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Клиросний хор священиків Львівської Митрополії УГКЦ |
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Friday, June 29, 2012
VIDEO: Клиросний хор священиків Львівської Митрополії УГКЦ
A little taste of heaven - recorded at VII festiwal Muzyki Cerkiewnej rozpoczęty . Click link (or photo below) and enjoy.
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Bulgarian Church to Be Built in Jerusalem
SOURCE: Standart News Ltd. Bulgaria
A Bulgarian church will be built in Jerusalem. Bulgaria is the only Eastern Orthodox country that has no church in Jerusalem. The government is preparing a request to Israel to allot a plot of land for the future church. The original project was terminated by the communist regime in 1946 when the British bank returned the raised funds.
The current initiative was launched by mayor of Kuystendil Peter Paunov, Assoc. Prof., Dr. Alexander Omarchevski, journalists Georgi Milkov and Goran Blagoev and social anthropologist Haralan Alexandrov. Their idea to build a Bulgaria Orthodox church in Israel is occasioned by 70th anniversary of the salvation of the Bulgaria Jews in WW2. A special fund raising campaign will be launched soon.
Anna Georgieva
A Bulgarian church will be built in Jerusalem. Bulgaria is the only Eastern Orthodox country that has no church in Jerusalem. The government is preparing a request to Israel to allot a plot of land for the future church. The original project was terminated by the communist regime in 1946 when the British bank returned the raised funds.
The current initiative was launched by mayor of Kuystendil Peter Paunov, Assoc. Prof., Dr. Alexander Omarchevski, journalists Georgi Milkov and Goran Blagoev and social anthropologist Haralan Alexandrov. Their idea to build a Bulgaria Orthodox church in Israel is occasioned by 70th anniversary of the salvation of the Bulgaria Jews in WW2. A special fund raising campaign will be launched soon.
Anna Georgieva
VIDEO: Translation of the Relics of Blessed Theodore Romzha
Blessed Theodore Romzha (Ukrainian: Теодор Ромжа, Hungarian: Tódor Romzsa, 1911–1947) was bishop of the Ruthenian Catholic Eparchy of Mukacheve from 1944 to 1947. Assassinated by Joseph Stalin's NKVD, he was beatified as a martyr by Pope John Paul II on June 27, 2001. (Wikipedia)
The Most Remote Orthodox Church in the World
SOURCE: Journey to Orthodoxy
by Dania Kanella
Since its founding, Christianity has managed to spread to the whole world, from the biggest cities of the world to the vast jungles of Africa. Christians worship God everywhere, from huge cathedrals to remote, small churches on mountain tops and modest chapels in their neighborhoods. But who could ever imagine that at the “end of the world,” in the vast, inhospitable reaches of Antarctica, there is one of the most remote orthodox churches in the world.
The church of Holy Trinity is located on King George Island in the South Pole. It was built in 1990 entirely by Siberian wood and its design is influenced by the Russian architectural style.
It can host up to 30 people. Due to the extreme weather conditions of the region, including strong winds, heavy snowfalls and rainfalls, special provisions were made to maintain the security of the people and the building.
The trunks are stabilized with strong chains and a special investment protects the inside of the temple from the rain.
According to its priest the existence of an Orthodox church in such a remote place shows perfectly that ”God is everywhere.” Until now two Russian Orthodox couples have celebrated their weddings at Holy Trinity believing that this will bring them good luck.
See also Ukrainians to build an Orthodox church in Antarctica
by Dania Kanella
The church of Holy Trinity is located on King George Island in the South Pole. It was built in 1990 entirely by Siberian wood and its design is influenced by the Russian architectural style.
It can host up to 30 people. Due to the extreme weather conditions of the region, including strong winds, heavy snowfalls and rainfalls, special provisions were made to maintain the security of the people and the building.
The trunks are stabilized with strong chains and a special investment protects the inside of the temple from the rain.
According to its priest the existence of an Orthodox church in such a remote place shows perfectly that ”God is everywhere.” Until now two Russian Orthodox couples have celebrated their weddings at Holy Trinity believing that this will bring them good luck.
See also Ukrainians to build an Orthodox church in Antarctica
Thursday, June 28, 2012
Archbishop Fulton Sheen - "Venerable"
SOURCE: National Catholic Register
Servant of God Archbishop Fulton J. Sheen is now “Venerable” after the Vatican announced today that Benedict XVI had signed a decree recognising that the Archbishop heroically lived Christian virtues.
The announcement of the decree marks a significant step in the canonization cause of Peoria, Ill.-born Archbishop Sheen (1895-1979), the Emmy award-winning televangelist whose program, "Life is Worth Living," was broadcast from 1951 to 1957.
The Vatican now has to recognise a miracle has occurred through his intercession for him to be beatified, the penultimate step to canonization. Alleged miracles have been reported, which are now being assessed by experts in Rome.
For little over a year, the Congregation for the Causes of Saints has been examining his cause based on volumes of Archbishop Sheen’s life gathered in his home diocese of Peoria. The Congregation will have first examined if the archbishop had shown evidence of the three theological virtues of faith, hope and charity, and then the four cardinal virtues of prudence, justice, fortitude and temperance.
Theologians and cardinals will then have confirmed that he did indeed practice heroic virtue, leading the Holy Father, with the aid of the Consulters from the Congregation, to declare him "Venerable". Now that the Pope promulgated the decree of heroic virtue, the former bishop of Rochester, NY, may now be venerated by all the faithful.
Listen to Bihsop Jenky’s extended interview with Vatican Radio’s Emer McCarthy:
The announcement of the decree marks a significant step in the canonization cause of Peoria, Ill.-born Archbishop Sheen (1895-1979), the Emmy award-winning televangelist whose program, "Life is Worth Living," was broadcast from 1951 to 1957.
The Vatican now has to recognise a miracle has occurred through his intercession for him to be beatified, the penultimate step to canonization. Alleged miracles have been reported, which are now being assessed by experts in Rome.
For little over a year, the Congregation for the Causes of Saints has been examining his cause based on volumes of Archbishop Sheen’s life gathered in his home diocese of Peoria. The Congregation will have first examined if the archbishop had shown evidence of the three theological virtues of faith, hope and charity, and then the four cardinal virtues of prudence, justice, fortitude and temperance.
Theologians and cardinals will then have confirmed that he did indeed practice heroic virtue, leading the Holy Father, with the aid of the Consulters from the Congregation, to declare him "Venerable". Now that the Pope promulgated the decree of heroic virtue, the former bishop of Rochester, NY, may now be venerated by all the faithful.
Listen to Bihsop Jenky’s extended interview with Vatican Radio’s Emer McCarthy:
Jonathan Jackson Wins Emmy Award for Best Supporting Actor (2012)
Excellent to see an Orthodox actor boldly professing his faith and not
being overcome by pride on an occasion of personal triumph. Well done!
Actor Jonathan Jackson, who plays Lucky Spencer on the soap opera “General Hospital,” won the trophy for Best Supporting Actor at the Daytime Emmys on Saturday night.
He took the opportunity to thank God in his acceptance speech.
“First of all, I have to give glory and honor to the Father, Son, and Holy Spirit,” he said at the beginning of the speech, making the sign of the cross. Having thanked his family and colleagues, he added: “Thanks to all the monks on Mt. Athos who are consistently praying for the life of the world.”
See (and hear) also "From General Hospital to the Hospital of Souls: Interview with Jonathan Jackson" Jonathan Jackson, star of General Hospital and Tuck Everlasting, talks with Fr. Andrew Stephen Damick about his journey into Orthodox Christianity, his family, how he lives his faith as a Hollywood actor, music and writing, on this special episode of Roads From Emmaus.
Actor Jonathan Jackson, who plays Lucky Spencer on the soap opera “General Hospital,” won the trophy for Best Supporting Actor at the Daytime Emmys on Saturday night.
He took the opportunity to thank God in his acceptance speech.
“First of all, I have to give glory and honor to the Father, Son, and Holy Spirit,” he said at the beginning of the speech, making the sign of the cross. Having thanked his family and colleagues, he added: “Thanks to all the monks on Mt. Athos who are consistently praying for the life of the world.”
See (and hear) also "From General Hospital to the Hospital of Souls: Interview with Jonathan Jackson" Jonathan Jackson, star of General Hospital and Tuck Everlasting, talks with Fr. Andrew Stephen Damick about his journey into Orthodox Christianity, his family, how he lives his faith as a Hollywood actor, music and writing, on this special episode of Roads From Emmaus.
VIDEO: Patriarch Sviatoslav in Kharkiv (May 19, 2012)
(In Ukrainian) Зустріч Глави Української Греко-Католицької Церкви
Верховного Архиєпископа Києво-Галицького Блаженнішого Святослава
(Шевчука) з молоддю (і молодими духом) в Харкові у храмі Св. Миколая
Чудотворця (Салтівка, вул. Гвардійців Широнінців), 19 травня 2012 р.
Зустріч відбулася з нагоди візиту Глави УГКЦ до Донецько-Харківського екзархату.
Зустріч відбулася з нагоди візиту Глави УГКЦ до Донецько-Харківського екзархату.
Disturbing VIDEO: Orthodox destroyed the tent with the Adventists books
For now RISU doesnt know the details and there are no official statements from Orthodox and Adventists side. Only this video.
VIDEO: Metropolitan Kallistos Ware on The Jesus Prayer
On Friday, June 22, eminent Orthodox theologian Metropolitan Kallistos (Ware) delivered a lecture on the Jesus Prayer at St. John the Baptist Cathedral in Washington, DC.
