Tag: Christianity

Cathedral Church, Chur   

When you come to Switzerland for the first time, the country leaves an overall positive impression. There is an air of orderliness, good organization, and a high standard of living. In this part of the world, the incredible beauty of alpine nature and numerous sights seamlessly blend with an opportunity to enjoy safe and comfortable public transportation, clean streets, high-quality drinking water and food products. True, local prices are three times higher than in Belarus, but the salaries of local residents also several times exceed the average Belarusian income.

The exterior of Catholic-Protestant facade conceals a somber process of a disappearing Christian identity

For many of our fellow citizens, Switzerland is associated with Catholicism and, to a large extent, Protestantism, because Calvin lived and worked in Geneva, and Zwingli was in Zurich (they became the founders of new trends within the Reformation). The bell towers of Catholic and Protestant churches, some often hundreds of years old, tower over the streets of Swiss towns and villages—an indication that the country has lived peacefully for two centuries without wars, cataclysms or large-scale crises (never experiencing the catastrophic destruction of war and challenges of post-war reconstruction). It is true though that the country’s Catholic-Protestant facade conceals a somber process of their disappearing Christian identity. This is not only because a progressively smaller number of people pray and attend church services (nowadays, one-third of the Swiss population doesn’t belong to any denomination at all), but also because Switzerland has adopted and endorsed liberal laws in the sphere of morality and ethics. It allows abortion, same-sex “marriage” and euthanasia—in general, a “full set” advocated by liberal “progressives.” “Death tourism” (to get euthanasia) is, sadly, one of the reasons why some people visit the country in the Alps.

But there is also another Switzerland—maybe not as popular, but still, the one that reveals itself to anyone who is willing to learn about it in a different light. It is more spiritual and blessed. It is the country of new Orthodox parishes, and where the old parishes receive new members, both migrants and locals. This is the Switzerland that gave the world many saints canonized by the Orthodox Church. We can pray to these saints and venerate their relics in various parts of the country that were spared from the steamroller of the Protestant battle against holy relics. Andermatt, Delemont, St. Maurice—these are the names of only several of places where the Orthodox can kneel at the relics of local saints.

​St. Lucius Church (Chur)     

My first encounter with the Swiss saints took place in the town of Chur in the eastern part of the country (Graubünden canton). It is a small town (forty thousand inhabitants), but well visited by tourists (this is where the famous Bernina Express route begins) and (to a lesser extent) by pilgrims. Here, in the crypt of the Church of St. Lucius, there is a small reliquary with the relics of the Chur saints—Hieromartyr Lucius and Martyr Emerita (second century A.D.). According to tradition, Lucius was the first bishop of Chur. It is also believed (though disputed by some historians) that before becoming a bishop Lucius was king of Brittany (where he converted to Christianity) and later left his homeland to preach the Gospel in Raetia (a province in the Roman Empire that included the territory of present-day Graubünden). Here he was seized by pagans and sentenced to death by the Roman governor of the province. The bishop was beheaded in the fortress of Martiola. His martyrdom dates to around the end of the second century, and some sources say it occurred around 180 AD. Martyr Emerita was the saint’s sister, who preached the Gospel in Raetia along with her brother. She was martyred and burned at Trimmas (a settlement near Chur). Their memory is celebrated on December 15 (St. Lucius) and 17 (St. Emerita).

Interior of the St. Lucius Church (Chur, Switzerland)   

The Church of St. Lucius in Chur was built at the place of the saint’s burial. It is located on a hill in the southern part of the town within approximately a twenty-minute walk from the train station. To get to the relics, a pilgrim must go down to the crypt underneath the main altar (the crypt is said to have been built in the sixth century), which has another altar. There are entrance stairs to a semicircular tunnel on either side of the lower altar. Midway through the tunnel, you will see the entrance to yet another small altar with a small reliquary resting on the altar stone. It is dark underground, but pilgrims can turn on the lights (the light switches are located to the right of the tunnel entrance). The Church of St. Lucius is open during the day and it is free for anyone who wishes to enter.

The reliquary with the relics of the Holy Hieromartyr Lucius and Martyr Emerita (Chur, Switzerland)   

However, if you choose to pray at the shrine, do so with caution: Catholics have placed in the reliquary not only particles of the relics of St. Lucius and St. Emerita, but also the remains of their “saints” Fidelis of Sigmaringen (sixteenth century) and Nicholas of Flue (fifteenth century). Therefore, not all Orthodox clergy look favorably upon holding prayer services there. Incidentally, contrary to opinion often spread in various sources, the Cathedral Church of Chur has no relics of saints revered by the Orthodox. Its rector, whom I chanced upon near the cathedral, has confirmed this fact to me. A treasure museum (Domschatzmuseum) at the cathedral has reliquaries, but even they stand empty now—they have no relics of saints.

