Претражи Живе Речи Утехе
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According to the Greek outlet Romfea, the hierarchs of the Church of Cyprus were surprised by Patriarch Theodoros of Alexandria’s decision to begin commemorating Epiphany Dumenko, the primate of the schismatic “Orthodox Church of Ukraine,” and asked him not to commemorate the schismatic during his current visit to the island nation. The Patriarch arrived on Cyprus on Saturday, November 9, for the celebrations in honor of St. John the Merciful, the patron saint of Limassol. He first commemorated Epiphany and announced his recognition of the OCU just the day before. His decision caught many by surprise, as he had been a friend of the canonical Church in Ukraine until Friday. In September 2018, he even traveled to Odessa for the purpose of encouraging the faithful to remain in the canonical Church under their beloved canonical hierarch His Beatitude Metropolitan Onuphry of Kiev and All Ukraine. As recently as late June, Metropolitan Meletios of Carthage of the Patriarchate of Alexandria traveled to Kiev to celebrate Met. Onuphry’s name’s day, and declared that he had the full support and love of Pat. Theodoros: “We have come on behalf of our primate and our Church to witness our love for his Beatitude Metropolitan Onuphry, and I want to convey our love, respect and fraternal wishes on behalf of the Pope and Patriarch Theodoros II of Alexandria and all Africa to His Beatitude Metropolitan Onuphry. Patriarch Theodoros very often speaks about the asceticism, about the prayerfulness of His Beatitude Metropolitan Onuphry, whom the entire Orthodox world knows.” “Our presence here means nothing more than the support of your canonical Church, the manifestation of which will be our unity at the Eucharistic Chalice during the Divine Liturgy,” Met. Meletios stressed. The celebrations in honor of St. John today and tomorrow in Limassol, where there is a significant Russian population. The request to refrain from commemorating Dumenko came especially from His Eminence Metropolitan Athanasios of Limassol, in whose metropolis the celebration will be held. This information was also confirmed by the Orthodox blogger Alexander Voznesensky, whose sources informed him that Pat. Theodoros’ visit to Cyprus was agreed upon in advance, but following his decision to enter into communion with schismatics, some of the hierarchs have refused to take part in the service with him in Limassol, and Met. Athanasius has asked him not to commemorate Dumenko. His Eminence Metropolitan Luke of Zaporozhye of the canonical Ukrainian Church also mentions on his Telegram channel that a number of clergy in Cyprus are no longer willing to serve with the Patriarch. In February, the Cypriot Holy Synod issued a statement pointing to several problems with the schismatic OCU. However, Met. Athanasios did not sign the statement, as he believed it was too diplomatic, and did not strongly enough express support for Met. Onuphry. His Eminence Metropolitan Nikiforos of Kykkos also issued a strongly-worded statement, emphasizing that it is impossible to have communion with un-ordained schismatics. Cypriot hierarchs ask Patriarch Theodoros not to commemorate Epiphany Dumenko in their churches ORTHOCHRISTIAN.COM The hierarchs of the Church of Cyprus were surprised by Patriarch Theodoros of Alexandria’s decision to begin commemorating Epiphany Dumenko, the primate of the schismatic “Orthodox...
ARCHDIOCESE OF RUSSIAN CHURCHES IN WESTERN EUROPE LIKELY TO RETURN TO RUSSIAN CHURCH The administration of the Archdiocese of Russian Churches in Western Europe, formerly an Exarchate of the Patriarchate of Constantinople, has published a number of texts leading up to and resulting from its recent pastoral assembly on May 11 in which the clergy of the Archdiocese gathered in Paris to further deliberate on their future following Constantinople’s sudden revocation of Exarchate status in November. In a proposal on the future of the Archdiocese, a group of Archdiocesan clergy write about the structure’s history as the continuation of the Provisional Administration of the Russian Parishes in Western Europe, founded by St. Tikhon of Moscow in 1921. It was this structure, created by the Russian Church, that later received Exarchate status from the Patriarchate of Constantinople in 1931, 1971, and 1999—and it was this status that linked the group to a Local Church in communion with the broader Orthodox community, the authors write. “Therefore, we consider that while the Patriarchate of Constantinople may indeed revoke the status of Exarchate as stated in the synodal act of November 27, 2018, it is not for it to abolish a structure that the Patriarchate did not create,” they continue. With the tomos granting Exarchate status revoked, the Archdiocese must be attached to a Local Church. The proposal notes that the Archdiocese is looking for a home that will respect its administrative independence, statutes, and liturgical and linguistic practices, grant the possibility of electing hierarchs by Clergy-Laity Assemblies, according to the principles of the Moscow Council of 1917-1918, grant the status of metropolis to the group and of metropolitan to its primate, and grant the possibility of participating in the work of the councils and hierarchical assemblies of the given Local Church. Moreover, the authors “note that at present, only the Russian Orthodox Church is likely to give an answer that would make it possible to elaborate a solution corresponding to the requirements of our principles of ecclesiastical functioning.” Likewise, in his letter of April 22, His Eminence Archbishop John of Chariopoulis, the ruling hierarch of the Archdiocese, noted that contact with the Russian Orthodox Church Outside of Russia, the Orthodox Church in America, and the Romanian Patriarchate did not yield results. He then notes that contact was made with the Moscow Patriarchate via His Eminence Metropolitan Hilarion (Alfeyev), recalling the words of Metropolitan Evlogy