Tuesday, March 15, 2022
Friday, March 11, 2022
We continue to publish articles on the Ukraine conflict in order to give space to different opinions and to shed light on as many aspects as possible. Today we publish a letter from the sociologist Pietro De Marco* to the Vaticanist Sandro Magister.
I request your hospitality for some considerations prompted by the ongoing war in Ukraine. The news horizon and the proliferation of chronicles and reflections on the pages of the media indicate duplicity, rather dystonia. On the one hand there is the conflict with its facts: the acts of war and the political decisions about the present and future of the entire European area. On the other hand, the demonstrations, prayers, moral and political declarations for peace. Demonstrations and prayers that speak of war in its truth, without ever touching it or considering it as such; eyes are on the suffering, on the migrants, on peace.
The duality would be an invariable complementarity if in the compassionate or peace-seeker there was also a rational engagement with the conflict, an instance of judgment of merit, and finally a non-dualistic positioning between good and evil.
To say: “There is war, long live peace” is, in my opinion, tantamount to moving in an exclusive “rationality by values” and ignoring the necessary “rationality by goals”. Because of this indifference to outcomes that are not absolute (the peace that flourishes), everything can be heard in the squares, to the point of the absence of any judgment or the reverberating "Anything, as long as we stop fighting". And there is also too much playfulness. There are young people, but also adults, women and men, who seem to live more in the comedies of Aristophanes ("There are too many hormones in this matter," we heard exclaimed on TV, "If women were in power... ’) than to meditate on Herodotus.
Today, in view of the history of peoples, the “peacemakers” can no longer hide behind the veil of their horror at hatred and bloodshed, nor under that of a love of neighbor that disregards everything. In this order of reality which is the conflict that is taking place, the less gracious virtue of justice must dominate. Less gracious, because justice in relations between peoples, if granted at all, must be justified: its judgment must have consequences. And these will, and already do, coincide with the mechanics of war, since they concern it: weapons and means made available to the weaker party to fight, penalties for the aggressor to injure him on multiple levels and certainly causing distress, as well as symmetrical threats to intimidate him. In the end, one side will inevitably give way (or give up terrain with losses).
If the words of peace do not see this chain of necessary facts realistically aimed at ending the conflict, if they consider it abstractly to be an evil not worth examining iuxta propria principia, they condemn themselves of it. And these self-satisfied words are pecked away by the sparrows.
It is not war in general, but this or that war determines the place of decision. Prayer, the most intense and theologically conscious, is necessary and undoubtedly pleasing to God, but it falls within the inscrutable realm of His will. Or are we as a Church tempted to use prayer as an "excuse" not to take a stand and not work in and on this war? We would not succumb to this temptation if we had retained the ability to think about events in terms of a theology of history. Instead, the dominant theologies are antithetical to Paul, hostile to Augustine, they would mock Bossuet or de Maistre. They flirt with the philosophies, but even Hegel's heretical, but very high theology of history is alien to them. They think small or utopian, and utopia is the product of emotional ethics.
What am I getting at? "War is therefore an act of violence to force the enemy to do our will," is one of Clausewitz's well-known definitions. Turning away the Christian distinction of war as such, and saying no to evade the careful scrutiny of an event that will go far beyond the evils and sufferings of the moment, is not just a mistake. It's running away from a responsibility.
Nothing relieves the Catholic Church of this responsibility. The Holy See, a spiritual power but a power nonetheless, has so far moved tentatively, as if walking between prayer - with the Pope admirably acting, but acting as an individual rather than the human head of the Church - and passed over action, the actions of others. I have followed with great interest the distant years of Giorgio La Pira's international political activity (Cuba Crisis, Vietnam), which may not have been very fruitful, but which was a bearer of reason, analysis and the ability to influence.
We know that the famous "Divisions of the Pope" are just the worldwide Catholic people. But offering the Vatican as a place of encounter and negotiation does not mean turning the Ukraine conflict into a mystical place. The Holy See will only mediate if it has the power and authority to do so; if, for example, in the play of the moral, religious and political forces in the world it can say: The Catholic Church, whether in agreement with the Orthodox Churches or not, can neither accept nor endure the present showdown which consciously and according to a clear plan consciously deny the decisive freedoms, the large nations in new self-determination, which the world and all churches gained with the collapse of the USSR. The collapse of the Soviet system was wanted by its own people, it is in a way a world historical fact that one would like to know is irreversible.
