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8/3/2019 NEW STAR - - April, 2009
1/20
Non-ProfitOrg.
BULKRATE
U.S.Postage
PAID
PermitNo.93
CalumetCity,IL60409NEW STAR--
2245 W. Rice Street
Chicago, IL 60622-4858
ADDRESS SERVICE REQUESTED
MOVING?
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Send new address to us at:
2245 W Rice StChicago IL 60622
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8/3/2019 NEW STAR - - April, 2009
4/20
Friends of St. Nicholas Eparchy -- $ 8,950.00Assumption of the BVM Parish, Omaha, NE $ 3,240.00 1,100.00Dormition of Mother of God Parish, Phoenix, AZ $ 12,000.00 315.00Holy Apostles Mission, Berryton, KS $ 1,000.00 200.00Holy Ascension Mission, Plymouth, MI $ 1,000.00 20.00Holy Wisdom Mission, Citrus Heights, CA $ 1,200.00 1,605.00Immaculate Conception Parish, Hamtramck, MI $ 13,860.00 4,010.00Immaculate Conception Parish, Palatine, IL $ 6,840.00 3,335.00Immaculate Conception Parish, San Francisco, CA$ 2,400.00 800.00Nativity of the BVM Parish, Los Angeles, CA $ 10,650.00 3,775.00Nativity of the BVM Parish. Palos Park, IL $ 7,860.00 1,860.00Nativity of Mother of God Parish, Springfield, OR $ 3,600.00 1,695.00Our Lady of Perpetual Help Parish, La Mesa, CA $ 7,680.00 475.00Our Lady of Perpetual Help, Dearborn Hts, MI $ 8,400.00 1,600.00Protection of Mother of God Parish, Houston, TX $ 9,960.00 522.00St. Andrew Mission, Sacramento, CA $ 1,000.00 120.00
St. Constantine Parish, Minneapolis, MN $ 13,980.00 1,770.00St. Demetrius Parish, Belfield, ND $ 3,000.00 4,570.00St. George Parish, Lincoln, NE $ 1,000.00 120.00St. John the Baptist Parish, Belfield, ND $ 2,220.00 3,125.00St. John the Baptist Parish, Detroit, MI $ 7,980.00 1,500.00St. Josaphat Parish, Munster, IN $ 5,640.00 489.00St. Josaphat Parish, Warren, MI $ 44,040.00 5,390.00St. Joseph Parish, St. Joseph, MO $ 1,200.00 25.00St. Joseph Parish, Chicago, IL $ 19,920.00 2,890.00St. Mary's Assumption Parish, St. Louis, MO $ 2,340.00 1,025.00St. Michael Mission, Minot, ND $ 1,140.00 730.00St. Michael Parish, Mishawaka, IN $ 3,900.00 1,450.00St. Michael Parish, Tucson, AZ $ 1,500.00 1,981.00St. Michael Parish, Chicago, IL $ 1,000.00 1,285.00St. Michael Parish, Milwaukee, WI $ 6,300.00 675.00St. Michael Parish, Grand Rapids, MI $ 6,000.00 665.00St. Michael the Archangel Parish, Dearborn, MI $ 1,260.00 300.00
St. Nicholas Cathedral, Chicago, IL $ 55,080.00 22,035.00St. Paul Mission, Flagstaff, AZ $ 1,000.00 0.00St. Peter Eastern Catholic Mission, Ukiah, CA $ 1,000.00 20.00St. Sophia Mission, Honolulu, HI $ 1,000.00 50.00St. Sophia Parish, The Colony, TX $ 3,720.00 1,625.00St. Stephen Mission, St. Paul, MN $ 1,000.00 25.00St. Vladimir Parish, Flint, MI $ 1,800.00 2,075.00St. Volodymyr Mission, Santa Clara, CA $ 1,000.00 550.00Sts. Peter and Paul Parish, Wilton, ND $ 1,500.00 990.00Sts. Volodymyr and Olha Parish, Chicago, IL $60,300.00 3,405.00Transfiguration Parish, Denver, CO $ 7,800.00 3,205.00Zarvanycia Mission, Seattle, WA $ 3,300.00 2,425.00Totals $351,610.00 $ 94,727.00
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8/3/2019 NEW STAR - - April, 2009
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MOVING?attach old address (at right) and Send new address to us at:
New Star 2245 W Rice St. Chicago IL 60622
name ________________________________________________
ddress ________________________________________________
city ________________________________________________
state _________________________________Zip_____________
Use another sheet if necessary. Allow six weeks for change.
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8/3/2019 NEW STAR - - April, 2009
11/20
11NEW STARApril, 2009
Eight bishops representing the Ukrainian Catholic
hierarchy of North America met for two days in
Clearwater, Florida, February 10-11, 2009. His Grace
Metropolitan STEFAN (Soroka), Archbishop of
Philadelphia and Metropolitan for Ukrainian Catholicsin the USA welcomed the participants: "It is good to be
together for the next few days. It will provide us a
chance to pray together, to discuss both our shared chal-
lenges and blessings."
His Grace Stefan headed up the American delegation
consisting of Bishops RICHARD (Seminack) of St.
Nicholas Eparchy of Chicago; PAUL (Chomnycky
OSBM), Stamford; and JOHN (Bura), Auxiliary of
Philedelphia.
His Grace Metropolitan LAWRENCE (Huculak
OSBM), Archbishop of Winnipeg and Metropolitan for
Ukrainian Catholics in Canada led the four-member
delegation from Canada: Bishops DAVID (Motiuk)
Edmonton; KEN (Nowakowski) New Westminster; and
BRYAN (Bayda CSsR), Saskatoon.
The bishops received a presentation by Mr. GuyCamarata and Mr. Charles Neubecker who have been
working closely with His Beatitude LUBOMYR (Husar),
and the Patriarchal Curia on the development and over-
all structuring of the Patriarchal Curial offices in
Ukraine. Their presentation to the bishops was on the
"Strategic Studies and Roadmapping--Ukrainian Greek
Catholic Church". The bishops along with Messrs.
Camarata and Neubecker discussed ways of positive
areas of support for the work of the Curia and under-
lined the need to ensure good communications.
The two-day meeting allowed the bishops to evaluate
and further develop the areas of pastoral collaboration
between the American and Canadian Metropolia espe-
cially in the areas of seminary formation.
Immediately following their meeting the Ukrainian
Catholic Hierarchy of North America met with the
Hierarchy of the Ukrainian Orthodox Church of North
America for a two-day meeting. This encounter
allowed the bishops of the two Churches an opportuni-
ty to discuss and share areas of pastoral concern for
their faithful of the Ukrainian communities in Canada
and the United States.
This was the fourth such meeting of hierachs of both
Churches in North America in the past eight years.
North American Hierarchs Meet
"I am glad that icon-writing is alive":
His Beatitude LUBOMYR
"I am very glad that icon-writing [painting] is alive; that it is not only an age-old artbut, like human tradition, history is passed from generation to generation. The trans-
ferring of the art of icon-writing, together with faith which gives inspiration to icon-
writers, is a treasure which I hope we also, through modern artists, will transmit to our
successors." So His Beatitude Lubomyr said when presented with an icon of the
Annunciation to the Most Holy Mother of God. His Beatitude cordially expressed his
thanks for the prayerful gift.
The icon was given to the
Patriarch by the Center for Research
in Ukrainian Sacred Culture for
assistance and support in conduct-
ing the symposium "Ukrainian
sacred art of the end of the 20th to
the beginning of the 21st century,"
which took place in Kyiv on
December 25-27, 2008. As part ofthe symposium took place the pres-
entation of the album "Ukrainian
artists of sacred art from the end of
the 20th to the beginning of the 21st
centuries," the introduction to
which was written by the Head of
the Ukrainian Orthodox Church-
Kyivan Patriarchate, Patriarch
Filaret, and His Beatitude Lubomyr.
Information Department
of the UGCC
New StarHas a New LookPage one ofNew Starhas been redesigned. There is a new front page--as a
result of new regulations of the United States Postal Service.
Beginning March 29, mailed publications are to comply with specific rules as
to where and how the addressee's name must appear. The stated goal is to stan-
dardize the position in which your name is placed on mailed pieces.
