Tag: Christianity

With its hobbits and orcs, wizards and villains, rings and swords, the world created by J.R.R. Tolkien is a rather familiar one in today’s culture. Thanks in large part to the big screen success of productions like “The Lord of the Rings” and “The Hobbit,” and the more recent Amazon series “Rings of Power,” Middle-earth doesn’t feel so far away. 

Less familiar, however, is an understanding of what its unabashedly Catholic creator was really up to. Tolkien’s mythology makes for good fantasy entertainment, but is that all he had in mind? 

From Oct. 24-27, the University of Southern California welcomed perhaps the foremost Catholic Tolkien expert in academia, Oxford professor Giuseppe Pezzini, to unravel the threads of Catholicism woven into the fabric of Middle-earth.

What we got was an entirely new understanding of Tolkien as a storyteller. Instead of the old run-of-the-mill approach of reading Tolkien as an imaginative father telling his signature bedtime story, we were greeted with a view of Tolkien as a profound literary architect and critic.

Pezzini is a scholar of ancient languages (especially Latin) whose academic journey has included stops in Princeton, Pisa, the University of St. Andrews in Scotland, and finally Oxford, where Tolkien himself taught for decades. To mark the 50th year since Tolkien’s death, USC’s Nova Forum for Catholic Thought invited Pezzini for a weeklong speaking series on Tolkien’s literary contributions from a Catholic perspective.

The first of Pezzini’s lectures that I attended was titled “Beren and Frodo: Intra-textual Parallels, Internal Figuration, and the Universality of the Particular.” With a title like that, I walked in wondering whether I was lost.

But as the talk got underway, Pezzini’s words seemed to create a sense of unity among the diverse audience. It was as if we were all explorers, embarking on a collective journey into the heart of Tolkien’s literary universe, regardless how familiar we were with the source material.

He highlighted the recurring themes of moral choice, redemption, and the power of divine providence – “The Eagles are coming!” — that resonate throughout Tolkien’s stories. As any reader may know, these themes are pivotal in shaping the characters and events in Tolkien’s universe, but they came alive in each lecture.

In one talk, Pezzini connected Frodo, the central character in “The Lord of the Rings,” and his journey to destroy the One Ring to the Christian concept of vocation and “carrying the cross.” It was a revelation that not only deepened our understanding of Frodo but also underscored the universality of these themes that can resonate with people of all faiths.

At the heart of Tolkien’s storytelling, Pezzini argued, was the Catholic concept of “eucatastrophe,” a term coined by Tolkien himself. Eucatastrophe refers to the sudden, unexpected turn of events leading to a positive outcome, often described as the “sudden joyous ‘turn.’” Its use throughout Tolkien’s literature reflected his belief in the ultimate triumph of good over evil, echoing the Christian message of hope and resurrection.

It is well known that Tolkien’s faith and spirituality were at the core of his life, and they found a profound expression in his writings. But Pezzini’s expertise and perspective allowed us to glimpse the theology that quietly permeates Tolkien’s narratives which, as a Christian student in attendance, I found to be particularly moving.

Of course, it is common to recognize Tolkien’s stories, rooted in their inherent beauty and truth, as resounding with the essence of the Gospel. Yet, rather than aiming for a one-to-one metaphor or allegory of Christian theology, his work, as a creation of one who was created, naturally imitates the perfection and glory of our Creator. This idea — that Tolkien’s work or any work of beauty would, by default, be emblematic of the One True Beauty — is demonstrated by Pezzini’s research.

In another lecture, Pezzini explored a lesser-known short story by Tolkien, “Leaf by Niggle,” which follows the journey of an artist who attempts to paint a vast and intricate tree. Through Pezzini’s exposition, we came to understand that Niggle’s artistic endeavor mirrors the creative process itself and the artist’s relationship with his work. Moreover, the story deals with the concept of surrendering oneself to the ultimate criticism of the Creator, a note on which Pezzini established the literary criticism of Christ as paramount in the writer’s life. 

This lecture in particular provided us with a meditation on the act of creation and its divine significance, challenging us to consider not only the stories we tell but also the purpose and judgment of the One Great Author, Christ himself. It was a compelling reminder that in the realm of creativity, there is a profound connection between the act of making and the One who created all — a concept that lingers in the heart long after the lecture ends.

