Tag: Christianity

Paris, December 17, 2024

L to R: Bp. Syméon, Met. John, Met. Anthony. Photo: mospat.ru     

The Archdiocese of Orthodox Churches of Russian Tradition in Western Europe celebrated the 5th anniversary of its return to the Moscow Patriarchate over the weekend.

Thought established by St. Tikhon of Moscow in 1921, the Archdiocese had been under the Patriarchate of Constantinople for several decades when its exarchate status was suddenly revoked in Archdiocese of Russian Churches in Western Europe confirms its dissolution, says decision came as surpriseThis decision of the Holy Synod, which has not yet been officially received by the Archdiocese, was in no way requested by the Archdiocese. Vladyka John was not previously consulted on this decision.

“>November 2018. The following Vast majority of clergy of Western European Archdiocese follow Abp. John into Russian ChurchGathered in Paris on Saturday, the vast majority of the clergy of the Archdiocese of Russian Churches in Western Europe, formerly of the Patriarchate of Constantinople, voted to follow the example of their beloved hierarch His Eminence Archbishop John of Dubna, formerly of Chariopoulis, and join the Russian Orthodox Church.”>September, its ruling hierarch was suddenly released by Constantinople, which led him to Archdiocese of Russian Churches of Western Europe officially received into Moscow PatriarchateThe Synod was scheduled to meet tomorrow, but His Holiness Patriarch Kirill of Moscow and All Russia explained at the beginning of today’s extraordinary session: “Due to the fact that there are issues that need to be discussed right now, we decided not to wait for the scheduled meeting of the Synod.””>join the Moscow Patriarchate, with the majority of the former exarchate following him.

Photo: mospat.ru     

This reunification was formally celebrated in Moscow on Archdiocese of Western Europe formally reunites with Russian Church, Abp. John elevated to MetropolitanA great event in the life of the Russian Orthodox Church occurred on Sunday, as the reunion of the Archdiocese of Russian Churches of Western Europe with its Mother Church of the Moscow Patriarchate was formally liturgically celebrated.

“>November 3, and the ruling hierarch, His Eminence Archbishop John of Dubna, was elevated to the rank of Metropolitan.

The anniversary of this joyous occasion was celebrated on Sunday, December 15, in the Archdiocese’s main cathedral, dedicated to St. Alexander Nevsky, in Paris. Met. John was joined by his vicar, His Grace Bishop Syméon of Domodedovo, and His Eminence Metropolitan Anthony of Volokolamsk, who heads the Russian Church’s Department for External Church Relations.

The hierarchs were also joined by clergy from throughout Western Europe, the DECR reports.

Photo: mospat.ru   

At the end of the service, Met. Anthony read out a greeting from His Holiness Patriarch Kirill of Moscow and All Russia and congratulated all those who joined in the celebration.

In his address, Met. John noted that the reunification with the Moscow Patriarchate allowed the Archdiocese to continue its saving work in Western Europe, to be able to Western Archdiocese, recently reunited with Russian Church, elects two vicar bishopsOn January 24, the Western European Archdiocese held its first General Assembly after its reunification with the Russian Orthodox Church on November 3.

“>elect vicar bishops, and to ensure the continuity of its traditions. He expressed gratitude to Pat. Kirill and the Russian Synod for receiving the Archdiocese.

Watch the Divine Liturgy:

​

After the service, the bishops, clergy, and parishioners were treated to tea and refreshments in the parish house.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

A ruling by the Supreme Court of Spain states that surrogacy exploits the woman who rents her womb and harms the dignity and rights of the children conceived.

The Dec. 9 decision by the country’s First Chamber of the high court determined that “it is contrary to public order” to recognize a ruling by a foreign court (Bexar County, Texas) that validates a surrogacy contract and attributes the paternity of the children born to the intended [contracting] parents.”

The decision is based on the “fundamental rights and constitutional principles” of the Spanish legal system, which include “the rights to physical and moral well-being of the pregnant woman and the child, and respect for their dignity.”

“Surrogacy violates the moral well-being of the pregnant woman and the child, who are treated as things up for sale, deprived of the dignity proper to the human being,” the Supreme Court stated.

This practice also “deprives the minor of his right to know his biological origin” and threatens “the physical well-being of the mother, who may be subjected to aggressive hormonal treatments to get her pregnant,” the ruling explained.

At the same time, the Supreme Court stated that this practice also means “threatening the physical and moral well-being of the minor, given the lack of control over the suitability of the intended parents.”

According to the judges, “a surrogacy contract such as the one validated by the American court’s ruling entails exploitation of the woman and harms the best interests of the child.”

Consent vitiated by payment

The Spanish Supreme Court also pointed out that “surrogacy is a huge business in which the commissioning parents pay significant amounts of money, part of which goes to the surrogate mother.”

This circumstance means that her consent to hand over the child she is gestating in her womb, “given before birth, has been obtained through payment or compensation of some kind.”

Regarding the determination of the best interests of the child in these cases, the Supreme Court pointed out that “it should not be done in accordance with the interests and criteria of the [contracting] parents.”

Nor should it be done because of “the existence of a surrogacy contract and of filiation in favor of the intended parents provided for by foreign legislation.”

The criteria for determining the best interests of the child must be based on “the severance of all ties between the child and the woman who gestated and gave birth to him, the existence of a biological paternal filiation and a family unit in which the child is integrated into,” according to the court.

Finally, the Supreme Court stated that the fundamental rights of mothers and children “would be seriously violated if the practice of commercial surrogacy were to be promoted.”

In the court’s opinion, this “will facilitate the action of surrogacy intermediation agencies, in the event that they could assure their potential clients the almost automatic recognition in Spain of the filiation resulting from the surrogacy contract,” despite violating the rights of the gestating women and the children “treated as mere merchandise.”

The Supreme Court had also previously ruled, in April 2022, against surrogacy.

