2012, Poland

The Current Attitude of Catholics in Poland to European Integration

The Current Attitude of Catholics in Poland to European Integration

Aleks Szczerbiak

I’m going to just start off by talking briefly about the role that the Polish Catholic Church has played in Polish history, culture, national identity and contemporary politics and society, a bit of contextual information. And then I’m going to move on to talk about the Church’s attitude towards the issue of European integration. I’m going to start by looking in quite broad terms at what have been the underlying drivers of the Polish Catholic Church’s approach to the issue of European integration. The I’m going to move on to talk in a bit more detail about how that attitude has changed, particularly how it changed in the run up to the EU accession referendum in Poland in June 2003 where it played quite an important role; indeed arguably the single most important intervention in that process was actually by a clergyman. I’m then going to move on to talk about some more contemporary matters: about the issues and concerns that the Polish Catholic Church has raised and continues to raise in the post-accession period. A lot of this is obviously talking about the Church hierarchy – the bishops and the leadership of the Church – so I’m then going to talk a little bit more about the attitudes of the laity and of the rank-and-file clergy towards European integration and Poland’s membership of the EU. Finally I’m going to talk about a phenomenon that some of you might be familiar with: a media conglomerate and a milieu of organisations clustered around a Catholic nationalist broadcaster called Radio Maryja, which is a very interesting and a very unusual case of how a Eurosceptic movement that is critical or outrightly hostile to European integration is inspired by the social teachings of the Catholic Church or what you might call Political Catholicism. I’ll also touch a little bit on the Eurozone crisis and how the Church has related to it.

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2012, Romania, Rural issues

Churches European Rural Network Visit to Romania, October 2011

Churches European Rural Network Visit to Romania, October 2011

Andrew Bowden

The Visit

We are extremely grateful to Rudi Job for masterminding our visit: without him it would not have been possible. Also, to a remarkable establishment, the Evangelical Academy at Sibiu, whose staff organised our programme. The Academy is very well equipped with excellent accommodation, and it is good to hear that it will host the next meeting of IRCA – Europe in 2012.

With the blessing of IRCA – Europe (International Rural Churches Association – Europe) – Rudi Job and I arranged for a small group to visit rural Romania between 20 and 25 October 2011.The visit was hosted by Dietrich Galter, President of the Academy of Neppendorf, Sibiu.

The programme included:

  • A journey to the ruins of the Cistercian monastery at Kerz (Carta) where we met the parish priest Michael Refer and a representative of the agricultural society.
  • A visit to the summer residence of Baron Samuel von Bruckenthal in Freck which is being restored as a tourist attraction.
  • A visit to Michelsberg to a visit to meet the entreprenneur Michael Henning. (Subject: My village before and now). Meal on a farm.
  • Journey to Mediasch, Pretai and Biertan to see various rural projects linked with local churches.
  • Visit to the old mill in Holzmengen (nice name: literally ‘loads of wood!’)
  • A meeting with Jochen Cotaru in respect of the development project at Harbachtal, the project Natura 2000, and certain individual projects in the village (for example restoration of the old village mill).
  • A visit to the service in a village parish (Grossau or Reussdoerfchen). After the service a conversation with representatives of the parish and their work with the Gipsy community.
  • A visit to the ‘shepherd-village’ Sibiel, the museum of icons ‘Zosim Oancea’.
  • A meeting with a representative of the regional agency for tourism, concentrating on possibilities for developing tourism in rural areas.
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2012, Romania

The Romanian Orthodox Church: Relations with the State and with Other Orthodox Churches

The Romanian Orthodox Church: Relations with the State and with other Orthodox Churches

Lucian Turcescu

In communist times the Romanian Orthodox Church (ROC) was recognised by the state but firmly under state control. All prominent church figures had to gain state approval and were expected to collaborate with the secular authorities. Very few ROC leaders have confessed to collaboration, however, so this is still a live issue. One of the first to do so was Patriarch Teoctist himself, who then stepped down in 1990; but after three months, at the insistence of other members of the Synod, he came back and remained as patriarch until 2007.