By the time the lecture series was over, I left with a deeper appreciation for the universality of Tolkien’s writing and the impact of faith on his storytelling. I expect Pezzini’s forthcoming book, an in-depth scholarly study of Tolkien’s literary theory scheduled for release early next year, to be a major contribution to Tolkien scholarship. Until then, however, my fellow Trojans and I left with an extraordinary revelation of what it means to be a Christian writer, artist, or any other kind of creative. 

I came away from the series with a sense of renewed comfort. Being a “Christian creative,” Pezzini’s scholarship reminded us, is not confined to overt allegory or theological doctrine. Rather, it’s a deeper calling to breathe beauty and truth into our narratives, and act that glorifies and points to the ultimate Creator. This idea that, like Tolkien, we too can be vessels of a greater narrative that echoes the One Great Story was encouraging enough to send us off with full hearts and stimulated minds.

If you have been following our news coverage of the ecclesiastical situation in Ukraine, you would recall the many attacks on members of the only canonical and history Orthodox Church in Ukraine, the Ukrainian Orthodox Church (UOC), about the arrest of its priests and hierarchs on trumped up charges, and very recently, the bills in the Ukrainian parliament that would Ukrainian Parliament votes for bill to ban UOC in first reading, second reading still to comeMany local administrations have declared bans on the Church, though at the same time, the Church’s activities have continued in those localities.

“>ban the UOC—or as a lead up to that, Kiev Court upholds attempts to forcefully rename Ukrainian Orthodox ChurchThe Ministry of Culture’s aim is to rename the Ukrainian Orthodox Church as the “Russian Orthodox Church in Ukraine”—a pretext for outright banning the Church on a federal level.”>force it to change its name to the Moscow Patriarchate in Ukraine. This is all despite the fact that the UOC is autonomous, makes all its own decisions independently of the Moscow Patriarchate, and fully supports in every way the people of its own country—Ukraine. If you have not been following this coverage, you can find much of it under the Ukrainian Church Crisis“>Ukrainian Church crisis banner.

Outraged at this blatant violation of human rights, UOC lawyer pens warning letter to Ukrainian ParliamentAmsterdam appeared on Tucker Carlson’s show Tucker on X on Thursday, October 26, to talk about the persecution and the deafening silence of the American government.

“>an attorney based in the Netherlands has taken up a Ukrainian Orthodox Church receiving pro bono defense from international law firmThe canonical Ukrainian Orthodox has enlisted the help of a major international law firm to protect its rights.”>pro bono defense of the UOC on the international level. Probably sensing an impending public relations debacle, the government-controlled Ukrainian Council of Churches and Religious Organizations (UCCRO) has deployed a Ukrainian propaganda group blatantly lies to U.S. audiences, claims there is no persecutionThe Ukrainian Council of Churches and Religious Organizations (UCCRO) sent a delegation to America on a propaganda tour last week. The group consisted of schismatics, Uniates, Jews, Muslims, and sectarians, but the canonical UOC, the largest confession in Ukraine, was not permitted to send a representative.”>propaganda group of representatives from various confessions to try and convince Americans that there are no Targeted UOC hierarch instructs his priests how to serve under persecutionOne of the Ukrainian Orthodox hierarchs who has been personally targeted by the government has issued guidelines for his clergy on how to serve under the present persecution.”>persecutions against the UOC in Ukraine. Conspicuously absent from this group is the absolutely largest religious confession in Ukraine—the Ukrainian Orthodox Church. No wonder of course—this is the Church being persecuted.

Metropolitan Luke (Kovalenko) of Zaporozhye and MelitopolLuke (Kovalenko) of Zaporozhye and Melitopol, Metropolitan

“>Metropolitan Luke of Zaporozhye comments on this event.

Photo: vrciro.org.ua     

Christ is in our midst, my dear readers!

In Observing how current politicians are continuing to destroy my Motherland, including by way of religious enmity and hatred, nothing surprises me any longer. You can’t evaluate the actions of people from the perspective of logic and common sense when they, “fighting for freedom and independence,” start setting fire to their own house from the inside. There can only be one of two possible answers here. These people are either madmen or enemies and traitors. But whoever they may be, they have already made their choice of their own eternal lot.

The last thing that could still surprise me is how far the leaders of other religious denominations are willing to stoop in humiliating their own faiths and dignity, all just to appease those who are in power today. Because in this situation, it’s not even about religious beliefs, but about simple universal human concepts such as conscience, honor, justice, and dignity, which are common to all religions.

