Ukrainian Catholics Lose Leader: What Lies Ahead?

Cardinal Myroslav Ivan Lubachivsky, Ukrainian Catholic Archbishop of Lviv, died yesterday morning at the age of 86.

A scholarly, hard-working man, the Cardinal was fiercely devoted to the spiritual good of the flock entrusted to him.  He was also very loyal to Rome and never, throughout his ecclesiastical career, went out of his way to upset the often delicate relationship that has existed for years between the Vatican and the Ukrainian Catholic Church.

He wrote a truly memorable book entitled, "A Catechism for Parish Priests" that provided a deeply spiritual insight into the care of souls.    He was appointed Bishop of Philadelphia in 1979 and would probably have been happy to remain in that peaceful post.

As someone loyal to Vatican autocracy, he, like others, turned a blind eye to Rome's "ostpolitical" relations with Moscow, in which the Ukrainian Catholic Church would ostensibly be the sacrificial lamb.

He agreed with Rome against the position of Patriarch Josyf Slypij to create greater local self-government for Ukrainian Greek Catholics.  He abhorred the old Confessor's taking upon himself the title, "Patriarch" without, and against the expressed orders of, the Pope. So what if he was in Siberia for 18 years?  He was just fulfilling his duty . . .

He would have consoled himself with the notion that Rome's ecumenical exploits were part of a spiritual plan to reunite Christendom.  So what about seeming injustices against the Ukrainian Catholic Church?  They are all "necessary" and unavoidable - that's the way things are, period.

And so what if the Pope was deliberately using his authority to exclude his native Poland from Vatican Eastern European politics?  What is real fairness, after all?

Upon the repose of Patriarch Josyf, Cardinal Lubachivsky became the head in 1984.

The Vatican news release states that the Cardinal was "elected by the synod of the Ukrainian Catholic Church to succeed the aged and infirm Cardinal Josyf."

Unfortunately, that statement gives the impression that it was the Ukrainian synod, and not the Pope directly, that appointed Cardinal Lubachivsky as Church Head.

In fact, the synod presented the Pope with three possible candidates from which the Pope could choose.  He chose Lubachivsky. 

One reason given later for this choice was that the Pope and Lubachivsky had been class-mates in university - an "Old Boys' Association" in more ways than one!

In 1991, and not without the tacit urging of Rome, Cardinal Lubachivsky returned to Lviv as its Archbishop.

The Ukrainian Catholic Church was in the middle of its rebirth after years of Soviet repression and he was there as its Chief Pastor and director.

He never formally acknowledged the title of "Patriarch" for himself, although he didn't argue with others who chose to call him that either. 

He wore the special two-bar Patriarchal Cross and gave every indication that he was in support of the patriarchal movement, stopping short of the bolder moves of his predecessor with respect to the matter.  Ukrainian Catholic parishes in the Diaspora continued to be divided liturgically, with some using the patriarchal reference in their diptychs, while others refraining from so doing.

The Vatican news release announcing the Cardinal's death makes an interesting statement in this regard.

It says, "Ukrainian-rite Catholics continue to argue that their leader should given the title of Patriarch.  To date the Holy See has been reluctant to grant that title, in part because it would probably aggravate the existing tensions between Catholics and Ukrainian Orthodox.  Catholics will now await the Pope's visit to Ukraine, in June 2001, for some signal of Vatican intentions."

So clearly the Ukrainian patriarchal movement is seen by the Vatican in a negative light - it is "argumentative" rather than part of the flow of its Eastern Christian heritage as affirmed by the Vatican II document on the Eastern Churches.

And who are the Ukrainian Orthodox to which the Vatican refers?  Surely, not the Ukrainian Orthodox of the Kyivan Patriarchate, as the Vatican does not recognize that Church.

The only "Ukrainian Orthodox" in Ukraine acknowledged as legitimate by the Vatican are those with the Moscow Patriarchate.  

Moscow, of course, would see a Ukrainian Catholic Patriarchate as the solidification of Ukrainian control over what Moscow still sees as its jurisdiction in western Ukraine.  The same is true of the Kyivan Orthodox Patriarchate which Moscow has excommunicated (several times, we are to understand).

One could argue, as I would, that the best possible situation for the Ukrainian Church is a unified Kyivan Patriarchate for all Ukrainians, in Ukraine and world-wide. 

However, Ukrainian Orthodox Bishops have, in the past, shown none of the animosity toward a Ukrainian Catholic Patriarchate or to Patriarch Josyf, that the Vatican release suggests.