The Catholic Church, as Holy See, has the power, if it wishes, to oblige Catholics in conscience not to provide any alibi or scope (moral, ideological, political) to the project of a neo-imperial Russia, and thereby to put an end to the unwise pro-Putin New Constantine Catholic positions. That means, having said that, to contribute with all your strength as an expert on humanity and as a sister of the Orthodox churches to ensure that peace negotiations can be carried out over a limited area (guarantees, possible border corrections) and not politically and religiously retrospectively (no return based on history of large European areas under the arbitrary rule of an autocrat).
There is no sign of this or any similar determination on the part of the Holy See. It is to be hoped that the difficulties Rome has had to date in raising its declarations to the level of the Catholic Church's international standing are due to caution in seriously investigating the situation and the open questions, and not to recognizing that there meanwhile, it has disbanded its worldwide moral army and retired its special forces, those capable of realistic judgment. Among them, the Society of Jesus once stood out. History will do without them.
*Emeritus Professor of Sociology at the University of Florence and at the School of Religious Studies in Florence with a focus on sociology of religion and culture. As a doctor of philosophy, he also deals with the European history of the ideas of the Renaissance and the early modern period as well as Jewish, early Christian and Islamic-medieval thought. In 2015, on the occasion of the second synod on the family, he was one of the first to sign the international appeal to the Pope on the future of the family.
Two "little notes" from Sandro Magister
Two small remarks on the activity of the Church in this war. The first concerns the ban on the word "war" in Russia, which has been replaced by "military operation". At the Angelus on Sunday, March 6, Pope Francis responded explicitly: "This is not just a military operation, but a war that sows death, destruction and misery". Andrea Tornielli, editor-in-chief of the Holy See's communications department, wrote on the front page of the Osservatore Romano that "Pope Francis has rejected the 'fake news' that seeks to present events with verbal subterfuges to cover up the gruesome reality of the facts."
But one only has to go back a few days to see that the Holy See itself, in its first official statement — issued on February 24 by Cardinal Secretary of State Pietro Parolin — after the Russian aggression, or, as the document puts it, “after resorting to these “verbal subterfuges” after the start of Russian military operations on Ukrainian territory”.
The second comment concerns the proposal of the Community of Sant'Egidio, and in particular its founder Andrea Riccardi, to make Kyiv an "open city". The declared aim is to “avoid armed conflict, house-to-house and street-to-street fighting” because “Kyiv is the Jerusalem of Russian Orthodoxy and thus of Belarusian, Russian and Ukrainian Orthodoxy. It must not become Aleppo.”
Few know, however, that an "open city" is technically a city which, by express agreement of the conflicting parties, can be occupied by the enemy, in this case Russia, without resistance.
And some hints
So much for Magister's comments, to which a few notes should be added:
Riccardi apparently recognizes the all-Russian commonality that has been expressed in the title by the head of the Church, originally sent by the Patriarch of Constantinople, since Christianization in the 10th century. For the first 300 years, this had its seat in Kyiv, the capital of the still unified Rus, and was metropolitan, later patriarch of “all Rus”.
Relevant: The advance of the Central Powers (German Reich, Austria-Hungary etc. until March 1918 (dark green line)
The conquests of the Mongols led to a divergence in the late High Middle Ages, because the liberation struggle against the Mongols was carried out on the one hand by the self-liberating northern Rus, especially Moscow, and on the other hand by the Kingdom of Poland and the Grand Duchy of Lithuania. Two catholic powers. This laid the foundation for today's linguistic, but above all cultural and religious division of the country.
When it comes to the question of who bears responsibility for a war, what matters is not only who fired the first shot, but above all what happened before the shot was fired. Historical science will pursue this question one day, away from the general public. In fact, the winner writes history.