The saints of Chur pray for their people, the Swiss land, and all those who seek their prayerful intercession

But regardless of they where the relics are kept in Chur, we understand perfectly that the saints of Chur who stand at the Throne of God are praying for their people, their land and for all those who seek their prayerful intercession. I think it is no coincidence that the only Orthodox congregation in Chur has met for many years in the Church of St. Lucius. Priest Bogdan Mare (from Romania) celebrates Divine Liturgy there almost every Sunday, uniting the Orthodox faithful of Graubünden in prayerful appeal to Christ together with all the saints of Chur.

Each year in our readings at Sunday Mass we relive the life of Jesus, retracing his footsteps, walking with him and listening to his teachings as they have been handed down to us in the Gospels.

Over the course of the year, the whole mystery of Christ unfolds for us in these readings, from his incarnation and nativity, through his death and resurrection, and on through his ascension and sending of the Holy Spirit at Pentecost. 

Through these readings we remember what Jesus has done for us and for our salvation and, through our communion with him in the holy Eucharist, we are enabled to live the new life that he came to give us and to bear witness to our neighbors about the joy and love that we find in Jesus.

The Church is teaching us through the cycle of readings that the mystery of Christ continues in the mystery of his Church, and in the lives of each one of us.

The mystery of our lives is that we are made to become like Jesus. Through the sacred mysteries we celebrate, we are more and more being fashioned in his likeness; day by day Christ is being formed in us.

As we begin the new liturgical year with the season of Advent, it is a good time for us to deepen our awareness of the beautiful mystery of Christ and how this mystery is made present in our lives.

In this season we relive the expectations of our ancestors who waited for the Messiah to come. At the same time, we renew our hope for his second coming at the end of time.

Advent means presence or coming, and in the ancient world the word was used to refer to the coming of someone important, like a king.

In Advent, we are awaiting the coming of Love, the coming of God who “is love” in human form.

“He loved us!” This was the astonishing reality that the first believers in Jesus experienced, as Pope Francis writes in his new encyclical on the Sacred Heart.

We can never forget what a truly world-changing idea this was, this idea that there is a God who loves us, and that this God wants us to love him in return.

Historians tell us that the ancient peoples had no concept like this. In the pagan understanding, the gods had no concern for people on earth.

The idea that there was one true God who created the universe, and that this God could say to someone personally, “I have loved you,” would have struck ancient people as foolishness.

Divine love was a new idea when Jesus Christ came into the world. We need to make this idea new again in our lives and in our personal witness and our evangelization as his Church!

During these few weeks of Advent, I hope we can all try to recover the astonishment that those first followers of Jesus felt. He loved us! And he loves us still. And he calls us to love one another as he has loved us, and to proclaim his love to the ends of the earth.

We need to believe again in the power of divine love!

In the infinite depths of his love, God wanted to enter into our human history and to share in our human condition.

He humbled himself to share in our weakness, to share our struggles and sufferings, our joys and hopes.

We see this on every page in the Gospels. Jesus knows what it’s like to work, he knows what it’s like to have family and friends that he loves and cares for. He knows what it’s like to be tired and thirsty, and what it’s like to be misunderstood and rejected.

Jesus loved with a heart that was human and divine. And the Gospels tell us that he loved to the end, with a love so great that he was willing to suffer death on a cross. God died for love. For the love of you and me and every person.

The saints urge us to never grow weary of talking about the love of God. This love is the heart of the mystery of the universe and the mystery of our lives.

This was what astonished the first Christians and it should still astonish us.

“We have come to know and believe in the love God has for us,” St. John wrote. And again: “We love, because he first loved us.”

Pray for me and I will pray for you.

And in this holy season, let us turn especially to the Blessed Virgin Mary, who bore the Love of God beneath her heart.

May she help us all to open our hearts in a new way to the love of her Son, that he might make  our hearts more like his own.

Moscow, November 27, 2024

Photo: novodev.msk.ru     

This year marks both the 500th anniversary of the foundation of and the 30th anniversary of the revival of Moscow’s Novodevichy Convent, which was decided upon by the Russian Holy Synod on November 24, 1994.

And on Sunday, November 24, the latter anniversary was festively celebrated at the monastery.

The Divine Liturgy in the monastery’s Church of St. Ambrose was led by His Grace Bishop Tikhon of Vidnoye, vicar of the Patriarch and abbot of the St. Catherine’s Monastery for men in southern Moscow, Novodevichy reports.

In his archpastoral address after the service, Bp. Tikhon, as a witness to the events connected with the revival of the Novodevichy Monastery, recalled the period when the Russian Orthodox Church, having celebrated the 1000th anniversary of the Baptism of Rus’, began reviving its ancient holy sites.

Photo: novodev.msk.ru     

His Grace congratulated Abbess Margarita and the sisters of the monastery on the celebration, wishing them God’s help in their continued work of building monastic life.

Afterward, the bishop, together with Abbess Margarita, the sisters, and faithful, proceeded to the Holy Dormition Church, where a memorial litiya was served at the grave of Abbess Seraphima (Chernaya), who spearheaded the monastery’s revival in 1994.

The anniversary celebration continued with a monastery meal, accompanied by readings from the life of St. Theodore the Studite, after which the bishop addressed the sisters with an edifying word.

In conclusion, Mother Abbess Margarita thanked the bishop and presented him with an icon of the Most Holy Theotokos Hodegetria painted at the monastery, and a commemorative medal in honor of the 500th anniversary of the monastery.

***

Photo: novodev.msk.ru     

Novodevichy Monastery was founded in 1524 by Grand Prince Vasily III to commemorate his successful recapture of Smolensk from Lithuania. Under its first abbess, St. Elena from Suzdal’s Holy Protection Monastery, the convent established a reputation for strict communal monastic life that would define its character for centuries to come.

The monastery’s prominence grew significantly in the late 16th and 17th centuries, becoming deeply intertwined with Russia’s royal dynasties. A pivotal moment came in 1598 when Tsarina Irina Godunova took the veil there as nun Alexandra. Her brother, Boris Godunov, was proclaimed Tsar within the monastery’s walls and subsequently strengthened its fortifications, transforming it into both a spiritual center and a formidable fortress. Through periods of political turmoil and the regency of Princess Sophia, the monastery maintained its status as a sanctuary for royal women.

One of the monastery’s most dramatic moments came during Napoleon’s invasion of 1812, when quick-thinking nuns saved it from destruction by extinguishing fuses that had been set to detonate powder kegs placed by retreating French forces. This miraculous preservation ensured that the monastery’s architectural and spiritual legacy would survive into the modern era. However, the monastery faced its greatest challenges during the Soviet period. Between 1918 and 1922, it was gradually closed by Soviet authorities and converted into a museum, with its last abbess, Vera (Pobedimskaya), arrested and five nuns later martyred in 1938.

The monastery was reopened for services in 1944 and became the residence of the Metropolitan of Krutitsy and Kolomna. However, monastic life wasn’t restored until 1994 under Abbess Seraphima (Chernaya).

The monastery’s historical and cultural significance was formally recognized in 2004 when it was added to the UNESCO World Heritage List.

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The Immaculate Conception is the doctrine that God preserved Mary from all stain of original sin. From the first moment of her conception in the womb of her mother, she lived in a state of sanctifying grace won for her by the merits of her Son, Jesus. Thus the angel’s greeting to Mary, “Hail, full of grace,” was uttered years before Jesus won grace for mankind. Yet Mary was, even then, “full of grace.”

St. John Henry Newman found it fitting for Christ to be born of a sinless mother. “Mary was no mere instrument in God’s dispensation. The Word of God … did not merely pass through her, as he may pass through us in Holy Communion. It was no heavenly body which the Eternal Son assumed … No, he imbibed, he sucked up her blood and her substance into his Divine Person. He became man from her … Was it not fitting … that the Eternal Father should prepare her for this ministration by some preeminent sanctification?”

The Immaculate Conception is implicit in the works of the early Church Fathers. St. Ephrem of Syria testified to it in the fourth century, as did St. Augustine in the fifth. Augustine said that it would be an offense against Jesus to say that his mother was a sinner. All have sinned, said Augustine, “except the holy Virgin Mary, concerning whom, for the honor of the Lord, I wish no question to be raised at all, when we are treating of sins. After all, how do we know what greater degree of grace for a complete victory over sin was conferred on her who merited to conceive and bring forth him whom all admit was without sin.”

Still, the Church did not make a dogmatic pronouncement on the Immaculate Conception until 1854. In the meantime, some Christians — even saints — worried that the proposition might somehow nullify her human nature or Christ’s saving work. But Pope Pius IX addressed these concerns as he defined the dogma: “that the most Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of Original Sin.”

He made it clear that the Immaculate Conception is a unique grace of God, just as the incarnation of Jesus is a unique event in history. Next, he stated that this singular grace was won for Mary by Jesus, her Savior. And, finally, he emphasized that the Immaculate Conception is a divine act of preservation — a work of God, and not of Mary herself.

The Immaculate Conception is a fruit of the redemption applied retroactively to Mary; for the redemption was always “in view” for the eternal God. Christ’s redemption applies to you and me, though we could not be at Calvary — and it applied to Mary at the moment of her creation, though Christ’s saving death was still years away. Her redemption was an act of preservation, while for all others it is an act of deliverance.

The year was 1973. The place was the Capuchin Novitiate of San Lorenzo Seminary in Santa Ynez, California. I was a novice there when I was introduced to the life of Capuchin Father Solanus Casey by Father Columban Butler, a Capuchin chaplain at nearby Vandenberg Air Force Base.

