Its Origins and Orientations
  • Thaddée Barnas
Part of the Pathways for Ecumenical and Interreligious Dialogue book series (PEID)


The Monastery of Chevetogne was founded at Amay, Belgium, in 1925 by Dom Lambert Beauduin. The community moved to its present location at Chevetogne in 1939. The monastery is a Roman Catholic community of Benedictine monks dedicated to prayer and work for Christian unity. While the monastery is fully a part of the Western monastic tradition, it is distinguished by the fact that the monks celebrate daily worship according to both the Latin and the Byzantine Rites. Christian monasteries have historically been centers of learning and culture. As such, they have made significant contributions to the life of the Churches as well as to the whole of civil society. It is important, however, to bear in mind that the essence of monastic existence does not reside in cultural or scholarly activities but rather in the domain of faith. It can, therefore, never be satisfying to describe it purely in historical and cultural terms. Because my intention is to convey something of the reality of our monastic experience at Chevetogne, I will make use of some properly religious concepts.


Christian Tradition Catholic Bishop Pastoral Letter Vatican Council Orthodox Church 
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  1. 1.
    Two members of his family had already occupied the position of Metropolitan of the Ukrainian Catholic Church: Athanasius Szeptyckyj (1729–46) and Leo III Szeptyckyj (1778–79). The family had since adopted the Latin Rite and the Polish language. The parents of the future Metropolitan Andrij were very upset by his decision to return to the rite of his ancestors. See Cyrille Korolevskij, Métropolite André Szeptyckyj 1865–1944, (Rome: no publisher, 1964), 13ff.Google Scholar
  2. 3.
    See Antoine Lambrechts, “Orthodoxes et Grecs-Catholiques en Pologne. La défense des biens de l’Église orthodoxe par le métropolite Andrea Šeptyc’kyj,” Irénikon 64, no. 1 (1991): 44–56.Google Scholar
  3. 4.
    See S. Redlich, “Metropolitan Andrei Sheptyts’kyi, Ukrainian and Jews during and after the Holocaust,” Holocaust Genocide Studies 5, no. 1 (1990): 39–51.CrossRefGoogle Scholar
  4. 5.
    See Kurt I. Lewin, Archbishop Andreas Sheptytsky and the Jewish Community in Galicia during the Second World War (Yorkton: Saskatchewan: reprinted from Unitas, 1960), 133–42,Google Scholar
  5. and Bernard Dupuy, “La dissolution de l’Église greco-catholique en 1945 par le regime soviétique dans les territoires conquis,” Istina, 34, no. 3–4 (1989): 290–305.Google Scholar
  6. 10.
    Leon Tretjakewitsch, Bishop Michel d’Herbigny sj and Russia. A Pre-Ecumenical Approach to Christian Unity (Das östliche Christentum Neue Folge, Band 39, Würzburg: Augustinus Verlag, 1990), 125.Google Scholar

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