Kissamos, Crete, Greece, December 17, 2024

Photo: romfea.gr     

A Greek Orthodox bishop has issued a strong condemnation of Netflix’s new animated film That Christmas, characterizing it as a concerning example of political correctness being weaponized against Christianity.

Drawing on philosopher Umberto Eco’s analysis of the “fundamentalism of political correctness,” Bishop Amphilochios of Kissamos in Crete examines how modern social movements that claim to protect against discrimination seem to make an exception for Christian faith and symbols.

One of the film’s most controversial sequences, as reported by CBN and cited in the bishop’s statement, features a young actress playing Mary performing Madonna’s 1986 song Papa Don’t Preach—a song about a pregnant teenager considering whether to have an abortion—while holding a watermelon carved to represent the infant Jesus. The scene culminates with the watermelon being dropped and splattering onto the audience.

In the film, a character named Bernadette directly challenges traditional Christmas narratives, asking the audience: “He wouldn’t want us to do the same boring Christmas story every year, right, parents?” She continues, stating Jesus “would want a strictly vegetarian, multicultural fun celebration with lots of pop songs and things about climate change.”

The bishop particularly objects to the film’s target audience, noting that it “addresses small children, who have not yet acquired critical thinking ability.” He argues that instead of telling children about Christ’s birth, the film subtly communicates messages about abortion through its imagery and song choice.

The production, which describes itself as a “school performance,” replaces traditional Nativity elements with modern interpretations, including substituting the three wise men with three wise women and having shepherds tend to vegetables instead of sheep.

Bp. Amphilochios concludes by questioning whether this form of political correctness has become “the most modern, most dangerous, most barbaric form of xenophobia, racism, and exclusion,” particularly in its treatment of Christian beliefs and traditions.

***

That Christmas has received many negative reviews from parents on the site common sense media. For example:

Disgraceful and disgusting

Wow, as a Christian parent I was appalled within the first maybe 5 minutes. I can’t review the whole movie as we turned it off. Please stop making children’s movies that push political agendas. The birth of Jesus Christ is a story worth telling EVERY year. Insinuating that Mary considered abortion is simply disgusting.

There’s a clear agenda

Be very wary. Mary, the mother of Jesus, sings the song “I made up my mind, I’m going to keep my baby” and the class joins in “she’s going to keep the baby”. Two different adults swear “God, help us all” and “JESUS” sarcastically. An adult calls Jesus a hipster that wouldn’t want his boring Christmas story told year after year, so instead they sub in 3 wise women, vegetable farmers for Shepards with flocks of broccoli because “vegetarianism and global warming”, and references to Mary contemplating abortion, without actually saying abortion. All of this within the first 7 minutes. I wish the name “Christmas” was not in the name of this movie because it’s a disgrace to “Christmas”. It’s meant to entertain with a clear agenda, but do yourself a favor and skip this one, especially if kids are in the audience.

Disgusting

This movie is absolutely disgusting and is nothing but a display of blasphemy. This not about being or not being “woke.” It is just an awful. Children putting on a play that Mary considered abortion?! Not appropriate at all.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

Police in Madison, Wisconsin, said they are investigating a mass shooting at that city’s Abundant Life Christian School Dec. 16 that left at least two killed and six injured, authorities said. The gunman is also dead, they said.

Madison Police Chief Shon Barnes said at a press conference there is no ongoing threat to the school or local community.

Police identified the suspected shooter as Natalie Rupnow, a 15-year-old student, who also went by the name Samantha. Rupnow is believed to have died from a self-inflicted gunshot wound after killing a teacher and a fellow student.

Barnes said the Madison Police Department responded to a report of a shooting at Abundant Life Christian School, a community Christian school with students from Kindergarten through 12th grade. The school’s website states it was founded in 1978 as “a community Christian school with the vision of providing academic excellence in a Christ-centered environment for families in the greater Dane County area.”

“This is something that we all prepare for, but we hope we never have to do,” Barnes said of the law enforcement response.

A spokesperson for the White House said President Joe Biden has been briefed on the incident, and that senior White House officials are in touch with local counterparts in Madison “to provide support as needed.”

In a statement, Biden called the shooting “shocking and unconscionable.”

“We need Congress to act. Now,” Biden said. “From Newtown to Uvalde, Parkland to Madison, to so many other shootings that don’t receive attention — it is unacceptable that we are unable to protect our children from this scourge of gun violence. We cannot continue to accept it as normal. Every child deserves to feel safe in their class room. Students across our country should be learning how to read and write — not having to learn how to duck and cover.”

The U.S. Conference of Catholic Bishops has called in the past for a total ban on assault weapons, a term that refers commonly to semi-automatic rifles, shotguns, and pistols fed by ammunition magazines of various capacities. The bishops support an assault weapons’ ban similar to the one they supported in the 1994 crime bill, which Congress allowed to expire in 2004. They also support limitations on civilian access to high-capacity ammunition magazines. Other gun regulation measures the bishops support include universal background checks for all gun purchases.

Biden said he and first lady Jill Biden “are praying for all the victims today, including the teacher and teenage student who were killed and those who sustained injuries.” They expressed their gratitude to “the first responders who quickly arrived on the scene, and the FBI is supporting local law enforcement efforts.”

“We can never accept senseless violence that traumatizes children, their families, and tears entire communities apart,” he added.

Gov. Tony Evers said in a statement, “I am closely monitoring the incident at Abundant Life Christian School in Madison.”

“We are praying for the kids, educators, and entire Abundant Life school community as we await more information and are grateful for the first responders who are working quickly to respond.”

The incident took place near the 12th anniversary of the mass killing at Sandy Hook Elementary School in Newtown, Connecticut, on Dec. 14, 2012, where a gunman with a semiautomatic rifle took the lives of 20 children and 6 adults. It is among the deadliest school shootings in U.S. history.

