AYUNO DE LA DORMICIÓN (SPASIVKA) Y LAS 3 SALVACIONES (SPAS)

El mes de Agosto nos trae al inicio del periodo de la cosecha en el calendario de la iglesia. Es también un tiempo de ayuno y penitencia, al prepararnos para la gran Fiesta de la Dormición de la Teotokos (Uspinnya).

Desde tiempos antiguos, nuestra gente diseñó una ingeniosa serie de fiestas y bendiciones, para agradecer a Dios por la abundancia de la cosecha y para pedir su bendición sobre los frutos del año. Diseñaron tres "salvaciones" (spas), centradas en tres diferentes fiestas del Salvador, en gratitud por los varios artículos que fueron esenciales en aquel tiempo y que y que aún lo son en la actualidad. También, nos preparan espiritualmente para el comienzo del nuevo año de la iglesia en Sep 1/14.

La primera o Salvación de Miel en Ago 1/14 conmemora la Fiesta de la Procesión de la Santa y Dadora de Vida Cruz y nos recuerda los signos dados por los íconos del Salvador y la Theotokos durante la batalla del Príncipe Andriy Boholyubsky contra los Búlgaros del Volga en 1164. La fiesta lleva el nombre de "Salvación de Miel" porque en este día, a los estrictos adherentes a las costumbres populares y al ayuno les está permitido comer miel, después de haber sido santificada en la iglesia.

Durante el periodo de la Spasivka, dos mas "salvaciones" tienen lugar, la segunda o "Salvación de Manzana" en Ago 6/19, la Fiesta de la Transfiguración, cuando manzanas y otras frutas son bendecidas y la tercera o "Salvación de Avellano" en Ago 16/29, el día en que honra el Ícono de nuestro Señor, "hecho no por manos."

Exploraremos estos temas en las siguientes semanas. Lo que es más importante es que tomemos este tiempo, al menguar el verano y el otoño aparece en el horizonte, para enfocar nuestra vida espiritual, especialmente a través de una mayor participación en los servicios litúrgicos de la iglesia y del recibimiento de los sacramentos de la confesión y la comunión.

+Vladyka Mykhayil

THE DORMITION FAST (SPASIVKA) AND THE 3 SALVATIONS (SPAS)

Тhe month of August brings us to the beginning of the harvest period of the church calendar. It also is a time of fasting and penance, as we prepare for the great Holyday of the Dormition of the Theotokos (Uspinnya).

From ancient times, our people devised an ingenious series of feasts and blessings, to thank God for the bounty of the harvest and to ask his blessing upon the produce of the year. They designed three “salvations” (spas), centered around three different feasts of the Savior, in gratitude for various commodities that were essential at that time and still now. Also, they prepare us spiritually for the beginning of the new church year on Sep 1/14.

The first or Honey Salvation on Aug 1/14 commemorates the Feast of the Procession of the Holy and Life-Giving Cross remembers the signs given by the icons of the Savior and the Theotokos during Prince Andriy Boholyubsky’s battle against the Volga Bulgars in 1164. The holiday has the name of the “Honey Salvation” because on this day, strict adherents of popular customs and fasting are allowed to eat honey, after its sanctification in the church.

During the Spasivka period, two more “salvations” take place—the second or “Apple Salvation” on Aug 6/19, the Feast of the Transfiguration, when apples and other fruits are blessed and the third or “Nut-Tree Salvation” on Aug 16/29, the day honoring the Icon of Our Lord, “not made by hands.”

We will explore these themes in the next weeks. What is most important is that we take this time, as summer wanes and autumn is on the horizon, to bring our spiritual lives into focus, especially through greater participation in liturgical services of the church and reception of the sacraments of confession and communion. +Vladyka Mykhayil

LOVING GOD AND NEIGHBOR IN WORD AND DEED

From July 28-31, I had the opportunity to be a participant in an historic conference at Yale University in New Haven, CT, that had the above theme. It brought together over 150 Christian and Muslim scholars from around the globe. The discussions centered around the words above and their implications for Christians and Muslims—Love of God and Love of Neighbor.
As a response to the document, A Common Word Between Us & You published last year by 138 Islamic scholars and addressed to all leaders of the Christian world, the Reconciliation Program at Yale aims to promote dialog among leaders, scholars and people of faith from both traditions, in order to discover common ground for working together within the global community.

The intention is not at all to promote a blending or conglomeration of the two religions, but rather to use the commonalities that they share to attain an atmosphere of co-abiding in peace and love between both peoples. For the sake of the good estate world and of each other, we conducted deliberations which sought to touch the root of the situations, listen to concerns and conduct a conversation which can lead to improved and more enlightened understandings between all.

My prayer is that the good work and the friendships that were forged at the conference will continue and grow into streams that nourish and lead to the progress of peoples and the safety of our world. It is more important now than ever that we work together towards this goal now. +Vladyka Mykhayil


Click here for more information and conference pictures.

