of the UGCC won great authority and provoked keen public interest. I think that in quite a short time he will provide many subjects to talk about and consider. We will see.
Register correspondent Matthew A. Rarey writes from Chicago. Source: National Catholic Register
Tuesday, April 19, 2011
The ordinariate is really happening
By Anna Arco on Tuesday, 19 April 2011
The ordinariate is really happening. It really is. After a year and a half since the publication of the Apostolic Constitution Anglicanorum coetibus which made establishing an ordinariate possible, and many earlier years of gestation, it is finally becoming real. Sure, it was established in January but until last night, the Personal Ordinariate of Our Lady of Walsingham numbered fewer than 20 people.
Today its numbers have already more than doubled and by Easter morning its numbers will have swelled to close to a thousand members. These will not only include more than 60 members of clergy, but also very importantly, the committed lay people who have followed their pastors into full Communion with the Catholic Church.
I found it very moving to be at St George’s Cathedral, Southwark last night to watch Mgr Keith Newton, the ordinariate’s head, receive one of the first, first wave groups into the personal ordinariate. It was clearly a emotional experience for the people who were there with their families, some of whom were already Catholics, others who would not follow them and even others who were being received with their families.
Christopher Pearson, the former parish priest of St Agnes Kennington, led the group, which was mainly from the parish. The Catholic priest of the parish where the group had been receiving instruction took part in the ceremony as did Fr Mark Woodruff, the acting director of the Catholic League and Canon James Cronin. Another nice touch was the presence of Catholic lay people from the parish in the congregation who had come out in support.
The whole process of reception and confirmation, when Mgr Newton welcomed each new Catholic into the Church by name, called the Holy Spirit down on them and then anointed their foreheads with chrism, was incredible. It always is, but there was also the sense, last night, of a whole community coming into the Catholic Church together.
Mgr Newton also seemed moved by the celebration at St George’s, which in effect marks the realisation of what he represents as ordinary. After the Mass he told the congregation and the new members of the ordinariate how delighted he was that they had come. He said that he had thought of himself as a leader of a flock when he had been an Anglican bishop. He said he had hoped people would follow his lead into the ordinariate but had been worried that he might turn around and find no one there and he thanked them for being there. (NB: This is a rough paraphrase as I had packed up pen and paper at this point).
The newly confirmed became members of the Ordinariate with their reception into the Catholic Church. Once the ordinariate has its mother church—Mgr Newton said that at the moment he is more concerned with finding housing for all his clergy than looking for the principal church—they will be registered there.
Source: Catholic Herald UK
The ordinariate is really happening. It really is. After a year and a half since the publication of the Apostolic Constitution Anglicanorum coetibus which made establishing an ordinariate possible, and many earlier years of gestation, it is finally becoming real. Sure, it was established in January but until last night, the Personal Ordinariate of Our Lady of Walsingham numbered fewer than 20 people.
Today its numbers have already more than doubled and by Easter morning its numbers will have swelled to close to a thousand members. These will not only include more than 60 members of clergy, but also very importantly, the committed lay people who have followed their pastors into full Communion with the Catholic Church.
Christopher Pearson, the former parish priest of St Agnes Kennington, led the group, which was mainly from the parish. The Catholic priest of the parish where the group had been receiving instruction took part in the ceremony as did Fr Mark Woodruff, the acting director of the Catholic League and Canon James Cronin. Another nice touch was the presence of Catholic lay people from the parish in the congregation who had come out in support.
The whole process of reception and confirmation, when Mgr Newton welcomed each new Catholic into the Church by name, called the Holy Spirit down on them and then anointed their foreheads with chrism, was incredible. It always is, but there was also the sense, last night, of a whole community coming into the Catholic Church together.
Mgr Newton also seemed moved by the celebration at St George’s, which in effect marks the realisation of what he represents as ordinary. After the Mass he told the congregation and the new members of the ordinariate how delighted he was that they had come. He said that he had thought of himself as a leader of a flock when he had been an Anglican bishop. He said he had hoped people would follow his lead into the ordinariate but had been worried that he might turn around and find no one there and he thanked them for being there. (NB: This is a rough paraphrase as I had packed up pen and paper at this point).
The newly confirmed became members of the Ordinariate with their reception into the Catholic Church. Once the ordinariate has its mother church—Mgr Newton said that at the moment he is more concerned with finding housing for all his clergy than looking for the principal church—they will be registered there.
Source: Catholic Herald UK
National Geographic documentary examines relics of third-century saints :: Catholic News Agency (CNA)
Rome, Italy, Apr 19, 2011 / 03:10 pm (CNA).- Two skeletons attributed to two married martyrs from the third century could be authentic, say researchers taking part in a new National Geographic Society documentary.