Metropolitan Kallistos of Diokleia was born Timothy Ware, in 1934. In infancy, he was baptized an Anglican, and became a convert to Orthodoxy in 1958. He spent a considerable period of time in St. John the Theologian Monastery -on the Island of Patmos, Greece, and has frequently been in Jerusalem and on Mt. Athos. In 1966, he received monastic tonsure, and was ordained a hieromonk. From 1966 until his retirement in 2001, he was Spalding Lecturer of Eastern Orthodox Studies at the University of Oxford.
In 1982, he was consecrated Bishop of Diokleia, vicar to the Archbishop of Thyateira and Great Britain (Ecumenical Patriarchate). Following his consecration to the Episcopate, he remained at Oxford, where he continued to teach at the University, and to head a Greek Orthodox parish. Since his retirement in 2001, Metropolitan Kallistos has continued to be active, publishing his works and lecturing on Orthodoxy. Until recently, he chaired the Board of Directors of the Institute for Orthodox Christian Studies at Cambridge. He is the president of the Friends of Orthodoxy on Iona. Metropolitan Kallistos' most famous book is The Orthodox Church, which was first published in 1963, before his tonsure into monasticism and his ordination to the priesthood. Several editions have been published since, including one in Russian. Together with G.E. Palmer and Philip Sherrard, he translated four of the five volumes of the Philokalia. Metropolitan Kallistos and Nun Maria together prepared an English version of the Lenten Triodion and the Festal Menaion.
Metropolitan Kallistos of Diokleia was born Timothy Ware, in 1934. In infancy, he was baptized an Anglican, and became a convert to Orthodoxy in 1958. He spent a considerable period of time in St. John the Theologian Monastery -on the Island of Patmos, Greece, and has frequently been in Jerusalem and on Mt. Athos. In 1966, he received monastic tonsure, and was ordained a hieromonk. From 1966 until his retirement in 2001, he was Spalding Lecturer of Eastern Orthodox Studies at the University of Oxford.
In 1982, he was consecrated Bishop of Diokleia, vicar to the Archbishop of Thyateira and Great Britain (Ecumenical Patriarchate). Following his consecration to the Episcopate, he remained at Oxford, where he continued to teach at the University, and to head a Greek Orthodox parish. Since his retirement in 2001, Metropolitan Kallistos has continued to be active, publishing his works and lecturing on Orthodoxy. Until recently, he chaired the Board of Directors of the Institute for Orthodox Christian Studies at Cambridge. He is the president of the Friends of Orthodoxy on Iona. Metropolitan Kallistos' most famous book is The Orthodox Church, which was first published in 1963, before his tonsure into monasticism and his ordination to the priesthood. Several editions have been published since, including one in Russian. Together with G.E. Palmer and Philip Sherrard, he translated four of the five volumes of the Philokalia. Metropolitan Kallistos and Nun Maria together prepared an English version of the Lenten Triodion and the Festal Menaion.
Rare Russian Orthodox Liturgical Recordings
Here are some interesting liturgical rarities from Russian Orthodoxy, sent in by one of of our readers many months ago.
One in particular caught my attention. It is a recording from circa 1910 in Christ the Saviour Cathedral, Moscow, wherein Archdeacon Afanasii Zdihovsky sings Many Years to the Russian Emperor Nicholas II, Empress Alexandra Feodorovna and the Imperial family:
"Многолетие"
In another recording, we hear the same archdeacon singing "The Doors, The Doors" followed by the Creed:
Двери, двери
One in particular caught my attention. It is a recording from circa 1910 in Christ the Saviour Cathedral, Moscow, wherein Archdeacon Afanasii Zdihovsky sings Many Years to the Russian Emperor Nicholas II, Empress Alexandra Feodorovna and the Imperial family:
"Многолетие"
In another recording, we hear the same archdeacon singing "The Doors, The Doors" followed by the Creed:
Двери, двери
To see the full downloadable collection, go to Russian-Records.com
Wednesday, June 27, 2012
VIDEO: Michael Coren - 10 Lies About Christianity
Of Christianity and myth-making: Author Michael Coren dispels what he sees as myths about the history, beliefs, and culture of Christianity.
PHOTOS: Winnipeg's Ukrainian Heritage
From the archives: some amazing photographs shot by the Winnipeg Free Press from days gone by. Click on the link above for more amazing photos.
Tuesday, June 26, 2012
Justin Trudeau at secondary school: Catholic opposition to gay-straight alliances ‘repulsive’
by Thaddeus Baklinski
OTTAWA, June 25, 2012 (LifeSiteNews.com) – Liberal MP and potential leadership contender Justin Trudeau visited students at A.Y. Jackson Secondary School last week, where he responded to a student’s question about “the Catholic backlash against provincial anti-bullying legislation,” stating that Catholic opposition to gay-straight alliances was “repulsive.”
The Ontario bishops had opposed the legislation because it requires schools to allow gay-straight alliance clubs, which are closely tied to the homosexualist movement.
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| Trudeau - "make Quebec a country" |
Trudeau, the son of former Prime Minister Pierre Trudeau, said the suicide of 15-year-old A.Y. Jackson student Jamie Hubley last October prompted him to accept the invitation to speak about the Charter of Rights and Freedoms to the grade 12 students.
“A.Y. Jackson went through a terrible tragedy a number of months of go, and that was one of the impetuses to get someone in to talk about how we connect with each other, how we build strong communities, how we resist bullying and harassment. That was part of it,” Trudeau said.
Jamie Hubley was openly homosexual. The media widely suggested in its coverage that Hubley committed suicide primarily due to “homophobic bullying,” while his father, Ottawa city councilor Allan Hubley, has said his son struggled with depression for years, and was the target of bullying because he was a figure skater.
Allan Hubley had testified to Ontario’s Legislative Assembly before the passage of Bill 13, the anti-bullying bill, that he believed the homosexuality-focused legislation would not only have failed to protect his son, but by giving him a label it would have made him more of a target for discrimination.
“From what I read of studies of bullies, they look for what makes you separate from others. They look for something that—you’re different. It could be the clothes you wear; it could be anything,” said Allan Hubley before the Standing Committee on Social Policy on May 22.
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| Jamie, and father Allan Hubbley |
“Jamie was the only openly gay person in his school of over 1,000 students,” the father said. “A GSA with one member, or even a few, would only have made him more of a target.”
The father also questioned the wisdom of encouraging young teens to self-identify as gay. “How many people publicly announce their sexuality before they are out of school and established in their lives? Why, then, would we be considering forcing them to do so at an age when they already have so many pressures to manage?”
Hubley said he would like to see a bill that protects every child from bullying, not just a select group.
Justin Trudeau caused a stir earlier this year when he suggested to a Radio-Canada talk show host that he would support Quebec’s separation from Canada if Stephen Harper’s government moved to restrict abortion or same-sex “marriage.”
“I always say, if at a certain point, I believe that Canada was really the Canada of Stephen Harper – that we were going against abortion, and we were going against gay marriage, and we were going backwards in 10,000 different ways – maybe I would think about wanting to make Quebec a country,” said Trudeau.
Jim Hughes, National President of Campaign Life Coalition, said Trudeau’s promotion of the provincial Liberal government’s homosexuality-focused anti-bullying legislation to high school students is an “appalling” political move to garner support for his bid for leadership in the federal Liberal party.
“It’s appalling that a politician goes into a school and, using comments about tolerance and acceptance, begins lobbying to rally young people to support him in a run for the leadership,” Hughes told LifeSiteNews.
Referring to the record of anti-life and anti-family policies brought about by the federal Liberal Party, Hughes warned that, “Hopefully Canadians have a long sense of history to remember what has happened before.”
VIDEO: A Vatican scientist - separating myth from fact
An interview with Jesuit Brother Guy J. Consolmagno, a research
astronomer at the Vatican Observatory. Brother Consolmagno speaks on the
relationship between science and faith (definitely not the stuff we learn in school and accept as true)
"Andrey Sheptytsky will be proclaimed blessed" - Bishop Mykhail Hrynchyshyn
SOURCE: RISU
Andrey Sheptytsky is the greatest ecclesiastical figure in the history of the entire Ukrainian Church, said long-time postulator in the beatification process of Metropolitan Andrey Apostolic Exarch for Ukrainians in France, Benelux countries and Switzerland, Bishop Myhail Hrynchyshyn.
“How poor our church would be without Sheptytsky! He left a very great heritage,” said the bishop in an interview to Radio Svoboda.
Bishop Hrynchyshyn has been interested in the figure of Metropolitan Andrey since 1944. In 1958 he became the postulator in the beatification of Sheptytsky. He said the process was officially opened under Pope John XXIII, who was personally acquainted with Metropolitan Andrey, and was very supportive of him.
“John XXIII said that he knew Andrew Sheptytsky, that he was a great man who was not understood by his own and by others. After meeting with the pope, the process of beatification of Metropolitan Andrey officially began,” he said.
The bishop noted that among the clergy of the Catholic Church there were also people who tried to disrupt the process of the beatification of the metropolitan.
“At the beginning of the process Cardinal Wyszynski from Poland twice sought to end the process. But in 1959, the eldest son of the Chief Rabbi of Lviv, Kurt Lewin, came to Rome on his own initiative. Lewin testified in support of the metropolitan, who hid him and other Jews from the Nazis during World War II. Lewin proved the righteousness of the life of the metropolitan,” says Bishop Hrynchyshyn.
“Pope John XXIII restored the process of beatification. But two years later Cardinal Wyszynski again appealed to the Congregation – and the process was halted. But in 1963, Cardinal Josyf Slipyj returned from exile and testified in the case of Andrey Sheptytsky. And the Pope renewed the process,” said the bishop.
Bishop Mykail Hrynchyshyn noted that the beatification of Metropolitan Andrey is taking a long time, but that it will happen.
“Even today we do not fully understand what a great man God gave the Ukrainian people and the church. We are still learning about the metropolitan today,” he said.