Father Columban had lived with Blessed Solanus, and over the course of my novitiate year he would share stories about his confrere. The common theme was his ministry to the poor and sick.

Blessed Solanus once wrote: “I have two loves: the sick and the poor, Thank God: that includes all of us! Don’t we all suffer both sickness and poverty in body, mind, or spirit at one time or another?”

Solanus’ love for the poor began by doing something very simple: answering the knock on a friary door. As a porter he opened the doors of friaries from Harlem to Detroit, welcoming those in greatest need whether they were poor physically or spiritually.

Blessed Solanus’ ministry as a porter would become a metaphor for my spirituality as a Capuchin friar later in life. But it began much earlier.

I was raised by two loving parents in a comfortable community. My dad was an architect by training. Among the architectural features of a structure that he and my mother pointed out to us was the front door of a home or building. Doors could be big or small, simple or ostentatious, but their appearance always conveyed a sense of whether you were “welcome or not.”

During my elementary school years, I had a paper route which required me to visit each house and collect a monthly fee from the owner. I always paid attention to the style of the door and the greeting of the person: Some opened the door with a friendly smile; others, with a sense of annoyance. Doors began to symbolize the “heart” of a home. These experiences formed my simple spirituality as a youngster and teenager. Years later this would be the threshold for my spirituality as a Capuchin friar — namely, through the “door of the porter.”

In religious life, the porter is the person who answers the door — and images of Capuchin friars performing this simple ministry feature throughout our order’s history. The role of a porter who welcomed everyone, especially those in greatest need, started to ground my personal spirituality as a Capuchin early on — and Blessed Solanus helped me to develop it.

Thanks to him, I learned that while I might not be working directly with the poor, I could, nonetheless, be the “friar porter” who opened a door of welcome to those who came to me with some need — great or small (Granted, that was done better at times than others!). Whether in Santa Ynez, California, or Mexico, I could imitate Blessed Solanus by answering the door to the hearts of those in need.

Granted, sometimes doors open slowly. Sometimes things take time. During my lengthy stays in northern Mexico with missionary friars, Blessed Solanus’ spirit guided me to look for ways to open the door of my heart to those who were truly materially poor.

Eventually, Blessed Solanus’ spirit invited me to accept my provincial’s request to minister to the people of St. Lawrence of Brindisi in Watts. My ministry at St. Lawrence “blew open” the door of my heart. As I was becoming more at home with this “wider, open door” experience, life changed one day — in Assisi, Italy, of all places.  

I was on a pilgrimage when the phone rang at midnight. The cell phone read “Washington, D.C.” Thinking it was spam, I ignored it. The calls continued and when I reached Rome, I finally called back.

The voice on the other end of the line was that of the Apostolic Nuncio to the U.S. Archbishop (now Cardinal) Christophe Pierre. He informed me that I had been appointed an auxiliary bishop for the Archdiocese of Los Angeles.

At this point, the spirit of Blessed Solanus was part of my life more than ever. As I recovered from the shock of the news, I knew I wanted him to be a central part of my episcopal ministry.  The line from the Book of Revelation, “Behold I stand at the door and knock,” took on a whole new meaning for me.

With him in mind, I began with a simple step. I requested a relic of Solanus and had it embedded in my crosier, the staff carried by bishops that resembles a shepherd’s crook. With Blessed Solanus’ relic planted in the node of the crosier (literally where I would place my hand), I would use his spirit to lead and guide me in my new duties as a shepherd.

When Archbishop José H. Gomez asked me to serve as the regional bishop of the Our Lady of Angels Pastoral Region, I was thrilled. The area includes South Los Angeles, among the most economically challenged in the city. Clearly, Blessed Solanus’ hand — and his spirit — was at work.

Over the past year I have been blessed to work with many parishes who actively engage in “opening the door” to the poor and disenfranchised. They have also opened their doors to me. These parishes are located not only in areas of economic scarcity, but also economic prosperity.  I have come to see that one aspect of my ministry as a regional bishop is to encourage parishes with greater economic security to partner with those who have little or none. I was starting to understand how “more would be revealed.”

With my hand touching his relic as I grasp my crosier, I know that Blessed Solanus will continue to open the hearts of many throughout the Archdiocese of Los Angeles. In my case, the image is that of a Capuchin porter who continues to “open new doors” for me. Blessed Solanus, pray for us.

A number of adaptations to the liturgy in Masses of Indigenous communities in the Mexican state of Chiapas were approved by the Vatican earlier this month.

Not only the celebrations can be conducted in their original languages, but also a few parts of the Mass were changed in order to respond to the cultural traditions of those groups.

Some of those modifications have been in place over more than five decades, being gradually incorporated by parishes and Catholic communities, according to the spirit of the Second Vatican Council. But the Diocese of San Cristobal de las Casas only began to work on an official systematization in 2007, Jesuit Father Felipe Ali Modad told Crux.