“All of the evidence we have gathered points toward the relics having belonged to Chrysanthus and Daria,” said investigation leader Ezio Fulcheri of the University of Genoa. “This has been a very rare opportunity to be able to study bones and other relics that relate directly back to a legend that has been passed on for almost 2,000 years. The completeness of the skeletons is also rare for martyrs of this era, implying that these relics were protected and venerated in their entirety at a very early point in history.”
The remains of the saints, martyred around 283 A.D. for spreading Christianity, are said to have been interred in the crypt of the cathedral in the northern Italian city of Reggio Emilia since the 10th century.
For more, including video preview, see:
National Geographic documentary examines relics of third-century saints :: Catholic News Agency (CNA)
“All of the evidence we have gathered points toward the relics having belonged to Chrysanthus and Daria,” said investigation leader Ezio Fulcheri of the University of Genoa. “This has been a very rare opportunity to be able to study bones and other relics that relate directly back to a legend that has been passed on for almost 2,000 years. The completeness of the skeletons is also rare for martyrs of this era, implying that these relics were protected and venerated in their entirety at a very early point in history.”
The remains of the saints, martyred around 283 A.D. for spreading Christianity, are said to have been interred in the crypt of the cathedral in the northern Italian city of Reggio Emilia since the 10th century.
For more, including video preview, see:
National Geographic documentary examines relics of third-century saints :: Catholic News Agency (CNA)
Monday, April 18, 2011
Interview with Jesuit Fr. Robert Taft of the Pontifical Oriental Institute February 4, 2004
After election of Sviatoslav, the faithful of the Ukrainian Greek-Catholic Church are hopeful that the de facto Patriarchate in Kyiv will be officially recognized by the Bishop of Rome . The article below, written in 2004 is as relevant today as it was then.
Interview with Jesuit Fr. Robert Taft of the Pontifical Oriental Institute
February 4, 2004
By John L. Allen, Jr.
Rome
Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, is scheduled to travel to Moscow Feb. 16-20, 2004 for a meeting with the Patriarch of Moscow, Alexy II. In anticipation of Kasper's trip, NCR Rome correspondent, John L. Allen Jr. sat down with Jesuit Fr. Robert Taft of the Pontifical Oriental Institute. Taft, a pioneer in Eastern liturgical studies and a veteran of East/West dialogues, is one of the leading experts on Orthodoxy in the Catholic Church. A transcript of the interview follows.
What’s the argument for erecting a patriarchate for the Greek Catholic church in Ukraine?
The argument is that when an Eastern church reaches a certain consistency, unity, size, consolidation and so forth, it’s a normal step. Furthermore, among the Orthodox it’s often been a normal step taken illegally. For example, the Bulgarians were under the Patriarchate of Constantinople, who according to Orthodox practice, imposed upon them a Greek hierarchy, until the Bulgarians had enough and declared their independence, erecting their own patriarchate. Constantinople refused to recognize it, until they finally realized that nothing’s going to change and so they recognized it. Frankly, my advice to the Ukrainians has always been to do the same thing. Just declare the patriarchate and get on with it. Do it, of course, only if you’ve got the bishops unanimously behind it …
Do they?
Yes, I think they do now. The danger is that if there are even two people who say no, then Rome’s going to say that the bishops are divided and we can’t recognize it. I told them, take two steps. First, publicly declare the patriarchate. Second, request Roman recognition, but even if it doesn’t come, refuse all mail that doesn’t come addressed to the patriarchate. Don’t just pretend, but really do it. The Secretary of State sends a letter addressed to the archbishop? We don’t have any archbishop, we’ve got a patriarch. Send it back unopened, “addressee unknown.”
Why erect it in Kiev rather than L’viv, where the Greek Catholics in the Ukraine are traditionally concentrated?
