Russian patriarch: Ukrainian Catholics want to 'eradicate Orthodoxy' [CWN]


The head of the Russian Orthodox Church has again alleged that the Ukrainian Greek Catholic Church has undertaken a campaign of hatred against Orthodoxy-- prompting a sharp official …



“On 18 August 2014, His Holiness Patriarch Kirill of Moscow and All Russia sent a letter to the United Nations, the Council of Europe, and the Organization for Security and Cooperation in Europe, in which he mentioned numerous facts of gross violations of rights of the clergy and the faithful of the Ukrainian Orthodox Church in the situation of the ongoing armed conflict in the south-east of Ukraine.”


Thank you for the information in both posts #1 and #2.


Well, that is hate speech from the head of the Russian Orthodox Church in Moscow. In fact the canonical Orthodox Church in Ukraine belonging to the Moscow Patriarchate is working hand in hand with the Ukrainian and Greek Catholics in Ukraine, AGAINST Russian separatism. Repeat: the Ukrainian Orthodox Church which is under the Moscow Patriarchate is against the position of Moscow. By tying the Russian Orthodox Church so close to proud KGB veteran Putin, Patriarch Kirill knows that as Ukrainians see the threat Putin poses to Ukraine’s very existence and the brazen lies Putin’s regime spreads about Ukraine, this reflects on the Russian Orthodox Church. In fact, Metropolitan Hilarion of the Russian Orthodox Church, responsible for external church affairs for the Russian Orthodox Church claimed recently that Soviet butcher Joseph Stalin was essentially correct in liquidating the Ukrainian Greek Catholic Church in 1946. Firstly, as a Ukrainian Catholic, that is repulsive and un-Christian in the extreme. Secondly, no hierarch in the Ukrainian Catholic Church has ever called for a liquidation of Orthodoxy, let alone discrimination against it. Unbelievable, the claims of Patriarch Kirill.

Patriarch Kirill, who during the days of the Soviet Union worked for the KGB under the codename “Mikhailov” (according to the Soviet archives as seen by Father Gleb Yakunin and attested to by the respectable Chatham House in England) is now working again hand in hand with KGB autocrat Vladimir Putin in his invasion of Ukraine.

All denominations in Ukraine, Orthodox (canonical and non-canonical) and the Roman and Ukrainian Catholic Churches and the Protestants have come out against Russia’s agression in Ukraine. Patriarch Kirill, unsurprisingly, has come out on the side of Vladimir Putin. Most Orthodox in Ukraine already belong to the Ukrainian Orthodox Church (Kyiv Patriarchate) which because of Moscow’s objections is non-canonical, though the Ecumenical Patriarchate of Constantinople may revisit that situation.

If Ukraine ever fell into Putin’s Russian neo-Fascist Empire, the very existence of the Catholic Church, both Ukrainian Greek and Roman, would fall into great question - and this is not an exaggeration.


I quoted from this article in another thread but it seems apropos here as well in certain parts, given as it is written by one of America’s most famous Roman Catholics, the biographer and close friend of Saint John Paul (II), Professor George Weigel, and it concerns the Russian Orthodox Church on Ukraine:

Russia has re-emerged as a grave danger to the post–Cold War order in Europe and elsewhere. There was no Józef Tischner in post-Soviet Russia. There was no such truth-telling. There was no summons from a nationally respected moral leader to name and diagnose the national cultural illness so that the future might be different from the past. The dead system was not buried; indeed, its primary symbol, Lenin’s mummy, remains on honored display in Red Square to this day.

The results of that truth-deficit are, now, much with us. The crimes of the Soviet past have never been publicly examined, much less repented. Millions of victims of Communist terror and murder have been forgotten. There has been no public confrontation with the questions, How did this happen in the first place? attempt to reckon with the Communist past has taken place in Russia, in part because the West, playing the good sport after 1991, did not help facilitate it. Thus Vladimir Putin’s laments for lost Soviet “glory” are not dismissed as the ravings of a warped mind (and soul); they are applauded, as are his attempts to re-create a simulacrum of Stalin’s empire under the rubric of “New Russia” or a recovered and reconstituted “Russian space.”

There can be no Russia safe for Russians or safe for the world until Russia and the Russians come to moral grips with what happened in that vast land between 1917 and 1991 — and what has been happening ever since. The obvious candidate for leading that process of moral reckoning is the Russian Orthodox Church. But until Russian Orthodoxy disentangles itself from its subservience to state power, it cannot be the focal point or the engine of historical truth-telling; it cannot lance the boil of denial so that the poisons, the lies, drain out.

That is why any comprehensive Western approach to 21st-century Russia must include Western Christian communities’ encouraging, even pressuring, their Russian Orthodox counterparts to tell the truth, about both the past and the present. When Russian Orthodox leaders lie about what is happening in Ukraine, as they have done consistently over the past eight months, those lies must be challenged for what they are. And until those lies stop, there should be no pretense — in ecumenical dialogues, say, between Russian Orthodoxy and the Vatican — that, the Ukrainian unpleasantness notwithstanding, it is ecumenical business-as-usual.

