Devotional painting of Saint Josaphat Kuncevyc
Saint Josaphat Kuntsevych
Évêque basilien et martyr
à Vitebak (+ 1623)
- "Alors que l'Église célèbre le saint ukrainien Josaphat Kuncewycz, le Pape a pris le temps de saluer les pèlerins ukrainiens et les moines basiliens venus de divers pays pour célébrer le quatrième centenaire du martyre de l'évêque de Polotzk..." prière du Pape pour la paix, mémoire de saint Josaphat, le 12 novembre 2023.
Jean Kuntsevych, né en Volhynie, en 1580. Il est encore adolescent à l'époque de l'Union de Brest (1596) où une partie de l'Eglise d'Ukraine se rattache à Rome et constitue l'Eglise gréco-catholique ou Eglise ruthène. A vingt ans, il entre au monastère de la Sainte Trinité à Vilnius, alors dans le royaume polono-lituanien, dans un monastère de l'ordre basilien et prend le nom de Josaphat. A trente ans, il en devient l'un des supérieurs. Déchiré en lui-même par cette séparation entre catholiques romains et orthodoxes, il se dévoue à la cause de l'unité, polémique avec les orthodoxes tout en gardant une grande douceur. Nommé évêque de Polock en 1617, il se trouve dans une région où les antagonismes sont exacerbés plus encore par des considérations politiques et culturelles que par des points de vue religieux. Au cours d'une émeute provoquée par des intégristes orthodoxes, alors qu'il accomplissait une visite pastorale à Vitebsk, il est lynché et jeté dans le fleuve, martyr pour son attachement à l'Eglise romaine.
Béatifié par le pape Urbain VIII le 16 mai 1643 et canonisé par le bienheureux Pie IX le 29 juin 1867, il est le premier saint des Eglises uniates à être canonisé à Rome.
Ses reliques se trouvent sous l'autel saint Basile dans la basilique Saint
Pierre du Vatican.
Voir aussi
- lettre apostolique du pape Jean-Paul II à l'occasion du quatrième centenaire de l'union de Brest, le 12 novembre
1995, mémoire de saint Josaphat.
Né dans l'orthodoxie, Jean Kuncewicz adhéra, dès sa jeunesse, à l'union
catholique et, devenu évêque de Polotz sous le nom de Josaphat, il déploya un
zèle constant à garder son troupeau dans l'unité, attentif à donner toute sa
splendeur à la liturgie byzantine slave. Au cours d'une visite pastorale à
Vitebsk, en 1623, il fut massacré par une foule déchaînée contre lui et mourut
pour l'unité de l'Église et la défense de la vérité catholique.
Martyrologe romain
400e anniversaire du
martyre de saint Josaphat Kuncewycz, connu sous le nom de "martyr de
l'unité"... être tolérant, c'est toujours rechercher la vérité de Dieu qui
nous a créés frères et sœurs...
interview accordée à Radio Vatican-Vatican News, le père Robert
Lisseiko, OSBM, supérieur général de l'Ordre Basilien de Saint Josaphat 12
novembre 2023
SOURCE : https://nominis.cef.fr/contenus/saint/14/Saint-Josaphat-Kuntsevych.html
Josaphat
Kuntsevych Йосафат Кунцевич Josafat Kuncevic Basiliani Via San Giosafat Roma
1991
Picture taken by Rev. Josaphat Vladimir Timkovic, OSBM, in 1991.
Saint Josaphat
Archevêque de Polotsk et martyr
(1584-1623)
Josaphat naquit à
Wladimir, ville de Pologne, d'une famille modeste. Il reçut le nom de Jean au
baptême. Sa pieuse mère déposa dans son coeur les germes d'une vertu précoce.
Lorsqu'elle n'apercevait pas son fils à la maison, elle était sûre de le
trouver en prière dans l'église. Ses parents le proposaient à ses frères et
soeurs comme un vivant modèle de vertus. Il entrait à vingt ans dans l'Ordre
des Basiliens-Unis de Pologne où il prit le nom de Josaphat.
Secrètement vendu au
schisme, le supérieur de la communauté tenta vainement de porter Josaphat à la
révolte contre le Saint-Père. Au grand mécontentement des schismatiques qui
accablèrent le Saint d'injures et de sarcasmes, Josaphat dénonça
l'archimandrite au métropolitain qui fut déposé de sa charge. Quoique simple
diacre, Josaphat fit preuve d'un zèle ardent pour la conversion des non-unis et
en ramena un bon nombre dans le giron de l'Église. Ordonné prêtre, le saint
basilien se fit l'apôtre de la contrée, s'appliqua au ministère de la
prédication et de la confession tout en pratiquant une exacte observance de ses
Règles. Dieu avait doté saint Josaphat d'un talent particulier pour assister
les condamnés à mort. Il visitait aussi les malades pauvres, lavait leurs pieds
couverts d'ulcères et tâchait de procurer des remèdes et de la nourriture à ces
miséreux.
Nommé archimandrite du couvent
de la Trinité qui se composait surtout de jeunes religieux, il les forma à la
vie monastique avec une vigilance toute paternelle. A l'âge de trente-huit ans,
saint Josaphat Koncévitch fut sacré archevêque de Polotsk à Vilna.
Pendant que le saint archevêque
se trouvait à la diète de Varsovie où plusieurs évêques avaient été convoqués,
un évêque schismatique s'empara de son siège à l'improviste. Saint Josaphat
s'empressa de revenir vers son troupeau pour rappeler les brebis rebelles à
l'obéissance. Au moment où il voulut prendre la parole, la foule excitée par
les schismatiques se rua impétueusement sur lui. Il aurait été impitoyablement
massacré si la force armée n'était intervenue pour le dégager des mains des
insoumis.
Le matin du 12 novembre
1623, alors qu'il priait dans la chapelle du palais épiscopal de Vitebsk, la
foule en furie envahit la sainte demeure. Saint Josaphat accourut promptement
au bruit de l'émeute: «Si vous en voulez à ma personne, dit-il aux assassins,
me voici.» Deux hommes s'avancèrent alors vers lui; l'un d'eux le frappa au
front avec une perche et l'autre lui asséna un coup de hallebarde qui lui
fendit la tête. Enfin, deux coups de fusil lui percèrent le crâne. Saint
Josaphat avait quarante-quatre ans lorsqu'il fut victime de ce crime sacrilège.
Résumé O.D.M.
SOURCE : http://magnificat.ca/cal/fr/saints/saint_josaphat.html
Icone de Saint Josaphat - Icons amb Sant Josafat
12 novembre 1923
Lettre encyclique Ecclesiam
Dei
À l’occasion du IIIe
centenaire de la mort de saint Josaphat, martyr, archevêque de Polotsk, pour le
rite oriental.
accueil Formation Magistère Encyclique
Ecclesiam Dei
Aux Patriarches, Primats,
Archevêques, Évêques et autres ordinaires en paix et en communion avec le Siège
Apostolique,
Pie XI, Pape
Vénérables frères, salut
et bénédiction apostolique.
L’Eglise, par un
admirable dessein de son divin Fondateur, devait dans la plénitude des temps
constituer comme une immense famille embrassant l’ensemble du genre
humain ; Dieu a voulu, nous le savons, qu’on la pût reconnaître à divers
signes caractéristiques : notamment elle devait être tout à la fois une et
universelle.
De fait, quand le Christ
dit aux apôtres : Toute puissance m’a été donnée dans le ciel et sur
la terre : allez donc, enseignez toutes les nations (Mt 28, 18–19), il
ne s’est pas contenté de transmettre à eux seuls la mission qu’il avait
lui-même reçue de son Père ; il a voulu de plus que le collège apostolique
fût parfaitement un, et que les membres en fussent rattachés les uns aux autres
par un double lien très étroit : lien intime de la même foi et de la même
charité, qui a été répandue dans les cœurs… par l’Esprit-Saint (Rm 5,
5) ; lien extérieur de l’autorité exercée par un seul sur tous, le
Christ ayant conféré la primauté sur les apôtres à Pierre, comme au principe
perpétuel et au fondement visible de l’unité. Celle unité, Jésus la leur
recommanda avec les plus vives instances au seuil de la mort ; c’est elle
encore que, par une prière très ardente, il implora de son Père et qu’il
obtint, exaucé pour sa piété (He 5, 7).
Aussi l’Eglise s’est
formée et développée en « un seul corps », corps vivifié et animé par
un seul esprit ; corps dont la tête est le Christ, et c’est par le
Christ que le corps entier est coordonné et uni, grâce aux liens des membres
qui se prêtent un mutuel secours (Ep iv, 5, 15, 16).
Mais, pour la même
raison, ce corps a une tête visible qui est le Vicaire du Christ sur la terre,
le Pontife romain. C’est à lui, en tant que successeur de Pierre, qu’est
adressée d’âge en âge la parole du Christ : Sur cette pierre je
bâtirai mon Eglise (Mt 16, 18) ; toujours fidèle à ce rôle de
lieutenant que le Christ a confié à Pierre, le Pape ne cesse de confirmer ses
frères, quand il en est besoin, et de paître tous les agneaux et toutes les
brebis du Seigneur. Mais il n’est rien à quoi la haine de l’homme ennemi se
soit jamais autant acharnée qu’à rompre dans l’Eglise cette unité de
gouvernement qui est inséparable de « l’unité de l’esprit dans le lien de
la paix » (Ep 4, 3). Si jamais il n’est parvenu à prévaloir contre
l’Eglise elle-même, celle-ci s’est vu néanmoins arracher de son sein et de son
étreinte un grand nombre de ses enfants et jusqu’à des peuples entiers. Ces
malheurs sont dus pour une part très notable à des rivalités de nation à
nation, à des lois d’où étaient bannies la religion et la piété, enfin à
d’ardentes convoitises des biens périssables.
La plus grave rupture, la
plus déplorable de toutes, est celle qui sépara de l’Eglise œcuménique l’empire
de Byzance. On put croire que les Conciles de Lyon et de Florence avaient rétabli
l’unité ; mais, depuis, la scission s’est produite de nouveau et elle dure
aujourd’hui encore, au grand détriment des âmes. Il s’en est suivi que Byzance
a entraîné dans les sentiers d’égarement et de perdition d’autres peuples
orientaux parmi lesquels les Slaves ; et pourtant ceux-ci étaient
demeurés » plus longtemps que les autres, fidèles à leur Mère l’Eglise. Il
est prouvé, en effet, que ces peuples conservèrent certaines relations avec le
Siège apostolique même après le schisme de Michel Cérulaire, et que, après une
interruption causée par L’invasion des Tartares puis des Mongols, ils reprirent
ces rapports et les maintinrent jusqu’au jour où ils en furent empêchés par
l’opiniâtre rébellion des princes.
En ces conjonctures, les
Pontifes romains ont rempli tout leur devoir ; certains même se
consacrèrent avec un zèle et un dévouement tout particuliers au salut des
Slaves orientaux : tel Grégoire VII, qui, en une lettre adressée au prince
de Kiev, « Dimitri, roi de Russie, et à la reine son épouse », sur la
demande que lui en avait faite à Rome leur fils au moment de leur avènement au
trône, leur souhaita très affectueusement toutes les bénédictions du ciel [1]; tel
encore Honorius III, envoyant des légats à Novgorod, imité sur ce point par
Grégoire IX et, peu après, par Innocent IV, qui y délégua un personnage d’un
courage et d’une vaillance remarquable, Jean du Plan de Carpin, gloire de
l’Ordre franciscain.
Ce zèle empressé de Nos
prédécesseurs porta ses fruits en 1255, année qui vit rétablir la concorde et
l’unité ; pour célébrer cet événement, Opizon, abbé, au nom et par les
pouvoirs du même Pontife, dont il était légat, conféra en des fêtes grandioses
les insignes royaux à Daniel, fils de Romain. Aussi, en accord avec la
tradition et les usages vénérables des anciens Slaves orientaux, on put, au
Concile de Florence, entendre le métropolite de Kiev et de Moscou, Isidore,
cardinal de la Sainte Eglise Romaine, jurer au nom de ses compatriotes fidélité
inviolable à l’unité catholique dans la communion avec le Siège apostolique.
L’union cimentée de
nouveau se maintint à Kiev un certain nombre d’années : elle allait être
brisée encore pour divers motifs, auxquels vinrent s’ajouter les
bouleversements politiques qui marquèrent le début du XVIe siècle. Elle
fut heureusement rétablie en 1545 et promulguée l’année suivante à la
Conférence de Brest, sur l’initiative et grâce aux démarches de métropolite de
Kiev et des autres évêques ruthènes ; Clément VIII leur fit l’accueil le
plus affectueux et, par la constitution Magnus Dominus, invita tous
les fidèles à rendre grâces à Dieu, « dont toutes les pensées sont des
pensées de paix, et qui veut que tous les hommes soient sauvés et parviennent à
la connaissance de la vérité ».
Pour que cette unité et
cette bonne entente pussent se maintenir à jamais, la Providence si sage de
Dieu les marqua du sceau de la sainteté et du martyre. Cette auréole était
réservée à l’archevêque de Polotsk, Josaphat, du rite slave oriental, que nous
saluons a juste titre comme la plus belle gloire et le plus ferme soutien de
l’Orient slave ; car on trouvera difficilement quelqu’un qui ait fait plus
honneur au nom slave et plus efficacement travaillé au salut de ces populations
que Josaphat, leur pasteur et apôtre, qui a versé son sang pour l’unité de la
Sainte Église.
Puisque nous voici au
troisième centenaire de ce très glorieux martyre, ce Nous est une très vive
joie de rappeler le souvenir de ce si grand saint ; daigne le Seigneur,
cédant aux prières plus ferventes des fidèles, « susciter dans son Église
L’esprit qui remplissait le bienheureux martyr et pontife Josaphat… et qui le
porta à donner sa vie pour ses brebis » [2] ; puisse s’accroître le zèle du
peuple chrétien pour l’unité, et ainsi l’œuvre principale de Josaphat se
poursuivre jusqu’au jour où se réalisera le vœu du Christ et de tous les
saints : Et il n’y aura qu’un seul bercail et un seul Pasteur. (Jn
10, 16)
Né de parents séparés de
l’unité catholique, Josaphat, qui reçut au saint baptême le nom de Jean, se
consacra à la piété dès sa plus tendre enfance. Tout en suivant la splendide
liturgie slave, il recherchait avant toutes choses la vérité et la gloire de
Dieu ; à cette fin, et en dehors de toute considération humaine, il se
tourna tout enfant vers la communion de l’unique Église œcuménique ou
catholique, se considérant comme appelé à la communion de cette Église par le
baptême même qu’il avait validement reçu. Bien plus, se sentant poussé par une
inspiration du ciel à travailler au rétablissement de la sainte unité dans le
monde entier, il comprit qu’il pouvait y contribuer dans une très large mesure
s’il conservait dans le cadre de l’unité de l’Église universelle le rite slave
oriental et l’Ordre des moines Basiliens.
C’est pourquoi, reçu en
1604 parmi les Basiliens et ayant échangé le nom de Jean pour celui de
Josaphat, il s’adonna tout entier à l’exercice de toutes les vertus,
particulièrement de la piété et de la mortification.
La vue de Jésus crucifié
avait fait naître en lui, dès son enfance, l’amour de la croix, qu’il ne cessa
ensuite de pratiquer à un degré éminent.
D’après Joseph Velamin
Russky, métropolite de Kiev, qui avait été archimandrite de ce monastère,
« il fit en peu de temps de tels progrès dans la vie monastique qu’il put
servir de maître aux autres ». Aussi, à peine ordonné prêtre, Josaphat est
lui-même nommé archimandrite et placé à la tête du monastère. Pour accomplir sa
charge, il ne se contenta point de maintenir en bon état le monastère et l’église
attenante et de les fortifier contre les attaques des ennemis ; mais,
constatant qu’ils étaient presque abandonnés par le peuple chrétien, il résolut
de s’employer à l’y ramener.
Entre temps, préoccupé
avant tout de l’union de ses compatriotes avec la chaire de Pierre, il
s’enquérait de tous côtés des moyens soit de la promouvoir, soit de la
consolider ; surtout, il étudiait sans répit les livres liturgiques dont
les Orientaux, y compris les schismatiques eux-mêmes, avaient accoutumé de se
servir en accord avec les prescriptions des saints Pères.
Après cette si active
préparation, Josaphat se mit à l’œuvre de restauration de l’unité avec tant de
force tout ensemble et de douceur, et il y réussit à tel point que ses
adversaires eux-mêmes l’appelaient « ravisseur d’âmes ». Le nombre,
en effet, est étonnant de ceux qu’il ramena à l’unique bercail de Jésus-Christ,
convertis de toutes condition et origine, gens du peuple, commerçants, nobles,
préfets même et administrateurs de provinces, comme nous savons que ce fut le
cas pour Sokolinski de Polotsk, pour Tyszkievicz de Novgrodensk, pour Mieleczko
de Smolensk.
Mais il étendit bien plus
encore son action apostolique du jour où il fut nommé évêque de l’Eglise de
Polotsk. Cet apostolat a dû avoir une influence incroyable ; car on vit
Josaphat donner l’exemple d’une extrême chasteté, pauvreté et austérité ;
ii se montrait envers les pauvres d’une telle générosité qu’il alla jusqu’à
mettre en gage son omophorion pour secourir leur indigence ; se
renfermant strictement dans le domaine religieux, il ne s’ingérait en rien dans
les affaires politiques, encore que par des instances vives et réitérées on le
pressât de se charger d’intérêts et à prendre parti dans des conflits d’ordre
temporel ; enfin, il apportait à son œuvre le dévouement accompli d’un
très saint évêque, travaillant sans relâche par sa parole et ses écrits à faire
pénétrer la vérité. Il a publié en effet nombre d’ouvrages merveilleusement mis
à la portée du peuple, entre autres sur la Primauté de saint Pierre et le
Baptême de saint Vladimir, et encore une apologie de l’unité catholique, un
catéchisme selon la méthode du bienheureux Pierre Canisius, et d’autres travaux
du même genre.
Se multipliant pour
rappeler l’un et l’autre clergés à l’accomplissement attentif de ses devoirs,
il obtint peu à peu, en réveillant le zèle pour le ministère sacerdotal, que le
peuple, régulièrement instruit de la doctrine chrétienne et nourri de la parole
divine par une prédication appropriée, se reprît à fréquenter les sacrements et
les cérémonies liturgiques, et fût ramené à une vie toujours plus chrétienne.
C’est ainsi que, par une
large et abondante diffusion de l’esprit de Dieu, Josaphat consolida
merveilleusement l’œuvre d’unité à laquelle il s’était voué. Cet
affermissement, on peut même dire cette consécration, il la donna surtout le
jour où il tomba martyr de cette cause, par un acte de sa pleine volonté et
avec une admirable grandeur d’âme. La pensée du martyre était toujours dans son
esprit, fréquemment sur ses lèvres ; le martyre, il l’appela de ses vœux
au cours d’une prédication solennelle ; le martyre, enfin, il le
sollicitait comme une faveur particulière de Dieu. C’est ainsi que, peu de
jours avant sa mort, averti des embûches qui se tramaient contre lui, il dit :
« Seigneur, faites-moi la grâce de pouvoir répandre mon sang pour l’unité,
ainsi que pour l’obéissance au Siège apostolique. »
Son désir fut exaucé le
dimanche 12 novembre 1623 ; avec un visage où éclate la joie et qui
respire la bonté, il va au-devant de ses ennemis qui l’entourent, cherchant
l’apôtre de l’unité ; il leur demande, à l’exemple de son Maître et
Seigneur, de ne faire aucun mai aux siens, et se livre entre leurs mains ;
frappé avec une extrême cruauté et tombé sous leurs coups, il ne cesse jusqu’au
dernier soupir d’implorer de Dieu le pardon pour ses meurtriers.
Ce martyre si glorieux
fut fécond en résultats : notamment, il inspira une grande énergie et
fermeté aux évêques ruthènes, qui faisaient eux mois plus tard, dans une lettre
à la S. Congrégation de la Propagande, la déclaration suivante :
« Nous nous affirmons absolument prêts a donner notre vie jusqu’au sang,
comme vient de le faire l’un des nôtres pour la foi catholique. » Un
nombre considérable de schismatiques, parmi lesquels les meurtriers mêmes du
martyr, rentrèrent bientôt après dans la seule véritable Église.
Comme il y a trois
siècles, le sang de saint Josaphat doit être, aujourd’hui plus que jamais, un
gage de paix et d’unité : aujourd’hui, disons-Nous, que, dans les
malheureux pays slaves, en proie aux plus graves perturbations, la fureur de
guerres barbares multiplie les massacres fratricides. Il nous semble, en effet,
entendre ce sang crier plus haut que celui d’Abel (He 12, 24) et
s’adresser aux frères de la famille slave en empruntant les paroles du Christ
Jésus : Les brebis errent sans pasteur. J’ai pitié de la foule. (Mc
8, 2)
Et, en vérité, quel sort
affreux pèse sur les Slaves ! Dans quel dénuement absolu ils se
débattent ! Que d’exils ! Quels sanglants massacres ! Et, en
plus des corps, que d’âmes perdues ! Quand Nous considérons la situation
actuelle des Slaves, bien plus déplorable encore que celle dont se lamentait
saint Josaphat, Nous avons peine — si vive est Notre affection paternelle — à
retenir nos larmes.
Quant à Nous, pour
alléger ce poids immense d’infortunes, Nous Nous sommes appliqué, de Notre
propre initiative, à soulager ces malheureux, ne visant aucun intérêt humain,
ne faisant aucune distinction entre ces misères, préoccupé seulement de
réserver les secours les plus rapides aux nécessités les plus urgentes.
Hélas ! nos
ressources n’étaient pas à la mesure de si vastes besoins. Et Nous n’avons pu
empêcher que, au mépris de toute religion, on ne multipliât les attentats
contre la vérité et la vertu ; bien plus, çà et là, des chrétiens, et
jusqu’à des prêtres et des évêques, furent traqués pour être emprisonnés et
même massacrés.
Une bien douce
consolation rend moins pénible pour Nous le spectacle de ces maux : le
centenaire solennel du plus illustre évêque slave Nous offre, en effet, une
occasion tout indiquée de manifester les sentiments d’affection paternelle que
Nous portons à tous les Slaves orientaux et de leur rappeler le bien capital, à
savoir l’unité œcuménique de la sainte Église.
A cette unité, Nous
convions instamment Nos frères dissidents, et Nous demandons en même temps que
tous les fidèles sans exception, à l’exemple et selon les méthodes de saint
Josaphat, s’appliquent à Nous prêter, chacun dans la mesure de ses forces, le
concours de leur activité et de leur zèle. Qu’ils le comprennent bien, ce ne
sont pas tant les discussions et autres exhortations directes qui favoriseront
ce retour à l’unité, mais bien les exemples et les œuvres d’une vie sainte et,
par-dessus tout, l’amour envers nos frères slaves et les autres Orientaux,
suivant le mot de l’Apôtre : Ayez une même charité, une même âme, une
même pensée ; ne faîtes rien par esprit de rivalité ou de vaine
gloire ; mais que l’humilité vous fasse considérer les autres comme
supérieurs à vous ; que chacun recherche non ses propres intérêts, mais
ceux des autres. (Ph 2, 2–4)
Les Orientaux dissidents
ont à cet égard le devoir d’abandonner leurs antiques préjugés pour chercher à
connaître la véritable vie de l’Église, de ne point imputer à l’Église romaine
les écarts des personnes privées, écarts qu’elle-même condamne et auxquels elle
s’efforce de remédier. Les Latins, de leur côté, doivent acquérir des notions
plus complètes et plus approfondies des choses et des usages de l’Orient ;
saint Josaphat en avait une connaissance parfaite et c’est ce qui rendit son
apostolat si fécond.
Pour ces motifs, Nous
avons voulu favoriser de marques nouvelles de Notre bienveillance l’Institut
pontifical oriental, créé par Notre très regretté prédécesseur Benoit XV ;
Nous tenons, en effet, pour assuré qu’une connaissance exacte des choses amènera
une équitable appréciation des personnes en même temps qu’une sincère
bienveillance, et ces sentiments, si la charité chrétienne vient les couronner,
seront, avec la grâce de Dieu, souverainement profitables à l’unité religieuse.
Une fois pénétrés de
cette charité, tous saisiront l’enseignement divin de l’Apôtre : Il
n’y a point de distinction entre Juif et Grec ; car il n’y a qu’un même
Seigneur pour tous, riche de faveurs pour tous ceux qui l’invoquent (Rm
10, 12). Puis, ce qui vaut mieux encore, religieusement dociles aux
prescriptions du même Apôtre, ils dépouilleront et abandonneront non seulement
les préjugés, mais encore les soupçons injustifiés, les rivalités, les haines,
enfin tous les sentiments opposés à la charité chrétienne, qui sont la source
des conflits internationaux. Paul ne dit-il pas encore : N’usez point
de mensonges les uns envers les autres ; dépouillez le vieil homme ainsi
que ses œuvres, et revêtez l’homme nouveau, qui se renouvelle dans la science à
l’image de celui qui l’a créé ; il n’y a ici ni Gentil, ni Juif…; ni
Barbare, ni Scythe ; ni esclave, ni homme libre, mais le Christ est tout
et en tous (Col 3, 9–11).
C’est ainsi que, grâce au
rétablissement de la bonne entente entre les individus comme entre les peuples,
l’union pourra se réaliser parallèlement dans l’Église par la rentrée dans son
giron de tous ceux qui, pour une cause ou une autre, en sont sortis. Cette
réalisation de l’union sera obtenue non par des calculs humains, mais par la
seule charité de Dieu, qui ne fait point acception de personnes (Ac
10, 34) et qui ne met point de différence entre nous et eux (Ac 14,
9).
On verra alors tous les
peuples, ainsi rapprochés, jouir des mêmes droits, quelles que soient leur
race, leur langue ou leur liturgie : l’Église romaine a toujours
religieusement respecté et maintenu les divers rites, toujours elle a prescrit
de les conserver, s’en faisant à elle-même comme une parure précieuse,
telle cette reine couverte, d’un vêtement tissu d’or, drapée d’un manteau
aux couleurs variées (Ps 44, 10).
Et parce que cet accord
de tous les peuples de l’univers dans l’unité, œuvre le Dieu au premier chef,
ne pourra être obtenu que par le secours et la protection de Dieu, recourons
avec persévérance et ferveur à la prière, selon l’exemple et les conseils de
saint Josaphat lui-même, qui, dans son apostolat en faveur de l’unité, comptait
avant tout sur la puissance de la prière.
A l’exemple et à la suite
du saint évêque, ayons un culte tout particulier pour l’auguste sacrement de
l’Eucharistie, gage de l’unité et sa source principale ; tous ceux des
Slaves orientaux qui, après s’être séparés de l’Église romaine, conservèrent
l’amour du « mystère de la foi » et continuèrent à s’en approcher
fréquemment, ne tombèrent point dans l’impiété d’hérésies plus graves.
Nous pourrons alors
espérer voir enfin exaucer le vœu que l’Église notre Mère adresse à Dieu avec
piété et confiance à la messe du Saint-Sacrement : que Dieu, dans sa
bonté, accorde les bienfaits de l’unité et de la paix, symbolisés mystiquement
par les dons de l’oblation [3] ; ce vœu, Latins
et Orientaux le formulent pareillement dans les prières du Saint
Sacrifice : ceux-ci « demandent pour tous au Seigneur la grâce de
l’unité », ceux-là prient le Christ « d’avoir égard à la foi de son Église, et de daigner, conformément à sa propre volonté, lui donner la paix et
l’unité ».
Un autre point de contact
avec les Slaves orientaux, de nature à faciliter le rétablissement de l’unité,
est leur amour tout spécial et leur piété envers la Vierge Mère de Dieu, par où
ils se distinguent d’un grand nombre d’hérétiques et se rapprochent de nous.
Saint Josaphat, qui se signalait particulièrement dans cette dévotion à la
Vierge, plaçait également en elle une très grande confiance pour faire accepter
l’unité ; aussi avait-il coutume de vénérer, suivant l’usage des
Orientaux, une petite icône de la Vierge Mère de Dieu, que les moines
Basiliens, et ici même, à Rome, en l’église des Saints-Serge et Bacchus, les fidèles
des deux rites vénèrent avec grande dévotion sous le vocable de Reine des
pâturages (del Pascolo). Invoquons donc spécialement sous ce titre cette
Mère très aimante, et prions-la de ramener nos frères dissidents aux pâturages
du salut, où, toujours vivant dans ses successeurs, Pierre, vicaire du Pasteur
éternel, paît et gouverne tous les agneaux et toutes les brebis du troupeau
chrétien.
Enfin, recourons, pour
une si grande œuvre, au patronage de tous les saints du ciel, ceux-là surtout
qui brillèrent jadis en Orient par le renom de leur sainteté et de leur sagesse
et qui aujourd’hui sont plus spécialement l’objet de la vénération et du culte
des Orientaux.
En premier lieu,
sollicitons l’intercession de saint Josaphat : après avoir, pendant sa
vie, défendu avec un très grand courage la cause de l’unité, qu’il daigne
aujourd’hui en être auprès de Dieu le très puissant protecteur et avocat.
Quant à Nous, Nous lui
adressons la formule d’invocation composée par Notre prédécesseur Pie IX,
d’éternelle mémoire : « Puisse, ô saint Josaphat, le sang que vous
avez versé pour l’Eglise du Christ être le gage de cette union au Saint-Siège
apostolique qui fut sans-cesse l’objet de vos vœux et que jour et nuit vous
imploriez de Dieu, souverainement bon et souverainement grand. Pour que cette
union se réalise enfin, nous vous prions d’être constamment notre intercesseur
auprès de Dieu et de la cour céleste. »
Comme gage des divines
faveurs et en témoignage de Notre bienveillance, Nous vous accordons de tout
cœur, à vous, Vénérables Frères, à votre clergé et à vos ouailles, la
Bénédiction Apostolique.
Donné à Rome, près
Saint-Pierre, le 12 novembre 1923, de Notre Pontificat la deuxième année.
PIE XI, PAPE.
Source : Actes
de S. S. Pie XI, t. I, p. 291, La Bonne Presse, 1927.
Notes de bas de page
Ep., l. II, ep. 74, dans
Migne, P. L., t. 148, col. 425[↩]
Office de St Josaphat[↩]
Secrète de la Messe de la
Fête-Dieu[↩]
Ікона
Священномученика Йосафата Кунцевича, архієпископа Полоцького (УГКЦ) з експозиції
музею у Збаразькому замку. XIX ст. Полотно, олія, позолота.
Icon
of St. Martyr Josaphat Kuntsevych, Archbishop of Polotsk (UGCC) from the
exposition of museum in Zbarazh Castle. XIX Ct. Canvas, oil, gilding.
Chers Frères et Soeurs,
1. Le jour approche où
l'Église grecque-catholique d'Ukraine célébrera le quatrième centenaire de
l'union entre les évêques de la Province métropolitaine de la Rus' de Kiev et
le Siège apostolique. L'union fut établie lors de la rencontre des
représentants de la Province métropolitaine de Kiev avec le Pape, qui eut lieu
le 23 décembre 1595, et elle fut proclamée solennellement à Brest-Litovsk, sur
le fleuve Bug, le 16 octobre 1596. Par la constitution apostolique Magnus
Dominus et laudabile nimis(1), le Pape Clément VIII en fit l'annonce à l'Église
entière et, par la lettre apostolique Benedictus sit Pastor(2), il s'adressa
aux évêques de la Province métropolitaine pour les informer de l'union qui
venait de se faire.
Les Papes suivirent avec
sollicitude et affection la vie, souvent dramatique et douloureuse, de cette
Église. Je voudrais rappeler ici d'une façon particulière l'encyclique
Orientales omnes de Pie XII qui, en 1945, écrivit des paroles inoubliables pour
rappeler le trois cent cinquantième anniversaire du rétablissement de la pleine
communion avec le Siège de Rome(3).
L'Union de Brest ouvrit
une nouvelle page de l'histoire de cette Église(4). Aujourd'hui, celle-ci veut
chanter dans l'allégresse l'hymne d'action de grâce et de louange à Celui qui,
encore une fois, l'a ramenée de la mort à la vie, et elle veut reprendre sa
marche avec un élan renouvelé sur la route tracée par le Concile Vatican II.
Aux fidèles de l'Église
grecque-catholique d'Ukraine s'unissent, dans l'action de grâce et la
supplication, les Églises grecques-catholiques de la diaspora qui se réclament
de l'Union de Brest, ainsi que les autres Églises orientales catholiques et
l'Église tout entière.
Je veux m'unir aux
catholiques de tradition byzantine de ces terres, moi aussi, Évêque de Rome,
qui pendant de si nombreuses années, au temps de mon ministère pastoral en
Pologne, ai senti la proximité physique, et non seulement spirituelle, avec
cette Église qui était alors si durement éprouvée, moi qui, après mon élection
au Siège de Pierre, ai ressenti, à la suite de mes prédécesseurs, le pressant
devoir d'élever la voix pour défendre son droit à l'existence et à la libre
profession de la foi, alors qu'on les lui refusait toutes les deux. J'ai maintenant
le privilège de célébrer avec émotion, en même temps qu'elle, les jours de la
liberté retrouvée.
À la recherche de l'unité
2. Il faut replacer les
célébrations de l'Union de Brest dans le contexte du Millénaire du Baptême de
la Rus'. Il y a sept ans, en 1988, cet événement fut célébré très
solennellement. À cette occasion, j'ai publié deux documents : la lettre
apostolique Euntes in mundum, du 25 janvier 1988(5), pour l'Église entière, et
le message Magnum baptismi donum, du 14 février de la même année(6), adressé
aux catholiques ukrainiens. Il s'agissait en effet de célébrer un moment
fondamental pour l'identité chrétienne et culturelle de ces peuples, moment qui
revêtait une valeur tout à fait particulière du fait que les Églises de
tradition byzantine et l'Église de Rome vivaient encore en pleine communion.
Depuis qu'a eu lieu la
division qui blessa l'unité entre l'Occident et l'Orient byzantin, des efforts
fréquents et intenses furent faits pour rétablir la pleine communion. Je veux
rappeler deux événements particulièrement significatifs : le Concile de Lyon en
1274, et surtout le Concile de Florence en 1439, où furent signés des
protocoles d'union avec les Églises orientales. Malheureusement, diverses
causes empêchèrent les possibilités contenues dans ces accords de porter les
fruits attendus.
En rétablissant la
communion avec Rome, les évêques de la Province métropolitaine de Kiev se
référèrent explicitement aux décisions du Concile de Florence, donc à un
Concile auquel avaient participé directement, entre autres, les représentants
du Patriarcat de Constantinople.
Une figure resplendit
dans ce contexte : celle du métropolite Isidore de Kiev, fidèle interprète et
défenseur des décisions de ce Concile, qui dut subir l'exil en raison de ses
convictions.
Les évêques qui
encouragèrent l'union, ainsi que leur Église, gardaient une conscience très
vive des liens étroits qui les unissaient depuis l'origine à leurs frères
orthodoxes, en plus d'un sens profond de l'identité orientale de leur Province
métropolitaine, qu'il fallait sauvegarder même après l'union. Dans l'histoire
de l'Église catholique, il est d'une grande importance que ce juste désir ait
été respecté et que l'acte d'union n'ait pas signifié le passage à la tradition
latine, comme certains pensaient que cela devait se réaliser : leur Église se
vit reconnaître le droit d'être gouvernée par une hiérarchie propre selon une
discipline spécifique, et de maintenir son patrimoine oriental liturgique et
spirituel.
Entre persécution et
développement
3. Après l'union,
l'Église grecque-catholique d'Ukraine vécut une période de développement des
structures ecclésiastiques, avec des retombées bénéfiques sur la vie
religieuse, sur la formation du clergé et pour l'engagement spirituel des
fidèles. Faisant preuve d'une notable clairvoyance, on attribua une grande
place à l'éducation. Grâce à la précieuse contribution de l'Ordre basilien et
d'autres Congrégations religieuses, l'étude des disciplines sacrées et de la
culture propre connut une admirable croissance. Au cours du siècle actuel, dans
ce domaine comme aussi par le témoignage de la souffrance subie pour le Christ,
le métropolite André Szeptyckyj fut une figure d'un prestige extraordinaire : à
la formation personnelle et à la finesse spirituelle, il sut allier des dons
excellents d'organisateur, fondant des écoles et des académies, soutenant les
études théologiques et les sciences humaines, la presse, l'art sacré, la
sauvegarde des mémoires.
Et pourtant, une telle
vitalité ecclésiale fut toujours traversée par le drame de l'incompréhension et
de l'opposition. L'illustre archevêque de Polock et Vitebsk, Josaphat Kuncevyc,
en fut victime, lui dont le martyre fut auréolé de la couronne impérissable de
la gloire éternelle. Son corps repose maintenant dans la basilique vaticane, où
il reçoit continuellement l'hommage ému et reconnaissant de tous les
catholiques.
Les difficultés et les
souffrances se répétèrent sans répit. Pie XII les a rappelées dans l'encyclique
Orientales omnes, dans laquelle, après s'être arrêté sur les persécutions
précédentes, il présageait déjà cette autre persécution, dramatique, du régime
athée(7).
Parmi les témoins
héroïques non seulement des droits de la foi, mais aussi de la conscience
humaine, qui se distinguèrent au cours de ces années difficiles, se détache la
figure du métropolite Josyf Slipyj : son courage pour supporter l'exil et la
prison pendant dix-huit ans et sa confiance inébranlable en la résurrection de
son Église font de lui l'un des exemples les plus marquants de confesseur de la
foi de notre temps. Il ne faut pas non plus oublier ses nombreux compagnons de
souffrance, en particulier les évêques Grégoire Chomyszyn et Josaphat
Kocylowskyj.
Ces événements orageux
secouèrent l'Église de leur patrie. Mais la Providence divine avait déjà décidé
depuis longtemps que de nombreux fils de cette Église pourraient trouver une
issue pour eux et pour leur peuple : à partir du XIXe siècle, en effet, ils
commencèrent à se répandre en grand nombre au-delà des océans, par vagues
migratoires qui les conduisirent surtout au Canada, aux États-Unis d'Amérique,
au Brésil, en Argentine et en Australie. Le Saint-Siège se voulut proche d'eux,
les assistant et instituant pour eux des structures pastorales dans leurs
nouveaux lieux de résidence, jusqu'à constituer des Éparchies proprement dites.
Au temps de l'épreuve, pendant la persécution athée dans leur terre d'origine,
la voix de ces croyants put ainsi s'élever, en pleine liberté, avec force et
courage. Ils revendiquèrent avec force dans l'opinion internationale le droit à
la liberté religieuse pour leurs frères persécutés, donnant ainsi plus de
vigueur à l'appel que lança le Concile Vatican II en faveur de la liberté
religieuse(8) et à l'action exercée en ce sens par le Saint-Siège.
4. Toute la Communauté
catholique se souvient avec émotion des victimes de tant de souffrances : les
martyrs et les confesseurs de la foi de l'Église en Ukraine nous offrent une
admirable leçon de fidélité au prix de la vie. Et nous, témoins privilégiés de
leur sacrifice, nous sommes bien conscients qu'ils ont contribué à maintenir
dans la dignité un monde qui semblait emporté par la barbarie. Ils ont connu la
vérité, et la vérité les a rendus libres. Les chrétiens d'Europe et du monde,
s'inclinant en prière au seuil des camps de concentration et des prisons,
doivent leur être reconnaissants pour la lumière qu'ils ont donnée : c'était la
lumière du Christ, qu'ils ont fait resplendir dans les ténèbres. Aux yeux du
monde, les ténèbres ont longtemps paru l'emporter, mais elles n'ont pu éteindre
cette lumière, car c'était la lumière de Dieu et la lumière de l'homme offensé
mais qui ne pliait pas.
Cet héritage de
souffrance et de gloire se trouve aujourd'hui à un tournant historique : une
fois tombées les chaînes de la prison, l'Église grecque-catholique en Ukraine a
recommencé à respirer l'air de la liberté et à retrouver pleinement son rôle
actif dans l'Église et dans l'histoire. Cette tâche, délicate et
providentielle, requiert aujourd'hui une réflexion particulière pour qu'elle soit
accomplie avec sagesse et clairvoyance.
Dans le sillage du
Concile Vatican II
5. La célébration de
l'Union de Brest doit être vécue et interprétée à la lumière des enseignements
du Concile Vatican II. C'est là peut-être l'aspect le plus important pour bien
comprendre la portée de cet anniversaire.