Theologians and church leaders previously told OSV News that preventing gun violence is a social justice issue, and that a public policy response to gun violence representing a Catholic perspective should start by prioritizing the common good.

“We are deeply saddened by the shooting that occurred at Abundant Life Christian School in Madison and mourn for the victims of this horrible act of violence,” Bishop Donald J. Hying of the Madison Diocese said in a statement shared with OSV News.

“We stand united with the Abundant Life family and pray for healing for those who are injured and comfort for the families who are facing the heartbreaking loss of a loved one,” he said. “In these days leading up to Christmas, may the peace, love, and mercy of our Lord Jesus Christ be an anchor for all those affected.”

A candlelight vigil is planned in Madison for Dec. 17 organized by The Boys and Girls Clubs of Dane County. The mayor and other city and community officials are expected to attend.

Kiev, December 17, 2024

Photo: spzh.eu     

Representatives of the schismatic “Orthodox Church of Ukraine” and the Ukrainian state continue to show disdain for the holy churches of the canonical Ukrainian Orthodox Church.

There have been several scandals concerning the desecration of churches of the Holy Dormition-Kiev Caves Lavra ever since the state evicted the Orthodox Church from the Upper Lavra, including the monastery’s main cathedrals, “Christ is Risen!” Ukrainian faithful sing out in face of persecution (+VIDEOS)On New Years’ Eve, the faithful filled the trapeza church to overflowing, to worship in their beloved church for the last time for the time being.

“>at the end of 2022. The Lavra became a state-owned cultural object under the godless authorities of the Soviet Union, and the Ukrainian government continues this practice.

Dozens, if not hundreds, of churches across the country have also become scenes of violence, as OCU representatives have physically seized churches, often attacking Orthodox Christians, including clergy and hierarchs. Criminologists even believe that schismatic-nationalistic raiders Ukrainian Hierarch Appeals to Patriarch Bartholomew Following Brutal Church AttackOn October 17, one of the bloodiest takeovers took place in Cherkasy, when the schismatics seized the Archangel Michael Cathedral and violently attacked His Eminence Metropolitan Theodosy, as well as Orthodox clergy and parishioners.

“>attempted to murder His Eminence Metropolitan Theodosy of Cherkasy in the seizure of the Archangel Michael Cathedral in October.

More recently, a video that began circulating over the weekend shows an OCU “priest,” in a word to his congregation, blaspheming against holy houses of God.

“UOC [the canonical Church—Ed.] churches are only meant to be public toilets, since they’re enemies of our state,” the schismatic cleric declares.

The Kiev Caves Lavra’s Holy Dormition Cathedral has been desecrated by the “services” of the schismatic OCU, and the Refectory Church of Sts. Anthony and Theodosius has been abused a number of times. In January 2023, just weeks after the UOC was expelled from the Upper Lavra, a Song about murdering Russians sung in Kiev Caves Lavra concertMeanwhile, the Uniate church of the Holy Protection in Truskavets, Lviv Province, hosted a laser show with people dressed as demons, death, and President Putin in the church.

“>concert was held featuring songs about killing Russians and destroying Moscow, which “Jesus blesses,” according to the group Chorea Kozatska.

The church has also been used to host arts and crafts shows, and in early December, an ecumenical military prayer breakfast was held, with representatives of various Christian, Muslim, and Jewish groups.

On Friday, December 13, the Ukrainian channel 1+1 aired a cooking show that was taped in the refectory church building on November 29, featuring chef and restaurateur Evgeny Klopotenko, reports the Union of Orthodox Journalists.

The show caused outrage in Ukrainian society, among representatives of various religious. “In the Refectory Church of the Kiev Caves Lavra, there’s everything except worship now,” the Rivne Diocese of the canonical UOC wrote on Facebook.

“A church is a place consecrated for prayer, repentance, and spiritual growth, not a space for gastronomic experiments or entertainment events,” the diocese continued.

The local Roman Catholic bishop condemned the program as a manifestation of the “hydra” of communism “reviving its tentacles today” and called on the state to investigate the matter.

The schismatic OCU doesn’t know what to do with such churches that have been “liberated” from Russian control, as the Ukrainian state speaks of it, said political analyst Alexei Kusch.

“You can shout about ‘returning shrines’ till you’re blue in the face, but if the OCU is tolerant of such incidents, when they organize such shows in a church, it simply confirms its status as a state church that sacralizes the nation and secularizes faith, replacing God with the nation, and substituting spirituality with secular ideology,” Kusch added.

Given the scandal created by the cooking show, Chef Klopotenko offered his “sincere apologies,” while also accusing the canonical UOC of separating the people from God and Russian propagandists of creating a fake scandal.

Likewise, Maxim Ostapenko, director of the state’s Kiev Caves Lavra Museum-Preserve, pinned the scandal not on those who filmed the show, but on “pro-Russian forces.” Noting that the show was filmed in the refectory part of the church building, he called on everyone to “be attentive to provocations that are often spread by the enemy.”

Photo: spzh.eu     

And on Sunday, December 15, a folk dance performance was held in the same church building, which also caused negative reactions on social media.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

Moscow, December 17, 2024

Photo: mbrsm.ru     

On December 15, 2024, celebrations were held at the Nativity of the Most Holy Theotokos Convent in Moscow commemorating the 635th anniversary of the repose of the monastery’s founder, Schemanun Martha (born Princess Maria of Serpukhov, wife of Prince Andrei of Serpukhov—the younger son of St. John Kalita).

The service was led by His Eminence Metropolitan Theognost of Kashira, Chairman of the Synodal Department for Monasteries and Monasticism and abbot of Donskoy Monastery. He was assisted by a number of Moscow clergy, the monastery reports.

The service was attended by a number of abbesses of other monasteries, and other Church and public representatives.

After the Divine Liturgy, a memorial service was held for the monastery’s founder, Schemanun Martha.

