Most American Catholics belong to the Latin Rite which follows the liturgy common in the church in western Europe. But even before the Latin Rite was fully formed, there were several Catholic churches in eastern Europe, Asia and Africa that followed a somewhat different but still authentic way of offering Mass, and used other languages than Latin. One of the tragedies of Christian history is that certain of these great churches broke off their connection with the pope during the Middle Ages. By now, there are Catholic branches of each of these fragmented communities. The Catholic branches continue their own Eastern liturgical practices, but acknowledge the Holy Father as head of the total church. But most of these Catholic branches are relatively small, and have often suffered much to maintain their union with both the Holy See and the Greek Rite.
That brings us to St. Josaphat. Christianity was introduced into Russia by St. Vladimir, Grand Prince of Kiev, in 989. Since the missionaries to Kiev came from Constantinople, the type of liturgy adopted was both Greek and Slavonic. Constantinople and Ukraine at that time acknowledged the pope. The Greek Rite, in the Old Slavonic language, was used. After 1054, however, Constantinople, for political as well as religious reasons, declared its independence of the Holy See, and gradually the other Eastern Orthodox churches followed suit, especially Moscow. Efforts were not wanting on the part of the popes and some Eastern churchmen to reestablish union with the Holy See. Thus, in 1595, the Orthodox bishop of Kiev and five other Ukrainian bishops sought official reunion with Rome. However, this partial reunion aroused great opposition on the part of the Russian Orthodox majority of the country, and much violence followed.
John Kunsevich was born in 1580 to a prominent Catholic of the city of Vladimir. A thoughtful and devout young man, John entered a monastery in 1604, taking the name Josaphat. He became noted for his holiness as a monk, and for his ability as a preacher. Since there was so much opposition to reunion with Rome, Father Josaphat devoted much of his preaching to defending Catholic unity. In 1617 he became archbishop of Polotsk. Here he struggled manfully but successfully to bring about a reform among his clergy and laity. In 1620, however, the opponents of union with Rome set up a non-Roman archbishop of Polotsk to serve as a rival. Soon they had won a number of Catholic Ukrainians away from the pope. As Josaphat battled to bring back his straying sheep, personal opposition against him became increasingly intense. Surrounded one day by an angry mob, he said, “You people of Vitebsk want to put me to death … I am ready to die for the holy union, for the supremacy of St. Peter and of his successor, the Supreme Pontiff.” Sometime later a gang entered his church. Crying out, “Kill the papist,” they shot the archbishop, crushed his skull, and threw his body into the river.
St. Josaphat’s death served only to encourage the Ukrainians in their loyalty to the pope. In our own more ecumenical days, the Catholic Church is striving to reestablish unity with all the Orthodox churches through loving dialogue. To this work of reconciliation, we may be sure, St. Josaphat is adding his own powerful prayers. -–Father Robert F. McNamara
Scripture(Eph 4:1-7,11-13)
I, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the Spirit through the bond of peace: one Body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. But grace was given to each of us according to the measure of Christ’s gift. And he gave some as Apostles, others as prophets, others as evangelists, others as pastors and teachers, to equip the holy ones for the work of ministry, for building up the Body of Christ, until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ.
Writings
(Year A). The Church of God, by a wondrous act of Divine Providence, was so fashioned as to become in the fullness of time an immense family which embraces all men. The Church possesses-a fact known to all-as one of its visible marks, impressed on it by God, that of a world-wide unity. Christ, Our Lord, not only entrusted to His Apostles and, to them alone, the mission which He had received from His Father when he said: “All power is given to me in heaven and in earth. Going therefore, teach ye all nations;” (Matt. xxvii, 18, 19) He also wished the College of Apostles to possess perfect unity, a unity based on a twofold and well-knit bond, one bond internal, that of the selfsame faith and charity which is “poured forth in our hearts by the Holy Ghost” (Romans v, 5); the other external, that of the rule of one of the Apostles over all the others, for He conferred upon Peter a primacy over the Apostles as a perpetual principle and visible foundation for the Church’s unity. At the close of His mortal life, he impressed upon the Apostles in the strongest possible terms the supreme need of this unity. (John xvii, 11, 21, 22) In His last soul-stirring prayer he asked His Father for this unity and His prayer was heard: “He was heard for his reverence.” (Hebrews v, 7) In order that this unity and concord might be perpetuated forever, God, in His supreme providence consecrated it, so to speak, by the seal of sanctity and of martyrdom. The great privilege of being both a saint and martyr belongs to Josaphat, Archbishop of Polotsk, of the Eastern Slavic Rite, who is rightly looked upon as the glory and support of the Eastern Slavs. Certainly it would be difficult to discover another man who has brought greater luster to his people or who has done more for their eternal welfare than he, their pastor and apostle. This is particularly evidenced by the fact that he shed his very blood in order to preserve the unity of Holy Church. From his earliest years he lived a saintly life. Although he was much impressed by the splendors of the