On sait que le Concile
Vatican II a longuement réfléchi surtout sur le mystère de l'Église, et
qu'ainsi l'un des documents les plus importants qu'il a élaborés est la
constitution Lumen gentium. C'est précisément en raison de cette étude
approfondie que le Concile revêt une importance particulière sur le plan
oecuménique. On en a une confirmation dans le décret Unitatis redintegratio,
qui élabore un programme fort éclairé sur l'action à mener en vue de l'unité
des chrétiens. Il m'a semblé utile de revenir sur ce programme, trente ans
après la conclusion du Concile, en publiant, le 25 mai de cette année,
l'encyclique Ut unum sint(9). Elle indique les progrès oecuméniques qui ont été
réalisés après le Concile Vatican II et en même temps, dans la perspective du
troisième millénaire de l'ère chrétienne, elle cherche à ouvrir de nouvelles
perspectives pour l'avenir.
En plaçant les
célébrations de l'année prochaine dans le contexte de la réflexion sur
l'Église, promue par le Concile, je tiens surtout à inviter à approfondir le
rôle propre que l'Église grecque-catholique d'Ukraine est appelée à exercer
aujourd'hui dans le mouvement oecuménique.
6. Certains voient dans
l'existence des Églises orientales catholiques une difficulté pour la marche de
l'oecuménisme. Le Concile Vatican II n'a pas manqué d'aborder ce problème, tout
en donnant des éléments de solution, tant dans le décret Unitatis redintegratio
sur l'oecuménisme que dans le décret Orientalium Ecclesiarum, qui leur est
directement consacré. Les deux documents se placent dans la perspective du
dialogue oecuménique avec les Églises orientales qui ne sont pas en pleine
communion avec le Siège de Rome, de manière que soit mise en relief la richesse
que les autres Églises ont en commun avec l'Église catholique et que soit
fondée sur cette richesse partagée la recherche d'une communion toujours plus
pleine et plus profonde. En effet, «l'oecuménisme vise précisément à faire
progresser la communion partielle existant entre les chrétiens, pour arriver à
la pleine communion dans la vérité et la charité»(10).
Pour promouvoir le
dialogue avec l'Orthodoxie byzantine, il a été constitué après le Concile
Vatican II une commission mixte spéciale, qui a intégré aussi parmi ses membres
des représentants des Églises orientales catholiques.
Par divers documents, on
a cherché à intensifier les efforts pour qu'il y ait une meilleure
compréhension entre les Églises orthodoxes et les Églises orientales
catholiques, non sans résultats positifs. Dans la lettre apostolique Orientale
lumen(11) et dans l'encyclique Ut unum sint(12), j'ai déjà traité des éléments
de sanctification et de vérité(13) communs à l'Orient et à l'Occident
chrétiens, et de la méthode qu'il convient de suivre dans la recherche de la
pleine communion entre l'Église catholique et les Églises orthodoxes à la
lumière de l'approfondissement de l'ecclésiologie accompli par le Concile
Vatican II : «Nous savons aujourd'hui que l'unité ne peut être réalisée par
l'amour de Dieu que si les Églises le veulent ensemble, dans le plein respect
des traditions individuelles et de leur nécessaire autonomie. Nous savons que
cela ne peut se réaliser qu'à partir de l'amour d'Églises qui se sentent
appelées à manifester toujours plus l'unique Église du Christ, née d'un seul
baptême et d'une seule Eucharistie, et qui veulent être soeurs»(14).
L'approfondissement de la connaissance de la doctrine sur l'Église, réalisé par
le Concile et l'après-Concile, a tracé une voie que l'on peut appeler nouvelle
pour la marche de l'unité : c'est la voie du dialogue de la vérité nourri et
soutenu par le dialogue de la charité (cf. Ep 4, 15).
7. La sortie de la
clandestinité a entraîné un changement radical dans la situation de l'Église
grecque-catholique d'Ukraine : elle s'est retrouvée devant les graves problèmes
de la reconstruction des structures dont elle avait été totalement privée et,
d'une manière plus générale, elle a dû s'employer à se redécouvrir pleinement
elle-même, non seulement en son for intérieur mais aussi par rapport aux autres
Églises.
Grâce soit rendue au
Seigneur, qui lui a accordé de célébrer ce jubilé en situation de liberté
religieuse reconquise ! Grâce lui soit rendue également pour la croissance du
dialogue de la charité, par lequel des pas significatifs ont été accomplis dans
la marche vers la réconciliation souhaitée avec les Églises orthodoxes !
Les migrations et les
déportations multiples ont redessiné la géographie religieuse de ces terres;
les nombreuses années d'athéisme d'État ont profondément marqué les
consciences; le clergé n'arrive pas encore à répondre aux immenses besoins de
la reconstruction religieuse et morale : voilà quelques-uns des défis les plus
dramatiques auxquels toutes les Églises se trouvent confrontées.
Face à ces difficultés,
il faut un témoignage commun de la charité, afin qu'il n'y ait pas d'obstacle à
la prédication de l'Évangile. Comme je l'ai dit dans la lettre apostolique
Orientale lumen, «aujourd'hui, nous pouvons coopérer pour l'annonce du Royaume
ou nous rendre coupables de nouvelles divisions»(15). Puisse le Seigneur guider
nos pas sur le chemin de la paix !
Le sang des martyrs
8. Dans la liberté
retrouvée, nous ne pouvons oublier la persécution et le martyre que les Églises
de cette région, catholiques et orthodoxes, ont subis dans leur chair. C'est là
une dimension importante pour l'Église de tous les temps, comme je l'ai rappelé
dans la lettre apostolique Tertio millennio adveniente(16). C'est un héritage
particulièrement significatif pour les Églises d'Europe, qui en restent
profondément marquées; il faudra y réfléchir à la lumière de la Parole de Dieu.
Nous avons donc le
devoir, qui est partie intégrante de notre mémoire religieuse, de rappeler la
signification du martyre, afin de désigner à la vénération de tous les figures
concrètes de ces témoins de la foi, sachant qu'aujourd'hui encore le mot de
Tertullien conserve toute sa valeur : «Sanguis martyrum, semen
Christianorum»(17). Nous autres, chrétiens, avons déjà un martyrologe commun
dans lequel Dieu maintient et réalise entre les baptisés la communion dans
l'exigence suprême de la foi, manifestée par le sacrifice de la vie. La
communion réelle, quoique imparfaite, qui existe déjà entre catholiques et
orthodoxes dans leur vie ecclésiale, atteint sa perfection en ce que «nous
considérons tous comme le sommet de la vie de grâce, la martyria jusqu'à la
mort, la communion la plus vraie avec le Christ qui répand son sang et qui,
dans ce sacrifice, rend proches ceux qui jadis étaient loin (cf. Ep 2, 13)»(18).
Le souvenir des martyrs
ne peut être effacé de la mémoire de l'Église et de l'humanité : qu'ils soient
victimes d'idéologies de l'Orient ou de l'Occident, tous se retrouvent unis par
la violence qui, en haine de la foi, est faite à la dignité de la personne
humaine, créée par Dieu «à son image, à sa ressemblance».
L'Église du Christ est
une
9. «Je crois en l'Église,
une, sainte, catholique et apostolique». Cette profession de foi contenue dans
le symbole de Nicée-Constantinople est commune aux chrétiens catholiques et
orthodoxes; cela montre à l'évidence que non seulement ils croient en l'unité
de l'Église, mais qu'ils vivent et veulent vivre dans l'Église une et
indivisible, telle qu'elle a été fondée par Jésus Christ. Les différences qui
sont nées et se sont développées entre le christianisme d'Orient et celui
d'Occident au cours de l'histoire proviennent en grande partie de cultures et
de traditions diverses. En ce sens, «la diversité légitime ne s'oppose pas du
tout à l'unité de l'Église, elle en accroît même le prestige et contribue
largement à l'achèvement de sa mission»(19).
Le Pape Jean XXIII aimait
dire que «ce qui nous unit est beaucoup plus fort que ce qui nous divise». Je
suis certain que cet état d'esprit peut aider grandement toutes les Églises. Plus
de trente ans ont passé depuis que le Pape a prononcé ces paroles. Bien des
indices nous poussent à penser que pendant ce temps les chrétiens ont progressé
sur ce chemin. On en a des signes éloquents dans les rencontres fraternelles
entre le Pape Paul VI et le Patriarche oecuménique Athénagoras Ier et celles
que j'ai eues moi-même avec les Patriarches oecuméniques Dimitrios et, tout
récemment, Bartholomaios, de même qu'avec d'autres vénérables Patriarches des
Églises d'Orient. Tout cela, avec les nombreuses initiatives de rencontres et
de dialogue qui sont encouragées partout dans l'Église, nous invite à
l'espérance : l'Esprit Saint, l'Esprit d'unité, ne cesse d'agir parmi les
chrétiens encore séparés entre eux.
Et pourtant, la faiblesse
humaine et le péché continuent à opposer une résistance à l'Esprit d'unité. On
a même parfois l'impression que certaines forces sont prêtes à tout pour
freiner, voir anéantir, le processus d'union entre les chrétiens. Mais nous ne
pouvons pas renoncer; nous devons trouver chaque jour le courage et la force,
qui sont à la fois un don de l'Esprit et le fruit de l'effort humain, de
poursuivre la route entreprise.
10. En repensant à
l'Union de Brest, nous nous demandons quel est aujourd'hui le sens de cet
événement. Il s'est agi d'une union qui concernait seulement une aire
géographique précise; toutefois, sa portée est grande pour la question
oecuménique dans son ensemble. Les Églises orientales catholiques peuvent
apporter une contribution très importante à l'oecuménisme. Le décret
conciliaire Orientalium Ecclesiarum le rappelle : «Aux Église orientales qui
sont en communion avec le Siège apostolique romain revient la charge
particulière de faire progresser l'unité de tous les chrétiens, surtout des
chrétiens orientaux, selon les principes du décret de ce saint Concile Unitatis
redintegratio, par la prière avant tout, par l'exemple de leur vie, par leur
religieuse fidélité aux antiques traditions orientales, par une meilleure
connaissance mutuelle, par la collaboration et l'estime fraternelle des choses
et des hommes»(20). Il en résulte pour elles un engagement à vivre intensément
ce qui est indiqué ici. Il leur est demandé une profession sincère d'humilité
et de gratitude envers l'Esprit Saint, qui guide l'Église vers la fin qui lui a
été assignée par le Rédempteur du monde.
Un temps de prière
11. L'élément fondamental
qui devra caractériser la célébration de ce jubilé sera donc la prière.
Celle-ci est avant tout une action de grâce pour ce qu'a permis de réaliser, au
cours des siècles, l'engagement en faveur de l'unité de l'Église, et en
particulier pour l'impulsion qu'a donné à cet engagement le Concile Vatican II.
C'est une prière d'action
de grâce au Seigneur qui guide la marche de l'histoire, pour le climat de
liberté religieuse retrouvée dans lequel se célèbre ce jubilé. C'est aussi une
supplication à l'Esprit Paraclet pour qu'il fasse croître tout ce qui favorise
l'unité et qu'il donne courage et force à ceux qui s'engagent, selon les
orientations du décret conciliaire Unitatis redintegratio, dans cette oeuvre
bénie de Dieu. C'est une supplication pour obtenir l'amour fraternel, le pardon
des offenses et des injustices subies au cours de l'histoire. C'est une
supplication pour que la puissance du Dieu vivant tire du bien même du mal si
cruel et multiforme causé par la méchanceté des hommes. La prière est aussi
espérance pour l'avenir de la marche oecuménique : la puissance de Dieu est
plus grande que toutes les faiblesses humaines anciennes et nouvelles. Si ce
jubilé de l'Église grecque-catholique d'Ukraine, au seuil du troisième
millénaire, marque quelques pas en avant vers la pleine unité des chrétiens, ce
sera avant tout l'oeuvre de l'Esprit Saint.
Un temps de réflexion
12. Les célébrations
jubilaires seront en outre un temps de réflexion. L'Église grecque-catholique
d'Ukraine s'interrogera avant tout sur ce qu'a signifié pour elle la pleine
communion avec le Siège apostolique et sur ce qu'elle devra signifier à
l'avenir. Elle rendra gloire à Dieu, dans une attitude d'humble gratitude, pour
son héroïque fidélité au Successeur de Pierre, et, sous l'action de l'Esprit
Saint, elle comprendra que cette fidélité même la place aujourd'hui sur la voie
de l'engagement pour l'unité de toutes les Églises. Cette fidélité lui a valu des
souffrances et le martyre dans le passé : c'est là un sacrifice offert à Dieu
pour implorer l'union souhaitée.
La fidélité aux antiques
traditions orientales est l'un des moyens dont disposent les Églises orientales
catholiques pour promouvoir l'unité des chrétiens(21). Le décret conciliaire
Unitatis redintegratio est très explicite quand il déclare : «Que tous sachent
que connaître, vénérer, conserver, développer, le patrimoine liturgique et
spirituel si riche des Orientaux est de la plus haute importance pour conserver
fidèlement la plénitude de la tradition chrétienne et pour réaliser la
réconciliation des chrétiens d'Orient et d'Occident»(22).
Une mémoire confiée à
Marie
13. Ne cessons pas de
confier l'aspiration à la pleine unité des chrétiens à la Mère du Christ,
toujours présente dans l'action du Seigneur et de son Église. Le chapitre VIII
de la constitution dogmatique Lumen gentium la désigne comme Celle qui nous
précède dans le pèlerinage de la foi sur terre, affectueusement présente à
l'Église qui, au terme du deuxième millénaire, s'emploie à rétablir entre tous
ceux qui croient au Christ l'unité que le Seigneur veut pour eux. Elle est la
Mère de l'unité, parce qu'elle est la Mère de l'unique Christ. Si, par l'Esprit
Saint, elle a mis au monde le Fils de Dieu, qui a reçu d'elle son corps humain,
Marie désire ardemment l'unité visible de tous les croyants, qui forment le
Corps mystique du Christ. La dévotion envers Marie, qui unit si étroitement
l'Orient et l'Occident, oeuvrera, soyons-en certains, en faveur de l'unité.
La Vierge sainte, déjà
présente partout au milieu de nous, dans de si nombreux édifices sacrés comme
dans la vie de foi de tant de familles, parle continuellement d'unité, pour
laquelle elle intercède sans cesse. Aujourd'hui, en commémorant l'Union de
Brest, nous nous rappelons les merveilleux trésors de vénération qu'a su
réserver à la Mère de Dieu le peuple chrétien d'Ukraine; de cette admiration
pour l'histoire, pour la spiritualité, pour la prière de ces peuples, nous ne
pouvons pas ne pas tirer les conséquences pour l'unité qui sont si étroitement
liées à ces trésors.
Marie, qui a inspiré dans
l'épreuve pères et mères, jeunes, malades, personnes âgées, Marie, colonne de
feu capable de guider tant de martyrs de la foi, est certainement à l'oeuvre
pour préparer l'union désirée de tous les chrétiens; en vue de cette union,
l'Église grecque-catholique d'Ukraine a sans aucun doute un rôle à jouer.
L'Église exprime ses
remerciements à Marie et la prie de nous faire participer à sa sollicitude pour
l'unité; abandonnons-nous à elle avec une confiance filiale, afin de nous
retrouver avec elle là où Dieu sera tout en tous.
À vous tous, Frères et
Soeurs très chers, va ma Bénédiction apostolique.
Du Vatican, le 12
novembre 1995, mémoire de saint Josaphat, en la dix-huitième année de mon
pontificat.
(1) Cf. Bullarium Romanum
V/2 (1594-1602), pp. 87-92.
(2) Cf. A. WELYKYJ,
Documenta Pontificum Romanorum Historiam Ucrainæ illustrantia, t. I, pp.
257-259.
(3) Cf. AAS 38 (1946),
pp. 33-63.
(4) Cf. JEAN-PAUL II,
Lettre au Cardinal Myroslav I. Lubachivsky, Archevêque majeur de Lviv des
Ukrainiens (25 mars 1995), n. 3: L'Osservatore Romano, 5 mai 1995, p. 6.
(5) Cf. AAS 80 (1988),
pp. 935-956.
(6) Cf. ibid., pp.
988-997.
(7) Cf. AAS 38 (1946),
pp. 54-57. Ces craintes devaient trouver une confirmation angoissante quelques
années plus tard, comme le notait précisément le même Pape dans l'encyclique
Orientales Ecclesias (15 décembre 1952) : AAS 45 (1953), pp. 7-10.
(8) Cf. Déclaration sur
la liberté religieuse Dignitatis humanæ.
(9) Cf. L'Osservatore
Romano 31 mai 1995, pp. 1-8.
(10) Ibid., l.c., p. 2.
(11) Cf. nn. 18-19:
L'Osservatore Romano 2-3 mai 1995, p. 4.
(12) Cf. nn. 12-14:
L'Osservatore Romano 31 mai 1995, p. 2.
(13) Cf. CONC. OECUM.
VAT. II, Décret sur l'oecuménisme Unitatis redintegratio, n. 3.
(14) JEAN-PAUL II, Lettre
ap. Orientale lumen (2 mai 1995), n. 20: L'Osservatore Romano 2-3 mai 1995, p.
4.
(15) N. 19: L'Osservatore
Romano 2-3 mai 1995, p. 4.
(16) Cf. AAS 87 (1995),
pp. 29-30; Encycl. Ut unum sint, n. 84: L'Osservatore Romano 31 mai 1995, p. 7.
(17) Apol., 50, 13: CCL
I, 171.
(18) JEAN-PAUL II,
Encycl. Ut unum sint, n. 84: L'Osservatore Romano 31 mai 1995, p. 7.
(19) Ibid., n. 50: l.c.,
p. 5.
(20) N. 24.
(21) Cf. ibid.
(22) N. 15.
Copyright © Libreria
Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
Ritratto
del santo it:Josaphat Kunzewitsch, di it:Volodymyr-Volyns'kyj (clip)
Chers pèlerins venus
d’Ukraine,
J’ai accueilli très
volontiers l’invitation de Sa Béatitude Sviatoslav Shevchuk, archevêque majeur
de Kiev-Haly?, et du synode de l’Église grecque-catholique ukrainienne, à
m’unir à vous au cours de ce pèlerinage sur la tombe de saint Josaphat, évêque
et martyr, à l’occasion du cinquantième anniversaire de la translation de ses
reliques dans cette basilique vaticane. J’accueille avec joie également la
délégation des Byzantins de Biélorussie.
Le 22 novembre 1963, le
Pape Paul
VI fit placer le corps de saint Josaphat sous l’autel consacré à saint
Basile le grand, près de la tombe de saint Pierre. Le saint martyr ukrainien,
en effet, avait choisi d’embrasser la vie monastique selon la Règle basilienne.
Et il le fit jusqu’au bout, en s’engageant également pour la réforme de son
Ordre d’appartenance, réforme qui conduisit à la naissance de l’Ordre basilien
de saint Josaphat. Dans le même temps, d’abord en tant que simple fidèle, puis
en tant que moine et, enfin, en tant qu’évêque, il s’engagea de toutes ses
forces pour l’union de l’Église sous la direction de Pierre, Prince des
apôtres.
Chers frères et sœurs, la
mémoire de ce saint martyr nous parle de la communion des saints, de la
communion de vie entre tous ceux qui appartiennent au Christ. C’est une réalité
qui nous donne un avant-goût de la vie éternelle, car un aspect important de la
vie éternelle consiste dans la joyeuse fraternité de tous les saints. « Chaque
élu (...) aimera chacun des bienheureux comme lui-même — enseignait saint
Thomas d’Aquin — ; c’est pourquoi il se réjouira du bien des autres comme de
son bien propre. Aussi l’allégresse et la joie de tous les élus
s’augmenteront-elles de la joie et de l’allégresse de chacun d’entre eux » (Commentaire
du Credo).
Si telle est la communion
de l’Église, chaque aspect de notre vie chrétienne peut être animé du désir de
construire ensemble, de collaborer, d’apprendre les uns des autres, de
témoigner de la foi ensemble. Jésus Christ, le Seigneur Ressuscité, nous
accompagne sur ce chemin et est le cœur de ce chemin. Ce désir de communion
nous pousse à chercher à comprendre l’autre, à le respecter, et également à
l’accueillir et à offrir la correction fraternelle.
Chers frères et sœurs, la
meilleure façon de célébrer saint Josaphat est de nous aimer entre nous et
d’aimer et de servir l’Église. Nous sommes soutenus en cela également par le
témoignage courageux de nombreux martyrs des temps récents, qui constituent une
grande richesse et un grand réconfort pour votre Église.
Je souhaite que la
communion profonde que vous désirez approfondir chaque jour au sein de l’Église
catholique, vous aide à construire des ponts de fraternité également avec les
autres Églises et communautés ecclésiales en terre ukrainienne et ailleurs, là
où vos communautés sont présentes. À travers l’intercession de la Bienheureuse
Vierge Marie et de saint Josaphat, que le Seigneur vous accompagne toujours et
vous bénisse !
Et s’il vous plaît,
n’oubliez pas de prier pour moi. Merci !
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
Altar
of Saint Basil, in Basilica of S. Peter, at Vatican, 1745. The subject of the
altarpiece is St. Basil Celebrating Mass in the presence of the Arian Emperor
Valens. The painting that served as the cartoon for this altarpiece was
commissioned from Pierre Subleyras (1699–1749) , and
the mosaic was made from 1748 to 1751 by Guglielmo Paleat, Giuseppe Ottaviani,
Enroco Enuo, and Nicolo Onofri. Under the altar, tomb of Saint Josaphat
Kuntsewycz - https://stpetersbasilica.info/Altars/StBasil/StBasil.htm#:~:text=On%20the%20other%20side%20of,Emperor%20Valentius%20with%20his%20retinue.
Ukraine: prière du Pape
pour la paix, mémoire de saint Josaphat
À l’issue de la prière de
l'Angélus, François a salué les pèlerins ukrainiens présents à Rome pour la
célébration, à Saint-Pierre, de la Divine Liturgie présidée par l'Archevêque
Majeur de Kiev, pour les 400 ans du martyre de saint Josaphat. À cette
occasion, le supérieur de l'Ordre basilien fondé par le saint revient sur les
enseignements du saint dans un contexte de guerre: «Son témoignage nous exhorte
à avoir le courage de dénoncer le péché et de prier pour la conversion de
l'ennemi».
Svitlana Dukhovych - Cité
du Vatican
«Je prie avec vous pour
la paix dans votre pays martyrisé», a lancé le Pape ce dimanche depuis les
fenêtres des appartements pontificaux, appelant les fidèles à ne pas oublier
l'Ukraine.
Alors que l'Église célèbre
le saint ukrainien Josaphat Kuncewycz, le Pape a pris le temps de saluer les
pèlerins ukrainiens et les moines basiliens venus de divers pays pour célébrer
le quatrième centenaire du martyre de l'évêque de Polotzk, qui a vécut entre le
XVIe et le XVIIe siècle, exhortant son troupeau à l'unité catholique avec un
zèle constant tout en cultivant le rite byzantino-slave avec dévotion.
Une Divine Liturgie 400
ans après son martyre
Né à Wolodymyr en
Volynie, Josaphat Kuncewycz est mort le 12 novembre 1623 et a été canonisé
en 1877 en tant que premier représentant d'une Église orientale en communion
avec Rome. Sa dépouille repose sous l'autel de saint Basile le Grand dans la
basilique Saint-Pierre, où une Divine Liturgie a été présidée ce dimanche, à
l'occasion du 400e anniversaire de son martyre, par le chef de l'Église
gréco-catholique ukrainienne, l'archevêque majeur Sviatoslav Chevchouk, et
concélébrée par l'archevêque métropolitain de Vilnius, Gintaras Grušas,
président du Conseil des Conférences épiscopales d'Europe (CCEE).
Dans une interview
accordée à Radio Vatican-Vatican News, le père Robert Lisseiko, OSBM,
supérieur général de l'Ordre Basilien de Saint Josaphat, explique comment
leur fondateur a mis en pratique le concept d'unité, pour lequel il a donné sa
vie. Il revient également sur le rôle joué par son Ordre dans la construction
du tissu social et religieux de la société ukrainienne, et sur la manière dont
les enseignements de saint Josaphat peuvent aider les fidèles ukrainiens à
faire face à la tragédie de la guerre aujourd'hui.
Dimanche, en la basilique
Saint-Pierre, une divine liturgie est consacrée au 400e anniversaire du martyre
de saint Josaphat Kuncewycz, connu sous le nom de "martyr de
l'unité". Pouvez-vous nous expliquer pourquoi on le désigne ainsi?
Saint Josaphat est un
saint de l'époque où la métropole de Kiev, après l'Union de Brest (1595-1596),
est passée de la juridiction du patriarcat de Constantinople à celle du Pape,
retrouvant ainsi l'unité avec le Pontife romain de l'Église chrétienne
primitive. En tant que moine basile, prêtre puis évêque, saint Josaphat a
toujours cherché à amener les personnes qui lui étaient confiées à l'unité -
d'abord avec le Christ. Sa figure a parfois été perçue comme celle d'un homme
cherchant à convertir les orthodoxes à la foi catholique, mais si nous
examinons sa vie, nous constatons que son attitude était tout à fait
différente. Tout d'abord, en tant que moine entré au monastère de la
Sainte-Trinité à Vilnius, il a recherché l'unité personnelle avec le Christ par
la prière personnelle et liturgique et une profonde ascèse. Josaphat est entré
dans un monastère en ruines, matérielles et spirituelles, où il n'y avait
presque plus personne et où la vie monastique s'était dégradée. Au contraire,
par l'exemple qu'il a donné aux autres, il a réussi à attirer de nombreux
jeunes à la vie monastique en quelques années. Il a ensuite ramené de
nombreuses âmes humaines à l'unité avec le Christ, parce qu'il a été un grand
confesseur qui a prêché la parole du Christ, l'Évangile, en appelant à la
conversion et à la pénitence. C'est surtout pour cela que Josaphat est un
apôtre et un martyr de l'unité, parce que son travail a été vu d'un mauvais œil
par ceux dont la conscience avait probablement été touchée par sa parole. Ce
sont ceux qui ne voulaient pas entendre la parole de vérité de saint Josaphat ;
la colère a été la cause du martyre.
Quel rôle votre Ordre,
fondé par le saint, a-t-il joué dans la construction du tissu religieux et
social de l'Ukraine au cours de ces 400 ans?
Depuis le début du XXe
siècle, notre ordre était le seul ordre monastique de ce que nous appelons
aujourd'hui l'Église gréco-catholique ukrainienne. En tant qu'unique ordre
monastique renouvelé, fondé par saint Josaphat et le métropolite Josyf Veljamyn
Rutskyj, il a été à l'origine du développement de la métropole de Kiev en unité
avec le Pape. Au fil des ans, il s'est consacré non seulement à la prédication
de l'Évangile, mais aussi à l'éducation des gens: nous avions de nombreuses
écoles, des imprimeries (la plus célèbre étant celle de Pochaiv) où l'on
imprimait non seulement des livres ecclésiastiques et liturgiques, mais aussi
des livres populaires en langue vernaculaire. Cela a contribué à la croissance
de la société, car les personnes qui savaient lire pouvaient accéder aux
différentes sources de connaissances et devenaient intérieurement plus libres.
Alors que nous célébrons
le 400e anniversaire du martyre de saint Josaphat Kuncewycz, l'Ukraine traverse
l'une des périodes les plus difficiles de son histoire en raison de la guerre.
Quelles leçons pouvons-nous tirer de la vie de ce saint pour faire face à la
tragédie actuelle?
Je crois que dans le
contexte que nous vivons, la figure de saint Josaphat peut nous enseigner des
choses fondamentales, à savoir avoir le courage de dénoncer le péché et essayer
de grandir dans la vérité du Christ. Dans le contexte de la guerre, il y a deux
extrêmes: l'un consiste à dire que nous devons pardonner à nos ennemis et ne
pas défendre le peuple ukrainien, c'est ce que nous pouvons appeler un
"faux pacifisme" ; l'autre extrême consiste à se venger, parce que
notre ennemi est en train de détruire notre peuple. Au contraire, l'Évangile
nous enseigne autre chose: nous devons savoir pardonner à notre ennemi, non pas
en cherchant à l'anéantir, mais en travaillant à sa conversion. Le Christ nous
dit: "Priez pour vos ennemis, aimez vos ennemis", non pas dans le
sens de ne pas s'opposer à la violence qui vient de lui, mais dans le sens de
faire tout ce qui dépend de nous pour sa conversion, afin que l'ennemi devienne
un frère. C'est ce qu'a fait saint Josaphat en tant que prêtre, en tant
qu'évêque. Il a cherché à convertir à la vérité du Christ tous ceux qui étaient
éloignés de l'Évangile, et il a réussi à convertir les gens aussi bien pendant
sa vie qu'après son martyre: tant de ses adversaires sont devenus de vrais
chrétiens uniquement parce qu'ils ont vu l'exemple de saint Josaphat au service
du Christ dans la vérité.
Le saint a été tué par
une foule en colère qui n'acceptait pas son idée d'unité. Dans ce contexte, que
pouvez-vous dire de la tolérance entre les représentants de différentes
confessions et religions? Quel devrait être le bon critère pour la défense de
son identité, en l'occurrence religieuse ? À quoi faut-il veiller pour ne pas
dépasser la limite de l'injustice dans la défense de l'identité?
Je crois que la tolérance
dans le contexte évangélique est l'attitude qui consiste à respecter l'opinion
d'autrui qui est différente de la nôtre. Nous respectons le fait que chacun a
des limites et que pour arriver à la vérité, pour comprendre le message du
Christ, il faut du temps. Pour comprendre de nombreuses vérités prêchées par le
Christ, il faut du temps ; c'est une croissance continue, une méditation
continue de la Parole de Dieu. C'est cela la tolérance: tolérer les limites de
différentes personnes, même les nôtres, en sachant que nous voulons grandir. En
même temps, nous devons être vrais. Si, dans le dialogue interreligieux, nous
pouvons discuter de certains sujets, nous devons toujours le faire pour
rechercher la vérité de Dieu, pas seulement pour faire prévaloir une opinion,
mais pour trouver ce qui nous aide à vivre dans l'unité, dans l'amour mutuel
inclusif, capable aussi de renoncer à certaines choses. Car sans renoncement,
il n'est pas possible de parvenir à l'unité chrétienne et à l'amour entre
frères d'autres religions. C'est pourquoi être tolérant, c'est toujours
rechercher la vérité de Dieu qui nous a créés frères et sœurs.
Merci d'avoir lu cet
article. Si vous souhaitez rester informé, inscrivez-vous à la lettre
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Аляксандр
Тарасевіч. Св. (на той момант благаславёны) Язафат Кунцэвіч. Другая палова XVII
ст. Медзярыт - http://media.catholic.by/nv/n36/art6gallery.htm
Saint Josaphat
Jean Kuncewicz naquit à
Vladimir, en Volhynie. Placé par ses parents chez un riche négociant de Vilna,
il fuyait la dissipation et consacrait tout le temps dont il pouvait disposer à
l’étude et à la prière ; il ne fréquentait que les Catholiques unis au
Saint-Siège, et adressait à Dieu de ferventes prières pour la conversion des
protestants et des schismatiques.
Son patron, n’ayant pas
d’enfants, lui offrit de l’adopter et de le constituer héritier de sa fortune,
très considérable. Jean, qui n’aspirait qu’après les biens impérissables,
renonça an monde, prit l’habit de Saint-Basile, au couvent de la Trinité, à
Vilna (1604), et, selon une coutume encore en vigueur dans l’Église
gréco-russe, il changea son nom de Baptême en celui de Josaphat.
Il y avait, à l’entrée du
monastère, une petite cellule à peine digne de ce nom, qu’il choisit, parce
qu’elle était voisine de l’église. C’est dans ce dit paradis, comme il
l’appelait, qu’il s’ensevelit pour mener une vie d’anachorète. Promu au
sacerdoce, il exerça le saint ministère avec un zèle extraordinaire. À
l’église, chez lui, dans les rues, les places publiques, les hôtelleries,
partout, il expliquait la doctrine catholique, avec une clarté si vive, une
éloquence si émue, qu’il portait la persuasion dans l’âme des auditeurs : aussi
le clergé non uni défendait-il aux siens d’entendre la parole de saint
Josaphat.
Nommé évêque de Polotsk,
il composa, à l’usage de son clergé, des règles qui firent refleurir la
discipline ecclésiastique ; il rendit au culte son ancienne splendeur ; il
restaura la cathédrale de Polotsk et plusieurs autres édifices religieux. Il
fut le père des pauvres, pour lesquels il se dépouillait de tout. Une pauvre
veuve éplorée lui demanda du secours ; n’ayant plus la moindre monnaie, il
engagea son étole épiscopale pour lui venir en aide.
Irrités des innombrables
conversions qu’il opérait chaque jour, les schismatiques méditaient sa mort ;
le sachant, il offrit sa vie à Dieu : « Seigneur, dit-il, je sais que les
ennemis de l’union en veulent à ma vie ; je Vous l’offre de tout cœur : puisse
mon sang éteindre l’incendie causé par le schisme ! » Il fut assassiné pour la
cause de la Foi et de l’unité catholique, à Vitebst, le 12 novembre 1623,
Urbain VIII étant pape, Ferdinand II empereur romain germanique et Louis XIII
roi de France. Pie IX l’a canonisé le 29 juin1867.
On lit au Bréviaire
romain de ce jour :
« Josaphat Kuncewitz,
fils de parents nobles et Catholiques, naquit à Vladimir en Volhynie. Une
flèche partie du côté d’un crucifix le blessa au cœur, un jour que, tout
enfant, il écoutait sa mère lui parler de la Passion du Christ.
« À vingt ans, il fit
profession de vie monastique chez les Pères Basiliens. Il fut bientôt créé
archimandrite de Vilna, puis archevêque de Polotsk (1617) et se montra un
modèle de toutes les vertus. Ardent promoteur de l’union de l’Église Grecque
avec l’Église Latine il ramena au sein mater-nel de l’Église d’innombrables
hérétiques.
« Étant allé à Vitebsk
faire sa visite pastorale, il se présenta lui-même à des schismatiques qui le
cherchaient pour le tuer et avaient envahi la résidence archiépiscopale : « Mes
petits enfants, dit-il, si c’est à moi que vous en voulez, me voici ». Ils se
jettent alors sur lui, le rouent de coups, le percent de traits et le jettent
au fleuve, après l’avoir achevé à coups de hache.
« Le sang du Martyr fut
bienfaisant tout d’abord aux parricides eux-mêmes ; condamnés à mort, ils
abjurèrent presque tous le schisme et regrettèrent leur crime (1623).
« Le Pape Urbain VIII le
béatifia, et Pie IX canonisa ce défenseur de l’unité de l’Église (1867). C’est
le premier Saint oriental qui reçut cet honneur. »
Jozefat
Kuncewicz na ikonie w skansenie w Sanoku
Also known as
Giosafat Kuncewycz
Jehoshaphat Kuncewycz
John Kunsevich
Josaphat Kuntsevych
Josaphat of Polotsk
Jozofat Kuncewicz
formerly 14
November
Profile
His father was
a municipal counselor, and his mother known
for her piety. Raised in the Orthodox Ruthenian Church which, on 23
November 1595 in
the Union of Brest, united with the Church
of Rome. Trained as a merchant‘s apprentice at
Vilna, Lithuania,
he was offered partnership in the business,
and marriage to
his partner’s daughter; feeling the call to religious
life, he declined both. Monk in
the Ukrainian Order of Saint Basil (Basilians)
in Vilna at age 20 in 1604,
taking the name Brother Josaphat. Deacon. Ordained a Byzantine
rite priest in 1609.
Josaphat’s superior, Samuel, never accepted unity
with Rome,
and looked for a way to fight against Roman Catholicism and
the Uniats, the name given those who brought about and accepted the union
of the Churches. Learning of Samuel’s work, and fearing the physical and
spiritual damage it could cause, Josaphat brought it to the attention of his
superiors. The archbishop of Kiev, Ukraine,
removed Samuel from his post, replacing him with Josaphat.
He became a famous preacher.
Worked to bring unity among the faithful,
and bring strayed Christians back
to the Church. Bishop of Vitebsk, Belarus.
Most religious,
fearing interference with the natively developed liturgy and customs, did not
want union with Rome. Bishop Josaphat
believed unity to be in the best interests of the Church,
and by teaching,
clerical reform, and personal example Josaphat won the greater part of the
Orthodox in Lithuania to
the union. Never completely suitable to either side, Roman authorities
sometimes raised objection to Josaphat’s Orthodox actions. Consecrated as Archbishop of Polotsk, Lithuania in 1617.
While Josaphat attended the Diet of
Warsaw in 1620,
a dissident group, supported by Cossacks, set up an anti-Uniat bishops for
each Uniat one, spread the accusation that Josaphat had “gone Latin,” and that
his followers would be forced to do the same, and placed a usurper on the archbishop‘s
chair. Despite warnings, John went to Vitebsk, a hotbed of trouble, to try to
correct the misunderstandings, and settle disturbances. The army remained
loyal to the king,
who remained loyal to the Union, and so the army tried
to protect Josaphat and his clergy.
Late in 1623 an anti-Uniat priest named
Elias shouted insults at Josaphat from his own courtyard, and tried to force
his way into the residence. When he was removed, a mob assembled and forced his
release. Mob mentality took over, and they invaded the residence. Josaphat
tried to insure the safety of his servants before fleeing himself, but did not
get out in time, and was martyred by
the mob. His death was
a shock to both sides of the dispute, brought some sanity and a cooling off
period to both sides of the conflict.
Born
1580 at
Volodymyr, Lithuania (modern Ukraine)
as John Kunsevyc
struck
in the head with a halberd, shot and beaten with staves on 12
November 1623 at
Vitebsk, Belarus
body thrown into the Dvina River but later recovered
body found incorrupt five years after death
16 May 1643 by Pope Urban
VIII
29 June 1867 by Pope Blessed Pius
IX
first Eastern saint canonized by Rome
Edmonton,
Alberta, eparchy of
Toronto,
Ontario, eparchy of
Additional Information
Book
of Saints, by the Monks of
Ramsgate
Ecclesiam
Dei, by Pope Pius XI
Roman
Martyrology, 1914 edition
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
books
Our Sunday Visitor’s Encyclopedia of Saints
Saints
and Their Attributes, by Helen Roeder
other sites in english
images
video
webseiten auf deutsch
sitios en español
Martirologio Romano, 2001 edición
sites en français
Abbé Christian-Philippe Chanut
fonti in italiano
Dicastero delle Cause dei Santi
Martirologio Romano, 2005 edition
сайты на русском
Readings
You people of Vitebsk want to put me to death. You
make ambushes for me everywhere, in the streets, on the bridges, on the
highways, and in the marketplace. I am here among you as a shepherd, and you
ought to know that I would be happy to give my life for you. I am ready to die
for the holy union, for the supremacy of Saint Peter,
and of his successor the Supreme
Pontiff. – Saint Josaphat
MLA Citation
“Saint Josaphat Kuncevyc“. CatholicSaints.Info. 7
March 2024. Web. 24 May 2025.
<https://catholicsaints.info/saint-josaphat-kuncevyc/>
SOURCE : https://catholicsaints.info/saint-josaphat-kuncevyc/
.jpg)
Церква
священномученика Йосафата у Львові на вулиці Замарстинівській, 134. Архітектор
Ян Кароль Зубжицький.
Église
du Saint Martyr Josaphat à Lviv au 134 rue Zamarstynivska, architecte :
Jan Karol Zubzhytskyi.
Saint Josaphat church, Lviv - Facades in Lviv - Gables in Ukraine - Works by Jan Sas-Zubrzycki
Церква
священномученика Йосафата у Львові на вулиці Замарстинівській, 134. Архітектор
Ян Кароль Зубжицький.
Église
du Saint Martyr Josaphat à Lviv au 134 rue Zamarstynivska, architecte :
Jan Karol Zubzhytskyi.
Saint Josaphat church, Lviv - Facades in Lviv - Gables in Ukraine - Works by Jan Sas-Zubrzycki
.jpg)
Церква
священномученика Йосафата у Львові на вулиці Замарстинівській, 134. Архітектор
Ян Кароль Зубжицький.
Église
du Saint Martyr Josaphat à Lviv au 134 rue Zamarstynivska, architecte :
Jan Karol Zubzhytskyi.
Saint Josaphat church, Lviv - Facades in Lviv - Gables in Ukraine - Works by Jan Sas-Zubrzycki
.jpg)
Церква
священномученика Йосафата у Львові на вулиці Замарстинівській, 134. Архітектор
Ян Кароль Зубжицький.
Église
du Saint Martyr Josaphat à Lviv au 134 rue Zamarstynivska, architecte :
Jan Karol Zubzhytskyi.
