Tag: Christianity

Vietnam, often overshadowed by its turbulent history and economic challenges, is quietly witnessing a profound spiritual resurgence that challenges common perceptions. Amidst the dominance of Buddhism and Roman Catholicism, Orthodox Christianity has emerged as a quietly growing faith, defying conventional religious norms.

Established primarily through the efforts of the Russian Orthodox Church, New Orthodox parish community established in VietnamDuring the meeting with the faithful, the Nha Trang parish was established in honor of St. Nicholas the Wonderworker.

“>Orthodox communities have taken root in significant urban centers such as Vung Tau, Ho Chi Minh City, Nha Trang, and Hanoi since the early 2000s. Despite not being officially recognized as a state religion, these communities have flourished through grassroots efforts and personal exploration rather than aggressive evangelization.

Vietnamese Orthodox Youth at the Christmas Liturgy     

“I chose Orthodox Christianity due to my faith experience in the past,” shared Athanasius. “I was born Roman Catholic and explored Roman Catholic theology and liturgy. I found some issues in Roman Catholic theology throughout its history. I then tried Lutheran teachings, but it didn’t fully satisfy me. Finally, I discovered Orthodox Christianity, and its theology profoundly fulfilled me and my soul. I have experienced Orthodoxy and love it forever.”

Savva, leader of the Vietnamese Orthodox Youth Group, expressed, “God conquered the hearts of the Vietnamese people. Orthodoxy appeared at the right time, not through coercion or spiritual terrorism, but through love! Sometimes, we don’t even call our faith Orthodox; we have our own term, ‘Đạo Thương’, meaning, ‘the path of learning to love’.“

Metropolitan Pavel’s visit to the parish of Protection of Our Most Holy Lady Theotokos and Ever-Virgin Mary in Ho Chi Minh City.   

“I chose Why Orthodoxy is the true faithToday all of us are in such a situation that by no way it is possible to separate ourselves from the world. What is the true faith? We live in the world of religious pluralism. We face so many missionaries, each of whom offers his ideals, his life standards, his religious views that the previous or my generation would not envy you for this.

“>Orthodox Christianity perhaps primarily because of its ‘strangeness’ and ‘beauty’,” shared Gia Hoa, a young believer from Long An province. “I have always had a passion for exploring religions, so Orthodox Christianity truly fascinated me from the start. Moreover, I had many issues in life that required a firm faith foundation, and perhaps nothing suited me better than Orthodox Christianity. Gradually, I realized the core values and foundations of Orthodox faith, its holiness, and the beauty of an ancient faith.”

Orthodox Christianity in Vietnam is not merely a religious alternative but a path marked by its emphasis on love and spiritual growth, resonating deeply in a society navigating rapid economic and social change.

Demetrius, a dedicated young Orthodox believer, is currently immersed in cultivating Orthodox music projects in Vietnamese. He articulates his journey to Orthodoxy with conviction: “The primary motivation behind my decision to embrace Orthodoxy is rooted in my belief that it represents the true Church, preserving the traditions established by Christ Himself. Within the Orthodox Church, I experience a profound sense of divine love, both from God and from fellow believers, creating an exceptionally warm and welcoming environment. Additionally, my appreciation for Orthodox art and music played a significant role in my decision; the aesthetics and spiritual depth of these expressions resonated with me, fostering a deep sense of belonging and passion. Moreover, I recognized my own moral failings and felt as though I was straying further from righteousness. By surrendering myself to God, I sought His guidance to lead me back onto the right path and to draw me ever closer to Him.”

Baptism of Vietnamese Christians from right to left: Ioann, Theodora and Emmelia at Our Lady of Kazan Parish, Vung Tau city   

In urban centers like Ho Chi Minh City, the Orthodox community has not only grown numerically but has also become a vibrant cultural and spiritual hub for Vietnamese believers. Regular services, educational programs, and community events cater to a diverse group of seekers, contributing to a broader discourse on spirituality and identity in contemporary Vietnam.

While challenges persist, including legal recognition and cultural assimilation, the Russian Orthodox Church’s presence in Vietnam underscores a universal quest for spiritual truth and fulfillment among its youth. As this movement continues to grow, it promises to reshape Vietnam’s religious landscape, offering a meaningful alternative to traditional religious practices and fostering a deeper understanding of spiritual identity in a globalized world.

Orthodoxy in Vietnam stands as a testimony to the enduring quest for spiritual truth and the transformative power of faith, as in Isaiah 40:31: But those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.