“Late Bishop Samuel Ruiz came back from the Second Vatican Council and promoted the work of inculturation of the liturgy. Translations of sacraments and prayers and the incorporation of new rites have been carried out since then,” said Modad, who coordinated the elaboration of the proposal sent to the Vatican.

When the diocese launched the process of studying such adaptations, priests and pastoral agents realized that most of them had common elements, despite being applied to different Indigenous groups and communities. Those were the aspects selected as general adaptations.

According to Bishop Rodrigo Aguilar, 75 percent of the people in the Diocese of San Cristobal de las Casas has Indigenous origin. There are five ethnicities in the region: Tzeltal, Tsotsil, Ch’ol, Tojolabal, and Zoque.

“Unfortunately, traditional cultural elements and language have been gradually losing strength among the youth. But the rites and habits connected to religion are preserved like a treasure,” Aguilar told Crux.

To help people who cannot travel to Rome but want to pray at the tomb of St. Peter and cross the threshold of the Holy Door, St. Peter’s Basilica is installing new webcams.

Franciscan Father Enzo Fortunato, communications director for the basilica, told reporters Nov. 25 that Pope Francis will inaugurate the new webcams at the tomb of St. Peter and on the Holy Door Dec. 2.

Some 30 million pilgrims and visitors are expected to pass through the Holy Door during the Jubilee Year that opens on Christmas Eve and closes Jan. 6, 2026, Father Fortunato said.

The pilgrimage, he said, will be an experience “that billions of people will be able to share remotely through a webcam positioned at the tomb of St. Peter to approach the mystery of the fisherman who had himself crucified upside down to be able to stand with his head held high before his Lord, giving rise to a pilgrimage that has continued uninterrupted for two millennia.”

Vatican Media operates a webcam on the top of the colonnade surrounding St. Peter’s Square. The governing office of Vatican City state also had webcams on the top of the dome of St. Peter’s Basilica and one focused on the tomb of St. John Paul II, but they no longer function.

Meeting reporters Nov. 25, Father Fortunato also presented the first edition of Piazza San Pietro, a new magazine he is directing on behalf of the basilica. It is named after St. Peter’s Square, he said, because the magazine hopes to be a place of welcome and encounter like the square is.

A unique feature of the magazine, which will be available in Italian, Spanish and English, is that Pope Francis will respond to a letter from a reader each month, Father Fortunato said.

Letters can be sent to [email protected] for consideration, he said.

In the December issue, Pope Francis responds to Olivia, a grandmother in Bergamo, Italy, who wonders what she should do about her 5-year-old granddaughter who has not been baptized.

“Baptism is a great gift that we can give little ones because it is the first of the sacraments; it is the door that allows Christ the Lord and the Holy Spirit to live, to make a dwelling place in us,” the pope responded. “But baptism cannot be imposed on parents who do not want it for their children.”

Pope Francis recommended that Olivia and her husband, “with hope, meekness and charity,” talk to their daughter and her husband, but not push the idea of having their daughter baptized.

“Gratuitous love is more persuasive than many words,” the pope responded. “Love for God plants seeds for the future, for friendship, for searching for him, and it is not for us to know the timing.”

The Catholic Church must respond to cultural challenges facing marriage and family life with unity and compassion, Pope Francis said, and he called for a deeper integration of the Gospel into contemporary culture.

“The challenges, problems and hopes that pertain to marriage and the family today are inscribed in the relationship between church and culture,” he told students, professors and staff of the John Paul II Pontifical Theological Institute for Marriage and Family Sciences.

Pope Francis referred to St. Paul VI’s affirmation that the “rupture between the Gospel and culture is the tragedy of our age,” and he noted that St. John Paul II and Pope Benedict XVI deepened the question of inculturation in the church by “focusing on the issues of interculturality and globalization.”

“The ability to meet these challenges depends on the capacity to fully carry out the mission of evangelization, which engages every Christian,” he said during the Nov. 25 meeting.

Pope Francis highlighted how the recent Synod of Bishops on synodality developed the idea that “the very unity of the church requires the commitment to overcome cultural estrangements or conflicts, building harmony and understanding among peoples.”

To achieve that, he said, the institute should advance studies and research “that develop a critical understanding of the attitudes of different societies and cultures toward marriage and the family.”

Reminding them of the mandate he gave the institute in 2017, the pope said that he wanted them to expand their expertise to studying “developments in the human sciences and in anthropological culture,” which are “so fundamental for the culture of life.”

Unfortunately, Pope Francis said, “there are countries where public authorities do not respect the dignity and freedom to which every human being has an inalienable right as a child of God.”

Societal constraints and obligations “weigh especially on women,” he said, “forcing them into positions of subordination, and this is very ugly.”

