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Address From President of Canada's Bishops to Ukrainian Greek Catholic Synod | ZENIT - The World Seen From Rome
Address From President of Canada's Bishops to Ukrainian Greek Catholic Synod | ZENIT - The World Seen From Rome
Here is an address by the president of the bishops of Canada, Archbishop Richard Smith of Edmonton to the Synod of Ukrainian Greek Catholic Bishops. The address was given August 15.
Dear Brother Bishops,
Glory to Jesus Christ!
I thank my brother in the Lord, His Beatitude Sviatoslav, for the kind invitation to address this eminent gathering. I am pleased and honoured to be with you, because this occasion affords me the opportunity to greet you on behalf of all the Latin-rite Bishops of Canada, and to assure you of our fraternal affection and abiding esteem. We remember with deep appreciation the visit of His Beatitude to our Plenary Assembly held near the city of Montreal, Canada just under one year ago and the message he shared with us. His words were a pledge of fraternal communion, which my visit with you in Kyiv now allows me to reciprocate.
We rejoice with you as you celebrate here the 1025th anniversary of the baptism of the people of Kyivan-Rus’. In Canada we continue to mark an anniversary of considerably fewer years but still of great significance for our land, namely, the centenary of the arrival of the first Ukrainian Catholic Bishop in our country, the Blessed Nikita Budka. The commemorations of these events unite to underscore the marvellous enrichment that our Ukrainian brothers and sisters bring to both Church and society.
Among the many gifts you offer us, I want to mention in particular your witness of fidelity and resilience. As I visit this country and read again of its history, I am both edified and humbled by the resilience of the Ukrainian Greek Catholic Church in the face of great persecution and suffering. The lesson you teach us is that authentic discipleship involves inescapably the embrace of truth revealed in Christ and its incarnation in our individual and collective lives. Resistance to this truth by others, even violent opposition, does not excuse us from our responsibility to be faithful witnesses to our Lord. From your heroic example, we in the West can draw encouragement and inspiration. While secularization there steadily fashions an environment intolerant of the Gospel, you remind us of the beauty of fidelity and its power to transform. In this way you encourage us to be steadfast, regardless of the consequences, confident that God works mysteriously through his faithful ones to turn all to the good.
It appears to me that your apprehension of the beauty of truth and faithful adherence to it arises from the central place accorded by the Ukrainian tradition to the Divine Liturgy. God who is Truth meets us in the Liturgy, where he draws us into the mystery of His love, and enables us to share even now in his Triune life. Encounter with this mystery in the Liturgy engenders fidelity to the divine love, and impels us by that same caritas toward our brothers and sisters, even if our presence and message is unwelcome. Your consistent witness over many centuries to this truth lends strength to the call now being issued to the Church and world by Pope Francis to know the Lord and to bring his love to the peripheries.
At the same time the Divine Liturgy handed on in the Byzantine tradition gives great emphasis to Mercy, which is Truth's necessary companion. Here again we find a lesson vital for our times. Our day is rather harsh and unforgiving toward human frailty, an attitude that, sadly, characterizes the manner in which many Catholics relate to one another. Yet God is rich in mercy (Ephesians 2:4) and no one can survive without divine forgiveness (Psalm 130:3). From the frequent cry for mercy in the Divine Liturgy we learn the foundation of true human solidarity: since all are in need of God's tender compassion, we must be merciful toward one another.
In Canada, the relationship between Latin and Ukrainian Catholics is strong. I am pleased to share with you that this good rapport is particularly visible in our national episcopal conference and regional assemblies of Bishops, where we welcome the full participation of our Ukrainian brothers. Indeed, we ensure that the Metropolitan has a permanent ex officio presence on our Permanent Council, the body of Bishops that governs the life of our episcopal conference between plenary sessions. We benefit greatly from their participation not only in various committees of the national conference but also in shared ministry at the regional and local levels. They are our brothers, they are our friends, and we are enriched by our collaboration for the good of the Church.
Today on the Latin Church Calendar we mark a beautiful mystery in the life of our Blessed Mother. The Ukrainian tradition speaks of this as her Dormition, the Latin as her Assumption. These two terms for the same event constitute a distinction without difference. Thus does our common love for the Mother of God shine light on the nature of our unity in the Church: distinct without difference. By the intercession of Our Lady, may this communion give both hope and direction to our world that hungers for harmony and peace.
Here is an address by the president of the bishops of Canada, Archbishop Richard Smith of Edmonton to the Synod of Ukrainian Greek Catholic Bishops. The address was given August 15.
Glory to Jesus Christ!
I thank my brother in the Lord, His Beatitude Sviatoslav, for the kind invitation to address this eminent gathering. I am pleased and honoured to be with you, because this occasion affords me the opportunity to greet you on behalf of all the Latin-rite Bishops of Canada, and to assure you of our fraternal affection and abiding esteem. We remember with deep appreciation the visit of His Beatitude to our Plenary Assembly held near the city of Montreal, Canada just under one year ago and the message he shared with us. His words were a pledge of fraternal communion, which my visit with you in Kyiv now allows me to reciprocate.
We rejoice with you as you celebrate here the 1025th anniversary of the baptism of the people of Kyivan-Rus’. In Canada we continue to mark an anniversary of considerably fewer years but still of great significance for our land, namely, the centenary of the arrival of the first Ukrainian Catholic Bishop in our country, the Blessed Nikita Budka. The commemorations of these events unite to underscore the marvellous enrichment that our Ukrainian brothers and sisters bring to both Church and society.
Among the many gifts you offer us, I want to mention in particular your witness of fidelity and resilience. As I visit this country and read again of its history, I am both edified and humbled by the resilience of the Ukrainian Greek Catholic Church in the face of great persecution and suffering. The lesson you teach us is that authentic discipleship involves inescapably the embrace of truth revealed in Christ and its incarnation in our individual and collective lives. Resistance to this truth by others, even violent opposition, does not excuse us from our responsibility to be faithful witnesses to our Lord. From your heroic example, we in the West can draw encouragement and inspiration. While secularization there steadily fashions an environment intolerant of the Gospel, you remind us of the beauty of fidelity and its power to transform. In this way you encourage us to be steadfast, regardless of the consequences, confident that God works mysteriously through his faithful ones to turn all to the good.