Those who advocate a unitary state of Ukraine, which in its extent was a more accidental product of the turmoil of the end of World War I (see map above), run the risk, willfully or criminally, of misjudging Ukraine's complex reality. Depending on your point of view, this consists of two parts (Ukrainian West, Russian East) or three parts (Russian East Ukraine, Orthodox West Ukraine, Catholic West Ukraine). A statehood can be established and justified for each part. One of the serious mistakes that led to the current war is that these facts have been ignored in recent years and the Kiev government has been encouraged in this by the West. There are a number of possible and suitable instruments for a peaceful solution: partitioning the country, transforming it into a confederation of states, transforming it into a federal state with strong internal ethnic and religious guarantees, to name just three. A fair division, as history teaches, would often have been the better solution and would have prevented millions of suffering, war, death and displacement. However, most states, including Brussels, have declared border changes an idolatrous taboo.
What does that mean? One example among many: If Austria and Prussia had recognized and guaranteed ethnic relations in 1848 based on the Swiss model, or had organized some crown lands and provinces according to ethnic criteria - even while maintaining the historical borders - the ethnic struggles that later broke out would have been defused from the outset and the the tragedies of exile and expulsion of the 20th century would probably have never materialized.
The maximalism of the strongest doesn’t merely entail tragedies to come, but also tragedies for them, because today's strongest can soon become the weaker.
Translation/Notes: Giuseppe Nardi
Trans: Tancred firstname.lastname@example.org
Thursday, September 12, 2019
Monday, February 22, 2016
Sunday, February 21, 2016
Kiev (kath.net/KNA) More than 100,000 Ukrainian Catholics call for a ban of abortion in a petition to President Petro Poroshenko.
As the press service Ukrainian RISU (Friday) reported they propose a constitutional amendment to protect the life of every human being "from conception to natural death." Additionally, the signatories are also for passing a law defining marriage as a union between man and woman.
The signatures were collected by Greek Catholic and Roman Catholic lay initiatives. In Ukraine about 150,000 abortions are registered annually. Abortions are still legal there until the 12th week without restriction and unpunished up to the 28th week for social and other reasons. Catholic (C) 2016 KNA news agency GmbH. All rights reserved.
Trans: Tancred email@example.com
Tuesday, June 23, 2015
No Exact Figures on Membership of the Three Orthodox Churches of Ukraine
Precise details relating to religious and confessional affiliation are missing. All information is in agreement that the vast majority of Ukrainians consider themselves Christians, and among them, the Orthodox are most numerous. Less well known is which of the three Orthodox communities do Orthodox Ukrainians feel they belong. Even less is known about the displacements, which have occurred within the Orthodox community by the civil war in eastern Ukraine. Observers say that the war had strengthened the commitment to the Kyivan Patriarchate.
The Moscow Patriarchate and the Kiev Patriarchate should now represent in each case about 25 percent of Ukrainians. The Autocephalous Orthodox represent a share of 2-3 percent.
Treaty of Union Between the Two "schismatic" Ukrainian Churches
The Kiev Patriarchate and Autonomous Orthodox Church have now decided to unite. The ceremony will take place in Kiev Saint Sophia Cathedral on the 14th of September. The two Churches hope the merger will receive recognition from the Ecumenical Patriarchate of Constantinople. A representative of the Ecumenical Patriarch was present at the signing of the Treaty of Union, and certified the contract by signing. The Union shall be called Ukrainian Autocephalous Church of the Kiev Patriarchate. The merger will bring more clarity in the Ukraine, but also raises new questions. It is still unsettled who will head the Union. The Autocephalous Church has not yet agreed that the 80-year Kiev Patriarch Filaret is recognized as a leader. It could also require the election of a head. Between Kyiv and the Moscow Patriarchate in 2014 talks about a reunion had been decided, but which have not yet been implemented. The Moscow Patriarchate has not commented on the Union plans. The merger is without a signal to recognize the authority of Moscow, could burden the search for the unity of Orthodoxy at the pan-Orthodox Council of 2016.
15 percent of Catholics Centered in Western Ukraine
The share of Latin and Greek Catholics is 15 percent of the population. More than 12 percent of Ukrainians belong to the Ukrainian Greek Catholic Church united with Rome. Other two and a half percent to the Latin Church.
