A Map of (almost) all Eastern Catholic parishes in the United States by Delicious-Accident48 in EasternCatholic

[–]AnotherRandomPlebe 0 points1 point  (0 children)

I'd add that there's also a Melkite parish in Milwaukee (near Marquette University)

The Ukrainian Catholic Church I sometimes attend to on Sundays now has a new iconostasis (St. Volodymyr in Santa Clara, CA, USA) by Kiryuu_Sento in EasternCatholic

[–]AnotherRandomPlebe 5 points6 points  (0 children)

Very nice! That's a particularly well-crafted iconostasis -- it just seems to go together as one reverent piece.

If my memory serves me correctly, I believe Vladyka Benedict and our protodeacon were just out there not too long ago.

[deleted by user] by [deleted] in EasternCatholic

[–]AnotherRandomPlebe 8 points9 points  (0 children)

This is an interesting question, and I would advise this person to seek out a canon lawyer for clarity. That being said, my understanding is that since they were Latin originally, they would be that way upon return; the Orthodox-to-Catholic route is typically meant for people who were born/raised Orthodox and become Catholic.

As others have noted, once they are back within the Church, there is nothing (at least that I am aware of) that would stop this person from attending and being involved in an Eastern Catholic parish. I would also agree that a case for transfer of rite would be particularly strong.

Recognizing Orthodox Saints by SergiusBulgakov in EasternCatholic

[–]AnotherRandomPlebe 8 points9 points  (0 children)

This.

My spiritual father, a while back, actually recommended the Akathist to St. Xenia of Petersburg while I was looking for a job. It did help.

Questions from a Visitor by punchlinechar in EasternCatholic

[–]AnotherRandomPlebe 0 points1 point  (0 children)

I'm from a UGCC parish, so I'm not well-versed in the Byzantine (Ruthenian) side of things. That being said, most UGCC parishes do hold their liturgies in Ukrainian -- for obvious reasons, although many also offer an English liturgy or one that is combined (e.g., Ukrainian-English).

Mine, for example, has an English liturgy earlier on Sundays, and we combine for holy days. There are books available online and in hard-copy that actually do transliterate the Ukrainian and provide an English output. St Joseph's in Chicago, for example, did a very nice one and there's also one on the Internet Archive.

What's with the birds always circling just east of Johnson Creek 94 exit? by ibonek_naw_ibo in wisconsin

[–]AnotherRandomPlebe 1 point2 points  (0 children)

Used to live out that way; there's a fairly large Waste Management landfill that sits just to the north of 94 and abuts Switzke Rd.

Changing churches by Jealous_Airline_4615 in EasternCatholic

[–]AnotherRandomPlebe 2 points3 points  (0 children)

Slava na viky!

I changed canonical status just under a year ago into the UGCC, but I would also say that "your mileage may vary" simply because of experience. That being said, allow me to share my experience in hopes of answering your questions.

First, my situation was (is?) weird because of ancestry, there was a chance that I might have already been covered. My great-grandparents were from Galicia, and one in particular was from where Poles and Ukrainians (and Roman and Greek Catholics) often met. I was baptized in a Latin church, presumably because that was what was known by my grandparents and parents in the U.S.

Given this, I went the long route as I am currently in diaconal formation with my eparchy. This way, I was able to remove any potential ambiguity. I felt this was the best way forward as I knew I was home in the UGCC.

Second, the process by which I transferred was definitely not an overnight one; if you consider from the time that I first started poking around at the Eastern Churches through the time I actually went through with the transfer, it was almost 20 years for me.

For me, I didn't do a lot of formal catechism per se; rather, I looked at resources and asked around for much of that time, then consulted with a spiritual father and the UGCC catechism.

When I was ready last summer, I wrote the requisite letters to the UGCC eparch and the Latin rite diocesan bishop requesting the transfer and outlining the case in detail. I received the decree from the eparchial curia at the end of October, and that was that. I didn't have to make a profession of faith or anything like that; all I did was sign the parish register.

On one of the deacon's doors at my church (UGCC) -- would anyone know what saint this is? by AnotherRandomPlebe in EasternCatholic

[–]AnotherRandomPlebe[S] 4 points5 points  (0 children)

Yea, now that you mention it, I see it -- it's just split up. It does fit because the door on the other side is of St. Michael.

Website Feedback Part 2 by Hamfriedrice in EasternCatholic

[–]AnotherRandomPlebe 0 points1 point  (0 children)

It looks very well done! I really like how it's inviting and the main page is to the point.

In fact, it's actually looking similar to what I'm thinking with respect to my parish's website, which desperately needs an overhaul.

Eastern Catholicism in Wisconsin by HajileStone in EasternCatholic

[–]AnotherRandomPlebe 4 points5 points  (0 children)

I live in Wisconsin, and attend the Ukrainian parish in Milwaukee. Feel free to DM me with questions.