It appears to me that your apprehension of the beauty of truth and faithful adherence to it arises from the central place accorded by the Ukrainian tradition to the Divine Liturgy. God who is Truth meets us in the Liturgy, where he draws us into the mystery of His love, and enables us to share even now in his Triune life. Encounter with this mystery in the Liturgy engenders fidelity to the divine love, and impels us by that same caritas toward our brothers and sisters, even if our presence and message is unwelcome. Your consistent witness over many centuries to this truth lends strength to the call now being issued to the Church and world by Pope Francis to know the Lord and to bring his love to the peripheries.
At the same time the Divine Liturgy handed on in the Byzantine tradition gives great emphasis to Mercy, which is Truth's necessary companion. Here again we find a lesson vital for our times. Our day is rather harsh and unforgiving toward human frailty, an attitude that, sadly, characterizes the manner in which many Catholics relate to one another. Yet God is rich in mercy (Ephesians 2:4) and no one can survive without divine forgiveness (Psalm 130:3). From the frequent cry for mercy in the Divine Liturgy we learn the foundation of true human solidarity: since all are in need of God's tender compassion, we must be merciful toward one another.
In Canada, the relationship between Latin and Ukrainian Catholics is strong. I am pleased to share with you that this good rapport is particularly visible in our national episcopal conference and regional assemblies of Bishops, where we welcome the full participation of our Ukrainian brothers. Indeed, we ensure that the Metropolitan has a permanent ex officio presence on our Permanent Council, the body of Bishops that governs the life of our episcopal conference between plenary sessions. We benefit greatly from their participation not only in various committees of the national conference but also in shared ministry at the regional and local levels. They are our brothers, they are our friends, and we are enriched by our collaboration for the good of the Church.
Today on the Latin Church Calendar we mark a beautiful mystery in the life of our Blessed Mother. The Ukrainian tradition speaks of this as her Dormition, the Latin as her Assumption. These two terms for the same event constitute a distinction without difference. Thus does our common love for the Mother of God shine light on the nature of our unity in the Church: distinct without difference. By the intercession of Our Lady, may this communion give both hope and direction to our world that hungers for harmony and peace.
Moscow on the Dnipro
Moscow on the Dnipro
From RISU - 21 August 2013
From RISU - 21 August 2013
Andrew SOROKOWSKI
Russian President Vladimir Putin chooses his words carefully. Unlike the leaders of some countries, he does not make faux pas. One does not rise through the ranks of the KGB dropping careless remarks. Moreover, he is an unusually intelligent man. Thus, his words deserve careful scrutiny.
Mr. Putin was in Kyiv last July for the celebrations of the 1,025th anniversary of the Baptism of Rus’. As the “Economist” noted, the event was rife with political implications, particularly with the prospect of Ukraine’s upcoming choice between an Association Agreement with the European Union and a Customs Union with Russia. And as Sophia Kishkovsky remarked in the New York Times,Mr. Putin’s trip was also “the latest sign of the deepening ties and common agenda of the Kremlin and the Russian Orthodox Church.” The anniversary had received considerable attention in Russia, “reflecting the Kremlin’s embrace of the church and its spiritual leader, Patriarch Kirill I.”
Representatives of all of the world’s Orthodox churches had travelled to Kyiv, along with fragments of the cross on which the Apostle Andrew is believed to have been crucified. The cross had been exhibited on a tour across Russia sponsored by Vladimir Yakunin, the head of the Russian railway company, who is said to be close to both Mr. Putin and the Russian Church. In his remarks, Patriarch Kirill stressed the idea of Holy Rus’, which unitesRussia, Ukraine and Belarus in a single Orthodox sphere. (Sophia Kishkovsky,“Putin in Ukraine to Celebrate a Christian Anniversary,” New York Times, July 28, 2013). Thus, the spiritual and temporal authorities cooperated in promoting, respectively, the ideas of Holy Rus’ and the “Russian world.”
In connection with these events, Mr. Putin made three significant statements. “We are all spiritual heirs of what happened here 1,025 years ago,” he told church hierarchs at the Monastery of the Caves in Kyiv “And in this sense we are, without a doubt, one people.”Second, in a film called “The Second Baptism of Rus’,” aired on Russian state television, the president credited the choice of Christianity with “building a centralized Russian state.”Third, he described Communism as “just a simplified version of the religious principles shared by practically all the world’s traditional religions.”(Ibid.)
One cannot dispute the notion that the Russians and Belarusians are, along with the Ukrainians, the “spiritual heirs” of the Baptism of Rus’. But does it follow that they are “one people”? In a family – if we look at the source of the metaphor -- heirs are separate individuals, not a single person. The French, Germans, Spaniards and Italians are all “heirs” of Rome, but they remain separate nations. And just as the Italians can assert a certain priority in their claim to the Roman legacy, so the Ukrainians can make a pre-eminent claim to the legacy of Kyivan Rus’. It is significant that, as the report in the “Economist” noted, the Russian representatives to the commemoration wore badges that omitted the inconvenient word “Kyivan” from that term.It seems that in Mr. Putin’s view, it was Moscow that was baptised in the river Dnipro.
On the second point, did the choice of Christianity result in the creation of a “centralized Russian state”? It is true that it helped Grand Prince Volodimer (Vladimir) bring together a disparate collection of pagan peoples. But Mr. Putin appears to be conflating Kyivan Rus’ with the centralized Muscovite state formed three or four centuries later, which became the basis of the Russian empire founded by Peter I in the eighteenth century. Kyivan Rus’ never forged the kind of centralism practiced by Moscow. And Moscow’s subjugation of city-states like Novgorod in its “gathering of Rus’” had little to do with Christianity.