“La nuit des églises” has become a must-go-to event in recent years for many French Catholics and those wanting to experience the beauty of the country’s Christian heritage.

From June 22 to July 7, many of France’s churches will open their doors in the evenings, after dark, for artistic and cultural events of “The night of churches,” organized by the French bishops since 2011.

Under the law separating church and state, church buildings in France have been owned by the municipalities since 1905, while the state owns the cathedrals. Places of worship are only allocated to dioceses and their clergy. So “La nuit des églises” is organized through the collaboration of parishes and town halls, with the help of heritage preservation associations.

“There are about 42,000 parish churches in France,” Father Gautier Mornas told OSV News. “They form a national heritage that is dear to us all.”

Father Mornas is coordinator and promoter of the event, as head of the Sacred Art Department of the French bishops’ conference. “More than 7,000 nights of churches have already been organized over the past 13 years,” he said. “More and more churches are taking part in the event, including, this year, four of the five French churches in Rome, for the first time! It is a way of discovering or rediscovering, through art, what a church is, and the meaning of what is lived there.”

“Participating churches will be open both literally and figuratively during the night”, Father Mornas explained. “Until late into the night, the churches will welcome people who don’t usually come here, for cultural and artistic programs, respecting the specificity of the place.”

“The proposals are very varied,” Father Mornas said, mentioning there will be torch-lit concerts, photographic exhibitions, chimes, lectures, theatrical performances and light shows on the stained-glass windows. In one of the churches in southern France, he said, a professional actor will read famous excerpts from French literature, from the centuries-old stone pulpit of a small town church.

This year, “La nuit des églises” is sponsored by the French Academy of Fine Arts. To launch the event, several academics welcomed 200 young people from the suburbs and rural communities May 29, invited to Paris by the bishops’ conference, for a day of discovering Parisian churches.

“This meeting at the Academy of Fine Arts was a very powerful moment,” Father Mornas explained. “The young people became aware that heritage is not just a legacy of the past, but also something that we are building today, and in which they too can be a stakeholder, right where they are.”

Among the academia special guests was Thierry Escaich, organist and international concert artist and composer. He was appointed organist of Notre Dame Cathedral in Paris in April by the cathedral’s rector. He will be one of four titular organists who, from Dec. 15, will give a concert every Sunday afternoon at Notre Dame, on the nearly 40-foot-high organ which, since the fire, has been completely dismantled, cleaned and reassembled.

The link between worship and culture is Father Mornas’ specialty. He is a member of the commission appointed by the French Ministry of Culture, which is currently examining the candidacies of some 100 pairs of artists and master glassmakers who have applied to create the new contemporary stained-glass windows for Notre Dame Cathedral. The windows will be based on the biblical theme of the “tree of Jesse” and Isaiah’s prophecy that the Messiah would be an “offspring of Jesse.”

The committee will select a list of artists and forward it to the archbishop of Paris for discussion with President Emmanuel Macron. “Celebrities from the contemporary stained-glass market have not hesitated to take part in the competition, alongside lesser-known artists,” said Father Mornas.

The issue of Notre Dame’s stained-glass windows is also a delicate one, as many cultural and religious figures are opposed to the very idea of creating contemporary stained-glass windows for the cathedral. They would prefer to preserve the “grisailles,” the clear, unpatterned stained- glass windows created in the 19th century, which the newly discussed version is intended to replace by 2026. The old ones were designed by architect Eugène Viollet-le-Duc, who restored Notre Dame at the time.

Even though this year’s night of churches does not include Notre Dame, set to reopen Dec. 8, it is the one most discussed church in France these days.

In June a “frank discussion,” Father Mornas said, took place in Paris regarding the cathedral’s keys, which Macron was planning to solemnly hand over to Archbishop Laurent Ulrich of Paris at the official reopening of Notre Dame.

“The archbishop pointed out that while the state owns the cathedral and is piloting the works, the assignment of the cathedral to the Diocese of Paris has never been called into question or interrupted,” Father Mornas said. “So he said there was no reason for him to receive the keys to the cathedral from the president.”

Eventually, the case was fraternally resolved, Father Mornas added. “There will be no key handover, and no speech by Emmanuel Macron inside Notre Dame either, because there must be no political speeches in the cathedral. If (the president) has to speak that day, it will be on the square,” he said.

“It is emblematic of the dialogue between church and state in France today! ‘La nuit des églises’ shows it: The organizers are half church bodies and half public players … and it works!” Father Mornas told OSV News.

The sin of idle talk is more or less present in each one of us. In fact, idle talk does not benefit either us or others. In the context of spiritual life idle talk is considered a sin that distracts you from prayer and reflection on your soul. Some will argue that it is monks who exercise stillness, but how can an ordinary layperson live in the world without communication? It is noteworthy that today, in the era of How to remain a Christian in the era of global digitalizationNot only people’s private life, but their religious, cultural, familial, political, and social values are going under surveillance.

“>information technology, the sin of idle talk manifests itself especially often and many do not even notice it. The danger of this sin is not only in the fact that it hinders spiritual practice, but also in the fact that it can affect your everyday life and the relations with your loved ones.

Thomas Webster. Village Gossips, 1865     

Any sin is connected with several passions at once. So, idle talk, as its name suggests, is primarily associated with laziness and idleness—that is, an empty pastime without physical or spiritual benefit. Of course, the Lord does not command us to labor nonstop: rest, physical and mental, is necessary for everyone. There is nothing wrong with flipping through a news feed or funny pictures, watching a feature film or a video of your favorite bloggers, or playing some game. Such pastimes becomes sinful idleness when they occur too often, when it is to the detriment of prayer, work, studies or communication with your loved ones.

Idle talk can also be related to pride and vanity, our desire to demonstrate our knowledge and skills; or maybe out of spite, malicious joy, or judging when we spread (or invent) gossip and rumors about other people. Everyone understands that these conversations will benefit neither us, nor our listeners, nor the ones we talk about. These are unnecessary, useless words that we pronounce without due consideration of their meaning and need.

Monks living in monasteries renounce the vanity of this world, try to keep silence and use words only for prayer, reading spiritual instructions during meals (in order to listen to edifying words while eating, and not to pronounce useless ones) or in order to communicate information clearly and in few words: what needs to be done, at what time a service will be, and so on. Almost all the existing literature on the practice of stillness was written by and for monks. Especially many works of the Optina Elders are devoted to this subject.

Many people will ask: “How can idle words harm someone? They are just words.” The answer should be considered from two perspectives: the spiritual and the physical.

From a spiritual perspective, idle talk distracts us from On PrayerWhat should someone do who doesn’t know any prayers, but desires to pray, to save his soul?

“>prayer and contemplation. We have already gathered with our loved ones to pray, stood up, but suddenly someone starts talking about an extraneous theme, be it the weather, animals, the quality of candles, or even some thoughts based on the text of the prayer. We don’t how fifteen minutes have flown by, and prayer has not begun. And although we are standing and ready to pray, there is no more concentration on the important things. It’s harder to pray after that, because some thoughts are still spinning in our heads after the conversation. Of course, after such prayer there will be a feeling that we have not really prayed.

It’s even worse when people talk in church, especially when they judge others. Thus, the time designed for prayer is not only wasted, but is spent in sin. It would seem, they stood for prayer or came to church, but in fact they sinned even more.

Photo: Holidaydays.ru     

Idle talk during the sacrament of Preparing for ConfessionNow tell me: Is Confession profitable or needful? Certainly it is profitable and even essential; because, just as it is impossible to cleanse a vessel without ridding it of all uncleanness, so it is impossible to purge your soul of sins without confession.

“>confession is harmful too. As a priest I cannot reveal the contents of people’s confessions, so I will give you an abstract example, but based on real life. An old woman judged her neighbor. And during confession she begins to tell a priest in detail how she had woken up, had breakfast, what she wore, and which store she had gone to before meeting her neighbor who said such-and-such words to her or did something wrong to her.

Or she tells a priest the story of her youth, how she worked at a clothing factory and a handsome guy from a workshop chased after her; who he dated and courted besides her. And in the end the whole story boils down to the fact that he stole something and she hid it in her house. At confession you are supposed to accuse yourself of sin, not to tell your priest stories. It would have been enough just to say that she had condemned her neighbor and in her youth she had hid some stolen things. Only these actions are sins. And this whole long story takes up a lot of time. And the priest (who is a human being, weak and also susceptible to sin) gets annoyed and the people waiting for their turn get indignant, annoyed, and start judging. This is how idle talk during confession leads others into sin.

And in our personal lives, each one of us has suffered from this sin in one way or another. For instance, from gossip and rumors. When someone spreads unpleasant things about you, whether they are false or not, you will start to feel uncomfortable. People whisper behind your back, giggle and look back in your direction. It’s unpleasant.

From my experience I can tell you how some people left church when a church worker whom the rector had reproached several times, took revenge by inventing rumors about the rector’s personal life, his wife and their moral qualities. The parishioners continued to spread these rumors further, and the church attendance decreased almost by one third. The rector could not understand what was going on until these rumors reached him. Needless to say, that after that the church worker was expelled with shame from the church, and it took the rector a long time to restore his good name and reputation. Alas, not all of the parishioners returned. Of course, there is not only idle talk here, but also malignant gossip, revenge, and pride. However, it is a very illustrative example: both the scandalmonger and his victim suffered.

And I think everyone has experienced such situations when a hasty expression of one’s opinion or criticism caused misunderstanding or even resentment, which undermined good relations with loved ones. Such a person begins to justly blame himself for not keeping quiet in a moment when he should have done so. Truly, it is not very pleasant to communicate with those who are always trying to express their opinions, even when they are not asked to. Everyone tries to avoid such people, and they themselves suffer because of it.

Photo: Dzen.ru     

Sometimes it is difficult to see any sin in yourself, but in order to combat it you need to identify the “symptoms” in yourself, because without awareness of the illness it will be impossible to cure it. First, you should watch your language. If you often talk without purpose, or rather, just to talk so it does not bring any benefit either to you or to the other person, you should think seriously about it.

Second, you need to be vigilant if your words replace your actions. When someone plans to do something and talks about it, there is a false sense of achievement. And it makes him procrastinate—that is, do nothing. As a result, the words have been said, but there are no deeds or results so far.

And, of course, rumors, gossip and criticism, which I have already mentioned, are often nothing but a mixture of idle talk, judging and pride—and they do the most harm.

Where does the sin of idle talk begin? From the fact that someone is dissatisfied with himself, when he feels some of his shortcomings or feels shame because of a failure, or fear, and begins to feel a certain emptiness inside himself. Mental silence leads to introspection and self-condemnation, which cause him moral discomfort. And in order to fill this void he strives to talk as much as possible so that there would not be this painful inner silence. In addition, idle talk allows him, at least in the eyes of others, to create the illusion of success and self-confidence.

The Holy Fathers give us some advice on how to overcome the sin of idle talk. In particular, you should try not to speak first—of course, unless circumstances require it, when you have to ask about or request something, or warn somebody. If you are asked, then try to give a short and concise answer, without unnecessary details and self-aggrandizement over your interlocutor. You should try not to express your opinion so as not to offend anyone, because opinions always differ. Don’t say everything you think; try to listen more. Note that people who are able to listen, and not just waiting for their turn to speak, are much more appreciated.

If possible, in any situation you should try to do more than talk. Let your actions speak for you. And artificiality in words should be avoided: sincerity in communication reduces the likelihood of idle talk, and your language becomes more purposeful and meaningful.

Monastic literature also describes asceticism of words, when monks limit the number of words they say per day and spend a certain amount of time in silence and introspection every day. Yes, it is difficult for laypeople to do it, but you can always try.

M. Nesterov. Silence, 1888     

And the most important thing in the fight against any sin is to keep in mind, With men this is impossible; but with God all things are possible (Matt. 19:26). Without turning to God, without regular prayer, confession and Communion we will always be powerless before our sins.

ROME — When news broke this week that the Vatican, at long last, had formally charged Archbishop Carlo Maria Viganò with schism, the exultation on the Catholic left was entirely predictable. What has been perhaps slightly more surprising has been the public support the move has drawn on the Catholic right.

Here in Italy, the country’s most prominent political fixer, and a man long linked to conservative parties and politicians, and perhaps the country’s most influential conservative newspaper, came out June 21 backing the schism charge, and in both cases the reaction could best be summed up as “it’s about damn time.”

Consultant Luigi Bisignani, a one-time confidante of the late Italian Prime Minister Silvio Berlusconi, characterized Viganò with open contempt — among other things, calling him a “ferocious family bureaucrat” and suggesting his anti-Francis campaign may be at least as much about money as principle.

Meanwhile, an unsigned editorial in the newspaper Il Foglio was even more caustic, complimenting the pope for taking action and saying the Catholic Church is too serious a thing to tolerate the sort of “trash” propagated by Viganò.

To be clear, this is not the first time mainstream conservatives have attempted to distinguish themselves from the former papal envoy to the U.S. Two years ago, for example, after Viganò issued a statement on the Ukraine war largely echoing Russian propaganda, George Weigel publicly wrote that Viganò had “written the obituary for what remained of his once-considerable religious and moral authority.”