“The Congregation for the Causes of Saints should consider the case of the recovery a girl in the United States. A Ukrainian family prayed to Metropolitan Andrey for the recovery of a child born with disabilities. This case is recorded; the doctors gave their opinions that this was a supernatural phenomenon. I hope that in a year or two the metropolitan will be proclaimed blessed,” said Bishop Mykhail Hrynchyshyn.
Andrey Sheptytsky is the greatest ecclesiastical figure in the history of the entire Ukrainian Church, said long-time postulator in the beatification process of Metropolitan Andrey Apostolic Exarch for Ukrainians in France, Benelux countries and Switzerland, Bishop Myhail Hrynchyshyn.
“How poor our church would be without Sheptytsky! He left a very great heritage,” said the bishop in an interview to Radio Svoboda.
“John XXIII said that he knew Andrew Sheptytsky, that he was a great man who was not understood by his own and by others. After meeting with the pope, the process of beatification of Metropolitan Andrey officially began,” he said.
The bishop noted that among the clergy of the Catholic Church there were also people who tried to disrupt the process of the beatification of the metropolitan.
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| Cardinal Stefan Wyszynski |
“Pope John XXIII restored the process of beatification. But two years later Cardinal Wyszynski again appealed to the Congregation – and the process was halted. But in 1963, Cardinal Josyf Slipyj returned from exile and testified in the case of Andrey Sheptytsky. And the Pope renewed the process,” said the bishop.
Bishop Mykail Hrynchyshyn noted that the beatification of Metropolitan Andrey is taking a long time, but that it will happen.
“Even today we do not fully understand what a great man God gave the Ukrainian people and the church. We are still learning about the metropolitan today,” he said.
“The Congregation for the Causes of Saints should consider the case of the recovery a girl in the United States. A Ukrainian family prayed to Metropolitan Andrey for the recovery of a child born with disabilities. This case is recorded; the doctors gave their opinions that this was a supernatural phenomenon. I hope that in a year or two the metropolitan will be proclaimed blessed,” said Bishop Mykhail Hrynchyshyn.
Fatherhood: The Core of the Universe
Far the most important thing we can know about George MacDonald is that . . . an almost perfect relationship with his father was the earthly root of all his wisdom. From his own father, he said, he first learned that Fatherhood must be the core of the universe. He was thus prepared in an unusual way to teach that religion in which the relation of Father and Son is of all relations the most central. --- C.S. Lewis, George MacDonald: An AnthologyFatherhood as the core of the universe.
Francis Schaeffer noted that even though Scripture starts with "in the beginning," something was there before the beginning. John 1:1 speaks of what existed before Genesis 1:1, and John 17:24 clarifies, giving us the opportunity to eavesdrop on an intimate conversation between God the Son and God the Father. Jesus says, "Father . . . you loved me before the creation of the world." So before "in the beginning," there was a loving Father. And before "in the beginning," there was a real Son loving, adoring, praising, and enjoying a very real Father. Jesus, in John 17:5, says they also shared glory.
This is a mind-blowing and universe-shifting truth. It means that the universe is not a dark, empty, impersonal place. Just the opposite. At its core, it is an overwhelmingly warm, relational, personal place. This explains why broken and unhealthy relationships, loneliness, and abandonment are among the most painful of human experiences.
More specifically, consider why all cultures have a problem called "fatherlessness." People who don't suffer from the "father wound" are as fortunate as they are rare. It is not a cultural construct. It does not exist in the imagination. It exists because Satan despises and seeks to pervert and destroy---every day, every moment, everywhere in the world---that which God is. As such, he sets himself against the God-like, life-giving nature of mothers (see Genesis 4:1) through the human evil and pain of abortion. But he also loathes our fathers and those of us who are fathers. He recognizes fatherhood's power. He recognizes each earthly father's iconic nature. He realizes the pain it causes God and his image-bearing creatures when fatherhood is corrupted. And this delights our mortal enemy.
How many of us had a dad like the one who welcomed back the prodigal son mentioned in Luke 15:11? His heart is deeply compassionate, non-judging, and forgiving toward his son. He loves freely, openly, and boldly, without condition or expectation. Jesus tells us this is what his Father---and ours---is like. As such, it is reality's very character. We yearn so passionately for the true acceptance of our fathers and are crushed by their shame and judgment for the deepest of reasons.
The Christian Story: Rich in Fatherhood and Fatherlessness
What are the first recorded words of our Savior in the Scriptures? "I must be about my Father's business." Jesus' first words---when Mary and Joseph scold him for scaring the wits out of them after getting separated for three days---are about his Father and his house, as if to say, "Where else would I be?"What are the words that got Jesus killed? The Lord is arrested and asked a pointed and very serious question by the high priest. He knows his answer will light the fuse. In Matthew 26 they ask, "I adjure you by the living God, tell us if you are the Christ, the Son of God." Jesus responded "You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of power and coming on the clouds of heaven."
Jesus knew exactly what he was saying. The high priest knew exactly what he was saying, so he tore his clothes because of the blasphemy. Jesus is the Father's Son. Jesus was killed in a savage way for stating this truth. Satan was bent on attacking the divine sonship and fatherhood. And so Christ was condemned to die.
How do you wound a father more than by killing his only son?
What were Jesus' last words at his crucifixion? Matthew and Mark report they were, "My God, my God, why have you forsaken me?" John records "It is finished" as the last words uttered. At noon on this terrible day, the sky went dark and remained that way for three hours. God turned his face from the Son because of the sin he bore for our behalf on that rugged cross. Words cannot adequately describe the significance of this forsakenness. The Evil One sought to attack fatherhood at its core by separating Father from Son. But we know the rest of the story. Image the glorious union between them in the Resurrection and Ascension!
In the Blue Like Jazz film, one character ruefully observes that God has a major PR problem in referring to himself as Father because of the raw deal that so many have gotten from their fathers. But have we ever considered that the sins of our fathers, being so hurtful in such wounding ways, offer evidence that fatherhood is indeed divinely profound? Or that the pain itself suggests the existence of a great, welcoming Father who has placed a desire for him in the deepest part of our being?
It does so indeed, in an intense and penetrating way. It does because Fatherhood is the core of the universe.
Monday, June 25, 2012
In Alaskan Cemetery, Native And Orthodox Rites Mix
SOURCE: NPR
Diana Derby
June 25, 2012
The first thing you see at Alaska's Eklutna Cemetery is a tidy white church, with copper-colored onion domes that are topped by the three-barred Russian Orthodox cross.
The church is a reminder of the days when Alaska was claimed by Imperial Russia. But it hardly prepares you for the unique combination of Native American and Russian Orthodox influences that lies in the graveyard beyond.
Our guide is Aaron Leggett, who waits patiently under a light but steady rain to explain his community's burial traditions.
Eklutna is a Dena'ina Native village, just off the highway about 25 miles north of Anchorage.
According to Leggett, an anthropologist and curator at the Anchorage Museum, the Dena'ina are an Athabascan people, who have occupied Alaska's south-central Cook Inlet area for more than 1,000 years. Athabascans are part of a vast Native American language group that stretches into Canada and Mexico. They are linguistically related to Apaches and Navajos.
Before they encountered the Russian fur-traders and priests who began coming to the coast in the early 1700s, the Dena'ina cremated their dead.
Leggett says the ashes were usually put into a birch-bark basket and placed in a tree or by a riverbank, in the belief that would free the spirits to make their final journey to what the Dena'ina call "the High Country."
The Dena'ina began to convert to Russian Orthodoxy around 1836, Leggett says, after a smallpox epidemic wiped out half their population.
"But when we converted to Orthodoxy, the church forbid us from cremating human remains," he says. "And as a result, we constructed these spirit houses, where the spirits would have a place to go — and not bother the living until they made that final journey."
According to church traditions, the spirit would need as many as 40 days to make that passage from the grave site. In the Eklutna Cemetery, around 100 spirit houses cluster near the edge of the woods, sheltered by birch and alder trees.
Most of the houses are like long, low boxes built over the graves. They have peaked roofs, usually with a board like a cockscomb that runs along the ridge. The boards are cut into fancy patterns, like Victorian gingerbread.
Keeping with Dena'ina beliefs, the houses provide shelter for the spirit. And following the Orthodox tradition, the bodies are buried in the ground. But an Orthodox burial is a back-breaking process, in a place that's built on glacier-scoured rock.
"You couldn't pick a place that is more inopportune to bury somebody," Leggett says. "You go down about three inches, and you start running into these very large rocks. So it becomes back-breaking work, and you really have to have a team of people to be able to dig down enough to bury a person."
Leggett would know. His family comes from Eklutna, and many family members are buried here.
Once a body has been buried, Leggett says, a blanket is spread over the stones that are mounded on the grave. "What that is, is symbolic of covering the person," he says. "You're wrapping them in warmth, and also in many Native American cultures, wool blankets were a sign of trade and wealth, so it was just another way of showing respect."
When they're finished, the houses are placed on top of the blanket. Most are painted in primary colors: bright blues, reds and yellows.
Some have windows and porches — one even has a cupola — but they're modest compared with a masterpiece that stands by itself, in a grove near the edge of the cemetery. It was built for Aaron Leggett's grandmother, an important person in the community.
"My grandmother was Marie," he says. "Her maiden name was Marie Ondola, her married name was Marie Rosenberg. And she passed away in 2003."
Marie Rosenberg's spirit house is a model of a two-story white clapboard building, with glass windows and a red tin roof that glistens in the rain.
"It's actually based on the girl's dormitory at the Eklutna Vocational School that was operated by the Bureau of Indian Affairs here in Eklutna, from 1925 to 1945," Leggett says.
