Author Topic: Institute for Higher Eastern Catholic Studies  (Read 326 times)

Troubled Teen

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Institute for Higher Eastern Catholic Studies
« on: October 14, 2017, 10:11:12 PM »
This thread is for information and discussion that pertains to the situation of the Eastern Catholic Churches post-Vatican II. Gonna start out with a few tidbits I found here and there.

First is about the marginalization of the UGCC's (vastly more conservative) underground clergy in favour of diaspora clergy after the fall of communism. Wenceslav mentioned this over at TCF but this is a first time I've seen confirmation from a historian. The excerpt is from the book Churches In-between: Greek Catholic Churches in Postsocialist Europe by Stéphanie Mahieu.




Second excerpt (from the book Rome and the Eastern Churches: A Study in Schism by Aidan Nichols) deals with the refusal of the indifferentist Balamand Declaration by some Uniat hierarchies, in particular that of the Romanian Greek Catholic Church.



The current leader of the RGCC, Cardinal Mureşan, is a former underground priest (and is to my knowledge the oldest and longest-serving head of an Eastern Catholic body).
"Man knoweth not whether he be worthy of love, or hatred." - Ecclesiastes 9:1

"In the present time the directive is to stick to the essentials of Christianity: to flee the world, believe in Christ, do all the good that one can, strive for detachment from created things, avoid false prophets and remember death." - Fr. Leonardo Castellani
 
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Mithrandylan

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Re: Institute for Higher Eastern Catholic Studies
« Reply #1 on: October 14, 2017, 10:20:25 PM »
The Balamand Declaration is one of the singular most greatest indictments against the Novus Ordo, and it unfortunately receives very little attention from traditionalists.  It is a very plain smoking gun, arguably one of the most radically indifferent documents produced by the conciliarists.  It is thoroughly scandalous.

What is the EJC Journal, and can we read the article the author you quoted referenced?
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Troubled Teen

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Re: Institute for Higher Eastern Catholic Studies
« Reply #2 on: October 14, 2017, 10:30:45 PM »
The publication is available here; I'll look into getting an electronic copy.
"Man knoweth not whether he be worthy of love, or hatred." - Ecclesiastes 9:1

"In the present time the directive is to stick to the essentials of Christianity: to flee the world, believe in Christ, do all the good that one can, strive for detachment from created things, avoid false prophets and remember death." - Fr. Leonardo Castellani
 

Mithrandylan

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Re: Institute for Higher Eastern Catholic Studies
« Reply #3 on: October 15, 2017, 08:53:29 AM »
If not, $10 isn't too much for one article.

Looking forward to what Wenceslas has to say :)
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Wenceslav

Re: Institute for Higher Eastern Catholic Studies
« Reply #4 on: October 15, 2017, 11:56:27 AM »
TT and Mith,

I'll look into getting it through my library (i.e. inter library loan). But you might have to wait a week or two if its OK.
WRT to Balamand, as you probably all know its a complete denial of Catholic ecclesiology. At the parish level in most Ukrainian./Byz parishes, (and I've learned not generalize from the other Forum :) ), its application means that Ukr. Catholic priests  no longer accept the conversion of an "Orthodox" person wishing to become Catholic. From what I've seen, this is the general case at least in Canada and Europe (but investigation of each parish should be made). Presently (based on this Balamand-esque model), the Ukrainian hierarchy (in Ukraine) is preparing to merge with an eparchy in Eastern Ukraine (UOAC, Poltava - Kharkhiv) under a new type of "communion" -  a dual communion" where the new eparchy will be able to retain its "Orthodox" beliefs (i.e. the old Ratzingerian canard of acknowledging the Papacy as it was believed in the 1st millennium). This new  ecclesial entity(monster) will be in communion with Modernist Rome and the schismatic patriarch of Constantinople.