The fact that conservatives apparently are so eager to toss Viganò under the bus again now, however, underlines a highly counterintuitive truth: There’s an ironic sense in which for the last six years, Viganò has been Francis’ best friend.

From the beginning, mainstream conservative reaction to Francis can perhaps best be described as a mixed bag. They don’t question the legitimacy of his election or his rightful authority as pope, they don’t believe he’s a freemason, a communist or a heretic, and they don’t want him deposed.

For the record, most also don’t regard either the coronavirus or global warming as hoaxes, they don’t defend Vladimir Putin, and they don’t regard Davos as a Satanic cabal.

Mainstream conservatives generally applaud some aspects of Francis’ papacy, while harboring reservations about others. Some may wish the pontiff was a bit more cautious in his public statements. For instance, some may regard his pastoral openness to the LGBTQ+ community and other groups as potentially misleading, while still others may wonder about his hostility to the Latin Mass.

Recently, many of those mainstream conservatives were disappointed in Fiducia Supplicans, the document of the Dicastery for the Doctrine of the Faith approving blessings for persons in same-sex relationships.

None of this, for the record, amounts to a rejection of Francis’ magisterium tout court (plain and simple), and it all falls into the realm of noninfallible prudential papal judgments, about which it’s perfectly possible for Catholics of good faith and genuine obedience to have different views.

However, as a matter of politics rather than strict logic, it’s often been difficult for many conservatives to voice such objections for fear of being lumped in with Viganò and the extremist crowd which provides his natural base of support.

Among Francis’ most ardent cheerleaders, implying a link with Viganò, has become a preferred rhetorical trope for dismissing, or minimizing, criticism of the pontiff.

In the wake of the recent decree, for example, some commentators have made a point of reminding the world that a number of American bishops said back in 2018 that Viganò’s initial accusations regarding the Theodore McCarrick case deserved to be taken seriously — as if it were possible back then for an American bishop to dismiss any abuse allegation outright, not to mention to anticipate what Viganò might later become.

With every subsequent step into the mad hatter world of conspiracy theories and alleged globalist plots, Viganò has not only discredited himself, but, under the heading of guilt by association, anyone else who might have something critical to say.

Now, however, the Vatican’s action provides those mainstream conservatives with a natural opportunity to cut Viganò loose, trying as much as possible to put distance between themselves and the orbit into which the former papal envoy to the U.S. has drifted.

Assuming that a formal decree of schism is issued, in effect it will provide the mainstream right with a clear dividing line to which they can point: He’s been convicted of schism, we haven’t.

Il Foglio’s reaction in this regard was perhaps the most acerbic.

“Mercy and human patience are all well and good, but in the end there’s a limit,” the editorial said. “The church is too serious a thing to allow the diffusion, almost the metastasis, of trash inside herself.”

Once upon a time, another public figure who saw enemies everywhere, Richard Nixon, publicly vowed that “you won’t have Nixon to kick around anymore.” Of course, that wasn’t true — Nixon made the remark after losing the 1962 California governor’s race, but came back to win the presidency and, frankly, to get kicked around more than he could have possibly imagined, most of it his own fault.

In a different key, much the same thing may turn out to be true of Viganò. He may well outlive a Vatican condemnation, even using it to propel himself to a new level of celebrity in certain circles as a martyr.

If so — if, in fact, we will still have Viganò to kick around for a while — among those most pleased, oddly enough, might just be Francis himself.

Los Angeles, June 25, 2024

Photo: uocofusa.org     

A Ukrainian Orthodox church in Los Angeles was vandalized recently.

“This sacred place,” St. Andrew Ukrainian Orthodox Church, “a beacon of faith and culture for many, has been subjected to a hate crime and burglary, shaking the foundation of its peaceful existence,” reports the Ukrainian Orthodox Church of the USA (Patriarchate of Constantinople).

The attack is currently under police investigation. Photos show that the vandals broke into the altar and threw items from the altar able, in addition to other damage.

The UOC-USA writes about the power of prayer:

Prayer has always been a cornerstone of spiritual resilience. It is through prayer that we find solace, strength, and hope. In praying for St. Andrew Ukrainian Orthodox Parish, we not only seek divine intervention for the restoration of peace and justice but also affirm our commitment to stand together in the face of adversity.

