Why is the Episcopal Church near collapse?

SOURCE:  beliefnet

The headlines coming out of the Episcopal Church’s annual U.S. convention are stunning — endorsement of cross-dressing clergy, blessing same-sex marriage, the sale of their headquarters since they can’t afford to maintain it.

The American branch of the Church of England, founded when the Vatican balked at permitting King Henry VIII to continue annulling marriages to any wife who failed to bear him sons, is in trouble.

Somehow slipping out of the headlines is a harsh reality that the denomination has been deserted in droves by an angry or ambivalent membership. Six prominent bishops are ready to take their large dioceses out of the American church and align with conservative Anglican groups in Africa and South America.

“An interesting moment came at a press conference on Saturday,” reports convention attendee David Virtue, “when I asked Bonnie Anderson, president of the House of Deputies, if she saw the irony in that the House of Deputies would like to see the Church Center at 815 2nd Avenue, New Yorik, sold (it has a $37.5 million mortgage debt and needs $8.5 million to maintain yearly) while at the same time the national church spent $18 million litigating for properties, many of which will lie fallow at the end of the day.”

This is no longer George Washington’s Episcopal Church – in 1776 the largest denomination in the rebellious British colonies. Membership has dropped so dramatically that today there are 20 times more Baptists than Episcopalians.

U.S. Catholics out-number the Episcopal Church 33-to-1. There are more Jews than Episcopalians. Twice as many Mormons. Even the little African Methodist Episcopal denomination has passed the Episcopalians.

Among the old mainstream denominations reporting to the National Council of Churches, the Episcopal Church suffered the worst loss of membership from 1992-2002 — plunging from 3.4 million members to 2.3 million for a 32 percent loss. In the NCC’s 2012 yearbook, the Episcopal Church admitted another 2.71 percent annual membership loss.

Convention attendees were told that they had spent $18 million this year suing their own local congregations — those which have protested the denomination’s policies by trying to secede. The New York hierarchy has consistently won in court – asserting that the local members signed over their buildings decades ago. As a result, some of the largest Episcopal congregations in the United States have been forced to vacate their buildings and meet elsewhere.

So now, convention delegates were told, the denomination is the proud owner of scores of empty buildings nationwide – and liable for their upkeep in a depressed real estate market where empty church buildings are less than prime property. It’s the classic “dog in a manger.” The denomination has managed to keep the buildings – for which it has little use. However, they made their point – refusing to allow the congregations which built the facilities to have any benefit after generations of sacrifice, donations and volunteerism.

“One former Episcopal priest wrote me, ‘The irony is that after all their property suits to get control of empty buildings, they now are losing their main property.’

“But this cost cutting measure may not be enough to salvage the long term solvency of the Episcopal Church. The church is hemorrhaging money like crazy and no one seems to know how to turn off the spigot.”

“The accelerating fragmentation of the strife-torn Episcopal Church USA,” writes Christian author Charlotte Allen. “ in which large parishes and entire dioceses are opting out of the church, isn’t simply about gay bishops, the blessing of same-sex unions or the election of a woman as presiding bishop. It is about the meltdown of liberal Christianity.

“Liberal Christianity has been hailed by its boosters for 40 years as the future of the Christian church. Instead, as all but a few die-hards now admit, the mainline churches that have blurred doctrine and softened moral precepts are declining and, in the case of the Episcopal Church, disintegrating.”

“On July 8, 2012, Presiding Bishop Katharine Jefferts Schori preached her brand of post-Christian religion while masquerading as a Christian bishop,” reported convention attendee Dr. Sarah Frances Ives.

“She mocked most of the crucial doctrines of the Christian faith, including the God of creation, the Incarnation, and the Trinity. She accomplishes this through her demeaning use of rhetoric. She taunts the Lord by the use of the name ‘Big Man’ and then points her finger at everyone listening and tells them that they have ‘missed the boat.’

“Jefferts Schori then proclaims that she has the answer for this. We all need the ‘act of crossing boundaries’ to become God after which our hands become a ‘sacrament of mission.’

“In this sermon, Jefferts Schori continued her mission of destroying the Christian faith through her rhetorical device of dismissive ridicule.

“Jefferts Schori leaves a wide wake of destruction behind with this sermon: the eternal triune God has been torn down, human beings are to boldly claim our place as God, and the sacraments of the Eucharist and Baptism have been turned into things our hands make. In other words, Jefferts Schori accepts that now humanity, animals and God are one undifferentiated blob. This is essentially a form of solipsism, the belief that self is all that is known to exist. Anyone can see that this is both pure heresy and utter nonsense.

“Episcopalians need to loudly affirm that we are created in the image of God and redeemed by the sacrifice of the Son of God, but no, we are not God ourselves and we are not erasing the boundary between God and humanity. That Jefferts Schori is encouraging humans to cross the frontier into becoming God should be immediately repudiated by all believing Christians.”

“Yesterday,” reports Angela O’Brien from the convention, “the House of Bishops of the Episcopalian Church approved a new provisional blessing for gay unions, while the full General Convention voted in favor of general acceptance for transgender clergy.

Read more: http://www.beliefnet.com/Faiths/Home-Page-News-and-Views/Why-is-the-Episcopal-church-near-collapse.aspx?p=2#ixzz21zn98C8o

Photo gallery: Patriarch Kirill in Ukraine | Фотогалереи » Патриарший визит на Украину

Photos are being updated regularly at pravoslavie.ru

New book by Pope Benedict XVI - The Infancy Narratives

It’s a working holiday for the Pope this summer as he puts the finishing touches to his book on Jesus. The release date is not yet known

SOURCE:  Vatican Insider
ANDREA TORNIELLI Castel Gandolfo
 

In the quiet surroundings of Castel Gandolfo, with all audiences and almost all public commitments suspended, Benedict XVI is working on his third book on Jesus of Nazareth and the Gospels of Childhood. The much awaited book could be published next Christmas. Ever since he was a cardinal, Joseph Ratzinger used his holiday time to study and write books and is capable of sitting at a desk for hours: indeed this is how he produced the first two lengthy volumes of the series - “Jesus of Nazareth” (Rizzoli, 2007) and “Jesus of Nazareth. From the Entrance Into Jerusalem to the Resurrection” (LEV, 2011) – one of which explores the public life of Christ and the other, the last days of his life, the crucifixion and the resurrection, that is, the events that are at the heart of the Christian faith.
 
In the preface of first volume, Benedict XVI announced: “it is clear that the infancy narratives would not fall directly within the scope of the present book. I will try, however, to keep the promise that I made in Part One (p. xxiv) and to prepare a small monograph on this subject, if I am given the strength.” In the second volume, Ratzinger explains that the infancy narratives could not form the key element of the book but stresses that "I wish to remain faithful to my promise and present a small work on this subject, if I am granted the strength to do so." The Pope also spent last summer working on the new publication which looks like it is going to be more than just a monograph, but nevertheless shorter than other volumes (the first was 448 pages long and the second 348). The new volume will be published by the Vatican Publishing House and the release date will depend on the length of the work and above all on the time it will take to translate and edit.
 
Jesus’ childhood is a topic Ratzinger had not really looked into in great detail in his theological work. Only two of the four evangelists describe Christ’s birth, which both describe as taking place in Bethlehem. The first, Matthew, describes Joseph’s family tradition and contains the episode of the three Wise Men who came from the East, the slaughter of the innocents and the escape to Egypt. The second, Luke, describes the Marian tradition and is full of details on the Annunciation, the census, the journey to Nazareth and the shepherds’ worship. Luke also offers the only description of an episode of Jesus’ life between his infancy and adulthood, when Mary and Joseph lose sight of their twelve year old son during a pilgrimage to Jerusalem. The child is found listening and interrogating the masters of the Temple. Short and essential stories. The apocryphal Gospels on the other hand are rich in detail and often contain descriptions of miracles.


Some scholars see the Infancy Gospels as an addition to the core content which is dense in meaning, symbolic for the most part. But Ratzinger wrote that real historical events are essential to biblical faith. Biblical faith does not narrate history as a collection of symbols, but is based on the historical events that took place on the surface of this Earth. Benedict XVI has often warned against presenting Jesus in such an idealistic way that he ends up sounding like a character out of a fable. The Pope also recalls that only the child that lies in the crib possesses the true secret to life.