You have to understand, and this is something that anyone who knows any history has to sympathize with, that Kiev, “Kievan Rus” as they call it, is the heartland of all Orthodoxy among the East Slavs – Belorussians, Ukrainians, and the Russians. To ask one of them to renounce Kiev is like asking the Christians to give Jerusalem over to the Jews, to say we really don’t have any interest there anymore. It’s ridiculous. …
Furthermore, there was a time when all of Ukraine west of the Dnepr River was in union with Rome, and the presiding hierarch was in Kiev. It’s not like there’s never been a Ukrainian Catholic bishop of Kiev, a metropolitan of Kiev. But, you know, you don’t resolve this on the basis of history. History is instructive but not normative. …
Kiev in Ukraine is like Paris in France. L’viv, even though it’s a lovely town, is still a backwater. You’re dealing with a church that has spread beyond the old Galician boundaries, in other words the Western Ukrainian boundaries of its existence. In the modern world people spread all over the place. Even though this is still the heartland, there are Ukrainian Greek Catholics not only throughout Eastern Ukraine but also across Russia, Kazakhstan, you name it. These people have a right to be served. Furthermore, one of the ugly secrets that no one talks about is that it’s quite possible that the Ukrainian Greek Catholic church is the largest group of practicing Christians in the country, East or West. I’m talking about those who go to church. You ask the Orthodox in the Ukraine, “How big are you?” and they say, “310 parishes.” But ask them “Who goes to church?” and they say, “We don’t know.” “Eastern” and “statistics” is an oxymoron. One thing that characterizes Ukrainian Catholics is that they go to church, and they practice. Why was the Russian Orthodox church so upset at losing that area back to the Catholic church? That’s where their vocations came from, and that’s where their money came from. Collect a statistic sometime of how many priests who were ordained in the Russian Orthodox church from the end of World War II until the day before yesterday came from Western Ukraine. Certainly it would be an overwhelmingly unbalanced proportion with respect to the size of the Orthodox population.
By the way, almost all the Ukrainian Orthodox today are Catholics who had been forced into the Orthodox Church and for one reason or another remained Orthodox.
Aside from Orthodox sensitivities, is there any argument against erecting a patriarchate in Ukraine?
Oh, good heavens, no. That is, unless you want to ask the question of what right Rome has to erect an Eastern patriarchate anyway. Basically, the scuttlebutt is that the pope said to the Ukrainians, if you can convince Kasper, it’s okay with me. Kasper of course is going to oppose it, and should. Kasper has been given the job of building bridges with the Orthodox, not to dynamite them. I perfectly sympathize. What Kasper’s doing is not following his own personal tastes and needs. He’s doing his job.
But there’s no intra-Catholic reason to object to the patriarchate?
Are you kidding? We’ve got a patriarchate for the Copts whose total membership would fit in this room, for God’s sake. Give me a break. Maybe there shouldn’t be, that’s another question, but there is.
What it is that bothers the Orthodox so much about the idea of a Ukrainian patriarchate?
What bothers them is the very existence of these churches. They look upon all of these people as their property that has been won away, coaxed away, forced away from them. And they’re right. But what they don’t realize is that you just cannot collapse history the way they do. It’s like going on a visit to Greece to the beach because you want to get a suntan, and some jerk points his finger at you as if you fought in the Fourth Crusade. Most Westerners don’t even know what the hell the Fourth Crusade was, and don’t need to know. You’re dealing with people who collapse history as if it happened yesterday. Let me use my classic example of the Anglicans. Does anybody think that Henry VIII took a plebiscite to see if the Catholics in England wanted to separate from Rome? No, they got up one morning and found that they were no longer Catholics. But that’s 500 years ago. It certainly doesn’t mean that the Catholic church could enter England with an army today and force all those people back into the fold. The same thing is true in Ukraine. These people, the Greek Catholics, have been in the Catholic church since 1596, and want to remain there. The Orthodox propose, and it’s hard to even take this seriously, that Eastern Catholics should be given the “free choice” of joining the Orthodox church or joining the Latin church. That’s like telling African-Americans in Georgia that because you’re the descendants of somebody who got dragged there, you can have the “free choice” of living in Albania or Uganda. Maybe they want to stay where they were born, right in the good old USA. To call that a “free choice” is a mockery of language.
The Orthodox say that Union of 1596 was dissolved in 1946.
Everybody knows what a comedy that was. Even the secret police who organized the thing have spilled the beans in print. As everybody knows, all of the bishops of the Catholic church were arrested, so how can you have a synod without bishops? The two or three bishops who were there had been ordained as Orthodox bishops, therefore they were not Catholic bishops, therefore they could not in any canonical way preside over a Catholic synod. Everybody knows this.
So what is the real issue for the Orthodox?
They look upon the whole area of Kievan Rus, which includes what is now Ukraine as well as Muscovy and the area around Novgarod, those are the three historic centers, as their heartland. This would be like for the papacy having somebody come in and take over Italy.
So they’re afraid of a domino effect?
To attempt to apply rational analysis to this is to fail to understand what the East is. Once you get over on this side of the Atlantic Ocean, the further you go South or East from anywhere, the worse everything gets, except the food. Logic gets worse, rationality gets worse, and everything ultimately winds up in hysteria and emotionalism. It’s futile to try and reason about this.
So the Catholic church is never going to persuade the Orthodox to accept the patriarchate?
No, and I don’t think we should even try. To hell with Moscow.
Cardinal Kasper is going to Moscow on Feb. 16, and certainly this issue will be on the agenda. Is it a fool’s errand?