Built on a welded-steel frame by Leggett's Uncle Frank, the house stands about four feet high, surrounded by bouquets of artificial flowers. "A hundred years from now, that church may not be standing, but this spirit house will be," Leggett says.
The rain beads up on the spirit house windows, where an icon of the Virgin Mary looks out, past the edge of the Eklutna cemetery, and into the trees.
Diana Derby
June 25, 2012
The first thing you see at Alaska's Eklutna Cemetery is a tidy white church, with copper-colored onion domes that are topped by the three-barred Russian Orthodox cross.
The church is a reminder of the days when Alaska was claimed by Imperial Russia. But it hardly prepares you for the unique combination of Native American and Russian Orthodox influences that lies in the graveyard beyond.
Eklutna is a Dena'ina Native village, just off the highway about 25 miles north of Anchorage.
According to Leggett, an anthropologist and curator at the Anchorage Museum, the Dena'ina are an Athabascan people, who have occupied Alaska's south-central Cook Inlet area for more than 1,000 years. Athabascans are part of a vast Native American language group that stretches into Canada and Mexico. They are linguistically related to Apaches and Navajos.
Leggett says the ashes were usually put into a birch-bark basket and placed in a tree or by a riverbank, in the belief that would free the spirits to make their final journey to what the Dena'ina call "the High Country."
The Dena'ina began to convert to Russian Orthodoxy around 1836, Leggett says, after a smallpox epidemic wiped out half their population.
"But when we converted to Orthodoxy, the church forbid us from cremating human remains," he says. "And as a result, we constructed these spirit houses, where the spirits would have a place to go — and not bother the living until they made that final journey."
According to church traditions, the spirit would need as many as 40 days to make that passage from the grave site. In the Eklutna Cemetery, around 100 spirit houses cluster near the edge of the woods, sheltered by birch and alder trees.
Most of the houses are like long, low boxes built over the graves. They have peaked roofs, usually with a board like a cockscomb that runs along the ridge. The boards are cut into fancy patterns, like Victorian gingerbread.
Keeping with Dena'ina beliefs, the houses provide shelter for the spirit. And following the Orthodox tradition, the bodies are buried in the ground. But an Orthodox burial is a back-breaking process, in a place that's built on glacier-scoured rock.
"You couldn't pick a place that is more inopportune to bury somebody," Leggett says. "You go down about three inches, and you start running into these very large rocks. So it becomes back-breaking work, and you really have to have a team of people to be able to dig down enough to bury a person."
Leggett would know. His family comes from Eklutna, and many family members are buried here.
When they're finished, the houses are placed on top of the blanket. Most are painted in primary colors: bright blues, reds and yellows.
Some have windows and porches — one even has a cupola — but they're modest compared with a masterpiece that stands by itself, in a grove near the edge of the cemetery. It was built for Aaron Leggett's grandmother, an important person in the community.
"My grandmother was Marie," he says. "Her maiden name was Marie Ondola, her married name was Marie Rosenberg. And she passed away in 2003."
Marie Rosenberg's spirit house is a model of a two-story white clapboard building, with glass windows and a red tin roof that glistens in the rain.
"It's actually based on the girl's dormitory at the Eklutna Vocational School that was operated by the Bureau of Indian Affairs here in Eklutna, from 1925 to 1945," Leggett says.
Built on a welded-steel frame by Leggett's Uncle Frank, the house stands about four feet high, surrounded by bouquets of artificial flowers. "A hundred years from now, that church may not be standing, but this spirit house will be," Leggett says.
The rain beads up on the spirit house windows, where an icon of the Virgin Mary looks out, past the edge of the Eklutna cemetery, and into the trees.
VIDEO: The Shocking Truth about Christian Orthodoxy - Fr. John Behr
Fr. John Behr takes on those who dismiss Jesus Christ on "historical grounds," by explaining how historicism itself is problematic and, indeed, heretical. The alternative to historicism as our mode of interpretation, he explains, is Christ on the cross as the foundation of all our knowledge and interpretation.
The Very Rev. Dr. John Behr is the Dean of St. Vladimir's Seminary in Crestwood, N.Y., where he is also Professor of Patristics, teaching courses in patristics, dogmatics, and Scriptural exegesis.
He also teaches at Fordham University, where he is the Distinguished Lecturer in Patristics. This lecture was delivered as part of the annual Augustine College Weston Lecture series on March 23rd, 2012.
The Very Rev. Dr. John Behr is the Dean of St. Vladimir's Seminary in Crestwood, N.Y., where he is also Professor of Patristics, teaching courses in patristics, dogmatics, and Scriptural exegesis.
He also teaches at Fordham University, where he is the Distinguished Lecturer in Patristics. This lecture was delivered as part of the annual Augustine College Weston Lecture series on March 23rd, 2012.
Paving The Road to Independence: All-Saints of Ukraine
SOURCE: «День»
Наприкінці червня традиційні християнські церкви вшановують Всіх Святих
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27 червня Українська греко-католицька церква разом із іншими
традиційними християнськими церквами згадує Всіх Святих. (У всіх ця дата
припадає десь на кінець червня.)
Всіх Святих — досить нове і цікаве свято. Так, у греко-католиків його
започаткував Патріарх Йосип Сліпий — з метою вшанування численної плеяди
мучеників і праведників українського народу, які постраждали за віру на
початку ХХ століття. Власне, про це говоримо з керівником
Постуляційного центру беатифікації та канонізації святих УГКЦ отцем
Романом ЛАГІШЕМ.
— Не дивлячись на те, що це свято досить нове, воно стає дедалі, якщо можна так сказати, популярнішим.
— Було запроваджене в діаспорі. Синод УГКЦ підтримав ініціативу
Патріарха Йосипа, адже за віру в умовах тоталітарного режиму на початку
минулого століття постраждали тисячі людей.
— А коли його перенесли в Україну?
— На початку 1990-х років.
Нині йдеться не лише про те, що ми як наступні покоління маємо
обов’язок вшановувати цих мучеників і праведників за віру — вони
прокладали шлях до нашої Незалежності, а й про те, що в часи перехідні, в
які живемо, їхні життя свідчать про справжні цінності. До речі, це не
тільки десятки тих, чиї геройські чесноти є відомими і беззаперечно
доведеними згідно з церковними канонами і процеси над якими зараз
офіційно тривають. Згадуємо й тих, які чекають свого місця на вівтарі
Церкви. А ще є багато таких, яких узагалі не знаємо: вони залишилася за
мерзлотою сибірського ГУЛАГу.
Важливо, що тоді духовні діячі відігравали не лише релігійну роль, а й
політичну, соціальну та культурну. Приміром, Августин Волошин. Одружений
священик. Високоосвічений (у його «арсеналі» два докторати). Розуміючи
весь трагізм своєї нації, згодився стати президентом Закарпатської
України. Це фанатичне рішення! Він цілковито був свідомий того, що з
таким чоловіком і батьком його сім’я не має майбутнього. (Вони всі були
знищені.)
Очевидно, щоби йти на такі кроки, треба було мати особливу Божу ласку і
силу. Візьмімо 25-річну мирянку Марію Шведу, успішну студентку
Львівського університету. Вона зважилася приносити необхідні речі
(фелони для священиків...) на таємні літургії і за це поплатилася життям
уже наприкінці 80-х. Напевно, складно уявити, що тоді ще існували
переслідування, однак вони були. Подібних прикладів багато.
— Один із найяскравіших — Патріарх Йосип Сліпий, 120-річчя з дня народження якого цьогоріч відзначаємо.
— Власне, 18 років сибірської каторги лишень за те, що він не хотів
стати митрополитом Московським, змінивши ГУЛАГ на митрополичий престол!
Унікальність цих Велетнів духу ще в тому, що, перебуваючи за тисячі
кілометрів від своїх вірних, вони дивовижними способами передавали їм
послання. В них ішлося про те, як українцям жити в умовах кризи
релігійних почуттів, культурного і загалом національного життя. Ба
більше. Навіть конкретні вказівки, де і як декотрим переховуватися.
Варто згадати й митрополита Львівського Володимира Стернюка, який, між
іншим, виводив УГКЦ з підпілля. Ось один із штрихів до його діяльності.
До невеликої однокімнатної комунальної квартири, де той мешкав, ще з 8
години стояла черга. І вона не зменшувалася до 20-ї — людей все
прибувало. Вони приходили до владики у найрізноманітніших справах.
Тому ми можемо сміливо стверджувати, що в той час такі постаті
виконували надзвичайно важливу роль — провідників нації в усіх напрямках
її життя. І через них релігія стала об’єднавчим чинником для українців —
вони об’єднувалися навколо Бога і української держави. До речі, це
стосується не тільки греко-католиків. Наприклад, православний митрополит
Василь Липківський не пішов на співпрацю з офіційними державними
органами НКВД, через що відбував заслання.
Тобто кожен, хто не йшов на співпрацю з тим тоталітарним режимом, не
міг розраховувати на публічне життя, тим більше — життя
церковнослужителя.
Я розпочинав нашу розмову з того, що дане свято стає дедалі
популярнішим. Гадаю, це зумовлено тим, що серед наших сучасників
авторитетів — обмаль. А людям, у які б часи ті не жили, авторитети
потрібні. Бо ніколи не зникне голод людського серця за добром, любов’ю,
справжністю і справедливістю. Крім того, праведники, яких згадували, і
ті, про яких не говорили, не жили в ранньохристиянський період чи в
Середньовіччя, до яких, ми, здавалося, не досягаємо, а півстоліття тому
або й того менше, і з ними ми так чи інакше пов’язані. Коли розказуємо
про це школярам, то згадуємо, приміром, що той чи інший святий ходив
тією ж вулицею, що й вони, до школи. Святі не сходять з неба, вони жили і
живуть поміж нас. До речі, слово «святий» у перекладі з грецької
означає «інший». І справді, коли ти відкриваєшся на Бога, то здатен
стати іншим.
