Priestly Society of Saint Josaphat

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Josaphat Kuncevyc
, patron saint of the society

The Priestly Society of Saint Josaphat Kuntsevych (SSJK) is a society of

Slavonic Byzantine Rite in the Ruthenian recension
.

Seminary

The seminary of the SSJK is dedicated to the

Our Lady of Fatima and fidelity to traditional Catholic
theology (with an emphasis on pre-conciliar theological emphases) are considered important.

Relations with the sui iuris Ukrainian Catholic Church and the Holy See

Opposition to de-Latinization

See also: Eastern Catholic liturgy

The SSJK rejects the

1666 Schism in the Russian Orthodox Church.[3]

The de-Latinisation of the UGCC gained further momentum with the 1964 decree Orientalium Ecclesiarum of the Second Vatican Council) and several subsequent documents. This resulted in the Latinisations being discarded within the Ukrainian diaspora. The Soviet occupation of Western Ukraine had meanwhile forced Byzantine Catholics into a clandestine existence and the Latinizations continued to be used in the underground. After the prescription against the UGCC was lifted in 1989, numerous UGCC priests and hierarchs arrive from the diaspora and attempted to enforce liturgical conformity.

In his memoir Persecuted Tradition, Basil Kovpak has accused the UGCC hierarchy of using intense psychological pressure against priests who are reluctant or unwilling to de-Latinize. He alleges that numerous laity, who have been attached to the Latinizations since the days of the underground, would prefer to stay home on Sunday rather than attend a de-Latinized liturgy.

The SSJK for instance opposes the removal of the

stations of the cross, the rosary, and the monstrance
from the liturgy and parishes of the Ukrainian Greek Catholic Church. In rejecting these reforms, they also reject the right of the Church authorities to make these reforms; thus who controls the formate of liturgy becomes an important point of debate.

Critics[who?] of the SSJK point out that their liturgical practice favours severely abbreviated services and imported Roman Rite devotions over the traditional and authentic practices and ancient devotions of Eastern Tradition and particularly the Ukrainian Greek Catholic Church. Proponents counter that these "Latin" symbols and rituals, borrowed from the Latin liturgical practices of their Latin Catholic Polish neighbours, have long been practised by Ukrainian Greek Catholics, in some cases for centuries, and that to suppress them is to deprive the Ukrainian Catholic faithful of a part of their own sacred heritage. The central point in the dispute is over what constitutes 'organic development'.

The

Russian Catholic Church
should offer the liturgy "no more, no less, and no different" (nec plus, nec minus, nec aliter) than the Orthodox and Old Ritualist clergy.

Church Slavonic

Vladimir the Great. The society declares that one of its main goals is conversion of Russia and Ukraine to unity with the Catholic Church.

The SSJK also opposes the abandonment of

Slavic peoples, and to avoid nationalism
which has for a long time divided Slavic Christians.

However, critics[who?] claim that the essence of Eastern liturgical practice is to pray in a language which is understood by the people, and that Church Slavonic has ceased to be such a language, becoming a pale imitation of the Western practice of using Latin to promote unity. The Ukrainian Greek-Catholic Church has a large presence in many non-Slavic countries, with numerous eparchies and parishes in the diaspora, exacerbating the problem of parishioners not understanding what is being celebrated as well as raising issues of assimilation.

Ecumenism

The Society of Saint Josaphat condemns ecumenism with the Orthodox currently practised by both the Holy See and the Ukrainian Catholic Church. Instead the society promotes Catholic missionary activities among the Orthodox, who are not in communion with the Holy See. In Persecuted Tradition, Basil Kovpak cites numerous examples of the UGCC turning away Orthodox clergy and laity who wish to convert. In many cases, he alleges, this is because the converts are not ethnically Ukrainian.

Attempted excommunication

In 2003, Cardinal

Lubomyr Husar excommunicated SSJK superior Kovpak from the Ukrainian Greek Catholic Church. Kovpak appealed this punishment at the Apostolic Tribunal of the Roman Rota in Vatican City
and the excommunication was declared null and void by reason of a lack of canonical form.

Ordinations in 2006

On 22 November 2006,

Society of St. Pius X (SSPX), ordained two priests and seven deacons in Warsaw, Poland, for the SSJK, in violation of canon 1015 §2, and of canons 1021 and 1331 §2 of the Code of Canon Law, and the corresponding canons of the Code of Canons of the Eastern Churches. An SSPX priest who was present remarked, "We were all very edified by their piety, and I myself was astonished by the resemblance of the atmosphere amongst the seminarians with that which I knew in the seminary – this in spite of the difference of language, nationality and even rite."[5]

Archbishop

Congregation for the Doctrine of the Faith on 23 November 2007.[8]

Father John Jenkins, a priest of the Society of St. Pius X, said in 2006 that the new archbishop of Lviv declared that his main task for the following year was to eradicate the "Lefebvrists" from his territory.[9]

Position of the society

Although the Ukrainian Greek Catholic Church, with the backing of the Holy See, had thus declared Kovpak excommunicated and the Society of St. Josaphat lacking faculties for a ministry within the Catholic Church, they themselves maintain that, though they are in dispute with Lubomyr and, presumably, with his successor,

modernism, indifferentism, and liberalism.[citation needed
]

References

  1. ^ "Priestly Society of Saint Josaphat - Ukrainian Rite". Archived from the original on 11 June 2007.
  2. Transalpine Redemptorists who became reconciled with the Holy See in 2009. Archived 13 January 2008 at the Wayback Machine
  3. ^ Cyril Korolevsky, Metropolitan Andrew (1868–1944), Translated and Edited by Serge Keleher. Stauropegion Brotherhood, Lviv, 1993.
  4. ^ "Orientalium Dignitas". 30 November 1894.
  5. ^ "La Porte Latine - Jenkins anglais". Archived from the original on 23 August 2006. Retrieved 11 August 2006.
  6. ^ The Holy See has likewise declared SSPX priests to be "suspended from exercising their priestly functions" (Letter of Monsignor Camille Perl, Secretary of the Ecclesia Dei Commission Archived 2 February 2003 at the Wayback Machine). A minority of them – ordained before 1976 by archbishop Marcel Lefebvre for the SSPX – were and remained until now incardinated in several European dioceses. They are thus in the same position as excommunicated Kovpak, who is incardinated in the Ukrainian Archdiocese of Lviv. The newly-ordained clergy, however, are not incardinated into any Ukrainian Catholic diocese, and thus are not clergy of the Ukrainian Greek-Catholic Church.
  7. ^ Catholic World News: Byzantine Catholics decry Lefebvrite inroads into Ukraine The accusation of "eschewing the Byzantine tradition" refers to Kovpak's championing of Latinizing elements which were followed by Ukrainian Greek Catholic Church since the 17th century, but forcibly purged following the Second Vatican Council.
  8. ^ Ukrainian priest excommunicated Catholic World News, 21 November 2007
  9. ^ La Porte Latine, 31 March 2006 Interview with 'La Porte Latine' La Porte Latine, 31 March 2006, by Father Jenkins, Prior of Warsaw ] Archived 7 November 2006 at the Wayback Machine

External links

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