ON 1020 YEARS OF CHRISTIANITY IN UKRAINE

Most of you are aware that this weekend has been a very active time in Kyiv, the capitol city of the nation and the patriarchal see of our church. It was there, over a millennium ago, that our ancestors were baptized and the culture of Kyivan Rus blended with that of Christian Byzantium. A beautiful synthesis of the two has developed into what we today call our Ukrainian heritage.

As Christianity came to Kyiv from Constantinople, at the request of Kyivan Grand Prince Volodymyr, so this week came, at the invitation of Ukrainian president Viktor Yushchenko, from the former imperial city, now known as Istanbul, the Ecumenical Patriarch, Bartholomew I.

In words prepared by the Ecumenical Patriarchate and echoed by Bartholomew at the Boryspil Airport, the Church of Kyiv, is a daughter of Constantinople which “has never done anything that has harmed the Universal Orthodox community." The statement continues, "Even in today’s difficult times, when Ukrainian Orthodoxy is divided into three branches, the Churches which gave birth to and protect the Ukrainian tradition do not demonstrate unwise intolerance and aggression . . .” According to the EP, “Tolerance and faith will in its time be rewarded, and in Ukraine there will be one national Church, for which the true Christians and patriots of their land hunger.”

One must admit that it is odd to celebrate 1020 years with such great solemnity. Every 25, 50, 75 years — that’s quite common. We can only hope that the words and acts so dramatically being staged in our beloved Kyiv, in these present few days, are sincere and set in motion, real, concrete changes. Kyiv, as a daughter of Constantinople is the mother of much of Slavic Christianity. Only much later did the presumptuous concept of “holy Russia” materialize. Holiness comes from truthfulness. It is time for Russia to be concerned about its own “holiness” and repent for the active and passive harm it has inflicted on others over time. The Church of Kyiv, for its part, must once again and in its own right, focus on the sanctification of its own inheritance, both in Ukraine and throughout the Ukrainian Diaspora.
+Vladyka Mykhayil

A WORD ON INDEPENDENCE DAY USA - 2008

We pause to remember the 332nd anniversary of a nation believed to be a place of opportunity, of equality, of justice, of freedom and much more. These qualities came from the collective passions of the founders of this country. This past year, the mini-series John Adams gave us the chance to reflect in a new way on the motivating forces behind the creation of one of the most successful states in history.

It is fair to say that this holiday weekend, our thoughts may be more filled with anxiety, concern and uncertainty about the future of our society. “Times are hard” as it is said, with soaring prices, economic stress and bills that don't seem to end. Add to this, a segment of the population who believe that freedoms and rights should be limited, to promote their personal agenda of a perceived morality, based on nothing more than fear of those who are different and a false sense of righteousness and entitlement.

We all need to pray for this nation, that current mistakes can be rectified by a return to the basics of founders such as Adams, who, in a discussion with Thomas Jefferson proclaimed, “The Ten Commandments and the Sermon on the Mount contain my religion.”

God bless America with a willingness to resurrect the honorable and just principles upon which it was founded. May peace of mind return to our towns and our homes. Let the winds of change blow anew and let the bells of freedom ring out again for all who seek true liberty within the gates of these United States of America. - +Vladyka Mykhayil -

Constantinople Patriarch acknowledges unifying potential in Ukrainian Church

This news is a little bit old already (a couple of weeks), but I believe it is worth bringing it to the attention of those who may not have noticed it.

At the invitation of Fr. Peter Taran, SA, a seasoned ecumenist, I spoke on this exact topic during the January 2006 "Week of Prayer for Christian Unity" at "Graymoor" in Garrison, NY, - the headquarters of the founders of this yearly ecumenical observance (pictured here). I was asked to address the topic of Christian unity from the experience of the Ukrainian Church.

Having been in Ukraine just several months prior to the talk, I was able to give my impressions of the real situation of the unity-movement, as seen from the "grass roots level." I mentioned the existence of liturgical and pastoral cooperation between both the various Ukrainian Orthodox jurisdictions as well as among Ukrainian Orthodox and Greek Catholics. I spoke of the historical "bridge" Ukraine has been over the centuries, even having an, albeit awkward, but nonetheless real, situation of dual communion, for a period of time in the 17th. century. Now, the Ecumenical Patriarch believes that "the people at the grass roots have to come together again" (see below).

Not all listeners seemed to get my point at that time - to fathom a Catholic church in union with both Rome & Constantinople or an Orthodox church in a similar situation of reciprocal communion. Now, the same idea appears, directly from the mouth of the "Ecumenical Throne."

Those who may have found my words perplexing or even illogical then, can re-think them now. Others, who minimize the importance of the Ukrainian Church in ecumenical progress, OR even see it as an obstacle to dialogue with so-called, more "legitimate" churches such as the Moscow Patriarchate, (as alleged by at least one priest I know, who is engaged in ecumenical work), should think again. Unity may be closer than we all think and it may come, as have many good things, from the crossroads of the European world - Ukraine. WHO WOULD HAVE IMAGINED THAT, RIGHT? ? ?