Following the service, His Eminence Metropolitan Theognost read out the greeting of His Holiness Patriarch Kirill of Moscow and All Russia, which detailed the life of Mother Martha.

After a festive meal, there was a screening of Lyubov Akelina’s film Princess Maria of Serpukhov: A Mother’s Feat. Before the screening, His Grace Bishop Alexei of Solnechnogorsk, abbot of Moscow’s Danilov Monastery, addressed the participants with a pastoral word, noting the family ties and spiritual unity between the lineage of Prince St. Daniel of Moscow and John Kalita and Princess Maria of Serpukhov.

***

The life of Schemanun Martha from the greetings of Pat. Kirill:

The God-pleasing life of the princess, who founded one of Moscow’s stavropegial monasteries with the blessing of St. Sergius of Radonezh and ascended to the highest degree of monastic life, her selfless service to God, neighbors and fatherland, her obedience to her spiritual mentor and the upbringing of her hero-son—Prince Vladimir Andreevich the Brave—can serve as a model of perfection in the Gospel commandments for both monastics and laity.

Having been widowed at the age of 23 and possessing great wealth, Princess Maria didn’t enter into a second marriage, but dedicated her life to prayer and charitable activities, excelling in virtues and raising her son. She supported her nephew—the holy and Right-believing Grand Prince Dimitri Donskoy and his wife St. Euphrosyne (Eudokia) of Moscow in the beautification of the first-throned city of Moscow. Princess Maria took direct part in Moscow’s restoration after the fire of 1365 and the construction of the first white-stone Moscow Kremlin. She gave up her own son, letting him go on all military campaigns, and together with other mothers and wives prayed for victory at Kulikovo Field while the attack of the reserve regiment of Prince Vladimir the Brave determined the outcome of the battle. Princess Maria and Vladimir Andreevich the Brave helped bring the grand princely family and many people closer to their spiritual father St. Sergius, whose Holy Trinity Monastery was located on their lands. They contributed to the subsequent veneration of the abbot of the Russian Land and the building of monasteries for the salvation of many souls.

***

Photo: pravm.ru     

The Nativity of the Most Holy Theotokos Convent was founded in 1386 to commemorate the victory at Kulikovo Field by Princess Maria Ivanovna of Serpukhov, mother of Vladimir Andreevich the Brave, a hero of the Battle of Kulikovo, with the participation of St. Dimitri Donskoy and St. Euphrosyne (Eudokia) of Moscow. St. Sergius of Radonezh was the monastery’s first spiritual father.

In 1525, Vasily III’s wife Grand Princess Solomonia Saburova—later St. Sophia of Suzdal—took her monastic vows in the monastery. After the fire of 1547, the monastery was restored by Tsar Ivan the Terrible and Tsarina Anastasia Romanovna. In 1812, during Napoleon’s invasion, the monastery was preserved from fire and pillaging. In the early 20th century, the monastery was served by Holy Martyr Vladimir (Bogoyavlensky) (who laid the foundation and performed the great consecration of the refectory church of the Kazan Icon of the Mother of God) St. John of Kronstadt, Holy Martyr Paul Preobrazhensky, and Archpriest Sergius Molchanov. In 1922, the monastery was closed.

One of the monastery’s sisters—Venerable Martyr Tatiana (Besfamilnaya)—was canonized as a New Martyr. In 1989, the Cathedral of the Nativity of the Most Holy Theotokos was returned to the Russian Orthodox Church. On July 19, 1993, on the feast of the Synaxis of Radonezh Saints, the Holy Synod of the Russian Orthodox Church officially reestablished the monastery.

Currently, the monastery has 4 active churches, and one other still undergoing restoration. On November 16, 1995, His Holiness Patriarch Alexei II of Moscow and All Russia celebrated the great consecration of the Chapel of the Descent of the Holy Spirit upon the Apostles. On November 7, 2010, His Holiness Patriarch Kirill of Moscow and All Russia celebrated the great consecration of the refectory church of the Kazan Icon of the Mother of God. On September 9, 2014, Abp. Theognost of Sergiev Posad celebrated the great consecration of the Church of Holy Martyr Eugene of Chersonesus.

The monastery runs a Sunday school for children aged 4-17. In 2010, a free three-year women’s Church singing school was opened. There is also a social charity center that helps large families and the homeless. Since 2011, the monastery has hosted youth organizations and a Sunday School for adults. Students of the singing school and participants of Orthodox youth meetings undergo liturgical practice in one of the monastery’s churches.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

As he read prepared remarks to news media about the improbable healing of his ankle attributed to Blessed Giorgio Frassati, Father Juan Gutierrez paused and took a deep breath.

He was relieved to finally be speaking about this once-closely guarded secret, yet also uncomfortable in the face of so many cameras, lights, and microphones.

If anything got him through the Dec. 16 press conference, it was gratitude.

“To be part of this miracle has been like being on a roller coaster,” Gutierrez said. “There have been moments of excitement, anticipation, trepidation, and even fear. There have been moments that left me thinking, ‘How did I end up here? And what was I thinking when I got on this ride?’ But at the end of the day, I am left with a heart filled with gratitude and awe at what God does in our lives.”

Gutierrez spoke to media following the Dec. 15 publication of his story in Angelus, in which he described the experience the Vatican has recognized as the second confirmed miracle needed for the canonization case of Blessed Frassati, a young Italian who will be officially declared a saint by Pope Francis next Aug. 3 at the 2025 Jubilee of Young People in Rome.

The Dec. 16 media event at St. John the Baptist Church in Baldwin Park, where Gutierrez serves as associate pastor, drew more than a thousand viewers on YouTube. It featured appearances by a few key figures in Gutierrez’s story, including Archbishop José H. Gomez, who ordained Gutierrez a priest in 2022 and authorized the canonical investigation into his case. Joining remotely was Brooklyn priest Msgr. Robert Sarno, a retired official at the Vatican’s Dicastery for the Causes of the Saints who led the investigation, and Frassati’s 97-year-old niece, Wanda Gawronska, who connected via Zoom from her home in Rome.