A part from becoming international best-sellers, the Pope’s books on Jesus have sparked interest and debate within the university world as well. A world Ratzinger has always maintained close links with, as is evident from his ten conventions on the second book which were held in ten Italian universities. The proceedings have already been published by the Vatican Publishing House, under the title “Jesus of Nazareth at the University” (pp.416, Euro 18).

Take Five: 5 Things to Know About Syria

SOURCE:  CNEWA
 

Syria has been in the news for almost a year now and the news has not been good. The Red Cross has declared that the conflict between the government of Bashar al-Assad and the opposition now amounts to a civil war. Although caught up in a violent struggle for its future, Syria is nonetheless one of the oldest and most interesting cultures in the Middle East, if not the world.

Here are five interesting facts about this country that has very deep religious roots:

1. Aleppo, Arabic Halab, is one of the world’s oldest continuously inhabited cities and the largest city in Syria. Excavations show that there was a village on the site already 6,000 years before Christ. For over 5,000 years, the city has been at the crossroads for trade between Europe, the Middle East and Asia. For many centuries it was the beginning of the Silk Road to China.
   
2. The Hebrew Bible never mentions the word Syria, which is a Greek word, but always refers to the area as Aram. Aramaic, which is perhaps the language spoken by Jesus and which has developed into several dialects, received its name from this part of the world. There are Christian villages in Syria where the people still speak a modern form of Aramaic. 
   
3. In the Acts of the Apostles 9:10-11 Ananias is instructed in a vision to go to meet Paul at the house of a disciple named Judas who lived on Straight Street. Although most of the streets in the old city of Damascus are not marked, the author was able to find Straight Street, which is a rather long and, yes, unusually straight street that still exists in the old city of Damascus.
   
    
4. The Umayyad Mosque. The Romans constructed a huge temple to Jupiter over a much older Semitic temple. In 391, the Roman Temple of Jupiter was converted into a Christian cathedral, which was ultimately dedicated to St. John the Baptist. According to pious legend, which is continued by Muslims, the head of John was preserved in the cathedral and is still in the present mosque. In 635, the Muslim armies conquered Damascus and from 635 until 706 both Christians and Muslims shared the building for worship. Beginning in 706 the cathedral was demolished and the present mosque was built. One of the minarets is called sayyiduna ‘isa, “Our Lord Jesus.” Some Muslims believe that at the end of the world Jesus will return to the mosque in Damascus. 
   
5. Christians comprise about 10 percent of the population of Syria. Some of the oldest Christian communities in the world—some dating back to the time of the Apostles—can be found in Syria. The city of Damascus is the home to three Christian Patriarchs! The Patriarch of the Syriac (before 2000: Syrian) Orthodox Church, the Patriarch of the Greek Orthodox Church of Antioch and the Patriarch of the Melkite Catholic Church all live in Damascus.

Russia Russian Orthodox Church To Clarify Stance on Romanov Family Remains

SOURCE:  RIA Novosti

The Russian Orthodox Church is planning to clarify its position regarding the recognition of the remains of Tsar Nicholas II and his family members who were murdered by the Bolsheviks shortly after the Russian Revolution, Patriarch Kirill of Moscow and All Russia said on Thursday.

Addressing members of the Holy Synod in the Ukrainian capital of Kiev, the patriarch said he had received “very important information” from New York about the circumstances of the tsar family’s murder in July 1918.

“I suppose these circumstances will help us define our position, including that related to the so-called ‘Yekaterinburg remains,'” the patriarch said, without specifying what kind of information he had obtained.

He said he intended to share the materials with members of the Holy Synod and work out a unified position on the issue.
The Romanov family – the last Russian tsar Nicholas II, his German-born wife Alexandra, their four daughters and son – and several servants, were shot dead by the Bolsheviks in a basement in the Urals city of Yekaterinburg in the early hours of July 17, 1918.

The remains of most of the murdered Tsar family members and their servants were discovered outside Yekaterinburg in July 1991 and buried in the Cathedral of Saints Peter and Paul in St. Petersburg in the summer of 1998.

In 2007, seven years after the murdered Romanovs were canonized in 2000, two bodies that had been missing - the daughter and son of tsar Nicholas II - were discovered near Yekaterinburg.

DNA tests confirmed that the discovered remains were authentic, but the Church has so far refused to recognize their authenticity. It instead favors the version put forward by the original investigator, Nikolai Sokolov, who argued back in 1919 that the Romanov family’s remains had been completely destroyed.

PHOTO of the Day - Bishop Benedict

Bishop Benedict of the Lviv Archeparchy during services for Franciscan Youth in Poland.
Story (in Ukrainian) on Lviv Archeparchy website.

Patriarch Filaret Asks Christian World to Condemn Repeated Baptism By Moscow Patriarchate

SOURCE:  RISU

The Holy Synod of the Ukrainian Orthodox Church-Kyivan patriarchate (UOC-KP) issued an address to the Catholics, Anglicans and to the Primates and the wholeness of the local Orthodox Churches with the request to help stop in Ukraine the practice of “repeated baptism” by the Moscow Patriarchate of persons who already received the sacrament of Baptism in the Kyivan Patriarchate, “which practice is shameful for the whole Christian world.” So reported the web site of UOC-KP.

“We understand that recognition of the autocephaly of the Ukrainian Church is a complicated and long process. But already now we, as well as any conscious Christian, cannot put up with the existing practice of the Moscow Patriarchate to “baptize” again the persons who already received baptism in the Church of the Kyivan Patriarchate. For this practice is a gross violation of the instructions of the Holy Scripture and Tradition, disregard for the Creed of Nicea ands Constantinople, the dogmas and canons of the Church,” reads the address.

“Therefore, we address you primarily with the request to pray to God that He should teach the hierarchs of the Moscow Patriarchate to stop violating the dogmas and canons of Christ’s Church which recognizes only one baptism for the remission of sins,” the Synod calls.

“We also ask the Blessed Primates of the Local Orthodox Churches and the respected Heads of the Roman Catholic Church and the Church of England with whom the Orthodox Churches maintain permanent Theological dialogue, if possible, to remind the hierarchs of the Moscow Patriarchate that it is unacceptable to administer the “second baptism” to those persons who are already baptized in the name of the Father, the Son and the Holy Spirit according to the Holy Scripture and Tradition. For this practice absolutely contradicts the spirit of the inter-Christian dialogue and is ruining it,” stressed the Bishops of UOC-KP.

++++++++++++++++++++

SOURCE: Website UOC-KP:  Було прийнято Звернення Священного Синоду УПЦ Київського Патріархату до Повноти Помісних Православних Церков, а також до глав Римсько-Католицької Церкви і Церкви Англії, з якими відбувається офіційний богословський діалог Православних Церков, із закликом дати належну оцінку антиканонічній практиці Московського Патріархату «перехрещувати» тих, хто отримав Таїнство Хрещення у Київському Патріархаті. Синод закликав повноту Вселенського Православ’я молитися за напоумлення керівництва Московської патріархії, щоби вона припинила вказану антиканонічну практику, яка суперечить Священному Писанню, Символу віри, догматам і всьому Переданню Православної Церкви.

Служба Божа – лише в неділі і свята, відхід від «Євхаристійної монокультури»

SOURCE:  Facebook,Часопис Патріярхат

Служба Божа – лише в неділі і свята, відхід від «Євхаристійної монокультури», повернення до Вечірні, Утрені, Часів, святкування, а не відправлення…

«В духовному житті існує закон зв’язку між приготуванням і звершенням: що глибше приготування, то повніше звершення. І роль щоденних, неєвхаристійних богослужінь полягає якраз у тому, щоб бути належним приготуванням Церкви до життя Євхаристією. Без них наша участь у Євхаристії ризикує стати мілкою, буденною, навіть «зухвалою» з огляду на природну неготовність кожної людини до щоденного «сходження на вершину», якою є таїнство Євхаристії».

Детальніше у статті Тараса Тима "Божественна Літургія (дуже) особисті роздуми", "Патріярхат", №4, с. 11

Ukraine's FEMEN activist 'bares breasts' before Russian patriarch

SOURCE:  DAILY STAR, LEBANON

KIEV, Ukraine: An activist from Ukraine's prominent feminist rights group FEMEN on Thursday bared her breasts in front of the Russian Orthodox Patriarch just minutes after he flew in to the country.

The topless young woman was bundled away by a burly robed priest and a security agent who blocked her path metres away from Patriarch Kirill as she rushed towards him in an apparent bid to make physical contact.

The FEMEN activist, who had the words "Kill Kirill" painted on her bare back, was protesting against the influence of the Russian Orthodox Church in Ukraine and the detention of the members of female anti-clerical rock band Pussy Riot.

Kirill clearly witnessed the activist's actions but stood stoically on the tarmac at Kiev's airport, surrounded by his black-robed aides, without making any visible reaction.

Wearing just jeans, the blonde girl managed to shout "get out!" before being apprehended, images broadcast by Ukrainian media said.

FEMEN, which has gained worldwide prominence for its topless actions in defence of women's rights, said it accused the Patriarch of being behind the "illegal arrest of anti-Vladimir Putin activists".

This was a clear reference to the three detained members of Pussy Riot who face up to seven years in jail for performing a song hostile to the Russian church and President Putin in Moscow's Cathedral of Christ the Saviour.

"It is very regrettable that people try and cast a shadow over the start of Patriarch Kirill's visit to Ukraine with such actions," said the head of the Patriarch's press service, Deacon Alexander Volkov, the Interfax news agency reported.

Femen have staged regular actions against prostitution and exploitation of women and have also expressed anger over the regular visits to Ukraine by Kirill, who more nationalistic Ukrainians regard as an unwelcome intruder.

More on the nomination Fr. Borys Gudziak as bishop

SOURCE:  RISU

On Saturday, July 21, Pope Benedict XVI nominated Fr. Dr. Borys Gudziak as a bishop. This news came suddenly but was long expected as talk of the rector of the Ukrainian Catholic University (UCU) becoming a bishop had been going on for several years. According to the press service of the Vatican, the bishop-nominee will become the Apostolic Exarch for the Ukrainian Greek Catholic Church (UGCC) in France, Switzerland and the Benelux countries. Currently Fr. Gudziak is outside Ukraine. Below is a conversation with vice rectors of UCU Taras Dobko and Myroslav Marynovych.

— Has UCU known about this nomination for a long time? What is your first reaction?
 
— Myroslav Marynovych. Rumors about the possibility of the episcopal ordination of Fr. Borys have circulated for several years. If they hadn’t, then they would have had to be made up! After all, the Church could not have ignored such a powerful figure as Fr. Borys Gudziak. Furthermore, these thoughts and hopes were nurtured among the UCU community, where Fr. Borys is best known. Therefore, news of the ordination of Fr. Borys did not catch us by surprise. But we learned about the decision after it was accepted by the ​​Pope.
Of course the UCU community is happy about this news. Fr. Borys was still the spiritual and administrative backbone of UCU and we are happy that the whole Catholic Church, and especially the faithful of the UGCC in Western Europe, will have the opportunity to see the charisma of this priest and take advantage of its gifts.

— Father Borys has already served in Ukraine for 20 years, and his activity is widely known not only here but in many countries. The logical question: Why secular Europe? Why not one of the Ukrainian eparchies?

— Taras Dobko. The UGCC has long been a world Church, and it would be wrong to think of only one part of it – even if it is such an important and “core” part as Ukraine. Patriarch Sviatoslav declared the global nature of the UGCC’s activity, for which ministers with a global vision and global expertise are needed.
It was from these countries that the estrangement of modernity from religion began, the process of European secularization. One of the missions of UCU is to create spiritual alternatives, and new conditions of service will not affect Fr. Borys’s fulfillment of the mission but only give it new meaning.
And as for Ukraine, during the years of the existence of the Lviv Theological Academy, and then later UCU, Fr. Borys was actively involved in education of hundreds of seminarians who now work in Ukraine and are changing the face of the UGCC. His presence in the Ukrainian eparchies will be felt for a long time through these graduates.

Myroslav Marynovych. Nominating a bishop, the Church pays attention not only to a passport or citizenship but to the willingness of the nominee to carry the Gospel to specific life situations. We see this appointment as the whole UGCC striving to be more noticeable in the United Europe. Do not forget that France, Switzerland, and the Benelux countries includes Brussels, the capital of the European Union, and Geneva, an important city for many European organizations. Fr. Borys’s diplomatic talent has been known to us for a long time, so we can be certain that with the advent of the new bishop in this particular European space, the voice of the UGCC will be heard much better.

— Are there many UGCC faithful in France, Switzerland and the Benelux countries? As far as we know it is a quite a small exarchate.

— Myroslav Marynovych. To my knowledge, the Apostolic Exarchate for Ukrainians in France was formed in 1960 and unites the faithful who live in France, Switzerland, Belgium, the Netherlands and Luxembourg. According to official figures, it numbers 20,000 Ukrainian Catholics, and obviously this figure does not include migrant workers. This, of course, is a relatively small number, but the quantitative argument is not always the most important in the Universal Church. It suffices to compare the number of the faithful of the Constantinople Patriarchate and its influence on world Orthodoxy.

Taras Dobko. The exarchate to which Fr. Borys was appointed is a special first of all because it unites several European countries with different languages, different circumstances, and different histories. This is quite a large territory, on which are scattered UGCC parishes, consisting of post-war Ukrainian migrants and a new wave of migrants workers. I think that the ministry of Fr. Borys in these countries will coincide with what Patriarch Josyf Slipyj designated for UCU – gather the dispersed, be a leader and pastor for tens of thousands of Ukrainian in various towns and cities of Western Europe. Father Borys, like no one else, understands the situation of postmodern culture and how in these circumstances to proclaim the risen Christ to modern man. During his years at UCU Fr. Borys gave a course “Christian Spirituality in the Postmodern Era,” where he tried to find and develop a new language with which to communicate with our contemporaries. We hope that this will help him in his archpastoral service.

— Talk about the possibility of Fr. Borys’s episcopal ordination has long been underway in many circles. We apologize for the provocative question, but why did this choice come so late?

— Taras Dobko. This question can only be meaningful if those years were wasted, which in no way can be said about the last few years of Fr. Borys’s work. We believe that securing the reliable development of UCU was an important priority for the Church. For many years, Fr. Borys was called to another great cause – to take the university to new levels. The momentum he gave for the development of UCU has defined our path for the next 5-10 years.

We can honestly admit that there was a time when Fr. Borys’s increasing authority outside UCU would have put the institution in adverse conditions. Today, UCU has a stable team that has taken over daily management. For example, in 2011 Fr. Borys was abroad for a long time, but UCU was not hurt by this – the community performed its work steadily.

— It is easy to foresee that in our mistrustful world it will be suggested that this appointment is an attempt to remove Fr. Borys from active social and religious life in Ukraine. What do you have to say about this?

— Taras Dobko. We are not looking for a black cat in a dark room where there is none. The UGCC has repeatedly proved the futility of applying to its activities conspiracy theories. Judge for yourself: how can the two years of Bishop Sviatoslav Shevchuk’s pastoral ministry in Argentina before his election as patriarch be interpreted now? By this logic, he was also “removed”? We must understand that like that time in Argentina and now in the Apostolic Exarchate in France, Switzerland and Benelux, Greek Catholics need the attention of young and active hierarchs. By divine providence today Fr. Boris is called to this ministry, and we are sincerely glad for our fellow believers in these countries!

— Let’s get back to UCU. How will the university continue to operate?

— Taras Dobko. We do not anticipate any disasters (laughs). Why does change always have to mean crisis? The system is established and will continue to operate. UCU has developed a strategic plan until 2015, which was approved by the Senate in late June of this year. If necessary, some adjustments will be made, but no radical changes will be needed. As for Fr. Borys’s participation in fundraising for UCU, it is possible that the change of his status may even strengthen it.

Fr. Borys’s ideas and visions are embodied in many structural, procedural and personnel decisions that will determine UCU’s livelihood for a longtime. But in addition to that, we believe that the possibilities of our community to benefit from the spiritual and strategic potential of the new bishop will be guaranteed. The format and procedure we will discuss in detail in the coming months.

Myroslav Marynovych. Without a doubt it is difficult to replace Fr. Borys’s charisma with someone or something else. But UCU has already “released” essential people, found new solutions for personnel management. We will miss him as we did before when he traveled abroad for a long periods of time in search of funds for the activities of UCU. However, today before the University is a healthy challenge, or an important test of whether we are mature enough to continue Fr. Borys’s work with him near us less than before. Today our whole Church is taking a similar test, combining the energy of the young leader with the wisdom of the older one. Why would UCU be afraid of such a challenge?

— Sooner or later, UCU will have to elect a new rector. Who can succeed Fr. Borys? Have some candidates already been discussed?

— Myroslav Marynovych. We only just learned about the appointment, and it is too early to talk about specific individuals. Although the question of how the UCU leadership should look in the coming years has been considered by UCU for two years. The University's strategic plans in the construction of a modern campus and the launching of new training programs are secured by the structure of UCU, which is made up of experienced rectors, professors and priests. The year 2012 ends Fr. Borys’s second term as rector of UCU. According to UCU’s constitution, the rector can serve for more than two terms: the rector of UCU is not the president of Ukraine. Therefore, we seriously considered Fr. Borys’ third term. However, we also discussed alternatives where the preservation of the established course of UCU was combined with changes in leadership. The appointment of Fr. Borys animates this process; we are now actively consulting with the Senate and the Grand Chancellor His Beatitude Sviatoslav about our future.

— Tell us about the procedure for such elections. Who chooses and according to what criteria? Does it have to be a priest?

— Taras Dobko. The rector is elected by the Senate and approved by the Grand Chancellor (who is head of the Ukrainian Greek Catholic Church). But the decision will be agreed upon – Blessed Sviatoslav assured our community that he “does not want to hurt it” and will “coordinate decisions with it.” It logically follows his formula: “I can not imagine the UGCC without UCU and UCU without UGCC.”

The candidate can be someone who has significant academic achievements, managerial experience and understanding of church life; knows foreign languages​​, has extensive international experience, knows how to fundraise, is a public leader and has a reputation in the UCU community.

Taking into account the current state of religious thought and the influence of tradition, one can quite confidently say that the new rector will be a priest who has completed doctoral studies. But it is not necessary to see in it some old clericalism. People’s faith in the Church and desire to have a priest head the Catholic University is only one argument. There is also a very important argument, which stems from UCU’s mission. After all, this is a University, which aims to promote the combination of faith and reason, spiritual and academic components of learning. In the current social circumstances, this is probably easiest for a priest who has also received a degree. But priesthood is not a necessary criterion for the right to be elected rector of UCU.

— Often it seems that many things at the university are tied to Fr. Borys. Was he able to prepare a good team?

— Myroslav Marynovych. Yes, without a doubt. Unlike modern Ukrainian nomenclature, Fr. Borys has never been afraid to surround himself with strong leaders who in some areas have even greater competence than he. This is precisely the wisdom of teamwork – the members of a good team share their gifts and carry one another's burdens. The bishop-nominee knows how to form such a team. Fr. Borys has repeatedly expressed confidence in the professionalism and cohesion of the team, which he carefully selected and cultivated.

— When will the ordination take place?

— Taras Dobko. This will be announced separately, but the ordination will take place no later than two months after the announcement. We hope that this will happen on August 26 during the dedication of the Josyf Slipyj Student College. It is symbolic because in recent years this project has had Fr. Borys’s special attention and care.

— How often will Fr. Borys visit Ukraine?

— Myroslav Marynovych. We hope often, and we will have to recommend the airlines to introduce a direct flight “Lviv – Paris” (laughs). And French language courses will have to be organized by the Apostolic Exarchate urgently, because, I assume, the newly appointed Bishop Borys will be ready to involve all of Ukraine in the service to his all faithful!
Interviewed by Taras Antoshevskyy and Lilia Kovalyk-Vasiuta

UGCC: Relics of St. Pope Clementine returned to Crimea

SOURCE:  Website of UGCC

“There is great significance in the event taking place in this small church. This is the return home of Pope Clementine to the Crimean soil, where he sacrificed his life for preaching Christ’s Gospel. We have awaited him for so long – and finally he has returned. These were the words (audio available) with which His Beatitude Sviatoslav, UGCC Head, turned to all gathered in the Church of the Holy Trinity in Yalta (see Vidradne, sv. Klymentia vul.1, rajon Prybereznnyi). This church was constructed a year ago thanks to its benefactors, the family of Oksana and Petro Tokach. A Celebratory Liturgy marked the exposition for public veneration of the relics of St. Clementine, brought to this church by His Beatitude Sviatoslav.

The main celebration was the Divine Liturgy led by His Beatitude Sviatoslav with co-celebrants: Bishop Ihor (Vozniak), Archbishop and Metropolitan of Lviv; Bishop Volodymyr (Viytyshyn), Archbishop and Metropolitan of Ivano-Frankivsk; Bishop Mykola (Simkaylo), Kolomyia – Chernivtsi Eparch; Bishop Vasyl (Ivasiuk), Odesa-Crimea Exarch; numerous clergy, monastic orders, faithful from Sevastopol, Evpatoria, Alushta, Simferopol and Kerch who gathered on this day in Yalta. The choir Yevshan from Lviv joined the celebration and beautifully sang the Liturgy.

In his homily, his Beatitude Sviatoslav emphasized the unique role which St. Clementine played in the history of the establishment and development of the Kyivan Church. “For us, the inheritors of Kyivan Christianity, the figure of St. Clementine is especially significant – because he is a witness of Christ’s only indivisible Church of the first millennium: a Church, whose symbol became the successor of Apostle Peter in Rome. He reminds all of us -- those who are the inheritors of Kyivan Christianity, independent of confessional adherence, that St. Volodymyr blessed Rus at a time when the Church was still indivisible. And to this unity, to which he once invited the Corinthians, he today also beckons the Ukrainians. Similarly, as there is one God in three Persons, so also there exists one , holy, ecumenical, apostolic Church, which fulfills the sermon of Christ’s Gospel among different peoples amid various cultures.

UGCC Head also drew a symbolic parallel between St. Clementine’s mission and that of UGCC. “The Ukrainian Greek-Catholic Church, said he, has a mission, which we recognize in the figure of St. Clementine. Above all, we should jointly bear witness to that only Christianity which was accepted by our forefathers in the Dnipro waters. That Kyivan Church, about which we hear about and speak of so often, was the daughter of indivisible Christianity and it is due to this that to this day the Church so strongly venerates Pope Clementine of Rome. In the same way in which he pronounced the truth about one God in three Persons, this same mission is now taken on by our Church.

UGCC Primate expressed the hope that this small church and the relics of St. Pope Clementine “will be a call for unity to all Christians, independent of confessional affiliation, because his cult is particularly treasured in Ukraine by both the Orthodox as well as us, the Greek-Catholics.” “May he be today that “Fortress of Peter” upon which we shall continue to build the unity of Christ’s Church in Ukraine,” emphasized UGCC Head.

The Divine Liturgy ended with a celebratory Mnohaya Lita [God grant many years] during which His Beatitude Sviatoslav expressed special gratitude to Bishop Vasyl (Ivasiuk) and the clergy for working under difficult conditions facing UGCC pastors in the Odesa-Crimea Exarchate.

After the Liturgy, attendees had the opportunity to listen to a lecture on St. Clementine delivered by

Arch Monk Yustyn Boyko, a Studite, as well as to touch the relics of the saint and to pray for his intercession.

Who was St. Clementine of Rome?: justyn-studyt.blogspot.com

Photo Album: ugcc.tv/ua/media/54621.html

American exorcist-in-training shares his experience

Rome, Italy, Jul 25, 2012 / 04:03 am (SOURCE:  CNA).- “I never thought I’d end up doing this, no,” admits the young priest whose unexpected path to becoming an exorcist began while saying one of his first Masses after he was ordained 15 years ago.

“At the moment of consecration of the precious blood I asked the Lord to shower his blood upon the youth and to help any young men who may have a vocation to the priesthood.”

