Ukraine war: Poland’s Catholic bishops condemn attacks on civilians

CNA Staff, Sep 26, 2020 / 06:01 am (CNA).- Catholic leaders in Russia are expressing concern about a bill that would restrict the ability of Russian religious ministers who receive religious education abroad to teach or preach in Russia.

The bill calls for “recertification” in Russian educational institutions of pastors and “personnel of religious organisations” who have received religious education abroad, ostensibly with the goal of preventing the spread of “extremist ideology” from abroad, the Barnabas Fund reports.

The bill was proposed in the Federal Assembly and approved for first reading Sept. 22, but the reading has been postponed.

Father Kirill Gorbunov, vicar general for the Archdiocese of the Mother of God at Moscow, told RIA Novosti, according to Asia News, that priests ministering from Russia who were educated elsewhere should be informed about the history, culture and religious traditions of Russia, and should not disseminate extremist ideas in their preaching.

However, he said it is the Church’s responsibility to regulate this, not the state’s— and the Catholic Church has no tolerance for extremist ideas, he said.

The attempt by the Kremlin to regulate what is being taught to religious leaders “does not provide for effective solutions, rather it would lead to inextricable contradictions.”

In addition to Catholics, Russsian Buddhists typically study abroad as part of their formation, Asia News reported.

The bill comes amid several years of deteriorating religious freedom in Russia.

In 2016, Russian president Vladimir Putin approved a new set of laws that would restrict evangelization and missionary activity to officially registered Church buildings and worship areas.

Anti-terrorism measures, catalyzed by the 2002 Federal Law on Countering Extremist Activity, have given Russian police powers to disrupt private worship services, to arrest and detain individuals handing out unapproved religious materials, and to outlay any publish preaching without prior approval from Russian authorities.

In 2017, the country’s Supreme Court banned Jehovah’s Witnesses as an extremist group. Judges ordered the closure of the ecclesial community’s Russian headquarters and almost 400 local chapters, and the seizure of its property.

As of August 2020, over a thousand homes have been searched, nearly 400 Jehovah’s Witnesses have been charged, a few dozen convicted, and ten are currently serving time, the U.S. Commission on International Religious Freedom reports.

Before Communism came to Russia, a majority of the country’s citizens were Eastern Orthodox Christians. During the reign of communism, the government attempted to destroy the Church by blowing up buildings and killing priests, religious sisters, and anyone who resisted them.

Once the government gained control of the Russian Orthodox Church, they appointed their own agents as hierarchy, who would then turn people in who came to the Church seeking baptism.

The seeds of distrust planted at that time still run deep, and the Russian Orthodox Church maintains its ties to the government today. 

On Sept. 16, USCIRF held a virtual hearing on the state of religious freedom in Russia and Central Asia, warning that “vague and problematic” definitions of “extremism” in Russian law give the authorities wide latitude to interfere in the religious sphere.

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Kyiv, Ukraine, Nov 26, 2018 / 04:23 pm (CNA/EWTN News).- As the Ukrainian parliament voted to introduce martial law after Russian forces seized three of its naval vessels, Christians in the country are asking for prayer and solidarity to de-escalate the conflict.

Russia captured three Ukrainian vessels together with their 23 crew members Nov. 25 in the Kerch Strait, between Crimea and Russia’s Taman Peninsula. Crimea, a Ukrainian territory, was annexed by Russia in 2014.

Ukraine’s parliament voted Nov. 26 to impose martial law in 10 oblasts, most of them bordering Russia, for 30 days beginning Nov. 28. Martial law allows military rule and the restriction of rights, including the freedoms of assembly and expression.

In response to the situation, the Baptist Union of Ukraine has asked that Christians around the world pray for Ukraine, for its protection and for the protection of ministers who serve in areas of occupation and military conflict.

“We don’t know all the details of what happened,” said Igor Bandura, First Vice President of the Baptist Union of Ukraine, or what are the intentions of Russian president Vladimir Putin. “But the situation is extremely serious. We are asking for your prayer for our situation in Ukraine as we believe in our Christian solidarity.”

Some have noted the religious dimension of Russian actions.

“The Russian Orthodox Church has broken off relations with Constantinople and is ready to defend its ‘canonical territories’ by any means,” said Michael Cherenkov, Mission Eurasia’s Executive Field Director.

“Ukrainian Baptist churches in the occupied territories are outlawed as extremists. And in Russia itself, the persecution of evangelical believers is intensifying. All of this suggests that Russia is preparing for a big war in which the religious factor will have a major role,” Cherenkov observed.

Ukraine called the Nov. 25 incident in the Kerch strait an “act of agression” on the part of Russia.

The three vessels captured were going from Odesa to Mariupol, in the Sea of Azov – a seaport only accessible by the Kerch strait. Russia claimed the boats had illegally entered its territorial waters, and fired on the Ukrainian vessels. Three Ukrainian crewmen have been hospitalized, according to the Kyiv Post.

Pro-Russian separatists in eastern Ukraine have been fighting government forces since April 2014, shortly after the Russian annexation of Crimea. The conflict has killed more than 10,000 people, and displaced more than 1 million.