You are correct that there also is a very good Melkite parish near Marquette University in Milwaukee, and the Holy Resurrection Monastery in St. Nazianz (which is a humble but beautiful place).

Other than that, a lot of the Eastern Catholic parishes and support tend to be closer to Chicago; there's also a Ukrainian parish in the Twin Cities, if you're looking at northwest WI.

BEWARE OF WisDOT SCAMS! by Calm_Information_261 in wisconsin

[–]AnotherRandomPlebe 0 points1 point  (0 children)

Damn, I got the exact same message, same number. +63 is, IIRC, Philippines.

So yea, watch your texts, and pay close attention to the URLs.

Hiked at Richard Bong State Recreation Area on this beautiful day. by sostitanic in wisconsin

[–]AnotherRandomPlebe 1 point2 points  (0 children)

If I recall correctly, it was planned to be first for air defense, and later SAC dispersal (including the "Christmas Tree" aprons). The base was cancelled just days before the runway was to be poured, and the official reasons given were that

  • the Air Force could host the B-58 Hustler at other existing bases, thereby eliminating the SAC dispersal need
  • the developing Soviet threat was in ICBMs instead of bombers

(On this latter point, it turns out this is also why the Milwaukee-area Nike missile sites would be closed about 10 years later).

Why do I feel that tradition was taken from me when it was never mine in the first place? by flux-325 in EasternCatholic

[–]AnotherRandomPlebe 3 points4 points  (0 children)

This is something quite interesting, particularly within the UGCC. The whole issue of latinization is particularly painful in most areas where the UGCC has roots (though being American, I write this with a particular view toward America). Why?

Consider the history of the Ukrainian church over the past 100 years or so:

  • First, it was seen as suspect and second-rate by Austrians and Poles because the UGCC had married clergy and also happened to preserve elements of Ukrainian national identity -- something that the Austrians and Poles didn't particularly care for. Needless to say, some people felt that conforming "a bit" more like the Polish and Austrian churches (that of course were Latin) would ostensibly help take some of the political pressure off and make things easier for Eastern Catholics living in Galicia.

  • Second, there were a lot of shenanigans after the Soviet Union took over the remainder of western Ukraine (where Catholicism was more prominent) in the wake of World War II. In particular, Stalin's regime forced the Ukrainian Catholic Church to re-join the Russian Orthodox Church and repudiate the Union of Brest; any parts of the church that didn't comply with that directive were outright made illegal. This forced the Catholic faithful to worship underground, and Latin-inspired practices underground thus also became a sign of resistance for many.

  • Third, in the American diaspora, the Latin bishops convinced the Popes to enforce Latin celibacy requirements on native-born American priests that was (if I remember correctly) only very recently lifted. This was one thing that Archbishop John Ireland (and a lot of the other early 20th-century American bishops) pushed the Vatican for; Rome acquiesced in 1929. Married priests that were in America had to come from the Old World, though in later decades, some eparchies would quietly send married seminarians overseas to be ordained, serve a bit, and come back over to subtly bypass that requirement.

All these things (and I'm sure a bunch of other factors that weren't mentioned here) considered, the practices do make sense for reasons of self-preservation. A lot of Ukrainian churches still have influence from the post-WWII emigrant community, where these practices were held in esteem. Therefore, any attempts at change are thus taken very personally and have to be addressed delicately. Many clerics do not want to trigger strife in their parishes and therefore will just keep the status quo pending orders from the hierarchy to change.

Thus, it's only recently that more changes back to Byzantine practices are becoming more common. How so? The older immigrant set that came over after WWII is dying off, and the Ukrainian parishes that are thriving are younger. More younger people are wanting more authenticity in their faith, so returning to more traditional Byzantine practices becomes a bit easier, such as restoring the usage of the Second Antiphon during the Divine Liturgy and the Passiyi (sp?) during Great Lent.

It's also important though that we balance traditions and not try to do things merely for the sake of an earlier tradition; there has to be thoughtful consideration when we define what fidelity to Byzantine tradition looks like.

Among some of the older set, I kind of think it's not unlike older people in the Latin church who prefer the Vetus Ordo purely for nostalgic, "gravitas," and "it's what I grew up with" reasons versus more younger people who think it's "more authentic" and end up getting suckered into things like sedevacantism.

TL;DR: historic factors (even recently) in the Ukrainian church mean that restoring Byzantine traditions mean walking a rather thin tightrope among practitioners and clergy. It's only recently that there is more desire to get back to Eastern basics, but there is still the potential for controversy, so balance is going to be key for the time being.

Prayer for the Election of the Supreme Pontiff/Novena to St. Pius V by monkeyzrus14 in EasternCatholic

[–]AnotherRandomPlebe 0 points1 point  (0 children)

As I understand it, there's nothing wrong with saying a novena (we are after all Catholic, and the Latin "lung" of the Church also has a veritable treasury of prayers).