Finally, the notion that Soviet Communism was “just a simplified version” of universal religious principles is both a distortion and an exaggeration. The communal sharing of worldly goods was indeed practiced by early Christians, and can be found in other religions. But to sever it from other religious principles is to distort its meaning. For Christians, such sharing was voluntary, and inseparable from the other teachings of Jesus Christ. The forcible confiscation and redistribution of property conducted by the Bolsheviks was hardly consistent with those teachings. Nor, obviously, was the atheism and philosophical materialism that was essential to Communist ideology. Christians shared their goods because they believed in love and awaited the Kingdom of Heaven; Communists forced people into collectives because they cultivated class hatred and believed only in the material world.
These three statements seem to suggest that President Putin is a poor logician, a shaky historian, and a dreadful theologian. But he is more intelligent than that. More likely, he expects that most people will not analyze his words. Skilled propagandist that he is, he realizes that people will believe nonsense if they want to. And there are plenty of people who want to believe that the glorious successor of the Soviet Union will be none other than Holy Rus’, reincarnated as the new Russian World.
Is This the End of Christianity in the Middle East? - Aleteia
Is This the End of Christianity in the Middle East? - Aleteia
Translated article by Andrea Riccardi, from the Corriere della Sera, 18 August 2013.
Translated article by Andrea Riccardi, from the Corriere della Sera, 18 August 2013.
Faith Can End Egypt’s Politics of Persecution - Aleteia
Faith Can End Egypt’s Politics of Persecution - Aleteia
Western elites are dumbfounded that religion matters so much to people and can breed so much violence. But they need to learn quickly that it can also be used for good.
By Joseph Loconte, associate professor of history at the King’s College, New York City.
Islamists Step Up Attacks on Christians for Supporting Morsi’s Ouster - NYTimes.com
Islamists Step Up Attacks on Christians for Supporting Morsi’s Ouster - NYTimes.com
Note, on page 2, the following comment: "In the chaos, there was a moment of hope. Mr. Riyad said a Muslim resident stepped in and challenged the mob, saying if they burned it, they should burn him as well."
Note, on page 2, the following comment: "In the chaos, there was a moment of hope. Mr. Riyad said a Muslim resident stepped in and challenged the mob, saying if they burned it, they should burn him as well."
Patriarch Sviatoslav blesses the waters from which Rus' Ukraine first received Baptism 1025 years ago
 |
Patriarch Sviatoslav blesses the waters of the Dnipro/Dnieper in Kyiv during the commemoration of the 1025th anniversary of the Baptism of Rus' Ukraine, following Sunday's consecration of the new Ukrainian Catholic Patriarchal Sobor of the Resurrection of Christ (in the background, below) |
From SAT-7 - The present situation in Egypt
Sat-7 is a Christian broadcaster, which is able to provide information, news and presentation of Christ and the Gospel, as one channel among many broadcasting from the satellite that relays TV programming across the Middle East. It thus broadcasts to 300 million Arabic speakers, 100 million Persian speakers and 77 million Turkish speakers. While it has a great deal of western Evangelical support and resources the small communities of Middle Eastern Protestants (including secretly bringing the Good News of Jesus Christ and hope to many Muslims, often at great risk to them), it is also scrupulous in working with, respecting and involving the ancient historic Catholic and Orthodox Churches in the region - as the picture below shows.
Here is the link to Sat-7's website - and the full version of the statement summarised below.
Here is the link to Sat-7's website - and the full version of the statement summarised below.
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Wednesday, 21 August 2013
Vatican reform will decentralize Church decision-making, predicts Indian cardinal : News Headlines - Catholic Culture
Vatican reform will decentralize Church decision-making, predicts Indian cardinal : News Headlines - Catholic Culture
This is not only of interest with respect to the internal workings of the Catholic Church (and the proper autocephaly of the Eastern Catholic Churches within the framework of communion with the Bishop of Rome), but also the dialogue with the Orthodox Church. The Ravenna Statement identified the Roman position that authority exists strongly at the level of the universal-papal, and at the level of the bishop of the local church, but weakly at the intermediate, regional or patriarchal level. It identified in the varied Orthodox patterns of authority functioning strongly at the patriarchal or regional level and at the level of the bishop locally, but hardly at all in a universal or even pan-Orthodox way. If Pope Francis' reforms in the governance of the Latin Catholic Church are to amount to a development in its ecclesiology, or at least the implementation of its ecclesiology (even if for practical purposes, though the emphasis on accountability and collaboration with the successor of Peter), some Orthodox will recognise a move that takes into account their understanding of how the Church is to be well constituted.
Will that be matched with an Orthodox move towards desire for a ministry of some kind of authority and leadership at the universal level? It is well known that, for reasons internal to the Orthodox Church, the Russian Orthodox Church withdrew from the meetings that led to the Ravenna Statement and were not therefore signatory to it, nor did they subsequently subscribe to it. It is clear that they do not regard the Ecumenical Patriarch, despite his canonical precedence, as an Orthodox counterpart to the Roman pope, not least since his see has not led the Orthodox Churches of an entire empire for nearly a century and his duty to Orthodox Christians in diaspora (the bounds of the ancient patriarchal territories never having been conclusively defined, let alone more recently established ones). On one account, Constantinople was New Rome, but now Moscow is Third Rome. Would the long awaited Pan-Orthodox Synod recognise this in some way?
Meanwhile, the Synod of the Russian Orthodox Church has developed its own Statement on primacy in the universal Church. It is likely to take a different view from Ravenna's, partly because some in the Russian Church criticise the Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church for looking at the problems and the history in terms of abstract, theological and philosophical principles (the resort to theological philosophy is hardly surprising, given the chairmanship of Metropolitan John (Zizioulas) of Pergamon), while Moscow wishes the dialogue to face present and historic realities (which arguably favour its position). Yet the present exercise at the Joint Commission is to look at the practical reality (as well as the theory) of primatial authority as it was in the first millennium. This of course is something to which the Russian Church was not party and it has little direct consciousness or memory of functioning in a time when what are now the Catholic and Orthodox Churches were in complete communion (although patterns of continued communion existed between East and West as far as to the Tridentine era - see the work of Anthony O'Mahony on the Ohrid patriarchate and the Greeks and Albanians of southern Italy). The Moscow patriarchate, indeed, post-dates the restored communion between Latin and Byzantine churches in middle Europe finding themselves within the boundaries of Catholic rather than Byzantine Orthodox rulers. The Russian Orthodox view on primacy in the universal Church will doubtless express its views on territory, diaspora and the reality of Moscow leading now by far the largest and most influential of the Orthodox Churches, and that this leadership is a force for good in the whole of the Orthodox Church. Possibly it may seek recognition of Moscow as the de facto if not de jure Orthodox opposite number to Rome and an enhanced role for its patriarch.