Saint Josaphat church, Lviv - Facades in Lviv - Gables in Ukraine - Works by Jan Sas-Zubrzycki
Церква
священномученика Йосафата у Львові на вулиці Замарстинівській, 134. Архітектор
Ян Кароль Зубжицький.
Église
du Saint Martyr Josaphat à Lviv au 134 rue Zamarstynivska, architecte :
Jan Karol Zubzhytskyi.
Saint Josaphat church, Lviv - Facades in Lviv - Gables in Ukraine - Works by Jan Sas-Zubrzycki
Article
(Saint) Bishop, Martyr
(November 12) (17th century) The first of the Orientals to be formally
canonised in Rome. Born at Vladimir in Poland (A.D. 1584) at the age of twenty
he entered the Order of Saint Basil. Night and day he prayed for the extinction
of the Eastern Schism and for the Union of the Greeks with Rome, performing the
most rigorous penances with the view of obtaining this from Almighty God. Many
were the conversions brought about by his indefatigable zeal. He was ordained
priest, and afterwards, when in his thirty-ninth year, consecrated Archbishop
of Polotsk in Lithuania. Thenceforward in a position to put new life into his
clergy and people, he profited them not only by word but even more by his
example. Though warned not to visit the parish of Witepsk, overrun by the
Schismatics, as a brave shepherd of souls he faced the danger, and was cruelly
put to death there by the enemies of the Faith (November 12, A.D. 1623). He was
canonised by Pope Pius IX (A.D. 1867).
MLA
Citation
Monks of Ramsgate.
“Josaphat”. Book of Saints, 1921. CatholicSaints.Info.
12 August 2018. Web. 24 May 2025.
<https://catholicsaints.info/book-of-saints-josaphat/>
SOURCE : https://catholicsaints.info/book-of-saints-josaphat/
Jozafát
Kuncevič, ikona namaľovaná Gregorom Plančákom, nachádzajúca sa u ukrajinských
baziliánov v Ríme, foto z r. 1989. Photo taken by Jozafát Vladimír Timkovič,
OSBM
Ecclesiam
Dei – On Saint Josaphat, by Pope Pius XI, 12 November 1923
To Our Venerable Brethren
the Patriarchs, Primates, Archbishops, Bishops, and other Ordinaries in Peace
and Communion with the Apostolic See.
1. The Church of God, by
a wondrous act of Divine Providence, was so fashioned as to become in the
fullness of time an immense family which embraces all men. The Church
possesses—a fact known to all—as one of its visible marks, impressed on it by
God, that of a world-wide unity. Christ, Our Lord, not only entrusted to His
Apostles and, to them alone, the mission which He had received from His Father
when he said: “All power is given to me in heaven and in earth. Going
therefore, teach ye all nations;” (Matthew 27:18, 19) He also wished the
College of Apostles to possess perfect unity, a unity based on a twofold and
well-knit bond, one bond internal, that of the selfsame faith and charity which
is “poured forth in our hearts by the Holy Ghost” (Romans 5:5); the other
external, that of the rule of one of the Apostles over all the others, for He
conferred upon Peter a primacy over the Apostles as a perpetual principle and
visible foundation for the Church’s unity. At the close of His mortal life, he
impressed upon the Apostles in the strongest possible terms the supreme need of
this unity. (John 17:11,21-22) In His last soul-stirring prayer he asked His
Father for this unity and His prayer was heard: “He was heard for his
reverence.” (Hebrews 5:7)
2. The Church was born in
unity and grew into “a single body,” vigorous, animated by a single soul, of
which “the head is Christ from whom the whole body is compacted and fitly
joined together.” (Ephesians 4:15-16) Of this body, following the reasoning of
Saint Paul, He is the visible head who takes the place of Christ here upon
earth, the Roman Pontiff. In him, as the successor of Saint Peter, the words of
Christ are being forever fulfilled: “Upon this rock I will build my Church.”
(Matthew 16:18) And the Pope who, down the ages, exercises the office which was
bestowed upon Peter never ceases to confirm in the Faith, whenever it is
necessary, his brethren and to feed all the sheep and lambs of the Master’s
flock.
3. No prerogative of the
Church has been assailed more bitterly by “the enemy” than this unity of
government, by means of which the “unity of the Spirit” is joined “in the bond
of peace.” (Ephesians 4:3) It is quite true that the enemy has never, and never
will, prevail against the Church. He has, however, succeeded in wresting from
her bosom many of her children, and in some cases, even whole nations. These
great losses were brought about in many instances by the wars which divided
nations, by the enactment of laws inimical to the interests of religion and of
virtue, or by an unbridled love for the passing goods of this world.
4. The greatest and most
deplorable defection of all was the separation of the Greeks from the unity of
the Church Universal. The Councils of Lyons and Florence held out hopes of
healing this breach; these hopes were illusory. The schism was renewed and has
lasted to the present day, with enormous injury to souls. By this great schism
the Eastern Slavs, together with other nations, were also led astray and lost
to the Faith, although it must be acknowledged that they remained longer in
communion with the Church than many of their neighbors. As is well known, they
maintained relations of one kind or another with this Apostolic See even after
the schism of Michael Caerularius—relations which, despite the fact that they
were interrupted by the invasions of the Tartars and Mongols, were resumed
afterward and continued until they were brought to an end by the rebellious
hard-headedness of their rulers.
5. On their side the
Roman Pontiffs left nothing undone to bring back these peoples to the unity of
the Church. Some popes even made the salvation of the Eastern Slavs one of the
most important purposes of their pontificates. Thus, Gregory XII, at the
request of the son of the king who happened to be in Rome, sent a most gracious
letter containing good wishes for every heavenly blessing to his father, the
Prince of Kiev, “Dimitry, King of the Russians, and to the Queen, his consort,”
at the beginning of their reign. Honorius III sent his legates to the City of
Novogrodek and Gregory IX repeated this gracious act. Not long afterward
Innocent IV sent as his legate, a man of noble and strong character, Giovanni
di Pian Carpino, one of the most famous Franciscans then living. The good
results of such loving solicitude on the part of Our Predecessors began to
appear in the year 1225 when concord and unity were restored between the two
parties. To commemorate this event the Papal Legate, the Abbot Opizone, in the
name and by the authority of the Pope himself, crowned with all solemnity
Daniel, the son of Romano. Following this act, in accordance with the venerable
traditions and ancient customs of the Eastern Slavs, Isidore, Metropolitan of
Kiev and Moscow, Cardinal of the Holy Roman Church, promised at the Council of
Florence, in the name and speaking the language of his compatriots, to preserve
holy and inviolate Catholic unity in communion with the Holy See.
6. This union with Kiev,
which had thus been restored, endured for many years. The political
disturbances at the beginning of the sixteenth century again brought about an
interruption of relations. These relations, however, were happily resumed in
1595, and in the following year, at the Treaty of Brest, unity was solemnly
proclaimed due to the efforts of the Metropolitan of Kiev and of other
Ruthenian bishops. Clement VIII received these bishops with deep affection, to
which he gave expression in the Constitution Magnus Dominus, where he
asked that all the faithful render thanks to God “who always thinks thoughts of
peace and wishes all men to be saved and to come to a knowledge of the truth.”
7. In order that this
unity and concord might be perpetuated forever, God, in His supreme providence
consecrated it, so to speak, by the seal of sanctity and of martyrdom. The
great privilege of being both a saint and martyr belongs to Josaphat,
Archbishop of Polotsk, of the Eastern Slavic Rite, who is rightly looked upon as
the glory and support of the Eastern Slavs. Certainly it would be difficult to
discover another man who has brought greater luster to his people or who has
done more for their eternal welfare than he, their pastor and apostle. This is
particularly evidenced by the fact that he shed his very blood in order to
preserve the unity of Holy Church.
8. On the occasion of the
Third Centenary of his glorious martyrdom which is at hand, it gives Us great
pleasure to call again to your memory the name of this hero in order that Our
Lord, in answer to the prayers of his many fervent children, “may awaken in His
Church that spirit which filled the blessed martyr and bishop Josaphat, who
gave his life for his sheep.” (Office of Saint Josaphat) As zeal for the unity
of the Church increases among the faithful, so in the same ratio the work which
he had so much at heart will increase, until the time shall come when the
promise of Christ, as well as the desire of all His Saints, will be fulfilled,
and there will be “one fold and one shepherd.” (John 10:16)
9. Our Saint was born of
schismatic parents but was baptized validly and received the name of John. From
his earliest years he lived a saintly life. Although he was much impressed by
the splendors of the Slavic liturgy, he always sought therein first and
foremost the truth and glory of God. Because of this, and not because he was
impressed by arguments, even as a child he turned towards communion with the
Ecumenical, that is, the Catholic Church. Of this Church he always considered
himself a member because of the valid baptism which he had received. What is
more, he felt himself called by a special Providence to re-establish everywhere
the holy unity of the Church.
He was quick to realize
that the cause of unity would be greatly served by the return to the Catholic
Church of those who followed the Eastern Slavic Rite and of the Basilian monks.
To further this end he
himself in 1604 joined the Monks of Saint Basil, and changed his name from John
to that of Josaphat. As a monk, he consecrated himself body and soul to the
practice of every virtue, and particularly to the virtues of mercy and penance.
At all times he manifested a truly singular love for the Cross, a love which he
had learned in his childhood by constant meditation on Jesus Crucified.
10. The Metropolitan of
Kiev, Joseph Velamin Rutsky, who was also archimandrite of this monastery,
tells us that Josaphat “in a short time made such progress in the monastic life
that he could have become the master of the other monks.” Almost immediately
after his ordination, Josaphat found himself elected archimandrite and head of
the monastery. In the government of the community he strove not only to protect
and to defend the temporalities of the monastery and of the church attached to
it against the assaults which were being made against them, but also, having
found out that these holy places had been practically abandoned by the
faithful, did all within his power to have the Christian people frequent them
once again. At the same time, having greatly at heart the reunion of his
compatriots with the Chair of Peter, he sought to discover arguments which
would help to promote and to make secure this union. For this reason he studied
principally the liturgical books which the Orientals and even the Schismatics
use, according to the regulations laid down by the Holy Fathers of the Church.
11. Having thus prepared
himself well, he began firmly but with kindness to plead the cause of the
restoration of unity. His success was immediate, so much so that even his
adversaries bestowed upon him the title “winner of souls.” Marvelous in truth
was the number of souls which he led back to the unity of the Fold of Jesus
Christ, made up of all classes, peasants, merchants, nobles, prefects, and
governors of provinces—a fact which is narrated by Sokolinski of Polotsk, by
Tyszhkievicz of Novogrodek, and by Mieleczko of Smolensk. After he was
appointed bishop of Polotsk he extended greatly the field of his apostolate, an
apostolate which could not but bring about extraordinary results due to the
example which he gave of a life of inviolate chastity, poverty, and frugality
joined with such openhandedness toward the poor that he even went to the length
of pawning his own omophorion in order to care for their needs.
12. Our Saint, however,
always remained strictly within the confines of religious work, never mixing in
politics, despite the fact that more than once he was earnestly solicited to
take sides with one or other political faction. As a holy bishop, he strove
zealously, both by his writings and his sermons, to make known the truth at all
times. In addition to his preaching he published a number of volumes written in
a popular style on such subjects as the primacy of Peter, the baptism of Saint
Vladimir, an apology of Catholic unity, a catechism which followed the methods
of Saint Peter Canisius, and many other similar works. Furthermore, he occupied
himself much in exhorting both the secular and regular clergy to a higher
appreciation of their holy office. With their zealous and sincere co-operation,
which he had inspired, he succeeded in having the people, after they had been
instructed in Christian doctrine and nourished by the preaching of the word of
God in a way adapted to their peculiar needs, frequent the Sacraments and the
functions of the sacred liturgy, with the result that they, too, began to adopt
a way of life more and more conformable to their beliefs. Thus, having first of
all succeeded in spreading about widely the spirit of God, Saint Josaphat was
in a position to make secure the work for Christian unity to which he had
dedicated his life. This work of consolidation, even of consecration, he
achieved more by his martyrdom than by any other act, an ending to his life
which he faced with enthusiasm and admirable greatness of soul.
13. He was convinced that
he would be martyred, and often spoke of the possibility of such an event
occurring. In one of his famous sermons he expressed a desire to be martyred;
he prayed ardently to God for martyrdom as if it would be for him a singularly
blessed gift. A few days before his death when he was warned of plots that were
being laid against him, he said: “Lord, grant me the grace to shed my blood for
the unity of the church and in behalf of obedience to the Holy See.” On Sunday,
November 13, 1623, his desire was realized. Surrounded by enemies who had gone
in search of the Apostle of Unity, he went forth smiling and gladly to meet his
fate. He asked them, following the example of his Lord and Master, not to harm
the members of his household, and then gave himself into their hands. He was
set upon and killed in a most barbarous fashion. Despite his wounds he did not
cease till his dying breath to implore God’s pardon for his murderers.
14. Great indeed were the
fruits of this glorious martyrdom, especially among the Ruthenian bishops who
knew how to draw from his death a living example of firmness and courage, as
they themselves testified two months later in a letter sent to the Sacred
Congregation of the Propaganda: “We too are ready, as one of our number has
already done, to offer our life’s blood for the Catholic religion.” As a result
of and almost immediately after this martyrdom, a great number of people, among
whom were the very murderers of the Saint, returned to the bosom of the unity
of the Church of Christ.
15. The blood of Saint
Josaphat even today, as it was three hundred years ago, is a very special
pledge of peace, the seal of unity. We call it a very special pledge for the
present times because those unhappy Slavic provinces, torn by disturbances of
all kinds and by insurrections, have been empurpled with the blood spilt in the
terrible and inhuman wars of our own days. In truth, it seems to us that We
hear the voice of that blood “which speaketh better than that of Abel” (Hebrews
12:24), that We behold Our martyr turning to his Slav brothers and calling out
to them in the words of Jesus: “The sheep are without a shepherd. I have
compassion on the multitude.” Verily, sad is their condition, terrible their
distress! Alas, the great number of exiles from their native land, what an
awful carnage, what great loss of souls! Looking now as We do at the calamities
which have fallen upon the Slavs, certainly greater than those which Our Saint
wept over in his time, it is extremely difficult for Us to keep back the tears
which well up from Our fatherly heart.
16. To do all We could to
lighten this burden of sorrow We hastened to their assistance, thinking only of
how best to extend help to the needy, not inspired by human motives, not even
making any distinction between the needy themselves, except to assist those
first who needed help most. We were greatly handicapped by Our meager resources
and could not do everything that We wished. We were powerless, too, before the
repeated offenses committed against truth and virtue, before the open contempt for
every religious feeling and sentiment, before the persecution, bloody in some
places, of the Christian people and of their bishops and priests.
17. The solemn
commemoration of the Centenary of the illustrious Pastor of the Slavs is no
small comfort to Us in the face of these great evils. It gives Us a happy
occasion to demonstrate to all the Eastern Slavs the fatherly feelings which
animate Us as well as an opportunity to place before them their return to the
ecumenical unity of Holy Church as the source of all possible blessings.
18. We invite most
sincerely the Schismatics to join with Us in this unity of the Church, and We
desire also that all the faithful, following the teachings and in the footsteps
of Saint Josaphat, may strive, each according to his ability, to cooperate with
Us towards the achievement of this purpose. May all realize, too, that unity is
not so much promoted by discussions or by other artificial means, as by the
example of a holy life and by good works, especially those dictated by charity
towards our Slav brethren and all other Easterners. This, too, is the thought
of the Apostle Saint Paul when he writes: “Be of one mind, having the same
charity, being of one accord, agreeing in sentiment. Let nothing be done
through contention, neither by vain glory; but in humility, let each esteem
others better than themselves: each one not considering the things that are his
own, but those that are other men’s,” (Philippians 2:2,4).
19. To achieve this end,
as it is necessary on the one hand for the Schismatic Easterners to lay aside
their ancient prejudices and to seek really to know the true life of the
Church, not attributing to the Roman Church the faults of mere individuals,
faults which she is the first to condemn and seeks as well to correct; so the
Latins, on their side, must strive to understand better and more profoundly the
history and customs of the Easterners. It was because of an intimate knowledge
of these facts that the apostolate of Saint Josaphat turned out so successful.
20. It was the
development of this purpose that also influenced Us to promote, in as far as We
possibly could, the welfare of the Pontifical Oriental Institute which was
founded by Our lately deceased predecessor, Benedict XV. We are convinced that
from a correct knowledge of the facts there will come a just appreciation of
men and, at the same time, that upright spirit of goodwill which, when joined
with love of Christ, cannot but assist greatly, God aiding, in the achievement
of religious unity.
21. Filled with charity,
each man will experience in himself that which was, under divine inspiration,
taught by the Apostle: “There is no distinction of the Jew and the Greek: for
the same is Lord over all, rich unto all that call upon him.” (Romans 10:12)
What is much more important is that if men scrupulously obey the teachings of
the same Apostle they will not only put aside their prejudices but will also
conquer their vain suspicions of one another, their deceits and hatreds, in a
word, all those animosities so contrary to the spirit of Christian love, which
divide the nations one from another. Listen to what the Apostle Saint Paul
writes: “Lie not one to another: stripping yourselves of the old man with his
deeds, and putting on the new, him who is renewed unto knowledge, according to
the image of him that created him. Where there is neither Gentile nor Jew,
circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But
Christ is all, and in all.” (Colossians 3:9,11)
22. If We begin in this
way by reconciling individuals and nations with one another, there will come
about at the same time unity for the Church, for then there shall return to her
bosom all those who have separated from her, no matter what their motives for
doing so may have been. The actual effecting of this unity will not be brought
about by human effort, but only by the goodness of that God who “is not a
respecter of persons” (Acts 10:34) and who “puts no difference between us and
them.” (Acts 15:9) In such a union, all nations, no matter what their race,
their language, or their liturgy, will enjoy the selfsame rights, for the Roman
Church has always and religiously respected and preserved these liturgies. She
has even decreed that they must be used, and she has adorned herself with them
as with precious garments, like “a queen . . . in gilded clothing; surrounded
with variety.” (Psalms 44:10)
23. Since this communion
of all the peoples of the earth in a world-wide unity is, above all things, the
work of God, and therefore to be had only with the divine help and assistance,
let us have recourse with all care to prayer, following in this both the
teachings and example of Saint Josaphat, who, in his apostolate for unity,
trusted above all else in the power of prayer.
24. Under his guidance
and patronage let us especially devote ourselves to honoring the Sacrament of
the Eucharist, the pledge and chief cause of unity, that mystery of the Faith
which, because of their belief, enabled the Eastern Slavs who, even while they
were separated from the Roman Church jealously preserved their faith and love
for it, to avoid the impieties of the worst heresies. From it, too, we may hope
for those fruits which Holy Mother Church prays for in all confidence at the
celebration of this August Mystery, that “God may deign to grant us the gifts
of unity and peace, which are represented mystically under the offerings of
bread and wine.” (Secret of Mass of Feast of Corpus Christi) United, let the
Latins and Easterners implore, in the Holy Sacrifice of the Mass, this grace of
God; the Easterners “praying to Our Lord for the unity of all,” the Latins
praying the same Christ, Our Lord, that “taking into consideration the faith of
His Church, He may deign to bring it peace and unity according to His Holy
Will.”
25. Another bond which
should serve to unite us with the Eastern Slavs is their truly singular
devotion for the Blessed Virgin, Mother of God. This love for Mary at one and
the same time cuts them off from many heretics and brings them closer to us.
Our Saint, too, was conspicuous for his devotion to the Blessed Virgin and with
childlike confidence trusted in her favor in his work for unity. He was
accustomed to venerate with a special love, after the manner of Easterners, a
small icon of the Blessed Virgin, Mother of God, a picture which is also held
in great veneration by the Basilian monks and by the faithful of every rite,
here in Rome where in the Church of Saints Sergius and Bacchus it is honored
under the title of “Queen of the Pasture.” Let us therefore pray to her, our
most loving Mother, and especially under this same title, that she may guide
the steps of our Schismatic brethren toward the pastures of salvation, toward
those pastures where Peter, living always in his successors, the Vicar of the
Eternal pastor, feeds and rules the lambs and sheep of the Fold of Christ.
26. In conclusion, let us
turn to all the saints of heaven and ask their intercession so that we may be
granted this great grace. In particular, let us have recourse to those saints
who were once celebrated among the Easterners for their wisdom and sanctity,
and who are still celebrated because of the veneration and devotion of the
people for them.
And from among all these
saints, let us first call upon Saint Josaphat that as he was during his lifetime
a most strenuous champion of unity, so now before God may he promote and
vigorously support the same holy purpose. We, too pray to him, using the
selfsame humble words of Our Predecessor of immortal memory, Pius IX: “May God
grant that thy blood, O Saint Josaphat, which thou didst shed for the Church of
Christ, be the pledge of union with this Apostolic See, a union for which thou
always didst long, and which thou didst fervently implore day and night from
the God of all Goodness and all Power. In order that this may one day come to
be, We earnestly desire to have thee as an unfailing advocate before God and
the Heavenly Court.”
As a pledge of divine
favors and a testimony of Our good-will We bestow with all affection the
Apostolic Blessing on you, Venerable Brothers, on your clergy, and on your
people.
Given at Rome, at Saint
Peter’s, the twelfth day of November, in the year 1923, the second of Our
Pontificate.
SOURCE : https://catholicsaints.info/ecclesiam-dei-on-saint-josaphat-by-pope-pius-xi-12-november-1923/
Dear Brothers and
Sisters!
The day is drawing near
when the Ukrainian Greek Catholic Church will celebrate the fourth centenary of
the union between the Bishops of the Metropolia of Kievan Rus' and the
Apostolic See. The union was effected at the meeting of representatives of the
Metropolia of Kiev with the Pope on 23 December 1595 and was solemnly
proclaimed at Brest-Litovsk on the River Bug on 16 October 1596. Pope Clement
VIII, in the Apostolic Constitution Magnus Dominus et laudabilis nimis,1
announced the union to the whole Church and in the Apostolic Letter Benedictus
sit Pastor2 he addressed the Bishops of the Metropolia, informing them that the
union had taken place.
The Popes followed with
care and affection the often tragic and sorrowful journey of this Church. Here
I would like to mention especially the memorable Encyclical
Letter Orientales omnes, in which Pope Pius XII, in December 1945,
recalled the 350th anniversary of the restoration of full communion with the
See of Rome.3
The Union of Brest opened
a new page in the history of the Greek Catholic Church in Ukraine.4 Today that
Church wishes to sing with joy a hymn of thanksgiving and praise to the One
who, once more, has brought it back from death to life, and it wishes to set
forth with renewed enthusiasm on the path marked out by the Second Vatican Council.
Joining the faithful of
the Ukrainian Greek Catholic Church in this thanksgiving and petition are the
Greek Catholic Churches of the diaspora which date back to the Union of Brest,
together with the other Eastern Catholic Churches and the entire Church.
As the Bishop of Rome, I
too wish to unite myself to the Catholics of the Byzantine tradition in those
lands. For many years, during my pastoral ministry in Poland, I sensed a
physical as well as a spiritual closeness with that Church, which was then undergoing
such difficult trials. After my election to the See of Peter, I considered it a
pressing duty, following the example of my Predecessors, to speak out in
defence of its right to exist and freely to profess its faith, at a time when
both these rights were being denied. I now have the privilege of joyfully
sharing in its celebration of these days of regained freedom.
In search of unity
2. The celebrations
commemorating the Union of Brest must be seen in the context of the Millennium
of the Baptism of the Rus'. Seven years ago, in 1988, that event was celebrated
with great solemnity. For the occasion I published two documents: the Apostolic
Letter Euntes in mundum of 25 January 1988,5 for the whole Church,
and the Message Magnum Baptismi donum, of 14 February of the same year,6
addressed to Ukrainian Catholics. It was an occasion for celebrating a moment
of fundamental importance for the Christian and cultural identity of those
peoples, a moment of unique significance, since at that time the Churches of
the Byzantine tradition and the Church of Rome were still living in full
communion.
After the division which
damaged the unity between the West and the Byzantine East, frequent and intense
efforts were made to restore full communion. I wish to mention two particularly
significant events: the Second Council of Lyons in 1274, and above all the
Council of Florence in 1439, when protocols of union with the Eastern Churches
were signed. Unfortunately, various causes prevented the promise and potential
of those agreements from being realized.
The Bishops of the
Metropolia of Kiev, in restoring communion with Rome, made explicit reference
to the decisions of the Council of Florence, a Council which had numbered among
its participants representatives from the Patriarchate of Constantinople.
In this context, the
figure of Metropolitan Isidore of Kiev stands out. As a faithful interpreter
and defender of the decisions of that Council, he had to endure exile for his
convictions.
The Bishops who promoted
the union and the members of their Church retained a lively awareness of their
original close ties to their Orthodox brethren, together with a full
consciousness of the Oriental identity of their Metropolia, an identity which
was also to be upheld after the union. In the history of the Catholic Church,
it is a highly significant fact that this just desire was respected and that
the act of union did not involve passing over to the Latin tradition, as some
thought would happen. Their Church saw an acknowledgment of its right to be
governed by its own hierarchy with a specific discipline and to maintain its
Eastern liturgical and spiritual heritage.
Between persecutionand
growth
3. After the union, the
Ukrainian Greek Catholic Church enjoyed a period in which its ecclesiastical
structures flourished, with resulting benefits for religious life, the
education of the clergy and the spiritual commitment of the faithful. With
remarkable farsightedness, great importance was attached to education. Thanks
to the valuable contribution of the Basilian Order and other Religious
Congregations, there was a great growth in the study of the sacred sciences and
the nation's culture. In the present century, a figure of extraordinary
prestige, in this regard as well as in his witness of suffering borne for
Christ, was Metropolitan Andrii Sheptyckyi, whose education and fine spiritual
qualities were combined with outstanding organizational gifts. He founded
schools and academies, supported theological studies and the human sciences,
the press and sacred art, and sought to preserve historical memories.
And yet, all this
ecclesial vitality was continually marked by the tragedy of misunderstanding
and opposition. An illustrious victim in this regard was the Archbishop of
Polock and Vitebsk, Josaphat Kuntsevych, whose martyrdom merited the unfading
crown of eternal glory. His body now lies in the Vatican Basilica, where it is
continuously venerated with devotion and gratitude by Catholics from throughout
the world.
The difficulties and
trials continued unabated. Pope Pius XII recalled them in the Encyclical
Letter Orientales omnes. After describing the earlier persecutions, he
predicted the tragic persecution which would take place under the atheistic
regime.7
Outstanding among the
heroic witnesses to the rights not only of the faith but also of human
conscience in those difficult years is the figure of Metropolitan Josyf Slipyj:
his courage in enduring exile and prison for 18 years and his indomitable
confidence in the resurrection of his Church make him one of the most powerful
figures among the confessors of the faith in our time. Nor should his many
companions in punishment be forgotten, particularly Bishops Hryhory Khomyshyn
and Josaphat Kocylowskyj.
These tempestuous events
shook the Church in the homeland to its roots. But Divine Providence had
already begun to make it possible for many of its members to find a way of
escape for themselves and their people. From the beginning of the 19th century
onwards, great waves of emigrants began to cross the ocean, settling above all
in Canada, the United States of America, Brazil, Argentina and Australia. The
Holy See took care to be close to them, by providing assistance and
establishing pastoral structures for them in their new homes, including the
establishment of their own Eparchies. At the time of trial, during the
atheistic persecution in their native land, the voice of these believers could
thus be raised, in full freedom, with strength and courage. In the
international forum they defended the right of their persecuted brethren to
religious freedom, and thus strengthened the Second Vatican Council's appeal
for religious freedom,8 and the efforts made in this regard by the Holy See.
4. The whole Catholic
Community recalls with deep emotion the victims of such great suffering: the
martyrs and confessors of the faith of the Church in Ukraine offer us a
magnificent lesson in fidelity even at the price of life itself. And we, the
favoured witnesses of their sacrifice, are aware that they helped to maintain
the dignity of a world which seemed overwhelmed by atrocities. They knew the
truth, and the truth set them free. Christians in Europe and throughout the
world, pausing in prayer before the concentration camps and prisons, should be
grateful for the light which they gave: it was the light of Christ, which they
caused to shine in the darkness. For long years the darkness seemed in the eyes
of the world to prevail, but it was not able to extinguish that light, which
was the light of God and the light of man, wounded but not laid low.
This inheritance of
suffering and glory today stands at a historic crossroads: now that the chains
of imprisonment have been broken, the Greek Catholic Church in Ukraine has
begun again to breathe in freedom and to regain fully its own active role in
the Church and in history. This task, difficult yet providential, today calls
for particular reflection, that it may be carried out with wisdom and
farsightedness.
In the wake of the Second
Vatican Council
5. The celebration of the
Union of Brest should be lived and interpreted in the light of the teachings of
the Second Vatican Council. This is perhaps the most important aspect for
understanding the significance of the anniversary.
It is well known that the
Second Vatican Council made a special point of studying the mystery of the
Church, and that one of the most important documents which it produced was the
Constitution Lumen gentium. Precisely because of this detailed study the
Council takes on a particular ecumenical significance. This is confirmed by the
Decree Unitatis redintegratio, which presents a very enlightened programme
of activities to be carried out in the work for Christian unity. Thirty years
after the conclusion of the Council, I wished to reiterate this programme with my
Encyclical Letter Ut unum sint, published on 25 May of this year.9 This
Encyclical traces the ecumenical progress which has been made since the Second
Vatican Council and, at the same time, looking to the third millennium of the
Christian era, it seeks to open up new possibilities for the future.
Putting the celebrations
of the coming year in the context of a reflection on the Church, as proposed by
the Council, I am anxious above all to encourage a deeper understanding of the
proper role which the Ukrainian Greek Catholic Church is called to play today
in the ecumenical movement.
6. There are those who
see the existence of the Eastern Catholic Churches as a difficulty on the road
of ecumenism. The Second Vatican Council did not fail to face this problem,
indicating possibilities for solutions both in the Decree on
Ecumenism Unitatis redintegratio, and in the Decree Orientalium
Ecclesiarum, which was specifically dedicated to these Churches. Both documents
reflect a spirit of ecumenical dialogue with the Eastern Churches not in full
communion with the See of Rome, in such a way that the richness which the other
Churches share with the Catholic Church can be appreciated, and that the quest
for an ever fuller and deeper communion may be founded on this shared richness.
In fact,"ecumenism is directed precisely to making the partial communion
existing between Christians grow towards full communion in truth and
charity".10
To promote dialogue with
the Byzantine Orthodox Churches, there was set up, after the Second Vatican
Council, a special Mixed Commission which also included among its members
representatives of the Eastern Catholic Churches.
In various documents
efforts have been made to arrive at a deeper and greater understanding between
the Orthodox Churches and the Eastern Catholic Churches, efforts which have not
been without positive results. In my Apostolic Letter Orientale lumen11
and in my Encyclical Letter Ut unum sint12 I have already written of the
elements of sanctification and truth13 common to Eastern and Western
Christianity, and of the desirable path to follow in the search for full
communion between the Catholic Church and the Orthodox Churches, in the light
of the greater ecclesiological understanding brought about by the Second
Vatican Council: "Today we know that unity can be achieved through the
love of God only if the Churches want it together, in full respect for the
traditions of each and for necessary autonomy. We know that this can take place
only on the basis of the love of Churches which feel increasingly called to
manifest the one Church of Christ, born from one Baptism and from one
Eucharist, and which want to be sisters".14 The deepening of knowledge of
the doctrine on the Church, brought about by the Council and continuing since
the Council, has marked out what can be called a new path on the journey to
unity: the path of the dialogue of truth nourished and sustained by the
dialogue of charity (cf. Eph 4: 15).
7. The shift from an
underground existence has meant a radical change in the situation of the
Ukrainian Greek Catholic Church: this Church has found itself facing the grave
problems of rebuilding the structures of which it had been completely deprived
and, more generally, it has had to commit itself to rediscovering itself fully,
not only from within, but also in relation to the other Churches.
Thanks be to God for
having enabled it to celebrate this jubilee with religious freedom regained.
Thanks be to God also for the growth of the dialogue of charity, whereby
significant progress has been made on the road to the much desired
reconciliation with the Orthodox Churches.
Numerous migrations and
deportations have redrawn the religious geography of those lands; many years of
official State atheism have profoundly affected people's minds; there is still
not enough clergy to respond to the immense needs of religious and moral
reconstruction: these are some of the more dramatic challenges facing all of
the Churches.
In the face of these
difficulties a common witness of charity is required, in order that the
proclamation of the Gospel may not be impeded. As I said in my Apostolic
Letter Orientale lumen, "today we can co-operate in proclaiming the
Kingdom or we can become the upholders of new divisions".15 May the Lord
guide our feet into the way of peace.
The blood of the martyrs
8. In the new-found
freedom we cannot forget the persecution and martyrdom which the Churches of
that region, both Catholic and Orthodox, suffered in their own flesh. This is
an important aspect for the Church of all times, as I recalled in my Apostolic
Letter Tertio millennio adveniente.16 It concerns a particularly
significant heritage of the Churches of Europe, which remain profoundly marked
by it: this needs to be studied in the light of the Word of God.
An integral part of this
religious memory of ours is therefore the duty to call to mind the meaning of
martyrdom, to propose the actual figures of those witnesses of faith to the
veneration of everyone, in the awareness that even today the saying of
Tertullian retains its full meaning: "Sanguis martyrum, semen
Christianorum".17 We Christians already have a common martyrology in which
God maintains and brings about communion among the baptized by the supreme
demand of faith, manifested in the sacrifice of life itself. Real, if imperfect
communion, already present between Catholics and Orthodox in their ecclesial
life, reaches perfection in all that we "consider the highest point of the
life of grace, martyria unto death, the truest communion possible
with Christ who shed his Blood, and by that sacrifice brings near those who
once were far off (cf. Eph 2:13)".18
Remembrance of the
martyrs cannot be erased from the memory of the Church or of humanity: whether
victims of the ideologies of the East or of the West, all of them are brought
together in fellowship by the violence whereby hatred for the faith violated
the dignity of the human person, created by God "in his image and
likeness".
The Church of Christ is
one
9. "Credo unam,
sanctam, catholicam et apostolicam Ecclesiam". This profession of faith
contained in the Nicene-Constantinopolitan Creed is common to both Catholic and
Orthodox Christians: it emphasizes not only that they believe in the unity of
the Church, but also that they live and wish to live in the one and indivisible
Church as it was founded by Jesus Christ. The differences between Christianity
in the East and in the West which arose and developed in the course of history
are for the most part diversities of cultural origin and of tradition. In this
sense, "legitimate diversity is in no way opposed to the Church's unity,
but rather enhances her splendour and contributes greatly to the fulfilment of
her mission".19
Pope John XXIII was fond
of repeating: "What unites us is much greater than what divides us".
I am convinced that this attitude can be a great benefit to all the Churches.
More than 30 years have gone by since the Pope made this statement. In this
period of time there have been many indications which suggest to us that
Christians have made progress in this direction. Eloquent signs of this
progress have been the fraternal meetings between Pope Paul VI and the
Ecumenical Patriarch Athenagoras I, and those which I myself have had with the
Ecumenical Patriarchs Dimitrios and, more recently, Bartholomaios, and with
other venerable Patriarchs of the Churches of the East. All this, together with
the many initiatives involving meetings and dialogue which are being promoted
everywhere in the Church, encourages us to have hope: the Holy Spirit, the
Spirit of unity, does not cease to work among Christians still separated from
one another.
And yet human weakness
and sin continue to resist the Spirit of unity. Sometimes one even has the
impression that there are forces ready to do almost anything in order to slow
down, and even put an end to, the movement towards Christian unity. But we
cannot give in: daily we must find the courage and strength, which at one and
the same time are the gift of the Spirit and the result of human effort, to
continue on the path already undertaken.
10. In recalling the
Union of Brest we must ask ourselves what this event means today. It was a
union which concerned only a particular geographical region, but it is relevant
for the entire field of ecumenism. The Eastern Catholic Churches can make a
very important contribution to ecumenism. The Council's Decree Orientalium
Ecclesiarum reminds us that "the Eastern Churches in communion with
the Apostolic See of Rome have a special role to play in promoting the unity of
all Christians, particularly Easterners, according to the principles of this
sacred Synod's Decree on Ecumenism: first of all by prayer, then by the example
of their lives, by religious fidelity to ancient Eastern traditions, by greater
mutual knowledge, by collaboration, and by a brotherly regard for objects and
attitudes".20 From this it follows that Eastern Catholics are to commit
themselves to living profoundly what the Decree lays out. They are asked to
make a confession of faith full of humility and gratitude to the Holy Spirit, who
guides the Church towards the fulfilment promised her by the Redeemer of the
world.
Time of prayer
11. Prayer will therefore
be the fundamental element which should mark the celebration of this jubilee.
Such prayer above all involves giving thanks for all that has been
accomplished, down the centuries, by commitment to the Church's unity, and
especially for the impulse given to the search for unity as a result of the
Second Vatican Council.
This prayer is one of
thanksgiving to the Lord, who guides the unfolding of history, for the
situation of new-found religious freedom in which this jubilee is being
celebrated. It is also an appeal to the Spirit-Paraclete, that he may cause to
flourish everything which promotes unity, and may give courage and strength to
all those who commit themselves, according to the guidelines of the Council's
Decree Unitatis redintegratio, to this work blessed by God. It is a plea
for the gift of brotherly love, and for the forgiveness of offences and
injustices suffered in the course of history. It is a petition that the power
of the living God will bring good even out of the cruel and many-faceted evil
caused by acts of human malice. This prayer also expresses hope for the future
of the ecumenical journey: the power of God is greater than all human
weaknesses, whether old or new. If this jubilee of the Ukrainian Greek Catholic
Church, on the threshold of the third millennium, marks a step forward towards
full Christian unity, this result will be first of all the work of the Holy Spirit.
Time of reflection
12. The jubilee
celebrations should also be a time of reflection. The Ukrainian Greek Catholic
Church must first of all ask itself what full communion with the Apostolic See
meant for it in the past, and what it will mean for it in the future. In a
spirit of humble thanksgiving, the Greek Catholic Church will give glory to
God, for its heroic fidelity to the Successor of Peter and, under the action of
the Holy Spirit, it will understand that today this same fidelity commits it to
fostering the unity of all the Churches. This fidelity cost it sufferings and
martyrdom in the past: this is a sacrifice offered to God in order to implore
the hoped-for union.
Faithfulness to the
ancient Oriental traditions is one of the means available to the Eastern
Catholic Churches for promoting Christian unity.21 The Council's
Decree Unitatis redintegratio is very explicit when it declares:
"All should realize that it is of supreme importance to understand,
venerate, preserve, and foster the exceedingly rich liturgical and spiritual
heritage of the Eastern Churches, in order faithfully to preserve the fullness
of Christian tradition, and to bring about reconciliation between Eastern and
Western Christians".22
A memory entrusted to
Mary
13. We cannot fail to
entrust the yearning for full Christian unity to the Mother of Christ, she who
is ever present in the work of the Lord and of his Church. Chapter Eight of the
Dogmatic Constitution Lumen gentium points to her as the one who goes
before us on our earthly pilgrimage of faith and is tenderly present to the
Church which, at the end of the second millennium, is working to re-establish
among all those who believe in Christ that unity which the Lord wills for them.
Because she is the Mother of the one Christ, she is the Mother of unity. Since
Mary, by the power of the Holy Spirit, gave birth to the Son of God, who
received from her his human body, she ardently wills the visible unity of all
believers who make up the Mystical Body of Christ. The veneration of Mary,
which unites East and West so intimately, will serve, I am convinced, the cause
of unity.
The Most Holy Virgin,
already present everywhere in our midst both in so many sacred buildings and in
the life of faith of so many families continuously speaks of unity, a unity for
which she constantly intercedes. If today, in commemorating the Union of Brest,
we recall the marvellous wealth of veneration that the Christian people of the
Ukraine have offered to the Mother of God, we cannot but draw from this admiration
for the history, spirituality and prayer of those peoples the consequences for
unity which are so closely linked to those treasures.
Mary, who has inspired in
their trials fathers and mothers, young people, the sick and the aged; Mary,
the column of fire capable of guiding so many martyrs of the faith, is
certainly at work in preparing the hoped-for union of all Christians: in the
light of this, the Ukrainian Greek Catholic Church certainly has its own role
to play.
To Mary the Church offers
her thanks and asks her to make us share her concern for unity. With filial
trust let us abandon ourselves to her, that we may be with her where God will
be all in all.
To you, dear Brothers and
Sisters, I impart my Apostolic Blessing.