The evangelical and Pentecostal communities have grown since the independence of Ukraine. Some of the missionary activity is carried out directly from the United States. The Russian occupied or at least majority Russian-speaking parts of Ukraine (the east and the border with Moldova) have a significantly higher number of registered evangelical groups. Statistics, where the registered churches are located, however, do not reflect the actual number of believers again.The proportion of various Protestant communities in the total population is estimated at about fifteen percent. The lowest share they have is in western Ukraine in the areas where the majority Greek Catholic areas. Plus, there's around four per cent Muslims, mainly Tatars, 0.2 percent Jews and as many members of other religions.The rest are atheists and agnostics.
Text: Giuseppe Nardi Image: Orthodoxy Trans; Tancred firstname.lastname@example.org
Link to Katholisches...
Thursday, March 6, 2014
Will the Holy and Grand Council of the Orthodox Take Place?
Ukraine Crisis is Leading to Inner-Orthodox Closeness
Patriarch Filaret was on the side of U.S. Secretary of State Kerry over Martyrs' Square in Kiev
Filaret is Considered in Canonical Orthodoxy as Excommunicated Schismatics
Moscow is Seeking Assistance and is Willing to Grant Such
Hilarion: "We must identify the problems of the world today, not those of the 70s"
Impact on the Primacy Issue between Orthodoxy and Catholicism?
image: Vatican Insider
Tuesday, June 4, 2013
He was made apostolic administrator of the Ukrainian Greek Major-Archeparchy of Lviv in December of 2000. In January of 2001, the Ukrainian Greek synod elected him Major Archbishop. On February 21st Pope John Paul II created and proclaimed Husar Cardinal-Priest of Santa Sofia a Via Boccea. He participated in the papal conclave of 2005.
The Cardinal has been known for years as an Old Liberal with controversial positions on various issues and so we've decided to feature some of his writings in a series without a lot of comment. We feel they speak for themselves. It's interesting that the current Patriarch has distanced himself somewhat from ++Husar's irenicism. The book is Conversations with Lubomyr Cardinal Husar: Towards a Post-confessional Christianity by Antoine Arjakovsky, Ukrainian Catholic University Press, 2007.
He might be surprised to learn he agrees with a certain depraved American pop star.
Much has been said about the recognition of homosexual
Homosexuality to my mind is nothing new. The only problem is
that it has become very vocal, out of proportion, to my mind. Nobody
is responsible for one’s homosexuality. They simply are born that way.
And they have to face this reality, unfortunately, as it is. I feel very
sorry for these people because they are unable to experience conjugal
love, which is love that is fruitful. God created men and women for
them to have children together. Homosexuals cannot accomplish that;
in this sense their love remains sterile. If they insist on living together,
fine. But they cannot pretend that this is marriage. I also have serious
doubts about their capacity to raise children, because then a child will
grow up with homosexual tendencies. But the problem has become
terribly noisy as if half of the world consisted of homosexuals. They
are a tiny minority in humanity. And we should recognize their suf-
fering, their rights, and that’s it.
Link to source...
Thursday, April 25, 2013
Chaplain Johannes Maria Schwarz will take a pilgrimage to Haran (Abraham) starting in May.
Linz (kath.net) He has already had experiences with long pilgrimages for a long time. As a seminarian Johannes Maria Schwarz, co-founder of kath.net, went from Linz to Santiago de Composetela. Now he is planning to take a sabbatical year as chaplain in May and would like to do, what apparently still no one has done before.
From May Johannes Maria will make a mega-pilgrimage all the way to Haran, the city of Abraham in southeast Turkey. The road there will also go through Slovakia, Ukraine and Romania, from there over Moldova, back to Ukraine and then to Russia. Georgia and Armenia are on the travel plan.
He understands the trip as a pilgrimage and is an investment “in every time of quiet and prayer”, explained Schwarz.
Chaplain Dr. Johannes Maria Schwarz is a priest of the Archdiocese of Vaduz. He is active as a guest professor at the International Theological Institute in Trumau (Grand Chancellor Christoph Cardinal Schönborn).
