www.byzcath.org Forums Faith & Christian Life Parish Life & Evangelization ByzanTEEN How many are going to the Byzanteen rally in Pittsburgh?

I'm not a teen, at least not in body, but I would like to ask a question. How many of you are going to the Byzanteen rally in Pittsburgh this coming weekend? I have a special interest. My priest, Father Thomas Loya, is very active in it.

Dan Lauffer

Dear Dan

The rally is in Uniontown, not Pittsburgh. The 3 Rivers Boat Cruise is in Pittsburgh.

The Rally is at the Mother House of the Sisters of St.Basil in Uniontown which is an hour south of Pittsburgh. A REALLY gorgeous place of prayer and meditation.

I hope the teens enjoy themselves. I understand that this year is going to be better than last year with MORE teens going.

the least servant of the servants...

mark

I'm part of the staff/participant for the Youth Rally and the last count I received was taht there will be over 200 teen participants and nearly 80 chaperones, not including clergy. It looks to be an amazing event. I will be sure to post about the evetns of ther Rally once I get back from the Mount. Keep all of the teens gathered together this week on the Holy Mount in your prayers, just as we will keep the people of the Metropolia in ours. God Bless.

S'Nami Boh,

Christopher

Glory to Jesus Christ!

This is wonderful news. I know that Father Loya does a wonderful job with the youth of Annunciation parish and so I imagined that the Byzanteen rally must be a wonderful program. I will keep all of you in prayer this week and through the weekend. God bless you all.

Dan Lauffer

Dear Christopher,

Chaperones? At a religious rally?

I suppose . . .

Alex

Unfortunately, I will not be at the ByzanTEEN Rally. Perhaps I can be a speaker or a chaperone at the next one.

If I was in charge of the ByzanTEEN Rally, here would be a few things that would definitely be on the schedule:

1) Pew bonfire

2) Akathistos to St. Photios the Great

3)Workshop #1: Fr. Nicholas (Zacharidas) explains why "Uniatism Bites Big Time"

4) Perogie Party

5) Workshop #2 A Skit Titled: "Hey Kids, We're Invisible!" (alternate title: Why Uniatism Bites Big Time- Part II)

6) Free time (1.5 hours)

7) Confessions

8) Divine Liturgy

9) Byzantine Worship: Why We're the True Charismatics

10) Preparations for group skits dealing with the following themes:

a)Uniatism Bites Big Time
b)Drugs are not cool
c)Forgiveness
d) Membrance of Death
e) The Jesus Prayer
f) Synergy
g) askesis

11) Pizza!!!! Yeah!!

followed immediately by...

12) Bungee jumping

okay, I really wasn't serious about the last one.


Yours in the Theotokos,

Darrenn

Darrenn,

You make me wish I was a kid again...except of course for #12.

Dan Lauffer

Which I suppose would consist of snide mockery of: all our deceased hierarchy except for +Judson; praying the Rosary; sodalities; lace albs; Sacred Heart moleben; First Holy Communion; statues of Jesus, Mary and the saints; supplication and worship of the Holy Eucharist; priestly celibacy. Remind me again, Darrenn, why you are Catholic and not Orthodox?

Is this really what appeals to our young people these days?

[ 06-25-2002: Message edited by: Lemko Rusyn ]

[ 06-26-2002: Message edited by: djs ]

It's really commendable to be so interested in Church, especially for a teen, but I see a preoccupation (with the perceived negative) that is simply unhealthy.

I only speak from experience. Idealism is great, but don't waste so much energy on it that you end up never appreciating what wonderful things we do have, even in our sorry Uniate condition.

Dear Lemko,

Actually, I was a sorry Uniate once .

I became so taken with the notion of being as Orthodox as possible, but still in union with, you know . . .

But then again, I just couldn't part with the Rosary etc.

So, even in my sorry state, I looked up examples of Orthodox saints practicing those same devotions.

