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“I believe that it is important to reaffirm respect for this principle as an essential condition, accepted by both, for the restoration of full communion, which does not signify the submission of one to the other, or assimilation. Rather, it means welcoming all the gifts that God has given to each, thus demonstrating to the entire world the great mystery of salvation accomplished by Christ the Lord through the Holy Spirit. I want to assure each one of you here that, to reach the desired goal of full unity, the Catholic Church does not intend to impose any conditions except that of the shared profession of faith.”
This passage from Pope Francis’ message to Patriarch Bartholomew I today struck me as a very happy and hopeful one. The Orthodox Churches are so close to us in faith, sacraments and apostolic succession that the most immediate hope for full unity, the goal of ecumenism, is with them. And they have much to give us: a sense of mysticism that we have sometimes lost, especially in the west; of sacramentality and new ways of considering the Divine and how we relate to God in our worship and daily life.
The principle that Pope Francis refers to at the start of passage regards Unitatis Redintegratio, the Vatican II Decree on Christian Unity, and specifically the 15th and 16th chapters thereof. The conclusion of Chapter 15 summarises the principle that is deemed so essential for full communion:
“The very rich liturgical and spiritual heritage of the Eastern Churches should be known, venerated, preserved and cherished by all. They must recognize that this is of supreme importance for the faithful preservation of the fullness of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians.”
Chapter 16 adds to that the importance of the laws and customs of the Orthodox Churches:
“Far from being an obstacle to the Church’s unity, a certain diversity of customs and observances only adds to her splendor, and is of great help in carrying out her mission, as has already been stated. To remove, then, all shadow of doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are better suited to the character of their faithful, and more for the good of their souls.”
The liturgical and spiritual heritage of the Orthodox Churches, as well as their laws and customs are no obstacle for full unity. Indeed, they are essential for the further purpose of that unity: the fullness of Christian tradition, worship and evangelisation. The word of God will resound all the stronger.
Photo credit: CNS photo/Paul Haring
Cardinal Walter Kasper has come increasingly under fire from fellow cardinals and others in the Church for his comments about marriage, divorce and Communion. While some are concerned by these visible disagreements, and Cardinal Kasper himself having even suggested that his critics are personally attacking him and Pope Francis, this really is simply what Pope Francis has said he wanted: open and free discussion about the topics that the Synod will devote its time to next month. And while I usually don’t want to commit myself to stark distinctions between left and right, orthodox and liberal, in this discussion it really does seem that those who want the Church to change or loosen up her teachings are honestly insulted by those who disagree.
In an interview for Vatican Radio, Cardinal Kasper commented on the situation. I have translated some of his answer which I think are most interesting in this context.
“Of course everyone has the right to publicly state their opinion. Nothing can be brought against that. But I wonder if the entire Synod is not being reduced to a single point. It is about the pastoral challenges in the context of the new evangelisation. That is far broader field. An insider problem is being place at the centre here. What matters is to be able to speak again and discuss the beauty and the Christian understanding of the family, which many today no longer know – it is about far more fundamental problems than simply this one. And secondly: what sort of understanding of the Gospel is this? It is the Good News. One can’t turn it into just a legal codex alone and then say that there can be no discussion about this point anymore. That makes the Synod a joke. Nobody has the right to say in advance what is possible and what is not. The Pope wants an open discussion, and that should be held. Then, in the Synod, to listen quietly to one another, in an atmosphere of prayer, and the in the end make a decision for the good of the faithful. I will not enter into polemics.”
“Without doubt the family is the cell of society and the cell of the life of the Church. In the family, in marriage and family, life and faith come closest together. It is an essential reality of life which has been raised to the glory of a sacrament. In that way it is a very vital and central issue for the Church to stand for marriage and family and offer solutions for the crisis that exists today. It is about these pastoral challenges, which is the theme of the Synod, not a war of doctrine. Of course, pastoral care is impossible without being oriented on the truth. But the truth is not an abstract system, but in the end it is Jesus Christ in person, and we need to bring the people close to Christ. In that sense the Synod must be oriented on the truth and understand Tradition as a living and bubbling spring and not as a rigid system.”