The www.4kmh.com will have blog updates every few days. kath.net will accompany the trip via Twitter and Facebook.
Sunday, December 23, 2012
The Highest Abstinence Rate in Years: in two Catholic Countries
After the lower "Sex-numbers" come after Israel, the Ukraine (18%), Poland (15.7%) and Slovakia (12.7%). With that indicates two Catholic countries (Poland, Slovakia) have the highest abstinence levels among their boys and girls -- or to put it another way: the lowest sex quotas. -- Not to forget the religiously stamped Ukraine. Already, in the past two years the results of this international report was similar: even then Slovakia and Poland showed the highest levels of abstinence. The youth in Germany belonged according to a report in 2010 among the most "abstinent" countries (it sits in the lowest area, respectively the 11th from the last place: directly after Portugal).
Back to Israel and the most recent study. The director of the Department for the Prevention of Psychosocial Damage in the Education Ministry, Hilla Segal, explained to the site "Ynet": "We have become attentive that parents and teachers in Israel are increasingly showing a more conservative mind." The expert continued: "Sex in early ages leaves emotional and psychic damage. It is increasingly clear that youth in these ages are often under pressure to engage in sexual relationships and this harms them later."
Tuesday, October 16, 2012
As to the question if the Pope might come to his country, Schwetschuk said: "I believe yes". The Catholics in Ukraine are awaiting Benedict XVI., says the head of the Greek-Catholic Church in Ukraine. The possibility of a papal trip to the Ukraine has been speculated upon for quite some time; an invitation has been extended by the Catholics united with Rome.
Link to kath.net....
Photo: C) 2012 KNA Katholische Nachrichten-Agentur GmbH. Alle Rechte vorbehalten.
Monday, August 27, 2012
Since the collapse of Communism the number of applications has grown steadily. The Bishops of the Ukrainian Greek-Catholic Church united to Rome have introduced strict standards for selection. Every applicant has to undergo four acceptance tests. Only the best will be taken, so long as there are places available, and they are much too few, says Auxiliary Bishop Pryiz.
Already in 2001 Kirche in Not published the documentary film Die Saat des Glaubens about the growth of the faith among Catholics in the Ukraine after the end of the Bolshevist dictatorship. The Greek-Catholics untied to Rome celebrate the Liturgy in the Byzantine Rite. They are concentrated in the western parts of Ukraine, which belonged up until the end of the First World War, to the Austrian Empire. Since 2011 the Senior Archbishop Syjatoslav Schwertschuk of Kiev and Halytsch is at the forefront of the Greek-Catholic Church of the Ukraine.
The relations to the Russian Orthodox Church is traditionally tense. The Catholic Ukrainians are considered by the Orthodox Church because of their union with Rome as apostate, although in the 16th century they did not join in complete union with the Moscow Patriarchate. During Communism, all Greek-Catholic churches were confiscated and -- as far as they remained churches -- were given to the Orthodox. Historically -- if also from other grounds -- there was also stress in the relationship between the Roman Catholic Poles and the Orthodox Russians. Through a common declaration of the Patriarch of Moscow Kyrill I and the Catholic Primate of Poland, Josef Michalik, an easing of tension was reached. The Greek Catholics of the Ukraine also hope and wish the same. Archbishop Schewtschuk explained on August 19th: "It would be my deepest wish, that something similar will also take place in Ukraine. I've already stated this many times. It would be very pleasing to us, if personal dialog on the level of our Churches could take place, so that the Patriarch of Moscow could recognize the UGCC as his dialog partner. Because till now, we are talked over to the Holy Father in the Vatican, and really it's always without us."
Text: Giuseppe Nardi
Link to katholisches.....
Thursday, March 29, 2012
Rome (kath.net) Four Greek-Catholic priests have proclaimed themselves to be Bishops, which the Holy See had recognized as a "active unrest". The four Basilians of St. Joseph (Eliáš A. Dohnal, O.S.B.M., Markian V. Hitiuk, O.S.B.M., Metodèj R. Špirik, O.S.B.M. und Robert Oberhauser) had been previously thrown out of their order. The four so-called Bishops have maintained until now, that their ordinations are ecclesially valid and as such recognised by the Vatican.