That way I could justify to my "Orthodox in all save Rome" friends why I continued with them.

Today, I would just tell them to get bent!

Alex

There is some wisdom that is peering out from behind the scenes on this, otherwise "matter of fact" post. The sensitivities that some of us more "seasoned" Greek Catholics have regarding our church are surfacing, which I believe can be helpful to those of our "up and coming" generation who naturally, have their own views and sensitivities as to the future shape of our church.

Darrenn Jackson displays an attitude that was typical of many of us in early adulthood. As we grow out of our respective home parishes and into the greater world of Ruthenian Greek Catholic America, we suddenly discover that the church as a whole can be far different on a variety of scales, from that which was our impression of "church" gleamed from participation at the local level. Sometimes, it can seem like the all prevailing "curtain" has been lifted and we suddenly see a church that is as diverse as our country itself.

In former times, those who were raised in a typically "Latinized" Greek Catholic parish, could be quite overwhelmed by the difference of opinion and practice that existed on the "broad scale" - meaning in other parishes and eparchies. Before going to college, seminary or simply to inter-eparchial and inter-parochial events, one had the logical impression that all parishes and all eparchies were similar to, if not exactly like our own. Then comes the great revelation: things differ, and the system of operation that was our own may not be that which is deemed appropriate in other places.

In the 1970s and 80s, the program of "easternization" of our church was just beginning to take root. Those of us who were of the belief that our church should restore many of its Byzantine rituals and customs, which were in many ways, identical to the Orthodox, were often the victims of a vicious program of persecution and black-listing, from the "old guard" who were determined to preserve the church as they knew it and to "weed out" any who would try to make our church more like the "schismatic" Orthodox. In these days, the wounds of the divisions in our church of the 1930s and 40s (and even earlier) were still very fresh for some. Right or wrong, they viewed any departure from the then popular "latinized" ways as a sign of disloyalty and a potential risk for defection to Orthodoxy. It was not an easy time for those who wished to see the historical treasures of our church preserved, against a fading program of latinization.

With that background set, it should be noted that when we are young, the difference between essentials and non-essentials can be difficult to always see, and things that we think are so important and so necessary to the everyday life of our church may not always be as they appear to us at the time. Alex witnesses to his own experience: "I became so taken with the notion of being as Orthodox as possible, but still in union with, you know . . ."

Lemko Rusyn makes a most wise comment on this phenomenon and gives solid advice when he says above:
"It's really commendable to be so interested in Church, especially for a teen, but I see a preoccupation (with the perceived negative) that is simply unhealthy. I only speak from experience. Idealism is great, but don't waste so much energy on it that you end up never appreciating what wonderful things we do have, even in our sorry Uniate condition."

Issues such as "lace albs, naplachnyks (the amice), the recitation of the Rosary, Molebens to the Sacred Heart, Supplicatsia, altars with steps, high mass candlesticks and on and on . . . " can seem of utmost importance to a seminarian or young Byzantine Catholic at the age of 21. After years of experience with the church, these issues surface for what they are, and, with God's Grace, we begin to see where the priorities lie - in meeting people where they are at and bringing them more fully into the Body of Christ which is the church; and also, to preserving our sense of identity and purpose for existing, amid attempts to "homogenize" the church, so that there could be very little outward appearances to identify our precious heritage and manner of being church (recension) from the next group of Eastern Christians.