We are told the Statement has been approved and await its release.
This is not only of interest with respect to the internal workings of the Catholic Church (and the proper autocephaly of the Eastern Catholic Churches within the framework of communion with the Bishop of Rome), but also the dialogue with the Orthodox Church. The Ravenna Statement identified the Roman position that authority exists strongly at the level of the universal-papal, and at the level of the bishop of the local church, but weakly at the intermediate, regional or patriarchal level. It identified in the varied Orthodox patterns of authority functioning strongly at the patriarchal or regional level and at the level of the bishop locally, but hardly at all in a universal or even pan-Orthodox way. If Pope Francis' reforms in the governance of the Latin Catholic Church are to amount to a development in its ecclesiology, or at least the implementation of its ecclesiology (even if for practical purposes, though the emphasis on accountability and collaboration with the successor of Peter), some Orthodox will recognise a move that takes into account their understanding of how the Church is to be well constituted.
Will that be matched with an Orthodox move towards desire for a ministry of some kind of authority and leadership at the universal level? It is well known that, for reasons internal to the Orthodox Church, the Russian Orthodox Church withdrew from the meetings that led to the Ravenna Statement and were not therefore signatory to it, nor did they subsequently subscribe to it. It is clear that they do not regard the Ecumenical Patriarch, despite his canonical precedence, as an Orthodox counterpart to the Roman pope, not least since his see has not led the Orthodox Churches of an entire empire for nearly a century and his duty to Orthodox Christians in diaspora (the bounds of the ancient patriarchal territories never having been conclusively defined, let alone more recently established ones). On one account, Constantinople was New Rome, but now Moscow is Third Rome. Would the long awaited Pan-Orthodox Synod recognise this in some way?
Meanwhile, the Synod of the Russian Orthodox Church has developed its own Statement on primacy in the universal Church. It is likely to take a different view from Ravenna's, partly because some in the Russian Church criticise the Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church for looking at the problems and the history in terms of abstract, theological and philosophical principles (the resort to theological philosophy is hardly surprising, given the chairmanship of Metropolitan John (Zizioulas) of Pergamon), while Moscow wishes the dialogue to face present and historic realities (which arguably favour its position). Yet the present exercise at the Joint Commission is to look at the practical reality (as well as the theory) of primatial authority as it was in the first millennium. This of course is something to which the Russian Church was not party and it has little direct consciousness or memory of functioning in a time when what are now the Catholic and Orthodox Churches were in complete communion (although patterns of continued communion existed between East and West as far as to the Tridentine era - see the work of Anthony O'Mahony on the Ohrid patriarchate and the Greeks and Albanians of southern Italy). The Moscow patriarchate, indeed, post-dates the restored communion between Latin and Byzantine churches in middle Europe finding themselves within the boundaries of Catholic rather than Byzantine Orthodox rulers. The Russian Orthodox view on primacy in the universal Church will doubtless express its views on territory, diaspora and the reality of Moscow leading now by far the largest and most influential of the Orthodox Churches, and that this leadership is a force for good in the whole of the Orthodox Church. Possibly it may seek recognition of Moscow as the de facto if not de jure Orthodox opposite number to Rome and an enhanced role for its patriarch.
We are told the Statement has been approved and await its release.
In Cairo the Lecture of Regensburg Is Relevant Again
Time to revisit Pope Benedict's famous (and misrepresented) reflections? The view from Sandro Magister:
In Cairo the Lecture of Regensburg Is Relevant Again
In Cairo the Lecture of Regensburg Is Relevant Again
Tuesday, 20 August 2013
Monday, 19 August 2013
![Eventbrite](http://www.eventbrite.co.uk/org/3323381960?ref=eorgbtn" target="_blank"><img src="https://ebmedia.eventbrite.com/s3-s3/static/images/icons/eb-icon_medium.png){kind=link}
For Egypt's Christian Churches, Western media with their lies help Islamists - Asia News
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EGYPT For Egypt's Christian Churches, Western media with their lies help Islamists - Asia News
In two separate statements, the Coptic Orthodox and the Catholic Churches condemn the recent violence and offer their support to the government. They call on Western media to show the true picture of Egypt without fomenting sectarian clashes. Only unity between Christians and Muslims can save the country.
From Cairo (AsiaNews) - The Coptic Orthodox and Catholic Churches offer their full support to the police and to the government.
Both condemn media falsifications spread by Western countries, which give space to terrorist and bloodthirsty organisations responsible for attacks against 58 churches and 160 Christian buildings (pictured).
"We request that the international and western media provide a comprehensive account of all events with truth, accuracy, and honesty," said the statement made on behalf of Tawadros II.
In representation of the Catholic Church, Bishop Isaac Ibrahim, Patriarch of Alexandria of the Catholic Copts, slammed the "those media that promote lies and falsify the truth in order to mislead world public opinion."
Both communities would like to thank everyone, especially Muslims, who defended Christian churches, homes and shops, even at the cost of their life, from attacks from Islamic extremists.
The Statement of the Catholic Church in Egypt was given in an earlier post. Here is the Statement from the Coptic Orthodox Church of Egypt about the situation in Egypt:
The Coptic Orthodox Church of Egypt is following closely the unfortunate incidences occurring in our nation and confirms its strong stance with the Egyptian law enforcement, the armed forces, and all civil Egyptian institutions in confronting violent armed organizations and dark malicious forces, both internal and external. The attacks on our government entities and peaceful churches are terrorizing our citizens both Coptic and Muslim. These actions stand against all religions, morality, and humanity.