All the representatives of the UCCRO who went as a united group to the USA to deceive the American people by claiming that there are no persecutions against the Church in Ukraine know very well that they are lying. They are well aware that our parishioners are dying on the front lines, that the UOC provides assistance to the soldiers, and that we condemn the war. Nevertheless, they are willing to smile and lie shamelessly without any embarrassment.

I, as a hierarch of the UOC, am obligated according to my faith to stand up for any person who is humiliated and persecuted for their religious beliefs. It would not matter to me which faith they profess. What matters to me is that I act in accordance with my faith. And what the mission group of the UCCRO in America is doing today indicates that its representatives either have no faith and are atheists, or they are renegades who have betrayed their faith to appease the world.

I will remind these people of what their own religion teaches them.

Judaism:

“Sheker” (lies), even harmless, is abhorrent to the Almighty. Lying lips are abomination to the Lord (Prov. 8:13). According to the Talmud: “Truth stands, but lies do not.” Rabbi Shimon’s interpretations of these words are very simple: “From truth, only truth follows, and from lies—anything.”

Islam:

To you, I will repeat the sayings of the Prophet Muhammad: “A person in whose heart there is faith may stumble in many things, but he cannot be a traitor or a liar.” “If a man speaks a lie, the angel moves away from him for a mile because of the foul smell that will emanate from him.”

To Christians of all denominations:

Slanderers will not inherit the kingdom of God (1 Cor. 6:10). The destiny of ALL LIARS is in the lake that burns with fire and sulfur (Rev. 21:8).

The date of birth and origins of Pope St. Leo the Great are unknown. His ancestors are said to have come from Tuscany, although Leo himself may have been born in Rome. Around the year 430, during the pontificate of Pope Celestine I, Leo became a deacon in Rome. 

At some point between 432 and 440, the emperor Valentinian III commissioned Leo to travel to Gaul and settle a dispute between military and civil officials. While he was away, Celestine’s successor, Pope Sixtus III, died, and Leo was chosen to be the next pope. 

Leo served as pope for over 20 years. He sought to preserve the unity of the Church and its profession of faith, and to protect his people from barbarian invasions. 

During Leo’s papacy, he combatted a number of heresies, including Plagiarism and Manichaeanism. In the eastern Church, many Christians were also debating the relationship between Jesus’ humanity and divinity. Leo had intervened in this debate, and as it continued, he called the Council of Chalcedon in 451. There, he spoke with authority to resolve the issue, and the Eastern bishops proclaimed that “Peter has spoken through the mouth of Leo.” 

The following year, Leo led a delegation to negotiate with the barbarian king Attila, successfully preventing an invasion of Rome. In 455, Leo confronted the Vandal leader Genseric during an attack on Rome, and obtained a guarantee of safety for many of his people and the churches where they were hiding. 

Pope St. Leo the Great died on Nov. 10, 461. He was proclaimed a Doctor of the Church in 1754. 

ROME — As rumors swirl about possible changes by Pope Francis to the rules governing the election of his successor, it’s worth recalling that whatever the truth may be, he’s hardly the first pope to either consider or actually execute revisions to the conclave process.

Indeed, almost 50 years ago a different pope contemplated an arguably even more sweeping change to the election process, although he didn’t live to make it happen.

To begin with current events, two conservative American Catholic news sites (The Pillar and The Remnant) reported Nov. 4 that 81-year-old Italian Cardinal Gianfranco Ghirlanda, a veteran canon lawyer, has been tasked by Pope Francis with preparing changes to conclave rules.

According to those reports, the idea would be to eliminate cardinals over 80 years old from the General Congregation meetings that precede a papal election and also to modify the format of those meetings to limit speeches to the whole group in favor of smaller roundtable discussions akin to the recent Synod of Bishops on Synodality.

There were also suggestions that Francis might be considering involving laity in those General Congregation meetings, which are viewed as critical to shaping the thinking of the cardinals who will elect the next pope.

One of the reports went even further, alleging that the pope also is considering including laity and religious in the conclave itself, allowing them to cast 25 percent of the votes, with the cardinals constituting the remaining 75 percent.

Frankly, it’s hard to know what to make of any of this, given that Ghirlanda has issued a seemingly comprehensive denial that he’s been asked to prepare any such changes, calling the reports “absolutely false.”