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Rome, Italy, Mar 10, 2017 / 02:50 am (CNA/EWTN News).- Hundreds of musicians and pastors from around the world have signed a document urging parishes and publishers should take care to develop the Church’s rich musical traditions, not discard them.

They did so after outlining trends within the Church’s musical traditions in the past five decades that they deem harmful to the Church’s liturgical life and musical heritage.

The statement’s authors write that they “cannot avoid being concerned about the current situation of sacred music, which is nothing short of desperate, with abuses in the area of sacred music now almost the norm rather than the exception.”

The letter, entitled “Cantate Domino Canticum Novum”, or  “Sing a New Song Unto the Lord”, was signed by over 200 musicians, pastors, and musical scholars from around the globe, and published in six languages.

Its publication commemorates the 50th anniversary of the March 5, 1967 promulgation of Musicam sacram, a Vatican instruction on music in the liturgy. In their reflection on the “via dolorosa” of liturgical music in the past five decades, the musicians lay out the challenges facing liturgical music today – before offering some possible solutions.  

They highlight advice from Vatican II’s constitution on the liturgy, Sacrosanctum Concilium, which points to the Church’s musical tradition as a “treasure of inestimable value, greater even than that of any other art.”

“The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy,” the document continues, noting the link between a music’s holiness and its connection to the liturgy.

The document outlines several areas in which the preservation of the Church’s musical traditions has been ignored, or even, the authors state, opposed.

This break with the past makes any attempt to connect the Church to the future meaningless – because the context the tradition provides has been taken away. The letter’s authors liken this break to a “sort of spiritual Alzheimer’s,” that takes away not only musical and artistic memories, but theological and cultural ones, too.

In this regard, traditional elements of the liturgy such as the Mass propers and the Liturgy of the Hours have been overlooked. Meanwhile, secular music styles have had undue influence on the liturgy, and the commercial music industry has now reinforced these secular styles as the primary kind of music sold to parishes.

The letter warns that not only does the secularization damage the Church’s connection with the past and ability to grapple with the future, but it also “destabilizes the sense of adoration that is at the heart of the Christian faith” by effectively selling out to secular trends. By molding Church music to different secular trends, recent practices also endanger the Church’s ability to truly exalt and praise good cultural traditions, they note.  

“The secularism of popular musical styles has contributed to a desacralization of the liturgy, while the secularism of profit-based commercialism has reinforced the imposition of mediocre collections of music upon parishes,” the declaration states.

Instead of making culture, the “lack of commitment to tradition has put the Church and her liturgy on an uncertain and meandering path.”

The letter also pushed back against groups in the Church that have lobbied against repertoires that respect tradition and the guidelines set out by Vatican II, instead leaving “repertoires of new liturgical music of very low standards as regards both the text and the music.”

“If we desire that people look for Jesus, we need to prepare the house with the best that the Church can offer,” the letter said of this trend of deliberately sidelining chant and other traditional forms of liturgical music. “We will not invite people to our house, the Church, to give them a by-product of music and art, when they can find a much better pop music style outside the Church.”

Another contributing factor to the struggles facing liturgical music, they said, is clericalism, and some clerics’ decisions to supersede the expert opinion of musicians and scholars of liturgical music in order to impose their own opinions.

Lastly, the authors of the letter pointed out that liturgical musicians and composers are undervalued, and often undercompensated for their efforts – which require education, expert skill, and years of training.  “If we pay florists and cooks who help at parishes, why does it seem so strange that those performing musical activities for the Church would have a right to fair compensation,” they ask.

The writers of the document point towards numerous ways of addressing these challenges. Their first suggestion is the reaffirmation of Vatican II’s support for Gregorian chant, other traditional chant forms, and modern sacred compositions that are inspired by the chant tradition, along with the reaffirmation of the pipe organ as the instrument of choice in the Church.

They also advocate for strong music education that focuses on traditional music for children, as well as for adult laity. They also ask that “the Church will continue to work against obvious and subtle forms of clericalism, so that laity can make their full contribution in areas where ordination is not a requirement.”

Lastly, they strongly encourage musical training of clergy and strong liturgical formation for liturgists. “Just as musicians need to understand the essentials of liturgical history and theology, so too must liturgists be educated in Gregorian chant, polyphony, and the entire musical tradition of the Church, so that they may discern between what is good and what is bad,” they write.

In addition, the authors encourage cathedrals and basilicas to hold at least one Mass a week in Latin in order to preserve the area’s link with the Church’s tradition, and for every parish to hold at least one fully-sung Mass a week.

Finally, the musical experts point out that many “Catholics think that what mainstream publishers offer is in line with the doctrine of the Catholic Church regarding liturgy and music, when it is frequently not so.”

They ask that publishers put aside profits and commercial incentives in order to emphasize and educate the Catholics in liturgical practices and doctrine.

Among the signers of the declaration are Bishop Rene Gracida, Emeritus Bishop of Corpus Christi; Bishop Athanasius Schneider, Auxiliary Bishop of Maria Santissima in Astana; Aurelio Porfiri, PhD cand., organist of Santa Maria dell’Orto in Rome; Abbot Philip Anderson of Clear Creek Abbey; and James MacMillan, composer.

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