From the Vatican, on 12
November, Memorial of Saint Josaphat, in the year 1995, the eighteenth of my
Pontificate.
NOTES
1) Cf. Bullarium
romanum V/2 (1594-1602), 87-92.
2) Cf. A.
Welykyj, Documenta Pontificum Romanorum Historiam Ucrainae illustrantia,
t. I, p. 257-259.
3) Cf. AAS 38
(1946), 33-63.
4) Cf. John Paul II,
Letter to Cardinal Myroslav I. Lubachivsky, Major Archbishop of Lviv of the
Ukrainians (25 March 1995), 3: L'Osservatore Romano, 5 May 1995, p. 6
5) Cf. AAS 80
(1988), 935-956.
6) Cf. ibid., 988-997.
7) Cf. AAS 38
(1946), 54-57. Those fears would be disturbingly confirmed a few years later,
as the same Pope precisely brought out in the Encyclical
Epistle Orientales Ecclesias (15 December 1952): AAS 45
(1953), 7-10.
8) Cf. Declaration on
Religious Freedom Dignitatis humanae.
9) Cf. L'Osservatore
Romano, 31 May 1995, 1-8.
10) Ibid., n. 14, loc.
cit., 2.
11) Cf. nn.
18-19; L'Osservatore Romano, 2-3 May 1995, 4.
12) Cf. nn.
12-14; L'Osservatore Romano, 31 May 1995, 2.
13) Cf. Second Vatican
Ecumenical Council, Decree on Ecumenism Unitatis redintegratio, n. 3.
14) John Paul II,
Apostolic Letter Orientale lumen (2 May 1995), n.
20; L'Osservatore Romano, 2-3 May 1995, 4.
15) N.
19; L'Osservatore Romano, 2-3 May 1995, 4.
16) Cf. AAS 87
(1995), 29-30; Encyclical Letter Ut unum sint, n. 84; L'Osservatore
Romano, 31 May 1995, 7.
17) Apol. 50,
13: CCL I, 171.
18) John Paul II,
Encyclical Letter Ut unum sint, n. 84: L'Osservatore Romano, 31 May
1995, 7.
19) Ibid., n. 50, loc.
cit., 5.
20) N. 24.
21) Cf. ibid.
22) N. 15.
Copyright © Libreria
Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
Церква
Св.Йосафата, с.Спасів
Église Saint-Josaphat, village de Spasiv
Saint Josaphat church, Spasiv, Sheptytskyi Raion, Lviv Oblast, Ukraine
Церква
Св.Йосафата, с.Спасів
Église Saint-Josaphat, village de Spasiv
Saint Josaphat church, Spasiv, Sheptytskyi Raion, Lviv Oblast, Ukraine
Dear Pilgrims who have
come from Ukraine,
I was delighted to
receive the invitation of His Beatitude Sviatoslav Shevchuk, Major Archbishop
of Kyiv-Haly? and of the Synod of the Greek-Catholic Church in Ukraine, to join
you during this pilgrimage to the tomb of St Josaphat, Bishop and Martyr, on
the 50th anniversary of the translation of his relics to the Vatican Basilica.
With joy I also welcome the Delegation of Byzantines from Belorussia.
On 22 November 1963 Pope
Paul VI had the body of St Josaphat placed under the altar dedicated to St
Basil the Great, near the tomb of St Peter. Indeed, the holy Martyr from
Ukraine had chosen to embrace the monastic life according to the Rule of St
Basil. And he did so in a profound way, committing himself also to the reform
of his own Order, a reform which led to the birth of the Basilian Order of St
Josaphat. At the same time, first as a simple layman, then as a monk and
finally as Archbishop, he dedicated all of his strength to the union of the
Church under the guidance of St Peter, Prince of the Apostles.
Dear brothers and
sisters, the memory of this holy Martyr speaks to us about the Communion of
Saints, about the communion of life among those who belong to Christ. It is a
reality that gives us a foretaste of eternal life, since an important aspect of
eternal life consists in the joyous fraternity which is shared by all the
saints. “Everyone will love everyone else as himself — St Thomas Aquinas teaches
— and therefore will rejoice in another’s good as in his own. So it follows
that the happiness and joy of each grows in proportion to the joy of all” (Conferences
on the Creed).
If such is the communion
of the Church, every aspect of our Christian life can be enlivened by the
desire to build together, to work together, to learn from one another, to bear
witness to the faith together. Jesus Christ, the Risen Lord, accompanies us
along this journey and is its centre. This desire for communion spurs us on to
seek to understand the other, to respect the other, and also to welcome and
offer fraternal correction.
Dear brothers and
sisters, the best way to celebrate St Josaphat is to love one another, and to
love and serve the unity of the Church. The courageous witness of so many
recent martyrs, who constitute a great wealth and consolation for your Church,
also supports us in this.
I hope that the profound
communion which you seek to deepen each day within the Catholic Church may help
you to build bridges of fraternity also with the other Churches and ecclesial
communities in Ukraine and abroad where your communities are present. Through
the intercession of the Blessed Virgin Mary and St Josaphat, may the Lord
accompany and bless you always!
And please do not forget
to pray for me. Thank you!
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
New
Catholic Dictionary – Saint Josaphat Kuncevyc
Article
Martyr, Archbishop of
Polotsk, born Volodymyr, Lithuania, 1580; died Vitebsk,
Russia, 1623. Of noble Ruthenian stock, he was educated in his native town. He
entered the Basilian monastery of
the Trinity at Vilna, was ordained priest, 1609,
and subsequently became superior in several monasteries, Bishop of
Vitebsk (1617),
and Archbishop of
Polotsk (1618). He prayed constantly for the extinction of the Eastern Schism;
and labored zealously for the union between Rome and the Greco-Slavic Church in
Russia and Poland,
and the political rights of the Ruthenian clergy. He was martyred in
1623. Emblems:
crown, chalice, winged deacon. Relics at Polotsk. Feast,
Roman Calendar, 14
November.
MLA
Citation
“Saint Josaphat Kuncevyc”. People of the Faith. CatholicSaints.Info. 11
November 2010.
Web. 24 May 2025.
<http://catholicsaints.info/new-catholic-dictionary-saint-josaphat-kuncevyc/>
SOURCE : https://catholicsaints.info/new-catholic-dictionary-saint-josaphat-kuncevyc/
The Basilica of St. Josaphat in Milwaukee
St. JOSAPHAT
November 12
Today, on the day of his
martyrdom, Nov. 12, Roman Catholics and some Eastern Catholics remember St.
Josaphat Kuntsevych, a bishop and monk whose example of faith inspired many
Eastern Orthodox Christians to return to full communion with the Holy See.
Other Eastern Catholics,
including the Ukrainian Catholic Church, celebrate St. Josaphat's feast day on
Nov. 25.
Born in 1580 in the
western Ukrainian region of Volhynia, John Kuntsevych did not become “Josaphat”
until his later life as a monk. He also was not initially a full member of the
Catholic Church, born to Orthodox Christian parents whose church had fallen out
of communion with the Pope.
Although the Eastern
churches began to separate from the Holy See in 1054, a union had existed for a
period of time after the 15th century Ecumenical Council of Florence. But
social, political and theological disputes caused the union to begin dissolving
even before the Turkish conquest of Byzantium in 1453. By John’s time, many
Slavic Orthodox Christians had become strongly anti-Catholic.
During this time, Latin
missionaries attempted to achieve reunion with the individual eastern
patriarchs. The approach was risky, sometimes politicizing the faith and
leading to further divisions. But it did yield some notable successes,
including the reunion of John’s own Ruthenian Church in the 1596 Union of
Brest.
John was trained as a
merchant’s apprentice and could have opted for marriage. But he felt drawn to
the rigors and spiritual depth of traditional Byzantine monasticism. Taking the
monastic name of Josaphat, he entered a Ukrainian monastery in 1604.
The young monk was taking
on an ambitious task, striving to re-incorporate the Eastern Orthodox tradition
with the authority of the Catholic Church in the era of its “Counter-reformation.”
Soon, as a priest, subsequently an archbishop, and ultimately a martyr, he
would live and die for the union of the churches.
While rejecting the
anti-Western sentiments of many of his countrymen, Josaphat also resisted any
attempt to compromise the Eastern Catholic churches’ own traditions.
Recognizing the urgent pastoral needs of the people, he produced catechisms and
works of apologetics, while implementing long overdue reforms of the clergy and
attending to the needs of the poor.
Josaphat’s exemplary life
and zeal for the care of souls won the trust of many Orthodox Christians, who
saw the value of the churches’ union reflected in the archbishop‘s life and
works. Nevertheless, his mission was essentially controversial, and others were
led to believe lurid stories and malicious suggestions made about him. In 1620,
opponents arranged for the consecration of a rival archbishop.
As tensions between
supporters and opponents began to escalate, Josaphat lamented the onset of
attacks that would lead to his death. “You people of Vitebsk want to put me to
death,” he protested. “You make ambushes for me everywhere, in the streets, on
the bridges, on the highways, and in the marketplace. I am here among you as a
shepherd, and you ought to know that I would be happy to give my life for you.”
He finally did so, on a
fall day in 1623. An Orthodox priest had been shouting insults outside the archbishop’s
residence, and trying to force his way inside. Josaphat had him removed, but
the man assembled a mob in the town. They arrived and demanded the archbishop’s
life, threatening his companions and servants. Unable to escape, Josaphat died
praying for the men who shot and then beheaded him before dumping his body in a
river.
St. Josaphat’s body was
discovered incorrupt, five years later. Remarkably, the saint’s onetime rival -
the Orthodox Archbishop Meletius - was reconciled with the Catholic Church in
later years. St. Josaphat was canonized in 1867.
SOURCE : https://www.catholicnewsagency.com/saint/st-josaphat-653
Cerkiew
i monaster Zaśnięcia Najświętszej Marii Panny w Warszawie
Grekokatolicka cerkiew Zaśnięcia Najświętszej Marii Panny w Warszawie, Warszawa
Cerkiew
i monaster Zaśnięcia Najświętszej Marii Panny w Warszawie
Grekokatolicka cerkiew Zaśnięcia Najświętszej Marii Panny w Warszawie, Warszawa
Cerkiew
i monaster Zaśnięcia Najświętszej Marii Panny w Warszawie
Grekokatolicka
cerkiew Zaśnięcia Najświętszej Marii Panny w Warszawie, Warszawa
Feastday: November 12
Birth: 1580
Death: 1623
Josaphat, an Eastern Rite
bishop, is held up as a martyr to
church unity because
he died trying to bring part of the Orthodox Church into
union with Rome.
In 1054, a formal split
called a schism took
place between the Eastern Church centered in Constantinople and
the Western Church centered in Rome. Trouble between the two had been brewing
for centuries because of cultural, political, and theological differences. In
1054 Cardinal Humbert
was sent to Constantinople to
try and reconcile the latest flare up and wound up excommunicating the patriarch.
The immediate problems included an insistence on the Byzantine rite, married
clergy, and the disagreement on whether the Holy Spirit proceeded
from the Father and the Son. The split only grew worse from there, centering
mostly on whether to except the authority of the Pope and Rome.
More than five centuries
later, in what is now known as Byelorussia and the Ukraine but what was then
part of Poland-Lithuania, an Orthodox metropolitan of
Kiev and five Orthodox bishops decided
to commit the millions of Christians under their pastoral care to reunion with
Rome. Josaphat Kunsevich
who was born in 1580 or 1584 was still a young boy when the Synod of
Brest Litovsk took place in 1595-96, but he was witness to
the results both positive and negative.
Many of the millions of
Christians did not agree with the bishops decision
to return to communion with the Catholic Church
and both sides tried to resolve this disagreement unfortunately not only with
words but with violence. Martyrs died on both sides. Josaphat was
a voice of Christian peace
in this dissent.
After an apprenticeship
to a merchant, Josaphat turned
down a partnership in
the business and a marriage to enter the monastery of the Holy Trinity at Vilna in
1604. As a teenager he had found encouragement in his vocation from two Jesuits
and a rector who
understood his heart. And in the monastery he found another soulmate in Joseph Benjamin Rutsky.
Rutsky who had joined the Byzantine Rite under
orders of Pope Clement VIII after converting from Calvinism shared
the young Josaphat's passion to work for reunion with Rome. The two friends
spent long hours making plans on how they could bring about that communion and
reform monastic life.
The careers of the two
friends parted physically when Josaphat was
sent to found new houses in Rome and
Rutsky was first made abbot at
Vilna. Josaphat replaced
Rutsky as abbot when
Rutsky became metropolitan of
Kiev. Josaphat immediately
put into practice his early plans of reform. Because his plans tended to
reflect his own extremely austere ascetic tendencies, he was not always met
with joy. One community threatened to throw him into the river until his
general compassion and his convincing words won them over to a few changes.
Josaphat faced even more
problems when he became first bishop of
Vitebsk and then Polotsk in 1617. The church there was literally and
figuratively in ruins with buildings falling apart, clergy marrying two or
three times, and monks and clergy everywhere not really interested in pastoral
care or model Christian living.
Within three years, Josaphat had
rebuilt the church by holding synods, publishing a catechism to be used all
over, and enforcing rules of conduct for clergy. But his most compelling
argument was his own life which
he spent preaching, instructing others in the faith, visiting the needy of the
towns.
But despite all his work
and the respect he had, the Orthodox separatists found fertile ground with they
set up their own bishops in
the exact same area. Meletius Smotritsky was named his rival archbishop of
Polotsk. It must have hurt Josaphat to
see the people he had served so faithfully break into riots when the King
of Poland declared Josaphat the
only legitimate archbishop. His former diocese of
Vitebsk turned completely against the reunion and him along with two other
cities.
But what probably hurt
even more was that the very Catholics he looked to for communion opposed him as
well. Catholics who should have been his support didn't like the way he
insisted on the use of the Byzantine rite instead of the Roman rite. Out of
fear or ignorance, Leo Sapiah, chancellor of Lithuania, chose to believe
stories that Josaphat was
inciting the people to violence and
instead of coming to his aid, condemned him. Actually his only act of force was
when the separatists took over the church at Mogilev and he asked the civil
power to help him return it to his authority.
In October 1623, Josaphat decided
to return to Vitebsk to try to calm the troubles himself. He was completely
aware of the danger but said, "If I am counted worthy of martyrdom, then I
am not afraid to die."
The separatists saw their
chance to get rid of Josaphat and
discredit him if they could only stir Josaphat's party to strike the first
blow. Then they would have an excuse to strike back. Their threats were so
public that Josaphat preached
on the gospel verse John 16:2,
"Indeed, an hour is coming when those who kill you will think
that by doing so they are offering worship to God." He told the people,
"You people want to kill me. You wait in ambush for me in the streets, on
the bridges, on the highways, in the marketplace, everywhere. Here I am; I came
to you as a shepherd. You know I would be happy to give my life for
you. I am ready to die for union of the Church under St. Peter and
his successor the Pope."
But aside from
words, Josaphat insisted
that his party not react in anyway that did not show patience and forbearance.
When the separatists saw that they were not getting the violent response they
had hoped for they decided to wear Josaphat and
the others down as they plotted more direct action. A priest named Elias went
to the house where everyone was staying and shouted insults and threats to
everyone he saw, focusing on calumniating Josaphat and
the Church of Rome.
Josaphat knew of the plot
against him and spent his day in prayer. In the evening he had a long
conversation with a beggar he had invited in off the streets.
When Elias was
back the next morning of November 12, the servants were at their wits' ends and
begged Josaphat's permission to do something. Before he went off to say his
office he told them they could lock Elias away
if he caused trouble again. When he returned to the house he found that the
servants had done just that and Josaphat let Elias out
of the room.
But it was too late. The
mistake had been made. Elias had
not been hurt in anyway but as soon as the mob saw that Elias had
been locked up they rejoiced in the excuse they had been waiting for. Bells were
rung and mobs descended on the house. By the time they
reached the house, Elias had
been released but the mob didn't care; they wanted the blood they had been
denied for so long.
Josaphat came out in the
courtyard to see the mob beating and trampling his friends and servants. He
cried out, "My children what
are you doing with my servants? If you have anything against me, here I am, but
leave them alone!" With shouts of "Kill the papist" Josaphat was
hit with a stick, then an axe, and finally shot through the head. His bloody
body was dragged to the river and thrown in, along with the body of a dog who
had tried to protect him.
The unsung heroes of this
horrible terrorism were the Jewish people
of Vitebsk. Some of the Jewish people
risked their own lives to rush into the courtyard and rescue Josaphat's friends
and servants from the bloodthirsty mobs. Through their courage, lives were
saved. These same Jewish people
were the only ones to publicly accuse the killers and mourn the death of Josaphat while
the Catholics of the city hid in fear of their lives.
As usual violence had
the opposite affect from that intended. Regret and horror at how far the violence had
gone and the loss of their archbishop swung
public opinion over toward the Catholics and unity. Eventually even Archbishop Meletius
Smotritsky, Josaphat's rival, was reconciled with Rome. And in 1867 Josaphat became
the first saint of the Eastern church to be formally canonized by Rome.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=71
St.
Francis Xavier Cathedral, Grodno
Bazylika
katedralna św. Franciszka Ksawerego w Grodnie
Cattedrale
di San Francesco Saverio, Hrodna
Кафедральны
касцёл Святога Францішка Ксаверыя, Гродна. Алтар Іасафата
St. Josaphat Kuncevyc
Martyr,
born in the little town of Volodymyr in Lithuania (Volyn)
in 1580 or — according to some writers — 1584; died at Vitebsk, Russia,
12 November, 1623.
The saint's birth
occurred in a gloomy period for the Ruthenian
Church. Even as early as the beginning of the sixteenth century the Florentine Union
had become a dead-letter; in the case of the Ruthenian
Church, complete demoralization followed in the wake of its severance from Rome,
and the whole body of its clergy became
notorious alike for their gross ignorance and
the viciousness of
their lives. After the Union
of Berest’ in 1596 the Ruthenian
Church was divided into two contending parties — the Uniates and
those who persevered in schism —
each with its own hierarchy.
Among the leaders of the schismatic party,
who laboured to enkindle popular hatred against
the Uniates,
Meletius Smotryckyj was conspicuous, and the most celebrated of his victims was
Josaphat.
Although of a noble Ruthenian stock,
Josaphat's father had devoted himself to commercial pursuits, and held the
office of town-councilor. Both parents contributed
to implant the seeds of piety in the heart of their child. In theschool at
Volodymyr Josaphat — Johannes was the saint's baptismal
name — gave evidence of unusual talent; he applied himself with the
greatest zeal to
the study of ecclesiastical
Slav, and learned almost the entire casoslov (breviary),
which from this period he began to read daily. From this source he drew his
early religious
education, for the unlettered clergy seldom
preached or gave catechetical
instruction. Owing to the straitened circumstances
of his parents,
he was apprenticed to the merchant Popovyc at Vilna.
In this town, remarkable for the corruption of its morals and
the contentions of the various religious
sects, he seemed specially guarded by Providence,
and became acquainted with certain excellent men (e.g.
Benjamin Rutski), under whose direction he advanced in learning and in virtue.
At the age of twenty-four
(1604) he entered the Basilian monastery of
the Trinity at Vilna.
The fame of his virtues rapidly
spread, and distinguished people began
to visit him. After a notable life as a layman,
Rutski also joined the order,
bringing with him a wide erudition. When Josaphat reached the diaconate,
regular services and labour for the salvation of souls had
been already begun; the number of novices steadily
increased, and under Rutski — who had meanwhile been ordained priest —
there began the regeneration of religious
life among the Ruthenians.
In 1609, after private study under the Jesuit Fabricius,
Josaphat was ordained priest.
He subsequently became superior in several monasteries,
and on 12 November, 1617, was reluctantly consecratedBishop of
Vitebsk, with right of
succession to the Archbishopric of
Polotsk. He became archbishop in
1618.
While each succeeding
year saw fresh evidence of his fruitful labours, it also witnessed the steady
growth of thehatred of
the schismatic party.
Finally on 12 November, 1623, an axe-stroke and a bullet brought Josaphat his martyr's crown.
After numerous miracles had
occurred, a commission was appointed by Urban
VIII in 1628 to inquire into the cause of Josaphat, and examined
on oath 116
witnesses. Although five years had elapsed since Josaphat's death, his body was
still incorrupt. In 1637 a second commission investigated the life of the martyr,
and in 1643 — twenty years after his death — Josaphat was beatified.
His canonization took
place in 1867.
Great were the virtues of
the saint.
As a boy he shunned the usual games of childhood, prayed much,
and lost no opportunity of assisting at the Divine
services. Children especially regarded him with the greatest affection, and
found in him a worthy model. As an apprentice, he devoted every leisure hour
to prayer and
study. At first Popovyc viewed this behaviour with displeasure, but Josaphat
gradually won such a position in his esteem, that Popovyc offered him his
entire fortune and
his daughter's hand. But Josaphat's love for
the religious
life never wavered. At first without a human guide
along the paths of virtue,
he received all spiritual
direction immediately from the Holy
Ghost.
His favourite pious
exercise was to make a poklony (i.e. a reverence,
in which the head touches the ground) with the ejaculation: "Jesus
Christ, Son
of God, have mercy on me, a poor sinner."
Never eating meat, he fastedmuch,
wore a hair-shirt and
an angular chain, slept on the bare floor, and chastised his body until the
blood flowed. The Jesuits frequently
urged him to set some bounds to his austerities.
From his zealous study
of the liturgical
books he drew many proofs of Catholic truth,
using his knowledge in
the composition of several works — "On the Baptism of St. Volodymyr";
"On the Falsification of the Slavic Books by the Enemies of the
Metropolitan"; "On Monks and their Vows". As deacon, priest,
and bishop,
he was distinguished by his extraordinary zeal in
the service of souls.
Not alone in the church did he preach and hear confessions,
but likewise in the fields, hospitals, prisons,
and even on his journeys. Even where his words of instruction might by
themselves have failed, his entreaties and tears ensured him success.
This zeal,
united with his kindness and extraordinary love for
the poor,
won numbers to the Catholic
Faith. Among his converts were
included many important personages such as Ignatius, Patriarch of Moscow,
and Emmanuel Cantacuzenus, who belonged to the family of
the Greek Emperor
Palæologus.
As archbishop he
restored the churches; issued a catechism to the clergy with
instructions that it should be learned by heart; composed rules for the priestly life,
entrusting to the deacons the
task of superintending their observance; assembled synods in
various towns in the dioceses,
and firmly opposed the Imperial Chancellor
Sapieha, when he wished to make many concessions in favour of the schismatics.
Throughout all his strivings and all his occupations, he continued his
exemplary life
as a religious, and never abated his zeal for self-mortification and prayer.
He awaited death with a
certain yearning, refusing to avail himself of the opportunity of flight
afforded him. After his death his influence was still greater: conversions were
numerous, and veneration for him continued to extend. His feast is
kept on the first Sunday after
12 November, according to the Julian Calendar. Note: His feast is
currently kept on November 12 on the Universal Calendar.
GUÉPIN, Un Apôtre de
l'Union des Églises en XVIIe siècle (2 vols., Paris, 1898);
CONTIERI, Vita di S. Giosafat Arcivescovo e Martire Ruteno dell' Ordine di
S.Basilio il Grande (Rome, 1867); SUSZA, Cursus vitæ et certamen
martyrii B. Josaphat Kuncewicz (Rome, 1665), ed. MARTINOV (Paris, 1865);
SUSZA, Saulus et Paulus Ruthenæ Unionis sanguine B. Josaphat transformatus (Rome,
1666); GUÉPIN AND KALINKA, Zywot S. Józafata Kuncewicza, meczennika,
arcybiskupa polockiego (Lemberg, 1885); KOZANEVYC, Zytje sv.
Svjašcenomucenyka Josafata Kuncevyca (Zovkva, 1902); URBAN, Swiety
Józafat Kuncewicz, biskup i meczennik (Krakow, 1906) — the two
last-mentioned are popular works.
Markevyc, Josaphat. "St. Josaphat Kuncevyc." The Catholic
Encyclopedia. Vol. 8. New York: Robert Appleton
Company, 1910. 12 Nov.
2016 <http://www.newadvent.org/cathen/08503b.htm>.
Transcription. This
article was transcribed for New Advent by WGKofron.
Ecclesiastical approbation. Nihil
Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John
Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/08503b.htm
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Святы
(на той момант благаславёны) Язафат Кунцэвіч. Гравюра з кнігі І. Сушы «Жыццё і
мучаніцтва благаславёнага Язафата Кунцэвіча». Рым, 1665 г - http://media.catholic.by/nv/n36/art6gallery.htm
St. Josaphat of Polotsk
St. Josaphat, an Eastern
Rite bishop, is held up as a martyr to church unity because he died trying to
bring part of the Orthodox Church into union with Rome.
In 1054, a formal split
called a schism took place between the Eastern Church centered in
Constantinople and the Western Church centered in Rome. Trouble between the two
had been brewing for centuries because of cultural, political, and theological
differences. In 1054 Cardinal Humbert was sent to Constantinople to try and
reconcile the latest flare up and wound up excommunicating the patriarch. The
immediate problems included an insistence on the Byzantine rite, married
clergy, and the disagreement on whether the Holy Spirit proceeded from the
Father and the Son. The split only grew worse from there, centering mostly on
whether to except the authority of the Pope and Rome.
More than five centuries
later, in what is now known as Byelorussia and the Ukraine but what was then
part of Poland-Lithuania, an Orthodox metropolitan of Kiev and five Orthodox
bishops decided to commit the millions of Christians under their pastoral care
to reunion with Rome. Josaphat Kunsevich who was born in 1580 or 1584 was still
a young boy when the Synod of Brest Litovsk took place in 1595-96, but he was
witness to the results both positive and negative.
Many of the millions of
Christians did not agree with the bishops decision to return to communion with
the Catholic Church and both sides tried to resolve this disagreement
unfortunately not only with words but with violence. Martyrs died on both
sides. Josaphat was a voice of Christian peace in this dissent.
After an apprenticeship
to a merchant, Josaphat turned down a partnership in the business and a
marriage to enter the monastery of the Holy Trinity at Vilna in 1604. As a
teenager he had found encouragement in his vocation from two Jesuits and a
rector who understood his heart. And in the monastery he found another soulmate
in Joseph Benjamin Rutsky. Rutsky who had joined the Byzantine Rite under
orders of Pope Clement VIII after converting from Calvinism shared the young
Josaphat’s passion to work for reunion with Rome. The two friends spent long
hours making plans on how they could bring about that communion and reform
monastic life.
The careers of the two
friends parted physically when Josaphat was sent to found new houses in Rome
and Rutsky was first made abbot at Vilna. Josaphat replaced Rutsky as abbot
when Rutsky became metropolitan of Kiev. Josaphat immediately put into practice
his early plans of reform. Because his plans tended to reflect his own
extremely austere ascetic tendencies, he was not always met with joy. One
community threatened to throw him into the river until his general compassion
and his convincing words won them over to a few changes.
Josaphat faced even more
problems when he became first bishop of Vitebsk and then Polotsk in 1617. The
church there was literally and figuratively in ruins with buildings falling
apart, clergy marrying two or three times, and monks and clergy everywhere not
really interested in pastoral care or model Christian living. Within three
years, Josaphat had rebuilt the church by holding synods, publishing a
catechism to be used all over, and enforcing rules of conduct for clergy. But
his most compelling argument was his own life which he spent preaching,
instructing others in the faith, visiting the needy of the towns.
But despite all his work
and the respect he had, the Orthodox separatists found fertile ground with they
set up their own bishops in the exact same area. Meletius Smotritsky was named
his rival archbishop of Polotsk. It must have hurt Josaphat to see the people
he had served so faithfully break into riots when the King of Poland declared
Josaphat the only legitimate archbishop. His former diocese of Vitebsk turned
completely against the reunion and him along with two other cities.
But what probably hurt
even more was that the very Catholics he looked to for communion opposed him as
well. Catholics who should have been his support didn’t like the way he
insisted on the use of the Byzantine rite instead of the Roman rite. Out of
fear or ignorance, Leo Sapiah, chancellor of Lithuania, chose to believe
stories that Josaphat was inciting the people to violence and instead of coming
to his aid, condemned him. Actually his only act of force was when the
separatists took over the church at Mogilev and he asked the civil power to
help him return it to his authority.
In October 1623, Josaphat
decided to return to Vitebsk to try to calm the troubles himself. He was
completely aware of the danger but said, “If I am counted worthy of martyrdom,
then I am not afraid to die.”
The separatists saw their
chance to get rid of Josaphat and discredit him if they could only stir
Josaphat’s party to strike the first blow. Then they would have an excuse to
strike back. Their threats were so public that Josaphat preached on the gospel
verse John 16:2, “Indeed, an hour is coming when those who kill you will think
that by doing so they are offering worship to God.” He told the people, “You
people want to kill me. You wait in ambush for me in the streets, on the
bridges, on the highways, in the marketplace, everywhere. Here I am; I came to
you as a shepherd. You know I would be happy to give my life for you. I am
ready to die for union of the Church under St. Peter and his successor the
Pope.”
But aside from words,
Josaphat insisted that his party not react in anyway that did not show patience
and forbearance. When the separatists saw that they were not getting the
violent response they had hoped for they decided to wear Josaphat and the
others down as they plotted more direct action. A priest named Elias went to
the house where everyone was staying and shouted insults and threats to
everyone he saw, focusing on calumniating Josaphat and the Church of Rome.
Josaphat knew of the plot
against him and spent his day in prayer. In the evening he had a long
conversation with a beggar he had invited in off the streets.
When Elias was back the
next morning of November 12, the servants were at their wits’ ends and begged
Josaphat’s permission to do something. Before he went off to say his office he
told them they could lock Elias away if he caused trouble again. When he
returned to the house he found that the servants had done just that and
Josaphat let Elias out of the room.
But it was too late. The
mistake had been made. Elias had not been hurt in anyway but as soon as the mob
saw that Elias had been locked up they rejoiced in the excuse they had been
waiting for. Bells were rung and mobs descended on the house. By the time they
reached the house, Elias had been released but the mob didn’t care; they wanted
the blood they had been denied for so long.
Josaphat came out in the
courtyard to see the mob beating and trampling his friends and servants. He
cried out, “My children what are you doing with my servants? If you have
anything against me, here I am, but leave them alone!” With shouts of “Kill the
papist” Josaphat was hit with a stick, then an axe, and finally shot through
the head. His bloody body was dragged to the river and thrown in, along with
the body of a dog who had tried to protect him.
The unsung heroes of this
horrible terrorism were the Jewish people of Vitebsk. Some of the Jewish people
risked their own lives to rush into the courtyard and rescue Josaphat’s friends
and servants from the bloodthirsty mobs. Through their courage, lives were
saved. These same Jewish people were the only ones to publicly accuse the
killers and mourn the death of Josaphat while the Catholics of the city hid in
fear of their lives.
As usual violence had the
opposite affect from that intended. Regret and horror at how far the violence
had gone and the loss of their archbishop swung public opinion over toward the
Catholics and unity. Eventually even Archbishop Meletius Smotritsky, Josaphat’s
rival, was reconciled with Rome. And in 1867 Josaphat became the first saint of
the Eastern church to be formally canonized by Rome.
SOURCE : http://www.ucatholic.com/saints/saint-josaphat-of-polotsk/
St.
Josaphat Catholic Church (Polish: Kościół Świętego Jozafata, Kashubian: Kòscół
Swiãtégò Jozafata) is a Roman Catholic church in the Lincoln Park neighborhood
of Chicago, Illinois. It is a prime example of the so-called 'Polish Cathedral
style' church. Architect: William J. Brinkmann. Built: 1902.
Josaphat of Poland BM
(RM)
(also known as Joseph
Polotsk)
Born at Vladimir,
Volhynia, Poland, 1584; died at Vitebsk, 1623; canonized 1867; feast day
formerly on November 14.
John Kunsevich was born
at a time when the attempts of some Christians to bring about a reunion between
Rome and the Russian Orthodox Christians were causing deep dissension. Poland
had annexed the Ruthenian countries--Byelorussia and the Ukraine-- during the
14th century. In 1595, with the approval of Clement VIII and the Polish
government, a synod at Brest-Litovsk, Lithuania, agreed on the unification of
the schismatic Greek bishops with the Latin bishops, and on their joint union
with Rome.
But the decisions of
leaders in isolation from those affected means little. The union failed to take
root in the hearts of the 10 million Ruthenians and, instead of union between
two churches, a third arose--the Ruthenian Catholic Church that affiliated
itself with Rome but kept the oriental rites.
Of these three churches
it was the Ruthenian Catholic Church that, being the most recent and therefore also
the most revolutionary, aroused the greatest anger on the part of those who,
either from principle or calculating interest, were conservatives. The familiar
cries arose of indignation, the same cries we hear even today from those who
are bound by routine. And, of course, there was the normal squabble for power
over appointments.
Only the blood of a
martyr can overcome such differences by converting even the hardest of hearts.
And so Ruthenia, which was just one example of the eternal problem of minorities,
was awaiting its martyr. A rare sort of man was needed, one who was
sufficiently dedicated to God not to swear allegiance to anyone else, and
sufficiently involved in events to be able to change their course. Such a man
was Josaphat, who was baptized John.
Josaphat's father was a
Catholic burger of a good family. He sent young John to the local school and
then apprenticed him to a merchant at Vilna. John wasn't terrible successful
because his interests were in the church. Instead of pursuing the trade, he
learned church Slavonic, the language of the Byzantine liturgy, so that he
could assist more ably at divine worship and recite some of the lengthy
Byzantine office each day. He refused a partnership in the business and
marriage to his master's daughter.
At this time he became
acquainted with Peter Arcudius, rector of the Basilian college and Vilna, and
two Jesuits, Valentine Fabricius and Gregory Gruzevsky, who encouraged his
liturgical studies. John soon realized that the quarrel between the three
churches was more in need of good men than good arguments. Though inexperienced
in life, John's heart was devoted to God. His main idea was to reconcile the
best of both parties; the rest would follow naturally.
In 1604 John persuaded
his friend Joseph Benjamin Rutsky (a convert from Calvinism who had been
induced by Pope Clement VIII to join the Byzantine rite against his personal
wishes) to enter with him the Order of Saint Basil at Holy Trinity monastery in
Vilna. At this time John took the name Josaphat. In 1609 he was ordained a
priest and soon had a reputation as a compelling preacher and a leading
advocate for the union of the Ukrainian Church with Rome. Together the two
young monks devised schemes for promoting union and reforming Ruthenian monastic
observance.
Josaphat lived simply and
engaged in such extreme mortifications that he was chastised by even the most
austere monks. The abbot held separatist views, so Josaphat's studies were cut
short and he was sent to found new houses in Poland at Byten and Zyrowice.
His friend Joseph Rutsky
became abbot of Holy Trinity, and when Rutsky was named metropolitan of Kiev in
1614, Josaphat returned to Holy Trinity as abbot of the monastery. Josaphat
accompanied Rutsky to his new cathedral and visited the monastery of The Caves
at Kiev. The monks threatened to throw Josaphat, a reformer, into the river,
because they were content under their relaxed rule. He was unable to reform
them, but his character generated their goodwill.
In 1617 he was elected first
bishop of Vitebsk, Russia, with the right of succession to Polotsk (in modern
Lithuania or Byelorussia), and a few months later became archbishop at age 39
when Archbishop Brolnitsky (who favored the dissident Greeks) died.
He found the diocese in
deplorable condition--there was widespread opposition to Rome, married clergy,
lax discipline, churches in a rundown state. The more religious people were
inclined to schism through fear of arbitrary Roman interference with their
worship and customs. To put into effect his reforms, Josaphat sent for some of
his brethren from Vilna to help him, called synods, wrote a catechism, set down
rules for his clergy, fought the interference of laymen in ecclesiastical
affairs, and preached and tended his flock as personally as he could. By 1620
the reforms had some effect. Josaphat's virtues and reasonableness gained him
much support.
The dispute between East
and West, however, was breaking his see asunder; there was much bitterness and
violence on both sides. The laity was confused. The secular rulers were causing
havoc in church affairs. Around 1620 Metetius Smotritsky was appointed
archbishop of Polotsk by a group of dissident bishops and began to sow the
seeds of dissension, claiming that Josaphat was really a Latin priest,
declaring that his people would be forced to become Latins, too, and that Roman
Catholicism was not the traditional Christianity of the Ruthenian people.
Returning from Warsaw,
Poland, Josaphat found that some of his support was becoming shaky; the monk
Silvester had persuaded Vitebsk, Mogilev, and Orcha to the side of Metetius.
The nobility and many of the people, especially those of the episcopal city who
knew Josaphat well, adhered strongly to the union. But Josaphat could do little
with these three cities.
Riots broke out and
people chose sides, when the king of Poland proclaimed that Josaphat was the
legitimate archbishop of Polotsk. Josaphat was falsely accused of fomenting
trouble and using force against the dissidents by the chancellor of Lithuania,
Leon Sapieha, a Roman Catholic, thus stirring up further dissent. Leon was
afraid of the potential for political unrest due to these disturbances, and lent
to willing an ear to the heated charges of the dissidents outside of Poland. In
1622, Sapieha wrote that Josaphat had caused the violence in the maintenance of
the union and put the kingdom in peril from the Zaporozhsky Cossacks by
stirring up discord among the people. The accusations were made in general
terms and demonstrated to be false by contemporary testimony from both sides.
Josaphat was, however, guilty of invoking civil power to recover the church at
Mogilev from the dissidents.
Thus, Josaphat met
opposition and misunderstanding on both sides. He was not given the support he
should have received from the Latin bishops of Poland because of his insistence
on maintaining Byzantine rites and customs, and accused by the Orthodox of
being Roman. He stoically held firm and determined to appear personally in
Vitebsk, the hotbed of opposition, in 1623 to meet it head on despite threats
of violence against him.
He declined a proffered
military escort and strived instead to bring order knowing that some of his
opponents hated him enough to kill him if they could do so. He once addressed
an angry mob with the words, "I, your shepherd, am happy to die for
you." On Nov. 12, 1623, this is precisely what happened.
A priest named Elias, who
had harassed Josaphat several times previously, was locked up by one of
Josaphat's deacons when Elias again abused the archbishop. A mob assembled
demanding Elias's release, and though Josaphat released Elias with a warning,
they broke into his home and beat Josaphat's attendants.
Saint Josaphat went
outside to beg them not to harm his servants and was murdered by the mob crying
'Kill the papist!' He was beaten over the head with a halberd and shot to death
by the mob, and his body thrown into the Dvina River at Vitebsk, Russia. Jesus
had said that this is how those who offended little children should be
punished. Josaphat had only offended little spirits. He wanted to make his
contemporaries see a world in which there were no longer Ruthenians, Poles,
Russians, Greeks, Latins, Schismatics, or Uniates but only Christians, children
of the same Father, belonging to the same faith.
Saint Josaphat was the
first of the Oriental Catholics to be formally canonized in Rome (Attwater,
Benedictines, Bentley, Delaney, Encyclopedia, Walsh, White).
In art Saint Josaphat is
depicted as a Polish bishop with an axe (Roeder), or with a chalice, crown, or
as a winged deacon (White).
SOURCE : http://www.saintpatrickdc.org/ss/1112.shtml
St. Josaphat, Bishop and
Martyr
from the Liturgical Year,
1901
Josaphat Kuncewicz,
contemporary with St. Francis de Sales and St. Vincent de Paul, might have been
taken for a Greek monk of the eleventh century, or an ascetic of the Thebaid. A
stranger to the intellectual culture of the West, he knew only the liturgical
books and sacred texts used in his own church; as a priest, an archimandrite, a
reformer of his Order of St. Basil, and lastly as Archbishop, he combated all
his life against the consequences of the schism of Photius, and closed the
struggle by culling the palm of martyrdom.
Immediately after the
Mongolian invasions, Poland received into her arms, rather than conquered, the
Ruthenian nation, that is to say the Slavs of the Greek rite from the Dnieper
and the Dwina, who had formed around their capital and religious metropolis,
Kiev, the nucleus of the power now known as Russia. The union of the new-comers
with the Roman Pontiff, which a little more political insight and religious
zeal might have brought about in the fourteenth century, was not concluded
until 1595. This was the union of Brzesc. By the compact signed in this little
town of Lithuania, the metropolitan of Kiev and the other Greek bishops
declared that they returned to the communion of the holy Apostolic See. Being
the spiritual superiors of half the nation, they thus completed the union of
the three peoples, Ruthenian, Lithuanian, and Polish, then subject to Sigismund
III. Now, a religious reform, even if decreed by a council, does not become a
reality until men of God, true apostles, and if need be martyrs, come forward
to consummate it. This was the vocation of St. Josaphat, the apostle and martyr
of the Union of Brzesc. What he did not himself carry out was completed by his
disciples. A century of glory was secured to the nation, and its political ruin
was delayed for two hundred years.