The rationale is that if all periodicals have the address in the same position,
postal delivery service will be speeded up. It is meant to be a time-saving meas-
ure if, in every step along the way from deposit to delivery, mail does not have
to be flipped over or around by various sorters to find an address that could be
anywhere--top, bottom, side, front or back of a magazine or newspaper. Making
everyone's job easier is the target. Your letter carrier should get the copy quick-
er, and deliver it sooner.
Along with the new design, our readers are introduced to a motto ofNew Star.In twelve words, it is a "mission statement." Our desire is to bring to all sub-
scribers the truths, traditions and tenets of our ancient, apostolic faith. It is the
"faith of our Fathers" given to us from the life of Jesus Christ, passed on to us
by the Apostles, through interpretation of the Seven Ecumenical Councils.
The ages have given us other luminaries, Volodymyr and Olha, continuing
until the present time, including among others Metropolitan ANDREW
Sheptytsky, Bishop SOTER (Ortinsky), Patriarch JOSYF (Slipyj) and our current
Spiritual Father, His Beatitude LUBOMYR(Husar).
We often turn to these, and other resources to be enlightened in the present
practice of our faith.
But it does not stop there.
This is why there is an eparchial newspaper.New Starhas an obligation to the
spiritual children of our eparchial Father, Bishop RICHARD (Seminack) along
with the other hierarchs of the Church--especially in the country where we live.
Our motto acknowledges that members of our Church deserve a solid pres-
entation of the unique and special issues that confront each American Twenty-
first Century person striving for salvation.New Staris for no specific age group
or generation, but for everyone. Our readers may range from elementary school
students to centenarians--all "children" of God and His Holy Church. The faith,
and the newspaper that presents it, are for the enrichment of the lives of all of
them.
The change of format was necessitated by a postal regulation, but it prompt-
ed rethinking our purpose. The change was made for practical reasons--but
became more than a superficial compliance. It gave us a chance to find a ration-
ale in it--so that it would not be "change for 'change' sake" but a time to stop
and take advantage of an opportunity for growth, and refocus our intent: deliv-
ering New Star to you in the first place--thereby "Bringing the Faith of our
Fathers to the Lives of our Children".
Catholic and Orthodox bishops met in
separate and joint meetings at the En-
counter in Florida. Taking part in the
meeting from the Churches in the United
States and Canada were:MetropolitansCONSTANTIN, Ukrainian Orthodox
Church--USA; STEFAN, Ukrainian Cath-
olic Church--USA; JOHN, Ukrainian
Orthodox Church--Canada; LAWRENCE,
Ukrainian Catholic Church--Canada;
Archbishops ANTONII, Ukrainian Orth-
odox Church USA; YURII, Ukrainian
Orthodox Church--Canada; Bishops
DAVID, Ukrainian Catholic Church--
Canada; PAUL , Ukrainian Catholic
Church--USA; RICHARD, Ukrainian Catholic Church--USA; JOHN, Ukrainian Catholic Church--USA; KEN,
Ukrainian Catholic Church--Canada; ANDRII, Ukrainian Orthodox Church--Canada; DANIEL, Ukrainian
Orthodox Church--USA; BRYAN, Ukrainian Catholic Church--Canada. A guest participating in the Encounter
was Archbishop JEREMIAH, Ukrainian Orthodox Eparchy of Brazil and Latin America. Unable to attend this
year's meeting were: Bishops ROBERT, Ukrainian Catholic Church--USA; STEPHEN, Ukrainian Catholic Church
--Canada, andILARION, Ukrainian Orthodox Church--Canada.
For the fourth time in the last eight years the hierar-
chs of the Ukrainian Catholic and Ukrainian Orthodox
Churches in North America have met in a brotherly
"Encounter" to discuss the relationship between the two
Churches and the common concerns they share in shep-
herding the faithful entrusted to their spiritual care. The
meeting took place in Clearwater, Florida on March 12-
13, following separate meetings of the two groups of
hierarchs just preceding the Encounter.
Of primary concern to the hierarchs was the present
state of ecclesiastical life in Ukraine in all jurisdictions
and the fate of the Churches under the present unfortu-
nate political divisions within the Ukrainian govern-
ment and in Ukrainian society as a whole. In the minds
of all the hierarchs, Christian witness in Ukraine is not
only endangered by the disarray in government and
societal life, but damage is actually being done to the
efforts toward ecclesiastical unity and Christian service
to those in Ukrainian society who are most in need.
The consensus of the Encounter participants, having
heard from the Orthodox hierarchs about the recent visit
of Ecumenical Patriarch Bartholomew I to Kyiv, was
that it was a positive event, which can result in conse-
quences beneficial to all Christianity in Ukraine. The
Catholic hierarchs shared their experiences in relation-
ship to their brother hierarchs in Ukraine, in particular
"Encounter" of Ukrainian Hierarchs in North America
continued page 17
8/3/2019 NEW STAR - - April, 2009
12/20
12 NEW STAR April, 2009
INTERNATIONAL CONFERENCE ON UNIFICATION
PROCESSES AND CHRISTIAN VALUES HELD ATUKRAINIAN CATHOLIC UNIVERSITY: LVIV- OnFebruary 27-28, 2009, at the Ukrainian Catholic
University an international conference "Europe:
Unification Processes and Christian Values" opened. The
event was organized by the Philosophy Department of the
university. The purpose of the conference, according to the
organizers, is to discuss the challenges faced by Europe
today, the Christian values of Europe in the context of the
unification processes and the place of Ukraine in the
processes and its search for "its own formula of subjective
presence in the European consciousness."
MEMORABLE ANNIVERSARIES FOR THE GREEK-
CATHOLICS OF TRANSCARPATHIA: Twenty years agothis spring the Greek Catholic eparchy of Mukachevo
came out from the underground. Sixty years ago, on
February 16, 1949, workers of the NCIA (National
Committee of Internal Affairs) violently took away the
Greek Catholic Cathedral of the Exaltation of the Cross
and episcopal residence in the town of Uzhhorod, forbid-
ding the activity of the Greek Catholic Church in
Transcarpathia.
Apostolic Administrator of the Mukachevo Greek
Catholic Eparchy Bishop MILAN (Sasik) talked about these
events during a recent press conference on the occasion of
the presentation of a book of Father Stefan Bendas, Five
Years behind Barbed Wire: The diary of a priest written in
the Gulag. The book was presented by the son of the
author, Father Daniyil Bendas. Bishop Milan blessed a
new stained glass window installed on the premises of the
episcopal residence with the image of the Protection of the
Most Holy Mother of God, the protector of the Mukachevo
Eparchy.After the Hierarchical Liturgy in the cathedral a prayer-
ful procession with candles to a monument to persecuted
Greek Catholic clergy and a memorial service took place.
Translated by the Information Department of the UGCC
POPE ANNOUNCED APPOINTMENTS: As members ofthe Congregation for the Oriental Churches: His Beatitude
Fouad Twal, Patriarch of Jerusalem of the Latins;
Metropolitan Archbishop JAN (Babjak S.J). of Presov for
Catholic Byzantines, Slovakia; Metropolitan Archbishop
BERHANEYESUS DEMEREW (Souraphiel C.M.) of Addis
Ababa, Ethiopia; and Metropolitan Archbishop BASIL
(Schott, O.F.M.) of Pittsburgh, U.S.A.
Upon the resignation from the pastoral care of the dio-
cese of Kharkiv-Zaporizhia, Ukraine, Bishop Stanislaw
Padewski O.F.M. Cap., having reached the age limit is
succeeded by Coadjutor Bishop Marian Buczek.
PRESENTATION OF TWO BOOKS OF ARCHBISHOP
MYROSLAV (MARUSYN) IN LVIV: On February 23,2009, at the Lviv Institute of Ethnology of the National
Academy of Sciences of Ukraine, the presentation of two
new books of the emeritus Secretary of the Congregation
for the Oriental Churches of the Vatican, Archbishop
MYROSLAV (Marusyn), took place. One book is devoted to
the figure of Greek Catholic Archbishop IVAN (Buchko),
and in the second book, My Life Is Christ, Archbishop
MYROSLAV (Marusyn) shared his reflections on the 60th
anniversary of his priestly ministry.
