Addressing the European assembly of the Synod on Synodality, Cardinal Mario Grech—the secretary-general of the Synod—has given a strong indication of the Vatican’s plans for the worldwide assembly.
In a homily preached during Mass at Saint Vitus cathedral in Prague on February 8, Cardinal Grech prayed that “our endeavour not become an exercise in exclusive distinction, between those who are in and those who are out.” Yet he also cautioned against a tendency to “blur the distinction between what is within the Catholic tradition and what is outside.”
Some commentators have read Cardinal Grech’s homily as a rebuke to the German bishops, whose “Synodal Path” calls for dramatic changes in Church teaching and discipline. But the cardinal does not call for reject-ion of those proposals. On the contrary he welcomes the tension between the radical proposals of liberal bishops and the conservative calls for clarity. He suggests that the tension will remain when the work of the Synod is done.
The German bishops and their liberal colleagues call for the development of an “inclusive” Church, which would downplay (if not eliminate) moral teachings that offend the sensibilities of the secularized Western world. Tra-dition-minded Catholics respond with a demand to clarify those teachings, to ensure that the Chu-rch does not stray from perenni-al truths. The cardinal, in his homily, nods to both sides of that dispute.
Cardinal Grech sends a reassuring message to conservative Catholics: “The Synod is not there to destroy distinctions, to destroy the Catholic identity.”

European Catholics debated on February 9 morning the contents of a final document that will influence the discussions of the Synod of Bishops at the Vatican in the fall.
On the final day of public speeches in Prague on Feb. 9, the 200 delegates at the European Continental Assembly were asked if the assembly’s final document drafted by a six-member committee was faithful to what was discussed in the previous three days of the assembly.
Ukrainian Bishop Oleksandr Yazlovetskiy, a Latin auxiliary bishop of Kyiv, was one of the first to take the floor, raising an objection to the repeated use of the term LGBTQ on “every other page” in the document, suggesting instead that it would be better to cover the topic within a single paragraph.
Archbishop StanisBaw Gdecki objected to the framing of “conservative and liberal” when describing the Church, suggesting instead to clarify whether given statements agree or disagree with the Gospel.
The Polish prelate added that the document does not communicate the position of the Church in its references to “LGBT” per-sons.
Bishop Georg Bätzing, the president of the German bishops’ conference, said that the Church is not yet in a “new Pentecost” as the document claimed.
Archbishop Felix Gmür of Basel, Switzerland, noted that parts of the text seemed “too vague” and could be more clear, especially in underlining where tensions exist.

With all that has been said about the passing of Pope Benedict XVI, most of it neglects the larger historical context—his prediction of the end of our era and his vision for the one to follow it.
One must begin back in the decade following the horrors of World War I in April 1917. By then the Enlightenment Era’s victory for universal peace and prosperity was reckoned so successful as to justify a serious proposal to “outlaw war.” It resulted in a Kellogg-Briand Pact that was signed by all the world powers, including the US and Germany.
Over his lifetime, Ratzinger became a dominant force in the intellectual debate over the influence of progressive liberalism in the West and the world, notably debating with atheist philosophers like Jurgen Habermas with mutual concessions and respect. His life spanned the early optimism and dominance of Wilsonian idealism, Nazi rule and defeat in World War II, the Cold War, the fall of the Berlin Wall, and the end of the Soviet Union.
He rejoiced in the Cold War victory but did not see it as The End of History or believe that it produced a new man to populate it. To Ratzinger, 1991 was no more a final victory than it was 1917. Indeed, his magnum opus, a collection of articles written du-ring the 1990s until his papa-cy, Truth and Tolerance, predicted the end of the Enlightenment itself.
By the close of the 20th century, it had become clear to both the religious Ratzinger and secular Habermas that Western reason, science, democracy, and unbounded freedoms were failing. The Nazi and communist alternatives had fallen but the “feeling that democracy is still not the right form of freedom is fairly general” Ratzinger noted. Critics were raising valid questions about its legitimacy.
How free are elections? To what extent is the people’s will manipulated by publicity, that is by capital, by the agency of a few people who dominate public opinion? Is there not a new oligarchy of the people who decide what is modern and progressive, what somebody enlightened has to think? How fearsome this oligarchy is, the way they can publicly execute people, is well enough known. Anyone who gets in their way is an enemy of freedom because he is preventing freedom of expression.