Teoctist was a monastic; his successor Patriarch Daniel is a man of the world who is interested in marketing the church in contemporary society. Teoctist was pro-Russia and under his leadership the ROC tended to issue statements critical of the West; Daniel by contrast is pro-western and pro-EU. As far as church-state relations are concerned, Teoctist favoured the English model of an established church, and he and some clergy argued that bishops should be members of an upper house of parliament. Daniel is more in favour of the German model: partnership between church and state but not dependence. Previously the ROC encouraged priests to stand in elections; nowadays it discourages this on the grounds that priests, as Romanian citizens, have the right to engage politically, but not in a partisan manner by running on a particular party list. Several church leaders we have spoken to, including Daniel before he became patriarch, are not in favour of the symphonia state-church model, but prefer the idea of partnership, whereby for example the state would devolve social care to the church, giving it money to carry this out.

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2012, Romania

Romania: In the Shadow of the Past

Romania: In the Shadow of the Past

Lavinia Stan

Introduction

Given Ceau?escu’s personalised rule, the local uncivic political culture and widespread corruption and intolerance, the country’s limited historical experience with democracy, and the bloody Revolution of December 1989, it is not surprising that Romania faced serious challenges in its efforts to create a stable democracy and to gain acceptance into the larger European family. After Ceau?escu and his wife were executed on Christmas Day 1989, Romanians hoped to gain the political rights and economic prosperity they had been denied for 45 years. But the weakness of civil society and the absence of organised political opposition sealed the country’s fate, as power reverted to second-echelon nomenklatura members, who rejected communism less than they rejected Ceau?escu.

The first years of postcommunist transition in Romania tell the story of the former communists establishing control over the state apparatus, intimidating political rivals, rigging elections, and appropriating state resources through shady privatisation deals. The country has yet to overcome this handicap, as its democratisation and marketisation unfolded at a slower pace than those of other countries in the region. Whereas in Central Europe the collapse of the communist regimes brought the pro-democratic opposition to government, in Romania this happened only in 1996. Whereas in those countries economic stabilisation, liberalisation and privatisation were largely completed by the mid-1990s, in Romania these processes extended almost to the end of the decade. Whereas Central European countries joined the European Union (EU) in 2004, Romania did so only in 2007. The country will need more time to catch up with the other EU member states.

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2012, Greece

Orthodox Social Service and the role of the Orthodox Church in the Greek Economic Crisis

Orthodox Social Service and the Role of the Orthodox Church in the Greek Economic Crisis

Lina Molokotos-Liederman

The Research

This work is based on research commissioned by the International Orthodox Christian Charities (IOCC) that was conducted in 2008 and 2009. Parts of this article were reworked from the final Orthodox diakonia survey report, used with permission of the IOCC. The results of this work are available at IOCC (2009) and have also been published as Molokotos-Liederman (2010).

Orthodox Diakonia

The general question that frames this presentation is the link between religion and social problems from the perspective of approaching religion as a solution. The role of faith-based NGOs is therefore particularly relevant. I will specifically focus on the Christian Orthodox approach to addressing social issues of poverty, injustice and inequality through social service. This part of the presentation is based on my work for the Orthodox diakonia survey for the IOCC.

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2012, Germany

Jews in Europe Since 1989: Focus on Germany

Jews in Europe Since 1989: Focus on Germany

Tony Lerman

Fortuitously!

Fortuitously, I’ve just received a copy of the first issue of a new English-language Jewish newspaper Jewish Voice from Germany, founded by 64-year-old Rafael Seligmann, a prominent author and journalist, showcasing the revival of Jewish life in Germany. ‘We can resume our common history’- a significant reference to the pre-Holocaust relationship between Jews and Germans. It dreams of a rebirth of German-Jewish life.

The Jewish Voice from Germany is intended as a bridge; it will connect Jews with Gentiles, Germany with the world. We want to communicate the long history that Jews and Germans share with each other. Our paper intends to make the dream of a new togetherness a reality.

Also fortuitously in same first issue, a counter-view from Moshe Zimmerman, a historian of German Jewish history whose parents, German Jews from Hamburg, went to Palestine in 1935:

There will be no re-birth of German Jews. Jews in Germany have no chance of becoming a decisive factor again in the development of the Jewish religion or history. They cannot compete either with the largest Jewish diaspora, in the United States, or with Israel.