To unpack it all, we should begin with the fact — not rumor, not speculation, but fact — that three of the four popes who preceded Francis issued their own changes to conclave rules, so the idea that the current pope might be considering doing something similar hardly would be a thunderbolt.

Pope Paul VI excluded over-80 cardinals from the conclave and fixed the total number of electors at 120, even if that restriction has been more honored in the breach than the observance by subsequent popes when they held consistories to create new cardinals.

Pope John Paul II then issued his own rules in 1996, which, among other things, allowed for the possibility that if a conclave were to be deadlocked after roughly 34 rounds of voting, a pope could be elected by a simple majority rather than a two-thirds threshold. In turn, Pope Benedict XVI put out a decree in 2007 that eliminated that provision, thus reinstating the absolute requirement of a two-thirds consensus.

So, the basic takeaway is that if Pope Francis decides to tinker with the rules, he’d hardly be going where no pope has gone before. On the contrary, he’d simply be continuing a process that has been underway for a half-century.

Under the heading of “paths not taken,” it’s also worth recalling that even radical reform of the electoral process is not without recent precedent.

In 2021, veteran Polish-born Italian journalist Gian Franco Svidercoschi published a memoir entitled Un Concilio e sei Papi (“A Council and Six Popes”), which was a stroll down memory lane of his remarkable career covering the Vatican. He started out in 1959 with the Italian news agency ANSA, covering among other things the Second Vatican Council, and reported on every pope from John XXIII to Francis. For much of that time he was the assistant editor of L’Osservatore Romano, the official Vatican newspaper.

In the book, Svidercoschi revealed that John Paul I, the “smiling pope” of 33 days, had confided in him that he wanted to make changes to the conclave process.

To begin with the banal, John Paul I felt that cardinals needed more dignified lodgings for the conclave.

In 1978, they still slept in various rooms in the Apostolic Palace, which created the disedifying spectacle of elderly Princes of the Church waking in the middle of the night needing to use the bathroom, only to find one of the few facilities located down a lengthy marble corridor already occupied. Oral tradition has it that the groans of those frustrated cardinals could be heard echoing through the palace.

“You can’t enclose 100 people, many of them elderly, in such a restricted space, forcing them to sleep on an iron cot and cleaning up with a basin and a jug of water,” Svidercoschi quoted John Paul I as saying.

That reform was enacted by John Paul II, who built the Santa Marta residence in part to make sure that the cardinals who elected his successor would stay in rooms that had their own private facilities.

More substantively, Svidercoschi disclosed that John Paul I wanted to include the elected presidents of episcopal conferences in the conclave alongside the cardinals, so that “the suffrage will have a more universal and complete value.”

At one level, it’s possible to argue that John Paul I’s reform would have been less radical than the purported change under consideration by Francis, in that it still would have involved bishops rather than laity.

On the other hand, there are more than 100 episcopal conferences in the church, meaning that the percentage of non-cardinal electors under such a system would have been much higher than the 25 percent supposedly envisioned by the unconfirmed revision attributed to Francis.

Bottom line: We’ll have to wait and see if Pope Francis actually adopts the alleged reforms suggested in recent reports, despite vigorous denials. Even if he does, however, nobody will be able to suggest it’s some kind of personal caprice, because we’ve been down this road before.

Përmet, Albania, November 9, 2023

Photo: echedoros.blog     

A priest in southern Albania is working to restore an old church that has been abused and turned into a cattle stable.

The Church of St. Athanasios the Great in Përmet was built 120 years ago, but was turned into a cultural center by the communist regime of the previous century.

After decades of neglect, the church is now used by locals as shelter for their cattle, reports the Hellenic information Team, with reference to Albanian media.

Photo: echedoros.blog     

Today, only a few wooden icons remain as a testament to the building’s religious past.

The local priest, Fr. Elias, expressed his sorrow and called for the prompt reconstruction of the church, saying, “There used to be a chapel for weddings and Baptisms. The only thing left of the church is the masonry. Everything is in ruins; it’s 120 years old. It used to be a beautiful church, but it was turned into a cultural center. That’s why I want to call on people to restore this church as soon as possible.”

The cultural heritage department in nearby Gjirokastër clarified that the Church of St. Athanasios is not included in the list of protected objects.