Slavic liturgy, he always sought therein first and foremost the truth and glory of God. Because of this, and not because he was impressed by arguments, even as a child he turned towards communion with the Ecumenical, that is, the Catholic Church. Of this Church he always considered himself a member because of the valid baptism which he had received. What is more, he felt himself called by a special Providence to re-establish everywhere the holy unity of the Church. He was quick to realize that the cause of unity would be greatly served by the return to the Catholic Church of those who followed the Eastern Slavic Rite and of the Basilian monks. To further this end he himself in 1604 joined the Monks of St. Basil, and changed his name from John to that of Josaphat. As a monk, he consecrated himself body and soul to the practice of every virtue, and particularly to the virtues of mercy and penance. At all times he manifested a truly singular love for the Cross, a love which he had learned in his childhood by constant meditation on Jesus Crucified. Having thus prepared himself well, he began firmly but with kindness to plead the cause of the restoration of unity. His success was immediate, so much so that even his adversaries bestowed upon him the title “winner of souls.” Marvelous in truth was the number of souls which he led back to the unity of the Fold of Jesus Christ, made up of all classes, peasants, merchants, nobles, prefects, and governors of provinces-a fact which is narrated by Sokolinski of Polotsk, by Tyszhkievicz of Novogrodek, and by Mieleczko of Smolensk. After he was appointed bishop of Polotsk he extended greatly the field of his apostolate, an apostolate which could not but bring about extraordinary results due to the example which he gave of a life of inviolate chastity, poverty, and frugality joined with such openhandedness toward the poor that he even went to the length of pawning his own omophorion in order to care for their needs. He was convinced that he would be martyred, and often spoke of the possibility of such an event occurring. In one of his famous sermons he expressed a desire to be martyred; he prayed ardently to God for martyrdom as if it would be for him a singularly blessed gift. A few days before his death when he was warned of plots that were being laid against him, he said: “Lord, grant me the grace to shed my blood for the unity of the church and in behalf of obedience to the Holy See.” On Sunday, November 13, 1623, his desire was realized. Surrounded by enemies who had gone in search of the Apostle of Unity, he went forth smiling and gladly to meet his fate. He asked them, following the example of his Lord and Master, not to harm the members of his household, and then gave himself into their hands. He was set upon and killed in a most barbarous fashion. Despite his wounds he did not cease till his dying breath to implore God’s pardon for his murderers. Under his guidance and patronage let us especially devote ourselves to honoring the Sacrament of the Eucharist, the pledge and chief cause of unity, that mystery of the Faith which, because of their belief, enabled the Eastern Slavs who, even while they were separated from the Roman Church jealously preserved their faith and love for it, to avoid the impieties of the worst heresies. From it, too, we may hope for those fruits which Holy Mother Church prays for in all confidence at the celebration of this August Mystery, that “God may deign to grant us the gifts of unity and peace, which are represented mystically under the offerings of bread and wine.” (Secret of Mass of Feast of Corpus Christi) United, let the Latins and Easterners implore, in the Holy Sacrifice of the Mass, this grace of God; the Easterners “praying to Our Lord for the unity of all,” the Latins praying the same Christ, Our Lord, that “taking into consideration the faith of His Church, He may deign to bring it peace and unity according to His Holy Will.” In conclusion, let us turn to all the saints of heaven and ask their intercession so that we may be granted this great grace. In particular, let us have recourse to those saints who were once celebrated among the Easterners for their wisdom and sanctity, and who are still celebrated because of the veneration and devotion of the people for them. And from among all these saints, let us first call upon St. Josaphat that as he was during his lifetime a most strenuous champion of unity, so now before God may he promote and vigorously support the same holy purpose. We, too pray to him, using the selfsame humble words of Our Predecessor of immortal memory, Pius IX: “May God grant that thy blood, O St. Josaphat, which thou didst shed for the Church of Christ, be the pledge of union with this Apostolic See, a union for which thou always didst long, and which thou didst fervently implore day and night from the God of all Goodness and all Power. In order that this may one day come to be, We earnestly desire to have thee as an unfailing advocate before God and the Heavenly Court.” (Pope Pius XI; Ecclesiam Dei)
Musical Selection(Chanticleer)
[Translation]:
Lord, oh the Great and Almighty, Protect our beloved Ukraine, Bless her with freedom and light Of your holy rays.
With learning and knowledge enlighten Us, your children small, In love pure and everlasting Let us, oh Lord, grow.
We pray, oh Lord Almighty, Protect our beloved Ukraine, Grant our people and country All your kindness and grace.
Bless us with freedom, bless us with wisdom, Guide into kind world, Bless us, oh Lord, with good fortune For ever and evermore.
Collect
Stir up in your Church, O Lord, the Holy Spirit,
who moved Saint Josaphat to give his life for his people,
so that through his intercession
we too, in the strength of the same Spirit,
may not fear to lay down our life for our friends.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