To restore our liturgical and spiritual heritage is a great thing and do not misread my feelings on this issue. We need to be who we are, that is the truth. There was certainly a time when we were much too far to the west and not nearly enough to the east. We indeed went through a period of extremely "poor taste" in liturgical design and celebration and even in sacramental practices, such as with First Holy Communion. Thankfully, God has preserved us from many of these abuses in more recent times. The reasons for this period are known to all of us, stemming from a severe identity crisis which took root from the cold and hostile acceptance that our clergy and faithful received from fellow Catholics of the Roman Rite. Ironically, I just came across a brief synopsis of the type of reception that contributed widely to this crisis of identity while reviewing some old church commemorative booklets (a favorite pastime). One such anniversary book states the issue quite succinctly:

"Although the Greek Catholic faithful found it inconvenient to schedule their services at whatever time was available at the local Roman Rite church they had been borrowing for liturgies up to that point, they were willing to do this. Then on the Holy Day of the Nativity of the Blessed Virgin Mary (Sept. 8), the priest and faithful sought to have the Liturgy as usual. To their astonishment, they found the church locked and they were refused entrance. This sparked the beginning of an effort by a very determined congregation to have a church of their own. . . Hearing that the Greek Catholic people were organizing to build their own church, a Roman Catholic priest in a nearby town sought to squelch this movement by consulting with the [local] Roman Catholic bishop. But, the Greek Catholic group were not to be stopped!"

This is an interesting bit of history that can find parallels in the annals of almost all of our parishes. But, these difficulties not withstanding, this was no excuse to attempt to imitate, virtually completely, the practices of the Latin Rite, in many of our churches. Nevertheless, in our later attempts to restore our church to its legitimate heritage, we have run the risk over the years, of loosing what is authentically ours and that which distinguishes us from the other Eastern Churches, namely the Russian Orthodox, which seems to have a hold on many of our "easternizing" people today.

Our church has preserved itself in the face of so many great obstacles, that it is indeed a miracle (as Dan Lauffer mentions) that it has existed up to this point. Both in our ancestral homeland and here in North America, there have been periods of time in which the very existence of the church has been in jeopardy. This gives us all the more reason to sincerely and honestly come to terms with our distinct characteristics, that offer to the church as a whole, a particularly Ruthenian expression of the Byzantine Rite, both among Orthodox and Catholics. Not everything that differentiates us from the Russians, Greeks, Serbians and so forth, is a latinization or even so, necessarily detrimental for our church. Much of the appeal that we do have lies in our ability to keep our church alive and our particular customs active, in the face of threats of annihilation from larger, more dominant groups.

To be truly Eastern and truly Orthodox, does not mean that we are to become a mere facsimile of other recensions or traditions. We must strive to keep what is "Ruthenian" in our church, for the future edification of all of our members, both those who are ancestrally ethnic Rusyns or Ukrainians as well as those converts who have come to know and love our church as their own. A firm grounding in history is a necessary component for all of our faithful, ethnic or otherwise.

With a bit of research and reading, it is not hard to find evidence that our particular "Ruthenian Recension" of the liturgy, sacraments and liturgical customs is indeed a legitimate and often more historical way of expressing the Byzantine liturgy than many of the more well-known recensions alive in other Orthodox jurisdictions today. The genius and beauty of our Rite has often been its ability to relate the liturgy to the people's own experience and the demands of contemporary society according to time and place. In our efforts to be true Eastern Christians, we must not forget that ours is, in and of itself, one of the many legitimate ways to celebrate the Byzantine Rite.

To end with the point that caused me to think about this post, Darrenn, please remember that what seems so important and absolutely essential to you today, may indeed seem not so necessary in five, ten or twenty years. It is all well and good to appreciate the liturgical and spiritual traditions of other particular churches, so long as it is not to the detriment and outright criticism of our own. I understand the point that you are at in your ecclesiastical journey, but I offer caution as to the amount of zeal that is put into certain priorities.

Lemko Rusyn's other point is well taken in this regard: "Remind me again, Darren, why you are Catholic and not Orthodox?" This is a concern for all of us to have and it should be made clear that to be authentically Byzantine Catholic or even "Orthodox in communion with Rome" that we do not have to blindly imitate the customs and style of the Russian Orthodox or other churches. We can be truly Byzantine without resorting to an abandonment of what is our own, in favor of transforming our church into a mirror image of some other, supposedly more Orthodox group.