The acts of the four priests "are morally and spiritually damaging not only to the Order of St. Joseph and the Greek-Catholic Church of the Ukraine, rather to the Holy See and the entire Catholic Church", says the Congregation for Doctrine in an explanation of 22 February, in a release this Thursday.
It is not been successful to dissuade the priests from their presentiment to found an "Orthodox Greek-Catholic Church of the Ukraine". They had tried, to have it recognized in civil law. The Holy See in its concern for the unity and the peace of the flock of Christ had hoped for a penitent return of the clerics to full communion with the Catholic Church. Unfortunately, they have proven their departure by an attempt to have t
The Congregation has distanced itself for the protection of the common good of the Church and the salvation of the Faithful themselves in the form of these self-described Bishops, whose consecration is not being recognized as valid. Through their act the priests will have drawn the excommunication upon themselves with can. 1459 § 1 des „Codex Canonum Ecclesiarum Orientalium“ These organizations may not identify themselves as "Catholic". The faithful are called upon to keep themselves distant from these groups and to pray for their members, "so that they come to understand and return to the full communion of the Catholic Church".
Link to original....
Wednesday, February 15, 2012
The Grand Archbishop of the Ukrainian Greek Catholic Church: In a time of insecurity the Christian churches have been brought toward greater trust.
Kiev (kath.net/KIN) The Superior of the Ukrianian Greek Catholic Church, Grand Archbishop Swjatoslaw Schewtschuk, has descried the relations between the Catholic and Orthodox churches as "excellent" . During a visit to the international center of the Catholic agency "Kirche in Not" he stressed, relations have not been so good since today. The friendly and brotherly contact and concern lays close to him especially in the heart, explained Schewtschuk.
The Ukraine has over 45 million inhabitants, around 75 percent belong to the orthodox church, and most of them are of the Ukrainian Orthodox Church, which is an autonomous part of the Russian Orthodox Church. In 1991 there was conflict for legitimacy and primacy in the Ukrainian Orthodox Church of the Kievian Patriarchate. The third Orthodox Church of the land is the Ukrainian Autocephalus Church.
In 1596 the uniate Ukrianian Greek-Catholic Church arose, which has around 5.5 million faithful. Roman Catholics are about 1.1 million (which are mostly Poles and Germans). The conflict between the Ukrainian Orthodox Church and the Ukrainian Greek-Catholic Church has been cited as an obstruction to ecumenism by the Moscow Patriarchate.
The Ukraine looks back on more than a thousand years of Christendom, explained Grand Archbishop Swjatoslaw. In the past century they have lived yet through another hundred years of aggressive atheism. The special mission of the Christian Churches lay in, "these Christian roots to rediscover and find new ways, to be present in society as Christians," said Schwetschuk.
"In a time of insecurity, in which there are processes at work in society, from which many have gotten the feeling that they aren't controllable any longer, the Christian Church will bring back great trust," exclaimed the Grand Archbishop. "The results of polls show that more people trust me than the president."
That since the Church is not dependent on the state, may "tell the truth and play an important role in society". Christendom has an essential role for the national unity of Ukraine. 'We are neutral, as far as politics goes, but we teach Christian Social teaching, promote the Gospel and defend the defenseless", explained Schewtschuk. In this authentic sense to be able to work, is one of the priorities for the Church of well formed priests.
The Superior of the these uniates of the Ukrianian Greek-Catholic Church thank "Kirche in Not" for the help, which they have made possible in the Ukraine for decades. He especially honored the founder of "Kirche in Not", Father Werenfrieds van Straaten in 2003. He himself is "a fruit of the work and the activity of Father Werenfrieds", there he received a stipend from "Kirche in Not" after the collapse of the Soviet Union from "Kirche in Not" where he received his Doctorate in Theology and returned back to his home. There he also was able to rebuild the priest seminary in Lemberg with help from "Kirche in Not". "Kirche in Not" still supports the Church in Ukraine today.
Link to kath.net....
