Christmas 2008
Dear Friends, Brothers and Sisters, Fellow Pilgrims,
Happy Nativity and Merry/Happy Christmas!
Well, here am I at last trying in some poor (and belated) manner attempting to sum up my final days in the Holy Land. Truly, what a marvelous pilgrimage, no? It was certainly a great privilege and honour to be in Jerusalem and amongst the Holy Places with His Eminence Metropolitan KALLISTOS – and with all of you!
To begin with, let me say that on the notion that some of you might possibly have some photographs of your experiences [thanks to those who have posted theirs!], a friend shared with me about a website for Orthodox photographs that sometimes has contests, too. It can be found at: http://www.orthphoto.net
Should you happen to be in the London area between now and March (or so), there is a fabulous exhibition at the Royal Academy of the Arts entitled “Byzantium: 313-1453”. The main site is here: http://www.royalacademy.org.uk/exhibitions/byzantium/ A good site with about a dozen pictures is here: http://www.time.com/time/photogallery/0,29307,1853552,00.html
If you have time on your hands, I have uploaded a summary of my photographs and all of my videos under one minute in length (63) here: http://s336.photobucket.com/albums/n326/Parzival3/Jerusalem%20Pilgrimage%202008/
Videos 1-8+ minutes are here: http://video.google.com/videosearch?q=parsifal7&emb=0&aq=f# Ten or eleven should show up, but, if not, then just search for Parsifal7, and they should appear.
Finally, if you are really interested in all umpteen hundreds of my Jerusalem 2008 photographs (about 1,800, I think), I have them up at www.snapfish.com. Just ask, and I will happily send you the invitation.
I know not if you might be interested, but I have some contact details of various parties, should you care:
1. Ibrahim S. Jaber, Chairman, Greek Orthodox Church Council, Beit Sahour [He spoke to us briefly at lunch in the caravansary]:
2. Archimandrite Innokentios, Greek Orthodox priest in Madaba, Jordan, and in charge of a guesthouse in Madaba (right by the famous Church of St. George of the Map, & about $15 per night for a single) and, so I was told, another pilgrim house not far from Jerusalem’s Old City: .
3. Mr. George Sandrouni, Armenian ceramics artisan (across from the Armenian Patriarchate). He is very nice & helpful, & lived in Canada for several years. http://www.sandrouni.com;
4. The Safed Inn. A very nice B&B type establishment, reasonably priced, located between Safed & Rosh Pina, about thirty or so minutes from Akko, and roughly twenty minutes from the Sea of Galilee. The owners are very nice. http://www.safedinn.com;
5. Mariam Hotel in Madaba, Jordan (large Christian community), built with funds from USAID, & about $20 brings superb luxury. http://www.mariamhotel.com;
6. New Imperial Hotel, Jerusalem (just inside the Jaffa Gate). Though faded from its glory days c. 1900, one can still imagine the vision. It is owned by the Greek Orthodox Patriarchate. $50 for an en suite single is about the best to be found for the Old City. Look on www.hostelworld.com
7. Ecce Homo Convent, Jerusalem (on the Via Dolorosa; we all went there). Word has it that you can stay here for free if you agree to work thirty hours a week for (I think) six weeks or more. Someone stayed here and said it was nice. http://www.eccehomoconvent.org;
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For an account of the Pilgrimage proper, with the Friends of Orthodoxy on Iona, go here: http://orthodox-iona.co.uk/new_page_8.htm
Post-Pilgrimage Travel:
JERUSALEM: Like many others, I stayed in Jerusalem on Saturday and Sunday morning. During the afternoon, I largely visited with a few folks, including the nun Jostina at the Syrian Orthodox Cathedral and Monastery of St. Mark’s in the Armenian Quarter. She is from Ninevah in Iraq, the Suriyani heartland around Mosul in the north. It is in Mosul where Christians of all confessions have been targeted of late by Islamists, robbed and murdered. How truly tragic. She had a large group of Indians of her Church in for the weekend, but she did regale me with miracle accounts that occurred right in the very church there (especially where they have an icon of the Theotokos that they say was painted by St. Mark himself [or is it St. Luke? I always get them confused…]). She also recounted to me about an Egyptian imam in the 1990s who organized large crowds to essentially hunt down Christians at night in Cairo and attack them in the name of Islam, but Christ appeared to him and, over time, he repented and became a Christian. Another particularly moving account she shared was about her own parents, who lived in the town of Arbil (I think) near the Tur Abdin in southern Turkey during the First World War. When the Kurdish tribes surrounded a Christian village and murdered everyone there, others nearby villages evacuated to Arbil. The Kurds called in the Turkish army to besiege the now somewhat fortified town and bombard it with their artillery. In the end, however, the Christians prevailed. There were two churches in the town, and the women would take turns praying in them (whilst the others worked). One was dedicated to St. Mary, and one to St. George (I believe). At any rate, after a time of ineffectiveness and with significant loss to his own men, the Turkish commander asked for a truce and, promising to leave, demanded to know who the woman and the man standing on top of the wall was? These, of course, were the Theotokos and St. George. Years later, it was revealed that the Turkish commander had become a Roman Catholic and was later a Cardinal in Rome. Most interesting.
I decided to head down to the Church of the Anastasis for the Divine Liturgy about 1230am and found several hundred Russian pilgrims eagerly (if tiredly) looking on, many of them in the line/queue to enter the Holy Sepulchre. Unfortunately, over in the Franciscan chapel, a nun had just started up on their amazingly loud organ, accompanying about six Franciscan monks and clergy in the chapel proper. It seemed somehow unfair to me, and as I could hardly hear myself think anywhere in the church, I went back to the hotel for some rest. In truth, I had not planned on staying for the entire liturgy anyway, as I planned on attending the Sunday morning liturgy with the Arab faithful at St. James’ Orthodox Church adjacent to the Church of the Resurrection. And, of course, I saw a number of you there. Some while later – following lunch on the roof of the Pappas restaurant nearby, I joined our fellow pilgrim Scott Ferrel as we headed north for a few days in the Galilee.
CAESAREA: Our first stop, however, was at Caesarea-by-the-Sea (or Caesarea Maritima, not to be confused with Caesarea Phillipi or Caesarea in Cappodocia, Turkey), obviously located on the sea coast, a little more than half way up the Israeli coastline. What a lovely spot! