> Dean Scott: A blessed Holy Week to you and all of our chat room. Thank
you for posting this interesting report. Truly the story of the Eastern
Church (both Ancient and Uniate) in the 20thc. is one which historians
in years ahead will find fascinating and frightening. Its almost as
though the Church there was thrust back into the 2nd or 3rd centuries.  
                                                                        
     I am asking-again-that all the clergy 'count' the number of the
faithful that come to Mass or another Easter service in the Tridiuum and
report it to the Web. We need to have some idea overall as to what sort
of growth, attendance and the like we have experienced in the last year.
It will be instructive to see how many come because of Mel's Movie or
because of the fall-out over the ECUSA Bishop of New Hampshire. Ora pro
nobis. Blessings. GDVW+
> THE EASTERN CHURCHES IN 20TH CENTURY EUROPE
>
> VATICAN CITY, MAR 23, 2004 (VIS) – This morning in the Holy See Press
> Office, there was a presentation of the book “Faith and Martyrdom: The
> Eastern Churches in Twentieth Century Europe” (Proceedings of the meeting
> on contemporary Church history, Vatican City, October 22-24, 1998).
>
>  Among those who spoke during the presentation were Cardinal Ignace Moussa
> I Daoud, prefect of the Congregation for the Oriental Churches, Andrea
> Riccardi, founder of the Community of Sant’Egidio, Bishop Pavlo Vasylyk
> of the eparchy of Kolomyia-Chernivtsi, Ukraine and Msgr. Tertulian Ioan
> Langa of the eparchy of Cluj-Gherla, Romania.
>
>   Cardinal Daoud indicated that this book documents “the suppression of
> various Eastern Catholic Churches: Ukrainian, Romanian, Slovakian and
> Ruthenian. After being erased from history, these Churches have come
> back into existence and today strive to never forget the persecution
> they suffered.”
>
>   After emphasizing that the publication “gives a voice to those who
> suffered so much,” he said: “Despite this, there is no rancor. Despite
> difficult relations in the past, in many cases during the ‘century of
> martyrs’, Eastern Catholics and people of other confessions learned how
> to suffer together in prisons, in the ‘gulags’, in the forced labor
> camps.”
>
>   The prefect of the congregation assured everyone that they will continue
> to collect documentation about the faith experience of Eastern
> Catholics, “reflecting on the witnesses of the faith of our Churches,
> which can explain the root of so many prejudices.”
>
>   Professor Riccardi said that “the martyrdom of Eastern Catholics is
> connected to their specific situation, that is the fact that they belong
> to two worlds: the world of Eastern tradition and the world of the
> Catholic Church.”
>
>   “Eastern Catholics,” he continued, “belonged to a group that communist
> policy did not admit in any part of the Eastern empire (from the former
> Czechoslovakia to Romania), with rare exceptions, such as in the small
> and tormented Bulgarian community and in Hungary. These pages illustrate
> the Soviet design to exterminate Eastern Catholicism.”
>
>   The founder of the Sant’Egidio Community explained that “the big problem
> is religious freedom. Depriving Eastern Catholic communities of life
> means denying religious freedom and freedom of diversity. It was that
> diversity that the communist regimes could not accept.”
>
>   Referring to the term “martyr,” he affirmed that “this is a word which
> is abused in our language.” In this way, people speak about “suicide
> martyrdom which is very different from Christian martyrdom.” Christian
> martyrs “do not die in order to kill others but rather give their life
> to save the life of others, so that they do not have to give up their
> faith, to support other believers out of
> love. They are not seeking death, but they do not renounce their faith or
> human behavior in order to save their own life. This is the story that is
> told in these pages.”
>
>   Msgr. Tertulian Ioan Langa, 82, spoke of his 16 years in communist
> prison camps, describing the “massive and threatening atheistic Soviet
> presence on the Romanian borders,” the “violent and atrocious presence
> of atheistic communism” and “the brutal and humiliating presence of
> Soviet troops who had occupied almost a third of the national
> territory.”
>
>   In spine-tingling terms he described the indescribable: the countless
> times he was interrogated, the years of torture, deprivation,
> humiliation, and unspeakable suffering, the “diabolic rituals” prisoners
> underwent to make them talk. What became important for him and helped
> him to survive were his own rituals:
> praying, composing litanies, remembering and reciting Psalms.
>
>   “I have never written much about these dramatic experiences,” said Msgr.
> Langa today. “Who can believe what seems unbelievable? Who can believe
> that the laws of biology can be overcome by the will. … But even Jesus
> was not believed by all who saw Him. ‘After this many of His disciples
> drew back and no longer went about with him’. Nothing is pure chance in
> life. Every second the Lord gives us is laden with grace – the impatient
> benevolence of God – and with our chance to
> either answer it or, filled with fear, to refuse it.”
>
>   He spoke of his bishop and his intellectual guides, “all victims of
> atheistic communism,” whose lives and teachings marked his own life.
> “Through them I discovered the meaning of communism, what it means to
> eliminate Christ from society and how mutilated the human soul can
> become” without Him. He underscored “the flagrant difference of
> perception and reaction to communism “between the Christians and
> intellectuals of the West” and those in the East who had lived through
> and undergone communism.
>
>   Bishop Pavlo Vasylyk, 77, and one of 11 children, was imprisoned many
> times over many decades by Soviet authorities. During his first term in
> prison from 1947 to 1956, he was ordained a deacon and performed his
> ministry in prison, saying he only found the strength to do so because
> “what is impossible for a human person is possible for the Lord. The
> conditions we lived in the concentration camps were pitiless, worse than
> the German concentration camps. … The Gospel …
> kept us human, kept us Christian.”
>
>   Shortly after being freed in 1956 he was ordained a priest, imprisoned
> again from 1959 to 1964 and exiled upon his release, forbade to minister
> in western Ukraine, though he did anyway. Ordained a bishop in 1974, he
> was constantly threatened by the KGB, but continued his episcopal
> ministry. On August 4, 1987, the
> Ukrainian Greek-Catholic Church “announced to the entire world our
> Church’s exit from the catacombs to a full and normal religious life.”
>
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