Second European Synod Was Sign of Hope For Catholics in Ukraine

by Michel Hrynchyshyn, C.SS.R.

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The Special Assembly for Europe of the Synod of Bishops held in 1999 was a sign of hope for the inhabitants of Ukraine, especially for the Greek Catholic Church. For centuries the Church and inhabitants of Ukraine lived in adverse circumstances: occupation, exploitation, persecution.

The Church in Ukraine re-established full communion with the Successor of Peter in 1595.

The 20th century was difficult and painful. After the break-up of the Austro-Hungarian Empire, Western Ukraine was absorbed by Poland. This situation lasted until the outbreak of the Second World War, when there was a rapid succession of various undesirable regimes in the country.

The invasion by Russian forces at the beginning of the war was followed by the German occupation from 1941 to 1944. Towards the end of the war, Ukraine became definitively part of the Soviet Union.

When Christians Were Outlawed

Believers began to be cruelly persecuted. In 1946 the Greek Catholic Church was suppressed. Christians were declared illegal. God was banished; he no longer existed. The same was said of God's law and the moral order.

Three generations were raised in a climate of moral confusion devoid of the principles of divine law. This inevitably led to a morally sick society. "Free love" was proclaimed. The family was threatened. Divorce and the habit of contracting new marriages became the rule. The Soviet Union was the first State to legalize abortion.

Moral Disintegration That Defies Imagination

When the Soviet system collapsed, nine out of 10 women were failing to carry their first pregnancy to term. The break-up of families and the evil of abortion continue today. Now 40 per cent of the men and 18 per cent of the women have problems with alcoholism. Criminality and violence are widespread. Corruption has become a lifestyle.

Perhaps Ukrainian society needs moral healing more than anything else. The social and moral evils call for attention and concern.

By its nature, the Synod for Europe was an irresistible invitation to spiritual and moral rebirth. The whole of Europe, including Ukraine, must make an honest and courageous examination of conscience. We are invited to look our moral evils and sins in the face.

We cannot remain passive or indifferent. The Church in Ukraine, however, is only now rising from the ashes of the Soviet regime and does not have the means to confront the challenges of the present moment.

Striving To Breathe With Christianity's Two Lungs

The efforts of the entire European continent to be morally reborn are still very encouraging and helpful. It has been said several times that Europe must breathe with both its lungs.

It has done so with only one of them for too long. The Church in Ukraine is strongly encouraged by the exhortation to share its liturgical culture with Christians of the West. Her liturgy, in fact, influences the popular folklore and daily life of the Slav peoples of Eastern Europe.

In the past Ukraine was isolated by a real wall. Let us hope that the Synod's exhortation to make common and joint efforts will help to surmount the invisible barrier that still exists.

Having regained its freedom and independence at the beginning of the last decade of the 20th century, Ukraine is trying to become a democratic State with a new constitution, free elections and the indispensable instruments of government. The task is not an easy one, since at the time of the Soviet regime's collapse there were no ministries or governmental substructures in Ukraine, as compared with those in other satellite States of the Soviet Union.

Because of the lack of practical skills the social and economic reforms are very late in coming. The desperate situation prompts many Ukrainians to emigrate. Many leave, with the inevitable consequences of dislocation, culture shock, separation of family members, suffering, humiliation and exploitation.

The Synod's Courageous Voice In Defence Of The Weakest

Fortunately, the Synod for Europe raised a courageous voice in defence of emigrants and their basic human rights, and encouraged the faithful to accept and assist in every way those seeking to improve their lot in life.

The divisions that have troubled Christian Europe were the scourge of the second millennium of the Christian era. It all began with the separation between the East and West -- Byzantium and Rome -- in the 11th century, followed by the divisions within the Western Christian world in the 16th century. These schisms have had an extremely negative impact on the whole Christian world. During the first Christian millennium it was the Ecumenical Councils, which primarily resolved theological problems and disciplinary difficulties, helping in this way to maintain a balance. The second millennium has not enjoyed this fundamental support. The Christian West lost touch with the rich heritage of the Christian East.

That Extraordinary 'Ecumenism Of The Gulag'

Two important phenomena have marked the Church's history in this century: the ecumenical movement and the persecution of Christians. Both have heavily influenced the Church's life, especially in Europe. They have enriched Christ's followers and challenged them at the same time. The "ecumenism of the Gulag" is an extraordinary blessing of the recent past. Like the grain of wheat that must die in order to bear much fruit, so the blood of martyrs that has soaked European soil will be fruitful.

We are crossing the threshold of the third millennium with this twofold legacy of suffering for the Gospel and of deeper fraternal relations between people who have been separated.

Like the Divine Master, a martyr freely gives up his life. He abandons himself into the Lord's hands. The martyr's hope is more powerful than his death. By its very nature a martyr's witness is universal, that is, ecumenical. All who gave their lives for Christ are "one" in Baptism and in faith. All Christians spoke the same language in the prisons and concentration camps.

They were "one" in Christ. Their bonds of communion transcend all divisions. We must be more faithful to the shared legacy of the martyrs of the various Christian confessions.

The Words Of The Divine Liturgy

The Divine Liturgy ends on a positive and encouraging note. Having adored God, shared the mysteries, and prayed together, the Church dismisses the faithful at the end of the Liturgy with words of hope and encouragement. The people receive words and blessings that will allow them to live in their daily lives the commitments made at the moment of sharing in the Eucharistic Sacrifice.

The dismissal of the faithful at the end of the celebration of the mysteries of the Byzantine liturgy is a special source of inspiration. After imparting the final blessing, the priest intones the doxology: "Glory to you, Christ our God, our hope, glory to you". This is a poetic and prayerful version of the theme of the 1999 Synod for Europe. "Glory be to the Father and to the Son and to the Holy Spirit, now and always, and for ever and ever. Amen. Lord have mercy (three times). Give the blessing, Lord!"

The final words of the dismissal are a confession and proclamation of faith:

"May Christ, our true God, who rose from the dead, through the intercession of his Immaculate Mother, of the holy and glorious Apostles Peter and Paul ... and of all the saints, have mercy on us and save us, for he is good and loves mankind. Amen".

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