No, because Kasper is a rational man. You’ve got two levels: the level of what appears in public declarations and the press, and then the level of face-to-face contacts with people who can be rational, like Metropolitan Kirill of Smolensk (the number two official in the Russian Orthodox hierarchy). He’s a rational, intelligent human being, and he’s not an enemy of Catholicism. He has to make certain sounds from time to time. You see, you have to realize that much of what the Russian Orthodox hierarchy does is because of their own lunatic fringe. It’s a mistake to think the patriarch and the permanent synod have the kind of control over their hierarchy and their church that the pope does in the Catholic church. The patriarch of Moscow is not a pope.
What realistically can Kasper hope to accomplish?
By talking turkey the way he did in his article in Civiltà Cattolica when the Orthodox complained about the creation of the dioceses in Russia, which was translated into other languages, he could make some headway. He laid it right out. There are over 300,000 Catholics in European Russia, 65,000 of them in Moscow alone. To say that a church doesn’t have a right to erect a diocese there is absurd, especially when the Orthodox plant metropolitans wherever they want. Let’s take the example of Austria. Vienna has been a Catholic see since the first millennium, yet the Russian Orthodox have a metropolitan, not just “in” Vienna but “of” Vienna … that’s his title. Yet there probably aren’t 5,000 Russian Orthodox in the whole of Austria. Fair is fair. Is Moscow their canonical territory? Yes, but guess whose canonical territory Vienna is. They come up with the argument, we believe in the principle of “one bishop, one city.” Want to guess how many Orthodox bishops there are in New York? I mean, for God’s sake. The problem is, nobody talks to them like that because nobody knows what I know. Catholics hear this stuff and say, “Oh, gee, aren’t we awful.” Give me a break.
So what can Kasper hope for?
What Kasper can hope for is a renewal of the dialogue. What he needs to do is to reassure Moscow once again is that the Catholic church regards the Russian Orthodox church as a sister church, that we are there to take care of Catholics, not to fish in their pond. We’ve said this a million times. Kirill has been making some good noises lately. He’s said the dialogue has never been interrupted, which is true, and that while the official position of both churches is that we shouldn’t be fishing in one another’s waters, but there are clergy on both sides who don’t respect those norms. There are Orthodox clergy who proselytize among Catholics, we know that for a fact. The Russian Orthodox opened up a parish in Palermo! All the Russians in Palermo you could fit into a telephone booth. Who’s the priest? He’s a converted Catholic. When it was opened up, in the journal of the Moscow patriarchate, it stated quite clearly that this is a step toward recovering the Byzantine heritage of Sicily. Furthermore, there’s a Greek monastery in Calabria that’s also proselytizing among the Catholics. There are loose cannons all over the place.
So Kasper is not going to persuade the Orthodox. Is his goal to soften the blow when it comes?
Yes. I think what Kasper needs to do is to tell them that this is probably going to happen sooner or later, and if you get bent out of shape, that reaction is going hurt nobody but yourself. Nobody. Do we need them? Answer, no. Simple as that.
Do you think they know that?
Probably not, because they know that they control the turf in Russia, and they know there are hundreds of thousands of Catholics in Russia. It’s extremely difficult for the Orthodox to face up to their own reality. They don’t really understand the uses of history. For example, there are hundreds of thousands of Catholics today in Siberia. How come? Because the Russians dragged them there in cattle cars, that’s how come. Let’s say it the way it is. Furthermore, before the war, 20 percent of the population of Siberia was Catholic. Were there Catholics dioceses in Russia before the revolution wiped them out? Yes, there were. I mean real dioceses, not just fictitious apostolic administrations. Real dioceses. If there are Catholic bishops now in regions where there weren’t before the revolution, it’s for the reason I just gave – these people were dragged to those regions in cattle cars. The pope didn’t drag them there. Let’s say it the way it is. They’re incapable of facing reality.
There seems to be a predictable pattern of crisis/reconciliation/crisis in Catholic-Orthodox relations. Are we doomed to keep repeating this cycle?
I think so. In part, because we live in a free world and nobody really controls all of their own people. If the Neocatechumenate crowd decides to show up in some Russian city and cause trouble, who’s going to put them under control? Part of the problem is that this papacy hasn’t controlled some of these new movements. Matter of fact, it encourages them. It’s not the Jesuits who are causing trouble in Russia. It’s not the Franciscans. Part of the problem too is that the Russians are always reacting not so much to what we do, as to how their own constituency reacts to whatever we do. Basically, there are three groups in the Russian hierarchy. You’ve got a real wacko kind of right-wing fringe. These are the ones who would agree with calling Rasputin a saint and that kind of garbage. Then you’ve got people like Kirill, who are open and ecumenical and intelligent, because he’s got an education. Then you’ve got kind of a middle group that’s very conservative but not frothing at the mouth. Kirill’s group is a very small minority. The patriarch is a juggler trying to keep all these balls in the air.