who, on the eve of a receiving the tomos that provisionally linked the group to Constantinople, noted that it was not therefore separating from the Russian Church and had every intention of returning fully to the Moscow Patriarchate when conditions would allow. Abp. John notes that the dialogue with the Russian Church has been frank and respectful and allows the Archdiocese to continue its mission in Western Europe. He has openly spoken previously about his desire to see the Archdiocese join the Moscow Patriarchate, which has offered to accept it intact as an ecclesiastical body. He also writes that following the Assembly of February 23, a delegation was sent to Istanbul to ask the Patriarchate to reexamine the situation, though it was told only that it had to implement the Synod’s surprise decision of November 27 because the Patriarchate had no intention of reversing its decision. Moreover, the delegation was told that not only had the Archdiocese lots its Exarchate status, but it no longer existed at all in Constantinople’s vision. No response has been received to letters sent to the Patriarchate of Constantinople, Abp. John notes. A General Assembly is scheduled for September 7. http://orthochristian.com/121549.html?fbclid=IwAR3LH-7lF1h00h3ibUjIP3hcW_xKrV0t9psVUk7BrG8lOsxF85l_cuvDvNI
The Ukrainian schismatic church is in dire need of “priests,” given how many parishes its adherents have been seizing from the canonical Church and its lack of spiritually-theologically educated men. Thus, “Bishop” Paisy of Zhytomyr-Ovruch announced that all interested students and graduates of spiritual institutions are invited to become priests, reports the Union of Orthodox Journalists. The call is open to all who have any level of spiritual education, and for those who are not fully prepared, courses will be provided. “With my blessing, the diocesan administration will have courses for those who wish to take holy orders,” the schismatic hierarch writes. “According to the canons, male persons who have reached the age of maturity, who are in their first marriage, and have no canonical obstacles, can enter holy orders.” “Bp.” Paisy also notes that once the new priests finish the courses provided by the diocese, it will be mandatory to complete studies at a higher theological institution. Another hierarch of the schismatic-nationalist church, “Metropolitan” Daniel of Chernivtsi and Bukovina, made the same call, entreating even those without any spiritual education to “shoulder the burden of the priesthood,” explaining that they will be educated later. “Met.” Daniel, who rehashes the blatant lie that all three branches of Ukrainian Orthodoxy united in December, asks for understanding with the “temporary shortage of clergy,” as the faithful in his diocese had been intimidated by Moscow for many years. http://orthochristian.com/119883.html?fbclid=IwAR2KhA4RhK7xXFL78nKSw1aYci7bbOP6PHi0OKc99FeW0-VPoL_4kF0LTLY
During the French Revolution’s worst years, some of the most visible expressions of violence involved attacks on the Church, which was perceived as a pillar of the ancien régime. Revolutionaries slaughtered numerous clergy and expelled thousands of others. They expropriated Church-owned property and occasionally ransacked and burnt churches. It was hard not to recall these past events when reading about the recent spate of vandalism inflicted on Catholic churches throughout France over the past two weeks. The Observatoire de la Christianophobie reports that between February 3 and 11, nine Catholic churches were subject to severe vandalism, ranging from the smashing of statues and stained-glass windows to the overturning of tabernacles. One church in Yvelines, the church of Saint-Nicolas de Houilles, was vandalised three times in seven days. It follows a series of similar attacks on Catholic churches throughout France in 2018. Vandalism isn’t a new problem. But why have Catholic churches in France become a target in recent years? Part of the answer lies in that they are easy targets. Many churches are open to the public on a regular basis. In some cases, they lack internal surveillance cameras. This made it simple for a group of Romanian migrants, for instance, to stroll into Catholic churches throughout 2018 and walk out unimpeded with valuable artifacts to sell. Beyond professional thieves, the absence of security means that anyone with a grudge or strong resentment about their present circumstances won’t encounter too much difficulty if they choose to wreak havoc on a church’s interior. That could include people ranging from disgruntled teenagers to Islamists looking for easy targets. To that extent, the outbreak of church vandalism may reflect the social unrest presently permeating France. The country is now into its fourth month of protest by the gilets jaunes (yellow vests). Much of this has been expressed through vandalism of banks, high-end businesses in fashionable parts of Paris and other cities, and the occasional scrawling of graffiti on national monuments. The police’s aggressive response to the gilets jaunes has also helped inure many otherwise peaceful people to everyday violence. That, however, doesn’t explain the French media’s relative silence on church desecrations or the French government’s indifferent response to the problem. The only major French newspaper to raise major concerns has been the centre-right Le Figaro. On February 13, Prime Minister Edouard Phillipe belatedly tweeted a condemnation of the attacks, promising he would discuss the issue at his next meeting with France’s Catholic bishops. That’s hardly a robust response. It also suggests that, when it comes to violence against Catholic places of worship, the reaction of much of France’s political and media establishment is a collective shrug. In some quarters, things have not changed much since 1789. https://catholicherald.co.uk/magazine/frances-churches-are-under-attack-but-the-establishment-doesnt-seem-to-care/?fbclid=IwAR2zcLNMc51XhzQK0iVrFIiFoTS1I5Gfv1roZ8Zfq-TtLg9E8aI1RRrbP_E