When I joined the Greek-Catholic Church, the irony was that I converted away from this conversionary network and even from this assimilationist understanding of being Asian American. In this way, I became more fully myself because I found myself increasingly less subjected, as we say about the Church of Ukraine, to these vectors of ideological colonization.

At Divine Liturgy, on the morning of Pascha, following a widespread custom evocative of Pentecost and transcending human boundaries, the prologue of the Gospel of John is proclaimed in a multitude of languages. The Resurrection and the Great Commission, the liturgy teaches us, are intrinsically tied. The Church is missionary by her very nature.

Today, with the virtual disappearance of a Christian intelligentsia in the Euro-Atlantic West and its failure to materialize in Ukraine, can there be any prospects for such a phenomenon in the latter country? There is no point in guessing. If Ukraine is to have a Christian culture, it must have a Christian intelligentsia.

Both in Ukraine and in the diaspora, societal attitudes towards women and women’s status can be complicated and deeply conflicted. Even in progressive institutions like UNWLA and UCU, and certainly within the traditional framework of the Catholic Church, the status of women seems to touch a raw nerve.

 Review on the book   Clerical Fascism in Interwar Europe. Matthew Feldman and Marius Turda with Tudor Georgescu. London–New York: Routledge, 2008. xviii, 246

The following interview with EPPC Distinguished Senior Fellow George Weigel was recently published by the Ukrainian greek-catholic magazine “The Patriarchate” (July-August, №4, 2016)

Pope Francis emphasizes that the call to holiness is for everyone. And while an apostolic exhortation does not have the dogmatic, defining quality of an encyclical, Francis’ intent here is not to define doctrine. Rather, it is to exhort us – to encourage each of us to aspire to holiness.