The instant reaction of one 13-year old boy shocked the young priest, “he fell backwards and started growling. And I thought, ‘I wasn’t expecting this!’”

Several years later, and he is one of a new generation of exorcists-in-training following a decision by the U.S. bishops in November 2010 to vastly increase the number of exorcists. While canon law stipulates every diocese should have an exorcist, it is estimated that they might number as low as 50 in America.

The priest, who is from the U.S. Midwest, spoke to CNA on the basis of anonymity so that he will not be deluged with inquiries. As he explained, “we have set structures to make sure those who most need help get it.”

He now finds himself in Rome, sent by his bishop to shadow the work of the six official exorcists of the Rome diocese. In practical terms that means he is “involved in about three exorcisms a day.”

And the learning curve has been steep. “No two cases are alike. That’s been a real education for me. The rite of exorcism is not a magic formula,” he said.

“It is not the devil or the exorcist who is at the center of this but a person is suffering a lot and who is in need of certain liberation through Christ.”

As for correct terminology, is it a demon or a devil? “Demon comes from Greek, devil comes from Latin, either is okay,” he explained. What you are dealing with “are fallen angels who were created good.”

The early Church Fathers, including St. Jerome and St. Augustine, speculated that these angels rebelled “because of the revelation to them of God’s plan of incarnation” and their “repulsion at the notion that God, who is pure spirit and infinite, should become a man.”

For this reason, the priest observed, they have a “fascination with physicality” and “making people suffer.”

“So once the rite begins, normally he starts to manifest himself in the suffering person different ways - violence, changing of the face, changing of the voice is different,” he said, recalling recent exorcisms.

“He just wants to intimidate, but you basically have to ignore him and say ‘Hey, I am the one giving orders around here, buddy,’” he laughed.

The demon’s angelic knowledge, he said, also means they are aware that God only permits their diabolical activities to bring about the salvation of people through “expiating suffering.”

“These suffering people are becoming saints (by) the offering of their sacrifices” which God then receives and “blesses large parts of the Church around the world.”

“When you remind the Devil of that it makes him furious,” because he knows he is losing and hence “he wants to get what he can, while he can. If he can’t win these peoples’ souls, he wants to at least make their lives miserable.”

So an exorcist dialogues with the devil?

“Yes, I ask them a series of questions: ‘What’s your name?’ since when you use his name in a command it weakens him.” Once a demon gives his name, the exorcist then tells him to “get out” and also might ask “how he got in and when he’s going to leave.”

“The last one, it’s like they’ve all been coached with the same line, ‘I’m never leaving,’ but they will someday!”

The key is to limit dialogue, said the trainee exorcist. “You don’t want to ask them questions just out of curiosity, that’s not healthy.”

It is also possible to “throw in things just to humiliate the demon,” such as invoking the presence of saints, guardian angels and – most feared of all – Our Lady. It is then that “you can really see that there is a change in the behavior of the demon.”

The end-game often comes when the devil start revealing himself in angry and violent outbursts, when “it is common that there is foaming at the mouth.”

In the case of a curse being broken, the person will “start vomiting objects that were used in the curse or, you know, the vomit changes to green, then goes red, then back to green.”

It is then the exorcist knows “I’m hitting home, that this is really being effective and so those are good signs. It’s not pleasant to see, but you know that ‘I’m being effective here.’”

The American exorcist-in-training explained that the causes of demonic influence vary from case to case. But one factor he finds time and again is people with “deep wounds in their lives and, above all, in their family,” particularly where “parents have made really bad choices” and in doing so “have invited evil influence into their home.”

He lists such things as “marital infidelity, abortion, doing things that break the family apart.”

“What is the family?” he asked rhetorically, “A family is an icon; it’s an image of the blessed Trinity, and so the devil hates the family.”

See also Over 100 Catholic clergy attend exorcism training in Baltimore

Historic foundation of Kyivan-Rus Church Seized Again

SOURCE:  RISU

The historic foundation of the Church of the Presentation of the Lord at the corner of the Stritenska Street in Kyiv is being buried by unknown services. According to a report ridna.ua, so reported the parishioners of the Church to the Head of the Kyiv City Council’s Committee on Culture and Tourism, Oleksandr Bryhinets.

“It is not the first attempt to seize the territory of the reconstruction of the Church of Presentation of the Lord, which is a monument of the Kyivan Rus. A few months ago, unknown persons broke the fence and tried to fill up the foundation pit which was ready for construction. Later, at night, unknown persons broke and removed half of the fence around the territory of the reconstruction of the Church. Upon our request, the fence was renewed, even though it was not done properly. However, no proceedings were instituted against the destroyers of the municipal property. But attempts to seize the territory continue,” stated Bryhinets.

The deputy noted that while the communal services are looking for explanations why the renewal works are not being executed, various services make regular attempts to seize the territory of the monument using various excuses.

“Even though the reasons and executers are different each time, one can see someone’s main goal, namely, to prevent the renewal of the Church,” stressed Bryhinets.

O. Bryhinets again approached the Head of the Kyiv City State Administration, O. Popov with the request to make necessary steps to preserve the historic territory of the Church in view of the systematic character of the attempts to seize it.

The Church of the Presentation of the Lord is the only church of the Kyivan Rus age which can be rebuilt in Kyiv and for the renewal of which the Kyiv Council decided to allocate costs. The Church was built by Prince Yaroslav the Wise and was destroyed by the Communists in 1934.

Втретє за останні місяці захоплюють територію Стрітенської церкви (Source: ridna.ua)

Історичний фундамент Стрітенської церкви на розі вул. Стрітенської та Великої Житомирської зараз засипають невідомі служби.
 

Про це повідомили парафіяни церкви Стрітення Господнього голову комісії Київради з питань культури та туризму Олександра Бригинця.

«Це вже не перша спроба захоплення території, де відбудовується пам’ятка Київської Русі – Стрітенська церква. Кілька місяців тому невідомі зламали паркан, спробували засипати виритий для будівництва котлован. Згодом вночі невідомі зламали і вивезли половину паркану, яким обгороджена територія, де відбудовується храм. На нашу вимогу паркан хоч і не належним чином, але поновили, проте кримінальну справу проти руйнівників муніципального майна так і не відкрили. А спроби захопити територію продовжуються», — заявив О. Бригинець.

Депутат зауважив, що поки комунальні служби знаходять пояснення чому відновлювальні роботи не ведуться, різноманітні служби і структури регулярно під різними приводами намагаються захопити територію пам’ятки.

«Хоча кожного разу причини й виконавець різні простежується чиясь основна мета: не допустити поновлення храму», — наголосив О. Бригинець.

О. Бригинець знову звернувся до голови КМДА О. Попова з проханням вжити відповідних заходів направлених на збереження історичної території храму, адже спроби її захоплення носять системний характер.

Нагадаємо, церква Стрітення Господнього — єдиний храм, закладений в часи Київської Русі, який ще може бути відбудований в Києві, і на відновлення якого рішенням Київради передбачено кошти. Була побудована князем Ярославом Мудрим, кілька разів перебудовувалася, доки її не знищили більшовики у 1934 році. Офіційною причиною знесення церкви називають плани тодішньої влади реконструювати площу.

Глава УГКЦ відкритий до діалогу з Російською Православною Церквою

SOURCE:  RISU

Про це Патріарх Святослав (Шевчук) розповів італійському виданню «Il Regno» . За словами першоєрарха, в УГКЦ боляче переживають поділ єдиної Київської Церкви, народженої від Володимирового Хрещення.

«Я відкритий до діалогу, а навіть більше – вважаю, що повинен відбутися процес примирення з РПЦ. Маємо історичні рани, які можуть бути зцілені лише завдяки процесові, в якому братимуть участь усі церковні інституції. Я хотів започаткувати цей шлях і сподіваюся, що з боку РПЦ буде така ж відкритість», – сказав Блаженніший Святослав.

Відповідаючи на запитання журналіста про те, чи є певні кроки до діалогу із представниками РПЦ після того, як митрополит Іларіон (Алфєєв), голова Відділу зовнішніх церковних зв'язків РПЦ, написав листа Главі УГКЦ із пропозицією тіснішої співпраці, Блаженніший Святослав відповів, що було листування, але поки що не відбулося зустрічі. «Ми ще не розпочали серйозного діалогу щодо проблем, які існують», – зазначив Предстоятель УГКЦ.