Since its creation in the 16th century, this church has been an important cultural and intellectual resource for Ukrainian id-entity. Most Ukrainians regard themselves as Orthodox, not Catholic. But with anywhere from 4.5 million to 6.5 million members, the Ukrainian Greek Catholic Church is the third-largest church in Ukraine, representing about 10% to 15% of the Ukrainian population.
Despite its relatively small size, the Ukrainian Greek Catholic Church has, in the words of historian Kathryn David, “played an outsized role … in the creation of the Ukrainian nation.”
As a professor of religious studies who has spent three decades exploring the social and political role of religion in Eastern Europe, I am fascinated by the growing influence of the Ukrainian Greek Catholic Church in Ukraine.
As its name suggests, the Ukrainian Greek Catholic Church has a complex heritage. It is a Ukrainian church consisting of Ukrainian parishioners and headquartered in the Ukrainian capital of Kyiv.

Members of a Protestant House Church in northern China, forcibly shut down last year, launched a prayer campaign for the well-being of detained pastors, leaders, and their family members amid a government crackdown, says a report.
Five prayer requests were sent to the members as the authorities in the Yadou district of Shanxi province have continued an investigation into the Linfen Covenant House Church, China Aid reported on Feb. 7.
Linfen Church and a church-run school were shut down last November, citing unauthorized religious and educational activities, according to Bitter Winter magazine.
Last August, police arrested the church’s preachers — Li Jie and Han Xiaodong — and placed them under house arrest. Later, following interrogations of church members, police arrested Wang Qiang, a leader and co-worker of the church.
The three arrested were charged with “fraud” allegedly based on testimonies of church members that they “defrauded” congregants through tithings and offerings.
Linfen Covenant House Church is a sister church of Zion Reformed Church in Taiyuan, Shanxi province, which was raided last November.
The police reportedly disrupted the Sunday liturgy and arrested seven Christians for attending an “illegal gathering” by violating Covid-19 pandemic rules.

“Now it is even more important to be close to the people, who are terrorized by this earth-quake.” For Jesuit Antoine Audo, Chaldean Bishop of Aleppo, “among the many we have had, this is a disaster that, so to speak, we are not used to. After 12 years of war, this is a new tremendous bomb, lethal and unknown, which falls on us.”
The earthquake that shook southern Turkey and north-central Syria at 4:17 a.m. local time on Monday, February 6, is the most violent in eight centuries. This was reported by Marlène Brax, director of the Lebanese Geophysics Center, interviewed by the Lebanese daily L’Orient-Le Jour. The earthquake had a magnitude 7.8 on the Richter scale, with epicenter located in southern Turkey.
The Chaldean Bishop of Aleppo describes to Fides “a city of two and a half million inhabitants without electricity, water and heating. It is very cold, winter is harsh. I see people in the streets or in cars. They are afraid, they do not know what will happen, because it may not be over, and there are rumours that new strong and devastating tremors may follow.” In fact, A new 7.6 magnitude earthquake tremor was recorded in the southern Turkish province of Kahramanmaras at 1:24 p.m. local time, and was also felt in Damascus.
In Syria, the provisional death toll reported by official Syrian sources, which is unfortunately set to rise, speaks so far of 371 people killed and more than 1,000 injured as a result of the quake. Hundreds more victims are already being counted in Syrian areas outside the control of the government of Damascus. Churches in the area are also beginning to come to terms with the devastation suffered as a result of the earthquake. In Turkey, Bishop Paolo Bizzeti, Apostolic Vicar of Anatolia, reported that Iskenderun Cathedral has collapsed, and churches of the Syrian Orthodox and Orthodox communities in that city have also been destroyed. “Here in Aleppo”, Bishop Audo reports to Fides, “Melkite Archbishop Georges Masri has been pulled alive from the rubble, but his Vicar is still under the destroyed building, and they still have not found him.”