There are many examples of previous gatherings of Ukrainian Catholic and Orthodox Bishops when Patriarch Josyf was alive.  It was the Ukrainian Orthodox Bishops that expressly used the title (and that without blinking) "Patriarch Josyf!"  It was the Ukrainian Catholic Bishops who refrained from using that title . . .

Soon after Cardinal Lubachivsky's appointment as the new head of his Church, the Vatican tightened its grip over the Greek Catholic episcopate and removed from active office the remaining bishops who supported the traditional positions with respect to patriarchal government and such matters.

Its chief victim was the Bishop of Toronto, the Most Reverend Isidore Borecky. 

A descendant of the famous Orthodox Borecky Bishops of Ukraine, a friend of Patriarch Josyf and someone who is extremely popular with his flock throughout Eastern Canada, Bishop Borecky was caught somewhat off guard with the Vatican move to retire him. 

He refused to accept an "Apostolic Administrator" appointed by the Vatican to replace him.  Such administrators are assigned to mission fields, not to established eparchies, after all.

Perhaps the Vatican saw the Ukrainian Catholic Eparchy of Eastern Canada as just such a mission field. What with a 'rabid' patriarchal movement and married priests galore, it was time for some serious house-cleaning . . . 

Parishes throughout Eastern Canada took sides.  Most sided with the Bishop.  The argument that the Bishop had reached the "magical" age of 80 and must now resign didn't really hold water. 

Cardinal Lubachivsky and the Pope for that matter were also above that age and no one was holding a gun to their heads to resign.  Eastern bishops remain in their posts until death.  And unlike Cardinal Lubachivsky, confined to a wheel-chair, and a shaky Pope, Bishop Isidore was still quite athletic by comparison!

Bishop Isidore had no choice but to officially resign after being replaced by a bishop outside the eparchy.  It would seem that there is just no episcopal talent to speak of anywhere in Eastern Canada . . .  

Perhaps the members of his flock should have done more to support their bishop.  Perhaps their efforts would have amounted to nothing.  Perhaps we will never know.

Cardinal Lubachivsky remained mute in the face of Vatican efforts to severely confine the sphere of pastoral activity of the Ukrainian Catholic Church in western Ukraine, again for the benefit of the Vatican's "Ukrainian Orthodox friends." 

As one acquaintance related to me, when his very pro-Vatican parish priest received the letter in this regard, he read it at least five times, since he didn't want to believe what it said. 

Cardinal Lubachivsky, as far as we know, also never questioned Rome's cancellation of the canonization process of Andrew Sheptytsky, Metropolitan of Galicia.

However, the Cardinal was, and to the end remained, a strong pastor of his flock.  He was heavily involved in the reestablishment of the local parish.

To his great credit, he directed the zealous development of religious life in his Church in Ukraine.

One example will illustrate.  A Ukrainian Catholic priest, who received ordination in Ukraine as he was married (another "no-no") told me that priests are required to be on duty in the church at least twelve hours a day, mainly for Confessions.  Baptisms, marriages and funerals also make their heavy demands on the life of a priest.

That priest also told me about his first visit to Ukraine.  He was invited to deliver a sermon at St. George's Cathedral in Lviv.

Before introducing him, the parish priest spoke for about 25 minutes.  His guest then decided to tack on another five minutes worth and be done with it, as North American parishes could not be expected to "take" more than that on a Sunday.

After the Liturgy, the parish priest approached his guest very angrily.  He said, "Don't you ever do that to me again!"

When asked what he had done, the parish priest said, "Look, you came from Canada and the people expected a SERMON from you - and what did they get?  Here people like to stay in Church for hours listening to our sermons and Services.  What is the matter with you?"

Parish public devotions are also extremely popular.  Many of them reflect Roman Catholic practices, but even the Ukrainian Orthodox Church in western Ukraine has a number of them (e.g. Stations of the Cross, Rosary etc.)

One little girl from Ukraine I came across showed me her prayer book for constant prayer in Church.  The members of the parish agree to take turns to ensure someone is praying during each of the 24 hours in the day.  This little eleven-year-old had decided to take on the 7:00 am to 8:00 am shift!  I also know of Ukrainian Catholic priests who have spent a year or two in Ukraine and have returned to Canada, only wanting to go back.  "I really feel needed over there!" they say.

Cardinal Lubachivsky has his place in the history of the Ukrainian Catholic Church.  He took the reins of leadership in a most turbulent time period.  The problem is, his successor will not have it any easier in the near future.  Time will tell what lies ahead for the Ukrainian Catholic Church.

With the saints give rest, O Lord, to Thy servant,  Myroslav Ivan Lubachivsky, where there is no pain, no anxiety, nor sighing, but life everlasting!

Dr. Alexander Roman  alex@unicorne.org