«Упродовж останніх 20 років постійно повторюється та сама теза: нас вважають перешкодою до зустрічі між Московським Патріархом і Римським Папою. Однак дотепер нам ніколи не вдалося безпосередньо з РПЦ серйозно обговорити питання історичної правди і душпастирської ситуації. Залишається зробити ще так багато!» – констатував Блаженніший Святослав.

На його думку, діалог повинен відбуватися передовсім в Україні. «Природно, щоб моїм співрозмовником був Блаженніший Володимир (Сабодан), Митрополит УПЦ в єдності з МП», – зазначив Глава УГКЦ. Він пояснив, що з цією Церквою УГКЦ має пасторальну, соціальну і екуменічну спільність. Тому, вважає Блаженніший Святослав, якщо УПЦ вестиме діалог безпосередньо із УГКЦ, без зовнішнього втручання, то цей діалог може бути позитивним і конструктивним.


«Ми боляче переживаємо поділ єдиної Київської Церкви, народженої від Володимирового Хрещення, не лише між католиками і православними, але і між самими православними, – продовжує Предстоятель УГКЦ. – Не може бути кроку вперед до єдності, якщо її не плекають всі ті, що є спадкоємцями Володимирового Хрещення і єдиної Київської Церкви».

У розмові він згадав і про те, що коли Блаженніший Любомир проголосив повернення осідку УГКЦ зі Львова до Києва, то у своєму посланні з цієї нагоди до вірних УГКЦ «Один Божий народ у краї на Київських горах» він висловив своє бачення побудови єдиної Церкви, переходячи від конфесійного ексклюзивізму до конфесійного сопричастя.

«Я хочу сказати, що поділяю таке бачення Блаженнішого Любомира єдності Київської Церкви. Тому намагаюся залікувати пережиті рани і побудувати один храм для одного народу, як це було на початку, коли в 988 році була одна Київська Церква – донька Константинопольської Церкви у сопричасті із Римом», – сказав Глава УГКЦ в інтерв’ю. Про це повідомляє Департамент інформації УГКЦ.

Holy Resurrection Monastery monks in St. Nazianz

SOURCE:  CW14 Online
Byzantine Catholic monks in St. Nazianz, Wisconsin

Updated: Monday, 16 Jul 2012, 10:56 AM CDT
Published : Thursday, 12 Jul 2012, 1:33 PM CDT

This Sunday on CW 14 Focus host Robert Hornacek was joined by Abbot Nicholas Zachariadis from Holy Resurrection Monastery in St. Nazianz. The Abbot is one of six Byzantine Catholic monks at the monastery which is part of the Eastern Catholic Churches.

Click here for more information on Holy Resurrection Monastery

The Eastern Catholic Churches share a common faith with other Catholics but each group has a distinctive style of worship.

Abbot Nicholas, who was born in Egypt and raised in Australia, discusses that style of worship on the program. He also talks about how the monastery ended up on the site of a former convent in Northeast Wisconsin.

Besides being a place of prayer, reflection and worship, the monastery is open for workshops and retreats.

CW 14 Focus is a weekly, half-hour interview program that focuses on the issues important to people in northeast Wisconsin. Each week, Robert Hornacek will sit down with a different guest and go beyond the sound bites. The program will highlight the people making a difference in the community and give viewers an opportunity to get in depth perspective. CW 14 airs Sundays at 10:30 a.m.

Unique monastery moves to Northeast Wisconsin: cw14online.com

Dayton OH parish embraces Traditional Latin Mass

SOURCE:  Dayton Daily News

DAYTON — When it was time to pick a city and a job, Scott Wilson didn’t hesitate.

He and his wife and two young children moved from Illinois to Dayton, where he accepted an offer to work as a portfolio analyst at DP&L.;

More than 50 percent of that decision, Wilson says, was based on the fact that there is an East Dayton parish totally devoted to the Traditional Latin Mass.

Holy Family Catholic Church, at the corner of Findlay and Third streets, is the first diocesan-approved parish in Southwest Ohio to offer the Traditional Latin Mass exclusively seven days a week. The church, built between 1905 and 1910, was entrusted to the Priestly Fraternity of St. Peter — an order of priests that exclusively celebrates the Traditional Latin Mass — on July 1, 2010.

Since 1970 and the Second Vatican Council, most Catholic churches have Mass in the vernacular, translating the Latin into all of the languages around in the world in which the Mass is offered. Today’s Mass is commonly known as the Novus Ordo (New Order).

“Until recently, they had to have permission from the bishop (or archbishop) to offer the Traditional Latin Mass that existed before the Council,” said Dan Andriacco, director of communications for the Archdiocese of Cincinnati. The requirement —to obtain permission from the diocesan bishop — was eliminated by Pope Benedict in 2007.


“The Traditional Latin Mass remains deeply meaningful for some Catholics,” Andriacco adds. “Archbishop Schnurr was happy to honor a request that Holy Family Parish in Dayton be dedicated to the liturgy in this form.”

View the panoramic tour at Holy Family Church in Dayton, OH.

About 350 parishioners now attend Mass at Holy Family on Sunday mornings. Some congregants come from as far away as Indiana. The men are dressed in suits and ties, and the women wear dresses or long skirts and lace chapel veils.

“We tolerate pants (for women),” says parishioner Mary Popp of Englewood, who believes there have been many abuses in the modern Mass and that Holy Family is dedicated to “what is right.” There is no whispering or talking during Mass.

Though you might expect an aging congregation drawn by nostalgia for the good old days, the hundreds that gather at Holy Family include young families like the Wilsons. Their children, and many others in the parish, are being home-schooled.

“People who go here really care about what and how their kids are being taught,” said Angie Schwand, of Waynesville, who is home-schooling her four sons. ”If you’re doing that yourself, you’re making sure they are learning what they should and the reasons for it, especially in the religious area.”

Holy Family’s pastor, the Rev. Mark Wojdelski, said his church is committed to preserving traditions, and that’s what draws people.

“We get a lot of people who realize they were sort of robbed as children from some of the traditions that their parents took for granted,” said Wojdelski, whose history with the Dayton Latin Mass group dates back to 2006 when he began commuting from Indiana on Sundays to say Mass. He was appointed chaplain in 2008, and when the Traditional Latin Mass parish was established in 2010, he became pastor.

“I couldn’t see myself celebrating liturgy as it was done by most priests that I saw — facing the congregation,” said Wojdelski, 34. “That was almost like a conversation between the priest and the people rather than the priest and God. There is supposed to be a clear distinction between ordained ministers and the laity. The priest stands in front of the people to take their prayers to God.”

Those experiencing the Traditional Latin Mass for the first time, he said, can sometimes feel bewildered and get scared off.

“They can’t understand the Latin, and they can’t hear half of the stuff because the priest says half silently,” he said. “Different things are going on at the same time depending who you are: I may be doing one thing, the choir doing something else. They don’t have to do exactly what the priest is doing at every moment.”

“I tell them to come twice,” he said.

Though a Latin-English Booklet Missal offers both the Latin and English translations, Wojdelski said it’s not about following in the booklet line-by-line. No one is expected to speak or understand Latin.

“They are meant to offer the sacrifice in their own way and to unite their intentions to the priest,” he said. “It’s best for them to be there and watch, like someone standing at the foot of the cross.”

Scott Wilson, who lives in Beavercreek, said those who attend Holy Family are in search of a spiritual experience that is meaningful, serious and reverent.

“They are tired of mediocrity. They want authenticity,” he said.

“We are surrounded by a materialistic culture, a fake world. They want truth and want to take their lives seriously. This Mass is focused on God, not on man,” Wilson said.

+++++++++++++
Holy Family Parish Information:
Fr. Mark Wojdelski, FSSP, Pastor
Fr. Joseph Orlowski, FSSP, Parochial Vicar

Office and residence:
140 S. Findlay St.
Dayton, OH 45403
tel (937) 938-6098

Holy Family Catholic Church
5th Street & Findlay; Dayton OH

Mass Schedule:
Sunday 8:00 & 10:30 a.m.
Monday-Friday 7:15 a.m.
Saturday 9:00 a.m.
Holy days 7:00 a.m., 7:00 p.m.