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2011, Belarus, Ukraine

Summing Up and Looking Forward (Belarus & Ukraine)

Summing Up and Looking Forward

Roland Smith

This conference has of course been focusing on both Ukraine and Belarus, and I shall try in this concluding talk to have both countries in mind. I don’t pretend to be trying to sum up in the sense of presenting conclusions with which everyone is meant to agree. And obviously a good deal of what I’m going to say was prepared beforehand. But it does also include my own reflections on what we have learned over the last couple of days. If I show a certain bias towards Ukraine, I hope I shall be forgiven. I have visited Belarus several times, and I have met President Lukashenko – though admittedly the meeting took place in Lisbon rather than in Minsk. But obviously my main experience is of Ukraine, where I served for several years.

What are we trying to do in Belarus and Ukraine? How can we do it better? Do we have an ultimate vision of the place the two countries in Europe and in the world? Is that vision one which we share with the peoples of the two countries, and if so, how can we help them to turn it into reality? And what role can churches and Christian organisations play in the process?

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2011, Belarus, Ukraine

The Borderland of Faith – Ukraine?

The Borderland of Faith – Ukraine?

Neville Kyrke-Smith

Introduction

I speak from the perspective of an international Catholic charity which has been helping in Eastern and Central Europe for nearly 60 years. Please forgive me for the fact that the main focus of this talk is on the activities of the Greek Catholic Church and the Latin-Rite (Roman Catholic) Church: this is not to denigrate the work or situation facing different ecclesial communities. I hope it gives some insight into something of a religious revival in Ukraine, where 50 per cent of Christians attended church last Easter, and to the challenges facing Christians in Ukraine.

First something about Aid to the Church in Need. The objectives of the charity are to:

  • advance the Christian religion by supporting and promoting the Church, especially in countries where Christians are suffering persecution or discrimination;
  • further the other charitable work of the Church by providing practical assistance and pastoral care for persons in need, especially those who are living in, or are refugees from, such countries. (Memorandum and & Articles of Association 3 Aid to the Church in Need UK)

This summer I returned to Ukraine for my fourth trip. Standing at the Divine Liturgy in a beautiful wooden church near Stryisky Park in Lviv, I prayed with Fr Bohdan Prakh and Fr Borys Gudziak, two of the energetic and visionary priests of the Ukrainian Greek Catholic Church. Fr Bohdan Prakh had been the Rector of the major Greek Catholic seminary in Lviv and Fr Borys Gudziak is the Rector of the Ukrainian Catholic University. Both of these priests have done so much to build up the Christian faith in the post-Soviet era.

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2011, Belarus, Ukraine

Chernobyl Children’s Project and its Projects in Belarus

Chernobyl Children’s Project and its Projects in Belarus

John and Julie Gater

Holidays in Belarus

Our first holiday at a sanatorium, or holiday camp, in Belarus took place in the summer of 1998. We arranged for 50 children from Zhuravichi Boarding Home and 50 from Garadyets Special School, who had never had the chance of a holiday before, to travel to a holiday camp in a beautiful part of the country. Volunteers flew out to work with the children and make sure they had a great time. Carers from Zhuravichi were able to see that the children were capable of doing much more than they had ever thought possible, and the children had the most memorable experience of their lives.

It was such a success that we have arranged a holiday every summer for children from Zhuravichi, and in recent years they have been accompanied by the children without parents who live at Rechitsa Boarding School.

The children are given the opportunity to paint, draw, cut and paste, make masks, play ball games, have races, watch films and live performances, take part in discos and from time to time to have the one-to-one attention which is just not possible at Zhuravichi.

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2011, Belarus, Europe, Europe (general), Ukraine

Can Churches Contribute to Overcoming Divisions in Europe?

Can Churches Contribute to Overcoming Divisions in Europe?

Peter Pavlovic

The EU and its Neighbourhood Policy: Ukraine and Belarus

The EU Eastern Partnership

The EU Eastern Partnership (EaP) is a new dimension of the EU Neighbourhood Policy (ENP) towards the countries in the east. It was set up in 2008. The official EU statement states that “The EaP should bring a lasting political message of EU solidarity, alongside additional, tangible support for their democratic and market-oriented reforms and the consolidation of their statehood and territorial integrity.”

According to EU plans, the guiding principle of the EaP should be to offer the maximum possible, taking into account political and economic realities and the state of reforms of the partner concerned, bringing visible benefits for the citizens of each country. An essential component of the EaP will be, according to the EU statement, “a commitment to accompany more intensively partners’ individual reform efforts.”

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