That morally craven strategy has been tried for the past two decades. It has singularly failed, and that failure is now written in blood. Russia is sick, and its sickness involves more than its dreadful public-health statistics. The sickness is in the human spirit. The sickness is moral. Facing that fact is the beginning of any possible Western support for the brave minority in Russia who know the truth about the Russian sickness — and its consequences for their country and the world.


It was Thursday," writes Motovilov. "The day was gloomy. The snow lay eight inches deep on the ground; and dry, crisp snowflakes were falling thickly from the sky when St. Seraphim began his conversation with me in a field near his hermitage, opposite the river Sarovka, at the foot of the hill which slopes down to the river bank. He sat me on the stump of a tree which he had just felled, and squatted opposite me.

“The Lord has revealed to me,” said the great elder, “that in your childhood you had a great desire to know the aim of our Christian life, and that you have continually asked many great spiritual persons about it.”

I must admit, that from the age of twelve this thought had constantly troubled me. In fact, I had approached many clergy about it, however their answers had not satisfied me. This could not have been known to the elder.

"But no one,’ continued St. Seraphim, 'has given you a precise answer. They have said to you: “Go to church, pray to God, do the commandments of God, do good - that is the aim of the Christian life.” Some were even indignant with you for being occupied with such profane curiosity and said to you, “Do not seek things which are beyond you.” But they did not speak as they should. Now humble Seraphim will explain to you of what this aim really consists.

"However prayer, fasting, vigil and all the other Christian practices may be, they do not constitute the aim of our Christian life. Although it is true that they serve as the indispensable means of reaching this end, the true aim of our Christian life consists of the acquisition of the Holy Spirit of God. As for fasts, and vigils, and prayer, and almsgiving, and every good deed done for Christ’s sake, are the only means of acquiring the Holy Spirit of God. Mark my words, only good deeds done for Christ’s sake brings us the fruits of the Holy Spirit. All that is not done for Christ’s sake, even though it be good, brings neither reward in the future life nor the grace of God in this life. That is why our Lord Jesus Christ said: “He who does not gather with Me scatters” (Luke 11:23). Not that a good deed can be called anything but gathering, even though a deed is not done for Christ’s sake, it is still considered good. The Scriptures say: “In every nation he who fears God and does what is right is acceptable to Him” (Acts 10:35).

…"You may judge how great the power of prayer is even in a sinful person, when it is offered whole-heartedly, by the’ following example from Holy Tradition. When at the request of a desperate mother who had been deprived by death of her only son, a harlot whom she chanced to meet, still unclean from her last sin, and who was touched by the mother’s deep sorrow, cried to the Lord: “Not for the sake of a wretched sinner like me, but for the sake of the tears of a mother grieving for her son and firmly trusting in Thy loving kindness and Thy almighty power, Christ God, raise up her son, O Lord!” And the Lord raised him up.

"You see, your Godliness! Great is the power of prayer, and it brings most of all the Spirit of God, and is most easily practiced by everyone. We shall be happy indeed if the Lord God finds us watchful and filled with the gifts of His Holy Spirit. Then we may boldly hope “to be caught up . . . in the clouds to meet the Lord in the air” (1 Thess. 4:17) Who is coming “with great power and glory” (Mk. 13:26) “to judge the living and the dead” (1 Peter 4:5) and “to reward every man according to his works” (Matt. 16:27).

…Truly in prayer we are granted to converse with Him, our all-gracious and life-giving God and Savior Himself. But even here we must pray only until God the Holy Spirit descends on us in measures of His heavenly grace known to Him. And when He deigns to visit us, we must stop praying. Why should we then pray to Him, “Come and abide in us and cleanse us from all impurity and save our souls, O Good One,” when He has already come to us to save us, who trust in Him, and truly call on His holy Name, that humbly and lovingly we may receive Him, the Comforter, in the mansions of our souls, hungering and thirsting for His coming?

"I will explain this point to your Godliness through an example. Imagine that you have invited me to pay you a visit, and at your invitation I come to have a talk with you. But you continue to invite me, saying: “Come in, please. Do come in!” Then I should be obliged to think: “What is the matter with him? Is he out of his mind?”

"So it is with regard to our Lord God the Holy Spirit. That is why it is said: “Be still and know that I am God; I will be exalted among the nations. I will be exalted in the earth” (Ps. 45[46]:10). That is, I will appear and will continue to appear to everyone who believes in Me and calls upon Me, and I will converse with him as once I conversed with Adam in Paradise, with Abraham and Jacob and other servants of Mine, with Moses and Job, and those like them.

“The soul speaks and converses during prayer, but at the descent of the Holy Spirit we must remain in complete silence, in order to hear clearly and intelligibly all the words of eternal life which he will then deign to communicate. Complete soberness of soul and spirit, and chaste purity of body is required at the same time. The same demands were made at Mount Horeb, when the Israelites were told not even to touch their wives for three days before the appearance of God on Mount Sinai. For our God is a fire which consumes everything unclean, and no one who is defiled in body or spirit can enter into communion with Him.”



The Orthodox are schismatic.

As Catholics we should engage in ecumenicism for the sole purpose of leading other to the truth. The true church established by Christ.

Their division is scandalous. If you look at the history of orthodoxy the Patriarch of Constantinople was largely a puppet of the Eastern Empire, post great schism


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