The post-Vatican II goal of the ecumenical movement was full structural unity. Is that a pipe dream with the Orthodox?
No, it’s not a pipe dream, but it depends what you mean. The only possible aim for ecumenism is communion. The old notion that the church begins with God, then the pope, and on down in pyramidal fashion, is gone. What we’re dealing with now is sister churches. That’s what we had before the East/West schism. Does anybody think that Rome had anything to say about who became patriarch of Constantinople? Or who became the metropolitan of Nicomedia? Of course not. These guys were bishops there just like we had bishops here, and when they met they’d say, “You’re a bishop? Hey, I’m a bishop too. How’s it going?” They were all in communion. It’s not like Rome was telling them what to do.
How do we get communion?
First, let’s be clear that this is all we’re ever going to get.
When will we get it?
I don’t know. Certainly not in my lifetime. I would suspect that it’s going to take a few more centuries.
Do you agree that the central problem is the papacy?
Of course. What we’ve made out of the papacy is simply ridiculous. There’s no possible justification in the New Testament or anyplace else for what we’ve made out of the papacy. That doesn’t mean that I don’t believe in a Petrine ministry. I believe that Rome has inherited that Petrine ministry. But there’s no reason on God’s earth why the pope should be appointing the bishop of Peoria. None whatsoever. So we really need a devolution, a decentralization. The Catholic church has become so big that we need some kind of a synodal structure in the West the same way you have in the East. The United States Conference of Catholic Bishops ought to be a kind of synod of Catholic bishops in the United States. They ought to be able to elect the bishops. Leave Rome a veto, if you want. By the way, this would be no guarantee of better bishops. The notion that the locals will necessarily pick better people than Rome is obviously false, as anybody who knows the East understands. But at least people will see these guys as their bishops and not Rome’s. Make your own bed and sleep in it. The pope could say: ‘You don’t like the archbishop of New York? Hey, I didn’t name him.’
Given all the hassles, is there a case for simply forgetting about dialogue with the Orthodox?
The Catholic church never calls anybody else a “church” if they don’t have an episcopate. In that strict sense of the term, the Russian Orthodox is the largest church in the world after the Catholic church. To ignore them would be like the United States’ policy on China for so many years. There are a billion people over there, and the U.S. tried to pretend they don’t exist. How stupid can you be? So we’ve got to come to terms with Moscow, but they also have to come to terms with us. Like it or lump it.
So, tough love is your approach.
Absolutely. That was one of the problems of the Secretariat of Christian Unity under Willebrands. When the Orthodox would say something outrageous, they would make remonstrances privately, but never did anything appear in public. You can’t do it that way. That makes them think they’re getting away with it. It’s got to be front page, in your face. We shouldn’t have a Catholic bishop in Moscow? Well, let’s see, there’s a Russian Orthodox metropolitan in Brussels, to say nothing of Paris, of London. Up to a while ago, there were three Orthodox bishops in Oxford. All of the Orthodox in Oxford you could fit into a telephone booth. You’ve got to challenge this sort of nonsense.
Source: National Catholic Reporter
Interview with Jesuit Fr. Robert Taft of the Pontifical Oriental Institute
February 4, 2004
By John L. Allen, Jr.
Rome
Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, is scheduled to travel to Moscow Feb. 16-20, 2004 for a meeting with the Patriarch of Moscow, Alexy II. In anticipation of Kasper's trip, NCR Rome correspondent, John L. Allen Jr. sat down with Jesuit Fr. Robert Taft of the Pontifical Oriental Institute. Taft, a pioneer in Eastern liturgical studies and a veteran of East/West dialogues, is one of the leading experts on Orthodoxy in the Catholic Church. A transcript of the interview follows.
What’s the argument for erecting a patriarchate for the Greek Catholic church in Ukraine?
The argument is that when an Eastern church reaches a certain consistency, unity, size, consolidation and so forth, it’s a normal step. Furthermore, among the Orthodox it’s often been a normal step taken illegally. For example, the Bulgarians were under the Patriarchate of Constantinople, who according to Orthodox practice, imposed upon them a Greek hierarchy, until the Bulgarians had enough and declared their independence, erecting their own patriarchate. Constantinople refused to recognize it, until they finally realized that nothing’s going to change and so they recognized it. Frankly, my advice to the Ukrainians has always been to do the same thing. Just declare the patriarchate and get on with it. Do it, of course, only if you’ve got the bishops unanimously behind it …
Do they?