Each particular church has its own devotions and practices that are both relevant and dear to them. While I have no objection to or point to make against some of the items that Darrenn mentioned, I personally do not see the relevance of an "Akathist to St. Photius" as it would relate to our young people, (do we really need to prioritize an intensive study of Photian theology at a youth rally?) nor do I think that it would be a particularly good idea to remove all of the pews from our parish churches and burn them atop of Mt. St. Macrina. (Actually, the "pew issue" is rather a "non-issue" in most Orthodox American parishes, the majority of which contain them. Again, an obvious preference here for all things "ultra Orthodox" as can be found in Russian-ROCOR and some other old calendarist churches. It's their prerogative, but leave it there . . .) Whether or not a church has pews, is one of these "non-essential" issues that should not become a major preoccupation for our people, when there are much more timely and urgent needs to be met by the church as a whole. I am glad though, that you feel we can still continue the custom of making and selling "pyrohy" to support our parishes.

I also am thankful that (from the looks of the schedule you put together), we can continue to celebrate the Divine Liturgy in the afternoon or evening hours, and not restrict this most important element to the mornings when most people today cannot attend. I do see a bit of "adaptation" here and that's encouraging. The "Jesus Prayer" can be a truly relevant spiritual devotion for people of all ages and should be encouraged as a timely manner in which to express the beauty of the eastern spiritual mindset, but really, "synergy and askesis?" I think we are moving a little too fast for a teenage rally. Words like those might be enough to scare many away before they even get there.

The statement that "Uniatism bites big time" is not only disrespectful to our own church, but instills once again, all the wrong priorities for our youth. It brings us back to LR's question: "Remind me again, Darren, why you are Catholic and not Orthodox?" Most of us would be highly offended if we heard this statement from an Orthodox person, much less from someone in our own church. I can now understand with a bit of clarity, how our older priests must have felt by the unthoughtful allegations of latinism weighed on them by that "new wave" of pro-Orthodox young seminarians and clergy, with which I identified.

Darrenn, begin to appreciate what you have in your church. Apparently, you do have a great level of interest in things relating to it and display a growing amount of knowledge about the things of Byzantine Christianity. Continue to nurture this keen interest, leveling it off with a balanced study of our history and especially of our own legitimate practices. (You may be surprised at what you find, including that yes, a large majority of our parishes celebrated weekly and holyday vespers and matins in addition to the Divine Liturgy. Many also had vespers on Sunday afternoon as well!) Then, you will be able to form part of the nucleus that will ensure our church's future in North America, as a vital particular church, with an authentic and valuable contribution to make to the family of Eastern Christian jurisdictions that make up the ecclesial community on our continent. God bless you for your zeal on behalf of his church. Keep on being involved and may your example lead other young people to know and love our church for what it truly is.

Fr. Joe

Dear all,

I presume that those of you who had objections to my post intended to convey your grievances in the spirit of fraternal Christian correction. I'll respond in kind, and in a tone more serious than I composed my list.

Lemko Rusyn,

"Which I suppose would consist of snide mockery of: all our deceased hierarchy except for +Judson; praying the Rosary; sodalities; lace albs; Sacred Heart moleben; First Holy Communion; statues of Jesus, Mary and the saints; supplication and worship of the Holy Eucharist; priestly celibacy. Remind me again, Darrenn, why you are Catholic and not Orthodox?

Is this really what appeals to our young people these days?"

First of all, if you really wish to see what appeals to our young people these days, follow the exodus. The young people in our Ruthenian Church are voting with their feet and leaving our Church either for the RCC, Protestant fundamentalism, or just disinterested with the Church. Why? The Ruthenian Church has been notoriously absent from the youth ministry scene for the past 30 years or so, while the Romans, Melkites, and Orthodox actually sat down to do the hard work. In the end, it's all a confirmation of Bishop Kallistos who said, "Soon there will be a day when no one will be Orthodox who does not chose to do so" or somewhere along those lines. It is finally happening, like in the Van Nuys Eparchy for example, but one simply can not resestablish a vibrant youth presence a la NAMY in the Ruthenian Metropolia when we have lost so much time.

