by Paolo Affatato
Karaganda – “Mission does not mean organizing an ever-increasing number of events. Sometimes, mission takes this form: a priest travels many kilometres to celebrate Holy Mass, speak with people, listen to them and simply be with them. Missio ad gentes means, above all, reaching out to those who have not yet encountered Christ, those who know nothing about Him or perhaps those whose faith has faded over time.”This is what Piotr Pytlovany told Fides News Agency in an interview ahead of his episcopal ordination on 10 October, at the Cathedral of Our Lady of Fatima, Mother of All Peoples, in the Kazakh city.
Established as an Apostolic Administration in 1991 and elevated to the status of a diocese by Pope John Paul II in 1999, the Diocese of Karaganda covers the eastern regions of Kazakhstan, extending over an area of approximately 711,000 square kilometres—more than twice the size of Italy.
The Catholic community numbers around 8,500 faithful, served by approximately 20 priests and some 30 women religious, who minister in around 20 parishes.
Born in Poland, Piotr Pytlovany was ordained a priest in 1994 and moved to Kazakhstan in 1995 as a fidei donum priest. He subsequently served in several parishes and was rector of the Interdiocesan Major Seminary of Karaganda from 2011 to 2018. Before his appointment as bishop, he was parish priest of the Cathedral in Astana and official spokesperson for the Conference of Catholic Bishops of Central Asia. On the eve of his episcopal ordination, Fides asked him a few questions.
How did you receive the call to lead the Diocese of Karaganda, and what aspects of your predecessor’s ministry would you like to continue? How will your years of missionary service in Kazakhstan shape your approach to leadership?
I see the call to the episcopal ministry above all as a call from God and a new responsibility towards the Church. It is not a matter of honor or position; it concerns people, communities and the future of the Church entrusted to my care.
I have lived and served in Kazakhstan for more than 30 years, so this country has become my home. I have had the opportunity to get to know the Church not only in the major cities, but also in small rural communities, which are often very far apart. Thanks to this experience, I have come to understand one simple thing: the Church on earth is sustained not by structures, but by the faith of real people.
I would like to build on all the good and fruitful work accomplished by my predecessors: pastoral care for small communities, the formation of priests and lay faithful, attention to vocations, families and young people, and care for the sick and those who suffer. I also consider it important for the Church to stand alongside people in public life. Collaboration with civil authorities on matters that contribute to the common good, as well as the development of joint social initiatives with representatives of other Christian communities and religions, are therefore among my priorities.
At the same time, I would like us to become increasingly a Church that reaches out to meet people, rather than simply waiting for them to come to church. For me, this is the natural continuation of the path I have sought to follow throughout these years.
How can unity be maintained within a Catholic community made up of faithful from different cultural and linguistic backgrounds?
I believe that diversity is not a problem for the Church in Kazakhstan, but a gift. The history of this country has brought together people of different nationalities, languages and cultures. This rich diversity is part of our reality and, at the same time, demonstrates that the Catholic Church is truly universal.
The language, traditions and history of each community must, of course, be respected. However, it is important that people feel that we are not separate groups of Poles, Germans, Ukrainians, Russians or Kazakhs, but one Church, united around Jesus Christ. National origin must not become a barrier between us.
I believe that here in Kazakhstan we can understand the meaning of the word “Catholic”—universal—with particular clarity. The Catholic Church does not belong to any single nation. There is a place in it for everyone. At the same time, people do not need to abandon their cultural roots; on the contrary, these can enrich the entire community.
I would like my ministry to help strengthen unity: among priests, consecrated persons and the lay faithful, and among generations and peoples.
What does missio ad gentes mean today in a diocese as vast as that of Karaganda, where Catholics constitute a small minority?
For me, missio ad gentes means, above all, reaching out to each person: to those who have not yet encountered Christ, those who know nothing about Him or perhaps those whose faith has faded over time.
In our vast Diocese of Karaganda, it also means being ready to be present wherever there are very few Catholics, sometimes just a handful of believers. From a purely human perspective, one might ask: is it worth maintaining a presence for such a small community? From the perspective of the Gospel, the answer is clear: yes, because every person is infinitely precious in the eyes of God. If there is even one believer in a particular place who needs the presence of the Church, that alone is enough.
Mission does not mean organizing an ever-increasing number of events. Sometimes, mission takes this form: a priest travels many kilometres to celebrate Holy Mass, speak with people, listen to them and simply be with them.
Today, missio ad gentes also means the Church’s presence in culture, education, social work and among young people. We must be present where people live.
In a post-Soviet and highly secularized society, what are the most effective ways to proclaim the Gospel to those who have never heard it or have forgotten it?
I believe that, first and foremost, the witness of one’s own life matters. People may not be interested in our religious arguments, but they are highly sensitive to sincerity. We cannot therefore proclaim the Gospel through words alone.
People need to see that faith in Christ truly transforms a person: the way they look at others, build relationships, live within their family and face suffering.
Patience is also essential. The history of the twentieth century has left many people somewhat distant from religious institutions. A single sermon will not change things. Time, authentic relationships and trust are needed.
That is why small communities, personal dialogue, catechesis for adults, and pastoral care for families and young people are so important. Above all, what matters is personal encounter.