“I have posed a question, not simply suggested a solution. And I posed that question in agreement with the Pope. That’s very important for me. I asked, “When a marriage has failed one should do everything to repair it. But when there is no way back, when someone has entered into a new relationship which is, humanly speaking, a happy one, lived in a Christian fashion, when there are children, one can’t give up this new relationship without serious consequence. And we must also see how God offers new chances – and God does. That is His mercy, that He does not let go of anyone of good will. And everyone does what he can in their situation. And I think that this should be pastorally clarified in every individual case, after a period of orientation. That is called the ‘Via poenitentialis’ – but those involved suffer enough already without it. They do not need to perform great acts of penance. But a new orientation is necessary. That should be the sacrament of penance – that is why we have it – and the sacrament of penance also means re-admission to the Eucharist. But as I said, that is not the solution for all cases, presumably for a minority of all people who live in our communities, who suffer from it and have an honest desire for the sacraments, who urgently need the sacraments to deal with their difficult situations.”
In general it is hard to disagree with much of what the cardinal says. He is very right that the entire Synod is indeed being reduced this single topic (and his perceived opponent Cardinal Burke recently said the exact same thing). His words about the importance of family and the Church’s defense of and communication about it are also very important, as are his concerns for those who are involved in a good, Christian, loving second relationship while their first marriage is still canonically valid. There is a problem there, but not with the quality of the second relationship.
And that’s were the problem of the discussion lies. Too many people shift the focus to those second relationships and how the mean Church wants to destroy them and the happiness of those involved. That is a clear untruth. The fact remains that a marriage is a sacrament, and therefore something that can’t be broken by human hands (we simply need to listen to Christ’s words: “What God has joined, let not man put asunder” (Mark 10:9)). So when a marriage exists (we’re looking at pure existence here, not quality), there can’t be a second marriage next to it. This is, in essence the basis of the argument. All discussion and, indeed, pastoral care needs to be built on it. And at the latter the Synod will look in detail.
Cardinal Kasper’s mistake, in my opinion, is that he sweeps aside this basis when he says, “One can’t turn [the Gospel] into just a legal codex alone and then say that there can be no discussion about this point anymore. That makes the Synod a joke. Nobody has the right to say in advance what is possible and what is not.” There must be discussion, certainly, for the good of the faithful. But there are also parameters, which are set by Christ. If we want to follow Him, we must accept and work within His parameters. The Codex of Canon Law is the result of centuries of understanding these parameters and translating them for a host of situations, places and times. There must always be such development, and in that sense the law can change. But it can not be overwritten, swept aside or corrected as if what was once true no longer is. In the end it reflects the Truth that is its founder, Jesus Christ.
The Synod will certainly look at the law, but not in order to change it. No, it will concern itself with translation and communication. How can the pastoral care that the Church now offers be improved, so that what she asks the faithful is also possible for them to achieve. In a recent interview Cardinal Burke said, “It simply makes no sense to talk about mercy which doesn’t respect truth. How can that be merciful?” He’s right. Truth and mercy are not separate. How is it merciful to encourage someone to move further away from the truth that he or she wants to follow? And how are we true to what Christ’s asks of us if we show false mercy?
Eight months after Archbishop Robert Zollitsch retired as archbishop of Freiburg im Breisgau, and was immediately appointed as Apostolic Administrator of that see, a successor has been found. In the case of Freiburg, which was never part of Prussia and is therefore not bound by the concordat between that former state and the Holy See, the cathedral chapter is the sole party to select candidates. The Apostolic Nuncio has the duty to investigate the candidates and what he finds is used by the Holy See to make a list of three names, of which at least one must be that of a native priest of the archdiocese. The cathedral chapter then elects one of the three priests on that list. The Pope subsequently confirms the election by appointing the new archbishop.