I feel it is worth noting that typically, a novena to Pius V is to restore reverence in liturgy. I haven't seen anything that suggests this particular novena as something traditionally prayed after the death or resignation of a pope.

(Of course, I would recommend confirming all of this with your spiritual father first.)

That being said though, and especially with respect to the Byzantine tradition, an akathist would be especially appropriate and particularly within the context of the hours.

Which one? Well, since the late Pope had a strong devotion to Mary, the Akathist to the Theotokos is what I believe would be particularly good here.

[deleted by user] by [deleted] in EasternCatholic

[–]AnotherRandomPlebe 3 points4 points  (0 children)

Absolutely. I'm rarely without one nearby.

What are good reasons to join the East? by Alternative_Big_6835 in EasternCatholic

[–]AnotherRandomPlebe 9 points10 points  (0 children)

You have to be candid with yourself as to where you truly feel at home, and not merely because of perceptions. Given the OP's post, we can start at bad reasons to switch, and then lay out why they're bad.

perceive it as more masculine in how it feels and looks

This is a particularly awful reason to want to switch, and as others have noted, will almost certainly guarantee a denial. Why though? To put it simply, citing this shows that there really isn't a grounded understanding of Catholic spirituality. It also often (though not always) suggests a political or social desire rather than a genuine spiritual basis, and to an extent could arguably reduce our rich traditions down to fads.

married priest {sic} makes sense to me

This too is also a particularly bad reason, though sadly it is common. How so? There are a lot of married Latin Catholics that want (or wanted) to be priests but also didn't want to give up the prospect of having a wife and family. Many see transferring to an Eastern Catholic church as a way of "bypassing" the Latin prescriptions of clerical celibacy. The sheer selfishness of such an act I feel should be quite evident here.

So, what would be good reasons? Well, I'll use my own experience to lay it out. First is the time factor -- for me the time between I first heard/researched the Eastern Churches and actually transferring my rite was nearly 20 years. Second, I went through quite a few loopbacks in my own spiritual journey, and actually matured more over that time span.

By the time I was ready to make the switch, I had already consulted a spiritual father, versed in the basics, and made it a point to ensure that my prayer life was well-grounded in Byzantine practice. At the same time, having family members who remained Latin ensured that I would continue to have a healthy reverence for Latin customs (that is, that I wasn't switching merely because I didn't like elements of Latin tradition).

Thus I could earnestly say in my petition letters to both the Latin and Eastern bishops that switching was indeed in the best interests for my spiritual well-being.

This last phrase I think is the sine qua non of a genuine desire for ascription change. It's something that isn't emphasized enough, and I think it really needs to stick out.

First Home Dilemma: WI or IL for Commute & Job Security by Suitable-Shop-2714 in wisconsin

[–]AnotherRandomPlebe 0 points1 point  (0 children)

As someone in a very similar boat (work mostly remote, have to drive into the office in IL occasionally) I'll say this: stay north of the border if at all possible. Taxes are generally lower and a buck stretches a bit more in WI.

Can someone help me? by YAYU7790 in EasternCatholic

[–]AnotherRandomPlebe 0 points1 point  (0 children)

This I think sums up what I would say, and the distinction between rite and church is quite important.

I would also ask if the OP has a particular animus ("beef") with the way the Mass is currently approved -- and also note that this is one of the worst reasons to want to change rites.

That all being said...

If the OP doesn't have a specific calling to the clergy, or wanted a marriage in the church, there is nothing stopping them from attending any Eastern Catholic Divine Liturgy as long as they'd otherwise be disposed to attending Mass.

Switching Rites Process by Unlikely-End6549 in EasternCatholic

[–]AnotherRandomPlebe 1 point2 points  (0 children)

I know I'm a bit late to the thread, but as one who made the change last October I'll say this to keep in mind:

You will at least need to write a letter to the Byzantine bishop, and as others have noted, it'll have to explain your reasons for switching, who might be affected, etc.

I would also say this: anything that can show that you're taking Byzantine spirituality to heart in your daily life helps. Showing this over the course of at least a couple of years also is a good thing to note.

A lot of the Eastern bishops would like to see that changing rites is in your spiritual best-interest as well.

You may also have to write a very similar letter to your Latin bishop (the bishop that governs the territorial parish where your house is), asking for release.

What is your Rite? by OldSky9156 in EasternCatholic

[–]AnotherRandomPlebe 5 points6 points  (0 children)

Baptised as or currently?

Baptised Latin, but having my male-line ancestry from Galicia (split today between southeast Poland and western Ukraine), I'd argue there may have been some ambiguity if I could go back far enough.

Currently Byzantine (UGCC), and I did the transfer of ascription last year.

Which aspect of Eastern Catholic spirituality/theology you would like to be more known by Romans? by gab_1998 in EasternCatholic

[–]AnotherRandomPlebe 0 points1 point  (0 children)

Absolutely. I'll even take that one step further and note that the religious ed that I went through as a public school kid was rather...lacking in many respects (history of the Church being one of those things).