But Poland left in a
state of humiliating inferiority the clergy and people of the Graeco-Slavonic
rite, who had taken shelter in her bosom; her politicians never admitted
practically that Christians of the Greek rite could be true Catholics, on an
equality with their Latin brethren. Soon, however, the Latin Poles were engaged
in deadly combat with the Muscovites, and we know how the former were
vanquished. Historians lay down the causes of Poland's defeat; but they usually
forget the principal one, which rendered it irremediable, viz: the almost total
destruction of the Union of Brzeso, the forced return to schism of the immense
majority of the Ruthenians whom St. Josaphat had brought into the Catholic
Church. The consummation of this execrable work contributed, far more than
political circumstances or military triumphs, to establish Russia's victory.
Poland, reduced to nine or ten million Latins, could no longer struggle against
her former rival now become her stern ruler.
The power of the Slavs
separated from Catholic unity is on the increase. Young nations, emancipated
from the Mussulman yoke, have formed in the Balkan Peninsula. Fidelity to the
Gaseco-Slavonian rite, identified in their eyes with their nationality and with
Christianity, was alone able to save these peoples from being stamped out by
the Turkish forces. Victorious over the universal enemy, they cannot forget
whence came their safety: the moral and religious direction of these
resuscitated nations belongs accordingly to Russia. Profiting of these
advantages with consummate skill and energy, she continues to develop her
influence in the East. In Asia her progress is still more prodigious. The Czar,
who at the end of the eighteenth century ruled over thirty million men, now
governs one hundred and twenty-five millions; and by the normal increase of an
exceptionally prolific population, the Empire, within another half century,
will reckon more than two hundred millions of subjects.
Unhappily for Russia and
for the Church, this power is guided at present by blind prejudice. Not only is
Russia separated from Catholic unity, but political interest and the
recollection of ancient strifes, convince her that her greatness depends upon
the triumph of what she calls orthodoxy, which is simply the Photian schism.
Yet the Roman Church, ever devoted and generous, opens wide her arms to welcome
back her wandering daughter; forgetting the injuries she has received, she asks
but to be greeted with the name of mother. Let this word be uttered, and a
whole sad past will be effaced, Russia becoming Catholic would mean an end to
Islamism, and the definitive triumph of the Cross upon the Bosphorus, without
any danger to Europe; the Christian empire in the East restored with a glory
and a power hitherto unknown; Asia evangelized, not by a few poor isolated
priests, but with the help of an authority greater than that of Charlemagne;
and lastly, the Slavonic race brought into unity of faith and aspirations, for
its own greater glory. This transformation will be the greatest event of the
century that shall see its accomplishment; it will change the face of the
world.
Is there any foundation
for such hopes? Come what may, St. Josaphat will always be the patron and model
of future apostles of the Union in Russia, and in the whole Graeco-Slavonic
world. By his birth, education, and studies, by the bent of his piety and all
his habits of life, he resembled far more the Russian monks of the present day,
than the Latin prelates of his own time. He always desired the ancient Liturgy
of his Church to be preserved entire; and even to his last breath he carried it
out lovingly, without the least alteration or diminution, just as the first
apostles of the Christian faith had brought it from Constantinople to Kiev. May
prejudices born of ignorance be obliterated; and then, despised though his name
now is in Russia, St. Josaphat will no sooner be known, than he will be loved
and invoked by the Russians themselves. Our Graeco-Slavonian brethren cannot
much longer turn a deaf ear to the invitations of the Sovereign Pontiff. Let us
hope, then, that the day will come, and that before very long, when the wall of
separation will crumble away for ever, and the same hymn of thanksgiving will
echo at once under the dome of 'St. Peter's and the cupolas of Kiev and of St.
Petersburg.
We cannot presume to add anything to these authoritative words; the details will be filled up by the liturgical Legend.
When a child, as he was
listening to his mother telling him about the Passion of Christ, a dart issued
from the image of Jesus crucified and wounded him in the heart. Set on fire
with the love of God, he began to devote himself with such zeal to prayer and
other works of piety, that he was the admiration and the model of his older
companions. At the age of twenty he became a monk under the Rule of St. Basil,
and made wonderful progress in evangelical perfection. He went barefoot even in
the severe winter of that country; he never ate meat, drank wine only when
obliged by obedience, and wore a rough hair-shirt until his death. The flower
of his chastity, which he had vowed in early youth to the Virgin Mother of God,
he preserved unspotted. He soon became so renowned for virtue and learning,
that in spite of his youth he was made superior of the monastery of Byten; soon
afterwards he became archimandrite of Vilna; and lastly, much against his will,
but to the great joy of Catholics, he was chosen Archbishop of Polock.
In this dignity he
relaxed nothing of his former manner of life; and had nothing so much at heart
as the divine service and the salvation of the sheep entrusted to him. He
energetically defended Catholic faith and unity, and labored to the utmost of
his power to bring back schismatics and heretics to communion with the See of
blessed Peter. The Sovereign Pontiff and the plenitude of his power he never
ceased to defend, both by preaching, and by writings full of piety and
learning, against the most shameless calumnies and errors of the wicked. He
vindicated episcopal rights, and restored ecclesiastical possessions which had
been seized by laymen. Incredible was the number of heretics he won back to the
bosom of Mother Church; and the words of the Popes bear witness how greatly he
promoted the union of the Greek and Latin churches. His revenues were entirely
expended in restoring the beauty of God'a house, in building dwellings for
consecrated virgins, and in other pious works. So bountiful was he to the poor,
that, on one occasion having nothing wherewith to supply the needs of a certain
widow, he ordered his Omophorion or episcopal palium to be pawned.
The great progress made
by the Catholic faith so stirred, up the hatred of wicked men against the
soldier of Christ, that they determined to put him to death. He knew what was
threatening him; and foretold it when preaching to the people. As he was making
his pastoral visitation at Vitebsk, the murderers broke into his house,
striking and wounding all whom they found. Josaphat meekly went to meet them,
and accosted them kindly, saying: My little children, why do you strike my
servants? If you have any complaint against me, here I am. Hereupon they rushed
on him, overwhelmed him with blows, pierced him with their spears, and at
length despatched him with an axe and threw his body into the river. This took
place on the twelfth of November 1623, in the forty-third year of his age. His
body surrounded with a miraculous light was rescued from the waters. The
martyr's blood won a blessing first of all for his murderers; for, being
condemned to death, they nearly all abjured their schism and repented of their
crime. As the death of this great bishop was followed by many miracles, Pope
Urban VIII. granted him the honors of beatification. On the third of the
Calends of July, 1867, when celebrating the centenary of the Princes of the
Apostles, Pius IX. in the basilica, in presence of the College of Cardinals,
and of about five hundred Patri, Metropolitans, and Bishops of every rite bled
from all parts of the world, solemnly enrolled among the Saints this great
defender of the Church's unity, who was the first Oriental to be thus honored.
Pope Leo XIII. extended his Mass and Office to the universal Church.
PRAYER
"Stir up, O Lord, we
beseech thee, in thy Church "the Spirit wherewith the blessed Josaphat thy
Martyr and Pontiff was filled." Thus prays our Mother today; and the
Gospel likewise points to her desire of obtaining pastors like to thee, O holy
Bishop! The sacred text speaks of the false shepherd, who flees at first sight
of the wolf; but the homily, which explains it in the Night Office, brands
equally with the title of hireling the keeper who, though he does not flee,
suffers the enemy unresisted to work havoc in the fold. May the divine
Shepherd, whom thou didst imitate unto the end, even unto laying down thy life
for the sheep, live again in all those whom he calls, like Peter, to exercise a
greater love.
Apostle of unity, second
the designs of the Sovereign Pontiff, calling back his scattered sheep to the
one fold. The Guardian Angels of the Slavonic race applauded thy combats: thy
blood ought to produce other heroes; the graces won by the shedding of that
blood still uphold the admirable population of the humble and the poor of
Ruthenia, in resisting the all-powerful schism; while, on the confines of that
land of martyrs, hope springs up anew with the revival of the great Basilian
Order, of which thou wast the glory. May these graces overflow upon the
children of the persecutors; may the present state of peace be the prelude to a
full development of the light, and lead them back, in their turn, to that Rome
which holds for them the promises both of time and of eternity.
St. Josphat and the Unity of the Catholic Church
(from the 1877 Miniature
Lives of the Saints)
Saint Josaphat teaches us
that all outside the one fold, schismatics, heretics, or infidels, are deadly
enemies of Christ's Church; and that intimacy with them is most dangerous to
our souls.
'The Apostles and their
disciples had such a horror of heresy, that they would not speak one single
word to those who had corrupted the truth.'--St. Irenaus.
'If any man come to you
and bring not this doctrine, receive him not into the house, nor say to him,
God speed you.'--2 John i. 10.
Among the conversions wrought
by the martyrdom of S. Josaphat none is so wonderful as that of Meletius
Smotricki. After long wavering he joined the schism, was consecrated archbishop
by another systematical prelate, and, filled with fanatical hate, took part in
the martyrdom of the Saint. After this he fled to the East; disgusted however
with all he saw, he returned to Poland, and secretly made his submission to the
Holy See. In an unguarded moment he was betrayed into signing a recantation;
but he was speedily reconciled, and the penitential zeal of his remaining years
testified to the sincerity of his conversion and his filial love of the
Catholic Roman Church. He died A.D. 1633.
LAYMAN (Volodymyr
Volynsky - 1580)
"Conrad Voronovych,
councilman of the city of Volodymyr, a man approximately one hundred years of
age, confirmed under oath that Reverend Father Josaphat Kuntsevych was born in
Volodymyr of legitimate parents: his father Gabriel, a councilman of that city,
and his mother Maryna, the daughter of a councilman of the same city."
(Testimony given before
the Consistory of the Eparchy of Volodymyr: 30/3/1627)
MONK (Vilna - 1604)
"I know that he
entered the Uniate Order of St. Basil the Great in the year 1604, changed his
baptismal name of John to Josaphat, and received the monastic habit at the Holy
Trinity monastery in Vilna from the hands of the late Metropolitan Hypatius
Potij, who personally declared his allegiance to Clement VIII of blessed
memory, Supreme Pontiff."
(Testimony of Gennadius
Khmelnytsky before the Beatification Committee: 12/8/1637)
BISHOP (Polotsk - 1618)
"Hence, We, the
King, desiring, during our reign, to enhance the greater glory of God in the
Churches of our nation, to preserve due ecclesiastical order and, recognizing
the need of an auxiliary bishop to aid the present Archbishop of Polotsk,
Gedeon, have, upon recommendation, chosen a very capable monk, Josaphat
Kuntsevych, to fill the post of auxiliary to the present archbishop, and to
succeed him, upon the archbishop's demise, to the bishoprics of Polotsk,
Vitebsk, and Mstyslav . This act we do attest with our title and
signature."
(Charter of Sigismund
III, issued in Warsaw: 28/6/1617)
MARTYR (Vitebsk - 1623)
"... Josaphat
Kuntsevych, Archbishop of Polotsk ... on the 12th of November, 1623, after
celebrating the matins service, left the church in the early hours of the
morning to prepare himself for the Sunday Pontifical Liturgy. Meanwhile the
citizens of Vitebsk, carrying firearms and other weapons, rose up against him
with hostile intent and laid seige to the archbishop's palace, and after
occupying it - brutally murdered him."
SAINT (Rome - 1867)
"Pius, Bishop,
Servant of the Servants of God . . . For the honor of the Holy and Undivided
Trinity, for the enhancement of the Catholic Faith, and for the increase and
beauty of the Christian religion, by the power of Our Lord Jesus Christ, the
Holy Apostles Peter and Paul, and by our own power, after mature deliberation
and frequent invocation of God's help, and following the advice of our worthy
brothers of the Holy Roman Church, the Cardinals, Patriarchs, Primates,
Archbishops, and Bishops, We declare the said Blessed Josaphat, Archbishop of
Polotsk, of the Eastern Rite of the Order of Saint Basil the Great, a SAINT,
and place him on the list of the holy martyrs...."
(The Bull of Pius IX declaring Josaphat Kuntsevych a Saint: 29/6/1867)
Hymn: Deus, tuorum militum
(Roman Breviary)
http://catholicharboroffaithandmorals.com/
SOURCE : http://catholicharboroffaithandmorals.com/St.%20Josaphat.html
_-_exterior.jpg)
Saint
Josaphat Catholic Church, Detroit, Michigan
Bishop and Martyr
SAINT JOSAPHAT KUNTSEVYCH, OSBM
John Kuntsevych was born in Volodymyr Volynsk, in 1580. As a young boy, he
loved to frequent the holy services and prayed with great fervor. In 1604, He
entered the decadent Monastery of the Holy Trinity in Vilnius, Lithuania. Upon
receiving the monastic tonsure and habit, he took the name Josaphat. By his
example of fidelity and self-denial, he was able to reform the monastery,
together with his friend Joseph Rutsky.
Their loving example
spread beyond the monastery walls to the entire Ukrainian Church. In 1617, Rutsky
and Josaphat succeeded in forming a confederation of monasteries, which became
the Order of St. Basil the Great. To his great dismay, in 1618, Josaphat was
appointed Archbishop of Polotsk-Vitebsk. For five years, he worked diligently
to achieve church unity, as the Saviour had prayed "so that all may be
one." Josaphat's humility and zeal won over many people, but also angered
those who did not want to be united with Rome. Thus, during a pastoral
visitation of his cathedral in Vitebsk, on November 12, 1623, Josaphat was
brutally martyred; his body stripped and thrown in the river.
Immediately after his
death, many miracles of conversion were attributed to his intercession,
beginning with the conversion of his murderers. One of the greatest opponents
of union with Rome, Bishop Meleti Smotrytsky, attributed his own conversion to
Josaphat.
Josaphat Kuntsevych was
beatified by Pope Urban VIII on May 16,1643 and canonized by Blessed Pope Pius
IX, on June 29, 1867. He is the first Ukrainian Saint to be formally beatified
an canonized. To celebrate the three-hundredth anniversary of the Saint's
martyrdom, Pope Pius XI issued an encyclical letter, Ecclesiam
Dei. Since 1963, his incorrupt body lies under the altar of Saint Basil, in
the Vatican Basilica of St. Peter's.
Testimony:
"I know perhaps better than anyone else that it was not through our scholarship, industry, or diligence that things are happening now that were not happening before. Although we and the Servant of God [Josaphat] laboured more than anyone else, we were still unable to soften the hard rock of schism; this work was to be reserved for the blood of Josaphat. The people of Polotsk and Vitebsk, where he was threatened with death and finally murdered, bear witness to this. Now repentant, they confess their sin and ask forgiveness. "
—Testimony of Metropolitan Joseph Veliamyn Rutsky, 1628
SOURCE : https://www.stnicholaschurch.ca/content_pages/osbm/art_osbm.martyrs.006.htm
Saint
Josaphat Ukrainian Catholic Cathedral, 10825 - 97 Street, Edmonton, Alberta,
Canada
Saint Josaphat Kunseyvc,
bishop and martyr
Orthodox is derived from
the Greek word Orthodoxia, which means the right opinion or adherence to
correct or accepted creeds. The Orthodox Church, founded by Jesus Christ and
his apostles on Pentecost Sunday of 33 AD, witnessed the descent of the Holy
Spirit. For decades the Church has been divided between the Latin-speaking West
with Rome as its center, and the Greek-speaking East with Constantinople as its
seat.
Through the centuries,
there were political, cultural and religious differences between and among
Christian leaders in the East and the West, which resulted in tensions,
hostilities and difficult relationships in both groups.
After the 1054 Great
Schism, both Western and Eastern churches considered themselves Orthodox and
Catholic. It is the western churches, though, which continued to be uniquely
orthodox and Catholic through the years.
Today, Western or Eastern
churches refer not to geographical locations but to historical origins and
differences in liturgy.
Saint Josaphat Kunseyvc
lived to deal with the tensions, misunderstandings and hostilities between
Orthodox Christians and the Uniates.
Ordained as Uniates
John Kunseyvc was born of
noble parents in 1580 in Vladimir, Ukraine. His father, an Orthodox, is burgess
for a wealthy family.
A talented teen, he spent
time praying, and learned almost the entire breviary, then studied
ecclesiastical law.
In 1595 and 1596 five
Orthodox bishops decided to commit millions of Christians under them to the
care of Rome in the Synod of Brest Litovsk. They were called Uniates because an
agreement was concluded in the city of Brest, which was then part of Poland.
Millions of Orthodox
Christians considered the Uniates traitors to their traditions because of their
desire to become Romanized.
The rift caused
misunderstandings and violence among the Uniates and Orthodox adherents. John
saw martyrs died on both sides. Although raised as Orthodox, John joined the
Uniate Ruthenian Church. He severed his partnership with a wealthy merchant and
his daughter in marriage, and entered the Monastery of Holy Trinity in Vilna.
He became a good friend
of Benjamin Rutsky, who joined the Byzantine Rite on the orders of Pope Clement
VIII, after converting from Calvanism. Together, they made plans to work
together to reunite the people with Rome. But assigned to different places
after ordination, plans did not materialize.
John, who took the name
Josaphat, was assigned in Kiev. He found out that his superior, Samuel, never
accepted unity with Rome. A dissident, he was seeking ways to fight the Roman
Catholic Church, so John informed Rome about the problem. The Archbishop of
Kiev removed Samuel, and Josaphat was assigned to replace him.
For the supremacy of
Saint Peter
Priests during his time
did not teach catechism and seldom preached. Josaphat published a new
cathechism and exerted indefatigable zeal preaching, hearing confessions in
hospitals, churches and even in open fields.
He lived a life of
mortification, fasting and abstinence. He slept on the floor and practiced an
austere life. How he lived and the synods he conducted proved helpful to reform
the clergy.
People admired his
examples on how to love God and others. He bowed with deep “reverence, his head
almost touching the floor to say: Jesus Christ, Son of God, have mercy on me, a
poor sinner.”
An eloquent speaker,
Josaphat was able to encourage many Orthodox to join the Uniates.
A dissident group of
Schismatics and Ruthenian nobilities were alarmed. They preferred their
national rite and feared being Romanized. Anxieties were heightened when a
relative of the Greek emperor and the patriarch of Moscow were coverted by
Josaphat.
Josaphat would say: “I am
ready to die for holy union with Rome and for supremacy of Saint Peter,” when
he was reminded of his advocacy.
He was cautioned of a
possible danger on a scheduled pastoral visit in Vitebsk, but disregarded the
advise. A mob forced their way to his residence and one struck him on the head.
Then he was shot, and his body thrown into the river.
His death brought a
steady rise of conversion to Catholicism, which included his murderers. After
the partition of Poland, the Ruthenians joined the Russian Orthodox church.
Josaphat died on November
12, 1623. He was beatified on May 16, 1643, by Pope Urban VIII, and was
canonized on June 29, 1867, by Pope Pius IX in Rome.
In 1923, on the third
centenary of his death, Pope Pius XI declared him the Patron of Reunion between
Orthodox and Catholics.
During the Second Vatican
Council, his body was laid to rest in the altar of Saint Basil in Saint Peter’s
Basilica on November 25, 1963.
****
Santiago is a former
regional director of the Department of Education National Capital Region. She
is currently a faculty member of Mater Redemptoris Collegium in Calauan,
Laguna, and of Mater Redemptoris College in San Jose City, Nueva Ecija.
SOURCE : https://businessmirror.com.ph/2017/11/12/saint-josaphat-kunseyvc-bishop-and-martyr/
.jpg)
Saint Josaphat church, Zhovkva, Zhovkva urban hromada, Lviv Raion, Lviv Oblast, Ukraine
.jpg)
Saint Josaphat church, Zhovkva, Zhovkva urban hromada, Lviv Raion, Lviv Oblast, Ukraine
Saint Josaphat church, Zhovkva, Zhovkva urban hromada, Lviv Raion, Lviv Oblast, Ukraine
Saint Josaphat church, Zhovkva, Zhovkva urban hromada, Lviv Raion, Lviv Oblast, Ukraine
Saint Josaphat church, Zhovkva, Zhovkva urban hromada, Lviv Raion, Lviv Oblast, Ukraine
St. Josaphat, Patron Saint of the Ukraine
By Jean M. Heimann
On November 12, the Church celebrates the memorial of St. Josaphat, a Ukrainian
Basilian monk. The saint’s birth occurred during a grim period for the
Ruthenian Church. At the beginning of the sixteenth century the Ruthenian
Church, suffered greatly following its severance from Rome, and the entire body
of its clergy became notorious for their ignorance and brutality. After the
Union of Berest in 1596, the Ruthenian Church was divided into two opposing
parties – the Uniates and those who persisted in schism – each with its own
hierarchy. Josaphat is known for being one of the victims of this schism.
St. Josaphat was born in the Ukraine of Ruthenian Orthodox parents about the
year 1580 and was given the name John at baptism. His parents raised him to
live a holy life. He applied himself with great zeal to his religious studies
and to his prayer life – learning the breviary and reciting it from a young
age. He also developed relationships with men of character and high morals.
He entered the Basilian monastery of the Trinity at Vilna at the age of 24,
taking the name Josaphat. His favorite pious habit was to make a poklony - a
reverence, in which the head touches the ground - accompanied by the prayer:
“Jesus Christ, Son of God, have mercy on me, a poor sinner.” He voluntarily
practiced penance. He never ate meat, fasted frequently, wore a hair shirt, and
slept on the floor.
In 1609, he was ordained as a Byzantine priest in 1614, he was elected Bishop
of Polotsk. Josaphat was a famous preacher who worked to bring unity among the
faithful, and bring the fallen away back to the Church. He also fought
vigorously in support of the primacy of the Pope. In a sermon he cried out,
“Please God I will give my life for the holy union, for the supremacy of Peter
and of the Holy Father, his successor.”
When he visited Vitebsk (now in Russia) on November 12, 1623, his enemies
attacked his lodging and murdered many of his companions. Meekly the man of God
hurried toward the mob and, full of love, cried, "My children, what are
you doing? If you have something against me, see, here I am." With furious
cries of "Kill the papist!” they rushed upon him with weapons. A bullet
ended his life. Josaphat's body was then thrown into the river, but later
emerged, surrounded by rays of light. His murderers, when sentenced to death,
repented of their crime and became Catholics.
In 1867, Josaphat was canonized by Pope Pius IX, becoming the first saint of
the Eastern Church to be formally canonized by Rome. St. Josaphat is the patron
saint of the Ukraine.
Saint Quote
“Lord, grant me the grace to shed my blood for the unity of the church and in
behalf of obedience to the Holy See.”
-- St. Josaphat
SOURCE : https://catholicfire.blogspot.com/2015/11/st-josaphat-patron-saint-of-ukraine.html
San Giosafat Kuncewycz Vescovo
e martire
Wolodymyr in Volynia,
Ucraina, 1580 - Vitesbk, Bielorussia, 12 novembre 1623
Nasce a Wolodymyr in
Volynia (Ucraina) nel 1580 e viene ricordato come il simbolo di una Russia
ferita dalle lotte tra ortodossi e uniati. La diocesi di Polock si trovava in
Rutenia, regione che dalla Russia era passata in parte sotto il dominio del Re
di Polonia, Sigismondo III. La fede dei Polacchi era quella cattolica romana;
in Rutenia invece, come nel resto della Russia, i fedeli aderivano alla Chiesa
greco-ortodossa. Si tentò allora un'unione della Chiesa greca con quella
latina. Si mantennero cioè i riti e i sacerdoti ortodossi, ma si ristabilì la
comunione con Roma. Questa Chiesa, detta «uniate», incontrò l'approvazione del
Re di Polonia e del Papa Clemente VIII. Gli ortodossi, però, accusavano di
tradimento gli uniati, che non erano ben accetti nemmeno dai cattolici di rito
latino. Giovanni Kuncevitz, che prese il nome di Giosafat, fu il grande
difensore della Chiesa uniate. A vent'anni era entrato tra i monaci basiliani.
Monaco, priore, abate e finalmente arcivescovo di Polock, intraprese una riforma
dei costumi monastici della regione rutena, migliorando così la Chiesa uniate.
Ma a causa del suo operato nel 1623 un gruppo di ortodossi lo assalì e lo
uccise a colpi di spada e di moschetto. (Avvenire)
Patronato: Ecumenisti
Emblema: Bastone pastorale,
Palma
Martirologio Romano:
Memoria della passione di san Giosafat (Giovanni) Kuncewicz, vescovo di Polotzk
e martire, che spinse con costante zelo il suo gregge all’unità cattolica,
coltivò con amorevole devozione il rito bizantino-slavo e, a Vitebsk in
Bielorussia, a quel tempo sotto la giurisdizione polacca, crudelmente assalito
in un tumulto dalla folla a lui avversa, morì per l’unità della Chiesa e per la
verità cattolica.
OMELIA SU SAN GIOSAFAT
San Giosafat dette tutta
la sua vita, fino alla morte, spargendo il suo sangue, per questa unica
intenzione: ricondurre all’ovile di Cristo tutte le anime, riconciliare con la
Sede Romana del Vicario di Cristo, principio dell’unità della Chiesa, le chiese
scismatiche.
San Giòsafat Kuncewicz,
inviato giovanissimo a Vilna per impratichirsi nel commercio, assisté alle
lotte fra Ruteni uniti e dissidenti, orientandosi ben presto verso la Chiesa
unita, allora poco numerosa e perseguitata. Ritiratosi nell’antico monastero basiliano
della SS. Trinità, mutò il nome da Giovanni in quello di Giosafat e visse per
alcuni anni da eremita. Scrisse anche alcune opere per dimostrare l’origine
cattolica della Chiesa rutena e la sua dipendenza primitiva dalla Santa Sede e
per propugnare la riforma dei monasteri di rito bizantino e il celibato del
clero. Il suo esempio ripopolò di monaci "uniati" il monastero e
Giosafat dovette fondarne altri a Byten e a Zyrowice (1613). Creato vescovo
titolare di Vitebsk e poi di Polock, ristabilì l’ordine nella diocesi, restaurò
chiese, riformò il clero. Ma ben presto sorsero violente opposizioni da parte
dei dissidenti: nell’autunno del 1623, mentre usciva dalla chiesa dove aveva
celebrato le sacre funzioni, Giosafat fu ucciso e buttato nella Dvina. Vent’anni
dopo la sua morte fu beatificato (1643). Fu canonizzato nel 1867.
Meditando sul martirio
del santo, alla luce degli eventi ultimi possiamo ben dire quanta ragione
avesse san Giosafat ad agire così, ragione non già umana, ma divina. Cari
fratelli, certamente non ignorate la situazione attuale in Russia, là dove la
chiesa ortodossa, divisa in sé stessa, non ha il capo voluto da Cristo, quel
capo al quale furono date le chiavi del regno dei cieli. Mancando di tale capo,
i patriarchi, i metropoliti ecc. (non tutti, per fortuna, ma molti di loro)
sono divenuti strumenti della propaganda atea più sfacciata. Leggete le opere
di quel cristiano ortodosso sincero e buono, scismatico purtroppo anche lui,
che è Solgenicyn; leggete soprattutto la lettera che scrisse una decina di anni
fa al patriarca Pimen, in cui lo scongiurò, lui laico, di non farsi strumento
della propaganda atea.
Il sacerdozio, strumento
di Dio per la salvezza, per la santificazione delle anime, per la diffusione
del regno di Cristo nel mondo, può diventare strumento di Satana quando si fa
propagatore di ateismo. È proprio quello che accade nella Russia di oggi.
Quando leggo certe interviste al patriarca Pimen (in Jesus e altrove), mi
sbalordiscono sempre l’ingenuità, la superficialità e l’ignoranza della
cristianità occidentale davanti agli eventi russi. Le nostre intenzioni sono
buone, non v’è dubbio; tutti noi sentiamo compassione per i fratelli russi che
soffrono (bisogna essere davvero maligni per non sentire e provare gli stessi
dolori di loro). Però, cari fratelli, le intenzioni buone non bastano. Bisogna
anche avere la ragione pronta, la ragione prudente, la ragione dotata di
sapienza e d’intelligenza come vuole il Signore, per sapere quale sia il bene,
onde potere realizzarlo anche a costo di sacrifici! Quindi non basta solo un
generico amore. L’amore vero è sempre fondato sulla verità e sulla conoscenza
del bene.
San Giòsafat Kuncewicz,
pur essendo nato in una famiglia ortodossa scismatica, fu incrollabilmente
fedele alla sede di Pietro grazie all’esempio di tutti i Padri della Chiesa,
anche quelli della Chiesa orientale, che non ruppero l’unità della Chiesa
cattolica (= "universale"). Giosafat intuì che la Chiesa non può che
essere universale. La Chiesa cattolica ha questa bellezza spirituale e ciò che
è spirituale è sempre universale. L’universalità della Chiesa cattolica è segno
della sua spiritualità e la spiritualità è a sua volta fonte di universalità.
Per capire questo concetto, occorre rifarsi all’istituzione del sacerdozio. Nella
Lettera agli Ebrei Cristo è proclamato sommo sacerdote, alla maniera di
Melchìsedek (Eb 5, 10), non più secondo l’ordine di Aronne. Certo anche Aronne
fu chiamato al sacerdozio dal Signore. Però quello di Aronne era un sacerdozio
imperfetto. Perché imperfetto? Perché si trattava di un sacerdozio carnale,
materiale, legato alla tribù di Levi, tribù certamente benemerita, perché nella
contesa fra il Signore e il suo popolo, essa s’era schierata attorno al Signore
(per questa fedeltà la tribù di Levi aveva meritato il sacerdozio). Qui si
scontrano due principî: il principio del farisaismo e il principio della
spiritualità cristiana, dunque cattolica. Ve lo dico francamente, cari
fratelli: non c’è cristianesimo se non cattolico. La mia opinione vi apparirà poco
ecumenica, ma non posso dire diversamente. Non c’è cristianesimo se non quello
cattolico, universale ovvero spirituale. Ogni altra affermazione è una ricaduta
nell’antico farisaismo. Che tragedia, cari fratelli, vedere Gesù scontrarsi con
le anime ottuse e orgogliose dei farisei, anime piene di carnalità e di
materialismo. I quali farisei proclamano: " Noi siamo il popolo eletto e
guai a chi ci toglie questa elezione! Noi siamo figli di Abramo! ". Non
conta essere figli di Abramo secondo la carne, bisogna esserlo secondo la fede!
Ecco perché l’unica vera Chiesa è la Chiesa cristiana ovvero cattolica. C’è
un’identità assoluta tra cristianesimo e cattolicesimo.
Scusate, cari fratelli,
se vi dico queste cose ovvie, ma viviamo in tempi talmente confusi e pericolosi,
che persino queste verità basilari potrebbero crollare. Che cosa dobbiamo fare
allora? Facciamo quello che fece san Giosafat, il quale si rese conto che la
Chiesa non può essere che cattolica, non tribale. Non si deve dire: qui è
stanziata la tribù dei ruteni, lì la tribù dei russi, là quella degli armeni,
ognuna con un suo capo. No, la chiesa è universale: un solo ovile, un solo
pastore, un solo vicario di Cristo, un solo detentore delle chiavi del regno
dei cieli, un solo detentore del potere supremo spirituale e
temporale. Ecco qual è l’insegnamento cattolico sulla Chiesa!
Stringiamoci perciò
attorno al papa, mostriamo fedeltà incrollabile verso la Santa Sede. Ex
inde oritur unitas sacerdotii, da lì scaturisce l’unità del sacerdozio. Dalla
sede apostolica, dalla sede di Pietro nasce l’unità della Chiesa. L’unità si fa
attorno al papa o non si fa.
Certo siamo tutti
angosciati dalla divisione della Chiesa, ma al Vangelo non si può derogare. La
parola del Signore non è suscettibile di alterazioni e rimane in eterno. È
meglio essere pochi ma fedeli, piuttosto che esseri molti ma talvolta infedeli.
La vera unità è non già sociologica o orizzontale, bensì verticale, con Dio. Se
ci fosse solo un cristiano su questa terra (sarebbe il pontefice, perché lui
solo non può venire meno), se il papa fosse il solo fedele a Cristo, sarebbe
lui la Chiesa. Quando il Verbo s’incarnò nel grembo della Vergine purissima per
l’onnipotente azione dello Spirito Santo, la Chiesa non aveva bisogno di
consensi sociologici. In Maria, ostensorio vivente del Dio di Israele e
foederis arca in cui s’era incarnato il Cristo, c’era la Chiesa, perché in
Maria c’era il Cristo. Cari fratelli, dobbiamo pensare soprannaturalmente, non
in base a statistiche umane o a categorie sociologiche.
Attorno al papa ahimè
(anche questo è un segno dei pessimi tempi in cui viviamo) gli animi si
scindono. Molti sono già virtualmente scismatici ed è peggio esserlo
virtualmente che attualmente. Come ebbe già a dire san Pio X, le eresie e gli
scismi dei tempi moderni hanno questo di pericoloso, che non sono lacerazioni
evidenti, ma nascoste. Il Santo Padre, quando andò negli Stati Uniti, propose
la dottrina morale che da secoli è sempre quella. Se egli la rinnegasse,
rinnegherebbe sé stesso, rinnegherebbe le chiavi di Pietro, che deve
amministrare secondo la volontà non sua, ma del Signore. Il papa propone parole
non sue, ma di Cristo, cioè di colui di cui egli è il vicario. Che cosa è
successo? C’è stata una grande levata di scudi. Si è discusso a lungo su ciò
che il papa aveva detto o non detto, si sono avanzate le interpretazioni più
disparate, si sono proposte scappatoie per sfuggire a questa o a quella norma
morale o addirittura si è criticato apertamente il pontefice. Basta leggere le
varie interviste fatte a pseudoteologi che ne hanno dette di tutti i colori,
spinti da astio antiromano. Tale astio è un segno dell’anticristo, perché Roma,
nonostante tutte le sue difficoltà e deficienze umane, è la sola sede del
vicario di Cristo.
Ci sono anche cristiani,
che hanno un attaccamento al papa un po’ strano, per così dire
"sentimentale", e ne apprezzano soprattutto la persona. Anche a me il
santo padre come persona umana è simpaticissimo, ma la mia fedeltà a Roma non
si basa su questa simpatia. Nel pontefice si deve cogliere, più che l’uomo, il
vicario di Cristo. Tutti i pontefici della storia lo sapevano bene; lo sapevano
anche gli orientali. Pensate: quando il papa san Leone Magno (440-461) inviò i
suoi legati al concilio di Calcedonia (451), i padri conciliari si alzarono in
piedi e, dopo che i legati ebbero letto la dottrina del vicario di Cristo (la
cosiddetta Lettera dogmatica), proclamarono: " Per Leonem Petrus locutus
est ", tramite Leone, Pietro ha parlato.
Questa è la fedeltà alla
Santa Sede, fedeltà spesso sofferta. Quello che rimproveriamo a Lutero è di non
essere stato fedele al papa. Egli si scandalizzò dell’uomo, si scandalizzò di
Giovanni de’ Medici (Leone X) e delle sue debolezze. Non seppe vedere in lui il
successore di Pietro, che, al di là di ogni debolezza, è l’incrollabile
fondamento della Chiesa, perché, anche se le porte degl’inferi si scateneranno
contro di lei, essa rimarrà per sempre, basandosi sulla parola di Gesù che
salva.
Gilbert Keith Chesterton
(1874-1936), con il suo solito acume, fa notare che il Signore non scelse come
suo vicario né il mistico Giovanni, né il dotto Paolo, bensì Pietro, che era
rozzo e debole (tradì il Cristo!). Pietro, l’uomo più incostante del collegio
apostolico, incapace di tenere sotto controllo le sue passioni, una volta
rinnegò Gesù, un’altra volta oscillò tra entusiasmo e scetticismo, tanto da
camminare sulle acque per andare incontro al Cristo e da sprofondare di lì a
poco. Gesù, tendendogli la mano, lo rimproverò: " Perché hai dubitato, uomo
di poca fede? ". Ecco la logica di Dio: egli fonda il sacerdozio e la
Chiesa non sull’apostolo più dotto o più spirituale o più forte o più
coraggioso, ma sul più fragile. Perciò non dobbiamo scandalizzarci dell’uomo.
Questo genere di problemi
va trattato con prudenza. In politica è difficile veder chiaro. Oggi con grande
sicumera tutti parlano di politica, come se avessero la responsabilità del
governo della cosa pubblica. Vi dico sinceramente, l’attuale politica della
Chiesa romana verso l’est mi amareggia molto e amareggia anche i nostri
fratelli ucraini, il cui patrono era appunto san Giosafat. Vi invito a pregare
per questi nostri fratelli, affinché non si scandalizzino e rimangano fedeli a
Roma, nonostante un apparente disinteresse della Santa Sede per la loro causa.
La cosiddetta Ucraina
Subcarpatica, che prima faceva parte della Cecoslovacchia, fu annessa
dall’Unione Sovietica dopo la seconda guerra mondiale. La Chiesa fedele a Roma
fu perseguitata; così la Chiesa uniate dovette sottomettersi al patriarcato di
Mosca. La cosa peggiore è che questi nostri fratelli cattolici di rito
orientale, questi figli spirituali di san Giosafat (nato proprio da quelle
parti), non ebbero nemmeno una parola di solidarietà da parte nostra, né la
magra consolazione di sentirci dire: " Stiamo dalla vostra parte ".
Cosa successe? In un
incontro ecumenico di Chiese il patriarca di Mosca baldanzosamente dichiarò che
aveva finalmente accolto nel grande patriarcato quei figli prodighi, i quali se
ne erano andati e finalmente erano ritornati all’ovile. Il legato cattolico
romano non oppose neanche una parola. Cari fratelli, questi silenzi fanno
soffrire crudelmente. Finché si soffre a causa dei nemici di Dio, pazienza; ma
se si soffre a causa della Chiesa, è terrificante. Ebbene i nostri fratelli
ucraini sanno soffrire non solo per la Chiesa, ma spesse volte anche dalla
Chiesa, senza scandalizzarsi.
Preghiamo per loro,
perché san Giosafat Kuncewicz li aiuti con il suo esempio, la sua parola, il
suo insegnamento, la sua celeste intercessione, affinché rimangano sempre
fedeli a Roma e non si scandalizzino mai di nulla.
Un’ultima riflessione su
un altro fatto che mi commuove nella vita di san Giosafat: pur avendo intuito
che la Chiesa non può essere cristiana se non è cattolica e quindi legata a
Roma, egli capì anche che bisognava salvaguardare le tradizioni dei padri. Da
un lato l’unità, dall’altro il rispetto delle proprie tradizioni. Oggi, se
uno pronuncia una parola in latino, è considerato eretico o
scismatico! Questo è uccidere la nostra anima, cari fratelli! Gli
ortodossi, che hanno un grande senso della ritualità e della lingua sacra,
allibiti assistono all’iconoclastia della nostra chiesa romana occidentale.
Il sano e vero pluralismo
(non quello vantato dai democratici a oltranza, che poi di fatto sono dei
violenti) si fonda sul principio aristotelico Quidquid recipitur ad modum
recipientis recipitur, tutto ciò che si percepisce, viene percepito secondo il
modo di colui che percepisce. Quindi la realtà percepita deve essere una sola,
la fede cattolica; il modo di percepirla deve essere plurimo, con rispetto
della tradizione dei padri. San Giosafat non passò alla liturgia latina, che
pure stimava, ma mantenne la liturgia paleoslava, che si serviva di una
venerabile lingua antica (quella slava) e di solenni riti. Egli capì che la
grazia del Signore non toglie nulla di ciò che c’è di buono a livello naturale
e cioè alla tradizione dei nostri padri. Guai a noi, cari fratelli, se pensiamo
di poter servire il Padre che è nei cieli rinnegando i padri che egli ci ha
dato su questa terra! Ecco i due insegnamenti di san Giosafat: la fedeltà alla
sede di Pietro e al papa, vicario di Cristo, deve essere vera (e qualche volta
anche sofferta), non superficiale e sentimentale; bisogna inoltre non lasciarsi
uccidere l’anima, ma stimare la tradizione dei nostri padri su questa terra.
Così sia.
Nota
Poiché in questa omelia
si parla di Ucraìna e di Rutenia, è doveroso fornire alcune notizie in
proposito. L’Ucraìna Subcarpatica (o Transcarpàzia o Rutènia) confina a nord
con la Polonia, a ovest con l’Ungheria e a sud con la Romania. Prima della
seconda guerra mondiale costituiva una regione autonoma della Cecoslovacchia e
non confinava con l’Unione Sovietica, ma con Polonia, Romania e Ungheria. Era
abitata da Ucraìni (o Ruteni [la parola "ruteno" è la forma
latinizzata di "russo"]), con minoranze di Ungheresi, Tedeschi,
Ebrei, Slovacchi e Romeni. La regione manifestò sempre forti tendenze
autonomistiche, che parvero concretarsi nell’ottobre del 1938, sotto la
pressione tedesca, con la creazione a U” gorod di un governo ruteno. Ma già il
2 novembre 1938 la parte pianeggiante del Paese, in séguito all’arbitrato
italo-tedesco di Vienna, fu ceduta all’Ungheria, che nel marzo del 1939 si
annetté l’intero territorio. Occupata dalle truppe sovietiche nell’ottobre del
1944, l’Ucraina Subcarpatica il 26 giugno 1945 fu ceduta all’Unione Sovietica
mediante un accordo firmato a Mosca tra il cecoslovacco Fierlinger e Molotov.
Fisicamente la regione è costituita dal versante sudoccidentale dei Carpazi e
da una fascia della pianura ungherese. I maggiori centri abitati si trovano ai piedi
delle montagne. Il capoluogo è U” gorod. Altro centro importante è Muka‚ evo. A
nord della Rutenia, una volta valicati i Carpazi Boscosi, si stende la Galizia,
una regione che per metà fa parte della Polonia e per l’altra metà fa parte
dell’Ucraina. Dopo un primo atto di sottomissione al papa (dicembre 1595) le
Chiese rutene di Galizia e Transcarpazia proclamarono quasi unanimi l’unione
con Roma nel sinodo di Brest-Litovsk del 6-10 ottobre 1596. Ci fu una fase di
espansione esterna e di consolidamento interno. Tali Chiese affermarono la
propria identità contro i tentativi di assorbimento messi in atto da parte sia
latina (senza l’approvazione del papa) sia ortodossa. Con le spartizioni della
Polonia (1772, 1793, 1795), la Chiesa rutena cattolica passata sotto il dominio
russo scomparve; quella invece rimasta sotto l’Austria ebbe un periodo di
ulteriore sviluppo. Con il sinodo di Leopoli (1891), infine, essa adottò quasi
tutte le decisioni tridentine. Rimase irrisolta però la questione del celibato
del clero. Nel 1895 il metropolita Sembratovi‚ fu creato cardinale. Dopo la
prima guerra mondiale la Chiesa rutena cattolica compresa nello stato polacco
continuò a svilupparsi, tant’è che la metropolìa galiziana contò più di tre
milioni e mezzo di fedeli con più di 2000 parrocchie e altrettanti sacerdoti.
Con la fine della seconda guerra mondiale però, sotto la pressione del governo
sovietico, essa — come già s’è detto — si unì alla Chiesa patriarcale di Mosca,
mentre tutti i resistenti furono deportati o dispersi. La stessa fine ebbe
anche la Chiesa rutena transcarpatica. Oggi solo i ruteni emigrati in tutto il
mondo possono liberamente continuare le loro antiche tradizioni canoniche,
liturgiche e spirituali, pur rimanendo in comunione con la Sede Apostolica. Questa
è la prova palpabile che la Chiesa cattolica è universale non solo de iure, ma
anche de facto. Le antiche sedi vescovili di Galizia e di Rutenia sono usurpate
da vescovi dissidenti, mentre i vescovi, i sacerdoti e i laici, fedeli
all’unione con Roma, sono perseguitati, esiliati e incarcerati. Il rito ruteno
è una variante, accanto al rito russo, romeno e serbo, del comune rito
bizantino. Rispetto alla variante moscovita del rito bizantino, quella rutena,
adottata oggi solo dai cattolici, rappresenta una lezione più antica dei testi
liturgici, mentre riguardo alle cerimonie ha seguìto l’evoluzione dei Greci e
alcune pratiche latine, conservando le particolarità locali. In generale, tutte
le Chiese orientali cristiane con rito proprio, che, dopo la separazione
conseguente allo scisma d’Oriente (1054), ristabilirono la comunione con Roma,
sono dette "uniati". Questo aggettivo deriva dal russo unijat,
derivato da unija "unione (delle Chiese)". I fedeli appartenenti
a queste Chiese sono detti "uniati".
Autore: Padre Tomas Tyn
SOURCE : http://www.santiebeati.it/dettaglio/25100
Carissimi Fratelli e
Sorelle!
1. Si fa vicino il giorno
nel quale la Chiesa greco-cattolica di Ucraina celebrerà il quarto centenario
dell'unione tra i Vescovi della Metropolia della Rus' di Kiev e la Sede
Apostolica. L'unione fu attuata nell'incontro dei rappresentanti della Metropolia
di Kiev con il Papa, che ebbe luogo il 23 dicembre 1595 e venne solennemente
proclamata a Brest-Litovsk sul fiume Bug il 16 ottobre 1596. Papa Clemente
VIII, con la Costituzione apostolica Magnus Dominus et laudabilis nimis [cfr.
Bullarium Romanum V/2 (1594-1602), 87-92], ne diede l'annuncio alla Chiesa
intera e con la Lettera apostolica Benedictus sit Pastor [cfr. A. Welykyj,
Documenta Pontificum Romanorum Historiam Ucrainae illustrantia, t. I, p.
257-259] si rivolse ai Vescovi della Metropolia, comunicando loro l'avvenuta
unione.
I Papi seguirono con
sollecitudine ed affetto il cammino, spesso drammatico e doloroso, di questa
Chiesa. Vorrei qui ricordare, in modo particolare, la Lettera
enciclica Orientales omnes di Papa Pio XII, il quale, nel dicembre 1945,
scrisse parole indimenticabili, per ricordare il 350 anniversario del
ristabilimento della piena comunione con la Sede di Roma [cfr. AAS 38 (1946),
33-63].
L'Unione di Brest aprì
una nuova pagina della storia di quella Chiesa [cfr. Giovanni Paolo II, Lettera
al Cardinale Myroslav I. Lubachivsky Arcivescovo Maggiore di Lviv degli Ucraini
(25 marzo 1995), 3: L'Osservatore Romano 5 maggio 1995, p. 6]. Oggi essa vuole
cantare con gioia l'inno di ringraziamento e di lode a Colui che, ancora una
volta, l'ha riportata dalla morte alla vita e rimettersi in cammino con slancio
rinnovato sulla strada segnata dal Concilio Vaticano II. Ai fedeli della Chiesa
greco-cattolica ucraina si uniscono, nell'azione di grazie e nella supplica, le
Chiese greco-cattoliche dell'emigrazione che si richiamano all'Unione di Brest,
insieme con le altre Chiese orientali cattoliche e con tutta la Chiesa. Ai
cattolici di tradizione bizantina di quelle terre voglio unirmi anch'io,
Vescovo di Roma, che per tanti anni, al tempo del mio ministero pastorale in
Polonia, ho sentito la vicinanza fisica, oltre che spirituale, con quella
Chiesa allora così duramente provata e che, dopo la mia elezione alla Sede di
Pietro, ho avvertito pressante il dovere, in continuità con i miei
Predecessori, di levare la voce per difendere il suo diritto all'esistenza ed
alla libera professione della fede, quando entrambe le erano negate. Ora ho il
privilegio di celebrare assieme ad essa con commozione i giorni della
riacquistata libertà.
Alla ricerca dell'unità
2. Le celebrazioni
dell'Unione di Brest vanno collocate nel contesto del Millennio del Battesimo
della Rus'. Sette anni fa, nel 1988, quell'evento fu celebrato con grande
solennità. Per l'occasione pubblicai due documenti: la Lettera apostolica Euntes
in mundum, del 25 gennaio 1988 [cfr. AAS 80 (1988), 935-956], per l'intera
Chiesa, e il Messaggio Magnum Baptismi donum, del 14 febbraio dello stesso anno
[cfr. ibid., 988-997], indirizzato ai cattolici ucraini. Si trattava infatti di
celebrare un momento fondamentale per l'identità cristiana e culturale di quei
popoli, con un valore del tutto particolare derivante dal fatto che le Chiese
di tradizione bizantina e la Chiesa di Roma vivevano ancora in piena comunione.
Dal tempo della divisione
che ferì l'unità fra Occidente ed Oriente bizantino, furono frequenti ed
intensi gli sforzi per ricostituire la comunione piena. Voglio ricordare due
avvenimenti particolarmente significativi: il Concilio di Lione nel 1274 e
soprattutto il Concilio di Firenze nel 1439, quando furono sottoscritti
protocolli d'unione con le Chiese Orientali. Purtroppo, varie cause impedirono
che le potenzialità contenute in tali accordi portassero il frutto sperato.
I Vescovi della
Metropolia di Kiev, nel ristabilire la comunione con Roma, si riferirono
esplicitamente alle decisioni del Concilio di Firenze, dunque ad un Concilio
che aveva la partecipazione diretta, fra gli altri, dei rappresentanti del
Patriarcato di Costantinopoli.
In questo contesto,
risplende la figura del metropolita Isidoro di Kiev che, fedele interprete ed
assertore delle decisioni di quel Concilio, ebbe a sopportare l'esilio per le sue
convinzioni.
Nei Vescovi che
promossero l'unione e nella loro Chiesa rimaneva molto viva la coscienza dello
stretto legame originario con i loro fratelli ortodossi, oltreché la
consapevolezza piena dell'identità orientale della loro Metropolia, da salvaguardare
anche dopo l'unione. Nella storia della Chiesa cattolica è di grande valore il
fatto che tale giusto desiderio sia stato rispettato e che l'atto di unione non
abbia significato il passaggio alla tradizione latina, come pure alcuni
pensavano dovesse avvenire: la loro Chiesa vide riconosciuto il diritto di
essere governata da una propria gerarchia con una specifica disciplina e di
mantenere il patrimonio liturgico e spirituale orientali.
Tra persecuzione e
fioritura
3. Dopo l'unione, la
Chiesa greco-cattolica ucraina visse un periodo di fioritura delle strutture
ecclesiastiche, con riflessi benefici sulla vita religiosa, sulla formazione
del clero, sull'impegno spirituale dei fedeli. Grande importanza fu attribuita,
con notevole lungimiranza, all'educazione. Con il prezioso contributo
dell'Ordine basiliano e di altre Congregazioni religiose, mirabile incremento
fu dato allo studio delle discipline sacre e della cultura patria. Nel secolo
attuale, una figura di straordinario prestigio fu, in questo senso oltre che
nella testimonianza della sofferenza patita per Cristo, il metropolita Andrea
Szeptyckyj, che alla preparazione ed alla finezza spirituale della persona,
seppe unire eccellenti doti di organizzatore, fondando scuole e accademie,
sostenendo gli studi teologici e le scienze umane, la stampa, l'arte sacra, la
custodia delle memorie.
Eppure, tanta vitalità
ecclesiale fu sempre percorsa dal dramma dell'incomprensione e
dell'opposizione. Ne fu vittima illustre l'arcivescovo di Polock e Vitebsk,
Giosafat Kuncevyc, il cui martirio fu coronato con l'immarcescibile corona
della gloria eterna. Ora il suo corpo riposa nella Basilica vaticana, ove di
continuo riceve l'omaggio commosso e grato di tutta la cattolicità.
Le difficoltà e i
travagli si ripeterono senza sosta. Pio XII li ha ricordati nella Lettera
enciclica Orientales omnes, nella quale, dopo essersi soffermato sulle
persecuzioni precedenti, già presagisce quella drammatica del regime ateistico
[cfr. AAS 38 (1946), 54-57. Quei timori avrebbero trovato angosciante conferma
alcuni anni dopo, come il medesimo Pontefice puntualmente rilevava nell'Ep.
enc. Orientales
Ecclesias (15 dicembre 1952): AAS 45 (1953), 7-10].
Tra gli eroici testimoni
non solo dei diritti della fede, ma anche della coscienza umana, che si
distinsero in quegli anni difficili, spicca la figura dell'allora metropolita
Josyf Slipyj: il suo coraggio nel sopportare l'esilio e la prigionia per
diciotto anni e l'indomita fiducia nella risurrezione della sua Chiesa ne fanno
una delle figure più possenti di confessori della fede del nostro tempo. Né
vanno dimenticati i suoi numerosi compagni di pena, in particolare i vescovi
Gregorio Chomyszyn e Giosafat Kocylowskyj.
Questi tempestosi eventi
travolsero la Chiesa nella Madrepatria. Ma già da tempo la Provvidenza divina
aveva predisposto che numerosi figli di quella Chiesa potessero trovare una via
d'uscita per sé e per il loro popolo: essi, a partire dal secolo XIX,
cominciarono infatti a diffondersi numerosi oltre oceano, in flussi migratori
che li portarono soprattutto in Canada, negli Stati Uniti d'America, in
Brasile, in Argentina e in Australia. La Santa Sede volle essere loro vicina,
assistendoli e istituendo per loro strutture pastorali nelle nuove dimore, fino
a costituire vere e proprie Eparchie. Nel momento della prova, durante la
persecuzione atea nella terra d'origine, la voce di questi credenti poté così levarsi,
in piena libertà, con forza e coraggio. Il loro grido rivendicò nel forum
internazionale il diritto alla libertà religiosa per i fratelli perseguitati,
rafforzando in tal modo l'appello che si è levato dal Concilio Vaticano II a
favore della libertà religiosa [cfr. Dich. sulla libertà religiosa Dignitatis
humanae] e l'azione svolta in questo senso dalla Santa Sede.
4. Alle vittime di tante
sofferenze va il ricordo commosso dell'intera Comunità cattolica: i martiri e i
confessori della fede della Chiesa in Ucraina ci offrono una stupenda lezione
di fedeltà a prezzo della vita. E noi, testimoni privilegiati del loro sacrificio,
siamo coscienti che essi hanno contribuito a mantenere nella dignità un mondo
che sembrava travolto dalla barbarie. Essi hanno conosciuto la verità, e la
verità li ha resi liberi. I cristiani d'Europa e del mondo, chini in preghiera
sul limitare dei campi di concentramento e delle prigioni, devono essere
riconoscenti per quella loro luce: era la luce di Cristo, che essi hanno fatto
risplendere nelle tenebre. Queste, agli occhi del mondo, sono apparse per
lunghi anni vincenti, ma non hanno potuto spegnere quella luce, che era luce di
Dio e luce dell'uomo offeso ma non piegato.
Tale eredità di
sofferenza e di gloria si trova oggi ad una svolta storica: cadute le catene
della prigionia, la Chiesa greco-cattolica in Ucraina è tornata a respirare
l'aria della libertà ed a riacquistare in pieno il proprio ruolo attivo nella
Chiesa e nella storia. Questo compito, delicato e provvidenziale, richiede oggi
una riflessione particolare, perché sia svolto con sapienza e lungimiranza.
Sulla scia del Concilio
Vaticano II
5. La celebrazione
dell'Unione di Brest va vissuta e interpretata alla luce degli insegnamenti del
Concilio Vaticano II. E' questo forse l'aspetto più importante per la
comprensione della portata di tale ricorrenza.
E' noto che il Concilio
Vaticano II si è soffermato a riflettere soprattutto sul mistero della Chiesa,
sì che uno dei documenti più importanti da esso elaborati è stata la
Costituzione Lumen
gentium. Proprio in ragione di questo approfondimento, il Concilio riveste
una particolare rilevanza ecumenica. Ne è conferma il Decreto Unitatis
redintegratio, che elabora un programma molto illuminato circa l'azione da
svolgere in vista dell'unità dei cristiani. Su tale programma mi è parso
opportuno ritornare, a trent'anni dalla conclusione del Concilio, con la
Lettera enciclica Ut
unum sint, pubblicata il 25 maggio dell'anno corrente [cfr. L'Osservatore
Romano 31 maggio 1995, pp. 1-8]. Essa delinea i passi ecumenici che hanno avuto
luogo dopo il Concilio Vaticano II e, allo stesso tempo, nella prospettiva del
Terzo Millennio dell'era cristiana, cerca di aprire nuove possibilità per il
futuro.
Collocando le celebrazioni
del prossimo anno nel contesto della riflessione sulla Chiesa, promossa dal
Concilio, mi preme soprattutto di invitare ad approfondire la funzione propria
che la Chiesa greco-cattolica ucraina è chiamata a svolgere oggi nel movimento
ecumenico.
6. Vi è chi vede
nell'esistenza delle Chiese orientali cattoliche una difficoltà per il cammino
dell'ecumenismo. Il Concilio Vaticano II non ha omesso di affrontare tale
problema, indicandone le prospettive di soluzione sia nel Decreto Unitatis
redintegratio sull'ecumenismo, che nel Decreto Orientalium
ecclesiarum, ad esse specificamente dedicato. Entrambi i documenti si
pongono nella prospettiva del dialogo ecumenico con le Chiese orientali non in
piena comunione con la Sede di Roma, in modo che sia valorizzata la ricchezza
che le altre Chiese hanno in comune con la Chiesa cattolica e sia fondata su
tale ricchezza condivisa la ricerca di una comunione sempre più piena e
profonda. Infatti «l'ecumenismo intende precisamente far crescere la comunione
parziale esistente tra i cristiani verso la piena comunione nella verità e
nella carità» [Ibid. 14, l.c., p. 2].
Per promuovere il dialogo
con l'Ortodossia bizantina, si è costituita, dopo il Concilio Vaticano II,
un'apposita commissione mista, che ha annoverato tra i suoi membri anche
rappresentanti delle Chiese orientali cattoliche.
In vari documenti si è
cercato di approfondire lo sforzo per una maggior comprensione fra Chiese
ortodosse e Chiese orientali cattoliche, non senza risultati positivi. Nella
Lettera apostolica Orientale
lumen [cfr. nn. 18-19: L'Osservatore Romano 2-3 maggio 1995, p. 4] e
nella Lettera enciclica Ut
unum sint [cfr. nn. 12-14: L'Osservatore Romano 31 maggio 1995, p. 2]
ho già trattato degli elementi di santificazione e di verità [cfr. Conc. Ecum.
Vat. II, Decr. sull'ecumenismo Unitatis
redintegratio, 3], comuni all'Oriente e all'Occidente cristiano, e del
metodo che è desiderabile seguire nella ricerca della piena comunione tra la
Chiesa cattolica e le Chiese ortodosse, alla luce dell'approfondimento
ecclesiologico compiuto dal Concilio Vaticano II: «Oggi sappiamo che l'unità
può essere realizzata dall'amore di Dio solo se le Chiese lo vorranno insieme,
nel pieno rispetto delle singole tradizioni e della necessaria autonomia.
Sappiamo che questo può compiersi solo a partire dall'amore di Chiese che si
sentono chiamate a manifestare sempre maggiormente l'unica Chiesa di Cristo,
nata da un solo battesimo e da una sola Eucaristia, e che vogliono essere
sorelle» [cfr. Giovanni Paolo II, Let. Ap. Orientale
lumen (2 maggio 1995), 20: L'Osservatore Romano 2-3 maggio 1995, p.
4]. L'approfondimento nella conoscenza della dottrina sulla Chiesa, operato dal
Concilio e dal dopo Concilio, ha tracciato una via che si può definire nuova
per il cammino dell'unità: la via del dialogo della verità nutrito e sostenuto
dal dialogo della carità (cfr. Ef 4,15).
7. L'uscita dalla
clandestinità ha significato un cambiamento radicale nella situazione della
Chiesa greco-cattolica ucraina: essa si è trovata di fronte ai gravi problemi
della ricostruzione delle strutture delle quali era stata completamente privata
e, più in generale, ha dovuto impegnarsi a riscoprire pienamente se stessa, non
soltanto al proprio interno, ma anche in rapporto con le altre Chiese.
Siano rese grazie al
Signore per averle concesso di celebrare questo giubileo in condizione di
riacquistata libertà religiosa. Gli siano rese altresì grazie per la crescita
del dialogo della carità, in virtù del quale si sono compiuti passi
significativi nel cammino verso l'auspicata riconciliazione con le Chiese
ortodosse.
Migrazioni e deportazioni
molteplici hanno ridisegnato la geografia religiosa di quelle terre; tanti anni
di ateismo di Stato hanno segnato profondamente le coscienze; il clero non
basta ancora a rispondere agli immensi bisogni della ricostruzione religiosa e
morale: sono queste alcune delle sfide più drammatiche con le quali tutte le
Chiese si trovano a confrontarsi.
Dinanzi a queste
difficoltà si richiede una comune testimonianza della carità, perché la
predicazione del Vangelo non sia ostacolata. Come ho detto nella Lettera
apostolica Orientale
lumen, «oggi possiamo cooperare per l'annuncio del Regno o divenire fautori
di nuove divisioni» [N. 19: L'Osservatore Romano 2-3 maggio 1995, p. 4]. Voglia
il Signore guidare i nostri passi sulla via della pace.
Il sangue dei martiri
8. Nella libertà
ritrovata non possiamo dimenticare la persecuzione ed il martirio che le Chiese
di quella regione, cattoliche e ortodosse, subirono nella loro carne. Si tratta
di una dimensione importante per la Chiesa di tutti i tempi, come ho ricordato
nella Lettera apostolica Tertio
millennio adveniente [cfr. AAS 87 (1995), 29-30; Lett. enc. Ut
unum sint, 84: L'Osservatore Romano 31 maggio 1995, p. 7]. Si tratta di
un'eredità particolarmente significativa per le Chiese d'Europa, che ne restano
profondamente segnate: su di essa si dovrà riflettere alla luce della Parola di
Dio.
Parte integrante di
questa nostra memoria religiosa è dunque il dovere di richiamare alla mente il
significato del martirio, per additare alla venerazione di tutti le figure
concrete di quei testimoni della fede, nella consapevolezza che anche oggi
conserva piena validità il detto di Tertulliano: «Sanguis martyrum, semen
christianorum» [Apol., 50,13: CCL I,171]. Noi cristiani abbiamo già un
martirologio comune nel quale Dio mantiene e realizza fra i battezzati la
comunione nell'esigenza suprema della fede, manifestata con il sacrificio della
vita. La comunione reale, sebbene imperfetta, già esistente tra cattolici ed
ortodossi nella loro vita ecclesiale, giunge alla sua perfezione in tutto ciò
che «noi consideriamo l'apice della vita di grazia, la martyria fino alla
morte, la comunione più vera che ci sia con Cristo che effonde il suo sangue e,
in questo sacrificio, fa diventare vicini coloro che un tempo erano lontani (cfr.
Ef 2,13)» [Giovanni Paolo II, Lett. enc. Ut
unum sint, 84: L'Osservatore Romano 31 maggio 1995, p. 7].
Il ricordo dei martiri non
può essere cancellato dalla memoria della Chiesa e dell'umanità: siano essi
vittime di ideologie d'Oriente o d'Occidente, tutti sono accomunati dalla
violenza che, per odio alla fede, è stata apportata alla dignità della persona
umana, creata da Dio «a sua immagine e somiglianza».
La Chiesa di Cristo è una
9. «Credo unam, sanctam,
catholicam et apostolicam Ecclesiam». Questa professione di fede contenuta nel
Simbolo niceno-costantinopolitano è comune ai cristiani sia cattolici che
ortodossi: ciò mette in evidenza che essi non soltanto credono nell'unità della
Chiesa, ma che vivono e vogliono vivere nella Chiesa una ed indivisibile, quale
è stata fondata da Gesù Cristo. Le differenze che nacquero e si svilupparono
fra cristianesimo d'Oriente e d'Occidente nel corso della storia sono in gran
parte diversità di origine culturale e di tradizioni. In questo senso, «la
legittima diversità non si oppone affatto all'unità della Chiesa, anzi ne
accresce il decoro e contribuisce non poco al compimento della sua missione»
[Ibid., 50, l.c., p. 5].
Papa Giovanni XXIII amava
ripetere: «E' molto più forte ciò che ci unisce di ciò che ci divide». Sono
certo che questo spirito può essere di grande giovamento per tutte le Chiese.
Più di trent'anni sono passati da quando il Papa pronunciò queste parole. Molti
indizi ci spingono a pensare che in tale periodo i cristiani abbiano progredito
su questa strada. Ne sono segni eloquenti gli incontri fraterni fra il Papa
Paolo VI ed il Patriarca ecumenico Atenagora I e quelli che io stesso ho avuto
con i Patriarchi ecumenici Dimitrios e, recentemente, Bartolomeo e con altri
venerati Patriarchi delle Chiese d'Oriente. Tutto questo, insieme alle numerose
iniziative di incontro e di dialogo che sono favorite ovunque nella Chiesa, ci
incoraggia alla speranza: lo Spirito Santo, lo Spirito di unità, non cessa di
operare fra i cristiani ancora separati tra loro.
Eppure la debolezza umana
e il peccato continuano a opporre resistenza allo Spirito di unità. Talora si
ha persino l'impressione che vi siano forze pronte a tutto pur di frenare, e
persino annientare, il processo di unione fra i cristiani. Ma non possiamo
desistere: dobbiamo trovare ogni giorno il coraggio e la fortezza, ad un tempo
dono dello Spirito e frutto dello sforzo umano, per continuare sulla strada
intrapresa.
10. Ripensando all'Unione
di Brest ci chiediamo quale sia oggi il significato di questo evento. Si trattò
di un'unione che riguardò soltanto una specifica area geografica, tuttavia
l'importanza di essa è rilevante per l'intero quadro ecumenico. Le Chiese
orientali cattoliche possono arrecare un contributo molto importante
all'ecumenismo. Lo ricorda il Decreto conciliare Orientalium
ecclesiarum: «Alle Chiese orientali che sono in comunione con la Sede
Apostolica Romana, compete lo speciale compito di promuovere l'unità di tutti i
cristiani, specialmente orientali, secondo i principi del decreto
sull'ecumenismo promulgato da questo Santo Concilio, in primo luogo con la
preghiera, l'esempio della vita, la scrupolosa fedeltà alle antiche tradizioni
orientali, la mutua e più profonda conoscenza, la collaborazione e la fraterna
stima delle cose e degli animi» [N. 24]. Ne viene ad esse un impegno a vivere
con intensità quanto è qui delineato. Da esse si richiede una confessione piena
di umiltà e di gratitudine verso lo Spirito Santo, il quale guida la Chiesa
verso il fine che le è stato assegnato dal Redentore del mondo.
Tempo di preghiera
11. L'elemento
fondamentale che dovrà caratterizzare la celebrazione di questo giubileo sarà
dunque la preghiera. Essa è anzitutto rendimento di grazie per quanto si è
raggiunto, nel corso dei secoli, nell'impegno per l'unità della Chiesa e, in
particolare, per l'impulso che a tale impegno è venuto dal Concilio Vaticano
II.
Essa è azione di grazie
al Signore che guida il cammino della storia, per il clima di ritrovata libertà
religiosa in cui si celebra questo giubileo. Essa è pure supplica allo Spirito
Paraclito, perché faccia crescere tutto ciò che favorisce l'unità e dia
coraggio e fortezza a quanti si impegnano, secondo gli orientamenti del Decreto
conciliare Unitatis redintegratio, in quest'opera benedetta da Dio. E'
supplica per ottenere l'amore fraterno, il perdono delle offese e delle
ingiustizie subite nella storia. E' supplica perché la potenza del Dio vivente
tragga il bene persino da quel male così crudele e multiforme causato dalla
malizia degli uomini. La preghiera è anche speranza per il futuro del cammino
ecumenico: la potenza di Dio è più grande di tutte le debolezze umane antiche e
nuove. Se questo giubileo della Chiesa greco-cattolica ucraina, alle soglie del
Terzo Millennio, segnerà qualche passo in avanti verso la piena unità dei
cristiani, ciò sarà prima di tutto opera dello Spirito Santo.
Tempo di riflessione
12. Le celebrazioni
giubilari, inoltre, saranno un momento di riflessione. La Chiesa
greco-cattolica ucraina si interrogherà prima di tutto su ciò che ha
significato per essa la piena comunione con la Sede Apostolica e su quanto
dovrà significare in avvenire. Essa darà gloria a Dio, con atteggiamento di
umile gratitudine, per la sua eroica fedeltà al Successore di Pietro e, sotto
l'azione dello Spirito Santo, comprenderà che quella stessa fedeltà la pone
oggi sul cammino dell'impegno per l'unità di tutte le Chiese. Tale fedeltà le è
costata sofferenze e martirio nel passato: è questo un sacrificio offerto a Dio
per implorare la desiderata unione.
La fedeltà alle antiche
tradizioni orientali è uno dei mezzi a disposizione delle Chiese orientali
cattoliche per promuovere l'unità dei cristiani [cfr. ibid.]. Il Decreto
conciliare Unitatis
redintegratio è molto esplicito quando dichiara: «Tutti sappiamo che
il conoscere, venerare, conservare e sostenere il ricchissimo patrimonio
liturgico e spirituale degli orientali è di somma importanza per custodire
fedelmente la pienezza della tradizione cristiana e per condurre a termine la
riconciliazione dei cristiani d'Oriente e d'Occidente» [N. 15].
Una memoria affidata a
Maria
13. Non cessiamo di
affidare l'anelito verso la piena unità dei cristiani alla Madre di Cristo,
sempre presente nell'opera del Signore e della sua Chiesa. Il capitolo VIII
della Costituzione dogmatica Lumen
gentium la indica come Colei che ci precede nel nostro cammino di fede
sulla terra, teneramente presente alla Chiesa la quale, al termine del secondo
millennio, si adopera a ristabilire tra tutti i credenti in Cristo quell'unità
che il Signore vuole per loro. Ella è Madre dell'unità, perché Madre dell'unico
Cristo. Se per opera dello Spirito Santo ha dato alla luce il Figlio di Dio,
che da Lei ha ricevuto il corpo umano, Maria desidera ardentemente l'unità visibile
anche di tutti i credenti che formano il Corpo mistico di Cristo. La
venerazione a Maria, che unisce con tanta forza Oriente e Occidente, opererà,
ne siamo certi, a favore dell'unità.
La Vergine Santissima,
già presente dovunque in mezzo a noi, in tanti edifici sacri come nella vita di
fede di tante famiglie, parla incessantemente di unità, per la quale intercede
senza sosta. Se oggi, nel commemorare l'Unione di Brest, ricordiamo quali
meravigliosi tesori di venerazione abbia saputo riservare alla Madre di Dio il
popolo cristiano dell'Ucraina, non possiamo non trarre da questa ammirazione
per la storia, la spiritualità, la preghiera di quei popoli le conseguenze per
l'unità che a tali tesori sono tanto strettamente connesse.
Maria, che ha ispirato
nella prova padri e madri, giovani, malati e anziani; Maria, colonna di fuoco
capace di guidare tanti martiri della fede, è sicuramente all'opera per
preparare la desiderata unione di tutti i cristiani: in vista di essa la Chiesa
greco-cattolica in Ucraina ha certamente un suo ruolo da svolgere.
A Maria la Chiesa dice il
suo grazie e la prega di farci partecipi della sua sollecitudine per l'unità:
abbandoniamoci a Lei con fiducia filiale, per ritrovarci con Lei dove Dio sarà
tutto in tutti.
A voi, Fratelli e Sorelle
carissimi, la mia Benedizione Apostolica.
Dal Vaticano, il 12
Novembre, memoria di San Giosafat dell'anno 1995, diciottesimo di Pontificato.
Copyright © Libreria
Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
Святы
Іасафат Кунцэвіч.- XVII – XVIII стст. - http://media.catholic.by/nv/n36/art6gallery.htm
Cari pellegrini venuti dall’Ucraina, (parole in
ucraino)
Ho accolto molto volentieri l’invito di Sua
Beatitudine Sviatoslav Shevchuk, Arcivescovo Maggiore di Kyiv-Haly?, e del
Sinodo della Chiesa greco-cattolica ucraina, ad unirmi a voi in questo
pellegrinaggio alla tomba di san Giosafat, Vescovo e Martire, nel cinquantesimo
anniversario della traslazione delle sue reliquie in questa Basilica Vaticana.
Accolgo con gioia anche la delegazione dei Bizantini di Bielorussia.
Il Papa Paolo VI, il
22 novembre 1963, fece collocare il corpo di san Giosafat sotto l’altare
dedicato a san Basilio Magno, nei pressi della tomba di San Pietro. Il santo
Martire ucraino, infatti, aveva scelto di abbracciare la vita monastica secondo
la Regola basiliana. E lo fece fino in fondo, impegnandosi anche per la riforma
del proprio Ordine di appartenenza, riforma che portò alla nascita dell’Ordine
Basiliano di San Giosafat. Allo stesso tempo, prima da semplice fedele, poi da
monaco e infine quale Arcivescovo, egli impegnò tutte le sue forze per l’unione
della Chiesa sotto la guida di Pietro, Principe degli Apostoli.
Cari fratelli e sorelle, la memoria di questo santo
Martire ci parla della comunione dei santi, della comunione di vita tra tutti
coloro che appartengono a Cristo. E’ una realtà che ci fa pregustare la vita
eterna, poiché un aspetto importante della vita eterna consiste nella gioiosa
fraternità di tutti i santi. «Ognuno amerà l’altro come se stesso – insegna san
Tommaso d’Aquino – e perciò godrà del bene altrui come proprio. Così il gaudio
di uno solo sarà tanto maggiore quanto più grande sarà la gioia di tutti gli
altri beati» (Conferenze sul Credo).
Se tale è la comunione della Chiesa, ogni aspetto
della nostra vita cristiana può essere animato dal desiderio di costruire
insieme, di collaborare, di imparare gli uni dagli altri, di testimoniare la
fede insieme. Ci accompagna in questo cammino, ed è il centro di questo
cammino, Gesù Cristo, il Signore Risorto. Questo desiderio di comunione ci
spinge a cercare di capire l’altro, a rispettarlo, e anche ad accogliere e
offrire la correzione fraterna.
Cari fratelli e sorelle, il modo migliore di celebrare
san Giosafat è amarci tra noi e amare e servire l’unità della Chiesa. Ci
sostiene in questo anche la testimonianza coraggiosa di tanti martiri dei tempi
più recenti, i quali costituiscono una grande ricchezza e un grande conforto
per la vostra Chiesa.
Auguro che la comunione profonda che desiderate
approfondire ogni giorno all’interno della Chiesa cattolica, vi aiuti a
costruire ponti di fraternità anche con le altre Chiese e Comunità ecclesiali
in terra ucraina e altrove, dove le vostre comunità sono presenti. Con
l’intercessione della Beata Vergine Maria e di san Giosafat, il Signore vi
accompagni sempre e vi benedica!
Benedizione
E per favore non dimenticate di pregare per me.
Grazie!
Copyright © Dicastero per la Comunicazione - Libreria
Editrice Vaticana
.jpg)
Святы
Іасафат Кунцэвіч. Гродзенскі касцёл Святога Ф. Ксаверыя - XVII – XVIII стст.
(алтар 1715 года) - http://media.catholic.by/nv/n36/art6gallery.htm
Giosafat Kuncewycz
(1580-1623)
Beatificazione:
- 16 maggio 1643
- Papa Urbano VIII
Canonizzazione:
- 29 giugno 1867
- Papa Pio IX
- Basilica Vaticana
Ricorrenza:
- 12 novembre
Vescovo di Polotzk e
martire, che spinse con costante zelo il suo gregge all’unità cattolica,
coltivò con amorevole devozione il rito bizantino-slavo e, a Vitebsk in
Bielorussia, a quel tempo sotto la giurisdizione polacca, crudelmente assalito
in un tumulto dalla folla a lui avversa, morì per l’unità della Chiesa e per la
verità cattolica
Da eremita ad Apostolo
dell’unità
Nato in una famiglia di
ortodossi scismatici, da giovanissimo Giosafat viene mandato a Vilna per
impratichirsi nel commercio e qui viene a conoscere da vicino la lotta tra
ruteni uniti e dissidenti. Ritiratosi presso il monastero basiliano della SS.
Trinità, vive da eremita per alcuni anni, durante i quali rafforza le sue
posizioni, espresse anche in alcune opere scritte per dimostrare l’origine
cattolica della Chiesa rutena e la sua dipendenza primitiva dalla Santa Sede,
nonché per esortare la riforma dei monasteri di rito bizantino e ribadire il
celibato del clero.
Giosafat studia i Padri
della Chiesa: è da loro che viene affascinato, sono loro i depositari della
Verità ed è da loro che si deve ripartire. Ne è convinto. Si rende conto che il
pensiero dei Padri della Chiesa orientale non ha minato l’unità della Chiesa
cattolica, definita universale perché ha in sé una bellezza spirituale che non
può che essere tale. Una sola Chiesa, dunque, un solo ovile cui ricondurre le
pecore e un solo pastore che è il Papa, nel quale non bisogna cogliere l’uomo,
bensì il vicario di Cristo. Questa è la volontà di Dio contenuta nella Parola e
la Parola è una, non subisce alterazioni e resta in eterno.
Su queste sue convinzioni
Giosafat orienta il proprio ministero, prima da monaco e fondatore dei
monasteri di Byten e Zyrowice, poi da vescovo di Vitebsk e coadiutore di
Polotsk, di cui diventerà arcivescovo nel 1618. Ed è proprio per queste sue
convinzioni che i detrattori iniziano ad accusarlo di “rapire anime” alla
Chiesa ortodossa. Eppure lui non passa alla lingua latina, ma mantiene la
liturgia paleoslava e poggia il suo insegnamento essenzialmente su due
fondamenti: la fedeltà alla sede di Pietro e la tradizione dei Padri. A questo
vuole ricondurre gli eretici e gli scismatici e per questa causa santa
accetterà il martirio, come il buon pastore non risparmia il sacrificio della
propria vita per la salvezza delle sue pecore. Il 12 novembre 1623, all’uscita
da una chiesa in cui aveva guidato la celebrazione, fu assalito da un gruppo di
ortodossi e ucciso a colpi di spada e moschetto. Sarà canonizzato da Pio IX nel
1867.
SOURCE : https://www.causesanti.va/it/santi-e-beati/giosafat-kuncewycz.html
PREGHIERA
Questa è una preghiera
allo Spirito Santo per intercessione di San Giosafat Kuncewycz:
SOURCE : https://www.causesanti.va/it/santi-e-beati/giosafat-kuncewycz.html
Józef Simmler, Martirio di S. Giosafat, 1861
Józef
Simmler, Le Martyre de Josaphat Kountsevitch, circa1861, musée national de Varsovie.
Józef Simmler, Martyrdom of Josaphat Kuntsevych, circa 1861, National Museum in Warsaw
Josaphat Kunzewitsch
Taufname: Juan, deutsch: Johannes
auch: von Polock / Polazk
Gedenktag katholisch: 12. November
gebotener Gedenktag
nicht gebotener Gedenktag im Benediktiner-, Trappisten- und Zisterzienserorden
Diözesankalender von Siedlce
Gedenktag III. Klasse: 14. November, Todestag: 12. November
im Erzbistum Köln: 14. November
Name bedeutet: Gott
richtet (hebr.)
Erzbischof von Polock, Märtyrer
* 1580 in Vladimir Volynskyi in Wolhynien in der Ukraine
† 12. November 1623 in Witebsk
(Viciebsk) in Weißrussland
Juan Kunzewitsch war Sohn
orthodoxer Eltern und Kaufmann. Als junger Mann trat er zur mit der
römisch-katholischen Kirche unierten Ukrainischen Griechisch-Katholischen
Kirche über. 1604 wurde er im Kloster der heiligen Dreifaltigkeit in Wilna
/ Vilnius im
heutigen Litauen Basilianermönch
mit dem Ordensnamen Josaphat. Zusammen mit seinem Ordensbruder Iosif Ruc'kyj,
der 1614 Metropolit der mit Rom unierten
Kirche mit Sitz in Kiew wurde,
organisierte Josaphat das Mönchsleben neu; auch zwei neue Klöster konnten nun
gegründet werden. 1617 wurde Josaphat durch seinen Freund, den Metropoliten,
zum Bischof von Witebsk ernannt,
1618 wurde er Erzbischof von Polock im damaligen Polen - dem heutigen Polazk in
Weißrussland.
Josaphat Kunzewitsch
förderte mit Nachdruck die Einheit seiner Kirche mit dem Papst in Rom -
Anfang 1620 konnte die Union in ganz Weißrussland durchgeführt werden - und sorgte
für Reformen im Klerus sowie
in den Gemeinden.
Josaphats Wirken
verschärfte den Konflikt mit Bischof Smotrycki, dem Bischof der Orthodoxen
Kirche von Polock.
Während einer Visitationsreise wurde er von Gegner der Union mit Rom mit
einer Axt erschlagen.
Reliquien kamen
1916 in die Barbarakirche nach
Wien, um sie vor einer drohenden Schändung durch orthodoxe Russen
zu schützen; seit 1963 kamen Teile davon in den Petersdom nach
Rom.