The head of the Ukrainian Greek Catholic Church announced Feb. 6 that that the world’s largest Eastern Catholic Church will change liturgical calendars this fall, changing the date of several liturgical feasts, as Ukrainian Christian distance themselves from the influence of the Russian Orthodox Church.
The move means that Ukrainian Catholics will begin this year celebrating Christmas on Dec. 25, but will for now continue to celebrate Easter on a later date than most of the world’s Catholics and Protestant Christians.
Read more reporting from The Pillar:
Major Archbishop Sviatoslav Shevchuk announced Monday that the Ukrainian Catholic Church will mostly discontinue using the Julian calendar, a liturgical calendar used almost exclusively by the Russian Orthodox Church and other eastern churches influenced by it.
Shevchuk, head of the Ukrainian Catholic Church, announced that the change had called for during a Feb. 1-2 synodal meeting of the Church’s bishops. In the Ukrainian Catholic Church, the synod of bishops is a policy-setting body, which governs the Church in line with the major archbishop and the pope.
For a large part of Ukrainian society, the Julian calendar is perceived as a marker of the “Russkiy mir,” or “Russian world,” ideology, which has been used by Russian President Vladimir Putin to justify his invasion in Ukraine.
In polling conducted by Ukraine’s Ministry of Culture last year, 60% of Ukrainians said the country’s churches should move away from the Russian-influenced liturgical schedule.
In a resolution passed last week, the bishops of the UGCC explained that Catholics had asked for a change, and that they had consulted with clergy and monasteries about the move.
The bishops decided that a changeover will happen September 1, but have allowed for parishes to transition more slowly, taking even until 2025, with permission from their diocesan bishops.

Muslim leaders in England are rebuking the Anglican archbishop of Canterbury, Justin Welby, over the Church of England’s proposal to teach school children that same-sex unions are valid.
The admonition coincides with Pope Francis’ trip to South Sudan. He was accompanied by the archbishop of Canterbury and the moderator of the Church of Scotland — both pro-LGBT leaders whose denominations offer “same-sex blessings” and “same-sex marriage” in several countries.
On Friday, the Association of British Muslims wrote to Welby expressing its “concern about the teaching of sexual identity politics in schools, including Church of England schools.”
From summer on, “every Church of England primary school will teach that both heterosexual and homosexual marriages have equal validity,” Paul Salahuddin Armstrong, head of the ABM, noted in the letter obtained by Church Militant.
Armstrong acknowledged that British law recognized “same-sex marriage” but stressed that “many faith communities, both locally and globally, still hold to the traditional definition of marriage as defined by the Oxford English Dictionary, ‘the formal union of a man and a woman, as recognized by law, by which they become husband and wife.’”

As from this year, the Ukrainian Greek Catholic Church (UGCC) will be celebrating Christmas on the 25 December, and not on January 7, and the Epiphany on 6 January instead of the 19th.
The switch of dates is part of a major change decided last week by the Synod of Bishops of the UGCC, moving away from the Julian Calendar which is presently used almost exclusively by the Russian Orthodox Church and other Eastern Churches under the jurisdiction of the Patriarchate of Moscow.
The governing body of the UGCC meeting in Lviv-Bryukhovychi on February 1–2, decided that the changeover will take effect on September 1, but allowed for parishes to transition gradually with permission from their respective bishops. 90 per cent of Ukrainian Greek Catholics in favour of the reform
The decision was officially announced in a live broadcast of “Live TV” on Monday, 6 February, by the head of the UGCC, Archbishop Sviatoslav Shevchuk, who explained that it was adopted after a vast consultation, involving clergy, religious and Church leaders, which indicated a shift of opinion in favour of the change.

Over 200 detained members of Nicara-gua’s opposition were freed on February 9 and expelled to the United States, in a surprise move by the Central American country’s increasingly authoritarian president, Daniel Ortega.
After weeks of quiet talks with Washing-ton, Nicaragua allowed the 222 detainees – which include former challengers to Ortega – to board a chartered flight to Washington.
US officials said they would allow the former prisoners to stay for at least two years and provide medical and legal support.
“I would like to thank God and everyone who made possible this miracle — the miracle of freedom,” Juan Sebastian Chamorro, who was arrested before he could challenge Orte-ga in the 2021 election, said at Dulles Inter-national Airport near the US capital.
“We are here in the land of freedom and we are very grateful,” he said.
Chamorro, whose aunt defeated Ortega in the 1990 presidential election, said that the group had no warning until they were given clothes and taken to another cell before being put on buses.
“It’s been 20 months behind bars in a maximum-security prison, totally incommu-nicado,” he said. “But here we are with our heads high.”
Ortega’s only comment on the move was to say that Catholic Bishop Rolando Alvarez, who was among the detainees, refused to join the others on the US-bound plane.
“Alvarez did not want to comply with the law, with what the state of Nicaragua man-dates,” Ortega said, adding that the bishop returned to prison. Nicaraguan prelate senten-ced to 26 years and 4 months in prison
Octavio Rothschuh, president of an appeals court in the capital Managua, described the prisoners as having been “deported” and called them “traitors to the homeland.”
Nicaragua’s legislature moved to strip the expelled dissidents of their citizenship. To become law, the proposal must be voted on again in the second half of 2023.