Let us pray for the healing of the community, for the comfort of those who feel vulnerable, and for the swift resolution of this investigation. Let our prayers be a source of light, dispelling the shadows of hate and fear that seek to encroach upon our lives.

Last week, UOC-USA’s St. Sophia Seminary receives full accreditationAs an institution of the UOC of the USA, the seminary is under the jurisdiction of the Patriarchate of Constantinople.

“>OrthoChristian reported that the UOC-USA’s St. Sophia Seminary in South Bound Brook, New Jersey, received accreditation for the first time in its 49-year history.

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“When Dante saw the great Apostles in heaven, they affected him like mountains.” So wrote C.S. Lewis, who imagined that an encounter with the apostles would be “rather an overwhelming experience.”

As June draws to an end, we celebrate the memory of the apostles Peter and Paul. It’s a great feast in the Church — the day when the Holy Father gives a special vestment, the pallium, to all the new archbishops in the world, as a sign of their office and their unity with him as the successor of St. Peter. Once it was my privilege to witness this at St. Peter’s Basilica in Rome. It was indeed an overwhelming experience.

I sometimes wonder, though, whether the apostles seemed so imposing to their contemporaries. Did Peter and Paul exude such charisma that people found their proclamation irresistible and irrefutable?

The evidence seems to indicate otherwise. Paul gave his level best in Athens, and yet he failed to have much of an impact. Peter hiked all the way to Rome, the capital city of the Empire, and there he preached and taught. But at his death he left a city largely unconverted, a Church minuscule and seemingly defenseless before the scorn of the media and the power of the state.

It is only from the distance of centuries that we can see Peter and Paul as they were and are — as giants, as mountains. Yet so they were in the order of grace, even as they served the Church on earth.

Sometimes people seem larger than life simply because we’re so close to them. When we distance ourselves, in time or space, we can see them more accurately, with all their faults and flaws.

Some people, however, seem larger than life simply because they are. That is what a canonization confirms: that these men responded to God’s grace in an extraordinary way, living lives of holiness in the world and heroic virtue.

We will never, this side of the veil, see our own lives with such accuracy. What we judge to be our greatest accomplishments — what we post on social media or tout on our resume — may actually prove to be of little value to us or to the world. The actions, perhaps, that we wish to forget may more truly define us: our losses, our defeats, our suffering. But think of Paul’s failures. Think of Peter’s. Think of the passion and death of Jesus Christ. “No, in all these things we are more than conquerors through him who loved us” (Romans 8:37).

Peter and Paul may have seemed the victims on June 29 in the year A.D. 64, and the emperor Nero may have seemed the conqueror. History proved otherwise.

You and I will certainly know our share of challenges in life. I pray that we will be faithful through them all — and more than conquerors through him who loves us still.

Minsk, June 25, 2024

Screenshot from a service in Minsk. Photo: spzh.live     

The hierarch of the canonical Ukrainian Orthodox Church who was sentenced to five years’ imprisonment for allegedly supporting the Russian war in Ukraine and inciting religious enmity has been released and left Ukraine.

His Eminence Metropolitan Jonathan of Tulchin, 75, was initially found guilty Ukrainian hierarch sentenced to 5 years in prisonA hierarch of the canonical Ukrainian Orthodox Church has been sentenced to 5 years imprisonment and the confiscation of property for various supposed crimes against the state.

“>last August, which was upheld by an appeals court Court upholds 5-year sentence against elderly Ukrainian Orthodox hierarchA court of appeal in the Ukrainian city of Vinnitsa ruled yesterday, June 18, to uphold the verdict against the elderly and ailing Metropolitan Jonathan of Tulchin of the canonical Ukrainian Orthodox Church.”>last week.

The elderly hierarch, known as a composer of Church music, is also in poor health, which has only been exacerbated by the state’s persecution campaign against him. In November 2022, a month after the searches, after having been UOC Metropolitan remains calm despite state suspicion and investigationThe whole matter is an attempt to undermine the canonical UOC and create unrest among its clergy and faithful, Met. John said after his home was searched.

“>officially notified of state suspicion against him, he had to Prayer request: persecuted Ukrainian bishop undergoes heart surgeryHis Eminence Metropolitan Jonathan of Tulchin and Bratslav, a hierarch of the canonical Ukrainian Orthodox Church who has been subjected to searches and serious accusations by the Ukrainian Security Services (SBU) lately, underwent an emergency open-heart surgery today.”>undergo heart surgery. In March of this year, he Ukrainian hierarch recovers from stroke, discharged from hospitalMet. Jonathan, 75, has been in poor health lately, which is exacerbated by the state’s persecution campaign against him.”>suffered a stroke and was hospitalized for 10 days.