From the beginning of Jesus’ ministry, women were among the disciples, he said, and St. Paul wrote to the Galatians that In Christ, “there is not male and female.”

“This does not mean that the difference between the two is nullified, but rather that in the plan of salvation there is no discrimination between man and woman: both belong to Christ,” he said. “They are descendants of Abraham and heirs according to the promise.”

Pope Francis then recounted a joke he said an old priest told him about the need to be careful around women because “they have been in charge since that day in the Garden of Eden.”

Quoting his 2016 exhortation “Amoris Laetitia” on marriage and family life, the pope said that the Gospel of the family is a “joy that fills hearts and lives” and welcomes new members among its ranks.

Early Christian communities met in homes among families, making the church an “open and welcoming dwelling place” that ensured “no economic or social constraints prevented people from living the path of Jesus,” he said.

The church must not “close the door on those who struggle on the journey of faith, but rather open the door wide because everyone needs merciful and encouraging pastoral attention,” he said, adding that couples who “cohabit indefinitely” as well as divorced and remarried people need pastoral accompaniment to be integrated into the church.

However, he said, “without excluding anyone, the church promotes the family, founded on marriage, contributing in every place and in every time to making the marital bond stronger by virtue of that love which is greater than everything: charity.”

“What we celebrate today is a love story.”

That’s how Los Angeles Auxiliary Bishop Brian Nunes described the journeys of the seven men ordained as transitional deacons Nov. 23 at the Cathedral of Our Lady of the Angels, the final step before becoming priests.

“This is the next logical step in these lives where much love has been received,” said Nunes, who presided the 9 a.m. Ordination Mass. “Now much love will be shared. What this love will look like in action only God knows. It will differ from person to person and from moment to moment.”

For Paul Collins, Michael Croghan, Joseph Cruz, Johndy Gonzales, Jorge Moncada, Christian Morquecho, Quoc Vo, the moment itself looked a little different compared to diaconate ordinations of past years.

Until this year, transitional deacons for the LA Archdiocese were traditionally ordained in May or June, a full year before ordination to the priesthood. As deacons, they would split that year helping at a parish and wrapping up formation and studies at St. John’s Seminary.

But thanks to new guidelines issued by the U.S. bishops and approved by the Vatican’s Congregation for Clergy, this year’s class followed a whole new program.

Having already finished their studies, they will now move into a parish to serve full-time as deacons, preparing them to do the same as priests at that same parish after being ordained priests in June 2025.

The class also includes Allan Carodan, who will be ordained a deacon in the Philippines but will return to the archdiocese and be ordained a priest in LA.

New deacon Michael Croghan said he likes the switched up timetable because it will give him more hands-on experience administering the sacraments and preaching before becoming a priest.

“It’s going to feel like you’re in this new role, more so than when you’re a seminarian because you’re still going to classes. I like it.”

Following the ordination, Croghan was surrounded by parents, siblings, cousins and more, even holding a newborn baby family member at one point.

His mother, who was born in Mexico, helped convert his father to the Catholic faith and everything fell into place from there, said Croghan’s father, also named Michael.

“We’re so happy for him,” the elder Croghan said. “We’ve been looking forward to this for a long time. He’s going to be a great deacon and next year a great priest.”

Many of the newly ordained deacons said they were grateful to be joined by their families, even from the get-go.

To start the ordination Mass, the deacons-to-be processed down the center aisle of the cathedral, finally stopping at the front pews to sit with their family and loved ones.

When it was time for the Rite of Ordination to begin, the men walked up to Bishop Nunes and answered in unison “I do” to the Promise of the Elect questions.

They then knelt one-by-one in front of the bishop to answer a promise of obedience before laying prostrate, face down around the altar while the Litany of the Saints was sung.

When the seven stood, some wiping a few tears from their eyes, they knelt again before Bishop Nunes for the laying on of hands, a special blessing that invokes the Holy Spirit upon them.

After that, it was all smiles.

A crew of priests brought each of the newly ordained deacons their stole and dalmatic and helped slip them over their heads, punctuated by a hug.

The bishops and deacons in attendance went up one by one to give the kiss of peace to each newly ordained deacon.

“We have seven new deacons for the Archdiocese of Los Angeles,” Bishop Nunes announced and the audience stood and applauded.

As hundreds lined up outside in the cathedral’s plaza for first blessings, the deacons walked out to applause, their faces awash with a mixture of gratitude, happiness and relief.

“I’m feeling a lot of things, most of all feeling grateful,” said Deacon Morquecho. “It’s really cool to be with all my family and friends, getting a chance to celebrate with them, pray with them. It’s awesome to see the LA archdiocese so alive.”

Mia Del Rosario, a parishioner at Holy Trinity Church in Atwater Village, was in line to support Deacon Vo, who she had gotten to know while he was at the parish during his internship.

“He’s very approachable,” Del Rosario said. “The parishioners were drawn to him. He has an effortless ease when he’s talking to people. He’s very genuine.