This entire process has now resulted in the 15th archbishop of Freiburg im Breisgau: Msgr. Stephan Burger. At 52 he is by far the youngest metropolitan archbishop of the country – the next youngest is Berlin’s Cardinal Woelki, at 57. Until now, Archbishop-elect Burger was the judicial vicar of the archdiocese, representing the archbishop in legal matters and leading the ecclesiastical court. Notable in this context is that the judicial vicar is also responsible for marital matters, most especially deciding on the validity of a marriage.
Archbishop-elect Stephan Burger was born in Freiburg, but raised in nearby Löffingen. He was ordained in 1990, after having studied philosophy in Freiburg and Munich. He spent his first years in parishes in Tauberbischofsheim, in the far north of the archdiocese, and in Pforzheim, halfway between Karlsruhe and Stuttgart. In 1995 he was appointed as parish priest in Sankt Leon-Rot, north of Karlsruhe. At the same time, between 2004 and 2006, he studied canon law at the University of Münster, completing it with a licentiate in canon law. From 2002 onwards, he was also active as defender of the bond in the ecclesiastical court, and since 2006 he was promoter of justice. A year later he took on the function he held until today. Upon the appointment of Bishop Michael Gerber as auxiliary bishop last year, Archbishop Zollitsch made some changes to the cathedral chapter, and Msgr. Burger joined in 2013.
Msgr. Stephan hails from a strongly Catholic family, with his parents having been active as Church musicians. His brother Hans took the religious name Tutilo when he entered the Benedictine Order, and he is now the Archabbott of Beuron Abbey. He will assist his brother at his consecration.
^The ladies of Freiburg are already fond of their new archbishop.
The new archbishop’s appointment was received very positively in the Archdiocese of Freiburg im Breisgau. Mr. Alfred Gut, chairman of the parish council of Vogtsburg, where Archbishop-elect Burger has been active as a priest for the past ten years, said,”I couldn’t believe it when I heard it. I think it’s great. Stephan Burger is incredibly nice, open, sociable and has a ready ear for everyone.” While the news was welcomed, the new archbishop will be missed in the parishes of Kaiserstuhl, Burkheim and Vogstburg.
Although his work as the ecclesiastical courts was potentially dry, strict and serious, Msgr. Stephan has always seen it as pastoral work in the first place. Marriage annulments took up the major part of his work, but he saw it as his duty to “offer people in difficult situations an opportunity to talk in addition to the legal aspets. These people are part of our Church!” As archbishop, Msgr. Burger will obviously work from Freiburg, but he intends to be on the road when he can, to meet the people where they work and live.
Msgr. Burger’s consecration is planned fairly soon: on 29 June, the same day that the archdiocese is hosting a diocesan day,for all volunteers active in the churches, in the square in front of the Cathedral of Our Lady. Expect a major turnout of faithful, then. His predecessor, Archbishop Zollitsch, will be the main consecrator, while Bishop Uhl and Gerber, the archdiocese’s two auxiliaries, may be expected to serve as co-consecrators.
For his motto, the archbishop-elect took a line from the Letter to the Ephesians as inspiration: Christus in cordibus (Christ in the heart), from “s0 that Christ may live in your hearts through faith” (3:17).
Not only does this appointment continue the rejuvenation of the German episcopate, it also indicates that the appointments under Pope Francis seem to continue in the vein of those under Pope Benedict XVI. Archbishop-elect Stephan Burger is, it would seem, liturgically quite sound and well educated in canon law. He also has pastoral experience, maintained ever since his first years as a priest.
Photo credit:  Rita Eggstein
So who’s your saint for the new year?
Blogger Jennifer Fulwiler’s Saints Name Generator has been quite popular in recent weeks. It is an easy tool to select a specific saint for basically any period of time, project or intention you’d care to mention. It is somewhat random, of course, by its very nature, but choosing a saint to ask to intercede for you is never a bad idea. This choice is not made effective by the tool, but by the prayer, but ours and theirs.