Kanonisation: Josaphat
Kunzewitsch wurde am 16. Mai 1643 selig- und am 29. Juni 1867 als Märtyrer
der Einheit und erster Vertreter einer mit Rom unierten
Kirche im Osten heiliggesprochen.
Patron der Diözese Siedlce
Martyrologium
Romanum Flori-Legium
Der Petersdom -
die Basilika Sancti
Petri in Vaticano - in Rom ist täglich von 7 Uhr bis 19 Uhr, mittwochs
erst ab 13 Uhr geöffnet, der Eintritt ist wie in alle Kirchen Roms frei. Die
Vatikanischen Grotten unter der Peterskirche mit dem Petrusgrab
sind vom linken vorderen Vierungspfeiler des Petersdoms aus zugänglich und
können von 8 Uhr bis 18 Uhr kostenfrei besucht werden. Der Besuch der darunter
liegenden Nekropole ist nur nach Anmeldung unter scavi@fsp.va und mit Führung möglich, diese
kostet 13 €. Der Besuch des Museums in der Sakristei ist von 8.30 Uhr bis 18.30
Uhr möglich, der Eintritt beträgt 5 €; der Besuch des Daches des Petersdoms, von
dem man auch die Kuppel besteigen kann, kostet 6 €, bei der Fahrt mit dem
Aufzug 8 €. (2017)
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Schäfer - zuletzt aktualisiert am 29.05.2021
Quellen:
• Stefan Hilker, E-Mail vom 13. November 2008
• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl., Bd. 5. Herder, Freiburg im Breisgau 1996
• http://die-missionen.blogspot.de/2015/11/der-heilige-josaphat-ein-leben-fur-die.html - abgerufen am 07.02.2024
• https://bistum-augsburg.de/Heilige-des-Tages/Heilige/JOSAPHAT-KUNZEWITSCH - abgerufen am 07.02.2024
• http://sacerdos-viennensis.blogspot.com/2019/11/josaphat-kunzewitsch.html -
abgerufen am 07.02.2024
korrekt zitieren: Joachim Schäfer: Artikel Josaphat Kunzewitsch, aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienJ/Josaphat_Kunzewitsch.html, abgerufen am 24. 5. 2025
Die Deutsche Nationalbibliothek verzeichnet das Ökumenische
Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte
bibliografische Daten sind im Internet über https://d-nb.info/1175439177 und https://d-nb.info/969828497 abrufbar.
SOURCE : https://www.heiligenlexikon.de/BiographienJ/Josaphat_Kunzewitsch.html
.jpg)
Партрэт Язафата Кунцэвіча (Jazafat Kancevič). Сапунов А. Витебская старина. Т. 5: Материалы для истории Полоцкой епархии. Ч. 1. — Витебск, 1888.
Liebe Pilger aus der
Ukraine!
Die Einladung Seiner
Seligkeit des Großerzbischofs von Kiew-Halytsch, Swjatoslaw Shewtschuk, und des
Heiligen Synod der griechischkatholischen Kirche der Ukraine, mit euch zusammen
diese Wallfahrt zum Grab des heiligen Bischofs und Märtyrers Josaphat zu
unternehmen, aus Anlass des 50. Jahrestages der Überführung seiner Reliquien
hierher in die Petersbasilika, habe ich sehr gerne angenommen. Es ist mir eine
Freude, auch die Delegation der weißrussischen Katholiken des byzantinischen
Ritus zu begrüßen.
Papst Paul VI. veranlasste,
dass die sterblichen Überreste des heiligen Josaphat am 22. November 1963 unter
einem dem heiligen Basilius dem Großen geweihten Altar in der Nähe des
Petersgrabes beigesetzt wurden. Denn der heilige ukrainische Märtyrer hatte ein
monastisches Leben gemäß der Regel des heiligen Basilius geführt. Und er tat
dies bis auf den Grund, indem er sich auch für die Reform seines Ordens
einsetzte, eine Reform, die zur Gründung der Basilianer des heiligen Josaphat
führte. Zugleich setzte er sich, zunächst als einfacher Gläubiger, dann als
Mönch und schließlich als Erzbischof, mit all seinen Kräften für die Einheit
der Kirche unter der Führung Petri, des Apostelfürsten, ein.
Liebe Brüder und
Schwestern, das Andenken an diesen heiligen Märtyrer spricht von der
Gemeinschaft der Heiligen zu uns, von der Lebensgemeinschaft, die zwischen all
denen besteht, die Christus angehören. Sie ist eine Realität, die uns einen
Vorgeschmack des Ewigen Lebens gibt, denn ein wichtiger Aspekt des Ewigen
Lebens besteht in der frohen Gemeinschaft aller Heiligen. »Jeder liebt den
andern wie sich selbst«, lehrt der heilige Thomas von Aquin, und »darum freut
er sich über das Glück des andern wie über das eigene. Daher kommt es, dass
Freude und Glück des einen mit dem Glück des andern wächst« (Expositio in
Symbolum Apostolicum, Art. 12).
Wenn die Gemeinschaft der
Kirche so beschaffen ist, dann kann jeder Aspekt unseres christlichen Lebens
von dem Wunsch beseelt sein, gemeinsam aufzubauen, zusammenzuarbeiten,
voneinander zu lernen, gemeinsam den Glauben zu bezeugen. Jesus Christus, der
auferstandene Herr, begleitet uns auf diesem Weg, und er ist der Mittelpunkt
dieses Weges. Dieser Wunsch nach Gemeinschaft drängt uns dazu, den anderen zu
verstehen zu suchen, ihn zu achten, wie auch dazu, brüderliche Zurechtweisung
zu akzeptieren und selbst zu geben. Liebe Brüder und Schwestern, die beste Art
und Weise, den heiligen Josaphat zu feiern, besteht darin, dass wir uns
gegenseitig lieben, die Kirche lieben und im Dienst ihrer Einheit stehen. Hierin
stützt uns das mutige Zeugnis zahlreicher Märtyrer auch aus jüngerer Zeit, die
für eure Kirche einen großen Reichtum und einen großen Trost darstellen.
Ich wünsche, dass die
tiefe Gemeinschaft, die ihr im Inneren der katholischen Kirche Tag für Tag
vertiefen möchtet, euch dabei helfen möge, auch zu den anderen Kirchen und
kirchlichen Gemeinschaften auf ukrainischem Boden und an anderen Orten, wo eure
Gemeinden präsent sind, Brücken der Brüderlichkeit zu schlagen. Durch die
Fürsprache der allerseligsten Jungfrau Maria und des heiligen Josaphat möge
euch der Herr stets begleiten und euch segnen! Nach dem Segen sagte der
Heilige Vater: Und bitte, vergesst nicht, für mich zu beten. Danke!
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
.jpg)
Aleksander Tarasowicz (1640-1727). Wizerunek św. Jozafata Kuncewicza, miedzioryt z XVII/XVIII w. autorstwa Aleksandra Tarasowicza, 1660
Amadísimos hermanos y
hermanas:
1. Se acerca el día en
que la Iglesia greco-católica de Ucrania celebrará el cuarto centenario de la
unión entre los obispos de la Metropolía de la Rus' de Kiev y la Sede
apostólica. La unión se concertó en el encuentro de los representantes de la
Metropolía de Kiev con el Papa, que tuvo lugar el 23 de diciembre de 1595 y se
proclamó solemnemente en Brest-Litovsk sobre el río Bug, el 16 de octubre de
1596. El Papa Clemente VIII, con la constitución apostólica Magnus Dominus
et laudabilis nimis [1], lo anunció a la Iglesia entera y con la
carta apostólica Benedictus sit pastor [2] se dirigió a los obispos de la
Metropolía, comunicándoles la unión alcanzada.
Los Papas siguieron con
solicitud y afecto el camino, a menudo dramático y doloroso, de esta Iglesia.
Quisiera recordar aquí, de modo particular, la carta encíclica Orientales
omnes del Papa Pío XII, el cual, en diciembre de 1945, escribió palabras
inolvidables, para recordar el 350 aniversario del restablecimiento de la plena
comunión con la Sede de Roma[3].
La Unión de Brest
inauguró una nueva página de la historia de esa Iglesia[4]. Hoy quiere cantar con alegría el himno
de gratitud y alabanza a Aquel que, una vez más, la ha llevado de la muerte a
la vida, y volverse a poner en camino con nuevo impulso por la senda que marcó
el concilio Vaticano II.
A los fieles de la
Iglesia greco-católica ucrania se unen, en la acción de gracias y en la
súplica, las Iglesias greco-católicas de la emigración que se remiten a la
Unión de Brest, junto con las demás Iglesias orientales católicas y con toda la
Iglesia. A los católicos de tradición bizantina de esas tierras quiero unirme
también yo, Obispo de Roma, que durante tantos años, en el tiempo de mi
ministerio pastoral en Polonia, experimenté una cercanía física, además de
espiritual, a esa Iglesia entonces tan duramente probada y que, después de mi
elección a la Sede de Pedro, sentí con apremio, en continuidad con mis
predecesores, el deber de alzar la voz para defender su derecho a la existencia
y a la libre profesión de la fe, cuando ambas le eran negadas. Ahora tengo el
privilegio de celebrar con emoción, juntamente con ella, los días de la
libertad recuperada.
En búsqueda de la unidad
2. Las celebraciones de
la Unión de Brest se han de situar en el contexto del milenio del bautismo de
la Rus'. Hace siete años, en 1988, ese acontecimiento se celebró con gran
solemnidad. En esa ocasión publiqué dos documentos: la carta apostólica Euntes
in mundum, del 25 de enero de 1988[5], para toda la Iglesia, y el mensaje Magnum
baptismi donum, del 14 de febrero del mismo año [6], dirigido a los católicos ucranios. En
efecto, se trataba de celebrar un momento fundamental para la identidad
cristiana y cultural de esos pueblos, con un valor muy particular, que brotaba
del hecho de que las Iglesias de tradición bizantina y la Iglesia de Roma
vivían aún en comunión plena.
Desde el tiempo de la
división que rompió la unidad entre el Occidente y el Oriente bizantino, fueron
frecuentes e intensos los esfuerzos realizados por restablecer la comunión
plena. Quiero recordar dos acontecimientos especialmente significativos: el
concilio de Lyon, en 1274, y sobre todo el concilio de Florencia, en 1439, cuando
se firmaron protocolos de unión con las Iglesias orientales. Por desgracia,
varias causas impidieron que las potencialidades contenidas en esos acuerdos
dieran el fruto esperado.
Los obispos de la
Metropolía de Kiev, al restablecer la comunión con Roma, se refirieron
explícitamente a las decisiones del concilio de Florencia, es decir, a un
concilio que contó con la participación directa, entre otros, de los
representantes del Patriarcado de Constantinopla.
En este marco,
resplandece la figura del metropolita Isidoro de Kiev que, fiel intérprete y
defensor de las decisiones de ese concilio, tuvo que soportar el destierro por
sus convicciones.
En los obispos que
promovieron la unión y en su Iglesia permanecía muy viva la conciencia del
íntimo vínculo originario con sus hermanos ortodoxos, además de la conciencia
plena de la identidad oriental de su Metropolía, que convenía salvaguardar
incluso después de la unión. En la historia de la Iglesia católica es de gran
valor el hecho de que ese justo deseo haya sido respetado y que el acto de
unión no haya significado el paso a la tradición latina, como algunos pensaban
que debía suceder: su Iglesia vio que se le reconocía el derecho de ser
gobernada por una jerarquía propia, con una disciplina específica, y que
mantenía el patrimonio litúrgico y espiritual oriental.
Entre persecución y
florecimiento
3. Después de la unión,
la Iglesia greco-católica ucrania vivió un período de florecimiento de las
estructuras eclesiales, con repercusiones benéficas sobre la vida religiosa,
sobre la formación del clero y sobre el compromiso espiritual de los fieles.
Con notable clarividencia, se atribuyó gran importancia a la educación. Con la
valiosa contribución de la orden basiliana y de otras congregaciones
religiosas, se dio admirable incremento al estudio de las disciplinas sagradas
y de la cultura patria. En el siglo actual, una figura de extraordinario
prestigio fue, en este sentido, así como en el testimonio del sufrimiento
padecido por Cristo, el metropolita Andrés Szeptyckyj, que a su preparación y a
su finura espiritual, supo unir excelentes dotes de organizador, fundando
escuelas y academias, sosteniendo los estudios teológicos y las ciencias
humanas, la prensa, el arte sacro y la conservación de las memorias.
Con todo, tan gran
vitalidad eclesial fue siempre acompañada por el drama de la incomprensión y la
oposición. Una de sus víctimas ilustres fue el arzobispo de Plock y Vitebsk,
Josafat Kuncevyc, cuyo martirio fue coronado con la inmarcesible corona de la
gloria eterna. Ahora su cuerpo descansa en la basílica vaticana, donde recibe
constantemente el homenaje conmovido y agradecido de todos los católicos.
Las dificultades y los
sufrimientos se repitieron sin cesar. Pío XII los recordó en la carta
encíclica Orientales omnes, en la que, después de haberse referido a las
persecuciones anteriores, ya presagia la dramática persecución del régimen ateo[7].
Entre los testigos
heroicos, no sólo de los derechos de la fe sino también de la conciencia
humana, que se distinguieron en esos años difíciles, destaca la figura del
entonces metropolita Josyf Slipyj: su valentía al soportar el destierro y la
cárcel durante dieciocho años y su inquebrantable confianza en la resurrección
de su Iglesia, hacen de él uno de los ejemplos más notables de confesores de la
fe de nuestro tiempo. Y no se pueden olvidar sus numerosos compañeros de sufrimiento,
en particular los obispos Gregorio Chomyszyn y Josafat Kocylowskyj.
Esos tempestuosos
acontecimientos perjudicaron a la Iglesia de la madre patria. Pero ya desde
hacía tiempo la Providencia divina había establecido que numerosos hijos de esa
Iglesia pudieran encontrar un camino de salida para sí y para su pueblo: en
efecto, a partir del siglo XIX, comenzaron a difundirse en gran número al otro
lado del océano, en corrientes migratorias que los llevaron sobre todo a
Canadá, Estados Unidos de América, Brasil, Argentina y Australia. La Santa Sede
quiso estar cerca de ellos, asistiéndolos e creando para ellos estructuras
pastorales en sus nuevos destinos, hasta constituir auténticas eparquías. Así,
en el momento de la prueba, durante la persecución atea en la tierra de origen,
estos creyentes pudieron alzar su voz, en plena libertad, con fuerza y
valentía. Su clamor reivindicó en el foro internacional el derecho a
la libertad religiosa para sus hermanos perseguidos, reforzando de este modo el
llamamiento que hizo el concilio Vaticano II en favor de la libertad religiosa[8] y la acción realizada en este
sentido por la Santa Sede.
4. A las víctimas de
tantos sufrimientos va el recuerdo conmovido de toda la comunidad católica: los
mártires y los confesores de la fe de la Iglesia en Ucrania nos ofrecen una
magnífica lección de fidelidad a costa de la vida. Y nosotros, testigos
privilegiados de su sacrificio, somos conscientes de que han contribuido a
mantener en la dignidad a un mundo que parecía dominado por la barbarie. Han
conocido la verdad, y la verdad los ha hecho libres. Los cristianos de Europa y
del mundo, arrodillados en oración junto a los confines de los campos de
concentración y de las cárceles, deben agradecerles su luz: era la luz de
Cristo, que hacían resplandecer en las tinieblas. Éstas, a los ojos del mundo,
durante largos años parecieron prevalecer, pero no pudieron apagar esa luz, que
era luz de Dios y luz del hombre ofendido pero no doblegado.
Esa herencia de
sufrimiento y de gloria está atravesando hoy un cambio histórico: caídas las
cadenas de la cárcel, la Iglesia greco-católica en Ucrania ha vuelto a respirar
el aire de la libertad y a recobrar plenamente su papel activo en la Iglesia y
en la historia. Para cumplir con sabiduría y clarividencia esa tarea, delicada
y providencial, es necesaria hoy una reflexión particular.
Por la senda del concilio
Vaticano II
5. La celebración de la
Unión de Brest se ha de vivir e interpretar a la luz de las enseñanzas del
concilio Vaticano II. Tal vez éste sea el aspecto más importante para la
comprensión del alcance de ese aniversario.
Es sabido que el concilio
Vaticano II quiso reflexionar principalmente sobre el misterio de la Iglesia,
de forma que uno de los documentos más importantes que redactó fue la
constitución Lumen
gentium. Precisamente por esta profundización, el Concilio reviste una
importancia ecuménica particular. Lo confirma el decreto Unitatis
redintegratio, que traza un programa muy clarificador sobre la acción que
conviene llevar a cabo con vistas a la unidad de los cristianos. Me pareció
oportuno volver a tratar sobre ese programa, a los treinta años de la
conclusión del Concilio, con la carta encíclica Ut
unum sint, publicada el 25 de mayo de este mismo año[9]. Esa encíclica describe los pasos
ecuménicos que se han dado después del concilio Vaticano II y, al mismo tiempo,
en la perspectiva del tercer milenio de la era cristiana, trata de abrir nuevas
posibilidades para el futuro.
Situando las
celebraciones del año próximo en el marco de la reflexión sobre la Iglesia,
promovida por el Concilio, deseo sobre todo invitar a profundizar la función
propia que la Iglesia greco-católica ucrania está llamada a desempeñar hoy en
el movimiento ecuménico.
6. Hay quien ve en la
existencia de las Iglesias orientales católicas un obstáculo para el camino del
ecumenismo. El concilio Vaticano II no dejó de afrontar ese problema, indicando
las perspectivas de solución, tanto en el decreto Unitatis
redintegratio sobre el ecumenismo como en el decreto Orientalium
ecclesiarum, dedicado específicamente a ellas. Ambos documentos se plantean
en la perspectiva del diálogo ecuménico con las Iglesias orientales que no
están en plena comunión con la Sede de Roma, a fin de valorizar la riqueza que
las demás Iglesias tienen en común con la Iglesia católica y de fundar en esa
riqueza compartida la búsqueda de una comunión cada vez más plena y profunda.
En efecto, "el ecumenismo trata precisamente de hacer crecer la comunión
parcial existente entre los cristianos hacia la comunión plena en la verdad y
en la caridad"[10].
Para promover el diálogo
con los ortodoxos bizantinos, se constituyó, después del concilio Vaticano II,
una comisión mixta específica, que ha contado entre sus miembros también con
representantes de las Iglesias orientales católicas.
En varios documentos se
ha tratado de profundizar el esfuerzo por lograr una mayor comprensión entre
las Iglesias ortodoxas y las Iglesias orientales católicas, con resultados
positivos. En la carta apostólica Orientale
lumen [11] y en la carta encíclica Ut
unum sint [12] he tratado ya acerca de los
elementos de santificación y de verdad[13], comunes al Oriente y al Occidente
cristiano, y acerca del método que conviene seguir en la búsqueda de la
comunión plena entre la Iglesia católica y las Iglesias ortodoxas, a la luz de
la profundización eclesiológica llevada a cabo por el concilio Vaticano II:
"Hoy sabemos que la unidad puede ser realizada por el amor de Dios sólo si
las Iglesias lo quieren juntas, dentro del pleno respeto de sus propias
tradiciones y de la necesaria autonomía. Sabemos que esto sólo puede llevarse a
cabo a partir del amor de Iglesias que se sienten llamadas a manifestar cada
vez más la única Iglesia de Cristo, nacida de un solo bautismo y de una sola
Eucaristía, y que quieren ser hermanas"[14]. La profundización en el conocimiento de
la doctrina sobre la Iglesia, llevada a cabo por el Concilio y por el
posconcilio, ha trazado una senda que se puede definir nueva para el camino de
la unidad: la senda del diálogo de la verdad alimentado y sostenido por el
diálogo de la caridad (cf. Ef 4, 15).
7. La salida de la
clandestinidad significó un cambio radical en la situación de la Iglesia
greco-católica ucrania: se encontró frente a los graves problemas de la
reconstrucción de las estructuras de las que había sido completamente privada
y, más en general, ha tenido que tratar de redescubrirse plenamente a sí misma,
no sólo en su propio interior, sino también en relación con las demás Iglesias.
Demos gracias al Señor
porque le ha concedido celebrar este jubileo en la situación de libertad
religiosa reconquistada. Y démosle gracias también por el crecimiento del
diálogo de la caridad, en virtud del cual se han dado pasos significativos en
el camino hacia la anhelada reconciliación con las Iglesias ortodoxas.
Múltiples emigraciones y
deportaciones han alterado la geografía religiosa de esas tierras; tantos años
de ateísmo de Estado han marcado profundamente las conciencias; el clero no
basta aún para responder a las inmensas necesidades de la reconstrucción
religiosa y moral: éstos son algunos de los desafíos más dramáticos que han de
afrontar todas las Iglesias.
Ante estas dificultades
se requiere un testimonio común de la caridad, para que no encuentre obstáculos
la predicación del Evangelio. Como he dicho en la carta apostólica Orientale
lumen, "hoy podemos cooperar para el anuncio del Reino o convertirnos
en causantes de nuevas divisiones"[15]. Que el Señor guíe nuestros pasos por el
camino de la paz.
La sangre de los mártires
8. En la libertad
recuperada no podemos olvidar la persecución y el martirio que las Iglesias de
esa región, tanto católicas como ortodoxas, sufrieron en su carne. Se trata de
una dimensión importante para la Iglesia de todos los tiempos, como recordé en
la carta apostólica Tertio
millennio adveniente [16]. Se trata de una herencia
particularmente significativa para las Iglesias de Europa, que han quedado
profundamente marcadas por ella: sobre esa misma herencia se deberá reflexionar
a la luz de la palabra de Dios.
Así pues, una parte
integrante de nuestra memoria religiosa es el deber de recordar a la mente el
significado del martirio, para señalar a la veneración de todos las figuras
concretas de esos testigos de la fe, conscientes de que también hoy conserva
plena validez el dicho de Tertuliano: "Sanguis martyrum, semen
christianorum" [17]. Nosotros, los cristianos, tenemos ya un
martirologio común en el que Dios mantiene y realiza entre los bautizados la
comunión en la exigencia suprema de la fe, manifestada con el sacrificio de la
vida. La comunión real, aunque imperfecta, que ya existe entre católicos y
ortodoxos en su vida eclesial, llega a su perfección en todo lo que
"consideramos el vértice de la vida de gracia, la martyría hasta
la muerte, la comunión más auténtica que existe con Cristo, que derrama su
sangre y, en este sacrificio, acerca a quienes un tiempo estaban lejanos
(cf. Ef 2, 13)"[18].
El recuerdo de los
mártires no puede ser borrado de la memoria de la Iglesia y de la humanidad:
sean víctimas de ideologías de Oriente o de Occidente, todos son unificados por
la violencia que, por odio a la fe, se ha perpetrado contra la dignidad de la
persona humana, creada por Dios "a su imagen y semejanza".
La Iglesia de Cristo es
una
9. "Credo unam,
sanctam, catholicam et apostolicam Ecclesiam". Esta profesión de fe
contenida en el Símbolo niceno-constantinopolitano es común a los cristianos,
tanto católicos como ortodoxos: eso pone de manifiesto que no sólo creen en la
unidad de la Iglesia, sino que viven y quieren vivir en la Iglesia una e
indivisible, tal como la fundó Jesucristo. Las diferencias que surgieron y se
desarrollaron entre el cristianismo de Oriente y el de Occidente en el decurso
de la historia son, en gran parte, diversidades de origen cultural y de
tradiciones. En este sentido, "la legítima diversidad no se opone de
ningún modo a la unidad de la Iglesia, sino que, por el contrario, aumenta su
honor y contribuye no poco al cumplimiento de su misión" [19].
El Papa Juan XXIII solía
repetir: "Es mucho más fuerte lo que nos une que lo que nos separa".
Estoy seguro de que este espíritu puede ser una gran ayuda para todas las
Iglesias. Más de treinta años han pasado desde que Juan XXIII pronunció esas
palabras. Muchos indicios nos impulsan a pensar que en ese período los
cristianos han avanzado por este camino. Son signos elocuentes de ese progreso
los encuentros fraternos entre el Papa Pablo VI y el patriarca ecuménico
Atenágoras I, y los que yo mismo he celebrado con los patriarcas ecuménicos
Dimitrios y, recientemente, Bartolomé, así como con otros venerados patriarcas
de las Iglesias de Oriente. Todo esto, junto con las numerosas iniciativas de
encuentro y de diálogo que se han organizado por doquier en la Iglesia,
constituye un motivo de esperanza: el Espíritu Santo, el Espíritu de unidad, no
cesa de actuar entre los cristianos aún separados entre sí.
Con todo, la debilidad
humana y el pecado siguen ofreciendo resistencia al Espíritu de unidad. A veces
se tiene también la impresión de que existen fuerzas dispuestas a todo con tal
de frenar, e incluso destruir, el proceso de unión entre los cristianos. Pero
no podemos desistir: debemos encontrar cada día la valentía y la fortaleza, don
del Espíritu y a la vez fruto del esfuerzo humano, para continuar por el camino
emprendido.
10. Con respecto a la
Unión de Brest nos preguntamos cuál es hoy el significado de ese
acontecimiento. Se trató de una unión que afectó sólo a un área geográfica
específica, pero su importancia es notable para todo el marco ecuménico. Las
Iglesias orientales católicas pueden aportar una contribución muy importante al
ecumenismo. Lo recuerda el decreto conciliar Orientalium
ecclesiarum: "Corresponde a las Iglesias orientales que están en
comunión con la Sede apostólica romana la especial misión de promover la unidad
de todos los cristianos, sobre todo de los orientales, según los principios del
decreto de este santo Sínodo sobre el ecumenismo, principalmente con la
oración, con el ejemplo de vida, con la escrupulosa fidelidad a las tradiciones
orientales, con un mejor conocimiento mutuo, con la colaboración y estima
fraterna de las cosas y de los espíritus" [20]. Esas Iglesias tienen un compromiso de
vivir con intensidad cuanto queda ahí descrito. Se les pide una confesión plena
de humildad y gratitud al Espíritu Santo, que guía a la Iglesia hacia el fin
que le ha asignado el Redentor del mundo.
Tiempo de oración
11. El elemento
fundamental que deberá caracterizar la celebración de este jubileo será, por
consiguiente, la oración. Ésta es ante todo acción de gracias por lo que se ha
alcanzado, a lo largo de los siglos, en el compromiso en favor de la unidad de
la Iglesia y, particularmente, por el impulso que dio el concilio Vaticano II a
ese compromiso.
Esa oración es acción de
gracias al Señor, que dirige el camino de la historia, por el clima de libertad
religiosa reconquistada, en que se celebra este jubileo. Y es también súplica
al Espíritu Paráclito, para que haga crecer todo lo que favorece la unidad y dé
valentía y fortaleza a cuantos trabajan, de acuerdo con las orientaciones del
decreto conciliar Unitatis
redintegratio, en esta obra bendecida por Dios. Es súplica para obtener el
amor fraterno, el perdón de las ofensas y de las injusticias padecidas en la
historia. Es súplica para que el poder del Dios vivo saque un bien incluso del
mal tan cruel y multiforme causado por la malicia de los hombres. La oración es
también esperanza para el futuro del camino ecuménico: el poder de Dios es más
grande que todas las debilidades humanas antiguas y nuevas. Si este jubileo de
la Iglesia greco-católica ucrania, en los umbrales del tercer milenio, marca
algún paso adelante hacia la plena unidad de los cristianos, será ante todo
obra del Espíritu Santo.
Tiempo de reflexión
12. Las celebraciones
jubilares, además, serán un momento de reflexión. La Iglesia greco-católica
ucrania se preguntará ante todo sobre lo que ha significado para ella la plena
comunión con la Sede apostólica y sobre lo que deberá significar en el futuro.
Dará gloria a Dios, con actitud de humilde gratitud, por su heroica fidelidad
al Sucesor de Pedro, y, bajo la acción del Espíritu Santo, comprenderá que esa
misma fidelidad la pone hoy en el camino del compromiso en favor de la unidad
de todas las Iglesias. Esa fidelidad le ha costado sufrimientos y martirio en
el pasado: se trata de un sacrificio ofrecido a Dios para implorar la anhelada
unión.
La fidelidad a las
antiguas tradiciones orientales es uno de los medios de que disponen las
Iglesias orientales católicas para promover la unidad de los cristianos[21]. El decreto conciliar Unitatis
redintegratio es muy explícito cuando declara: "Sepan todos que
conocer, venerar, conservar y fomentar el riquísimo patrimonio litúrgico y
espiritual de los orientales es de la máxima importancia para conservar
fielmente la plenitud de la tradición cristiana y para lograr la reconciliación
de los cristianos orientales y occidentales"[22].
Una memoria confiada a
María
13. No dejemos de confiar
el anhelo hacia la plena unidad de los cristianos a la Madre de Cristo, siempre
presente en la obra del Señor y de su Iglesia. El capítulo VIII de la
constitución dogmática Lumen
gentium la muestra como la mujer que nos precede en nuestro camino de
fe sobre la tierra, tiernamente presente en la Iglesia, la cual, al final del
segundo milenio, se esfuerza por restablecer entre todos los creyentes en
Cristo la unidad que el Señor quiere para ellos. Ella es Madre de la unidad,
porque es Madre del único Cristo. Si por obra del Espíritu Santo dio a luz al
Hijo de Dios, que de ella recibió el cuerpo humano, María desea ardientemente
la unidad visible también para todos los creyentes que forman el Cuerpo místico
de Cristo. Estamos seguros de que la veneración a María, que une con tanta
fuerza a Oriente y Occidente, contribuirá a la unidad.
La Virgen santísima, ya
presente por doquier en medio de nosotros, en tantos edificios sagrados y en la
vida de tantas familias, habla incesantemente de unidad, por la cual intercede
sin cesar. Si hoy, al conmemorar la Unión de Brest, recordamos qué maravillosos
tesoros de veneración ha sabido reservar a la Madre de Dios el pueblo cristiano
de Ucrania, no podemos por menos de sacar de la admiración por la historia, la
espiritualidad y la oración de esos pueblos, las consecuencias para la unidad
que están tan íntimamente vinculadas a esos tesoros.
María, que ha inspirado
en la prueba a padres y madres, jóvenes, enfermos y ancianos; María, columna de
fuego capaz de guiar a tantos mártires de la fe, está actuando sin duda para
preparar la anhelada unión de todos los cristianos: con vistas a ella, la
Iglesia greco-católica en Ucrania tiene ciertamente un papel que desempeñar.
A María la Iglesia
expresa su acción de gracias y le pide que nos haga partícipes de su solicitud
por la unidad: abandonémonos a ella con confianza filial, para volvernos a
encontrar con ella donde Dios será todo en todos.
A vosotros, amadísimos
hermanos y hermanas, os imparto mi bendición apostólica.
Vaticano, 12 de
noviembre, memoria de San Josafat, del año 1995, decimoctavo de mi pontificado.
IOANNES PAULUS II
NOTAS
[1] Cf. Bullarium
romanum V/2 (1594-1602), 87-92.
[2] Cf.
A. Welykyj, Documenta Pontificum Romanorum historiam Ucrainae
illustrantia, t. I, pp. 257-259.
[3] Cf. AAS 38
(1946), 33-63.
[4] Cf.
Juan Pablo II, Carta al cardenal Myroslav I. Lubachivsky, arzobispo mayor de
Lviv de los ucranios (25 de marzo de 1995), 3: L'Osservatore Romano,
edición en lengua española, 19 de mayo de 1995, p. 15.
[5] Cf. AAS 80
(1988), 935-956.
[6] Cf. ib.,
988-997.
[7] Cf. AAS 38
(1946), 54-57. Esos temores encontrarían una angustiosa confirmación algunos
años después, como el mismo Pontífice anotaba oportunamente en la carta
encíclica Orientales Ecclesias (15 de diciembre de
1952): AAS 45 (1953), 7-10.
[8] Cf. Dignitatis
humanae.
[9] Cf. L'Osservatore
Romano, edición en lengua española, 2 de junio de 1995, pp. 7-18.
[10] Ut
unum sint, 14.
[11] Cf. Orientale
lumen, 18-19.
[12] Cf. Ut
unum sint, 12-14.
[13] Cf. Unitatis
redintegratio, 3.
[14] Orientale
lumen, 20.
[15] ib.,
19.
[16] Cf. AAS 87
(1995), 29-30; Ut
unum sint, 84.
[17] Apol.
50, 13: CCL I, 171.
[18] Ut
unum sint, 84.
[19] ib.,
50.
[20] Orientalium
ecclesiarum, 24.
[21] Cf. ib.
[22] Unitatis
redintegratio, 15.
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Queridos peregrinos
venidos de Ucrania:
He acogido con mucha
complacencia la invitación de Su Beatitud Sviatoslav Shevchuk, arzobispo mayor
de Kiev-Haly?, y del Sínodo de la Iglesia greco-católica ucraniana, de unirme a
vosotros en esta peregrinación a la tumba de san Josafat, obispo y mártir, en
el quincuagésimo aniversario de la traslación de sus reliquias a esta basílica
vaticana. Acojo con alegría también a la delegación de los bizantinos de
Bielorrusia.
El Papa Pablo VI, el 22
de noviembre de 1963, hizo colocar el cuerpo de san Josafat debajo del altar
dedicado a san Basilio Magno, cerca de la tumba de san Pedro. El santo mártir
ucraniano, en efecto, había elegido abrazar la vida monástica según la Regla
basiliana. Y lo hizo hasta el final, comprometiéndose también para la reforma
de la Orden a la que pertenecía, reforma que llevó al origen de la Orden
Basiliana de San Josafat. Al mismo tiempo, primero como sencillo feligrés,
luego como monje y finalmente como arzobispo, empeñó todas sus fuerzas para la
unión de la Iglesia bajo la guía de Pedro, Príncipe de los Apóstoles.
Queridos hermanos y
hermanas, la memoria de este santo mártir nos habla de la comunión de los
santos, de la comunión de vida entre todos los que pertenecen a Cristo. Es una
realidad que nos hace pregustar la vida eterna, ya que un aspecto importante de
la vida eterna consiste en la gozosa fraternidad de todos los santos. «Todos,
en efecto, amarán a los demás como a sí mismos —enseña santo Tomás de Aquino—,
y, por esto, se alegrarán del bien de los demás como el suyo propio. Con lo
cual, la alegría y el gozo de cada uno se verán aumentados con el gozo de
todos» (Conferencia sobre el Credo).
Si tal es la comunión de
la Iglesia, cada aspecto de nuestra vida cristiana puede ser animado por el
deseo de construir juntos, colaborar, aprender los unos de los otros, testimoniar
la fe juntos. Nos acompaña en este camino, y es el centro de este camino,
Jesucristo, el Señor resucitado. Este deseo de comunión nos impulsa a tratar de
comprender al otro, respetarlo, y también a acoger y ofrecer la corrección
fraterna.
Queridos hermanos y
hermanas, el mejor modo de celebrar a san Josafat es amarnos entre nosotros y
amar y servir a la unidad de la Iglesia. Nos sostiene también en esto el
testimonio valeroso de muchos mártires de los tiempos más recientes, quienes
constituyen una gran riqueza y un gran consuelo para vuestra Iglesia.
Deseo que la comunión
profunda que deseáis profundizar cada día en el seno de la Iglesia católica, os
ayude a construir puentes de fraternidad también con las demás Iglesias y
comunidades eclesiales en tierra ucraniana y en otros lugares donde están
presentes vuestras comunidades. Que con la intercesión de la Bienaventurada
Virgen María y san Josafat, el Señor os acompañe siempre y os bendiga.
Y por favor no os
olvidéis de rezar por mí. ¡Gracias!
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SAN JOSAFAT
Obispo y mártir
(1580-1623)
Memoria obligatoria
12 de noviembre
Los rimeros de las
mercancías deben parecerse a los muros de una cárcel para un joven idealista y
soñador. Y, sin embargo, allí, detrás del mostrador, en la tienda de Jacinto
Popowicz, pasa sus días el joven Kuncewicz soñando en heroísmos imposibles. Entra
el cliente, le sirve sin gastar muchas palabras, apunta la cuenta y vuelve a su
lectura. Lee las hazañas del duque Jaquelón, las vidas de San Ladislao y San
Wladimiro, los libros piadosos que caen en sus manos, y los escritos de
controversia religiosa. Estos últimos le interesan sobre todo. Cuando era niño,
allá en la casa de su padre, el zapatero de Wlodimir, nadie le habló de Roma ni
de Constantinopla. Su madre le enseñó a rezar en ruteno y a distinguir los
iconos que ocupaban los nichos en la bella iglesia ortodoxa. Sin darse cuenta,
había crecido en el cisma. Vilna, en cambio, le ofrece un espectáculo muy
diferente: los musulmanes luchan con los cristianos, los protestantes con los
católicos, y los partidarios de Bizancio con los que reconocen la supremacía de
Roma. La lucha de estos últimos es la más encarnizada. Rutenos unidos y rutenos
cismáticos discuten entre tempestades de insultos y a veces entre relámpagos de
espadas. El joven Juan Kuncewicz sigue con pasión aquellas discusiones, y poco
a poco, movido por un sentimiento de lealtad y de justicia, empieza a
inclinarse de parte de Roma. Sus primeras simpatías se convierten pronto en una
convicción, que se hace más sólida y más clara con sus continuas lecturas. Lee
sin cesar, sentado junto al mostrador, no sin despertar el enojo de su amo. Con
frecuencia, Popowicz le coge el libro, le golpea con él y le arroja al suelo;
pero el joven dependiente sigue leyendo. Se sacrifica en el negocio, es fiel a
su amo, recibe al cliente con bondad, y no se le podía exigir otra cosa. A los
veinticuatro años toma una resolución extrema.
—Señor—dice a Popowicz—,
os ruego que me dejéis marchar, porque quiero hacerme monje.
El comerciante, que en el
fondo le amaba, resistió cuanto pudo; como no tenía hijos, llegó a prometerle
que le dejaría toda su hacienda; pero nada pudo conseguir.
En aquella ciudad de
Vilna, capital de Lituania, había un viejo monasterio arruinado y desierto,
donde no habitaba más que el archimandrita, completamente olvidado de la regla
de San Basilio, que allí había florecido en otro tiempo. Tal es el refugio en
que se había fijado el dependiente de la tienda de Popowicz. En un mismo día
tomó el hábito, pronunció los votos solemnes y recibió el nombre de Josafat.
Pronto pudo verse que aquel cambio de vida no era efecto de un antojo juvenil.
El nuevo monje parecía haberse propuesto reproducir la existencia de los
antiguos anacoretas. La celda destartalada era para él un sepulcro; allí
ayunaba, pasaba la noche rezando, hacía miles de postraciones, continuaba
satisfaciendo su pasión por la lectura y mortificaba su cuerpo con increíbles
penitencias. La fama de estos rigores empezó a extenderse por la ciudad, y
hasta entre gentes disolutas se hablaba de su virtud.
—Vamos, ya será algo
menos de lo que decís—dijo una joven de mala vida a sus amigos—. ¿Cuánto os
apostáis a que yo derribo esa columna de bronce?
La proposición fue
recibida con entusiasmo, y una tarde la cortesana se presentó delante de la
celda de Josafat, provocándole abiertamente. Asqueado, el joven la rogó que se
retirase; pero habiendo insistido ella, tuvo que coger un bastón para hacerla
huir a fuerza de golpes.
Un solo pensamiento era
la llama de aquella vida: la conversión de sus compatriotas. Aunque unida a
Polonia hacía tres siglos, Lituania seguía siendo cismática. Había una
jerarquía que, sin abandonar el rito ruteno, aceptaba la obediencia del
Pontífice romano; pero el pueblo la miraba con pocas simpatías. Entristecido
por esta actitud, Josafat pensaba en consagrar su vida a deshacer aquellas
suspicacias, pero el espectáculo que se ofrecía a sus ojos le llenaba de
desaliento. Hay en la vida de todos los hombres, aun de los más heroicos, horas
de angustia y de oscuridad, en las cuales les parece que todo se hunde en torno
de ellos. El Cielo está lleno de tinieblas, y la tierra parece estremecerse
debajo de sus pies. Entonces el alma vacila, juguete fácil de las ilusiones, y
una brizna es suficiente para arrojarla del camino. También Josafat pasó por
esta crisis. Desconfiado de sus generosos proyectos, pensó buscar un desierto
para entregarse exclusivamente a trabajar en la salvación de su alma. De esta
tentación vino a sacarle la presencia de un hombre que se manifestó dispuesto a
compartir su vida en aquel monasterio abandonado. El nuevo compañero, Juan
Rutski, se había hecho ya famoso en toda Lituania por la pureza de su fe y por
sus conocimientos teológicos y literarios. Después vinieron otros
colaboradores. Restauróse la observancia de la regla; Rutski, compenetrado en
todo con las ideas de Josafat, fue nombrado archimandrita; el monasterio de la
Santísima Trinidad de Vilna se convirtió en un centro de cultura, y todos sus
habitantes en apóstoles decididos de la unión con Roma. Josafat, sobre todo,
apenas ordenado de sacerdote, se había revelado como un controversista
terrible. Tenía una palabra cálida, un espíritu penetrante, un criterio sólido,
una concepción neta y fácil. Sabía aprovecharse de aquellas lecturas que hizo
entre los fardos de paños, y su memoria era tal, «que cuanto leía—dice un
biógrafo suyo—quedaba grabado en su espíritu como sobre el mármol».