“He’s a refreshing addition to the archdiocese. We feel like his family. We couldn’t be more proud.”

For Deacon Collins, he was incredulous — “dreams come true” — knowing how many miles away he was from where he first thought about becoming a priest: Peru.

He went to South America to become a missionary, then continued to discern before it brought him back to the Archdiocese of Los Angeles.

Now he plans to be in the archdiocese for a few years before going off to serve as a Navy chaplain, who he said has the biggest need out of all the military branches. Even Timothy Broglio, archbishop of the Military Services, USA and president of the USCCB, was in attendance at the ordination Mass.

“What I see in the missionary life is going to people where they’re at, especially bringing the peace of Christ to people in difficult circumstances,” Collins said.

No matter where the next leg of their journey takes them, with Jesus by their side and love in their hearts, the newly ordained deacons are ready for the next step.

“It takes the pressure off,” Croghan said. “That’s what I felt most strongly is the pressure lifting because it’s not about me. God is good. As long as I stay on that path and stay connected, things will turn out OK.”

We present memories from the servant of God Teimuraz Bochoidze, who shares amazing stories from his life, connected with St. Gabriel (Urgebadze)

“>St. Gabriel (Urgebadze).

St. Gabriel (Urgebadze)     

My family and I revered and loved Elder Gabriel even before his glorification as a saint. He played a big role in my life. I met my future wife while visiting his grave in 2003. We got married a year later. The amazing thing is that I proposed to my wife on November 2—now the feast day of Elder Gabriel. His lampada oil was the treatment for all diseases in our family—both spiritual and physical.

We named our firstborn Alexander. When he turned four, he was diagnosed with allergic asthma. He was suffocating and he lost consciousness due to lack of air. Of course, we went to the doctors and he started taking medicine regularly. When we first started treatment, he made a little progress, but after a bit, the attacks started up again. The doctors put him in the hospital under constant supervision, conducted a course of treatment, and advised us to take him to a resort where there are many pine trees.

A few days later, we were heading for the resort city of Surami, where there are pine forests. The day after we arrived in Surami, our son got a fever and we had to return to Tbilisi. Along the way, my wife suggested that we stop at Samtavro Monastery. Our son was very weak, unable to stand from his fever and weakness. It was hard for him to breathe and he was in a half-asleep state the whole time. We got to the monastery and we carried our Alexander in our arms and placed him on the grave of Elder Gabriel. Mother Paraskeva anointed him with oil from the Elder’s lampada, we prayed, and got back in the car.

A few minutes later, Alexander asked for some food. We immediately fed him and were very glad that he had revived a little. We got to Tbilisi and went straight to the children’s hospital. The doctors examined him, put him in a room, and told us he didn’t have a fever, his blood oxygen saturation was normal, and his heartbeat was excellent.

The next morning, we went home. It’s been almost thirteen years since that day and our Alexander hasn’t had any attacks—his asthma has disappeared. All of this is thanks, of course, to the prayers of Elder Gabriel!

***

Here’s a story that happened to my cousin Guram.

One time he was sent on a business trip to Racha¹ for a week. On the last day of the trip, he and some co-workers decided to visit the Nikortsminda Cathedral.² They prayed and lit some candles. At some point, a monk came into the church. My cousin went over to get a blessing, and the monk started asking him where he came from, where he works, and where he lives. This was in 2010.

According to Guram, the monk was dressed strangely and was making peculiar gestures. When they were getting ready to leave the church, the old monk said to Guram, “My brother and neighbor! I have a humble request for you. A relative of mine and his wife recently came to see this old man. They brought some groceries and warm clothes and quickly left, since they were in a big hurry. In the fuss, the wife, Natalia, left her bag in the church. I’ll call them to arrange with them when my assistant arrives, and tomorrow they’ll be in Samtavro, in Mtskheta, at exactly four o’clock. Can you give them the bag?”

My brother asked for the number of the owner of the bag, but the monk said he didn’t know it, only his assistant, who would be returning to the church fairly late. He asked my brother to leave his number and promised to call as soon as his assistant arrived. So Guram took the purse, and they went to Tbilisi. To his great surprise, no one called or gave him the number of the owner of the bag. Still, the next day, he went to Mtskheta.

When he arrived at Samtavro Monastery, he walked around the yard for a long time, with no clue how, among so many people, to find the woman named Natalia to whom the purse belonged. Guram wasn’t a church-goer then, and he was very surprised to see so many people kneeling at a certain grave. He went over to the grave, and this is what he told me:

Teimur, I was nearly paralyzed when I saw a photo of the monk who had given me the bag. And the inscription on the tombstone said: “1929–1995.” I gathered my strength and said loudly: “Who here is named Natalia?” And a woman responded. I went over to her and asked whether she had left her purse in Racha. She looked at me in surprise and said: “No, I haven’t been to Racha for many years, but I lost my purse a month ago. Why do you ask?” I told her about how an old monk, who must be a relative of hers, gave me her bag. The woman listened and, with bated breath and tears running down, repeated: “It can’t be…” And when I showed her the bag, she fell to her knees at the Elder’s grave and began sobbing uncontrollably.