The saint that was selected for me is Saint Raymond of Peñafort. In an almost eerie coincidence (or is it) his feast is in three days time. And in another example of debatable coincidence, I have written about this saint in the very early days of my blog. At that time I was still trying to find this blog’s focus, and I tried for a while to write weekly blog posts about a specific saint whose feast day fell in that week. For the first week of January, I chose… Saint Raymond of Peñafort.
SQPN’s Saints Page has the following information on him:
“Born to the Aragonian nobility. Educated at the cathedral school in Barcelona, Spain. Philosophy teacher around age 20. Priest. Graduated law school in Bologna, Italy. Joined the Dominicans in 1218. Summoned to Rome, Italy in 1230 by Pope Gregory IX. Assigned to collect all official letters of the popes since 1150. Raymond gathered and published five volumes, and helped write Church law.
Chosen master general of the Dominicans in 1238. Reviewed the Order‘s Rule, made sure everything was legally correct, then resigned his position in 1240 to dedicate himself to parish work. He was offered and archbishopric, but he declined, instead returning to Spain and the parish work he loved. His compassion helped many people return to God through Reconciliation.
During his years in Rome, Raymond heard of the difficulties missionaries faced trying to reach non-Christians of Northern Africa and Spain. Raymond started a school to teach the language and culture of the people to be evangelized. With Saint Thomas Aquinas, he wrote a booklet to explain the truths of faith in a way that non-believers could understand. His great influence on Church law led to his patronage of lawyers.”
A writer, philosopher, lawyer, teacher, evangeliser, and communicator. There are less suitable patron saints to think of for a Catholic blogger.
In a recent interviewer for the Passauer Neuen Presse, to be published on Thursday, Archbishop Gerhard Ludwig Müller comments directly on the criticism levelled against him by, among others, Munich’s Cardinal Reinhard Marx, who claimed that the Prefect of the Congregation for the Doctrine of the Faith tried to stop discussion on the topic of divorced and remarried Catholics receiving the sacraments. Kath.net reports.
Archbishop Müller wrote extensively – and after consulting with Pope Francis – on the subject in November (read my translation of the subsequent letter sent to Germany’s bishops here). Several German dioceses and bishops then expressed the wish and intent to allow remarried Catholics to receive the sacraments (if they hadn’t done so already). Current Church doctrine teaches that these faithful – if their previous marriage is not nullified – can’t receive the sacraments, although the pastoral implementation, and even the canons of the law itself, may well be changed by the joint teaching authority of bishops and Pope. Such changes, however, have not been made or implemented, so any one-sided decisions on the part of individual bishops are, at the very least, premature, and at worst cause for scandal.
About the claim that he is trying to stop discussion, Archbishop Müller now says that he, “as one can easily see, did not speak of any end to the discussion, but of its basis in the teaching of Christ and the Church, which is not under discussion.” He also adds that the confession of faith “is not to be confused with a party program, which can be adapted in accordance with the wishes of members and voters”. Responsible pastoral teaching, he concluded, is always built “upon sound doctrine”.
It is not unlike what I have been saying: Archbishop Müller simply reminds us of the current situation and the possibilities it offers. And it turns out that there are many who need such a reminder, among them bishops and cardinals.
It quite frankly boggles the mind that anyone who has read the archbishop’s article and letter would conclude that it is simply an attempt to stop all debate. It is not as if the Church has nothing to say about these issues, or that Archbishop Müller simply came up with some reasons why it is not possible, at this moment, for remarried faithful to receive Communion. Sure, in the pastoral reality of every day, these are not enjoyable things to come across, to have to inform anyone that they can’t receive the sacraments. But it is no different for any of us. Every single faithful has to be in the right disposition and in a state of grace before he or she can receive the Lord in Holy Communion. Much can be remedied by the Sacrament of Confession, but some obstacles are a bit harder to remove.