MESSAGE FROM POPE FORRETURN OF CHURCH
OF ST. NICHOLAS: VATICAN CITY, (VIS) - The
Russian Orthodox church of St. Nicholas in the Italian cityof Bari was returned to the custody of the Patriarchate of
Moscow during a ceremony held in Bari March 1. During
the celebration, Cardinal Salvatore De Giorgi, archbishop
emeritus of Palermo, Italy, read out a Message from the
Holy Father.
"The Russian people", says the Pope in his message,
"have never faltered in their love for this great saint who
has always supported them through moments of joy and of
difficulty. Evidence of this is also to be found in this
Russian Orthodox Church of St. Nicholas, built at the
beginning of the last century to house pilgrims who, often
on their way to the Holy Land, stopped at Bari, a meeting
point between East and West, to venerate the relics of the
saint.
"And how can we not recognize", the Holy Father adds,
"that this beautiful church reawakens within us a nostalgia
for full unity, and upholds our commitment to work for full
union among all Christ's disciples?"
In his message, Benedict XVI also reiterates his best
wishes to Kirill, recently-elected as Patriarch of Moscow
and All Russia, and calls upon the Holy Spirit to illuminate
his ministry.
The ceremony was originally due to have taken place on
December 6, 2008, Feast of St. Nicholas, but was post-
poned due to the death of Russian Orthodox Patriarch
ALEXIS II..
The Sunday after Pascha, (the Resurrection of ourLord God and Savior, Jesus Christ), provides us with
one of the greatest opportunities we have in the Church
year to teach our faith to the next generation. That
Sunday is Thomas Sunday, the day on which St.
Thomas, one of the Twelve Apostles, confirmed that
yes, the Lord is truly risen!
Thomas was not with the other disciples
when Jesus first appeared to them after His
crucifixion, burial and resurrection. So
Thomas was not 100% sure that the disciples
actually had seen a risen Christ! He told his
fellow disciples "Unless I see the mark of the
nails in his hands and put my finger into the
nail marks and put my hand into his side, I
will not believe." St. John tells us that:
Now a week later His disciples were againinside and Thomas was with them. Jesus
came, although the doors were locked, and
stood in their midst and said, "Peace be with
you." Then He said to Thomas, "Put your fin-
ger here and see My hands, and bring your
hand and put in into My side and do not be
unbelieving, but believe." Thomas answered
and said to Him, "My Lord and my God!"
Jesus said to him, "Have you come to believe
because you have seen Me? Blessed are those
who have not seen and have believed." (John
20: 24-29)
In our Ukrainian Catholic parishes, Thomas
Sunday is a very special day.
At the end of the Divine Liturgy on Thomas
Sunday, the Artos is cut into small pieces and
distributed to the faithful. What is the Artos?
It is a round loaf of bread symbolizing the
bread of eternal life. On Pascha, the Artos is
taken from the altar, placed on the tetrapod
(the table facing the people in the front of the church),
and is blessed at the end of the Divine Liturgy. An icon
of the Resurrection is to be placed on the Artos or near
it. Be sure to bring your family members to the church
on the Sunday after Pascha to show them the Artos and
participate in its cutting, sharing and eating.
Following the distribution of the Artos, parishioners
may gather as a community to participate in a symbol-
ic dinner called the Sviachene (or blessed meal). It iscomprised of the same foods that were blessed for
Pascha--bread, meat, dairy products, hard-cooked eggs,
horseradish and salt. Some parishes add other foods
such as borscht, holubtsi and baked goods.
Accompanying the dinner, live performances are
sometimes held. Those in attendance often enjoy
singing, dancing, recitations, plays, poems and other
musical presentations. Sometimes there are displays of
pysanky (intricately-dyed Easter eggs); sometimes they
are auctioned off as a fund-raiser for the church.
Sometimes there are presentations about the meaning
of these eggs and other Ukrainian artistic expressions.
Again, bring your family members to your parish's
Sviachene. Encourage them to participate in whatever
is being presented, musical or otherwise. Help with thepreparation and serving of the food. Join the clean-up
committee!
Parishioners may also choose to observe an old tradi-
tion on Thomas Sunday: visiting deceased family
members in the cemetery. Don't be afraid to bring your
children and/or grandchildren to the cemetery, with or
without other parishioners. It is important to
teach children to pray for the dead. Visit the
graves of your family members, light a candle at
each grave, pray for them and sing, "Christ Is
Risen!" Some remember pussy willows, flow-
ers and Paschal food were also brought to the
graveyou might consider bringing a pysanka
to your loved ones! Doing this with youngsters
will go a long way towards developing in them
a healthy perspective about the role of death inour lives, unlike what they often learn from the
secular society in which they live.
All of these celebrations are goodbut what
do they ultimately teach us? Hopefully they
help us remember the lesson of the day--that
Christ uses the doubt of Thomas to teach us that
we don't have to physically touch Him to have
faith. We don't believe in Him because of his-
torical evidence, scientific proof, or miracles.
We believe because He has given us the grace to
believe. Ultimately, like Thomas, we choose to
believe. St. John Chrysostom tells us that after
his initial doubts, St. Thomas, with God's grace,
became a fearless, courageous preacher of the
Gospel, dying a martyr's death for the Christian
faith in India. "Blessed are those who have not
seen and yet have believed." That is the lesson
we must pass on to the next generation, espe-
cially those in our domestic church. We believe.
We celebrate our gift of faith. We reaffirm that
faith as we sing the Troparion on Thomas Sunday:
When the tomb was sealed, O Christ God, You
dawned as life from the sepulcher, and while the
doors were shut, You came to Your disciples, the
Resurrection of all, renewing a right spirit in us
through them, according to your great mercy.
Seeing and Believing
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Our calendar has red numerals for Good Friday--as
if it were a Holy Day. The eparchy's statement says
"no Divine Liturgy that day". How can it be observed
then as a Holy Day?
Great and Holy Friday (or "Good Friday" in Western
terminology) is a most solemn day, in consideration of
the events that happened on it: Christ was crucified. He
died for our sins. Insofar as this is the perfect Sacrifice,
the Church has disallowed Divine Liturgy on this day,
as it is a distinctive day in the ultimate Mystery. Our
salvation has been gained. How can the day be any-
thing but "Holy"? [Not all suppliers of calendars to our
parishes indicate the day in red. ed.]
(There is only one exception to the "no Divine
Liturgy regulation: If the Feast of the Annunciation by
Gabriel to Mary that she would be the Mother of God,
falls on Great and Holy Friday, the Divine Liturgy is
celebrated. Special laws of liturgy are imposed when
this happens.)
Under usual circumstances, Holy Week--Friday,especially--liturgical services include Vespers and
Matins which more than adequately express the teach-
ing of the Church of the importance of the most awe-
some events that unfold for us, as we participate in
ages-old ceremonies. These ARE "Liturgy", however
not the "Eucharistic Liturgy." The pinnacle of our wor-
ship is an imperfect--and bloodless--attempt to dupli-
cate that one, great, life-giving immolation. The sacri-
fice we offer, real as it is, pales in comparison. We have
long under-appreciated the value of services other than
the Divine Liturgy and their role in the understanding
of our Christian faith.
During Matins of the Passion, we have twelve les-
sons of the Gospels read for us, which replay the
betrayal, trial, sentence, suffering, death, burial and
resurrection of Jesus. We follow the moments of the
agony of Jesus, the grief of His followers, the ministry
of his friends, and compassion of Joseph of Arimathea
in providing a burial place--until the Resurrection.
During Vespers, we follow in procession the burial
cloth imprinted with the likeness of the dead Jesus,
approach it on our knees, kiss it in reverence, and sup-
ply an honor guard. As the services unfold we are taken
physically into the turmoil of the awe-filled original
scene.
Thus we learn. We know from repetitive reenact-
ments over the span of our lifetime that the end is not
fearful, dreaded or depressing. We keep the day "holy"
by participating in the Church's official prayer. So
much of our Church's teaching comes to us not through
the Divine Liturgy, but from the regular celebration ofVespers and Matins. We sometimes do not fully appre-
ciate that there is a sequence of liturgical experience,
from which the Divine Liturgy flows. Vespers and
Matins are integral parts of our Church life, each with
its own emphasis of teaching, expressing and celebrat-
ing. Actually, the practice of not celebrating the Divine
Liturgy, and restricting the reception of the Holy
Eucharist on Great and Holy Friday emphasizes the
importance (and holiness) of the day, as its events take
place before us in a most dramatic way.