Yes, I think they do now. The danger is that if there are even two people who say no, then Rome’s going to say that the bishops are divided and we can’t recognize it. I told them, take two steps. First, publicly declare the patriarchate. Second, request Roman recognition, but even if it doesn’t come, refuse all mail that doesn’t come addressed to the patriarchate. Don’t just pretend, but really do it. The Secretary of State sends a letter addressed to the archbishop? We don’t have any archbishop, we’ve got a patriarch. Send it back unopened, “addressee unknown.”
Why erect it in Kiev rather than L’viv, where the Greek Catholics in the Ukraine are traditionally concentrated?
You have to understand, and this is something that anyone who knows any history has to sympathize with, that Kiev, “Kievan Rus” as they call it, is the heartland of all Orthodoxy among the East Slavs – Belorussians, Ukrainians, and the Russians. To ask one of them to renounce Kiev is like asking the Christians to give Jerusalem over to the Jews, to say we really don’t have any interest there anymore. It’s ridiculous. …
Furthermore, there was a time when all of Ukraine west of the Dnepr River was in union with Rome, and the presiding hierarch was in Kiev. It’s not like there’s never been a Ukrainian Catholic bishop of Kiev, a metropolitan of Kiev. But, you know, you don’t resolve this on the basis of history. History is instructive but not normative. …
Kiev in Ukraine is like Paris in France. L’viv, even though it’s a lovely town, is still a backwater. You’re dealing with a church that has spread beyond the old Galician boundaries, in other words the Western Ukrainian boundaries of its existence. In the modern world people spread all over the place. Even though this is still the heartland, there are Ukrainian Greek Catholics not only throughout Eastern Ukraine but also across Russia, Kazakhstan, you name it. These people have a right to be served. Furthermore, one of the ugly secrets that no one talks about is that it’s quite possible that the Ukrainian Greek Catholic church is the largest group of practicing Christians in the country, East or West. I’m talking about those who go to church. You ask the Orthodox in the Ukraine, “How big are you?” and they say, “310 parishes.” But ask them “Who goes to church?” and they say, “We don’t know.” “Eastern” and “statistics” is an oxymoron. One thing that characterizes Ukrainian Catholics is that they go to church, and they practice. Why was the Russian Orthodox church so upset at losing that area back to the Catholic church? That’s where their vocations came from, and that’s where their money came from. Collect a statistic sometime of how many priests who were ordained in the Russian Orthodox church from the end of World War II until the day before yesterday came from Western Ukraine. Certainly it would be an overwhelmingly unbalanced proportion with respect to the size of the Orthodox population.
By the way, almost all the Ukrainian Orthodox today are Catholics who had been forced into the Orthodox Church and for one reason or another remained Orthodox.
Aside from Orthodox sensitivities, is there any argument against erecting a patriarchate in Ukraine?
Oh, good heavens, no. That is, unless you want to ask the question of what right Rome has to erect an Eastern patriarchate anyway. Basically, the scuttlebutt is that the pope said to the Ukrainians, if you can convince Kasper, it’s okay with me. Kasper of course is going to oppose it, and should. Kasper has been given the job of building bridges with the Orthodox, not to dynamite them. I perfectly sympathize. What Kasper’s doing is not following his own personal tastes and needs. He’s doing his job.
But there’s no intra-Catholic reason to object to the patriarchate?
Are you kidding? We’ve got a patriarchate for the Copts whose total membership would fit in this room, for God’s sake. Give me a break. Maybe there shouldn’t be, that’s another question, but there is.
What it is that bothers the Orthodox so much about the idea of a Ukrainian patriarchate?
What bothers them is the very existence of these churches. They look upon all of these people as their property that has been won away, coaxed away, forced away from them. And they’re right. But what they don’t realize is that you just cannot collapse history the way they do. It’s like going on a visit to Greece to the beach because you want to get a suntan, and some jerk points his finger at you as if you fought in the Fourth Crusade. Most Westerners don’t even know what the hell the Fourth Crusade was, and don’t need to know. You’re dealing with people who collapse history as if it happened yesterday. Let me use my classic example of the Anglicans. Does anybody think that Henry VIII took a plebiscite to see if the Catholics in England wanted to separate from Rome? No, they got up one morning and found that they were no longer Catholics. But that’s 500 years ago. It certainly doesn’t mean that the Catholic church could enter England with an army today and force all those people back into the fold. The same thing is true in Ukraine. These people, the Greek Catholics, have been in the Catholic church since 1596, and want to remain there. The Orthodox propose, and it’s hard to even take this seriously, that Eastern Catholics should be given the “free choice” of joining the Orthodox church or joining the Latin church. That’s like telling African-Americans in Georgia that because you’re the descendants of somebody who got dragged there, you can have the “free choice” of living in Albania or Uganda. Maybe they want to stay where they were born, right in the good old USA. To call that a “free choice” is a mockery of language.