This is the task of any bishop: to safeguard and communicate the faith, including all those bits we may not like. Archbishop Müller is doing his duty, and it is our duty to receive his teaching with an open mind.
Jesus never said that following Him would be easy, but He did promise to guide us, come back for us when we lost our way and never burden us with more than we could carry.
It seems that the Synod of Bishops has become the first curial body to undergo Pope Francis’ expected and announced reforms. Following the appointment of its new General Secretary, Archbishop Lorenzo Baldisseri in September, Pope Francis fairly soon afterwards announced the first major assembly of the Synod: an Extraordinary General Assembly titled “The Pastoral Challenges of the Family in the Context of Evangelization”.
Scheduled to take place from 5 to 19 November of next year, the assembly is styled ‘extraordinary’ to signify the pressing urgency that Pope Francis attaches to the subject. Unlike the general assemblies, there will be no process of selecting participating clergy: the presidents of the world’s bishops conferences, the heads of the Eastern Churches, the heads of the Curia offices in Rome and three members of religious institutes are the designated participants by canon law. The participants from continental northwestern Europe will therefore be Wim Cardinal Eijk from the Netherlands, Archbishop André-Joseph Léonard from Belgium, Bishop Anders Arborelius from Scandinavia, and whoever the future president of the German Bishops’ Conference will be.
Today, Pope Francis selected the Relator General and the Special Secretary for the Extraordinary Assembly, which is only the third such gathering since the Synod of Bishops was created in 1965. The Relator General opens the assembly and gathers the conclusions and results for the final message and ultimately the Post-Synodal Exhortation that Pope Francis will write. This task will be performed by Péter Cardinal Erdö, the archbishop of Esztergom-Budapest and president of the Council of European Bishops’ Conferences. The Special Secretary, who records the proceedings of the Synod, is Italian Archbishop Bruno Forte (pictured) of Chieti-Vasto. He is also a member of the Pontifical Council for the New Evangelisation.
With the next assembly on the horizon we are still expecting the final act of the previous one. The Ordinary General Assembly on The New Evangelization for the Transmission of the Christian Faith closed in October of last year and the assumption then was that Pope Benedict XVI would publish its Post-Synodal Exhortation some time in 2014. Now that he has retired, and Pope Francis has begun his papacy, it will be the latter’s task to publish it. In June, he told the General Secretariat of the Synod that he would be writing much of the document in August and that it would be ready for publication before the end of the Year of Faith, on 24 November of this year.
On Friday, Simon Ignatius Cardinal Pimenta passed away. The Indian prelate was 93 and lived at the Clergy Home for retired priest in Mumbai.
Born in 1920, Simon Pimenta attended St. Pius X seminary and also studied pedagogy and mathematics at Bombay State University. In 1949 he was ordained for the Archdiocese of Bombay. As a priest he assisted in parishes and also worked at the local Curia.
In 1954, Father Pimenta graduated in Canon Law from the Pontifical Urbaniana University in Rome. Back in Bombay, he continued assisting in parishes, in addition to working as secretary to the archbishop, Valerian Cardinal Gracias. He was also vice-chancellor and defender of the bond. From 1959 to 1960, Fr. Pimenta was also adminstrator of the Cathedral of the Holy Name. In following years, he was episcopal vicar for the formation of young priests and for the liturgy, a topic he also taught at the seminary. He would eventually become seminary rector.
In 1971, Fr. Pimenta was appointed as auxiliary bishop of Bombay, with the titular see of Bocconia. Cardinal Gracias consecrated him, with Bishop Longinus Pereira, auxiliary of Bombay, and Bishop William Gomes, ordinary of Poona, serving as co-consecrators. In 1977, he was appointed to succeed Cardinal Gracias, and became Coadjutor Archbishop of Bombay. He took over as Metropolitan Archbishop in 1978.