Another way the day is kept "holy" is our refrain
from merely menial tasks--as we busy ourselves
preparing for the "glorious news of the Resurrection"
(cf. Tropar--tone 4). We ready our selves, our homes
and those special foods that remind us of the abundance
of the goodness of God. We await with anticipation the
almost undeserved great grace that has been earned for
us.
Great Friday is a Holy Day leading up to the holiest
of Holy Days--the Great Day of Pascha--the
Resurrection of Our Lord, Jesus Christ. Interestingly,
the moment of the Resurrection is not recorded in
Scripture. Traditionally iconography does not even
depict it--only the effects and observations. It is not
unreasonable to treat the Resurrection in a way not
specifically described in Scripture. Retaining the
integrity of Scriptural accounts, art is directed toward
proclaiming what is revealed. No one "saw" the
Resurrection; however, we all feel the consequences.
The first observation is the discovery of the empty
tomb by the Myrrh-bearing women. The effect of theResurrection is the rescue of the just from their tombs
--shown in icons titled "The Harrowing of Hell." Later
events also show the Risen Christ--having a conversa-
tion on the road to Emmaus, and appearing to Thomas.
The way to observe the "Holy Day" of Great and
Holy Friday is to participate in as many of the liturgi-
cal services as possible--at least one of them.
In a page one picture a few issues back, Fr Myron
Mykyta is shown opening the Royal Doors. It looks
as if on the pillars something is hanging. Is that the
Ten Commandments, similar to the Jewish custom
of having them posted near the door? I'd heard we
do a lot of things taken from Jewish Tradition.
That to which you refer is a Mezuzuah. It holds some
of the most sacred words in Judaism. (Not, as far as I
know, the Ten Commandments, but a prayer). Jews
have been instructed to place this object on their door
posts. Thus, the Mezuzuah on the door post is a sign of
faith and devotion, and membership in the Jewish com-
munity. The presence of the prayer is a reminder that
the residence is a holy place--where members of God's
Chosen People live. There are other fine points, the
details of which are incidental to your question.
The similarity seems outwardly there, but the items
you noticed on the pillars of the iconostas are actually
small icons of Christ the Teacher and Mary, Mother ofGod. They are attached in close proximity to the large
icons on the icon screen.
There are specific prayers the priest recites: "Prayers
before the Iconostas" in preparation for celebrating the
Divine Liturgy--before getting vested, before begin-
ning the rite of preparation (Proskomedia) of the gifts
of bread and wine. The rubrics call for the priest to kiss
the icon of Christ and the icon of Mary before entering
the Holy Place. Since most iconostases have large-for-
mat icons, sometimes with a candle stand or hanging
lamp in front of them, it is often physically impractical
for the priest to easily kiss the icons--because of their
size or positioning. Some resort to kissing their fingers
and touching them to the icon. However, in many
instances, as in the photo, to facilitate the rubric, small
icons are placed at a height easily accessible. They arecalled "kissing icons." It is these the priest venerates
rather than the larger one on the iconostas itself. To my
knowledge, they have no real other significance.
Why?/Why: By Fr Denny Molitvy
Questions forWhy?/Why: by Fr Denny Molitvy may be sent toFr. Denny Molitvy; 2245 W Rice St; Chicago, IL 60622-4858
You may also send e-mail to: [email protected] .
Identify yourself by name and parish (which will not be publshed).
Individual replies are notpossible.
Certainly you recognize these words from the last
stanza of the "Battle Hymn of the Republic". These
words come to me in this season when our churches, be
they humble or glorious, are festooned with lilies. I
need to make a confession here: I have very mixed feel-
ings regarding the practice of decorating our churches
with flowers.
On the one hand, I realize that we have largely
excluded "irrational" nature from our Churches--espe-
cially in the United States. Stained glass windows filter
and disguise the little bit of sunlight which they let
through. As for letting us see the trees and plants and
birds and animals and environment which clamor and
run riot around the fortress-like church building which
we have built--forget it! (Just let a mouse run across thesanctuary, or a bat dive bomb the congregation, and
you will see how great is our love for God's wild crea-
tures!) When we bring in plants, is this not at least a
nod to the fact that we are not the only creatures which
God has created, and which He blesses and loves
because they are good in themselves?
On the other hand, the abundance of flowers some-
times attacks my senses and makes me think that I am
attending a wake in a funeral home. (This impression is
sometimes enhanced when the joyous song of victory
"Christ is Risen!" is sung in such a way that it more
closely resembles a lugubrious dirge.) Of course, we
can't get to the joy of Easter without experiencing the
sorrow of Good Friday; nonetheless, our spirituality
urges us not to linger morosely at the tomb, but rather
it encourages us to let ourselves be raised to life by the
Conqueror of Death--as is depicted by the raising of
Adam and Eve in the Resurrection icon.
Returning to the "Battle Hymn of the Republic" for a
moment, we find that this preoccupation with death is
evident even there: "as He died to make men holy, let
us die to make men free". With no disrespect intendedto those who have given their lives for our freedom, I
need to ask if, while we are still alive, we should not
live to make people free. Life is contagious: people can
only catch it from us if we are "infectiously" alive. Did
Jesus not say that He had come so that we might have
life? His passing from death to life is intended for all of
us as well--and not just after our physical death.
I have yet one more question concerning the decora-
tion of our churches with flowers: are our churches not
ornate enough? Do they really need to be further deco-
rated with flowers? It seems to me that one of the dan-
gers in our Church is empty formalism: a preoccupa-
tion with externals to the detriment of substance; in
other words, we worry more about what things look
like than about whether they are good or helpful. I won-
der if the invasion of flowers is not a symptom of this.
Once again I bring to mind that last stanza of the
"Battle Hymn of the Republic". Referring to Christ, we
sing, "There's a glory in His bosom that transfigures
you and me." It seems that this gets to the heart of
Easter: it's all about our transfiguration into living icons
of the Risen Christ where people can experience in ourflesh the glory destined for the entire human family. A
cosmetic touch-up won't do the job, only a deep-down
conversion will do. Let us pray that our Lent will have
worked this transformation in us. This is certainly the
beauty which Christ desires for His Church this Easter!
-Fr. Jim Karepin, op
In the beauty of the lilies
The bread which you do not use is the bread ofthe hungry;the garment hanging in your wardrobe
is the garment of him who is naked.
The shoes that you do not wear
are the shoes of the one who is barefoot;
the money that you keep locked away
is the money of the poor.
The acts of charity that you do not perform
are so many injustices that you commit.
St Basil the Great
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AUSTRIA - On March 4-6, 2009, an international conference was held on the mis-
sion of the Eastern Catholic Churches with regards to the Universal Church in
Gaming, Austria. Its 150 participants included 17 bishops (15 Greek Catholic),
numerous priests, leading scholars, students, and laymen from more than 20 coun-
tries. According to the official site of the International Theological Institute, the con-ference was organized by the International Theological Institute in Gaming, the
Institute of the History of Eastern Christianity, the Catholic Theology Department at
Vienna University, and the Ukrainian Catholic University of Lviv.
The program of the conference included joint prayer, live discussion, and analysis
of the history and modern life of Greek Catholic Churches. Greek Catholic hierar-
chs persecuted during the Communist era for their beliefs participated in the discus-
sions.
The participants of the conference stated that the confessional division between
"Orthodox" and "Catholic" is obsolete, pointing to the issue of unification in a divid-
ed Christian world as more pressing.
The urgent mission of Greek Catholics is to unify patristic, liturgical, canonical,
cultural and mystical elements of the tradition of the Christian East with the living
testimony for Catholicism and universality put forth by the Gospel of Jesus Christ.In this respect, Eastern Catholics have a lot to offer to their Latin brethren, said par-
ticipants.
Conference participants concluded that the time has come to stop treating Greek
Catholics as an obstacle hindering ecumenical dialogue, a common view over the
past few decades. They stressed that God's will for the Greek Catholic Church is to
be revived and strengthened.