Albanian Church has spent nearly $11 million restoring 63 churches since 1991Many of the restored churches had previously been desecrated and used as movie theaters, cultural halls, gymnasiums, and warehouses.

“>OrthoChristian reported in 2020 that the Albanian Church had by that time spent nearly $11 million restoring 63 churches since 1991.

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The Vatican’s doctrine office has said an adult who identifies as transgender can receive the sacrament of baptism under the same conditions as any adult, as long as there is no risk of causing scandal or confusion to other Catholics.

The Vatican also said that children or adolescents experiencing transgender identity issues may also receive baptism “if well prepared and willing.”

The document answering these and other sacrament-based questions for those who identify as transgender and people in same-sex relationships was generated in response to questions posed to the Dicastery for the Doctrine of the Faith (DDF) in July by Bishop Giuseppe (José) Negri of Santo Amaro in Brazil. The guidance comes amid ongoing discussions within the Catholic Church about pastoral care for the LGBTQ community in light of Francis’ focus on accompaniment and synodality.

The dicastery’s response is dated Oct. 31 and signed by DDF Prefect Cardinal Victor Fernández and Pope Francis. It is available on the Vatican website in Italian.

The Vatican also responded to questions about whether transgender-identifying people or those in homosexual relationships can be godparents or witness a marriage, and whether children adopted or born through assisted reproduction to same-sex couples can be baptized.

To the last question, the DDF cited paragraph 868 of the Code of Canon law, and said “for the child to be baptized there must be a well-founded hope that he or she will be educated in the Catholic religion.”

The Vatican’s explanation

On the question of those who identify as transgender and their reception of the sacrament of baptism, the dicastery gave some notes for consideration, “especially when there is some doubt about the objective moral situation in which a person finds himself, or about his subjective disposition toward grace.”

It went on to explain that the Catholic Church teaches that baptism received without repentance for grave sins, while it gives an indelible sacramental character, does not bestow sanctifying grace.

The Vatican quoted the Catechism of the Catholic Church, St. Thomas Aquinas, and St. Augustine of Hippo to explain that once a person has the right disposition, that is, has repented of any grave sins, the sacramental character of baptism “is an immediate cause which disposes one to receive grace.”

“Thus we can understand why Pope Francis wanted to emphasize that baptism ‘is the door which allows Christ the Lord to dwell in our person and allows us to be immersed in his Mystery,’” the DDF said, quoting an April 11, 2018 general audience by Pope Francis.

“This concretely implies,” it went on, quoting Francis’ 2013 apostolic exhortation Evangelii Gaudium, “that ‘nor should the doors of the sacraments be closed for simply any reason. This is especially true of the sacrament which is itself ‘the door’: baptism. … The Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems.’ ”

The DDF concluded that even if there are doubts about a person’s objective moral situation or subjective disposition toward grace, “the faithfulness of God’s unconditional love, capable of generating an irrevocable covenant even with the sinner” should not be forgotten.

“In any case, the Church should always call [someone] to live out fully all the implications of the received baptism, which must always be understood and unfolded within the entire journey of Christian initiation,” it said.

Other related questions

The doctrinal office said a transgender-identifying person who has undergone hormonal treatment or sex-reassignment surgery can fulfill the role of godfather or godmother for a baptism “under certain conditions,” but added that such a role is not a right and should not be allowed if there is danger of causing scandal or confusion to the Church community.

It also said there was nothing in current Church law that prohibits people who identify as transgender or cohabiting homosexual people from acting as witnesses of a marriage.

In answer to a question about whether a cohabiting homosexual person can be a godparent, the document cited the Church’s Code of Canon Law, paragraph 874, to say a godparent can be anyone who possesses the aptitude and “who leads a life of faith in keeping with the function to be taken on.”

It stated that a homosexual person living, not a “simple cohabitation,” but a “stable and declared more uxorio” in the manner of a husband and wife“well recognized by the community,” is “a different case.”

Every case requires “pastoral prudence,” it went on to say, in order to safeguard the sacrament of baptism, and “it is necessary to consider the real value that the ecclesial community confers on the duties of godfather and godmother, the role they play in the community, and the consideration they show toward the teaching of the Church.”

The DDF also said it can be taken into account whether there are other people in the extended family who can guarantee the proper transmission of the Catholic faith to the baptized person without holding the role of godparent.