Sunday, April 24, 2011
President's Easter greetings to Ukrainian nation
Thursday, February 10, 2011
Джерело публікації: risu.org.ua
Sunday, January 16, 2011
"When we send polar explorers to the South Pole we don't ask about their confession. But every person can have a wish to stay alone, to pray. Why don't we build a church?" Director of the National Antarctic Scientific Center Valery Litvinov was quoted as saying on Friday by the Ukrainian Segodnya.ua website.
It is not the first Orthodox church on the ice continent: Russian carpenters built a 15-meter Orthodox church from Siberian cedar in 2004 that is dedicated to the Holy Trinity.
"When you pray there you get unspeakable impressions. It is zero altitude, but you have such a feeling that the church almost fly above Earth," Archbishop Augustine of Lvov and Galicia and said as he had celebrated a Liturgy in the church in 2007 and is going to consecrate the Ukrainian chapel in spring.
The chapel is made in Chili and is much smaller than the Russian church. It will be sent to Antarctica late in March with a new group of polar explorers. Works on building and installing the chapel will be paid by philanthropists. Byelorussians intend to erect the similar chapel on the continent as they plan to open their base in Antarctica this year.
Besides, Ukrainians will present Russian church of the Holy Trinity a bell cast by the Donetsk metallurgical plant. According to the polar expedition head, Chili customs officers were perplexed to find the bell in their luggage. Besides, they found salo (traditional Ukrainian lard - IF) in their luggage while bringing food in the country is subjected to $300 fine. Customs officers appeared to be believers and turned a blind eye to salo and the bell.
Tuesday, September 28, 2010
Odessa, September 27, Interfax - The Odessa Diocese of the Ukrainian Orthodox Church believes there is no grounds for building a Greek Catholic cathedral in the city and such plans have aggressive political backgrounds.
"It's quite evident that there's no ground for building a Greek Catholic church in Odessa. Odessa is an Orthodox city," the diocesan secretary Archpriest Andrey Novikov told Interfax-Religion on Monday.
According to the priest, initiators of the building have their own aim - proselytism, converting Orthodox believers in Unia.
"There is no visible presence of Greek Catholics in Odessa. Whom uniate preachers are going to attract to their parish? Certainly Orthodox Odessites - they will try to catch them in networks of Unia through various intricacies," the interviewee of the agency said.
Saturday, September 4, 2010
It will be recast and turned into a monument to Greek-Catholic bishop of the 18th century Andrey Bachinsky, who transferred diocesan residence and seminary to Uzhgorod and set up a big library there. His monument will be installed at Uzhgorod Cathedral Square, the Sibirskaya Katolicheskaya Gazeta (Siberian Catholic Paper) reported.
Earlier, the same incident took place in the town of Sambor, the Lvov Region. Statue of Mother Ukraine was made of Lenin's bronze figure. The new monument was set on the same base at the town ...
Link to original...Interfax
Thursday, January 14, 2010
Dnepropetrovsk, January 14, Interfax – Ukrainian deputies check information that their colleague and Ukrainian President’s brother Pyotr Yuschenko is a bishop of the self-proclaimed Kiev Patriarchate.
“Now I won’t claim that Yuschenko’s brother deputy Pyotr Yuschenko is supposedly a bishop of Sumy in Filaret’s Church (in the Kiev Patriarchate – IF) – we’re checking this information right now. But if it proves true, it’ll be a mockery,” Ukrainian MP Nestor Shufrich said in his interview to the Avtor TV.
Earlier Pyotr Yuschenko headed public organization For Local Ukraine that aims at establishing one Local Orthodox Church in the country independent from the Moscow Patriarchate. In this regard, some observers consider Pyotr Yuschenko a potential church leader.
Shufrich said the problem of “political Orthodoxy” in Ukraine “became sharp after 2005, when Yuschenko decided to subordinate Church.”
“Today they provoke schism in Orthodoxy, seize churches (we have incidents in the Chernigov Region and the Vinnitsa Region,) beat Orthodox priests belonging to the structure of His Beatitude Sabodan (Metropolitan Vladimir of Kiev and All Ukraine – IF), we shouldn’t tolerate it, it’s a field for the Criminal Code and the Criminal Law to work in,” Shufrich stressed.
Link to original...