The entire Comminique is presented below:
International Conference Defines Mission of Greek Catholics in 21st Century
The International Theological Institute (Internationales
Theologisches Institut) in Gaming, Austria, in cooperation
with the Institut fr Theologie and Geschichte des
Christlichen Ostens, Katholisch-Theologische Fakultat
der Universitat Wien. and the Ukrainian Catholic
University (Lviv), hosted an international symposium on
the mission of the Greek Catholic Churches in Central and
Eastern Europe. Among the 150 participants were 17 bish-
ops (15 Greek Catholic),
numerous priests, leading
scholars, students, andlaypersons from over 20
countries. The conference
program was based on
common prayer and
reflection animated by
critical analysis of the his-
tory and contemporary
life of the Greek Catholic
Churches.
German, English, and
Italian were the official
languages of the confer-
ence, but some ten lan-
guages were used in the
liturgical celebrations, presentations, and dialogue. The
discussions were enriched by the interventions of the hier-
archs representing the courageous ecclesial experience of
Christians who withstood persecution to preserve their
mission and Greek Catholic identity in Communist times.
The symposium presentations and discussions focused
on the contribution that the Eastern Catholic Churches of
Central and Eastern Europe are called to make to the
broader Christian community and the world at large. The
speakers combined historical and theological (ecclesio-
logical) methodologies and analyzed cultural, ethnic, and
national factors in the past experience and future mission
of Greek Catholics.
Despite the tragic twentieth-century history of totalitar-
ian repression and centuries of discriminated status of
their Churches (praestant ia ritus latini), the Greek
Catholic hierarchs, clergy, and scholars from Austria,
Belarus, Bulgaria, Croatia, Hungary, Romania, Russia,
Slovakia, Ukraine, and the United States, reaffirmed thattheir Eastern identity and Catholic communion constitute
a rich spiritual treasure--the very substance of a unique
religious experience.
In a world in which black and white binary oppositions
of a categorical "either/or" nature no longer are sufficient
to explain or embrace the complexities of human experi-
ence, the conference constituted that the confessional and
denominational division between "Orthodox" and
"Catholic" have been ossified by an "either/or" approach.
The Greek Catholic Churches refuse to be categorized in
a manner that either lessens their Eastern identity or
negates their Catholic communion. The participants
renewed their commitment to the arduous task of living in
the middle of a divided Christian world, hoping and work-
ing for its unity.
The urgent and life-giving vocation of the Greek
Catholics is to integrate and synthesize the patristic, litur-
gical, canonical, cultural, and mystical tradition of the
Christian East with a living witness to the catholicity and
universality of the Gospel of Jesus Christ. In this regard,
Eastern Catholics have much to offer to their Latin broth-
ers and sisters. Roman Catholic participants of the confer-
ence, especially its convener, Christoph Cardinal
Schiinbom, reiterated the hope of Western Christians that
Greek Catholics, as well as Orthodox, can help people in
the West better experience liturgical beauty and holiness,
offsetting a "flattened" sense of the sacred in a increas-
ingly secularized post-Enlightenment world.
In recent decades, in ecumenical dialogue, the Eastern
Catholics have often been deemed to be a "problem". The
conference affirmed that an objectification and patroniz-
ing critique of the Greek Catholics as an ecumenical
obstacle has reached a dead end. The miraculous revival
and evident vigor of Central and Eastern European Greek
Catholics cannot be explained in terms other than those of
God's will and bounty. It also suggests that discussions of
unity without the Greek Catholics, stigmatized as the
"uniates", will generate no new answers to the questions
of East-West religious reconciliation.
In a letter addressing the symposium, [Patriarch]LUBOMYR (Husar) quoted statements of Pope Benedict
XVI, which stressed that Greek Catholic Churches are
called to be faithful to the Eastern tradition, to witness to
it in the Catholic communion, thus being an example to
Orthodox Christians of what living communion with the
Catholic Church means. This communion has led to a
multifaceted mutual enrichment of the Eastern and
Western traditions. With humility and commitment, Greek
Catholics recognize that through historical circumstance,
cultural and social pressure, or lack of internal resolve,
their Churches had in some cases allowed Western prac-
tices and mindsets to obscure or to displace ancient rites
and spiritual traditions. Today, with the encouragement of
the highest authorities in the Catholic Church, the recov-
ery of authentic Eastern Christian identity is being active-
ly fostered.
At the same time, the authenticity of Greek Catholic
religious experience and practice is manifested by the new
martyrs of the twentieth century. Greek Catholic bishops,
clergy, monastics, and laity overcame the greatest moral
challenges of the twentieth century: the suppression of
God-given freedom and
human dignity by ideologi-
cal totalitarianisms. GreekCatholics have resisted
compromise with oppres-
sive regimes and emerged
from persecuted clandestine
experiences with moral
authority and a demonstrat-
ed capacity to overcome
untold hardships. It is the
spiritual disciplines of the
martyr Churches grounded
in an unshakable faith in
God's providence that can
provide the counter-cultural
courage and methods of
Christian life in a secularized post-Christian Europe fac-
ing the challenges of a globalizing consumerism, crass
materialism, the negation of the gift of human life and the
sacredness of the human person, and disintegration of the
family.
The Greek Catholic bishops presented the pastoral con-
cerns and priorities of their individual Churches. These
presentations illustrated the specificities of each ecclesial
experience while demonstrating that the Greek Catholic
Churches of Central and Eastern Europe have many com-
mon challenges and seek to foster their common reflec-
tion and cooperation addressing as responsible the con-
stituents of the Universal Church in the modem world.
Among the concrete proposals that received general
support of the symposium participants were: 1.) to peti-
tion Pope Benedict to devote one of the upcoming Papal
Synods to the topic of Eastern Catholic Churches; 2.) to
continue annually the practice of conferences such as the
one held at the International Theological Institute. Theconference participants heartily commended Cardinal
Schonborn and the ITI for the theoretical and practical
commitment to family issues, including a genuine hospi-
tality to Greek Catholic students with families and to mar-
ried priests. In this regard, the family and the institution of
the married priesthood in the Greek Catholic Church were
considered as a possible topic for a future conference.
The participants reached a consensus that the Greek
Catholics should not rest on the spiritual laurels of their
martyrs. Rather, it is time for all Greek Catholics to roll up
their sleeves and apply themselves with the faith of their
fathers and mothers to the challenges of Christian witness
and unity in the twenty-first century.
Conference CommuniqueThe Mission of the Eastern Catholic Churches in the Life of the Universal Church and for the Modern World
International Theological Institute, Gaming, Austria--March 4-6, 2009
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15NEW STARApril, 2009
What have we just done?
We've joined in a procession to bury the
dead Jesus.
We've accompanied his mother, friends
and the benefactor that provided a burialplace.
We step back now and gaze on the
scene.
We see the grave. We see the mourners
--among them, us.
For centuries the Church has guided us
through this event with hymns and
prayers and scripture readings to help us
know what has just happened. These help
us digest the soulful food of Divine
Wisdom, and grace us with understand-
ing.
We've spent time--six weeks--and
more--in introspection. We've looked into
our souls and have seen its scars caused
by sin, not only on Jesus' physical Body,
but on His Mystical Body--us, the people ,
the Church. We have feasted at the ban-
quet table on a Gift, sacrificed, sanctified
earlier on, when a respite in the season's restrictions
allowed us precious access to the healing and saving
Body and Blood of Christ. A certain emptiness was
felt as the Liturgy was not able to be celebrated--but
an accommodation was made for us to still be filled
and fed with the Everlasting, Divine, Holy Myster-
ies.
Just in the past few days have we focused on the
events that followed the jubilant Entry of Jesus into
Jerusalem. Oh how proudly--and boldly--did we
wave our pussy willow branches! Nothing was to
deter us from acclaiming the Miracle-worker--theLazarus-raising Jesus. The throng was ecstatic. So
were we.
Oh, how quickly did the mood change! Tables were
turned. We were reminded in lengthy services of the
fateful events that surrounded the Passover meal. We
were present to see the service toward others unfold
as Jesus washed the feet of His Disciples. Then fol-
lowed the treachery, the denials, the rejection--a
relapse. We heard the betrayal, the trial, conviction
and execution.
And now we stand at the tomb--having recalled the
"good deed" of Joseph of Arimathea. So
we don't forget what he did, the words of
the tropar are etched along the edges of
theplashchanytsya.