The Orthodox say that Union of 1596 was dissolved in 1946.
Everybody knows what a comedy that was. Even the secret police who organized the thing have spilled the beans in print. As everybody knows, all of the bishops of the Catholic church were arrested, so how can you have a synod without bishops? The two or three bishops who were there had been ordained as Orthodox bishops, therefore they were not Catholic bishops, therefore they could not in any canonical way preside over a Catholic synod. Everybody knows this.
So what is the real issue for the Orthodox?
They look upon the whole area of Kievan Rus, which includes what is now Ukraine as well as Muscovy and the area around Novgarod, those are the three historic centers, as their heartland. This would be like for the papacy having somebody come in and take over Italy.
So they’re afraid of a domino effect?
To attempt to apply rational analysis to this is to fail to understand what the East is. Once you get over on this side of the Atlantic Ocean, the further you go South or East from anywhere, the worse everything gets, except the food. Logic gets worse, rationality gets worse, and everything ultimately winds up in hysteria and emotionalism. It’s futile to try and reason about this.
So the Catholic church is never going to persuade the Orthodox to accept the patriarchate?
No, and I don’t think we should even try. To hell with Moscow.
Cardinal Kasper is going to Moscow on Feb. 16, and certainly this issue will be on the agenda. Is it a fool’s errand?
No, because Kasper is a rational man. You’ve got two levels: the level of what appears in public declarations and the press, and then the level of face-to-face contacts with people who can be rational, like Metropolitan Kirill of Smolensk (the number two official in the Russian Orthodox hierarchy). He’s a rational, intelligent human being, and he’s not an enemy of Catholicism. He has to make certain sounds from time to time. You see, you have to realize that much of what the Russian Orthodox hierarchy does is because of their own lunatic fringe. It’s a mistake to think the patriarch and the permanent synod have the kind of control over their hierarchy and their church that the pope does in the Catholic church. The patriarch of Moscow is not a pope.
What realistically can Kasper hope to accomplish?
By talking turkey the way he did in his article in Civiltà Cattolica when the Orthodox complained about the creation of the dioceses in Russia, which was translated into other languages, he could make some headway. He laid it right out. There are over 300,000 Catholics in European Russia, 65,000 of them in Moscow alone. To say that a church doesn’t have a right to erect a diocese there is absurd, especially when the Orthodox plant metropolitans wherever they want. Let’s take the example of Austria. Vienna has been a Catholic see since the first millennium, yet the Russian Orthodox have a metropolitan, not just “in” Vienna but “of” Vienna … that’s his title. Yet there probably aren’t 5,000 Russian Orthodox in the whole of Austria. Fair is fair. Is Moscow their canonical territory? Yes, but guess whose canonical territory Vienna is. They come up with the argument, we believe in the principle of “one bishop, one city.” Want to guess how many Orthodox bishops there are in New York? I mean, for God’s sake. The problem is, nobody talks to them like that because nobody knows what I know. Catholics hear this stuff and say, “Oh, gee, aren’t we awful.” Give me a break.
So what can Kasper hope for?
What Kasper can hope for is a renewal of the dialogue. What he needs to do is to reassure Moscow once again is that the Catholic church regards the Russian Orthodox church as a sister church, that we are there to take care of Catholics, not to fish in their pond. We’ve said this a million times. Kirill has been making some good noises lately. He’s said the dialogue has never been interrupted, which is true, and that while the official position of both churches is that we shouldn’t be fishing in one another’s waters, but there are clergy on both sides who don’t respect those norms. There are Orthodox clergy who proselytize among Catholics, we know that for a fact. The Russian Orthodox opened up a parish in Palermo! All the Russians in Palermo you could fit into a telephone booth. Who’s the priest? He’s a converted Catholic. When it was opened up, in the journal of the Moscow patriarchate, it stated quite clearly that this is a step toward recovering the Byzantine heritage of Sicily. Furthermore, there’s a Greek monastery in Calabria that’s also proselytizing among the Catholics. There are loose cannons all over the place.
So Kasper is not going to persuade the Orthodox. Is his goal to soften the blow when it comes?
Yes. I think what Kasper needs to do is to tell them that this is probably going to happen sooner or later, and if you get bent out of shape, that reaction is going hurt nobody but yourself. Nobody. Do we need them? Answer, no. Simple as that.
Do you think they know that?