— До речі, коли врешті митрополита Андрія Шептицького буде проголошено блаженним? (Процес триває з кінця 50-х.)
— Віримо, що в найближчому часі. В своїх інтерв’ю співробітник
Постуляційного центру беатифікації та канонізації святих Української
греко-католицької церкви отець Роман Тереховський часто розповідає про
оздоровлення однієї дівчинки в США. Вона мала захворювання, пов’язане з
дисфункцією деяких внутрішніх органів. На жаль, українські лікарі нічим
не змогли допомогти, і родина дитини виїхала на лікування до Сполучених
Штатів. Але і там лікування не принесло бажаного результату. Дівчинка
часто молилася до митрополита Андрея, і їй приснився дивний сон — Андрей
Шептицький пообіцяв подарунок до дня народження, після чого дитина
повністю одужала. Якщо цей випадок буде остаточно визнаний чудом, то
незабаром процес беатифікації завершиться. Ми не виключаємо, що випадки
дивного зцілення після молитовного звернення до митрополита Андрея
Шептицького траплялися і в Україні. Проте задокументувати їх належним
чином не вдавалося.
— Отче, які заходи відбудуться з нагоди свята Всіх Святих?
— Оскільки 27 червня припадає на робочий день, усі святкування ми
перенесли на 24 червня, неділю. В Львівській філармонії відбудеться
концерт-реквієм. У ньому візьмуть участь хор та оркестр заслуженої
академічної капели України «Трембіта». А напередодні в храмі Блаженного
Миколая Чарнецького у Львові відслужимо Архієрейську літургію. 27 червня
новомучеників та ісповідників віри ХХ століття згадуватимуть по всіх
церквах УГКЦ в Україні та світі.
Sunday, June 24, 2012
Aramaic classes help Maronites in Israel understand their liturgies
By Judith Sudilovsky
SOURCE: Catholic News Service
JISH, Israel (CNS) -- Aramaic language classes begun four years ago at Jish Elementary School have changed the way youngsters experience the weekly liturgy.
"Before, I used to wonder how I would get through the one-and-a-half hours at church. Sometimes we would even laugh at the how the priest was praying," recalled Carla Issa, 9, who has studied Aramaic at the school for two years. "But now I understand what I am saying. I love it."
Sunday Mass at St. Maron Parish is partially recited in Aramaic. But Issa and friends also have found another use for the ancient language: They sometimes use it when they pass notes to each other in class.
Some 110 students are now studying the language at the elementary school as a result of years of effort by village resident Shadi Khalloul, 37, chairman of the Aramaic Christian nongovernmental organization in Israel.
"This is our Maronite Aramaic heritage," he said on a recent visit to the school. "We are hoping to revive (Aramaic) as a spoken language. Hopefully the pupils will use it among themselves to communicate with each other. It is our forefather's language. It is the language of Jesus, we should not forget that, especially the Aramaic Galilee dialect."
Spoken Aramaic, the root language of all Semitic languages, is still
preserved in parts of Syria, Iraq and Lebanon -- and even by elderly
Jews originating from a region of Kurdistan -- but the spoken language
has been virtually lost in Galilee, where about 10,000 Maronite
Catholics use it solely for prayer. During their daily interactions,
they speak Arabic.
In all, there are between half a million and 1 million people worldwide who still use Aramaic as their vernacular language, while another 15 million use it only as a holy language, said Khalloul.
In Jish some older residents like Issa's grandfather, who helped her with her homework when she started studying, have retained their traditional language, but most Maronites of the village only hear Aramaic on Sundays.
Aramaic is taught regularly as part of religion classes by Father Bishara Suleiman, but it was not until the priest offered a three-month course for adults in 2006 that Khalloul, who had recently returned to Jish after graduating from the University of Nevada, became hooked on the language. A small group of adult students continued studying on their own following the conclusion of the course and began connecting with other Aramaic communities in Sweden and the Netherlands.
Khalloul initiated his own after-school classes for youngsters, then started to negotiate with the Israeli Ministry of Education to include Aramaic as part of the formal curriculum.
The ministry now provides funds for the classes through the eighth grade as part of any enrichment program already in place. For now, it is the only such project in Israel. A parallel art class is offered during the same period, but almost 90 percent of the Christian children choose to attend the Aramaic classes, said school principal Reem Khatieb-Zuabi, a Muslim woman.
She said classes have proven to be a matter of pride for the school, and even some Muslim students are taking the class.
"It is a language which is about to disappear," she noted. "A culture is something precious, history is very precious to me, and we can't erase history and build a new culture. You have to understand where you come from."
St. Paul's parents are traditionally believed to have lived in Jish,
which is near the Lebanese border. Sixty percent of its 2,800 residents
are Maronite Catholic, 35 percent are Muslim and 5 percent are Melkite
Catholic.
Aramaic was the dominant language in the region until about the sixth century, when Arabic replaced it following the Arab invasion.
Sweden has the strongest tradition of spoken Aramaic, and Jish school has been using textbooks and other learning material from that community.
Khalloul, who speaks to his 2-year-old son solely in Aramaic and relishes seeing the boy respond, dreams of hearing Aramaic conversations in the streets of Jish. But he is also realistic and admits that perhaps the only place where the language can truly be revived to that extent is in the Maronite area of Mt. Lebanon in Lebanon.
Still, he said, the Maronite children of the village will have this language for themselves.
"A nation without a language and without its forefather's language has no future," he said. "Teaching them their heritage will strengthen our Christianity. At least in the Middle East we should all unite in our Aramaic heritage."
He noted that, by request of the children, in May the first Communion ceremony at the church was conducted completely in Aramaic.
See also Maronites wish to regain ancestral lands in Galilee (Jerusalem Post)
SOURCE: Catholic News Service
JISH, Israel (CNS) -- Aramaic language classes begun four years ago at Jish Elementary School have changed the way youngsters experience the weekly liturgy.
"Before, I used to wonder how I would get through the one-and-a-half hours at church. Sometimes we would even laugh at the how the priest was praying," recalled Carla Issa, 9, who has studied Aramaic at the school for two years. "But now I understand what I am saying. I love it."
Sunday Mass at St. Maron Parish is partially recited in Aramaic. But Issa and friends also have found another use for the ancient language: They sometimes use it when they pass notes to each other in class.
Some 110 students are now studying the language at the elementary school as a result of years of effort by village resident Shadi Khalloul, 37, chairman of the Aramaic Christian nongovernmental organization in Israel.
"This is our Maronite Aramaic heritage," he said on a recent visit to the school. "We are hoping to revive (Aramaic) as a spoken language. Hopefully the pupils will use it among themselves to communicate with each other. It is our forefather's language. It is the language of Jesus, we should not forget that, especially the Aramaic Galilee dialect."
In all, there are between half a million and 1 million people worldwide who still use Aramaic as their vernacular language, while another 15 million use it only as a holy language, said Khalloul.
In Jish some older residents like Issa's grandfather, who helped her with her homework when she started studying, have retained their traditional language, but most Maronites of the village only hear Aramaic on Sundays.
Aramaic is taught regularly as part of religion classes by Father Bishara Suleiman, but it was not until the priest offered a three-month course for adults in 2006 that Khalloul, who had recently returned to Jish after graduating from the University of Nevada, became hooked on the language. A small group of adult students continued studying on their own following the conclusion of the course and began connecting with other Aramaic communities in Sweden and the Netherlands.
Khalloul initiated his own after-school classes for youngsters, then started to negotiate with the Israeli Ministry of Education to include Aramaic as part of the formal curriculum.
The ministry now provides funds for the classes through the eighth grade as part of any enrichment program already in place. For now, it is the only such project in Israel. A parallel art class is offered during the same period, but almost 90 percent of the Christian children choose to attend the Aramaic classes, said school principal Reem Khatieb-Zuabi, a Muslim woman.
She said classes have proven to be a matter of pride for the school, and even some Muslim students are taking the class.
"It is a language which is about to disappear," she noted. "A culture is something precious, history is very precious to me, and we can't erase history and build a new culture. You have to understand where you come from."
Aramaic was the dominant language in the region until about the sixth century, when Arabic replaced it following the Arab invasion.
Sweden has the strongest tradition of spoken Aramaic, and Jish school has been using textbooks and other learning material from that community.
Khalloul, who speaks to his 2-year-old son solely in Aramaic and relishes seeing the boy respond, dreams of hearing Aramaic conversations in the streets of Jish. But he is also realistic and admits that perhaps the only place where the language can truly be revived to that extent is in the Maronite area of Mt. Lebanon in Lebanon.
Still, he said, the Maronite children of the village will have this language for themselves.
"A nation without a language and without its forefather's language has no future," he said. "Teaching them their heritage will strengthen our Christianity. At least in the Middle East we should all unite in our Aramaic heritage."
He noted that, by request of the children, in May the first Communion ceremony at the church was conducted completely in Aramaic.
See also Maronites wish to regain ancestral lands in Galilee (Jerusalem Post)
Saturday, June 23, 2012
A review of The New Ukrainian Catholic Catechism
The new Catechism of the Ukrainian Greek- Catholic Church “Christ – Our Pascha” from an ecumenical perspective: One step forward, two steps backward
By Dr. Mykola Krokosh
By Dr. Mykola Krokosh
translated by Dr. Alexander Roman
At the outset, the very publication of such a document can be said to be an expression of the Eastern theological identity of the UGCC. When the basis of the first section of the 1992 “Catechism of the Catholic Church” is founded upon the so-called “Apostolic” Symbol of Faith, (See Footnote 1) which is accepted only in the Western Church and in the mainstream Protestant Churches, the CUGCC corrects this anti-Orthodox lapse of the Latin Church and makes specific reference to the Niceno-Constantinopolitan Symbol of Faith, which bears an unquestionable universal authority and is acknowledged as the authentic expression of the faith of the Ancient Church not only by Catholics and Orthodox, but even by the majority of the great Protestant denominations.