We value the stance of the friendly and loyal countries who understand the nature of these events. We strongly denounce the fallacies broadcasted by the western media and invite them to review the facts objectively regarding these bloody radical organizations and their affiliates instead of legitimizing them with global support and political protection while they attempt to spread devastation and destruction in our dear land. We request that the international and western media adhere to providing a comprehensive account of all events with truth, accuracy, and honesty.
Our sincere condolences are extended to all the victims and martyrs of duty that gave their lives, and we pray for the recovery of all those injured and afflicted. We persevere in our strong national unity and repulse any attempts to polarize our great nation into a secular conflict. We absolutely reject even partial foreign interference in our internal affairs. As the hand of evil extends to burn, kill and destroy; the Hands of God are nearer to protect, strengthen, and build. We have full faith and confidence in the Divine intervention that will navigate the Egyptian people in this delicate time of our history to a better tomorrow and a brighter future filled with justice, peace, and democracy that the people of the Nile Valley so rightly deserve
Long live Egypt, free and proud.
Statement of the Catholic Church in Egypt | ZENIT - The World Seen From Rome
Statement of the Catholic Church in Egypt | ZENIT - The World Seen From Rome
With pain, but also with hope, the Catholic Church in Egypt is following what our country is experiencing: terrorist attacks, killings and the burning of churches, schools and state institutions. Therefore, out of love for our country and in solidarity with all lovers of Egypt, Christians and Muslims, we are trying to do our best to communicate with friendly organizations around the world to clarify for them the reality of events taking place in our country. We would like to express the following:
- Our free, strong and conscious support for all state institutions, particularly the Armed Forces and the police for all their efforts in protecting our homeland.
- Our appreciation of sincere nations to understand the nature of events while flatly rejecting any attempt to interfere in the internal affairs of Egypt or to influence its sovereign decisions whatever the direction might be.
- Our thanks to all Egyptian and international media that report the news and events objectively and impartially while condemning those media that promote lies and falsify the truth in order to mislead world public opinion.
- Our thanks to our honourable Muslim compatriots who have stood by our side, as far as they could, in defending our churches and our institutions.
In conclusion, we express our condolences to all families and relatives of the victims. We ask the Lord to heal all the injured.
+ Ibrahim Isaac
Patriarch of Alexandria of the Catholic Copts
President of the Assembly
of the Catholic Patriarchs and Bishops of Egypt
"Many Moslems have been strong defenders of Christians against attacks from the Muslim Brothers"
An eye witness view from a Western religious serving in Egypt, dated 15 August :
- This part of the story especially what regards attacks on churches and Christian properties is often not communicated in Western media. The readiness on the part of the Moslem Brothers to use violence is known to everyone here but the picture given to the West is that the sit-ins were peaceful demonstrations. This is not the truth. Not only were many in the sit-ins armed but also those who wished to leave were not allowed to. The only way to leave the sit-in was as a corpse - yesterday at Rabaa Al Adawiya an underground room was found with many dead bodies. A story is going around here in Berba that a young man from here went in the early days of the sit-in to help for a day by making tea etc. When he asked at the end of the day for his ID (which he had to hand in when he entered) he was shot and his body was taken back to Berba. Who knows if it's true..
- Funding: it is claimed and seems to be a well-accepted fact that everyone at the sit-in received a handsome daily "wage". Most Egyptians are poor, so this would have been an important drawing card to gather those who would be ready to leave their work and remain camping out, even if they were not convinced Brotherhood members.
- My interpretation of Baradai's resignation: he was severely criticized in Egypt for his efforts to negotiate with foreign diplomats and the MBs, was accused of delaying the decision to clear the sit-ins and no longer had any credibility in the country. His reason for resigning is that force was used to disperse the sit-ins. Also I think his international reputation would have been damaged if he had not resigned but here in the country he is seen as abandoning his country in the moment of need.
- Today I asked several Christians here whether they regret the ouster of Morsi now that “all hell broke loose” yesterday. Their answer was very clear: absolutely not. Now that the sit-ins have been dispersed and in spite of the price Christians had to pay yesterday, the country can now move forward. They feel that the true picture of the MBs must now be clear to the West: they have no interest in Egypt, only in turning the country into an Islamist state and using any means to reach that goal. The sit-ins had to be dispersed and everyone knew that negotiations with the MBs would never succeed. Therefore the only way to do it was by force and a price had to be paid. People do not believe that what happened yesterday will continue on a large scale. Yes, there will be sporadic attacks, but yesterday was their chance because all eyes were focussed on Cairo, the police presence was weak in the governorates and so they were “free” in a sense to carry out their attacks without being stopped.
- People find it very difficult to accept that Europe and America do not understand or refuse to understand the reality of the Moslem Brothers and their aims.
- Another very positive result of June 30 and July 26 was that there is now an “Egyptian” pride in their country regardless of whether Moslem or Christian. Moslems and Christians were side by side in the streets and squares calling for Morsi’s ouster and for the military to deal with violence and terrorism. Many Moslems have been strong defenders of Christians against attacks from the MBs. This morning on a talk show we heard a commentator say that it was Christians yesterday who paid the highest price, but were those who most showed self-control in face of the attacks.
- We are all well, here. We count on your prayers for this country and for all its citizens of good will. Happy feast of the Assumption – the reading of Revelations 12 is most appropriate for what we are living here at the moment: our God is a God of life!
The assessment of the MB in this piece is right and the western media's insistence that the pro-Morsi, 'anti-coup' demonstrators were peaceful is well known to be a lie. The violence and intimidation they have used and continue to use are being recorded on numerous amateur videos that are now on social media and on Youtube. Unfortunately the foreign press approach has done much to harm the reputation of once respected news organisations and of foreigners from those countries living here. It is still very tense and there is definitely more trouble ahead. We are safe at home. The office is closed because there are marches by very aggressive pro-Morsi MB groups and although it is well secured in the area where the office is located, getting to and from is not so easy.