Predicador excelente; de
frase viva, sabia, llena de fuerza victoriosa, devorado por el amor de las
almas, arrastraba a las almas buenas, convertía a los pecadores, confundía a los
herejes y llevaba a los cismáticos al seno de la verdadera Iglesia. Sus éxitos
fueron tales, que los católicos le llamaban el azote del cisma, y en toda
Lituania los enemigos de la unión empezaron a designarle con el nombre de
«Duszochwat», el «ladrón de las almas». En 1609 se extendió una caricatura que
le representaba junto al metropolitano de Kief. El metropolitano aparecía
vestido con los ornamentos de su dignidad; Josafat, bajo la figura del diablo:
cuernos en la frente, ojos en llamas, fiero semblante y garfios en los dedos.
Encima se leía el mote. «Duszochwat.» A estas injurias Josafat respondía con
mansedumbre: «Quiera Dios que yo pueda robar todas vuestras almas para
llevarlas a Él.» Dios bendecía sus trabajos, y las gentes se sentían transformadas
al ver su desinterés apostólico. Predicaba, discutía, visitaba a los jefes de
la oposición, y pasaba largas horas en el confesionario, sin aceptar regalos o
tributos por este trabajo, como hacían los popes ortodoxos. Su actividad era
prodigiosa: «Levantábase a las dos de la mañana, comenzaba el día con una
disciplina sangrienta, despertaba luego a sus hermanos para el oficio divino, y
después trabajaba sin descanso hasta la noche.»
Gracias a estos
esfuerzos, a los cinco años, Vilna estaba transformada, hasta el punto que las
iglesias cismáticas se veían siempre desiertas. Entonces la actividad del gran
apóstol se extendió por toda la región. En 1614, su amigo Rutski es nombrado
metropolitano de Kief, y él queda de archimandrita en el monasterio de la Santísima
Trinidad. Funda nuevos monasterios en distintos puntos de Lituania, y pone
especial empeño en traer hacia la unión a los monjes cismáticos. A media legua
de Kief, sobre una colina bañada por el Dniéper, se levanta todavía la
archimandría famosa de las Criptas. Allí, en galerías subterráneas, semejantes
a las catacumbas de Roma, habían vivido los más célebres ascetas del mundo
eslavo, y el gran monasterio de la ciudad sagrada era el centro de la vida
religiosa de Lituania y el seminario donde se formaban los obispos de la
Iglesia rutena. Pero era, además, el foco del cisma. Sus cien monjes llevaban
el odio a Roma hasta el fanatismo. Josafat visita aquellos lugares, y un día, a
pesar de los consejos del metropolitano, tomó solo el camino de las Criptas. A
poca distancia del monasterio encontró un cazador rodeado de perros y
escuderos. Era un monje de ilustre familia que jamás se había preocupado por
parecerse a sus grandes antepasados.
—¿Cómo por aquí?—dijo el
cazador al viajero.
—Vengo a venerar estos
santos lugares—respondió Josafat.
—Sois monje, a juzgar por
vuestro hábito—volvió a decir el de las Criptas.
—Sí, soy monje y
archimandrita de la Santísima Trinidad de Vilna.
Estas palabras llenaron
de rabia al cazador. Se irrita, injuria, amenaza al traidor, al impostor, el
reductor de las almas, y a punto está de mandarle tirar al río. Josafat
responde con dulzura que viene de paz y que su único deseo es aprender algo de
lo que se sabe en la gran archimandría de las Criptas. El monje no sólo se
calmó, sino que guió a Josafat hasta la puerta del monasterio. La noticia se
esparce por la comunidad. El «Duszochwat» está aquí; hay que verle, hay que
hablarle.» Josafat aparece en el refectorio. Los cien monjes semejan cien
energúmenos. Chillan, gesticulan, levantan los puños y los bastones. El monje
de Vilna quiere hablar, pero el tumulto ahoga su voz. Sin embargo, contempla
serenamente la escena, y cuando una orden del superior logra calmar la
tormenta, saluda, lleno de bondad, a los cismáticos, manifestándoles la alegría
que siente al encontrarse junto a ellos en aquellos lugares que respiran
santidad. A la cólera ha reemplazado el respeto; le invitan a sentarse, le
traen las joyas, las antiguas reliquias del monasterio, los viejos libros litúrgicos.
Josafat los abre, admira el arte de los calígrafos, lee algunos pasajes, y los
comenta, predicando la unión. Los monjes no se dejan convencer, pero escuchan
silenciosos. Su huésped les ha dominado de tal manera, que cuando se hace la
hora de volver a Kief, forman todos en torno de él un cortejo triunfal y se
dicen unos a otros: « ¡Verdaderamente, es un ladrón de almas! ¿Se ha visto
jamás un hombre que arrastre con tan dulces palabras?»
En 1618, Josafat es
nombrado arzobispo de Polock. A pesar de la nueva dignidad, su vida sigue
siendo la misma. Al trabajo de la controversia se añade ahora el de la reforma
de los popes y el de la vigilancia pastoral. El cisma triunfa en su vasta
diócesis. El mismo día de su toma de posesión, un viejo se le acercó para
decirle: «Monseñor, si es buena vuestra intención, seáis bien venido; si no,
mejor fuera que no vinieseis.» Durante los tres primeros años de su apostolado,
el éxito le sigue por todas partes. Toda la Rutenia Blanca parece ganada a la
unión por sus continuas predicaciones, por su virtud, por su bondad.
Diariamente se llenaba la iglesia de Santa Sofía de Polock de gentes ansiosas
de escuchar su palabra. Cuando el arzobispo, después de una hora, anunciaba el
fin del sermón, sus oyentes decían entre sollozos: «Hablad, hablad, padre
santo; que aunque habléis todo el día, no nos cansaremos.» Cuando encontraba
alguno más reacio a su doctrina, le invitaba a comer o se hacía invitar por él,
y entre los manjares conseguía las conversiones. Nada resistía a su celo y a la
gracia de su trato. Era uno de esos hombres que encuentran la alegría en todo y
la llevan dondequiera que van. Su sola presencia tenía una influencia
irresistible. «Todo el mundo—decía un contemporáneo—corre a Josafat, y él
recibe a todo el mundo como un padre.» Católicos, cismáticos, herejes, todos
reverenciaban en él algo divino.
Tantos éxitos le
atrajeron de parte de los cismáticos un odio mortal. Organizóse una conjuración
diabólica, cuyos hilos manejaban el patriarca de Constantinopla y el metropolitano
de los cismáticos rutenos. Desde 1620 sus emisarios recorren la diócesis de
Polock levantando al pueblo contra su pastor. Poco a poco, Josafat se va dando
cuenta de que ha perdido su primera popularidad. En la vida de los hombres que
trabajan en la obra de Dios, hay casi siempre una hora entregada al poder de
las tinieblas. Esta hora había llegado para Josafat. Se le persigue, se le
injuria, se echan contra él los perros, se acecha contra su vida. Muchas veces
se salva por milagro. Una vez le quieren arrojar al río, pero el barquero no
llega a decidirse; otra, el asesino se postra a sus pies con el puñal en la
mano. Los conciliábulos cismáticos habían decretado su muerte, y él lo sabía.
El centro de la conjuración estaba en Vitebsk, ciudad de su diócesis. Lo sabe
también, y a ella se dirige a principios de noviembre de 1623. Sus amigos,
presa de tristes presentimientos, quieren escoltarle, pero él no lo permite. En
Vitebsk predica diariamente; recibe a todos en su palacio, amigos y enemigos;
invita a su mesa a los que sabe que han jurado asesinarle, y desde allí manda
preparar su sepulcro en Polock. Una mañana, todas las campanas empiezan a girar
como locas, y la muchedumbre rodea la casa episcopal vociferando y pidiendo la
muerte del prelado. Josafat, que está en la iglesia, sale a la calle; y sin que
nadie le haga el menor daño, atraviesa por entre el populacho enfurecido y se
dirige a orar en su capilla. Pero los cabecillas alborotan las turbas, el
palacio es asaltado, un hachazo derriba al obispo, y tras del hacha caen sobre
él los bastones y los puñales. En aquel charco de sangre se anegaba el cisma
ruteno, y Josafat, muerto, terminaba la obra de su vida.
La ciudad parricida fue
la primera en experimentar la virtud de aquel martirio. La vista del cadáver
impresionaba los corazones. El rostro aparecía bañado de una alegría celestial.
Su color, antes moreno, era ahora de nieve; sus labios rojos parecían
entreabrirse para pronunciar una palabra de amor; los ojos mismos parecían
cerrados por un dulce sueño. Bello como un ángel, con un aire de dulzura mayor
que el que tuvo en vida, Josafat se apoderaba nuevamente de los corazones.
«¡Milagro!», gritaban los judíos; mientras los cismáticos se convertían y los
asesinos confesaban su crimen. «Es un decreto de la Providencia—dice
Bossuet—que para anunciar a Jesucristo no bastan las palabras. Se necesita algo
más violento para convencer al mundo endurecido. Hay que hablar con las
heridas. Hay que conmover por medio de la sangre.»
SOURCE : http://www.divvol.org/santoral/index.php?s=1112&m=OCTUBRE&l=A
.jpg)
Kreuza-Rzewuski
W. L. Kazanie o świątobliwym zywocie y chwalebney śmierci przewielebnego w
Bodze oyca Iosaphata Kuncewicza, arcybiskupa połockiego, witebskiego y
mscisławskiego w cerkwi cathedralney połockiey przy depozyciey ciała iego
odprawowane... 1625.
Kreuza-Rzewuski
W. L. Sermon sur la vie sainte et la mort glorieuse du très révérend père en
Dieu Iosaphat Kuncewicz, archevêque de Polotsk, Vitebsk et Mscislavl, célébré
dans l'église cathédrale de Polotsk lors de la déposition de son corps... 1625
Беларуская
(тарашкевіца): Партрэт Язафата Кунцэвіча (Jazafat Kancevič)
Caríssimos Irmãos e Irmãs
1. APROXIMA-SE o dia em
que a Igreja greco-católica da Ucrânia celebrará o quarto centenário da união
entre os Bispos da Sede Metropolitana da Rus' de Kiev e a Sé Apostólica. A
união foi efectuada no encontro dos representantes da Sede Metropolitana de
Kiev com o Papa, que teve lugar a 23 de Dezembro de 1595 e foi proclamada
solenemente em Brest-Litovsk, nas margens do rio Bug, no dia 16 de Outubro de
1596. O Papa Clemente VIII, com a Constituição Apostólica Magnus Dominus
et laudabilis nimis [1],
anunciou-o à Igreja inteira e, com a Carta Apostólica Benedictus sit
Pastor [2],
dirigiu-se aos Bispos da Sede Metropolitana, comunicando-lhes a união ocorrida.
Os Papas seguiram com
solicitude e afecto o caminho, muitas vezes dramático e doloroso, desta Igreja.
Quereria aqui recordar, de modo particular, a Carta Encíclica Orientales
omnes do Papa Pio XII, o qual, em Dezembro de 1945, escreveu palavras
inesquecíveis, para recordar o 350º aniversário do restabelecimento da plena
comunhão com a Sede de Roma [3].
A União de Brest abriu
uma nova página na história daquela Igreja [4].
Hoje, ela quer cantar com alegria o hino de agradecimento e de louvor Àquele
que, mais uma vez, a levou da morte à vida, e pôr-se de novo em caminho com
impulso renovado na via indicada pelo Concílio Vaticano II. Aos fiéis da Igreja
greco-católica ucraniana unem-se, na acção de graças e na súplica, as Igrejas
greco-católicas da emigração que têm como ponto de referência a União de Brest,
juntamente com as outras Igrejas Orientais católicas e com toda a Igreja. Aos
católicos de tradição bizantina daquelas terras, quero unir-me também eu, Bispo
de Roma, que durante muitos anos, no tempo do meu ministério pastoral na
Polónia, senti a proximidade física, além de espiritual, com aquela Igreja
nesse período tão duramente provada e que, depois da minha eleição à Sé de
Pedro, senti fortemente o dever, em continuidade com os meus Predecessores, de
levantar a voz para defender o seu direito à existência e à livre profissão da
fé, quando ambas eram negadas. Agora, com comoção, tenho o privilégio de
celebrar juntamente com ela, os dias da liberdade reconquistada.
Em busca da unidade
2. As celebrações da
União de Brest devem ser colocadas no contexto do Milénio do Baptismo da Rus'.
Há sete anos, em 1988, aquele evento foi celebrado com grande solenidade. Na
ocasião, publiquei dois documentos: a Carta Apostólica Euntes
in mundum, de 25 de Janeiro de 1988 [5],
para a Igreja inteira, e a Mensagem Magnum
baptismi donum, de 14 de Fevereiro do mesmo ano [6],
enviada aos católicos ucranianos. Tratava-se, com efeito, de celebrar um
momento fundamental para a identidade cristã e cultural daqueles povos, com um
valor muito particular derivante do facto que as Igrejas de tradição bizantina
e a Igreja de Roma ainda viviam em plena comunhão.
A partir do tempo da
divisão que feriu a unidade entre o Ocidente e o Oriente bizantino, foram
frequentes e intensos os esforços para reconstituir a comunhão plena. Quero
recordar dois acontecimentos particularmente significativos: o Concílio de
Lião, em 1274, e sobretudo o Concílio de Florença, em 1439, quando foram
assinados protocolos de união com as Igrejas Orientais. Infelizmente, várias
causas impediram que as potencialidades contidas nesses acordos dessem o fruto
esperado.
Os Bispos da Sede
Metropolitana de Kiev, ao restabelecerem a comunhão com Roma, referiram-se de
modo explícito às decisões do Concílio de Florença, portanto a um Concílio que
tinha a participação directa, entre outros, dos representantes do Patriarcado
de Constantinopla.
Neste contexto,
resplandece a figura do Metropolita Isidoro de Kiev que, fiel intérprete e
defensor das decisões daquele Concílio, teve de suportar o exílio por causa das
suas convicções.
Nos Bispos que promoveram
a união e na sua Igreja permanecia muito viva a consciência do estreito vínculo
originário com os seus irmãos ortodoxos, além da consciência plena da
identidade oriental do seu Metropolita, que devia ser salvaguardada também
depois da união. Na história da Igreja católica é de grande valor o facto que
esse justo desejo tenha sido respeitado e que o acto de união não tenha
significado a passagem para a tradição latina, tal como alguns pensavam devesse
ocorrer: a sua Igreja vê reconhecido o direito de ser governada por uma
hierarquia própria, com uma específica disciplina, e de manter os patrimónios
litúrgico e espiritual orientais.
Entre perseguição e
florescimento
3. Após a união, a Igreja
greco-católica ucraniana viveu um período de florescimento das estruturas
eclesiásticas, com reflexos benéficos sobre a vida religiosa, sobre a formação
do clero e sobre o empenho espiritual dos fiéis. Grande importância foi
atribuída, com notável clarividência, à educação. Com a contribuição preciosa
da Ordem basiliana e de outras Congregações religiosas, incremento admirável
foi dado ao estudo das disciplinas sagradas e da cultura nacional. No século
actual, uma figura de extraordinário prestígio foi, neste sentido e no
testemunho do sofrimento suportado por amor a Cristo, o Metropolita André
Szeptyckyj que, à preparação e ao primor espiritual da pessoa, soube unir
excelentes dotes de organizador, fundando escolas e academias, sustentando os
estudos teológicos e as ciências humanas, a imprensa, a arte sacra e a
conservação das memórias.
Entretanto, tanta
vitalidade eclesial foi sempre acompanhada pelo drama da incompreensão e
oposição. Disto foi vítima ilustre o Arcebispo de Polock e Vitebsk, Josafat
Kuncevyc, cujo martírio foi coroado com a imarcescível coroa da glória eterna.
Agora o seu corpo repousa na Basílica Vaticana, onde continuamente recebe a
homenagem comovida e grata de toda a catolicidade.
As dificuldades e os
transtornos repetiram-se ininterruptamente. Pio XII recordou-os na Carta
Encíclica Orientales
omnes, na qual, depois de se ter detido sobre as perseguições precedentes,
já prenuncia a perseguição dramática do regime ateísta [7].
Entre as testemunhas
heróicas não só dos direitos da fé, mas também da consciência humana, que se
distinguiram naqueles anos difíceis, sobressai a figura do então Metropolita
Josyf Slipyj: a sua coragem ao suportar o exílio e a prisão durante dezoito
anos, e a confiança indómita na ressurreição da sua Igreja tornam-no uma das
figuras mais vigorosas de confessores da fé do nosso tempo. Nem devem ser
esquecidos os seus numerosos companheiros de sofrimento, em particular os
Bispos Gregório Chomyszyn e Josafat Kocylowskyj.
Estes tempestuosos
eventos devastaram a Igreja na pátria-mãe. Mas já há tempo a Providência divina
tinha predisposto que numerosos filhos daquela Igreja pudessem encontrar uma
solução para si mesmos e para o seu povo: eles, de facto, a partir do século
XIX começaram a difundir-se em grande número para além do oceano, em fluxos
migratórios que os levaram sobretudo para o Canadá, os Estados Unidos da
América, o Brasil, a Argentina e a Austrália. A Santa Sé quis estar próxima
deles, assistindo-os e instituindo para eles estruturas pastorais nos novos
locais de residência, até constituir verdadeiras e próprias Eparquias. No
momento da prova, durante a perseguição ateia na terra de origem, a voz destes
crentes pôde assim erguer-se, em plena liberdade, com força e coragem. O seu
clamor reivindicou no fórum internacional o direito à liberdade
religiosa para os irmãos perseguidos, reforçando desse modo o apelo que se
elevou do Concílio Vaticano II, a favor da liberdade religiosa [8],
e a acção efectuada neste sentido pela Santa Sé.
4. Às vítimas de tantos
sofrimentos dirige-se a recordação comovida da inteira Comunidade católica: os
mártires e os confessores da fé da Igreja na Ucrânia oferecem-nos uma estupenda
lição de fidelidade, à custa da vida. E nós, testemunhas privilegiadas do seu
sacrifício, estamos conscientes que eles contribuíram para manter na dignidade
um mundo que parecia destruído pela barbárie. Eles conheceram a verdade, e a
verdade os tornou livres. Os cristãos da Europa e do mundo, inclinados em
oração no limiar dos campos de concentração e das prisões, devem ser gratos por
essa luz deles: era a luz de Cristo, que eles fizeram resplandecer nas trevas.
Estas, aos olhos do mundo, pareceram durante muitos anos vencedoras, mas não
puderam extinguir aquela luz, que era luz de Deus e luz do homem ofendido mas
não rendido.
Essa herança de
sofrimento e de glória encontra-se hoje numa viragem histórica: caídas as
cadeias da prisão, a Igreja greco-católica da Ucrânia voltou a respirar o ar da
liberdade e a readquirir inteiramente o próprio papel activo na Igreja e na
história. Esta tarefa, delicada e providencial, requer hoje uma reflexão
particular, para que seja cumprida com sabedoria e clarividência.
Na esteira do Concílio
Vaticano II
5. A celebração da União
de Brest deve ser vivida e interpretada à luz dos ensinamentos do Concílio
Vaticano II. É este, talvez, o aspecto mais importante para a compreensão do
alcance dessa comemoração.
Sabe-se que o Concílio
Vaticano II se deteve a reflectir sobretudo acerca do mistério da Igreja, de
tal sorte que um dos documentos mais importantes por ele elaborados foi a
Constituição Lumen
gentium. Precisamente em razão desse aprofundamento, o Concílio reveste uma
particular relevância ecuménica. É confirmação disto o Decreto Unitatis
redintegratio, que elabora um programa muito esclarecido acerca da acção a
ser desenvolvida, em vista da unidade dos cristãos. Pareceu-me oportuno
retornar a esse programa, a trinta anos de distância da conclusão do Concílio,
com a Carta Encíclica Ut
unum sint, publicada no dia 25 de Maio do ano corrente [9].
Ela delineia os passos ecuménicos que tiveram lugar depois do Concílio Vaticano
II e, ao mesmo tempo, na perspectiva do Terceiro Milénio da era cristã, procura
abrir novas possibilidades para o futuro.
Colocando as celebrações
do próximo ano no contexto da reflexão sobre a Igreja, promovida pelo Concílio,
é sobretudo urgente que eu convide a aprofundar a função própria que a Igreja
greco-católica ucraniana é chamada a exercer hoje no movimento ecuménico.
6. Há quem veja na
existência das Igrejas Orientais católicas uma dificuldade para o caminho do
ecumenismo. O Concílio Vaticano II não deixou de enfrentar esse problema,
indicando-lhes as perspectivas de solução, tanto no Decreto Unitatis
redintegratio, sobre o ecumenismo, como no Decreto Orientalium
ecclesiarum, a elas especialmente dedicado. Ambos os documentos se põem na
perspectiva do diálogo ecuménico com as Igrejas Orientais, não em plena
comunhão com a Sede de Roma, de modo que seja valorizada a riqueza que as
outras Igrejas têm em comum com a Igreja Católica, e esteja fundada sobre essa
a busca de uma comunhão cada vez mais plena e profunda. Com efeito, «o
ecumenismo busca precisamente fazer crescer a comunhão parcial existente entre
os cristãos, até à plena comunhão na verdade e na caridade»[10].
Para promover o diálogo
com a Ortodoxia bizantina, foi constituída, depois do Concílio Vaticano II, uma
apropriada Comissão mista que incluiu entre os seus membros também
representantes das Igrejas Orientais católicas.
Em vários documentos
procurou-se aprofundar o esforço para uma maior compreensão entre Igrejas
Ortodoxas e Igrejas Orientais católicas, não sem resultados positivos. Na Carta
Apostólica Orientale
lumen [11] e
na Carta Encíclica Ut
unum sint [12] já
tratei dos elementos de santificação e de verdade [13],
comuns ao Oriente e ao Ocidente cristãos, e do método que é desejável seguir na
busca da plena comunhão entre a Igreja Católica e as Igrejas Ortodoxas, à luz
do aprofundamento eclesiológico realizado pelo Concílio Vaticano II: «Hoje
sabemos que a unidade pode ser realizada pelo amor de Deus, somente se as
Igrejas o quiserem juntas, no pleno respeito das várias tradições e da
necessária autonomia. Sabemos que isto pode realizar-se somente a partir do
amor de Igrejas que se sentem chamadas a manifestar sempre cada vez mais a
única Igreja de Cristo, nascida de um único Baptismo e de uma única Eucaristia,
e que querem ser irmãs» [14].
O aprofundamento no conhecimento da doutrina sobre a Igreja, realizado pelo
Concílio e pelo período pós-conciliar, traçou uma via que se pode definir nova
para o caminho da unidade: a via do diálogo da verdade, nutrido e sustentado
pelo diálogo da caridade (cf. Ef. 4, 15).
7. A saída da
clandestinidade significou uma mudança radical na situação da Igreja
greco-católica ucraniana: ela encontrou-se diante dos graves problemas da
reconstrução das estruturas, das quais tinha sido completamente privada e, de
modo mais geral, teve de se empenhar para redescobrir plenamente a si mesma,
não só no próprio interior, mas também em relação com as outras Igrejas.
Sejam dadas graças ao
Senhor por lhes ter concedido celebrar este jubileu, em condição de
reconquistada liberdade religiosa. Sejam-Lhe dadas graças também pelo
crescimento do diálogo da caridade, em virtude do qual foram dados passos
significativos no caminho rumo à desejada reconciliação com as Igrejas
Ortodoxas.
Migrações e deportações
múltiplas delinearam de novo a geografia religiosa daquelas terras; tantos anos
de ateísmo de Estado marcaram de modo profundo as consciências; o clero ainda
não é suficiente para responder às imensas necessidades da reconstrução
religiosa e moral; são estes alguns dos desafios mais dramáticos com que todas
as Igrejas estão a confrontar-se.
Diante destas
dificuldades requer-se um comum testemunho da caridade, para que a pregação do
Evangelho não seja dificultada. Como eu disse na Carta Apostólica Orientale
lumen, «hoje podemos cooperar para o anúncio do Reino ou tornarmo-nos
fautores de novas divisões» [15].
Digne-se o Senhor guiar os nossos passos pelo caminho da paz.
O sangue dos mártires
8. Na liberdade
reencontrada não podemos esquecer a perseguição e o martírio que as Igrejas
daquela região, católicas e ortodoxas, sofreram na própria carne. Trata-se de
uma dimensão importante para a Igreja de todos os tempos, como recordei na
Carta Apostólica Tertio
millennio adveniente [16].
Trata-se de uma herança particularmente significativa para as Igrejas da
Europa, que permanecem profundamente marcadas por ela: dever-se-á reflectir
sobre ela, à luz da Palavra de Deus.
Parte integrante desta
nossa memória religiosa é, portanto, o dever de revocar à mente o significado
do martírio, para indicar à veneração de todos as figuras concretas dessas
testemunhas da fé, na consciência de que também hoje conserva plena validade o
que Tertuliano disse: «Sanguis martyrum, semen christianorum» [17].
Nós, cristãos, temos já um martirológio comum, no qual Deus mantém e realiza
entre os baptizados a comunhão na exigência suprema da fé, manifestada com o
sacrifício da vida. A comunhão real, ainda que imperfeita, já existente entre
católicos e ortodoxos na sua vida eclesial, chega à sua perfeição em tudo
aquilo que «nós consideramos o ápice da vida de graça, o martyria até
à morte, a comunhão mais verdadeira que possa existir com Cristo que derrama o
Seu sangue e, neste sacrifício, aproxima aqueles que outrora estavam longe
(cf. Ef. 2, 13)» [18].
A recordação dos mártires
não pode ser cancelada da memória da Igreja e da humanidade: sejam eles vítimas
de ideologias do Oriente ou do Ocidente, todos estão unidos pela violência que,
por ódio à fé, foi praticada contra a dignidade da pessoa humana, criada por
Deus «à Sua imagem e semelhança».
A Igreja de Cristo é una
9. «Credo unam, sanctam,
catholicam et apostolicam Ecclesiam». Esta profissão de fé, contida no Símbolo
niceno-constantinopolitano, é comum aos cristãos tanto católicos como
ortodoxos: isto põe em evidência que eles não só crêem na unidade da Igreja,
mas vivem e querem viver na Igreja una e indivisível, como foi fundada por
Jesus Cristo. As diferenças que surgiram e se desenvolveram entre cristianismo
do Oriente e do Ocidente, ao longo da história, são em grande parte diversidade
de origem cultural e de tradições. Neste sentido, «a legítima diversidade não
se opõe de forma alguma à unicidade da Igreja, antes, aumenta o seu decoro e
contribui significativamente para o cumprimento da sua missão» [19].
O Papa João XXIII gostava
de repetir: «É muito mais forte aquilo que nos une, do que o que nos divide».
Estou certo de que este espírito pode ser de grande proveito para todas as
Igrejas. Passaram mais de trinta anos desde que o Papa pronunciou estas
palavras. Muitos indícios nos levam a pensar que nesse período os cristãos
tenham progredido neste caminho. Disto são sinais eloquentes os encontros
fraternos entre o Papa Paulo VI e o Patriarca ecuménico Atenágoras I, e os que
eu mesmo tive com os Patriarcas ecuménicos Dimítrios e, recentemente,
Bartolomeu, e com outros venerados Patriarcas das Igrejas do Oriente. Tudo
isto, juntamente com as numerosas iniciativas de encontro e de diálogo que são
favorecidas por toda a parte na Igreja, encoraja-nos à esperança: o Espírito
Santo, o Espírito de unidade, não cessa de actuar entre os cristãos ainda
separados entre si.
Entretanto, a debilidade
humana e o pecado continuam a opor resistência ao Espírito de unidade. Por
vezes, perdeu-se até a impressão de que existem forças prontas para tudo com o
fim de deter, e até mesmo aniquilar, o processo de união entre os cristãos.
Contudo, não podemos desistir: devemos encontrar todos os dias a coragem e a
força, ao mesmo tempo dom do Espírito e fruto do esforço humano, para continuar
pelo caminho empreendido.
10. Ao reflectirmos sobre
a União de Brest, perguntamo-nos qual é hoje o significado deste evento.
Tratou-se de uma união que se referiu só a uma área geográfica específica,
contudo, a sua importância é relevante para o inteiro quadro ecuménico. As
Igrejas Orientais católicas podem oferecer uma contribuição muito importante ao
ecumenismo. Recorda-o o Decreto conciliar Orientalium
ecclesiarum: «Às Igrejas Orientais que vivem em comunhão com a Sé
Apostólica de Roma compete a peculiar obrigação de favorecer, segundo os
princípios do decreto sobre o Ecumenismo deste sagrado Concílio, a unidade de
todos os cristãos, principalmente dos Orientais, sobretudo pela oração e pelo
exemplo de vida, pela fidelidade religiosa para com as antigas tradições
orientais, pelo melhor conhecimento mútuo, pela colaboração e estima fraterna
das instituições e das mentalidades» [20].
Disto deriva o seu empenho em viver com intensidade quanto está aqui delineado.
Requer-se delas uma confissão plena de humildade e de gratidão para com o
Espírito Santo, o qual guia a Igreja rumo ao fim que lhe foi indicado pelo
Redentor do mundo.
Tempo de oração
11. O elemento
fundamental que deverá caracterizar a celebração deste jubileu será, por
conseguinte, a oração. Ela é, antes de mais, acção de graças por tudo o que se
conseguiu, no decorrer dos séculos, no empenho pela unidade da Igreja e, em
particular, pelo impulso que o Concílio Vaticano II deu a esse empenho.
Ela é acção de graças ao
Senhor que guia o caminho da história, pelo clima de reencontrada liberdade
religiosa em que se celebra este jubileu. Ela é também súplica ao Espírito
Paráclito, para que faça crescer tudo aquilo que favorece a unidade e dê
coragem e fortaleza a quantos se empenham, segundo as orientações do Decreto
conciliar Unitatis
redintegratio, nesta obra abençoada por Deus. É súplica para obter o amor
fraterno, o perdão das ofensas e das injustiças sofridas na história. É súplica
para que o poder do Deus vivo possa haurir o bem, até mesmo daquele mal tão
cruel e multiforme causado pela malícia dos homens. A oração é também esperança
para o futuro do caminho ecuménico: o poder de Deus é maior do que todas as
debilidades humanas antigas e novas. Se este jubileu da Igreja greco-católica
ucraniana, no limiar do Terceiro Milénio, der algum passo avante rumo à unidade
dos cristãos, isto será antes de tudo obra do Espírito Santo.
Tempo de reflexão
12. As celebrações
jubilares, além disso, serão um momento de reflexão. A Igreja greco-católica
ucraniana interrogar-se-á antes de tudo sobre aquilo que significou para ela a
plena comunhão com a Sé Apostólica, e sobre quanto deverá significar no futuro.
Ela dará glória a Deus com atitude de humilde gratidão, pela sua heróica
fidelidade ao Sucessor de Pedro e, sob a acção do Espírito Santo, compreenderá
que essa mesma fidelidade a põe hoje no caminho do empenho pela unidade de
todas as Igrejas. Essa fidelidade custou-lhe sofrimentos e martírio no passado:
é este um sacrifício oferecido a Deus para implorar a desejada união.
A fidelidade às antigas
tradições orientais é um dos meios à disposição das Igrejas Orientais
católicas, para promover a unidade dos cristãos [21].
O Decreto conciliar Unitatis
redintegratio é muito explícito quando declara: «Conhecer, venerar,
conservar e fomentar o riquíssimo património litúrgico e espiritual dos
orientais é da máxima importância para guardar fielmente a plenitude da tradição
cristã e realizar a reconciliação dos cristãos orientais e ocidentais» [22].
Uma memória confiada a
Maria
13. Não cessamos de
confiar o anélito de plena unidade dos cristãos à Mãe de Cristo, sempre
presente na obra do Senhor e da sua Igreja. O capítulo VIII da Constituição
dogmática Lumen
gentium indica-a como Aquela que nos precede no nosso caminho de fé
sobre a terra, ternamente presente na Igreja que, no final do segundo milénio,
se esforça por restabelecer, entre todos os crentes em Cristo, aquela unidade
que o Senhor quer para eles. Ela é Mãe da unidade, porque Mãe do único Cristo.
Se por obra do Espírito Santo deu à luz o Filho de Deus, que d'Ela recebeu o
corpo humano, Maria deseja ardentemente a unidade visível também de todos os
crentes, que formam o Corpo místico de Cristo. A veneração a Maria, que une com
tanta força o Oriente e o Ocidente, agirá, disto estamos certos, em favor da
unidade.
A Virgem Santíssima, já
presente em toda a parte no meio de nós, em tantos edifícios sagrados, como na
vida de fé de tantas famílias, fala continuamente de unidade, pela qual
intercede sem cessar. Se hoje, ao comemorar a União de Brest, recordamos os
maravilhosos tesouros de veneração que soube reservar à Mãe de Deus o povo cristão
da Ucrânia, não podemos deixar de haurir desta admiração pela história, pela
espiritualidade e pela oração daqueles povos, as consequências para a unidade
que a esses tesouros estão conexas de modo tão íntimo.
Maria, que inspirou na
prova pais e mães, jovens, doentes e anciãos; Maria, coluna de fogo capaz de
guiar tantos mártires da fé, está sem dúvida a agir para preparar a desejada
união de todos os cristãos; por isso a Igreja greco-católica na Ucrânia tem
certamente o seu papel a desempenhar.
A Maria a Igreja exprime
o seu agradecimento e pede-lhe que nos torne partícipes da sua solicitude pela
unidade: abandonemo-nos a Ela com confiança filial, para nos encontrarmos com
Ela onde Deus será tudo em todos.
A vós, Irmãos e Irmãs
caríssimos, a minha Bênção Apostólica.
Vaticano, 12 de Novembro,
memória de S. Josafat, do ano de 1995, décimo oitavo de Pontificado.
IOANNES PAULUS PP. II
Notas
[1] Cf. Bullarium
Romanum V/2 (1594-1602), 87-92.
[2] Cf.
A. Welykyj, Documenta Pontificium Romanorum 59.
[3] Cf. AAS 38
(1946), 33-63.
[4] Cf.
João Paulo II, Carta
ao Cardeal Myroslav I. Lubachivsky, Arcebispo-Mor de Lviv dos Ucranianos (25
de Março de 1995), 3: ed port. de L'Osserv. Romano de 20.5.95, pág.
2.
[5] Cf. AAS 80
(1988), 935-956.
[6] Cf. ibid.
988-997.
[7] Cf. AAS 38
(1946), 54-57. Estes temores encontrariam confirmação angustiante alguns anos
depois, como o mesmo Pontífice fazia notar, precisamente na Cart. Enc. Orientales
Ecclesias (15 de Dezembro de 1952): AAS 45 (1953), 7-10.
[8] Cf.
Declaração sobre a liberdade religiosa Dignitatis
humanae.
[9] Cf.
ed. port. de L'Osserv. Romano de 3.6.95, pp. 7-18
[10] Ibid.
14, l.c., pág. 8.
[11] Cf.
nn. 18-19: ed. port. de L'Osserv. Romano de 6.5.95, pág. 10.
[12] Cf.
nn. 12-14: ed. port. de L'Osserv. Romano de 3.6.95, pág. 8.
[13] Cf.
Decreto Unitatis
redintegratio, 3.
[14] Cf.
Carta Apost. Orientale
lumen, 20: ed. port. de L'Osserv. Romano de 6.5.95, pág. 11.
[15] Ibid.
n. 19: ed. port. de L'Osserv. Romano de 6.5.95, pág. 10.
[16] Cf. AAS 87
(1995); Ut
unum sint, 84: ed port. de L'Osserv. Romano de 3.6.95, pág. 15.
[17] Apol.,
50, 13: CCL I, 171.
[18] Ut
unum sint, 84: ed port. de L'Osserv. Romano de 3.6.95, pág. 15.
[19] Ibid., l.c.,
pág. 12.
[20] Orientalium
ecclesiarum, 24.
[21] Cf. ibid.
[22] Unitatis
redintegratio. 15.
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Зображення св. Йосафата (Кунцевича) на фасаді греко-католицької церкви св.
Сергія та Вакха у Римі. Фото 2018 р.
Statue de saint Josaphat (Kuntsevich) sur la façade de l'église
gréco-catholique de Saint-Serge et Bacchus à Rome. Photo 2018
Amados peregrinos
provenientes da Ucrânia!
Foi de muito bom grado
que aceitei o convite de Sua Beatitude Sviatoslav Shevchuk, Arcebispo-Mor de
Kyiv-Haly?, e do Sínodo da Igreja greco-católica ucraniana, para me unir a esta
peregrinação ao túmulo de São Josafat, Bispo e Mártir, no cinquentenário da
trasladação das suas relíquias para esta Basílica do Vaticano. Recebo com
alegria também a delegação dos Bizantinos da Bielorrússia.
No dia 22 de Novembro de
1963, o Papa Paulo vi mandou colocar o corpo de São Josafat sob o altar
dedicado a São Basílio Magno, perto do túmulo de São Pedro. Com efeito, o Santo
Mártir ucraniano tinha preferido abraçar a vida monástica segundo a Regra
basiliana. E fê-lo até ao fundo, comprometendo-se também a favor da reforma da
própria Ordem de pertença, reforma que levou ao nascimento da Ordem Basiliana
de São Josafat. Ao mesmo tempo, primeiro como simples fiel, depois como monge e
finalmente como Arcebispo, ele consagrou todas as suas forças pela unidade da
Igreja, sob a guia de Pedro, Príncipe dos Apóstolos.
Estimados irmãos e irmãs,
a memória deste Santo Mártir fala-nos acerca da comunhão dos Santos, da
comunhão de vida entre todos aqueles que pertencem a Cristo. Trata-se de uma
realidade que nos faz prelibar a vida eterna, dado que um aspecto importante da
vida eterna consiste na fraternidade jubilosa de todos os Santos. «Cada um
amará o outro como a si mesmo — ensina S. Tomás de Aquino — e por isso
beneficiará do bem do outro como se fosse seu. Assim a alegria de um só será
tanto mais intensa, quanto maior for a alegria de todos os outros Beatos» (Conferências
sobre o Credo). Se esta é a comunhão da Igreja, cada aspecto da nossa vida
cristã pode ser animado pelo desejo de construir juntos, de colaborar e de
aprender uns dos outros, de dar testemunho da fé juntos. Acompanha-nos ao longo
deste caminho, e é o âmago deste mesmo caminho, Jesus Cristo, o Senhor
Ressuscitado. Este desejo de comunhão impele-nos a procurar compreender o
próximo, a respeitá-lo e também a aceitar e oferecer a correcção fraterna.
Prezados irmãos e irmãs,
o melhor modo de celebrar São Josafat é amar-nos uns aos outros, amando e
servindo a unidade da Igreja. Somos corroborados nisto também pelo testemunho
intrépido de numerosos Mártires dos tempos mais recentes, que constituem uma
grande riqueza e um profundo sustentáculo para a vossa Igreja.
Formulo votos a fim de
que a comunhão profunda, que desejais aprofundar cada dia no seio da Igreja
católica, vos ajude a construir pontes de fraternidade com as demais Igrejas e
Comunidades eclesiais, em terras ucranianas e alhures, onde quer que as vossas
comunidades estejam presentes. Com a intercessão da Bem-Aventurada Virgem Maria
e de São Josafat, que o Senhor vos acompanhe sempre e vos abençoe!
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
Boris-N. Florja, « Les conflits religieux entre adversaires et partisans de l'Union dans la “conscience de masse“ du peuple en Ukraine et en Biélorussie (première moitié du XVIIe siècle) » [archive], Dix-septième siècle 3/2003 (n. 220), pp. 431-448 : https://shs.cairn.info/revue-dix-septieme-siecle-2003-3-page-431?lang=fr