Archbishop Pimenta would remain as Bombay’s shepherd for 18 years, until his retirement in 1996. In 1988, he was created a cardinal and given the title church of Santa Maria “Regina Mundi” a Torre Spaccata. He was president of the Conference of Catholic Bishops of India from 1982 to 1988 and from 1994 to 1996.
202 cardinals remain in the College of Cardinals, with 112 of them being electors.
“[T]he liturgy is the celebration of the central event of human history, the redemptive sacrifice of Christ. Thus it bears witness to the love with which God loves humanity, to the fact that human life has a meaning and that it is through their vocation that men and women are called to share in the glorious life of the Trinity. Humanity needs this witness.
People need to perceive, through the liturgical celebrations, that the Church is aware of the lordship of God and of dignity of the human being. She has the right to be able to discern, over and above the limitations that will always mark her rites and ceremonies, that Christ “is present in the sacrifice of Mass and in the person of the minister” (cf. Sacrosanctum Concilium, n. 7).”
- Pope Benedict XVI to a group of French bishops on their ad limina visit,
17 November 2012
In the coming weeks I will be writing about the Sacra Liturgia conference that will be held in Rome from 25 to 28 June. The conference “on liturgical formation, celebration and mission” is the brainchild of Bishop Dominique Rey of the Diocese of Fréjus-Toulon in France and draws its inspiration in part from the teaching and person of Pope Emeritus Benedict XVI, who strongly encouraged Bishop Rey’s initiative.
Why a major conference on the liturgy, and why special attention to it in this blog? Pope Benedict has spoken about it many times, both during his pontificate and as priest, bishop and cardinal. The quote I chose to place at the top is only the most recent I could quickly find, but it does give an indication of the reason. Our faith comes from God; it is His gift to us. In the liturgy, centered around the sacrifice of the Eucharist, God comes very near to us, nearer than we can ever hope to come to Him if left to our own devices. Since God is near to us, we must take care to show that in how we celebrate and participate in the liturgy. And because this is the place where God is tangible for us, the liturgy takes up a central place in our faith and life as Catholics. That means that we can’t take it for granted, but should treat the liturgy as an opportunity to learn and grow, and that is what the conference wants to aid in.
During the conference, various speakers will address a proper selection of liturgy topics. Standing out for me, upon a reading of the list of speakers, are Cardinal Raymond Burke (Liturgical law in the Mission of the Church), Archbishop Alexander Sample (The Bishop: governor, promoter and guardian of liturgical life of the diocese), Monsignor Guido Marini (Ars celebrandi in the Sacred Liturgy), Monsignor Stefan Heid (The Early Christian Altar – Lessons for Today), Father Uwe Michael Lang (Sacred Art and Architecture at the service of the Mission of the Church), Father Paul Gunter (Academic Formation in the Sacred Liturgy), Father Nicola Bux (Liturgical catechesis and the New Evangelisation), Dom Alcuin Reid (Sacrosanctum Concilium and Liturgical Formation) and Mr. Jeffrey Tucker (The Liturgical Apostolate and the Internet), although any choice here is strictly based on the various topic titles. I will be profiling several of the speakers in the coming weeks, with, obviously, a special focus on their thoughts and actions regarding the liturgy.
All the relevant information regarding prices, accommodation and, certainly not least, the speakers and their topics can be found via the link I supplied above. Personally, I would have attended if it was within my means, but I’ll have to make do with a digital presence, via this blog and various social media.
There is beauty in dying: if we have to die, it is best, we feel, to do so at home, in the place where we belonged in life. For Bishop Reinhard Lettmann this became true early this afternoon. After celebrating Mass around noon, he passed away, aged 80, in Bethlehem, in the country which had become his second home.
Similarly providential, it seems, the 150 or so deacons and priests who were gathered in Münster fr a day of meeting and study broke up their assembly and offered Vespers for the deceased emeritus bishop.
Bishop Lettmann was bishop of the Diocese of Münster from 1980 to 2008.