Although for unknown reasons, the Metropolitan, who wrote a petition while being treated for his stroke, asking to be sent to Russia as part of a prisoner exchange, canceled this request at his court session on June 12. According to his lawyer, he is no prisoner of war and does not admit any guilt. His Eminence “wants to continue working for the good of Ukraine.”

However, on June 22, reports appeared on Russian Church resources that Met. Jonathan was released at the request of His Holiness Patriarch Kirill and following serious negotiations. According to RBC.ru, Pope Francis interceded on behalf of Met. Jonathan at the request of the Patriarch.

According to the reports, Met. Jonathan, who is “in dire need of treatment and medical rehabilitation, will soon arrive in Moscow.”

By Saturday, June 23, Met. Jonathan had left Ukraine and attended the All-Night Vigil for the feast of Holy Pentecost at the Holy Spirit Cathedral in Minsk.

In addition to Pat. Kirill, Met. Jonathan has received messages of support from His Beatitude Patriarch of Jerusalem condemns prison sentence against Ukrainian metropolitanHis Beatitude Patriarch Theophilos of Jerusalem writes that he read the Russian primate’s letter “with great sorrow” and that “we strongly condemn this verdict.”

“>Patriarch Theophilos of Jerusalem and His Beatitude Archbishop of Albania supports persecuted UOC hierarchs“We share in your sufferings and, to the best of our ability, share our testimony of the atrocities committed against the righteous Orthodox clergy, pious people, and famous holy sites of Ukraine.””>Metropolitan Athanasios of Albania, and others.

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St. William of Vercelli was born in the 11th century. HIs parents died shortly after he was born, and he was raised by relatives. When he was 14, William made a pilgrimage to Santiago de Compostela, and became a hermit.

He lived for two years at Monte Solicoli, where he is said to have healed a blind man. He then lived in Monte Vergiliano, where many disciples traveled to study under him. In 1119, he established a monastery based on the Benedictines.

William died in 1142.

Angelus won a total of 22 Catholic Media Awards for work published in 2023, including First Place honors for its daily newsletter, Always Forward, and columnists Heather King and Greg Erlandson. 

The awards were announced at the conclusion of the 2024 Catholic Media Conference, held June 18-21 in Atlanta. 

The awards’ judges praised Always Forward on its layout and graphic design, diversity of reading content, strategic placement of ads, and even its “beautiful name.” Always Forward is curated by Angelus multimedia editor Tamara Long-Garcia.

“Features like global reading links, Photo of the Day, and social media links at the bottom enhance reader engagement and encourage return visits,” the judges wrote. “Overall, these thoughtful touches contribute to the success of the publication and keep readers coming back for more.”

This year marked the sixth time weekly Angelus columnist Heather King was awarded First Place for her column “Desire Lines” in the “Arts, Leisure, Culture, and Food” category. Judges praised her writing as “clear, unapologetic, honest, [and] exposed.” 

Erlandson’s column, which won first place in the magazine “General Commentary” category, was described as “excellent work in a crowded field,” and “a joy to read.” 

The other First Place award given to Angelus went to contributor Rafael Alvarez’s cover feature on Servant of God Charlene Richard, a Louisiana farm girl who died in 1959 at the age of 12 and is now being considered for sainthood. Judges called the story a “beautifully written, detailed, and poignant narrative” that “invites readers to feel intimately connected to a simple faith and the depth of Roman Catholic teaching.’

Angelus contributor Elise Ureneck earned two prizes in the category  “Best Essay — Diocesan Magazine.” Judges called her tribute to the “Benedict XVI generation (Second Place) a “candid snapshot of [a] tumultuous period in time … that resonates across generations” and praised her “compelling storytelling” in another essay titled “Here Come the Tradwives” (Third Place). 

Angelus’ biweekly magazine placed an Honorable Mention in the “Best Magazine” category for “excellent news coverage that goes beyond the LA Archdiocese” that “includes social justice stories about the Los Angeles area.” 

Editor-in-Chief Pablo Kay was included for the fourth year in a row in the Editor of the Year category, with an honorable mention. Kay’s “dedication to serving audiences in two languages is especially impressive,” judges noted. 