However, for some reason the creed is given with the “Filioque” addition, even though in brackets. The particular reasons guiding the authors of the CUGCC in making such an ecumenical faux pas toward their Orthodox brothers is truly incomprehensible. It is well-known that this unfortunate addition was one of the main theological reasons of the Great Schism between East and West. This is even more incomprehensible, if we take into account the fact that the Filioque was dropped even in the declaration of the Vatican Congregation of the Faith’s “Dominus Iesus” (See Footnote 2) (2000 AD). It is obvious that the creators of the CUGCC lacked the courage to clearly articulate the truth of the Eastern theological “Monarchy” or “Single Principle” of the Father.
Read the rest of the article here
Follow forum discussions on this review here
Emotional goodbye for young Italian mother who died for unborn child
.-
Hundreds of Italians gathered at the Church of St. Francisca Romana in
Rome on June 16 for the funeral Mass of Chiara Corbella, a young
Catholic woman who died after postponing her cancer treatments in order
to protect her unborn child.
At 28 years of age, Chiara was happily married to Enrico Petrillo. They
had already suffered the loss of two children in recent years who died
from birth defects. The couple became popular speakers at pro-life
events, in which they shared their testimony about the few minutes they
were able to spend with their children, David and Maria, before they
died.
In 2010, Chiara became pregnant for the third time, and according to doctors the child was developing normally. However, Chiara was diagnosed with an aggressive form of cancer and was advised to begin receiving treatment that would have posed a risk to her pregnancy.
Chiara decided to protect the baby – named Francisco – and opted to forgo treatment until after his birth, which took place on May 30, 2011.
Her cancer quickly progressed and eventually she lost sight in one eye. After a year-long battle Chiara died on June 13, surrounded by her loved ones and convinced that she would be reunited with her two children in heaven.
“I am going to heaven to take care of Maria and David, you stay here with Dad. I will pray for you,” Chiara said in a letter for Francisco that she wrote one week before her death.
The funeral Mass was celebrated by the Vicar General of Rome, Cardinal Agostino Vallini, who recalled Chiara as “the second Gianna Beretta,” the 20th century saint who sacrificed her life in similar circumstances to save her unborn baby.
Chiara’s spiritual director, Father Vito, delivered the homily and remembered Chiara as a young woman who chose to risk her own life in order to be an example to other pregnant women, “a testimony that could save so many people,” he said.
Chiara’s husband, Enrico, said he experienced “a story of love on the cross.” Speaking to Vatican Radio, he said that they learned from their three children that there is no difference in a life that lasts 30 minutes or 100 years.
“It was wonderful to discover this love that grew more and more in the face of so many problems,” he said.
“We grew more and more in love with each other and Jesus. We were never disappointed by this love, and for this reason, we never lost time, even though those around us said, 'Wait, don’t be in a hurry to have another child,'” Enrico said.
The world today encourages people to make wrong choices about the unborn, the sick and the elderly, he noted, “but the Lord responds with stories like ours.”
“We are the ones who like to philosophize about life, about who created it, and therefore, in the end, we confuse ourselves in wanting to become the owners of life and to escape from the cross the Lord gives us,” he continued.
“The truth is that this cross – if you embrace it with Christ – ceases to be as ugly as it looks. If you trust in him, you discover that this fire, this cross, does not burn, and that peace can be found in suffering and joy in death,” Enrico explained.
“I spent a lot of time this year reflecting on this phrase from the Gospel that says the Lord gives a cross that is sweet and a burden that is light. When I would look at Chiara when she was about to die, I obviously became very upset. But I mustered the courage and a few hours before – it was about eight in the morning, Chiara died at noon – I asked her.
I said: 'But Chiara, my love, is this cross really sweet, like the Lord says? She looked at me and she smiled, and in a soft voice she said, 'Yes, Enrico, it is very sweet.' In this sense, the entire family didn’t see Chiara die peacefully, but happily, which is totally different,” Ernico said.
When his son grows up, he added, he will tell him “how beautiful it is to let oneself be loved by God, because if you feel loved you can do anything,” and this is “the most important thing in life: to let yourself be loved in order to love and die happy.”
“I will tell him that this is what his mother, Chiara, did. She allowed herself to be loved, and in a certain sense, I think she loved everyone in this way. I feel her more alive than ever. To be able to see her die happy was to me a challenge to death.”
Il funerale di Chiara Corbella TV2000 - in Italian
In 2010, Chiara became pregnant for the third time, and according to doctors the child was developing normally. However, Chiara was diagnosed with an aggressive form of cancer and was advised to begin receiving treatment that would have posed a risk to her pregnancy.
Chiara decided to protect the baby – named Francisco – and opted to forgo treatment until after his birth, which took place on May 30, 2011.
Her cancer quickly progressed and eventually she lost sight in one eye. After a year-long battle Chiara died on June 13, surrounded by her loved ones and convinced that she would be reunited with her two children in heaven.
“I am going to heaven to take care of Maria and David, you stay here with Dad. I will pray for you,” Chiara said in a letter for Francisco that she wrote one week before her death.
The funeral Mass was celebrated by the Vicar General of Rome, Cardinal Agostino Vallini, who recalled Chiara as “the second Gianna Beretta,” the 20th century saint who sacrificed her life in similar circumstances to save her unborn baby.
Chiara’s spiritual director, Father Vito, delivered the homily and remembered Chiara as a young woman who chose to risk her own life in order to be an example to other pregnant women, “a testimony that could save so many people,” he said.
Chiara’s husband, Enrico, said he experienced “a story of love on the cross.” Speaking to Vatican Radio, he said that they learned from their three children that there is no difference in a life that lasts 30 minutes or 100 years.
“We grew more and more in love with each other and Jesus. We were never disappointed by this love, and for this reason, we never lost time, even though those around us said, 'Wait, don’t be in a hurry to have another child,'” Enrico said.
The world today encourages people to make wrong choices about the unborn, the sick and the elderly, he noted, “but the Lord responds with stories like ours.”
“We are the ones who like to philosophize about life, about who created it, and therefore, in the end, we confuse ourselves in wanting to become the owners of life and to escape from the cross the Lord gives us,” he continued.
“The truth is that this cross – if you embrace it with Christ – ceases to be as ugly as it looks. If you trust in him, you discover that this fire, this cross, does not burn, and that peace can be found in suffering and joy in death,” Enrico explained.
“I spent a lot of time this year reflecting on this phrase from the Gospel that says the Lord gives a cross that is sweet and a burden that is light. When I would look at Chiara when she was about to die, I obviously became very upset. But I mustered the courage and a few hours before – it was about eight in the morning, Chiara died at noon – I asked her.
I said: 'But Chiara, my love, is this cross really sweet, like the Lord says? She looked at me and she smiled, and in a soft voice she said, 'Yes, Enrico, it is very sweet.' In this sense, the entire family didn’t see Chiara die peacefully, but happily, which is totally different,” Ernico said.
When his son grows up, he added, he will tell him “how beautiful it is to let oneself be loved by God, because if you feel loved you can do anything,” and this is “the most important thing in life: to let yourself be loved in order to love and die happy.”
“I will tell him that this is what his mother, Chiara, did. She allowed herself to be loved, and in a certain sense, I think she loved everyone in this way. I feel her more alive than ever. To be able to see her die happy was to me a challenge to death.”
+++++++++++++++++++++
Friday, June 22, 2012
Preserving Kosovo's Monasteries
When Kosovo unilaterally seceded from Serbia, one question on many minds was what to do with the dozen or so Serbian Orthodox monasteries scattered across the country. In contrast to the mass exodus of Serbs from Kosovo over the past decade, the monasteries are very actively consolidating their presence. For religious Serbs, they are among the most valued symbols of their cultural heritage. Kosovo is considered the cradle of the Serbian nation and of the Orthodox Christianity Serbs embrace.
Many of these sites are also on UNESCO’s heritage list. One of the few things that all in Kosovo agree on is the immeasurable value of the ancient buildings, often adorned with medieval frescoes and icons. But the question of their ownership goes right to the heart of the intangible political problem that is Kosovo, dominated by predominantly Muslim Albanian Kosovars with painful memories of Serb rule.
In the presently tense atmosphere, mass tourism is unlikely. Both the church and the Serbian state jealously guard the monasteries. The government in Belgrade will have nothing to do with the Kosovar state it does not recognize, and continues to fund and regulate the convents it considers on its own territory.
Financial imperatives may go some way towards bridging the divide. While politically sensitive, nobody in Kosovo seems much bothered by Serbia’s funding of the monasteries — which, after all, helps to preserve the buildings. “Serbian funding is not a problem per se for us,” says Haki Rugova, the mayor of the municipality in which Gorioc is located, as well as a leading national politician. “We can’t stop it anyway.”
At the same time, the clergy are happy to work with outsiders and even the Kosovo state when it can help them. The steps forward are tiny, but it is clear nobody wishes the monasteries to go to waste. Mr. Rugova is adamant he would maintain them, should Serbian funds dry up. “We have the money. We would do whatever is needed to preserve these buildings.”
Pack a bit of optimism, should you ever wish to visit some of the most amazing structures in the region.
Is Becoming Catholic for Anglicans Only About Ecclesiology?
SOURCE: The AngloCatholic
This is an excerpt of a long piece by Joel Hodge, a lecturer in theology at the Australian Catholic University. He writes:
Political agenda?
Huh?