Buffalo, New York, November 9, 2023

gorthodox.com     

A Russian-made documentary about the famous Solovki Monastery was named Best Film at this year’s Great Lakes Christian Film Festival.

In addition to the festival’s highest award, The Holy Archipelago, directed by Sergei Debizhev, also took home three other prizes.

The festival announced its winners on Monday, November 6. In particular, in addition to winning Best of the Fest, The Holy Archipelago also won the Best Documentary Feature, Best Cinematography (documentary), and Best Sound/Music (documentary), reports the festival’s press service.

“The Holy Archipelago is addressed directly to the soul and heart of a person,” Debizhev told Ivestia. “The film touches on the deep meanings of existence, faith, hope and love. These meanings are close to everyone, no matter what country they live in.”

He continued:

The phenomenal success of the film in Russia and around the world shows that man is still alive, feeling, looking for light, despite attempts to drag him into a cold, digital, virtual future. The Holy Archipelago is the first truly large-scale film on a spiritual and religious theme. We see the world not as a physical object, but as a creation of God. We know that Russia lives not in time, but in eternity, and this is our strength, this is a different model of being.

In turn, co-producer Mikhail Skigin said that because of the film, “Americans saw Russia as a very beautiful country, where strong-willed people live and respect traditional values. We were able to directly reach the hearts of viewers and film critics in the United States.”

He also noted that to date, the film has received more than 30 awards and nominations in countries such as Italy, Greece, USA, Australia, India, Singapore, Serbia, Brazil, Cyprus and even the Kingdom of Bhutan.

Watch the film’s trailer:

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Wis. 6:12–16 / Ps. 63:2–8 / 1 Thess. 4:13–17 / Mt. 25:1–13

According to marriage customs of Jesus’ day, a bride was first “betrothed” to her husband but continued for a time to live with her family. Then, at the appointed hour, some months later, the groom would come to claim her, leading her family and bridal party to the wedding feast that would celebrate and inaugurate their new life together.

This is the background to the parable of the last judgment we hear in today’s Gospel.

In the parable’s symbolism, Jesus is the Bridegroom (see Mark 2:19). In this, he fulfills God’s ancient promise to join himself forever to his chosen people as a husband cleaves to his bride (see Hosea 2:16–20). The virgins of the bridal party represent us, the members of the Church.

We were “betrothed” to Jesus in baptism (see 2 Corinthians 11:2; Ephesians 5:25–27) and are called to lives of holiness and devotion until he comes again to lead us to the heavenly wedding feast at the end of time (see Revelation 19:7–9; 21:1–4).

As St. Paul warns in today’s Epistle, Jesus is coming again, though we know not the day nor the hour.

We need to keep vigil throughout the dark night of this time in which our Bridegroom seems long delayed. We need to keep our souls’ lamps filled with the oil of perseverance and desire for God, virtues that are extolled in today’s First Reading and Psalm.

We are to seek him in love, meditating upon his kindness, calling upon his name, striving to be ever more worthy of him, to be found without spot or blemish when he comes. 

If we do this, we will be counted as wise and the oil for our lamps will not run dry (see 1 Kings 17:16). We will perceive the Bridegroom, the Wisdom of God (see Proverbs 8:22–31, 35; 9:1–5), hastening toward us, beckoning us to the table he has prepared, the rich banquet that will satisfy our souls.

Casa Grande, Arizona, November 9, 2023

Photo: dowoca.org     

In less than a decade, the sisterhood of the Monastery of St. Macarius the Great of Egypt in Montclair, California, has more than doubled in size.

Founded in 2015 under the omophorion of His Eminence Archbishop Benjamin of the Diocese of the West of the Orthodox Church in America with seven sisters, the convent, which numbers 17 today, has long outgrown its rented space and is appealing to the faithful to help it realize its dream of a permanent home, the diocese reports.

Photo: dowoca.org     

In 2019, the convent, together with the affiliated St. John the Baptist Monastery in Phoenix (men) and St. Mary of Egypt Monastery in Glendale, Arizona (women) purchased an 80-acre plot of land in Casa Grande, Arizona, that will house the monastic communities, as well as a ministry center, especially directed towards young adults and teenagers. OrthoChristian reported about St. Mary of Egypt Monastery American monasteries gathering support for building projectsA number of Orthodox monasteries throughout America are in the midst of building projects that will allow them to house more monastics and receive more pilgrims, thus helping to spread the Orthodox faith.