Saudi King Abdullah declares support for Egypt against terrorism - Alarabiya.net English | Front Page
Jordan, UAE and Saudi Arabia decry Western support on the ground of democracy for Islamist Muslim Brotherhood as harmful and ignorant interference
Saudi King Abdullah declares support for Egypt against terrorism - Alarabiya.net English | Front Page
The following refers:
Saudi King Abdullah declares support for Egypt against terrorism - Alarabiya.net English | Front Page
The following refers:
Relics for the consecration of the Patriarchal Cathedral have been sealed with the blessing of UGCC Head
Relics for the consecration of the Patriarchal Cathedral have been sealed with the blessing of UGCC Head
With the blessing of His Beatitude Sviatoslav (Shevchuk), UGCC Head, the director of the Centre for the Beatification and Canonization of Saints of the Ukrainian Greek-Catholic Church, Rev. Polikarp Nartseliuk, and the Secretary of His Beatitude Sviatoslav, Rev. Oleh Oleksa, sealed the relics of the saints for the altar of the Patriarchal Cathedral. The Rite of the Sealing of the Relics took place on August 15, 2013.
Relics for the consecration of the Patriarchal Cathedral have been sealed with the blessing of UGCC Head
Friday, 16 August 2013, 18:13With the blessing of His Beatitude Sviatoslav (Shevchuk), UGCC Head, the director of the Centre for the Beatification and Canonization of Saints of the Ukrainian Greek-Catholic Church, Rev. Polikarp Nartseliuk, and the Secretary of His Beatitude Sviatoslav, Rev. Oleh Oleksa, sealed the relics of the saints for the altar of the Patriarchal Cathedral. The Rite of the Sealing of the Relics took place on August 15, 2013.
According to church regulations, the relics were placed in the four corners and the centre of the main altar during the consecration. Into the altar of the Patriarchal Cathedral of the Resurrection of Christ were placed the relics of Apostles Peter, Paul and Andrew the First-Called, Popes Clement of Rome and Martin, who perished on Ukrainian lands, the bishop-martyr Saint Josaphat, and Blessed priest martyrs of the 20th century Mykola Charnetsky and Josaphat Kotsylovsky.
Fr Polikarp relates that the relics for the Cathedral were found in the box of relics for sealing onto icons under a sealed wax stamp, as proof of authenticity. The reliquaries were opened and the relics divided into parchment envelops, prepared especially for this purpose by the Centre for the Postulation of Causes for the Beatification and Canonization of Saints of the Ukrainian Greek-Catholic Church.
These parchment envelopes were then sealed and validated under the seal of His Beatitude Sviatoslav.
Fr Polikarp relates that the relics for the Cathedral were found in the box of relics for sealing onto icons under a sealed wax stamp, as proof of authenticity. The reliquaries were opened and the relics divided into parchment envelops, prepared especially for this purpose by the Centre for the Postulation of Causes for the Beatification and Canonization of Saints of the Ukrainian Greek-Catholic Church.
These parchment envelopes were then sealed and validated under the seal of His Beatitude Sviatoslav.
 |
| Patriarch Sviatoslav processes with the relics into the Sobor on the eve of its consecration. |
UGCC Department of Information
Sunday, 18 August 2013
EGYPT - The list of Christian churches, schools, institutions, shops torched by the Muslim Brotherhood in the last three days - Asia News
EGYPT - ISLAM The list of Christian churches, schools, institutions, shops torched by the Muslim Brotherhood in the last three days - Asia News
And this from Egypt as of 7 pm Saturday evening, reporting 44 churches harmed:
The Coptic Orthodox Church issued a statement in which it said it was closely following on the “lamentable situation” in Egypt today. The statement strongly condemned the “successive attacks against Egypt’s Christians, their churches, property and livelihoods,” and also the attacks against the Egyptian police and civilians. It called upon the Egyptian government and armed forces to defend Egyptians and maintain the unity of Egypt. It also called upon “our Muslim fellow Egyptians to stand against the vicious attack of places of worship which should never be part of any struggle.
And this from Egypt as of 7 pm Saturday evening, reporting 44 churches harmed:
Until 7pm this afternoon,
the following churches and Coptic-owned institutions in Egypt had been burned
at the hands of Islamists. Chronologically:
Three churches and six buildings at the monastery of the Holy Virgin and Anba Abra’am in Dalga, Minya, Upper Egypt
The church of Mar-Mina in the district of Abu-Hilal in the town of Minya
The bishopric church of Mar-Girgis (St George) in Sohag, Upper Egypt
The church of the Holy Virgin in Nazla, Fayoum, Lower Egypt
The Baptist church in Beni-Mazar, Minya
Coptic-owned shops in Gumhouriya Street in Assiut, Upper Egypt
The Good Shepherd School in Suez
The Fransiscan School in Suez
The Holy Bible Society in Fayoum
The church of al-Amir Tawadros (St Theodore) in Fayoum
The church of the Holy Virgin in the district of Abu-Hilal in the town of Minya
The Catholic church of St Mark, Minya
The Jesuit church in Abu-Hilal, Minya
The church of Mar-Morqos (St Mark) and its community centre, Sohag
18 houses of Coptic families in Dalga, Minya, including the home of Father Angaelus Melek of the Holy Virgin and Anba Abra’am’s
The Evangelical church on Nassara Street in Abu-Hilal, Minya
The church of Anba Moussa al-Aswad in Minya
Coptic-owned shops, pharmacies, and a doctor’s clinic in Minya
The Jesuit church in Minya (attacked, not burned)
The St Fatima Basilica in Cairo (attacked, not burned)
St Joseph’s School in Minya (attacked, not burned)
The Nile boat al-Dahabiya, owned by the Evangelical Church in Minya
Coptic-owned shops, pharmacy, and hotels on Karnak Street and Cleopatra Street in Luxor (attacked and looted)
The church of Mar-Girgis (St George) in Wasta (attacked)
The church of St Michael on Nemeis Street in Assiut, Upper Egypt
The Adventist church in Assiut; the pastor and his wife were both kidnapped