A priest since 1959, the native Münsterian held a doctorate in canon law from the Pontifical Gregorian University and worked as a stenographer on the official documentation of the Second Vatican Council. In 1973, Msgr. Lettmann, who was administrator of the cathedral of St. Paul at the time, was appointed as auxiliary bishop under Bishop Heinrich Tenhumberg, with the titular diocese of Rotaria. Christo tuo venienti occurrentes became his episcopal motto: “Rushing forward to meet Christ coming”.
In 1980, Bishop Lettmann succeeded Bishop Tenhumberg, who had passed away a few months earlier. Within the German Bishops’ Conference, he was a member of Commission on Ecumenism, and he was also a member of the Congregation for Divine Worship and the Discipline of the Sacraments. I addition to these and his pastoral duties, he was also a prolific author on various topics.
The obituary on the website of the Diocese of Münster characterises Bishop Lettmann as a “builder of bridges, one the one hand between people, on the other between people and God. He was open towards people, showing tolerance and patience. … He was always confident in dealing with complicated procedures, he loved conversations and encounters with people, but he also always drew strength from voluntary solitude, from silence and prayer.”
Photo credit: Michael Bönte
In the last such event before the sede vacante begins, Ukrainian Lubomyr Cardinal Husar marks his 80th birthday today, and as such can not take part in the conclave.
Born in Lviv, which at the time was a Polish city, in 1933, young Lubomyr’s childhood was marked by the violence of World War II. In 1944, this caused his parents to flee to the west. After some years in Salzburg in Austria, the family emigrated to the United States in 1949. A year later, Lubomyr started studying at the Ukrainian Catholic St. Basil College Seminary in Stamford, Connecticut. After time at the Catholic University of America and Fordham University, he was ordained to the priesthood in 1958. Fr. Husar was a priest for the Ukrainian Catholic Eparchy of Stamford, which covers parts of New York and New England.
From his ordination until 1969, Fr. Husar taught at the seminary where he himself was educated, and he was a parish priest from 1966 to 1969. In that latter year, he went to Rome to study theology at the Pontifical Urbaniana University. Now a doctor of theology, he entered the Studity monastery at Grottaferrata in Italy in 1972, and two years later, he became the superior there.
Fr. Husar’s consecration to bishop in 1977, to go with his new task as Archimandrite of all the Studite monks in Europe and America, from 1978 onwards, caused a bit if a stir, since the Pope had not given his apostolic mandate, something that Roman Canon Law required, but the Law of the Eastern Churches did not.
In 1995, as his homeland reopened its borders to the rest of the world, Bishop Husar was elected as Exarch of Kiev and Vysshorod. Upon his return to the Ukraine, he relinquished his American citizenship. In 1996, he was appointed as auxiliary bishop of Lviv, and in 2001, as that see had fallen vacant, Eparch Husar was elected as Major Archbishop of Lviv. In that same year, he was created a cardinal, with Santa Sofia a Via Boccea as his title church. With Ignace Daoud, Cardinal Husar was the only Eastern Catholic to participate in the 2005 conclave that elected Pope Benedict XVI.
In 2005, the see of Lviv was moved to Kiev, and Cardinal Husar became Major Archbishop of that city. In 2011, failing eyesight caused him to retire, although he had performed the Ukrainian Catholic liturgy from memory when his sight had gotten too bad.
As Major Archbishop of Kiev, Cardinal Husar received an honorary doctorate from the Catholic University of America, and he was decorated by the President of Ukraine “for his outstanding personal contribution in spiritual revival of the Ukrainian nation, longstanding church work, and to mark his 75th birthday”.
Cardinal Husar was a member of the Congregation for the Oriental Churches, the Pontifical Council for Promoting Christian Unity, the Pontifical Council for Legislative Texts, the Pontifical Council for Culture, and the Special Council for Europe of the General Secretariat of the Synod of Bishops.
There are now 117 cardinal electors who are allowed to participate in next month’s conclave.
Photo credit: Edmond Fountain/St Petersburg Times