Sometimes evangelization begins with a very simple question: “How can I help you?” Only later might the person ask: “Why are you doing this?” That is when an opportunity arises to speak to them about Christ.
Many historic parishes in Kazakhstan were founded by deported Poles, Germans and Ukrainians through their faith. How can pastoral ministry evolve from a Church that “preserves the memory” to one that opens itself to the world?
Memory is very important to us. We must not forget those who preserved their faith under extremely difficult circumstances and passed it on to subsequent generations. Thanks to them, the Church was able to survive some very difficult times. Their witness is part of our heritage.
In many respects, the Church in Karaganda was born out of the suffering, fidelity and courage of these people.
But memory must not imprison us in the past. We must look ahead and ask ourselves: to whom are we called to pass on the faith today? To the young people of Kazakhstan, to families, to those living in cities and to those who have no Christian roots at all.
For this reason, I would like to see a Church that preserves its memory while also looking to the future. The legacy of those who were deported must not remain merely a memory of the past. It can and must become a source of inspiration for a new evangelization.
Their example shows that faith can be preserved even under the most difficult circumstances. It is now our task to pass on this gift.
In Kazakhstan, the Catholic Church’s presence is closely linked to social work. How can charitable activity become a form of evangelization and dialogue with those who do not share the Catholic faith?
Charity and works of mercy in general are a language that everyone can understand. When we help someone who is ill, a person struggling with addiction, a child or someone in difficulty, we do not first ask about their nationality or beliefs. We simply see the person. This is a very important witness to the Gospel.
Christian love cannot stop at the boundaries of the Church. Care for the human person must be unconditional.
Social work also creates opportunities for encounter. We can work together to help someone even when we hold different religious beliefs. Through this shared service, human relationships and trust emerge, and genuine dialogue can be built on that trust.
Sometimes, therefore, a concrete good deed carried out together can say more about Christianity—and say it more clearly—than philosophical discussions or abstract words about religion.
What are the most pressing social problems facing the Diocese of Karaganda today, and how is the Church seeking to address them in practical terms?
One of the most serious challenges concerns families, especially those experiencing crises, living in poverty or losing their family bonds. Among the other major problems, I would mention addiction, loneliness and the difficulties faced by older people.
The situation of young people is also close to my heart, particularly in small towns and rural areas, where they do not always see a future for themselves.
The Church cannot, of course, solve every social problem, nor is that its mission. But it can be present: offering help, creating spaces for encounter, carrying out works of mercy and cooperating with all people of good will.
One principle is fundamental for us: the dignity of every person. We do not help someone because they are Catholic. We help because they are a human being. I believe this must be the foundation of all the Church’s social activity.
Many young people leave rural areas or even the country itself in search of a better future. How can the Church support younger generations and give them reasons for hope and to stay?
Young people need more than a job and economic prospects. They also need to feel that their lives have meaning, that they are valued and to be able to help others.
The Church can be a place where young people discover their abilities, learn to take responsibility and discern their vocation. They need formation, but they also need spaces where they can assume responsibilities, develop their own initiatives and learn to serve others.
We cannot simply tell a young person, “Stay here.” It is better to ask: “What can we do to enable you to live here with dignity, grow, fulfil your potential and discover your vocation?”
Of course, the Church cannot replace economic or government policies. But it can help young people recognize the value of their lives and find hope, so that they see the future as something more than a career or material success. Christian hope does not depend on circumstances, because its source is Christ.
How can a “culture of encounter” develop in a society where Catholics, Muslims and Orthodox Christians live side by side? Can social initiatives serve as a “laboratory” for interreligious dialogue in Kazakhstan?
I believe that social engagement can indeed provide a very important space for encounter. When we work together to help those in need, our differences do not disappear, but they cease to be an obstacle to doing good.
Interreligious dialogue should not be confined to official conferences; it must also be part of everyday life: caring together for the poor, families, children, older people and those who have been pushed to the margins of society.
Kazakhstan is a special place in this respect. People of different religions and cultures live side by side here, giving us the opportunity to meet in everyday life and build human relationships.
Social initiatives can therefore serve as a kind of “laboratory” for dialogue. Through them, we learn to respect one another and cooperate for the common good, without renouncing our own faith or identity.
How do you assess the Kazakh authorities’ openness regarding religious freedom, missionary activity and evangelization?
Kazakhstan has a distinctive historical, social and legal context. Relations between the State and religious communities therefore require dialogue, mutual respect and a sound understanding of the legislation in force.
In my experience, maintaining calm and constructive dialogue with the authorities is essential. The Church does not seek to replace the State or engage in political activity; its task is to fulfil its religious and social mission and serve the human person.
It is important for us to have the freedom to proclaim the Gospel, carry out pastoral and educational activities, engage in charitable works and care for the faithful.
At the same time, I am convinced that dialogue remains the best way forward. Where there is mutual trust and respect, it is possible to discuss contentious issues calmly and seek solutions together that promote the common good and the dignity of the human person.
Kazakhstan has a unique experience of coexistence among different peoples and religions. I believe that the Catholic Church can continue to contribute to building a society founded on respect, peace, solidarity and mutual understanding.
Leave a Reply
You must be logged in to post a comment.