The Greek church in Suez
The church of Mar-Girgis in Assiut
Coptic houses on Qulta Street in Assiut attacked
The church of Mar-Girgis (St George) in Arish, North Sinai
The church of St Dimiana and the Evangelical church in the village of Zerbi in Fayoum
The offices of the Evangelical foundation in Minya, and those of Umm al-Nour in Beni-Mazar, Minya
The church of Anba Antonius in Kerdassa, Giza
The bishopric church in Etfeeh, Giza
Three churches and six buildings at the monastery of the Holy Virgin and Anba Abra’am in Dalga, Minya, Upper Egypt
The church of Mar-Mina in the district of Abu-Hilal in the town of Minya
The bishopric church of Mar-Girgis (St George) in Sohag, Upper Egypt
The church of the Holy Virgin in Nazla, Fayoum, Lower Egypt
The Baptist church in Beni-Mazar, Minya
Coptic-owned shops in Gumhouriya Street in Assiut, Upper Egypt
The Good Shepherd School in Suez
The Fransiscan School in Suez
The Holy Bible Society in Fayoum
The church of al-Amir Tawadros (St Theodore) in Fayoum
The church of the Holy Virgin in the district of Abu-Hilal in the town of Minya
The Catholic church of St Mark, Minya
The Jesuit church in Abu-Hilal, Minya
The church of Mar-Morqos (St Mark) and its community centre, Sohag
18 houses of Coptic families in Dalga, Minya, including the home of Father Angaelus Melek of the Holy Virgin and Anba Abra’am’s
The Evangelical church on Nassara Street in Abu-Hilal, Minya
The church of Anba Moussa al-Aswad in Minya
Coptic-owned shops, pharmacies, and a doctor’s clinic in Minya
The Jesuit church in Minya (attacked, not burned)
The St Fatima Basilica in Cairo (attacked, not burned)
St Joseph’s School in Minya (attacked, not burned)
The Nile boat al-Dahabiya, owned by the Evangelical Church in Minya
Coptic-owned shops, pharmacy, and hotels on Karnak Street and Cleopatra Street in Luxor (attacked and looted)
The church of Mar-Girgis (St George) in Wasta (attacked)
The church of St Michael on Nemeis Street in Assiut, Upper Egypt
The Adventist church in Assiut; the pastor and his wife were both kidnapped
The Greek church in Suez
The church of Mar-Girgis in Assiut
Coptic houses on Qulta Street in Assiut attacked
The church of Mar-Girgis (St George) in Arish, North Sinai
The church of St Dimiana and the Evangelical church in the village of Zerbi in Fayoum
The offices of the Evangelical foundation in Minya, and those of Umm al-Nour in Beni-Mazar, Minya
The church of Anba Antonius in Kerdassa, Giza
The bishopric church in Etfeeh, Giza
In addition to the attacks against the Copts,
their churches, businesses, and property; Egyptians were aghast at attempts by
the Islamists to break into the Bibliotheca Alexandrina (BA) in Alexandria and
set it on fire. The BA security and staff confronted the assailants in the
courtyard, and there was an exchange of gunfire. According to Khaled Azab, the
BA’s media manager, the conference hall was plundered, and a number of
acquisitions went missing. The glass façade was shattered.
In Deir Muwass, Minya, the locals called Watani
in horror to report that 30 armed Islamists broke into the local water
treatment station and cut off the water supply to the nearby villages and
towns, meaning that should a fire erupt there would be no water to put it off.
Coptic youth organisations—including the Maspero
Youth Union, Copts Without Chains, The Coptic Consultant Council, and the
Coptic Coalition—have all condemned the attacks against the Copts and the
inadequate protection they were offered. The demanded security protection, and
called upon Egypt’s Muslims to join in their defence.
Father Rafiq Greiche, a Melkite Greek Catholic priest and spokesman of the Catholic
Church in Egypt, strongly condemned the attacks against churches and
Christians, saying that the Copts were made to pay the price for their
participation in the revolution against the Islamist regime on 30 June. He
demanded that the State should take a firm stance against the assailants.
Fr Rafiq announced that the Catholic Church has
called off the celebrations of the feast of the Assumption of the Holy Virgin
tomorrow.
The Coptic Orthodox Church issued a statement in which it said it was closely following on the “lamentable situation” in Egypt today. The statement strongly condemned the “successive attacks against Egypt’s Christians, their churches, property and livelihoods,” and also the attacks against the Egyptian police and civilians. It called upon the Egyptian government and armed forces to defend Egyptians and maintain the unity of Egypt. It also called upon “our Muslim fellow Egyptians to stand against the vicious attack of places of worship which should never be part of any struggle.
Patriarch Sviatoslav blesses the Patriarchal Cathedral in Kyiv
Patriarch Sviatoslav (Shevchuk) blessed the Patriarchal Cathedral in Kyiv
Consecration of the Holy Table and the Patriarchal Cathedral Sobor was performed by the head of the UGCC Patriarch Sviatoslav (Shevchuk), together with members of the Synod of Bishops, the Apostolic Nuncio to Ukraine Thomas Edward Gullickson and Roman Catholic bishops from around the world.
The pilgrims from different parts of Ukraine and from Canada, USA, Poland, Argentina, Australia and Kazakhstan took part in celebration.
“Pilgrims came from all over the world: North and South America, Australia and various countries in Western, Northern and Southern Europe, Kazakhstan, Russia, Belarus, and from all the corners of our dear Ukraine. I welcome you in your new home as children of God! As this Cathedral will not be only house of prayer for the Father and the Head of the UGCC. First of all, it is God's home, house for all of His children”, said the Patriarch in his address.
Consecration of the Holy Table and the Patriarchal Cathedral Sobor was performed by the head of the UGCC Patriarch Sviatoslav (Shevchuk), together with members of the Synod of Bishops, the Apostolic Nuncio to Ukraine Thomas Edward Gullickson and Roman Catholic bishops from around the world.
The pilgrims from different parts of Ukraine and from Canada, USA, Poland, Argentina, Australia and Kazakhstan took part in celebration.