I know there was a lot of concern out there in Catholic circles that
we from the Traditional Anglican Communion would be bringing our horrid
Branch Theory ecclesiology with us. We have been framed as anti-women
and anti-gay as if the Catholic Church's teachings on Holy Orders and
human sexuality (the whole shebang, including teachings on artificial
contraception) are political issues rather than the teachings of the
Catholic Church from the beginning.
These principles are not political; they are foundational to the common good. Period. They are not optional beliefs, any more than our understanding of ecclesiology. But hey, you can talk about ecclesiology and since most people don't have a clue what the word means their eyes glaze over, unless you wake them up by saying "outside the Catholic Church there is no salvation" or quote Dominus Iesus about other churches being deficient.
I've been thinking these days that not only are we Catholics sometimes ashamed of the Gospel of Jesus Christ — you know that sin part– let's skip over that because people don't want to hear they are sinners — but also we are ashamed of our teachings on human sexuality.
People see how pro-life folks are framed and say, eww, I think I'll find something warm and fuzzy and non-controversial to say so I won't be a lightning rod for the intense animosity these people experience.
This is of great concern for me. There is a kind of unity that puts unity and ecclesiology above all else. You could see attempts in the Canterbury Communion to maintain communion irrespective of huge theological differences on everything from the Eucharist to the role of actively homosexual clergy and differences over the sacrament of marriage, or of sacraments and Apostolic succession altogether.
Unity for the sake of unity — unity that is not led by the Holy Spirit and wedded to the whole of the faith as handed down by the Apostles is something to be concerned about. And if unity means shutting up about abortion or defending a male-only priesthood, well, too late, I'm Catholic now and I will not keep silent.
++++++++++++++++++++++
The Ordinations Begin in Canada!
This is an excerpt of a long piece by Joel Hodge, a lecturer in theology at the Australian Catholic University. He writes:
In the midst of these issues, the first Anglican “ordinariate” in Australia has been viewed as meaning many “traditionalists” will seek admittance to avoid recent Anglican Church decisions."Moreover, we should be equally clear that to become part of the ordinariate is not and should not be about signing up to a political agenda – about women or homosexuality or another issue – or affirming unreasonable discontent."
But by no means will this be the intention of everyone who joins. Moreover, we should be equally clear that to become part of the ordinariate is not and should not be about signing up to a political agenda – about women or homosexuality or another issue – or affirming unreasonable discontent.
These issues are important, but first and foremost the ordinariate is about affirming the ‘catholic’ nature of the church. The Anglican Church itself has always valued this catholic nature. This catholic nature has traditionally been defined as a universality of local churches guided by God, visibly signified by unity around the office of St Peter.
Political agenda?
Huh?
These principles are not political; they are foundational to the common good. Period. They are not optional beliefs, any more than our understanding of ecclesiology. But hey, you can talk about ecclesiology and since most people don't have a clue what the word means their eyes glaze over, unless you wake them up by saying "outside the Catholic Church there is no salvation" or quote Dominus Iesus about other churches being deficient.
I've been thinking these days that not only are we Catholics sometimes ashamed of the Gospel of Jesus Christ — you know that sin part– let's skip over that because people don't want to hear they are sinners — but also we are ashamed of our teachings on human sexuality.
People see how pro-life folks are framed and say, eww, I think I'll find something warm and fuzzy and non-controversial to say so I won't be a lightning rod for the intense animosity these people experience.
This is of great concern for me. There is a kind of unity that puts unity and ecclesiology above all else. You could see attempts in the Canterbury Communion to maintain communion irrespective of huge theological differences on everything from the Eucharist to the role of actively homosexual clergy and differences over the sacrament of marriage, or of sacraments and Apostolic succession altogether.
Unity for the sake of unity — unity that is not led by the Holy Spirit and wedded to the whole of the faith as handed down by the Apostles is something to be concerned about. And if unity means shutting up about abortion or defending a male-only priesthood, well, too late, I'm Catholic now and I will not keep silent.
++++++++++++++++++++++
The Ordinations Begin in Canada!
Video: Kyrie from Missa Bell’ Amfitrit’ altera
Sunday, June 17th 2012: 10.30 a.m. High Mass. Celebrant: Fr Gerard Deighan, Adm., Chaplain to the Dublin Latin Mass Community, St Kevin's Church, Harrington Street, Dublin. 50th International Eucharistic Congress.
Kyrie from Missa Bell’ Amfitrit’ altera (Lassus) sung by The Lassus Scholars, Director Ite O'Donovan. Video by Joanna Lynch.
Kyrie from Missa Bell’ Amfitrit’ altera (Lassus) sung by The Lassus Scholars, Director Ite O'Donovan. Video by Joanna Lynch.
Video: "Introduction to Liturgy "
A very interesting instructional video on serving the Divine Liturgy produced by the Canadian Orthodox Broadcasting System as found on the All Saints Monastery YouTube Channel
New Catholic High School to Offer Extraordinary Form and Liturgy of the Hours
SOURCE: New Liturgical Movement (NLM),
I received a package announcing the establishment of a new Catholic boarding school for boys that will be in Pennsylvania. First classes start at St Gregory the Great Academy this coming Fall. The package included letters of recommendation from the abbot of Our Lady of the Annunciation of Clear Creek Abbey and from Bishop James D Conley who is at the Archdiocese of Denver. The Academy describes itself as follows: 'Gregory the Great Academy is a traditional Catholic boarding school for boys in grades 9 - 12. We offer a classical liberal arts education through which a young man can deepen his faith, sharpen his intellect, and become a true Catholic gentleman.'
This is inspired by the vision of education of the late John Senior who, I am given to understand, was an influential figure in the lives of many of the monks at Clear Creek going back to his time when he was teaching at the University of Kansas. I have come across his ideas through a number of faculty and staff at Thomas More College of Liberal Arts who were educated at institutions that were also inspired by John Senior's ideas.
The education at Gregory the Great Academy will open up its students to a
traditional Catholic culture in the broadest sense of the word -
everyday living that reflects and nourishes our beliefs and core values.
What is encouraging to me is the forceful emphasis on the connection
between liturgy and culture; both the Mass and the Liturgy of the Hours
as an everyday practice are encouraged. This harmonized combination of
study and practice is vital, in my opinion, and especially one that
includes the Liturgy of the Hours along with everything else. I believe
it is something that all aspiring artists, for example, should think
about if they wish to be part of a living tradition that is consistent
with timeless principles, yet fresh and new in its expression. And
because every single one of us is called to play our part in the broader
culture in some unique way, it really applies to everyone else too.
Anyone interested in further information should go to their website:
(A sample from the website:
Every way of life has a rhythm. Some live by the time clock. Others by the TV guide. At the Academy, the day, the week and the year move to the tempo of the Divine Liturgy, which is the life of Christ as it unfolds in time. Every day at Gregory the Great Academy begins with Morning Prayer and the Holy Sacrifice of the Mass. Every day ends with Night Prayer and a ferverino. If liturgy is the source and summit of the life of the Church, then it should also be the source and summit of the life of the school.)
I received a package announcing the establishment of a new Catholic boarding school for boys that will be in Pennsylvania. First classes start at St Gregory the Great Academy this coming Fall. The package included letters of recommendation from the abbot of Our Lady of the Annunciation of Clear Creek Abbey and from Bishop James D Conley who is at the Archdiocese of Denver. The Academy describes itself as follows: 'Gregory the Great Academy is a traditional Catholic boarding school for boys in grades 9 - 12. We offer a classical liberal arts education through which a young man can deepen his faith, sharpen his intellect, and become a true Catholic gentleman.'
This is inspired by the vision of education of the late John Senior who, I am given to understand, was an influential figure in the lives of many of the monks at Clear Creek going back to his time when he was teaching at the University of Kansas. I have come across his ideas through a number of faculty and staff at Thomas More College of Liberal Arts who were educated at institutions that were also inspired by John Senior's ideas.
Anyone interested in further information should go to their website:
(A sample from the website:
Every way of life has a rhythm. Some live by the time clock. Others by the TV guide. At the Academy, the day, the week and the year move to the tempo of the Divine Liturgy, which is the life of Christ as it unfolds in time. Every day at Gregory the Great Academy begins with Morning Prayer and the Holy Sacrifice of the Mass. Every day ends with Night Prayer and a ferverino. If liturgy is the source and summit of the life of the Church, then it should also be the source and summit of the life of the school.)
Real Catholic TV service removes 'Catholic' from new name
Michael Voris, host of the network's feature “The Vortex,” said in a June 12 video that Real Catholic TV was changing its name to “ChurchMilitant.TV.” Inspiration for the name came from a recent address by Pope Benedict XVI, reflecting on the value of the ancient term for the Church on earth.
During that May 22 address, the Pope said that the Latin phrase “ecclesia militans,” referring to the faithful who are striving toward salvation, “bears truth in itself” and reflects the need “to enter into battle with evil.”
Voris said the name was chosen to signify the organization’s opposition to the “indifference and lukewarmness” that he sees “both outside, and inside some quarters – many quarters – within the Church.”
Along with its new name, ChurchMilitant.TV also has a new TV studio, which Voris promised would be “a bastion, a fort, a fortress on the battlefield, from which great volleys are hurled against the ancient enemy.”
During its time as “Real Catholic TV,” the apostolate was told by the Archdiocese of Detroit that it did not have permission to describe itself as “Catholic.” The Roman Catholic Church's current Code of Canon Law states that “no undertaking is to claim the name 'Catholic'” without authorization.
Voris, the network's senior executive producer, said in December 2011 that the Archbishop of Detroit did not have authority over Real Catholic TV. The organization is owned and headquartered elsewhere, although its content has been produced within the Detroit archdiocese.