Its difficult to understand how a Catholic  could attend a parish of a priest exhibiting  such heretical beliefs which are usually  manifested in communicatio in sacris. Perhaps the priest is only in error, but the dangers to the Faith that such  a priest is promoting, certainly out weigh any convenience of having a priest  in a church close by (except in cases of the danger of death). 
« Last Edit: October 15, 2017, 09:08:11 PM by Wenceslav »
 
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Wenceslav

Re: Institute for Higher Eastern Catholic Studies
« Reply #5 on: October 15, 2017, 08:33:33 PM »
I should add that not all Eastern Rite priests (as I have been made aware of is the case in USA) believe or apply  Balamand and all the related implications. I think that such a pool of priests will unfortunately shrink as time goes on.
« Last Edit: October 15, 2017, 09:46:13 PM by Wenceslav »
 

Wenceslav

Re: Institute for Higher Eastern Catholic Studies
« Reply #6 on: November 01, 2017, 12:33:01 PM »
Hi TT,

Here is the journal article you requested. I had to OCR it but it looks OK. If you want original scans of the individual pages I can do that too.  The document is not bad, more polemical than theological but it is heartening to read the excellent response of fellow Catholics.

Quote
Balamand

July 8, 1993

Your Holiness,

United with Christ, who was abandoned by the Apostles at Gethsemani,

-- We address the Holy Father John Paul II, the defender pf the Greek-Catholic Romanian Church United With Rome:

-- We address His Eminence Cardinal Angelo Sodano, His Eminence Cardinal Achile Silvestrini, His Eminence Cardinal Edward Idris Cassidy, we address the entire Roman Curia and all those who work with the Holy Father in his struggle for the defense of the oppressed;

-- We address you with deep veneration and full confidence.

For this reason, it is most unpleasant for us to express our perplexity and our consternation in relation to certain expressions contained in the document drafted on the occasion of the ecumenical meeting which took place between 17 and 24 June 1993 at Balamand between the Catholic Church and the Orthodox Church, a document which awaits approval (see point 2 in the introduction and point 31 of the document).

Point 2: With regard to the method which has been called "uniatism," it was stated at Freising (June 1990) that "we reject it as a method for the search for unity because it is opposed to the common tradition of our churches."

But the document does not explicitly condemn the 1948 incorporation of the United Romanian Church into the Romanian Orthodox Church through force and terror.

The Romanian Orthodox Church rejects "uniatism" precisely because it gave birth to a United Church which was both authentically Romanian and so productive in the spiritual, social, cultural and political evolution of the Romanian people. This "rejection", moreover, is a specific manifestation of their global rejection of Catholicism, and therefore represents nothing new to us.

The Evangelist Luke says in Chapter 6 verse 44: "Each tree is known by its own fruit":

--The Union of 1700, the fruit of this rejected "uniatism," saved us Romanians in Transylvania from Calvinization, a danger given sustenance by the darkness in which we were kept by the Greco-Bulgarian Church whose language the Romanians did not understand;

-- The Union of 1700 restored to us the unity we had with the Mother Church of Rome before being separated from her because of Bulgarian domination;

-- The Union of 1700 brought the Romanian language into the Church for us;

-- The Union of 1700 brought us schools and culture in the national language;

-- The Union of 1700 brought us the understanding and experience of the Gospel of Christ;

-- The Union of 1700 gave us a national identity and awareness;

-- The Union of 1700 gave us communion with our Latin sister

Churches in Western Europe;

-- The Union of 1700 guided us towards the state unity that was· realized in 1918;

-- The Union of 1700 gave us the strength to not collaborate with Communism;

-- The Union of 1700 gave us the strength to die for unity with the Church built upon the rock of Peter.

Do the Catholic members of the Commission who signed the text of Balamand really reject these things?

We Greek-Catholics do not reject them, but support them against any "rejection," from whomever it may come.

Regarding point 31 of the same document [signed at Balamand] “.....that Christians resolve their differences through fraternal dialogue, thus avoiding recourse to the intervention of the civil authorities for a practical solution to the problems which arise between Churches or local communities," we contest this with all firmness, because we are those who experience and know the real situation.

In this sense, the search for an agreement between the Romanian Church United With Rome and the Romanian Orthodox Church has proven fruitless because they have remained the oppressors, we the oppressed; they were collaborators with Communism while we were the victims of it; they the attackers and we the defenders even up to this very day.