"The noble Joseph..." begins the hymnthat describes the focus of our attention
right now. We learn he took Jesus' Body
from the cross; "wrapped It in a pure
linen, anointed It with spices, and placed
It in a new tomb."
There's no mention of the scourging;
not a word about the crowning with
thorns. The prayer is silent about the
agony suffered by Jesus.
This is not an oversight. It is a chance
for us to reflect. We see Joseph attending
to the Body of Christ. It is a reminder for
us to do the same thing: Tend to the
Body of Christ. That's our mission!
Don't forget the Church is the Body of
Christ. The Church is its members--its
people--you, me, her, him, and them
over there. Those we see, and those we do not see.
Each is in need of our attention. Each has a need to
be ful filled: to be fed; to be comforted; to be given a
thirst-quenching drink; to have shelter. Adequate
clothing and attention to the sick and imprisoned are
there, too.
The Body of Christ needs us to take care of It. The
Church needs us to make it alive, to bring it to the
perfection so inherent in i t. This was the message of
Lent! Remember how the Holy Season started out?
With the mention of the Last Judgment and the sepa-
ration of the sheep from the goats we embarked on
this journey, hoping to find the way to be among the
elect.
And what about the Body we see in the Tomb?
Jesus is not dead, listless. The Vesper sticheri tell
us that He is busy elsewhere,
conquering death. The hereto-
fore powerful grasp of death
and Hell is found to be terror-
stricken--its bonds shattered;
its gates destroyed and graves
opened.
A new Sabbath and a new
Passover are declared.
Renewed humanity--no, all creation--has a differ-
ent reality. When we see the icon of the "Harrowing
of Hell" often used to represent Christ's Resurrection,
we see Him astride shattered gates: shackles and
locks falling into the dark abyss; either hand grasping
Adam, Eve and all humankind. Paradise, once closed,
is now opened.
No, the Body of Chris t, looking lifeless in repose is
anything but. It is somehow mysteriously redefining
our existence. Christ is busy preparing for the third-
day resurrection.
This plashchanytsya will soon rest on the Holy
Table--the Altar of the church. It is a reminder that
the services celebrated there have this phenomenal
presence underlying them. And when it is removed,
in its stead is a smaller replica--the antimension, with
the same figures. Jesus' Body is there. Upon that rep-
resentation of Jesus' Body we will transform bread
and wine into His Body and
Blood--the basis for our faith.
This icon is, with its emphasis
on Joseph's service to the Body
of Christ, essential to bringChrist to the world. Our service
to one another is so closely asso-
ciated with this profound embod-
iment of Christ's reality, that we
would be remiss in our response
to receiving the Body of Christ
in communion to forget, ignore
or minimize our need to share
our strengthened selves with the
poor, the hungry, the thirsty, the
naked. The sick, the imprisoned
and the searching unaware of
Christ need our care. That is the
basis of our practice of our faith.
We eat the Body to be
strengthened by it. We serve the
Body of Christ--the Church--by
catering to its needs. We place
ourselves in the plashchanytsya
by ministry to the Body of Christ, imitating the care
of the Arimathean, and those who went to anoint the
Body--to take care of it--only to find It not there! In
this we discover why we were baptized. This is why
we were made other "Christs" with Chrismation--our
senses anointed in order that we may serve Him by
what we see, hear, say and
do. This is why we receive
the Body and Blood of
Christ; taste and see how
good He is--the chalice of
salvation, the fount ofimmortality. How that
Food refreshes us!
We know now the lesson of Lent--"re-form your
lives"--in order to truly reflect the life Christ enables
us to lead. Christ did not resurrect for Himself--but
for all others. We, too, live not for ourselves, but for
all others joined with us as members of the Body.
Here the doctrine of the cross finds its meaning.
See the beauty of this burial sheet--not in its art-
work, but in its deep, deep message.
Fr John Lucas
(St Michael's Church, Chicago, Illinois,
Sermon for Great and Holy Friday, 2007)
At the Tomb
The Body of Christ needs
us to take care of It.
The Church needs us to make it alive,
to bring it to the perfectionso inherent in it.
Fr John Lucas is
Managing Editor of
New Star.
He also serves the
spiritual needs of the
parishioners of
St Michaels Church
in the
far-south side
West Pullman
neighborhood of
Chicago.
The noble Joseph took down
Your Most Pure Body from
the Cross, wrapped It in pure
linen, anointed It with spices,
and laid It in a new tomb.~~Vesper verse
Priests of St Nicholas Eparchy have beeninvited to contribute to Speaking of Faith
as a regular feature ofNew Star.
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A quiet sunny afternoon was interrupted with the sounds of screeching tires, and
metal against metal and plumes of steam gushing into the air.
A driver-in-training was unable to react to an in-car mishap after turning from
Rice Street, and jumped the curb--taking out a "no parking" sign on the way across
the sidewalk. The car continued, narrowly missing a large tree, up the first two
tiers of stairs leading to St Nicholas Cathedral. Along the way the car struck each
of the four handrails--ripping them from the concrete steps, which were deeply
gouged, and came to rest against the stair wall.
Fortunately the mother and son involved were not injured--despite significant
damage to the vehicle and the twisted and contorted mass of metal and the chipped
and fluid-stained cement that was left behind.
Just last year, the entire front of the cathedral entry was reconstructed--at a cost
of over $200,000, much of which now needs to be replaced according to Very
Reverend Bohdan Nalysnyk, Rector of the Cathedral.
17NEW STARApril, 2009
People in
the
Detroit
area are
reminded in the bul-letin ofSt Josaphat
Parish in Warren,
Michigan, of the
Ukrainian Catholic
Religious Radio
Program--Saturday
at 12 oclock Noon.
AM 690.
Added to the list of states
within our eparchy from which
responses to our survey were
received was North Dakota; and from readers
not within our eparchial borders: Ohio.
Thank you!
Parishioners of all ages, and
friends were invited to a sleigh
ride at St Demetrius grounds in
Belfield, North Dakota. After the horse-drawn
sleigh ride (actually a four-wheeled cart)
refreshments were served--hot chocolate and
pizza. Perfect on a chilly day.
Information for Bulletin Board is taken
from parish weekly bulletins. Send your
church bulletin or short items toNew Star;
2245 W Rice St; Chicago, IL 60622-4858
Parish Goal As of 3-25-09
Assumption of the BVM Parish - Omaha, NE $ 3,240.00 $ 1,100.00Dormition of the Mother of God - Phoenix, AZ $ 12,000.00 $ 315.00Holy Apostles Mission - Berryton, KS $ 1,000.00 $ 200.00
Holy Ascension Mission - Plymouth, MI $ 1,000.00 $ 20.00Holy Wisdom Mission - Citrus Heights, CA $ 1,200.00 $ 1,605.00Immaculate Conception Parish - Hamtramck, MI$ 13,860.00 $ 4,010.00Immaculate Conception Parish - Palatine, IL $ 6,840.00 $ 3,335.00Immaculate Conception - San Francisco, CA $ 2,400.00 $ 800.00Nativity of the BVM Parish - Los Angeles, CA $ 10,650.00 $ 3,775.00Nativity of the BVM Parish - Palos Park, IL $ 7,860.00 $ 1,860.00Nativity of the Mother of God - Springfield, OR $ 3,600.00 $ 1,695.00Our Lady of Perpetual Help - La Mesa, CA $ 7,680.00 $ 475.00Our Lady of Perpetual Help - Dearborn Hgts, MI$ 8,400.00 $ 1,600.00Protection of the Mother of God - Houston, TX $ 9,960.00 $ 522.00St. Andrew Mission - Sacramento, CA $ 1,000.00 $ 120.00St. Constantine Parish - Minneapolis, MN $ 13,980.00 $ 1,770.00St. Demetrius Parish - Belfield, ND $ 3,000.00 $ 4,570.00St. George Parish- Lincoln, NE $ 1,000.00 $ 120.00St. John the Baptist Parish - Belfield, ND $ 2,220.00 $ 3,125.00
St. John the Baptist Parish - Detroit, MI $ 7,980.00 $ 1,550.00St. Josaphat Parish - Munster, IN $ 5,640.00 $ 489.00St. Josaphat Parish - Warren, MI $ 44,040.00 $ 5,390.00St. Joseph Parish - St. Joseph, MO $ 1,200.00 $ 25.00St. Joseph Parish - Chicago, IL $ 19,920.00 $ 2,890.00St. Mary's Assumption Parish - St. Louis, MO $ 2,340.00 $ 1025.00St. Michael Mission - Minot, ND $ 1,140.00 $ 730.00St. Michael Parish - Mishawaka, IN $ 3,900.00 $ 1,450.00St. Michael Parish - Tucson, AZ $ 1,500.00 $ 1,981.00St. Michael Parish - Chicago, IL $ 1,000.00 $ 1,285.00St. Michael Parish - Milwaukee, WI $ 6,300.00 $ 675.00St. Michael Parish - Grand Rapids, MI $ 6,000.00 $ 665.00St. Michael the Archangel Parish-Dearborn, MI $ 1,260.00 $ 300.00St. Nicholas Cathedral - Chicago, IL $ 55,080.00 $ 22,035.00St. Paul Mission - Flagstaff, AZ $ 1,000.00 $ 0.00St. Peter Mission - Ukiah, CA $ 1,000.00 $ 20.00St. Sophia Mission - Honolulu, HI $ 1,000.00 $ 50.00
St. Sophia Parish - The Colony, TX $ 3,720.00 $ 1,625.00St. Stephen Mission - St. Paul, MN $ 1,000.00 $ 25.00St. Vladimir Parish - Flint, MI $ 1,800.00 $ 2,075.00St. Volodymyr Mission - Santa Clara, CA $ 1,000.00 $ 550.00Sts. Peter and Paul Parish - Wilton, ND $ 1,500.00 $ 990.00Sts. Volodymyr and Olha Parish - Chicago, IL $ 60,300.00 $ 3,055.00Transfiguration Parish - Denver, CO $ 7,800.00 $ 3,205.00Zarvanycia Mission - Seattle, WA $ 3,300.00 $ 2,425.00Friends of St. Nicholas Eparchy $ 8,950.00
Totals $351,610.00 $ 94,727.00
Thank you for your generous response
to Share 2008--Ukrainian Catholic Appeal
Open Wide Your Hearts!