“The Vortex” has been criticized over its host's remarks on Judaism and the validity of modern democracy. In April 2011, the Diocese of Scranton barred Voris from speaking in its parishes and facilities, saying his “extreme positions on other faiths” were “not appropriate.”
Rising religious intolerance in Indonesia - 20 churches face demolition
SOURCE: Catholic Culture
Local officials in the Aceh Singkil Regency in Indonesia have closed 20 churches and will likely demolish them.
The officials cited a 2006 regulation requiring the approval of 60 local non-Christians before church construction can begin. Local Muslim leaders, according to an Indonesian press report, ordered Muslims not to offer this approval.
One of the churches likely to be demolished was built in 1932.
“The closure of so many churches in Aceh, continued attacks on churches in West Java, the persecution of the Ahmadiyya Muslim community and now the sentencing of [atheist] Alexander An all illustrate the rising religious intolerance in Indonesia,” said Andrew Johnston of Christian Solidarity Worldwide.
Local officials in the Aceh Singkil Regency in Indonesia have closed 20 churches and will likely demolish them.
The officials cited a 2006 regulation requiring the approval of 60 local non-Christians before church construction can begin. Local Muslim leaders, according to an Indonesian press report, ordered Muslims not to offer this approval.
One of the churches likely to be demolished was built in 1932.
“The closure of so many churches in Aceh, continued attacks on churches in West Java, the persecution of the Ahmadiyya Muslim community and now the sentencing of [atheist] Alexander An all illustrate the rising religious intolerance in Indonesia,” said Andrew Johnston of Christian Solidarity Worldwide.
Additional sources for this story
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Some links will take you to other sites, in a new window.
Are the LCWR leaders still on the Catholic reservation?
SOURCE: Catholic Culture, By Phil Lawler
Earlier this week I commented on the refreshing candor and clarity of comments by Bishop Leonard Blair, defending the Vatican’s call for reform of the Leadership Conference of Women Religious (LCWR). Today there is even more candor and clarity, this time coming in an interview with Cardinal William Levada, the prefect of the Congregation for the Doctrine of the Faith.
The key question can be stated quite clearly: Are the leaders of the LCWR still on the reservation? These prelates raise the matter more delicately, but it is clear enough that they are driving at that question. Is the LCWR working cooperatively with the Vatican, in service to the universal Church?
This should be an easy question to answer. If the LCWR cannot answer affirmatively—quickly, emphatically, without reservations—then we already have the answer. But the LCWR is not accustomed to giving simple answers to simple questions, largely because the American bishops are not accustomed to asking them.
Boston’s Cardinal Sean O’Malley, when asked to comment on the controversy, took great pains to emphasize his support for American women religious and his confidence that a serious conflict will be avoided. The language that he used was measured, sympathetic, and quite evidently chosen to avoid rousing further emotional reactions. But unfortunately that irenic approach—so typical of the way the American bishops have handled conflicts with the LCWR over the years—can create a misleading impression. The LCWR leaders claim that they are merely emphasizing different aspects of Catholic teaching. When the bishops portray the conflict as a matter of tone, to be resolved by clearing up misunderstandings, are actually giving the public a false impression. Some much more serious conflicts are at issue here.
Specifically, do the leaders of the LCWR hold and teach what the Catholic Church authoritatively holds and teaches? Even in his best efforts to avoid appearing confrontational, Cardinal O’Malley could not avoid stating the problem. There are core Catholic beliefs, which are not up for discussion. “To simply contradict them or dismiss them, and to embrace the values of the secular culture over what the church has taught for 2,000 years, is not acceptable,’’ he said.
If the LCWR is contradicting or dismissing Catholic doctrines, then the group must be reformed. So there is that question again: Have the LCWR leaders wandered off the Catholic reservation? If they have, the bishops—as good shepherds—should do their utmost to bring them back into the fold. But they won’t accomplish that by pretending the problem doesn’t exist.
There is ample room for difference of opinion within the Catholic Church. But there are limits. Years ago, a Jewish friend introduced me to the useful concept of Halachic Judaism. He explained that Conservative and Orthodox Jews might disagree on the interpretation of the Law (Halacha), but at least they agree that there is a law and it ought to be followed. So too with Catholicism. We may disagree on the interpretation of certain Catholic doctrines, but we must at least assent to the fact that there are doctrines, and they are definitively taught by the Catholic magisterium.
Thus, you and I might have different views on the scope of papal authority, the meaning of religious liberty, the practical value of ecumenical work, or the application of moral laws. We can debate our differences—with the understanding that our disagreements might never be resolved, and possibly neither of us is right. But if you disagree with me about the existence of the Trinity, or the physical reality of the Resurrection, then we can no longer claim to share the same faith.
Similarly, you and I might have very different liturgical preferences. But if you do not believe that the Eucharist is the source and summit of Catholic spirituality, then you and I are not members of the same religious community.
And here we come right to the nub of the problem. In his assessment of the LCWR, Bishop Blair encountered the astonishing fact that in their Systems Thinking Handbook, provided as a resource for the heads of religious congregations, the the LCWR addresses “a situation in which sisters differ over whether the Eucharist should be at the center of a special community celebration since the celebration of Mass requires an ordained priest, something which some sisters find ‘objectionable.’”
If the leaders of the LCWR resent the Church’s definitive teaching that women cannot be ordained to the Catholic priesthood, we have a problem. But if their resentment takes them so far as to question whether they should celebrate the Eucharist, the problem may be insurmountable.
So once again, the question can be stated simply. Are the LCWR leaders still on the reservation?
Earlier this week I commented on the refreshing candor and clarity of comments by Bishop Leonard Blair, defending the Vatican’s call for reform of the Leadership Conference of Women Religious (LCWR). Today there is even more candor and clarity, this time coming in an interview with Cardinal William Levada, the prefect of the Congregation for the Doctrine of the Faith.
The key question can be stated quite clearly: Are the leaders of the LCWR still on the reservation? These prelates raise the matter more delicately, but it is clear enough that they are driving at that question. Is the LCWR working cooperatively with the Vatican, in service to the universal Church?
This should be an easy question to answer. If the LCWR cannot answer affirmatively—quickly, emphatically, without reservations—then we already have the answer. But the LCWR is not accustomed to giving simple answers to simple questions, largely because the American bishops are not accustomed to asking them.
Specifically, do the leaders of the LCWR hold and teach what the Catholic Church authoritatively holds and teaches? Even in his best efforts to avoid appearing confrontational, Cardinal O’Malley could not avoid stating the problem. There are core Catholic beliefs, which are not up for discussion. “To simply contradict them or dismiss them, and to embrace the values of the secular culture over what the church has taught for 2,000 years, is not acceptable,’’ he said.
If the LCWR is contradicting or dismissing Catholic doctrines, then the group must be reformed. So there is that question again: Have the LCWR leaders wandered off the Catholic reservation? If they have, the bishops—as good shepherds—should do their utmost to bring them back into the fold. But they won’t accomplish that by pretending the problem doesn’t exist.
There is ample room for difference of opinion within the Catholic Church. But there are limits. Years ago, a Jewish friend introduced me to the useful concept of Halachic Judaism. He explained that Conservative and Orthodox Jews might disagree on the interpretation of the Law (Halacha), but at least they agree that there is a law and it ought to be followed. So too with Catholicism. We may disagree on the interpretation of certain Catholic doctrines, but we must at least assent to the fact that there are doctrines, and they are definitively taught by the Catholic magisterium.
Thus, you and I might have different views on the scope of papal authority, the meaning of religious liberty, the practical value of ecumenical work, or the application of moral laws. We can debate our differences—with the understanding that our disagreements might never be resolved, and possibly neither of us is right. But if you disagree with me about the existence of the Trinity, or the physical reality of the Resurrection, then we can no longer claim to share the same faith.
Similarly, you and I might have very different liturgical preferences. But if you do not believe that the Eucharist is the source and summit of Catholic spirituality, then you and I are not members of the same religious community.
And here we come right to the nub of the problem. In his assessment of the LCWR, Bishop Blair encountered the astonishing fact that in their Systems Thinking Handbook, provided as a resource for the heads of religious congregations, the the LCWR addresses “a situation in which sisters differ over whether the Eucharist should be at the center of a special community celebration since the celebration of Mass requires an ordained priest, something which some sisters find ‘objectionable.’”
If the leaders of the LCWR resent the Church’s definitive teaching that women cannot be ordained to the Catholic priesthood, we have a problem. But if their resentment takes them so far as to question whether they should celebrate the Eucharist, the problem may be insurmountable.
So once again, the question can be stated simply. Are the LCWR leaders still on the reservation?
Zyuganov compares Lenin's mausoleum to Qaaba, the Wailing Wall and the Cathedral of Christ the Savior
"We're lingering over topics of various demolitions and transfers. And to raise at people's shrines is a very dangerous thing," Zyuganov says in his open letter titled "The Minister of Vulgarity."
The Communist leader urged to think what would happen if Muslims learned that Qaaba in Mecca would be transferred to another place or Jews in Jerusalem found out that "mad from big money "sportsmen" decided to use the sacred Wailing Wall for training, or recent example when the Orthodox Church in response to desecration of its shrines led out about half million believers to the Cathedral of Christ the Savior on April 22.
"And for many citizens of our country both the Mausoleum and the Pantheon at the Kremlin wall have always been a shrine. Over 12 million citizens actively support the Communist Party by their actions and electoral bulletins. Majority of people share our key ideas and program provisions. Lenin's name is sacred for them," the letter reads.
According to some experts, the Mausoleum on Red Square in downtown Moscow is a copy of Sumerian ziggurates where occult rituals were held. A pyramid is also masons' occult symbol and some specialists believe that Soviets adopted some symbols and degrees of initiation from them.
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