“Pilgrims came from all over the world: North and South America, Australia and various countries in Western, Northern and Southern Europe, Kazakhstan, Russia, Belarus, and from all the corners of our dear Ukraine. I welcome you in your new home as children of God! As this Cathedral will not be only house of prayer for the Father and the Head of the UGCC. First of all, it is God's home, house for all of His children”, said the Patriarch in his address.
1025th Anniversary of the Baptism of Kyivan Rus'
Celebrations of the Ukrainian Greek Catholic Church led by Patriarch Sviatoslav, with a Moleben on St Volodomyr's Hill before going on to the new Patriarchal Sobor of the Resurrection of Christ.
Saturday, 17 August 2013
Consecration of the new Patriarchal Sobor of the Ukrainian Catholic Church in Kyiv Tomorrow - Sunday
 |
| Patriarch Sviatoslav, the Bishops of the Ukrainian Catholic Church, with the Papal Nuncio to the Republic of Ukraine after the Opening Hierarchical Divine Liturgy of this week's Holy Synod |
As His Beatitude Sviastoslav prepares to consecrate the new Patriarchal Sobor in Kyiv tomorrow morning, Sunday, the Society of St John Chrysostom in the United Kingdom sends warmest greetings and the assurance of prayers and loving communion. We are very much there in spirit, not least through Kyr Hlib, the bishop of the Eparchy of the Holy Family of London here in the United Kingdom and Ireland.
It is most moving to watch online the acts of prayer and pilgrimage to the new cathedral, as His Beatitude prepares the Church with his people for the great day, and to remember that not many decades ago this was a forbidden Church, its holy places and churches confiscated, its bishops, priests, religious and lay faithful oppressed and forced underground or to live in separation from the Catholic Church, and even to suffer greatly, to be starved, and to die for Christ. But Christ is risen - and the Sobor's dedication is to Christ in His Resurrection.
Furthermore, in a time of ecumenical seeking for reconciliation and the unity of the whole Church, it is good to see, as well as Latin Catholics, Orthodox presence in fraternity as fellow heirs of the historic ancient Church of Kyiv, foundational to all of the Byzantine churches of the Slavs. For this weekend also marks the 1025th anniversary of the baptism of Kyivan Rus'.
Now the Ukrainian Greek Catholic Church recovers its place in the city that is central to the consciousness of the Ukrainian nation and Church, but also that of each of the peoples who look to historic Rus' as their heartland. Patriarch Sviatoslav says, "A cathedral unites all", and thus he places his Church, as he has constantly said, at the service of unity and reconciliation for all Christians. There is much work and prayer to be done to this end and so we wish him many years on this pilgrimage - Eis polla, Despota.
At this time of intense concern for the Christians of the Middle East - Eastern Catholics, Orthodox, Oriental Orthodox and Assyrians of the East alike - thank God for this ray of joy, hope and light.
Bethlehem Icon School - Blessing of Icons by HE the Patriarchal Vicar of Jerusalem ot the Melkites - Sayedna Youssef-Jules Jerey
Congratulations to the class of autumn 2012!
Friday, 16 August 2013
Windows to Eternity: Decoding the Symbolism in Iconography - Aleteia
If you just don't "get" icons, it's probably because you don't understand their profound symbolic language. Icons are beautiful in a way that's been lost in our culture...."
Windows to Eternity: Decoding the Symbolism in Iconography - Aleteia
Windows to Eternity: Decoding the Symbolism in Iconography - Aleteia
Thursday, 15 August 2013
Wednesday, 14 August 2013
Tuesday, 13 August 2013
Monday, 12 August 2013
Christians & Christianity in the Middle East - Conference, Saturday 21 September 2013
At the University of Notre Dame London Centre, 1 Suffolk Street, London SW1Y 4HG
£20. A collaboration between British Trust for Tantur, Centre for Eastern Christianity (Heythrop), Churches Together in England, Churches Together in Britain & Ireland, and the University of Notre Dame.
Download Booking Form here.
- Anthony O'Mahony, Centre for Eastern Christianity, Heythrop College, University of London
- Bishop Angaelos, Coptic Orthodox Church in the United Kingdom
- Scott Thomas, University of Bath
- Leonard Marsh, Church of England Diocese of Southwark
£20. A collaboration between British Trust for Tantur, Centre for Eastern Christianity (Heythrop), Churches Together in England, Churches Together in Britain & Ireland, and the University of Notre Dame.
Download Booking Form here.
Ecumenism & Interreligious Dialogue
Churches Together in Britain & Ireland & the Centre for Eastern Christianity, Heythrop College
“In Our Time”
An Exploration of the Dynamic Relationship between Christian
Ecumenism and Inter Religious Dialogue, its opportunities and challenges in the
21st Century
12 September 2013, 11.00-16.00
Venue: Heythrop College, 23 Kensington Square, London W8 5HN
Speakers:
Revd Dr Keith Clements
Dr Anthony O’Mahony
Professor Peter Riddell
The Ecumenical
Movement “Oikumene” refers both to the unity of all Christians and also of the
reconciliation of the whole created order. Christians are called to pray for unity, and
work so that the prayer of Jesus might be fulfilled “that they may be one”. However, with some of the enthusiasm for Christian
unity dimmed and with some theologians speaking of “an ecumenical winter”,
there has been some suggestion that the ecumenical endeavour has moved on and
inter religious dialogue has become the fresh urgency. This thinking, however, may be misplaced. Inter religious dialogue, far from replacing
ecumenism, is in fact a dynamic expression of the ecumenical movement that
seeks not only the unity of all Christians but the reconciliation of all
creation to God.
In this day
conference we shall be exploring this theme in greater depth. In particular we will consider the following
questions:- What is distinctive about Christian ecumenism and why does it matter?
- What does inter religious dialogue tell us about Christian (ecumenical) self-identity?
- How does current Christian thinking develop and resource itself in a context that is both religiously plural and ecumenical?
- How ecumenical approaches relate to bi-lateral dialogues between denominations and faiths.
For further information or to register your attendance, please contact
Revd Peter Colwell peter.colwell@ctbi.org.uk
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