Two British women fired for not removing cross in the workplace

SOURCE:  Vatican Insider

Britain experiences umpteenth attack on religious freedom as two women are fired for refusing to remove their necklaces in the workplace. The two are now taking their case to the Court of Human Rights in Strasbourg
Michelangelo Nasca
07/21/2012 Rome

The case involving the two young British women - Nadia Eweida, an air hostess at Heathrow airport and Shirley Chaplin, a nurse – who were fired for refusing to remove their crosses from around their necks during working hours, may seem absurd but it is true.

The two women - who claim they are victims of discrimination - are asking the Human Rights Court in Strasbourg to recognise their right to the freedom of faith. Meanwhile, London legislators have prepared an ad hoc draft law allowing employers to fire staff who refuse to conceal symbols of their Christian faith.
 

Britain's Nadia Eweida

The decision of the Court in Strasbourg will be valid for all countries that are members of the Council of Europe, including Russia, the Ukraine, Belarus and Moldavia. So Russian Orthodox Christians also see this decision as a threat to their own faith.

In a statement to The Voice of Russia radio station, Filipp Riabykh, Moscow Patriarchate representative to the Council of Europe said: “In our Church’s tradition, it is obligatory for us to wear a cross. If the Court in Strasbourg allows English employers to win the case, this could have negative consequences for orthodox Christians in other European countries. We see this as completely unacceptable because faithful are required to bear the symbols of Christianity in all circumstances.”

The Christian cross - an innocuous depiction of a man condemned to death - sparks more protests than any other religious symbol.

It appears, however, that the crucifix represents a real threat to modern man, one which many non-believers call the “superstition of the converted individual”. Indeed, according to ancient Christian tradition, the individual could receive God’s grace and change life at any moment.

If the cross were just a simple little sacred symbol of Christianity, the whole affair would have been forgotten about. Francesco d’Assisi and his friends would have continued to play around with life and perhaps in time would have become a fabric merchant and even richer than his father; Mother Theresa of Calcutta would have contented herself with teaching in a girl’s school in Calcutta instead of dedicating every single moment of her existence to loving the poorest of the poor. Obviously before such a romantic and incongruent ideology of faith, no one could ever have dreamed that the crucifix would be banned from public areas.

But as the Patriarchate of Moscow awaits a verdict from Strasbourg, it has prepared, with the help of some scholars, a document which proves the right of Christians to wear the cross and profess their religion. The document has been sent to Strasbourg and will be included in the documents of the case opened against Britain by Nadia Eweida and Shirley Chaplin.

Ancient Faith Radio (AFR) Apps Are Here!!

Visit The Church App to download this new App.

Rev. Dr. Borys Gudziak - Apostolic Exarch in France | Ректора УКУ о. Бориса Ґудзяка номіновано на єпископа

Axios! Worthy beyond a shadow of a doubt...but why France? Who will defend  the UCU now? Who will have the courage to say no to the Ukrainian government when it meddles in church affairs? Time will tell (ed)

(SOURCE:  RISU) The Ukrainian Greek Catholic Church has a new bishop. Pope Benedict XVI nominated the rector of the Ukrainian Catholic University, Rev. Dr. Borys Gudziak as Apostolic Exarch for Ukrainians in France and appointed him as Titular Bishop of Carcabia. This is officially informed by the Vatican Press Service.
 

The new bishop will be the Apostolic Exarch for Ukrainians in France (Exarchate also includes Belgium, Nederland, Luxemburg, and Switzerland. The Holy Father accepted the resignation from the office by Bishop Mykhail Hrynchyshyn.

Bishop-nominee Borys (Gudziak) will be 49th bishop of the Ukrainian Greek Catholic Church. Fr. Borys Gudziak was born in Siracuse (USA) in 1960 and ordained as a priest in 1998. His PhD in Byzantine and Slavic studies got in Harvard University.

+++++++++++++++++++++

УГКЦ має нового єпископа. Ним став ректор Українського католицького університету о. д-р Борис Ґудзяк.

У суботу, 21 липня 2012 р., у Ватикані повідомлено про те, що Папа Бенедикт XVI прийняв зречення з уряду, яке у зв’язку з досягненням граничного віку подав владика Михаїл Гринчишин, ЧНІ, Апостольський Екзарх для українців греко-католиків у Франції. Його наступником Папа призначив о. д-ра Бориса Ґудзяка, дотеперішнього Ректора Українського Католицького Університету, надаючи йому титулярний осідок Каркабії.

Владика-номінант Борис (Ґудзяк) стане 49 єпископом Української Греко-Католицької Церкви.

Апостольський Екзархат для українців греко-католиків у Франції був утворений 22 липня 1960 року. Першим екзархом був владика Володимир Маланчук, ЧНІ, а після його зречення у зв’язку з віком в 1982 році, наступником став владика Михаїл Гринчишин, ЧНІ, якому в лютому цього року виповнилося 83 роки життя.

Біографія владики-номіната Бориса Ґудзяка

Народився 24 листопада 1960 року в місті Сиракузи, штат Нью-Йорк, США, в родині українських емігрантів. Закінчив католицьку середню школу, Академію християнських братів, а також Школу українoзнавства ім. Лесі Українки. Активний член Пласту.

1978–1980 роки – навчався в Сиракузькому університеті, де повні студії закінчив за два роки. Отримав подвійний диплом бакалавра з біології та філософії.

1980–1983 роки – був семінаристом Львівської архиєпархії в Колегії Святої Софії в Римі, де формувався під опікою Патріарха Йосифа Сліпого. Навчався в Папському Урбанському університеті, де здобув бакалаврат з богослов’я (STB), одночасно будучи студентом Українського католицького університету в Римі.

1983–1992 роки – навчався в Гарвардському університеті в Кембріджі, США, де отримав докторат (Ph.D) у галузі слов’янської та візантійської культурно-церковної історії. Дисертація: «Криза і реформа: Київська митрополія, Царгородський патріархат і ґенеза Берестейської унії». Протягом докторантури стажувався при візантинологічному центрі Думбартон Оукс у Вашинґтоні, в Австрії, Італії, Польщі та в Україні – при Інституті літератури АН УРСР і Київському державному університеті.

1994–1995 роки – навчався в Папському Орієнтальному Інституті в Римі на факультеті східних церковних наук, де отримав ліценціат з богослов’я. Тема ліценціату: «До питання аналізу неопатристичного синтезу Георгія Флоровського».

1990 – голова оргкомітету з’їзду «Українська молодь – Христові».

1992–2002 – директор-засновник Інституту історії Церкви в м. Львові.

1993–1995 роки – голова Комісії з відновлення Львівської Богословської Академії.

1995–2000 роки – віце-ректор Львівської Богословської Академії.

Дияконські свячення прийняв 14 серпня 1998 року (святитель – Владика Любомир Гузар). 26 листопада 1998 року прийняв таїнство Священства в соборі святого Юра у Львові (святитель – Владика Софрон Мудрий).

2000–2002 – ректор Львівської Богословської Академії.

З 2002 року – ректор Українського католицького університету у Львові, єдиного католицького університету на пострадянському просторі. В різний час був деканом як богословського, так і гуманітарного факультетів.

З 2008 року – голова Комісії у справах кадрового забезпечення Києво-Галицького Архиєпископства УГКЦ.

З 2009 року – член Надзірної ради Міжнародної асоціації католицьких університетів.

2010 року іменований Патріархом Любомиром митрофорним протоєреєм.

Автор і редактор книг та статей на церковно-історичну, духовну, богословську тематику різними мовами, а також текстів про сучасне церковне життя, розвиток і реформу вищої освіти, духовність архітектури та з інших актуальних питань громадського, соціального, культурного й політичного життя.

Головні відзнаки та нагороди:

Кавалер ордена «За заслуги» ІІІ (2005) і ІІ ступеня (2008)

Кавалер ордена Капітули «Ї» «За інтелектуальну відвагу» (2005)

Відзнака Фундації Омеляна та Тетяни Антоновичів (2007)

Почесний громадянин міста Львова (2007)

Кавалер ордена Академічних пальм (нагорода Міністерства вищої освіти і науки Франції, 2008).