Gutierrez injured himself playing basketball in 2017 while a seminarian at St. John’s Seminary in Camarillo. When an MRI showed he had torn his Achilles tendon, Gutierrez decided the next day to pray a nine-day novena to Blessed Frassati on what almost seemed like a whim. 

One day while praying in the seminary chapel, Gutierrez felt a warm sensation in his ankle. Days later, an orthopedic surgeon could find no evidence of the tear shown by the MRI just two weeks earlier. 

After sharing his testimony with supporters of Frassati, and receiving no reply, a chance encounter with Msgr. Sarno during a special course at St. John’s led to a formal investigation into his story. 

After recounting his story to the news media, Gutierrez acknowledged the question that’s hounded him for years: “Why me?”

“I ask myself the same question,” said Gutierrez. “But as Scripture tells us, it wasn’t us who chose the Lord. It was him who chooses us. He has chosen us to bear fruit. And this healing is meant to bear fruit.

“Like Albert Einstein used to say: There are people for whom everything is a miracle, and there are people for whom nothing is a miracle. We need to choose the approach we want to take. 

“They can look at the evidence and then make their own conclusions.”

During the livestreamed press event, Archbishop Gomez noted that while the word “miracle” can be overused, Gutierrez’s healing was truly a blessing from God. He also pointed out that there are many saints with ties to the Archdiocese of Los Angeles, and was quick to welcome Frassati into their company.

“His healing was a miracle, his doctors could not explain it,” Archbishop Gomez said. “Los Angeles is truly a city of the angels and also a city of saints. Now, we have a new saint who is watching over us from heaven.”

Msgr. Sarno, speaking remotely from New York, listed the several factors that seemed to align in order for the Vatican to take Gutierrez’s experience seriously. 

After hearing Gutierrez’s story and finding “substance” to the case, Msgr. Sarno launched a canonical investigation, poring over medical tests and files and examining theological questions such as who he prayed to, how the prayers were handled, and allowing the Vatican’s medical experts to scrutinize and question.

Now that Pope Francis has declared this case a miracle, Frassati is slated to be canonized in August, and Gutierrez hopes to attend the ceremony.

“For this wonderful and happy occasion, we thank God for the wonderful gift that this canonization will bring to the Church in Los Angeles and the Church throughout the world,” Msgr. Sarno said.

In her remarks, Gawronska thanked Archbishop Gomez and all those involved in obtaining the Vatican’s approval of the miracle, noting it came a century after Frassati’s death in 1925. She also took the opportunity to read from a letter that Frassati had written exactly 100 years to the day earlier. 

“I hope with the grace of God to continue along the path of Catholic ideas and to be able one day, in whatever state God wills, to defend and propagate these rare and true things,” wrote Frassati to a friend Dec. 16, 1924. 

Gawronska noted that Frassati’s openness to “whatever state God wills” included death. 

“In this way he could propagate the ‘true things’ from heaven to the whole world,” said Gawronska. 

The parish hall where the press event was held was also filled with students from St. John the Baptist School, parishioners who celebrated Mass with Father Gutierrez before the press conference, and local Catholics who wanted to celebrate the news. 

One such group was the Young Knights of Frassati, clad in matching blue T-shirts emblazoned with their club name, from nearby St. Louise de Marillac School in Covina. The group, featuring boys in grades 6-8, began four years ago and teaches the students skills that Blessed Frassati valued: Faith, gentlemanly skills, hikes and outdoor adventures.

“When we heard it was Father Juan who was healed through the intercession of Pier Giorgio, we immediately wanted to get these guys over here,” said Mark Ebiner-Gavit, 28, a fifth-grade teacher at St. Louise and founder of the group.

As the event wound down — media obligations fulfilled, congratulations from parishioners, photos with students taken — Gutierrez again tried to take a moment to collect himself.

“Little by little has prepared me to recognize this is not about me,” Gutierrez said. “I happen to be a recipient of this miracle, but it’s not about me. It’s about God. 

“Today we gather to share a news that reminds us that prayer works, the saints can help us to pray for our needs, and that there is somebody listening to our prayers. God is always listening.”

Church of the Archangel Michael in Malye Yasyrki     

Ancient villages are the living history of our people. Villages in central Russia die humbly— once left without inhabitants, they soon disappear for good. Log houses are easily sold when they are no longer needed by their owners; more durable ones are sold for holiday villages, and dilapidated ones—for firewood. But it’s another story with southerm Russian villages where houses are built of bricks. Their deserted streets look like ghost towns…

Midday heat and quiet. But what is going on there? One, then another car appears… They are heading in one direction—towards the tall blue bell tower of the wooden church. We come up too and see a priest and the people who have arrived for the service. The village is not dead! The ancient church, which survived decades of persecution, still attracts people today, which means life.

We are talking with Igumen Anthony (Korolev), rector of the Church of the Archangel Michael in the village of Malye Yasyrki, the Voronezh region. The history of this village would be enough for a lengthy book, and maybe more than one. Fr. Anthony speaks slowly:

Igumen Anthony (Korolev) —The name “Yasyrki” is translated from Turkic as “captives”. Once Tatars led people they’d captured during raids on Central Russia through these areas. They were taken to the Crimea, to the slave market in Kefe (now Feodosia). A section of this road has survived. As you can easily guess, there is the village of Bolshye (“Great”) Yasyrki near Malye (“Small”) Yasyrki. Formerly, there used to be an impenetrable forest around, and nearby there was a corner of the steppe, and several springs. The captors would stop by these springs to water their horses, replenish drinking water supplies, and give their captives a break. But the village was not visible from the springs. I found information in the archives that Bolshye Yasyrki was founded by runaways—peasants who fled from their landowners and by others who preferred to flee from the powers that be. They lived quietly, not far from the road, but unknown to anyone. This went on until a certain Tatar named Izvek, returning after collecting tributes, spotted a man in the forest. He rode deeper and found the settlement. He decided that he could capture slaves there almost without a fight: the people were “nobody’s”. But he had few companions with him, and he feared he would not bring the captured people to the Crimea: they would run away or someone stronger would take them away. Then the Tatars decided to stay in the settlement. They subdued the locals, intermarried with their women (who, fortunately, were pretty) and settled down there. Over time, they became Russified and embraced Orthodoxy. Thus Izvek became Izvekov. Their descendants—people with the surnames Izvekov and similar ones, going back to those times—still live in Yasyrki and the surroundings today.