The Greek-Catholic Church has proposed to the Orthodox Church that:

-- in localities where two churches exist, one Orthodox and one Greek-Catholic, that ours be given back to us because, in the hands of the Orthodox it is closed.

-- in localities where only one church exists, a former Greek Catholic one, we agree that the Divine Liturgy be celebrated in it [by the two communities] at different times.

Here is the response of Metropolitan Antonie Plamadeala [of Transylvania] to these proposals:

One of our senators, in order to show the openness of the Orthodox Church to dialogue between the two sister Churches, asked it to agree that in villages where there are two churches, ours will be given back to us. Metropolitan Antonie refused immediately and with harshness: moreover, he asked the Parliament not to agree to the new law proposed by the Greek-Catholics.

Romanian uniatism has shown its strength, its Catholic authenticity and its fruitfulness through the sacrifice of our martyrs for the sake of unity with the successor of Peter.

Holy Father,

In the name of the 12 Romanian Greek-Catholic bishops imprisoned, among whom 7 died in jail because they accepted with obedience and joy the advice of the Pope of that time to refuse to collaborate with Communism;

-- in the name of the suffering which our brothers have endured and still bear today for fidelity to the Pope and the Catholic Church;

-- in the name of the "rejection" of the meaning of our Church:

The Greek-Catholic Romanian Church United With Rome accepts nothing of the texts of Rhodes, Freising, Ariccia and Balamand, and declares null the signatures on these texts.

We are sure that the faithfulness of the Greek-Catholic Romanian Church United With Rome to Peter its Primate and the Catholic faith has a value greater than the anti-Catholic ecumenism of the Romanian Orthodox Church.

Holy Father,

The Greek-Catholic Romanian Church United With Rome asks you, with all humility, to intervene to ensure that the Balamand Document be stopped and all decisions be blocked before a meeting with the Greek-Catholic Bishops of Romania can take place.

Our hope is in Your Holiness: our hope is in those who work with Your Holiness; our hope is in the Cross of Christ which we accept with faith and love.

Totally devoted to the union with Rome, devoted to the successor of Peter, with humility and· in the name of the Greek Catholic Bishops of Romania, I am

+ George Gutiu

Bishop of Cluj-Gherla Apostolic Administrator

English translation by Ron Roberson, CSP

[Original Romanian text published in Viata Creotina, October 1993)]
 
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Mithrandylan

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Re: Institute for Higher Eastern Catholic Studies
« Reply #7 on: November 02, 2017, 12:16:51 PM »
Thank you Wenceslav!

As to the letter itself, it is somewhat unfortunate (just IMO) that the letter's focus was so cultural and fairly light on doctrine.  I think it's evident enough that +Gutiu did not agree with the doctrine, but I would have preferred to see the letter spend some more time on that issue.  Though I also understand that things in the East are done differently, and that their theology is more intimately tied into culture and general mysticism, so I'm not calling it a defect of the letter per se.

Obviously, JPII didn't care about the Romanian objections to Balamand.  Do we hear from Giutu again on this matter?  Or any others?
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Troubled Teen

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Re: Institute for Higher Eastern Catholic Studies
« Reply #8 on: November 02, 2017, 12:30:33 PM »
I was also a little disappointed as I was expecting something more technical.
"Man knoweth not whether he be worthy of love, or hatred." - Ecclesiastes 9:1

"In the present time the directive is to stick to the essentials of Christianity: to flee the world, believe in Christ, do all the good that one can, strive for detachment from created things, avoid false prophets and remember death." - Fr. Leonardo Castellani
 
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Mithrandylan

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Re: Institute for Higher Eastern Catholic Studies
« Reply #9 on: November 02, 2017, 12:33:45 PM »
I was also a little disappointed as I was expecting something more technical.

Well, yes.  Good think Wenceslav got it through inter-library loan... I'd want my ten dollars back!

Wenceslav, just out of curiosity, in the journal, was the letter presented with any commentary from other authors?  It seems a little difficult to see the justification for including that letter just as a stand-alone within a scholarly journal, given its virtual lack of any theologizing.
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