Probably not, because they know that they control the turf in Russia, and they know there are hundreds of thousands of Catholics in Russia. It’s extremely difficult for the Orthodox to face up to their own reality. They don’t really understand the uses of history. For example, there are hundreds of thousands of Catholics today in Siberia. How come? Because the Russians dragged them there in cattle cars, that’s how come. Let’s say it the way it is. Furthermore, before the war, 20 percent of the population of Siberia was Catholic. Were there Catholics dioceses in Russia before the revolution wiped them out? Yes, there were. I mean real dioceses, not just fictitious apostolic administrations. Real dioceses. If there are Catholic bishops now in regions where there weren’t before the revolution, it’s for the reason I just gave – these people were dragged to those regions in cattle cars. The pope didn’t drag them there. Let’s say it the way it is. They’re incapable of facing reality.
There seems to be a predictable pattern of crisis/reconciliation/crisis in Catholic-Orthodox relations. Are we doomed to keep repeating this cycle?
I think so. In part, because we live in a free world and nobody really controls all of their own people. If the Neocatechumenate crowd decides to show up in some Russian city and cause trouble, who’s going to put them under control? Part of the problem is that this papacy hasn’t controlled some of these new movements. Matter of fact, it encourages them. It’s not the Jesuits who are causing trouble in Russia. It’s not the Franciscans. Part of the problem too is that the Russians are always reacting not so much to what we do, as to how their own constituency reacts to whatever we do. Basically, there are three groups in the Russian hierarchy. You’ve got a real wacko kind of right-wing fringe. These are the ones who would agree with calling Rasputin a saint and that kind of garbage. Then you’ve got people like Kirill, who are open and ecumenical and intelligent, because he’s got an education. Then you’ve got kind of a middle group that’s very conservative but not frothing at the mouth. Kirill’s group is a very small minority. The patriarch is a juggler trying to keep all these balls in the air.
The post-Vatican II goal of the ecumenical movement was full structural unity. Is that a pipe dream with the Orthodox?
No, it’s not a pipe dream, but it depends what you mean. The only possible aim for ecumenism is communion. The old notion that the church begins with God, then the pope, and on down in pyramidal fashion, is gone. What we’re dealing with now is sister churches. That’s what we had before the East/West schism. Does anybody think that Rome had anything to say about who became patriarch of Constantinople? Or who became the metropolitan of Nicomedia? Of course not. These guys were bishops there just like we had bishops here, and when they met they’d say, “You’re a bishop? Hey, I’m a bishop too. How’s it going?” They were all in communion. It’s not like Rome was telling them what to do.
How do we get communion?
First, let’s be clear that this is all we’re ever going to get.
When will we get it?
I don’t know. Certainly not in my lifetime. I would suspect that it’s going to take a few more centuries.
Do you agree that the central problem is the papacy?
Of course. What we’ve made out of the papacy is simply ridiculous. There’s no possible justification in the New Testament or anyplace else for what we’ve made out of the papacy. That doesn’t mean that I don’t believe in a Petrine ministry. I believe that Rome has inherited that Petrine ministry. But there’s no reason on God’s earth why the pope should be appointing the bishop of Peoria. None whatsoever. So we really need a devolution, a decentralization. The Catholic church has become so big that we need some kind of a synodal structure in the West the same way you have in the East. The United States Conference of Catholic Bishops ought to be a kind of synod of Catholic bishops in the United States. They ought to be able to elect the bishops. Leave Rome a veto, if you want. By the way, this would be no guarantee of better bishops. The notion that the locals will necessarily pick better people than Rome is obviously false, as anybody who knows the East understands. But at least people will see these guys as their bishops and not Rome’s. Make your own bed and sleep in it. The pope could say: ‘You don’t like the archbishop of New York? Hey, I didn’t name him.’
Given all the hassles, is there a case for simply forgetting about dialogue with the Orthodox?
The Catholic church never calls anybody else a “church” if they don’t have an episcopate. In that strict sense of the term, the Russian Orthodox is the largest church in the world after the Catholic church. To ignore them would be like the United States’ policy on China for so many years. There are a billion people over there, and the U.S. tried to pretend they don’t exist. How stupid can you be? So we’ve got to come to terms with Moscow, but they also have to come to terms with us. Like it or lump it.
So, tough love is your approach.
Absolutely. That was one of the problems of the Secretariat of Christian Unity under Willebrands. When the Orthodox would say something outrageous, they would make remonstrances privately, but never did anything appear in public. You can’t do it that way. That makes them think they’re getting away with it. It’s got to be front page, in your face. We shouldn’t have a Catholic bishop in Moscow? Well, let’s see, there’s a Russian Orthodox metropolitan in Brussels, to say nothing of Paris, of London. Up to a while ago, there were three Orthodox bishops in Oxford. All of the Orthodox in Oxford you could fit into a telephone booth. You’ve got to challenge this sort of nonsense.
Source: National Catholic Reporter
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