The Ukrainian Church is a church of martyrs and their blood has been freshly spilt during the long Soviet-totalitarian regime of the last century. When I have walked on that same soil upon which tread the confessors and defenders of our Ukrainian Christian faith, I have felt such awe and a quiet but steady and sure sense of an exciting future. Yes, it has been said that the blood of martyrs is the seed of faith. In Ukraine's case, the blood shed can well be the seed of "unity in the faith and communion in the Holy Spirit" (Divine Liturgy - Ektenia "Anhela Mirna"). - +Vladyka Mykhayil -

Orthodox leader suggests "dual unity" for Eastern Catholics

Constantinople, Jun. 19, 2008 (CWNews.com) - The Orthodox Patriarch of Constantinople has responded favorably to a suggestion by the head of the Ukrainian Greek Catholic Church for a system of "dual unity" in which Byzantine Catholic churches would be in full communion with both Constantinople and Rome.

Patriarch Bartholomew I of Constantinople welcomed the proposal in an interview with the magazine Cyril and Methodius, the RISU news service reports. The acknowledged leader of the Orthodox world suggested that the "dual unity" approach would produce something akin to the situation of the Christian world in the 1st millennium, before the split between Rome and Constantinople.

Cardinal Lubomyr Husar of Kyiv, the Patriarch/Major Archbishop of the Ukrainian Greek Catholic Church-- the largest of the Eastern Catholic churches-- had offered the possibility that Byzantine Catholics might seek communion with the Ecumenical Patriarchate, without giving up their communion with the Holy See. Patriarch Bartholomew expressed distinct interest in the idea, saying that "the mother Church in Constantinople holds the doors open for the return of all her former sons and daughters."

Patriarch Bartholomew acknowledged that a restoration of unity would require study, and important differences would have to be overcome. However, he observed that major steps have already been taken to resolve disagreements-- most importantly the revocation of the mutual decrees of excommunication issued by Rome and Constantinople against each other in 1054.

While Catholic and Orthodox theologians continue their efforts to reach agreement on doctrinal questions, Patriarch Bartholomew said, "the people at the grass roots have to come together again." He pointed to the "dual unity" idea as a possible step toward practical unity.

Cardinal Husar, the Ukrainian Catholic leader, has suggested in the past that the Orthodox and Byzantine (Greek) Catholics of Ukraine should unite under the leadership of a single patriarch. That provocative suggestion is particularly interesting for two reasons.

First, Greek Catholics in Ukraine argued for years-- particularly since emerging vigorously from the shadow of Communist repression-- that the Ukrainian Catholic Church should be accorded the status of a patriarchate. Both the late Pope John Paul II and Pope Benedict XVI have expressed some sympathy for that suggestion. The Byzantine-rite Ukrainian Catholic Church is substantially larger than other Catholic churches that are recognized as patriarchates, including the Maronite, Melkite, Chaldean, Syrian, Armenian and Coptic Catholic churches. However, Kyiv is not a historical patriarchal see like Antioch or Alexandria. And the recognition of a Ukrainian Catholic patriarchate would be sure to provoke outrage from the Russian Orthodox Church, which has complained frequently and bitterly about the activities of Byzantine Catholics in Ukraine.

Second, the Orthodox Church in Ukraine is badly split, with three different groups competing for recognition as leaders of the Byzantine faithful. The Ukrainian Orthodox Church- Kyiv Patriarchate is led by Patriarch Filaret, who was once acknowledged by Moscow but broke with the Russian Orthodox Church after Ukraine gained political independence. The Ukrainian Orthodox Church- Moscow Patriarchate retains ties to Russian Orthodoxy. The Ukrainian Autocephalous Orthodox Church, smaller than the other two, has frequently sided with the Kyiv patriarchate in efforts to form a single, unified Orthodox Church in Ukraine, independent from Moscow.

Russian Patriarch to Establish Residence at Historic Ukrainian Monastery

And the Moscow Patriarchate claims that its branch in Ukraine [(Ukrainian Orthodox Church-Moscow Patriarchate or UOC-MP) is "autonomous" . . . They prefer to simply call it the "Ukrainian Orthodox Church" without the clarifier "Moscow Patriarchate" to emphasize its so-called self-sufficiency from the "Third Rome." Some people, sadly, poorly informed about the ecclesiastical situation in Ukraine , even refer to this group as the "legitimate Orthodox church of Ukraine." If you think you can trust them on any of this, read the latest below. Absolutely incredible! +Vladyka Mykhayil]

Residence of Russian Orthodox Church Head to Be Opened in Kyivan Cave Monastery

02.07.2008, [13:53] // Inter-Christian relations // Religious Information Service of Ukraine

Kyiv — The Hierarchical Council of the Russian Orthodox Church (ROC) passed a resolution to open a residence for the head of the ROC, Alexis II, in the Kyivan Monastery of the Caves. According to the information of www.nr2.ru, which references the Moscow Patriarchate’s site, the hierarchical council supported the proposal of the head of ROC to found a residence at the Kyivan Monastery of the Caves and a patriarchal residence in Kyiv in order to “strengthen the inter-connection between the two capitals of the Russian Orthodoxy.”

The Council also addressed statesmen of Russia, Ukraine, and Belarus with a proposal to include St. Volodymyr’s Day in the list of state memorial dates.