—And how did Malye Yasyrki appear?

—It was later: around 1710. The population grew, there was not enough space and arable land for everyone in Bolshye Yasyrki, so some of the inhabitants separated from the village, founding Malye Yasyrki and building a church in their new home. There used to be a church in Bolshye Yasyrki too, in honor of St. Nicholas the Wonderworker. Unfortunately, it has not survived. The church in Malye Yasyrki was built with the people’s funds; its construction was completed in 1866. The grave of one of its first priests has been preserved behind the sanctuary. According to historical documents, the other clergy were interred there as well, but their graves have not survived.

—The church is very beautiful, with a tent-roofed bell tower…

—Sometimes it is said to resemble monuments of northern wooden architecture. For example, the “heaven” has survived inside: a composition of icons attached to the ceiling. There is an octagon with the image of the Trinity in the center, with icons of the archangels converging to it in sectors. Something similar can be seen in Kizhi and Kondopoga in the Republic of Karelia… But this is the Voronezh Region, and it is uncommon here. Perhaps our church was built or decorated by northern craftsmen.

—How was it possible to preserve this beautiful church during the years of persecution of the faith?

—In the Soviet era the church in Malye Yasyrki was a spiritual center where people came for prayer and spiritual guidance not only from all over the Voronezh region, but also from across the USSR. There was a secret convent here. And when the authorities repeatedly tried to close the church, the Lord helped the faithful save it.

—How was the secret convent formed?

—After the Second World War, the rector of the church in Malye Yasyrki was a real ascetic, Fr. Vasily Zolotukhin. People flocked to him. To begin with, I should tell you about his life. During the Second World War Vasily was still a layman. He was pious, raised in the faith from childhood, but most likely did not think about monastic life and the priesthood; he was married. During the war Vasily was captured and ended up in a concentration camp. There he had to endure the harshest conditions and hunger. But he firmly believed and fervently prayed to the Mother of God, asking Her for help and deliverance. He even vowed to become a monk if he survived. One day, Vasily heard a mysterious voice: “Recite the prayer, ‘O Theotokos Virgin, rejoice…’, and go to the gate. No one will seize you.” Vasily went with trepidation. It seemed to him that now the sentry would call out and start shooting, the dogs would be unleashed, and he would be beaten or killed… But the Mother of God made him invisible to the camp guards! He went out of the gate, walked on through deserted places and finally met a girl who he decided to ask for help. She brought him to a village and arranged for him to spend the night in a house. Vasily looked around in that house and saw an image of Great-Martyr Barbara, who he recognized as the young maiden who had helped him! The peasants sheltered him, fed him, let him have a rest; and after gaining strength, he was able to reach Russia.

Schema-Abbot Mitrophan (Myakinin) —But, as far as I understand, Vasily’s wife was waiting for him at home. How did he become a monk?

—At that time, Schema-Abbot Mitrophan (Myakinin), an ascetic and a man of prayer, struggled in this area. Now the faithful are collecting materials for his canonization. He associated with many elders, including St. Kuksha of Odessa, had gone through the labor camps, had returned, and by that time had the gift of clairvoyance. It was revealed to Fr. Mitrophan that Vasily had made a vow to the Mother of God and he reminded him of it, saying that the vow must be fulfilled. Vasily obeyed and, with the blessing of Fr. Mitrophan, secretly went to the Pochaev Lavra. There he labored for some time and was even the cell-attendant of St. Kuksha of Odessa, who lived in Pochaev at that time. But then pilgrims from Yasyrki or its surroundings came to the Lavra. They saw Vasily among the brethren, recognized him and, of course, told his wife (who had been searching unsuccessfully for her husband) about it. She came to Pochaev, spoke to the abbot and took Vasily home. But Fr. Mitrophan told both of them that the vow given to the Mother of God must be fulfilled. His wife replied, “If he’s a monk, then I’m a nun.” Then Schema-Abbot Mitrophan blessed them for monastic life. Fr. Vasily was tonsured by Metropolitan Zinovy (Mazhuga) of Tetritskaro, who was later canonized as one of the Glinsk Elders, and Mother Vera was tonsured by Fr. Mitrophan himself. Soon Fr. Vasily, who received the name Tikhon in the secret tonsure, was ordained priest and appointed to Malye Yasyrki. By the way, Fr. Mitrophan himself served in this village before the war until he was arrested: they seized him right from the church bell tower where he was sleeping at night.

Schema-Hieromonk Tikhon (Zolotukhin) with spiritual children     

—Did the secret convent begin to develop under Fr. Vasily or even earlier, under Fr. Mitrophan?