It turns out that this was the same Natalia who had lost her bag, where, besides her personal belongings, there were letters written by her since-deceased father to her when she was living abroad. According to her, she didn’t have any monk relatives, but she had asked Fr. Gabriel to help and at least find the letters that were so precious to her as a memory of her reposed father. No one could explain it, and it was hard to believe that Elder Gabriel had a one-on-one conversation with Guram in 2010 and handed over Natalia’s lost bag.

After this incident, Guram still had some doubts, and soon went to Nikortsminda with the hope of seeing that old monk. But, as you can probably guess, he didn’t find such a monk there, and the other clergy also confirmed that they had never seen such a monk.

The main thing in this story is that Guram started going to church and became deeply religious. He went to church, received Holy Communion, and never forgot about this miracle. He soon fell ill and departed to the Lord. Before death, he was praying on his prayer rope and said, “My elder came, he didn’t abandon me…”

Thus, through the Elder’s prayers, the Lord revealed a great miracle! And Elder Gabriel, obviously, didn’t allow Guram to leave this world without becoming an active believer and receiving Communion! And he saved his soul in such an amazing way.

***

Fr. Gabriel doesn’t abandon anyone. I can say this for sure. To this day, he makes every effort to save our souls, showing through living examples the essence of Orthodoxy and the essence of love, humility, and meekness of soul. I remember how one of my friends was fired because he was found drunk at work several times. I got very angry and started condemning his behavior in front of his family and mutual acquaintances.

“How dare he! Has he lost all shame?! Drinking, and at work too! What a disgrace!” Several months passed, and I was vacationing with my family at our dacha. We were celebrating our nephew’s birthday, enjoying each other’s company, drinking Georgian wine, and having fun. The next day, our neighbors invited us to a family celebration. And there we had to drink too. So it ended up that for several days in a row, there happened to be a number of feasts that we either hosted or were invited to. And I had to drink several glasses, because I was appointed toastmaster everywhere.

One day, my wife and I went to the market. We happened to meet some acquaintances, including a coworker. “How’s your vacation going?” the coworker asked. “Well,” my wife jumped in, “he’s been leading feasts every day. He’s been toastmaster for five days in a row already, so he has to drink.” And then my coworker said in a preachy tone: “Learn to say no sometimes, or your liver won’t last long. You Georgian men can’t go without wine. You know, you could just sit and spend some time together…”

I felt uncomfortable about what he said but I didn’t respond. That evening, my coworker called me and said: “Teimur, what are you doing! Why are you worrying your wife? You’re supposed to get back to work soon. Get yourself together, you know the boss doesn’t like seeing employees hungover.” It turned out that this coworker we met at the market told her version of the story to all our coworkers. I didn’t pay much attention to it, although I really disliked this gossip.

Agitated and annoyed, I sat in my armchair, took out my phone, opened it, and found myself on a social media page about Elder Gabriel. And there was his photograph, and below it, one of his teachings: “If you see a murderer, or a prostitute, or a drunkard lying on the ground, don’t judge, for God has loosened their reins while keeping yours tight. If He loosens yours too, you might end up in an even worse position and even perish: For with what judgment ye judge, ye shall be judged (Mt. 7:2).”

And I immediately remembered my friend whom I had judged so harshly and whose behavior had outraged me. That’s how, by a living example, Elder Gabriel showed that we must never judge! Glory and thanksgiving to the Lord God for all things! Pray to God for us, our venerable Elder Gabriel!

***

Appeal to the readers of OrthoChristian.com

Dear brothers and sisters!

First of all, I would like to express my gratitude to all of you for your support in our common work of making a film about the great saint of our time Elder Gabriel.

With God’s help, we’re completing filming on the third documentary about our beloved Elder. A lot of work has been done, but there is still some important work ahead.

We appeal to all of you with a request to contribute whatever amount you can to continue the filming—even the tiniest contribution often proves decisive in such a great work.

Donations can be sent via PayPal to diademas@yahoo.com.

When donating funds, please indicate your names in Holy Baptism, and also the names of your departed relatives. A moleben will be served for all donors at the relics of St. Gabriel in Samtavro Monastery, and all names will be commemorated at the “Elder Gabriel Has Come with Our Seraphim”No matter where we took the icon and the relics of Elder Gabriel, people everywhere loudly exclaimed: “GLORY TO GOD!”

“>wonderworking icon of Sts. Gabriel and Seraphim of Sarov.

Names can be sent in an email to diademas@yahoo.com.