“>in April.

The center will offer retreats, sustained discipleship, outreach, and more.

In June of this year, they finally were able to break ground on the property, and now the communities are urgently trying to raise money to complete at least the most basic aspects of their residence building before the contractors leave.

Watch the monastery’s video appeal:

​

To learn more and to support the nuns, see the site of the Monastery of St. Macarius of Egypt and paradiseaz.org.

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In recent weeks, several people have mentioned to me that it feels as if we are reliving the 1930s. Dictators rattling their sabers, or more aptly, their missile silos. Threats and conflicts and disasters piling upon one another, from Gaza to Kharkiv, from the chaos in Congress to the straits of Taiwan.

Some read the news accounts with the nausea that comes with a sense of impending doom. I know others who simply avoid the news, either unable to deal with the provoked anxiety or unable to see how these dismal stories might impact them.

When my own thoughts turn gloomy, I turn to poetry, specifically W. B. Yeats:

“Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world…

The best lack all conviction, while the worst

Are full of passionate intensity.”

The Irish poet’s verse “The Second Coming” warns of a “rough beast, its hour come round at last.” We see so many threats now “slouching towards Bethlehem.”

How do we focus on all the dangers in our midst, on all the suffering that swirls about us? It seems impossible that in less than two years America would weary of aiding Ukraine’s existential fight against a ruthless invader, yet according to voices in Congress, it has. Or perhaps now we can only focus on the grievous massacre of Israelis by Hamas militants and the subsequent obliteration of whole neighborhoods in Gaza as Israel seeks to punish the perpetrators. Or maybe it is the numerous mass shootings in our own land, or the crisis at the border. When do cascading tragedies simply become distractions?

Pope Francis, like his predecessors, appeals for peace. His words may at times be misconstrued as favoring one side or another when his primary concern is to stop the killing. Popes are less concerned about territorial boundaries or historic grievances than the here-and-now of human suffering, but human beings have trouble letting go of their hatreds.

Yuval Noah Harari, a professor of history at Jerusalem’s Hebrew University, wrote in a New York Times column recently: “As a historian, I know history’s curse is that it inspires a yearning to fix the past. That is hopeless. The past cannot be saved. Focus on the future. Let old injuries heal rather than serve as a cause for fresh injuries.”

Vladimir Putin dreams of a lost Russian empire. Hamas dreams of martyrdom and the extermination of Israel. Some Israelis dream of restoring all the historic lands of biblical Israel and making the Palestinians go away. The past is a knife’s blade held to our throats.

As in the 1930s, there are also voices telling us these are not our problems. “It is what it is,” is our world-weary cliché. Let the world take care of its messes and leave us alone. We know how well such isolationism turned out in the ’30s. Yet we also know we cannot unilaterally fix every problem, resolve every conflict. Carrier groups serve their purpose at times, but a deck full of F-16s can’t blow away grievances and hatreds. Bombs cannot obliterate the past.

Archbishop Gabriele Caccia, the Vatican’s permanent observer at the United Nations, has the thankless job of encouraging dialogue rather than conflict. He told the U.N. Security Council recently that while dialogue seems impossible right now, it is the “only viable option for a lasting end to the cycle of violence” that has plagued the Holy Land.

Likewise in Ukraine there is a blood-soaked stalemate. Russia continues to feed its young into the Ukrainian meat grinder, with each side hoping the other bleeds out first.

Sometimes war ends only when combatants are exhausted. Much can happen before that point, little of which is good.

So what can we who feel voiceless do?

Francis recently called for a world day of prayer, penance, and fasting for peace for Oct. 27, but few people heard his appeal because there was so little time to promote it. The effort reminded me, however, of the dramatic moment on March 27, 2020, when in the rainy, windswept piazza of St. Peter’s, the solitary figure of the pope called us to pray for the world.

At that moment, we were paralyzed by fear of the COVID pandemic as thousands died and morgues overflowed.  

Pope Francis used that moment to challenge us. “Why are you afraid?” he quoted the Gospel. “Have you no faith?”

Once again, the night is dark and people are afraid. We talk often about “thoughts and prayers,” but maybe at this time in history when too many regions of the world seem teetering into chaos, we need a visible, collective prayer for the wisdom and the strength to find a way forward to peace.

Muslims, Jews, and Christians say they believe in prayer’s power. Maybe it is time for the pope to challenge us once again.