Interim Report: Share 2008
Ukrainain Catholic Appeal
Collision at the Cathedral
Two views of the car that drove up seven of the stairs of St Nicholas Cathedal, and the damage done to the handrails as well as to the concrete steps. Photos: Petro Rudka
information about the progress of construction and pro-
gram development at the Ukrainian Greek Catholic
Sobor in Kyiv. The hierarchs are of one mind in thebelief that the Church mst reclaim its place as the moral
conscience of the Ukrainian nation--a role denied to the
hierarchs--or abandoned by some--during the long,
communist subjugation. The Encounter participants
agreed to explore ways in which both the Churches of
Constantinople and Rome can be encouraged to pro-
mote the stabilization and independence of ecclesiasti-
cal life in Ukraine, particularly in light of possible chal-
lenges to that independence that may result from politi-
cal changes in the government and in the church of
neighboring Russia.
Lengthy discussion was devoted to thorough exami-
nation of Church life in both the Orthodox and Catholic
Churches in North America. The hierarchs were greatly
concerned about declining membership in so many
parishes and the conditions, which seem to exacerbatethis critical problem. The hierarchs will continue to dis-
cuss on a regular basis in upcoming meetings, new pos-
sibilities for jointly conducting youth ministry, pro-
grams related to clergy education and welfare, and adult
education. They hope to share a common outreach to
their faithful in confronting effects of secularization of
society on the life of both Churches and threats to
Christian life, which abound in the moral, ethical and
social issues facing those societies and, indeed, the
Ukrainian community in Canada and the United States.
The hierarchs concluded that there is an enormous need
to devote much more prayer and time contemplating and
focusing upon the manner in which the Church gives
witness in an ever-changing society.
Encounter participants repeatedly stressed that there
is much more that unites, rather than divides us in ful-filling our responsibilities before God. They are con-
vinced that the Holy Spirit is at work in their gatherings
and that there is a need to closely examine paths to a
deeper ecclesiastical relationship between them, benefit-
ting all the faithful entrusted to their care. They envision
their meetings evolving into a permanent Eastern
Christian Dialogue, to enable an examination and pro-
vide a focus for more general and long-established
Orthodox-Catholic Dialogue.
The time spent during this Encounter was deeply val-
ued by all the hierarchs, who departed with a new sense
of purpose and relationship in the Name of the Lord.
A recurring notice in the bulletin ofSt
Nicholas Cathedral serves as a
reminder to tune into the parishs radio
program AM 1490 --Saturday, 3:00-
4:00 PM. Along with this was a request to
contact Nazar Sloboda, co-ordinator, with
offers of any help or assistance in producing
the program.
continued from page 11
8/3/2019 NEW STAR - - April, 2009
18/20
18 NEW STAR April, 2009
BUCHAREST, Romania, (Zenit.org) -
Sixty years after it happened in
Communist times, the Catholic Church
in Romania is again afraid that the state
will expropriate their property if a con-
troversial bill is approved.
Bishop VIRGIL (Bercea) of the Byz-
antine Eparchy of Oradea Mare
explained, "If this bill is approved, what
happened in 1948 will be repeated,
when Stalin denied the Church in
Romania united with Rome, Greek
[Byzantine] Catholic, the right to exist,
taking goods and imprisoning their bish-
ops."
The prelate, who
is also responsiblefor the laity com-
mission of the
Catholic bishops'
conference of Ro-
mania, told ZENIT
of his concern
about the bill. He
explained that this
bill about the legal
regulations of real
estate belonging to
the Orthodox and
Byzantine faiths in
Romania was dis-
cussed from Jan-
uary 27-29 in thejuridical committee
of the Romanian
Chamber of Dep-
uties.
The bill provides, among other things,
that "in rural areas, where there are
parish communities of both confessions,
and monasteries, [] the sacred goods-
-places of worship, parish houses, ceme-
tery and land belonging to them--will be
owned by the majority religion."
"Inevitably," Bishop Bercea pointed
out, "this rule will harm us, as the Greek
Catholic Church has always been a
minority, but extremely vital in the life
of the country."
Archbishop LUCIAN (Muresan), the
major archbishop of the Romanian
Catholic Church, sent a letter to the
president and the prime minister of
Romania to express "dismay" and to
request the withdrawal of a bill that
would "cause moral and material dam-
age to our Church and violate the con-
stitutional rights of the Greek Catholic
faithful."
The letter reads: "The Romanian state,
the successor to the Communist state of
1948, has the moral obligation to restore
to the Church everything that has been
confiscated. We ask only what belongs
to us according to the law, in accordance
with the Constitution of Romania and
international laws."
"In Oradea," Bishop Bercea said, "We
had 220 churches; 19 have been
returned to us." He added, "Often, we
simply ask to be able to celebrate in the
same building of worship at different
times from the Orthodox."
Stalin seized the assets of the
Byzantine Church, which became the
property of the Orthodox Church. At
this time, priests, religious and bishops
were considered outlaws, and many suf-
fered imprisonment or
even martyrdom.The bishop ex-
plained that there are
cases in some locali-
ties where there are
two churches, origi-
nally an Orthodox and
a Byzantine Catholic.
He said, "The Orth-
odox celebrate one
Sunday in one church
and the other Sunday
in the other, leaving
one closed alternately,
while we are obliged
to celebrate in homes,
in schools or even out-doors."
The bishop re-
marked on the "pity"
of this threatening sit-
uation "on the part of the hierarchy of
the Orthodox Church, which is not
shared by all the bishops, as there are
places where [the two Churches] live in
harmony and where the Orthodox
Church, if it has not returned all proper-
ty that belonged to the Greek Catholic
Church, at least [returned] that which
was needed."
It is also an attitude, he said, that
"does not spread among people, because
here the families are often constituted by
Orthodox and Greek Catholics, as well
as Romanians, Germans and Hungari-
ans."
"We are conscious," concludes Bishop
Bercea, "of being too small to be able to
prevent the adoption of the law. We put
our efforts and that of those who want to
support us into prayer."
February 11 marked a day of prayer
and fasting for members of the Byz-
antine Catholic Church, to pray for aid
in this situation.