—Fr. Mitrophan began, and Fr. Vasily became his faithful assistant and then his successor. At that time there were only two active churches in the area, both dedicated to the Archangel Michael: in the village of Yacheyka (I served there and restored it) and in Malye Yasyrki. And then, as they call it, a “heavenly”—that is, a secret—convent was being formed there. There is a book about it entitled, With the Cross and the Gospel. There were women ascetics: Schemanuns Antonia, Mikhaila, Seraphima and Sergia. Before his death in 1964, Fr. Mitrophan entrusted his spiritual children to Fr. Vasily, and a community of nuns gathered in Malye Yasyrki. Nuns from closed convents who had been released from the labor camps came there. People from all over Russia flocked to the village for spiritual guidance, many stayed for a while: to live, to pray, and to labor. They used the Pochaev monastic rule. And they were guided by the words from the testament of St. Mitrophan of Voronezh that “prayer and labor will grind anything down.” So, they “ground everything down” with their prayers and labors.¹

To be continued…

At more than 500 pages, Bruce Gordon’s “The Bible: A Global History” (Basic Books, $35) is really a history of Christianity written from the perspective of sacred Scripture. The Bible is the book, the author says with some hyperbole, that has left no one — believing or unbelieving — untouched. 

To trace its history, Gordon says, is “an attempt at the impossible.” His attempt looks at everything from the first texts of the Bible to its translations as well as the historical and personal interactions that it has produced. 

Given the fact that Bible sales are on the rise, including among first-time buyers, this is a timely and important endeavor. 

No matter how familiar one is with the Bible, Gordon provides the reader with a fresh look. He chronicles the aesthetics of the illustrated manuscripts produced by the monks in the Middle Ages and the painstaking and often polemic work of translation throughout history. The details are a tsunami of data. 

For instance, I knew that the Gutenberg Bible was the Latin Vulgate translation, but I didn’t know that Gutenberg, whose printing of the Bible marked a turning point in world history, died broke. 

I also learned some fascinating things about Martin Luther, the great promoter of sola scriptura (scripture alone). 

His magistral translation of the Bible into German was not the first in that language. It succeeded some 70 other versions that were around by his time. His translation also was revised several times because he was working from Erasmus’ Greek text of the New Testament, which was imperfect. 

Luther also at first changed the order of the books of the New Testament, relegating Hebrews, James, Jude, and Revelation to the end of the book, because he said they were “disputed.” The legend of the devil appearing to him while he translated the Bible in Wartburg tells us the Reformer tossed a bottle of ink at the Evil One, staining the wall of the castle cell.

The development of the Bible in English is a chapter that is both fascinating and amusing. Gordon says that Shakespeare was familiar with the Geneva Bible, an English translation produced by the Calvinist exiles in Switzerland that existed before the King James version. 

While the King James Bible eventually became the Bible of choice, due to theological and political factors, its dissemination was not without comic errors. 

Gordon writes about what is called the “Wicked Bible,” printed in England in 1631, which because of a typesetting error misprinted the Sixth Commandment to say, “Thou shalt commit adultery.” The edition was confiscated, but a few copies are still around, the latest surfacing in New Zealand just a few years ago. Other misprints produced nicknames for other editions, such as the Vinegar Bible, which misprinted the title of Christ’s Parable of the Vineyard with a more interesting formulation. 

While Gordon writes from a Protestant perspective, he makes outstanding efforts to be fair. He defends the Christianity of the Middle Ages, invoking the ways that preachers and builders of cathedrals imbued their work with stories from Scripture. 

While Gordon writes that he is not principally occupied with the editions of the Bible nor a history of its interpretations, he gives a great deal of information about both of these subjects. 

From the Ethiopian Bibles to the latest translations used in Africa and Asia, he is knowledgeable about the extraordinary process of the dissemination of the Bible. He notes that while China exports a great quantity of Bibles (including a Spanish-language Bible) it severely restricts its people’s access to the Holy Book.

In a chapter on Pentecostalism, which seems to be a defense of the movement in some respects, he says that, “Supernaturalism, long regarded by mainline Protestants and Catholics as having ended with the age of the apostles, very much fills the experiential world of believers.” I thought Catholics still believed in miracles.

He mentions that in some fundamentalist sects, the Bible is regarded as a talisman. Physical contact with a Bible can heal, and witches flee from the sight of the Holy Book.

“In Africa it is not uncommon to see Bibles at football matches, with supporters calling out particular Bible verses to aid their teams,” he writes. Fans hold open Bibles toward the playing field to pray for a win.

Gordon tells the story of an African woman with a doctorate who put a Bible in her child’s crib to ward off evil spirits. I suppose that there is a parallel here to Catholic sacramentals.

The book’s scholarship is impressive, reminding me of Arthur Piepkorn’s “Profiles in Belief” at times and at others of Sydney Ahlstrom’s “A Religious History of the American People.” 

But even Homer might blink a bit, to twist Horace’s famous phrase. Perhaps it is an error of editing, but I was surprised by the line, “The book of Samuel recounts that Solomon sent Menelik back to Ethiopia accompanied by a son of the high priest Zadok (2 Samuel 15:24–29).”

Menelik, according to Ethiopian legend, was the lovechild of Solomon and the Queen of Sheba. The queen sent her son to see his father and Zadok’s son went to Ethiopia when Menelik (later Menelik I, ancestor of Haile Selassie) returned to his country, with the Ark of the Covenant. The story is told in the Kebra Nagast, an Ethiopian history from the fourteenth century, not in Second Samuel.

Gordon’s history is a hybrid sort of book: part story of Bible translations, editions and veneration, part world history, part comparative Christian theology, and part personal reflections on faith — but all well worth reading. 

In the name of the Father, and of the Son, and of the Holy Spirit.

Today the Church commemorates Great Martyr Barbara

“>Saint Barbara the Great Martyr. Many women bear this name. Recently, we also commemorated another martyr, Holy Great Martyr Catherine of Alexandria“>Saint Catherine, particularly in connection with the arrival of her holy relics from Mount Sinai to Moscow. These two martyrs share much in common—they were contemporaries and suffered martyrdom under the same emperor, Maximinus, who, in the early fourth century, at the tail end of the terrible persecutions of Christians, unleashed his fury upon them.

Under the emperor’s orders, many local governors not only persecuted Christians but sought to eradicate them with cruelty. However, the story of Saint Barbara contains something especially striking. Barbara was an exceptionally beautiful young woman. Her father, Dioscorus, a wealthy and influential man, desired to raise his daughter as a paragon for others, distinguished by her education and exemplary conduct. He surrounded her with special care, assigning numerous tutors to educate her in the traditions of pagan society.