 

FIRST PLACE

Best Writing — In-Depth: “Searching for ‘Saint’ Charlene” by Rafael Alvarez 

Best Newsletter: Always Forward 

Best Regular Column — Art, Leisure, Culture, and Food: “Desire Lines” by Heather King 

Best Regular Column — General Commentary: “Intersections” by Greg Erlandson

 

SECOND PLACE

Best Guest Column/Commentary: “The Currency of the Heart” by Jennifer Hubbard 

Best Regular Column — Family Life: “With Grace” by Dr. Grazie Pozo Christie 

Best Essay — Diocesan Magazine: “The Benedict Generation” by Elise Italiano Ureneck

Best Original Poetry: “From guilt to grace” by Dr. Grazie Pozo Christie 

Best Writing — Analysis: “A mystery mission” by John L. Allen, Jr.

THIRD PLACE

Best Essay — Diocesan Magazine: “Here come the ‘Tradwives’ ” by Elise Italiano Ureneck 

Best Reporting on Catholic Education: “Small school, big difference” by Ann Rodgers 

Best Review: “A self-conscious quest” by Joseph Joyce 

 

HONORABLE MENTION

Editor of the Year: Pablo Kay 

Best Reporting of the Celebration of a Sacrament: “When God gets close” by Mike Aquilina 

Best Magazine: Angelus 

Best Cover — Color (Large): “The genius of St. Therese” by Jacob Popcak 

Best Coverage — Disaster or Crisis: “Mourning a peacemaker” by Pablo Kay; “Asking for answers” by Tom Hoffarth; “Signs to carry on” by Ann Rodgers 

Best Essay — Diocesan Magazine: “A giant for the small ones” by Father Peter Cameron, OP 

Best Interview: “A shepherd at the end of the world” by Pablo Kay 

Best Reporting on Vocations: “Saying Goodbye to ‘Uncle Dave’ ” by Pablo Kay 

Best Review: “A messy machine story” by Amy Welborn 

Best Directory: Archdiocese of Los Angeles Catholic Directory (2023-2024)

Photo: pravoslavie.ru St. Andronik, in the world, Vladimir Nikolsky, was born in 1870. After completing his studies at the Moscow Theological Academy in 1893, he embraced monasticism. In 1895, he was ordained a priest and, two years later, sent on a mission to On a Visit to Orthodox JapanThere are more than forty active Orthodox churches, and their parishioners aren’t simply Slavs who have moved to Japan, as you might first think. The parishioners of the country’s main Orthodox church—the Cathedral of the Resurrection of Christ in Tokyo—are mainly Japanese. St. Nicholas of Japan was the first to bring Orthodoxy to the Japanese land.

“>Japan. There, he demonstrated apostolic zeal in spreading the Christian faith, and in 1906 he was consecrated as Bishop of Kyoto. However, two years later, illness forced Bishop Andronik to return to Russia.

Initially, he was appointed as a vicar in the Novgorod diocese, later transferred to Omsk, and eventually became the Archbishop of Perm. A tireless preacher of the Word of God, he organized rural parishes, provided aid to the poor and destitute, and made significant efforts to bring the Old Believers back into the fold of the Holy Church.

Immediately after the The October Revolution: Prophecies on Russia’s DestinyWhy is this subject so important to us (and we must understand that it is of very serious importance to us) who may have nothing to do with Russians or Russia? Those who have ears to hear, let them hear; and those who have eyes to see, let them see.

“>October Revolution of 1917, the Bolsheviks enacted a law separating the state from the Church and began persecuting believers. When a church message protesting against these measures was read at the Perm Cathedral, Archbishop Andronik instructed the archdeacon to pronounce an anathema on the persecutors. On June 4, 1918, the saint was promptly arrested along with the vicar bishop Theophan and subjected to a brutal interrogation, during which he did not utter a single word. To dispose of the hierarch, the Bolsheviks led him into a forest and ordered him to dig his own grave. After completing the task, the archbishop prayed to the Lord and lay down in the freshly dug pit. His tormentors immediately began burying him alive. After covering him halfway, they shot him and then buried him completely.

Bishop Theophan was drowned in the Kama River.

Upon learning of these events, the Synod decided to send a special commission to Perm to investigate the matter. The Bolsheviks stopped the train carrying the commission and killed all its members. When the local peasants, who had buried the bodies of the new martyrs, began to venerate them as saints, the authorities sent people to exhume and burn the bodies of the slain.

This tragic series of events underscores the intense persecution faced by the Church and the steadfast faith and sacrifice of its leaders during that tumultuous period.