Secondly, being a Uniate is a choice. Uniatism is mindset, an ill-fated (and sinful) plan for Church reunification, and as such should be burnt along with as many pews as pastorally possible. If there was anything "snide" in that remark, it was directed toward the polemical and emotional smog that forces all of us to deal with a schism I refuse accept. Hey, those are MY brothers and sisters on the other side. The most dangerous Uniatism is not the kind that wisks in the pews and takes down the three-bar cross, but the kind that insists on wedging itself into my mind, my life of prayer ("one who prays is a theologian").

But in any event, this is all ground that J Thur and I have gone over in the "Focus on Scripture" folder, specifically, the threads "Seeing with Byzantine Eyes" and "Family Emergency". You'll see that though I have mentioned my distaste for pews in several "snide" remarks, I have written paragraphs on the importance of restoring the texture of liturgical spirituality and theology.

BTW, Metropolitan Judson of blessed memory was most certainly not a Uniate. In the words of one of the Orthodox bishops who attended the funeral, "He was just one of us, period". The Orthodox are my brothers and sisters in the Lord, if the statues, Rosaries, or Eucharistic Adoration places an unnecessary stumbling block between us, then it must go.

"Remind me again, Darrenn, why you are Catholic and not Orthodox?"

A false dichotomy arising from the insane schism we've inherited. In two words: Orthodoxy (the spiritual patrimony I feel most at home in) and the legitimate, canonical principle of unity within the Church: the Bishop of Rome.

Fr. Joe,

"The statement that "Uniatism bites big time" is not only disrespectful to our own church, but instills once again, all the wrong priorities for our youth."

The point that I was trying to make is that Uniatism itself is disrespectful: to us and the Orthodox. Undeniably, it was and is sinful (hence the need to abandon it in the Balmaand Statement). Purification of memory and repentance of all the foolishness of the past needs to occur, not only in official statments and reciprocal visits, but by each and every one of the Laos (people) of God. That said, an overly obsessive dread for past sins of oneself, one's parish, or of one's communion will never get us anywhere.

As for the subject matter for skits, I've seen themes just as deep dealt with in Life Teen skits, and done fairly well (yes, you did all hear me say that). The challenge is for us to "decode" as much of the Byzantine ethos into the vocabularly of Mr. and Mrs. Smith as possible. With the understanding that all verbal human communication ultimately comes short of revealing the adventure of the eternal mysteries of the Faith, which is why Youth Rallies are a bigger step forward than Catechisms, true knowledge of Christ is communicated "person to person" (a favorite phrase of Bishop Kallistos).

All true theology is like a Anniversary (a reliving of and a reflection on a profound event between two persons) and not like a set of directions (where following all the rules exactly ensures that one reaches the hoped for destination). Living in intercommunion will achieve ecclesial intercommunion. Theology flows from the Chalice, not necessarily from episcopal thrones on high.

The Schism Bites.

Yours in the Theotokos,

Darrenn

Darrenn,

I understood your first post. Perhaps it's because I have two sons in their early 20's. Your explanation is very good. I agree.

Thanks,

Dan Lauffer

Dear Darrenn,

That people would actually criticize anyone here comes as a complete shock, I tell you . . .

I like your understanding of "Uniatism" as a mind-set rather than the fact of being in union with Rome.

Some of our Orthodox brothers (don't really know what the sisters are thinking) affirm that a "Uniate" is any Eastern Catholic.

In fact, you've shown how wrong that is. There are Eastern Catholics in the grip of a "Uniate" mind-set and are quite happy about it.

There are others who are not and/or who fight it.

That's just a brillian analysis on your part and you should take a bow.

I really think this Forum should devise its own honours and awards system

Until it does, you have my deepest esteem!

Alex