Chiara Santomiero
Romania Threatens
to Take Church PropertyBill Could Repeat Stalin's Expropriation
The Church and the Social
Adaptation of ImmigrantsOn March 10 in Kyiv, an inter-reli-
gious round table, "Feeling the heart-beats of the immigrant: Who and what
to expect from the return of Ukrainian
migrant workers," organized by the
Commission of the UGCC in Matters
of Immigrants jointly with the Open
Ukraine Fund, took place. "We put
before ourselves a double purpose.
First of all, to turn the attention of
society to the problems of Ukrainians
who are returning. Secondly, to extend
the dialogue of religious, political and
public leaders in relation to the deci-
sion of problems which accompany
the phenomenon of immigration. The
well-spread idea about the mass return
of Ukrainian immigrants is now
groundless. We have to show that they
are needed here, because behind each
person stands the concrete fate of peo-
ple, children and families, the support
and preserva-
tion of which is
a basic priority.
It is important
that in the con-
ditions of the
financial crisis
the connection
with relatives
and the home-
land did notdisappear." So
Hryhoriy Seles-
chuk, head of
the Commis-
sion of the
UGCC in Mat-
ters of Immigrants, said to the
Department of Information.
Taking part in the discussion were
His Beatitude LUBOMYR,; Yaakov Dov
Bleich, main rabbi of the city of Kyiv
and Ukraine; Bishop EVSTRATIY
(Zorya), Ukrainian Orthodox Church-
Kyivan Patriarchate; Bishop Stanislav
Shyrokoradyuk, Roman Catholic
Church in Ukraine; MikhailoPanochko, senior bishop of the
Christians of the Evangelical Faith of
Ukraine; Arseniy Yatsenyuk, national
deputy of Ukraine and founder of the
Open Ukraine Fund; and heads of
state structures and civic organiza-
tions.
The round table began with speech-
es of immigrants themselves in the
short film "Face of Immigrants,"
which aims to refute the most wide-
spread stereotypes about the newest
work migrants from Ukraine, which
very often conflict with each other.
For example: "abroad it is possible to
make money easily and quickly," or"an immigrant is absolutely without
rights and constantly oppressed," or
"working abroad 3-4 years an immi-
grant will rescue the family," and
"work abroad automatically destroys a
family and erects unshakable walls
between parents and children," and so
on. Each such stereotype is no more
than an attempt to simplify the very
complex phenomenon of work migra-
tion in the global world. However,
such attempts are doomed to failure
and misunderstanding on the part ofdirect participants: migrants and
members of their families. It is neces-
sary to show this phenomenon in all
its facets. "With the help of the film
we wanted to show the courage and
endurance of those immigrants who
did not get lost abroad, but preserved
the family, returned home, and again
found themselves in Ukraine,"
Hryhoriy Seleschuk said.
Arseniy Yatsenyuk called work
migration a social illness which has
not only economic but also spiritual
aspects. Therefore it is hard to over-
estimate the value of the Church
which, together with the secular
authorities, tries to address this prob-
lem. "We have to offer first a program
of employment, thus so-called 'work
adaptation,' and second, more impor-
tantly, a program
of spiritual and
soc io -cu l tu ra l
adaptation," the
founder of the
Open Ukraine
fund noted.
The immi-
grants' new cir-
cumstances of
life "cause psy-chic shock,
sometimes not at
once noticeable,
but always very
important for
precisely this
particular human being. The pastor
who meets such a person has to be
very conscious of this new status
which is experienced by this human
soul; in fact, he should minister pre-
cisely to him/her with a spiritual and
religious approach. And a good pastor
pays attention to this, because indeed
he wants to help," His Beatitude
LUBOMYR underlined. During theround table the book written by
Doctor of Psychology Andrew Lee
Sulivan at the request of the
Commission of the UGCC in Matters
of Immigrants To Feel the Heartbeats
of Immigrants, devoted to the question
of the psychological and emotional
status and challenges of immigrants
and members of their families was
presented. The book contains practical
advice for pastors who in pastoral
work meet with this category of per-
sons.
A practical result of the round table
was the decision to create a working
group to develop legislative initiativesinvolving the decision of urgent prob-
lems of immigrants, which will
include the representatives of state,
church and civic organizations.
E-mail address of the Commission:
Information Department of the
UGCC
Bishop VIRGIL (Bercea)
8/3/2019 NEW STAR - - April, 2009
19/20
19NEW STARApril, 2009
ROME, (Zenit.org ).- A Los Angeles-based fertility
clinic offering would-be parents a child made-to-order
--complete with the desired skin tone or hair color--is
an example of science when it is not put at the service
of the good, says Bishop Elio Sgreccia.
The retired president of the Pontifical Academy for
Life spoke to Vatican Radio about an offer from The
Fertility Institutes, to give would-be parents the physi-
cal traits they want in their child--green eyes, for exam-
ple, or dark skin or blonde hair.
The process screens babies at the first stages of life
--applying technology already used to kill children for
sex selection, or who have or could develop genetic
defects--and selects those embryos that meet the tastes
of the buyer. The rest are eliminated. The price tag for
the process is about $18,000. The Fertility Institutes
claims to already have some half-dozen requests for
the service.
Bishop Sgreccia said this "is not the first time thatthese kinds of announcements come up, which have
the objective of increasing the number of clients. In
any case, it is about an ethically mis-
taken operation, and one that
wounds the dignity of the off-
spring, since it is oriented
toward manipulating the
body, dominating it
and transforming
it according to
one's tastes."
The bishop said that
just as it is illicit for a child
that has or could develop
defects to be eliminated by nega-
tive selection, "it is also illicit to make
a selection that obeys only the wishes of
the parents."
"This is a typical example of science that is
not placed at the service of the good, but rather at
the desires of those who buy its services; meanwhilethose who pay the price in this case are the children,"
he lamented. "When a norm of creation that is so deli-
cate is violated, the law should take interest in this
field."
Bishop Sgreccia said the situation points to the
"instinct of manipulation," an instinct that can be
detected in the times of Nazism "to a certain
degree, since they didn't know everything
that is known today." This instinct to
manipulate, he affirmed, "continued
beyond the abolition of the totalitar-
ian regimes."
"It could seem that it is a
tendency proper to the
thirst to dominate that
political absolutism
has always wanted to
exercise over the life of
people," he contended.
"Unfortunately, this type of
instinct to dominate exists in man, if
it is not braked by morality and the law,
and it survives even the regimens that are
no longer totalitarian."
Now, Bishop Sgreccia said, these parties no
longer obey a regimen that "wants bio-politicalresults" but rather "the interests of those who have
money and the whim to play with others' lives."
Kids Made-to-Order: Science Gone AwryBishop Sgreccia Points to Instinct of Manipulation
Everyone knows the economic situation is having its
effect on nearly every aspect of life, taking its toll
almost every step of the way. Just a few days ago, at
the deli counter of a local supermarket, a patron was
heard complaining to the butcher: "these sausages I
bought here yesterday are not any good. They have
meat at one end---and the other end is filled with
bread!"
"Well," answered the harried meat-monger, "with
today's costs, it's very difficult for us to make both
ends meat."
St Nicholas Cathedral School
Hosts Open HouseSunday, April 26, 2009
A structured elementary school education, a unique
learning environment, and the affirmation of tradition-
al values all create an atmosphere that encourages
curiosity, rewards success and nurtures self-esteem.
Our students receive a thorough education grounded
in reading, language and mathematics. In addition,
they develop character, integrity and stewardship on
their way to becoming enlightened and compassionate
global citizens.
They do all this, while learning Ukrainian grammar,
literature, and history, as well as art and music. Many
of their activities include Ukrainian religious and cul-
tural celebrations, making them knowledgeable and
appreciative of their heritage.
Come visit our open house from 11 a.m. to 1 p.m. to
meet the faculty, students, parents, alumni and admin-
istration. Visit our spacious and well maintained facil-
ities. Learn about our programs for children as young
as 3 to students in 8th grade. Our after-school program
is very convenient for working parents.
We are located at 2200 W. Rice Street, Chicago, con-
venient to both
the Eisenhowerand Kennedy
Expressways. If
you are not able
to attend, call
773-384-7243 to
arrange a visit.
Come see how
our youth is
being prepared
to become the
future leaders