UGCC: Hieromonk Taras (Kraychuk) Interview

Thanks to a Catholic.com forum participant who found this gem - an interview with Hieromonk Taras (Terry Kraychuk), found on the EWTN Library - The Journey Home -Program # is 397 from 5/17/2004 (audio)with radio host Marcus Grodi.

OCA: Bishop Matthias on Metropolitan Jonah

 SOURCE:  Website of the Diocese of the Midewest

 

July 16, 2012
Hieromartyr Athenogenes
Archpastoral Letter
No. 149

Beloved Clergy, Monastics, and Faithful of the Diocese of the Midwest:

Christ is in our midst!

Bishop Matthias

We, the Holy Synod of Bishops of the Orthodox Church in America, have hesitated to release further details surrounding the resignation of Metropolitan Jonah as Primate of our Church, this in a desire to preserve his dignity and to prevent further harm to an innocent party. We did this knowing there would be appeals for additional information regarding our decision. We also harbored some hope that Metropolitan Jonah would show a willingness to accept responsibility for his actions and failures to act. However, things said and written by Metropolitan Jonah since his resignation have demonstrated that he is not accepting that responsibility.

Why did we ask Metropolitan Jonah to resign?

In slightly less than four years as our leader, Metropolitan Jonah has repeatedly refused to act with prudence, in concert with his fellow bishops, in accordance with the Holy Synod’s Policies, Standards and Procedures on Sexual Misconduct (PSPs), and in compliance with advice of the Church’s lawyers and professionals in expertise in dealing with cases of sexual misconduct.

The most disturbing and serious matter, indeed the final matter that caused us to ask the Metropolitan to resign or take a leave of absence and enter a treatment program, involves the Metropolitan’s poor judgment in critical matters of Church governance, lack of adherence to the PSPs, and the risk of serious harm to at least one other person. While the names, dates and other details must be held in confidence to minimize the risk of further harm, we can say the following.

At some point after his enthronement as our Primate, Metropolitan Jonah unilaterally accepted into the OCA a priest known to him and to others to be actively and severely abusing alcohol, which more than once was coupled with episodes of violence and threats toward women. One of these episodes involved the brandishing of a knife, and the other the discharge of a firearm, the former resulting in the man’s arrest. The man was also incarcerated for three days in yet another incident, shortly after he was accepted into the OCA by Metropolitan Jonah. While under Metropolitan Jonah’s omophorion, this priest is alleged to have committed a rape against a woman in 2010.

Metropolitan Jonah was later told of this allegation in February 2012, yet he neither investigated, nor told his brother bishops, nor notified the Church’s lawyers, nor reported the matter to the police, nor in any other way followed the mandatory, non-discretionary PSPs of the OCA. The alleged victim, however, did report the rape to the police. We know, too, that the alleged victim and a relative were encouraged by certain others not to mention the incident, and were told by them that their salvation depended on their silence. As recently as last week Metropolitan Jonah was regularly communicating with one of those who tried to discourage the reporting of this crime by the alleged victim and her relative. In addition, the Metropolitan counseled the priest to pursue a military chaplaincy, without informing the military recruiter of any of the priest’s problems. Finally, the Metropolitan attempted to transfer the priest to other Orthodox jurisdictions, and ultimately did permit him to transfer to another jurisdiction, in each case telling those jurisdictions there were no canonical impediments to a transfer.

We have started an investigation into the rape allegation, and cannot assume whether the allegation is true or not. We only know that earlier allegations of misconduct by this priest were handled by Metropolitan Jonah in a manner at a complete variance with the required standards of our Church.

Metropolitan Jonah

Moral, canonical and inter-Orthodox relations issues aside, in light of the recent widely-publicized criminal cases involving sexual abuse at Penn State and in the Philadelphia Archdiocese and the Kansas City Diocese of the Roman Catholic Church, the extent of the risk of liability to which the Metropolitan has exposed the Church cannot be overstated. We knew already from past experience with Metropolitan Jonah that something had to change; we had hoped that change would come about as the result of Metropolitan Jonah fulfilling his promise to comply with the recommendation given him by the medical facility to which he was admitted for evaluation and treatment last November, as he assured us he would do at our last All-American Council in Seattle. That promise having gone unfulfilled, when this latest problem came to our attention at the end of June, we felt that we had no choice but to ask him to take a leave of absence or to submit his resignation. The moral, human, canonical and legal stakes were simply too high.

Leading up to this most recent problem, there has existed for several years now a repeated pattern by Metropolitan Jonah of taking other unilateral actions that were contrary to the advice of the Holy Synod and/or the Church’s lawyers, which prolonged or caused litigation involving the OCA, which substantially increased legal fees, which created confusion in negotiations, and which exposed the OCA to otherwise avoidable additional financial and legal liability.

He withheld information from his brother bishops and from the Church’s lawyers concerning litigation matters, and matters which might have resulted, and still might result, in litigation.

He has spoken unilaterally with and provided sensitive information to opposing counsel and opposing parties concerning pending and threatened litigation, although he had specifically been warned many times of the perils in doing so.

He gave to unauthorized persons a highly sensitive, painstakingly detailed internal Synodal report concerning numerous investigations into sexual misconduct, risking leaks of names of alleged victims and alleged perpetrators. While those who now possess the report are wrongfully in possession of OCA property, they have not yet returned their copies of these highly confidential and sensitive documents, further exposing our Church to potential legal liabilities.

What we have said here is based on the Metropolitan’s own words, both during numerous Holy Synod and Metropolitan Council meetings, and established in documentary evidence. We cannot release that publicly, and the Metropolitan Council members have legal and moral obligations to maintain in confidence information pertaining to threats to individuals and alleged crimes. We have however been communicating with and will continue to communicate with law enforcement authorities.

Our request for Metropolitan Jonah’s resignation, or that he take a leave of absence for treatment, came at the end of a rather long list of questionable, unilateral decisions and actions, demonstrating the inability of the Metropolitan to always be truthful and accountable to his peers. The Metropolitan’s freely-chosen resignation has been characterized by him and others as the result of politics and internal discord among the members of the Holy Synod. Quite to the contrary, the other members of the Holy Synod stand firmly together in our unanimous astonishment at the Metropolitan’s actions. We cannot stress enough that while the most recent events are likely the most dangerous for the Church, these represent only the latest in a long series of poor choices that have caused harm to our Church. We understand and agree that an ability to work or not work well with others, or a challenged administrative skill set, or Metropolitan Jonah’s refusal to comply with the recommendations of the treatment facility, while not the reasons for his requested resignation, were fundamentally related to the consequences of his actions.

Each bishop of the Orthodox Church in America has a duty to Jesus Christ to shepherd his respective diocesan flock, and to be a good steward and trustee of the temporal properties of the Church entrusted to his care. After the developments of the past few weeks, we knew, individually and together acting in one accord as the Synod, that we could no longer exercise our duties as shepherds or as trustees and stewards without asking for the Metropolitan’s resignation.

There are some who are seeking to promote a variety of rumors or other reasons for the Metropolitan’s resignation, in their conversations or on the Internet. Some argue that the resignation had to do with moral or political views publicly expressed by Metropolitan Jonah that conflicted with the views of others in the Church, the so-called “culture wars.” Such views have never been a point of contention in Holy Synod or Metropolitan Council meetings. These issues were discussed, and statements and actions of the Holy Synod have demonstrated their unchanging position on traditional Orthodox views of morality. This speculation as to other motives behind the resignation is simply not true; the reasons for the resignation are detailed in this message.

We continue to pray for Metropolitan Jonah’s spiritual needs even as his brother bishops have provided for his immediate material needs. He has no Church assignment obligations, allowing him to focus on himself and his family. Meanwhile, he is drawing full salary and benefits until at least October, when the Holy Synod next meets.

We ask your prayers for the Church, for Her clergy and faithful and for Her mission in the world.

Your shepherd in Christ,

+MATTHIAS
Bishop of Chicago and the Midwest