From her high tower, where she was isolated at her father’s command to shield her from worldly corruption, Barbara gazed upon the beauty of God’s creation. She began to ponder in her heart and mind that such beauty could not have arisen by the will of man-made idols; rather, a great and unseen power must have created the world around her.

Gradually, Barbara’s heart inclined toward seeking the Creator of the universe. When she was finally able to leave her confinement and associate with others, she encountered Christians who revealed to her the truth: the great Triune God had created this beautiful world. Barbara wholeheartedly embraced this teaching and was secretly baptized by a priest who had come to her city disguised as a merchant.

Soon, her father learned that she had become a Christian. What followed defies imagination. Dioscorus was consumed with terrifying rage toward his daughter. His initial desire was to kill her with his own hands. She narrowly escaped by hiding in a cave on a mountainside, but local villagers revealed her whereabouts to her father. Dioscorus then handed her over to the local governor, who had received orders from the emperor to torture and execute Christians.

Before her father’s very eyes, and with his consent and instigation, Barbara endured unimaginable torment. Her body was torn with iron claws, cut into pieces, flogged with ox sinews, and her wounds were rubbed with rough cloth. The pain she suffered was indescribable. To break her spirit and humiliate her further, the governor ordered her to be paraded through the city naked.

Yet nothing could break Barbara’s spirit or her steadfast faith. Moreover, those who witnessed her suffering began to openly confess their faith in Christ. Among them was a young woman named Juliana, who, inspired by Barbara’s courage and faith, confessed her belief in Christ and was martyred alongside her.

Finally, Barbara and Juliana were executed. However, God’s judgment swiftly followed: both Dioscorus and the cruel governor were struck dead by lightning.

Reading these ancient accounts of the spiritual triumphs of martyrs, one cannot help but wonder where they found the strength to endure such suffering. How could a young woman withstand what even the strongest of men might not bear? The answer is clear: no human strength or will could sustain such endurance—it was the will and power of God that supported and inspired Barbara and the countless martyrs.

This truth is profoundly instructive for modern people, many of whom strive to be strong. While this desire is good, we must remember that true strength lies in the human spirit. Without God, this strength remains hidden from us. Without Him, we can only rely on our limited human abilities, which pale in comparison to the power of God. The strength of the martyrs was unattainable through human effort alone. Anyone who desires strength, victory, or great achievements in life must understand that these are only possible when our spirit is strengthened and guided by God’s power.

The tragedy within Barbara’s family is also deeply thought-provoking. Her father, Dioscorus, became a beast and a tormentor of his own daughter. What led this man to such reckless actions? Yes, he held a different faith from his daughter. His convictions were different from hers. But could any belief or conviction justify the horrific cruelty he inflicted upon her?

Reflecting on this family catastrophe (for it truly was a catastrophe), we are reminded of the calamities within our broader family—our nation. Recently in Moscow, events unfolded that deeply disturbed us, exposing cruelty within our larger communal family. While these events may outwardly appear as conflicts between people of different religions or worldviews, a closer examination reveals a deeper issue: the loss of faith. Like Dioscorus, who rejected the true God, what we see is not a clash of faiths but a confrontation between belief and pagan godlessness.

And when we are told today that the conflicts occurring among our youth are caused by differences in faith, this is a profound misconception and untruth. Only godless paganism can divide people; only godless paganism can inspire newcomers, regardless of what believers they claim to be, to commit acts of cruelty against the local population, resulting in the loss of lives; and only godless paganism can provoke a reaction from the local population that once again leads to the suffering and death of innocent people.

What is happening to us is not a conflict of faiths. What is happening to us is a vivid illustration of what a person becomes when he loses all faith and lives as a pagan—like Dioscorus, who tormented his own daughter.

Today, as I address you for the first time since those events during our common prayer, I wish to express my deepest condolences to the parents and loved ones of those who lost their lives or were injured. We will remember the young man Egor Sviridov, whose name was unknown to most but is now known throughout the nation, and all others who suffered in this fratricidal violence.¹

What lies ahead? This is what lies ahead. If our people fail to realize that living by the laws of a pagan world is unsustainable, then chaos and crime will prevail. No law enforcement or legislation can restrain a person who lacks conscience, faith, and moral conviction. And I am addressing everyone—the Orthodox and the Muslim, and people of other faiths. Only religious life can prevent people from committing such crimes.

And here is something else I wish to say on this day, as we remember those who have been killed and injured, and as we address a special word to their families and loved ones. I wish to emphasize that violence and malice cannot achieve one’s goals. When our fellow citizens with different cultures and religions come to Moscow or other Russian cities, they must strive to live peacefully, integrating into the spiritual and cultural life of the majority population. They should pave their way in life not through force, clannishness, ethnic solidarity, or crime, but through honest interaction with others, obtaining education and employment, building family lives, and contributing to the shared homeland. Likewise, local residents must not respond to recklessness with violence, brute force, or cruelty. Instead, they should act with solidarity and express their protest in a way that does not provoke further outbreaks of violence but is sufficient to awaken the authorities, law enforcement, and the instigators of interethnic discord to reason.

Dioscorus, the cruel father, and the local ruler who issued the horrific orders to tear apart the body of the martyr Barbara were struck down by God. Let this example also help everyone understand that living by the pagan law of the flesh brings no joy, happiness, or prosperity to a person but only draws the wrath of God upon them.

Let us pray to Holy Great Martyr Barbara, asking that through her holy intercessions, family conflicts may be healed, divisions among our people overcome, and the pagan spirit of idolatry, cruelty, and hatred eradicated from our society. We trust that she, along with the host of saints who have shone in the land of Russia, will incline the mercy of God toward us and our homeland. Amen.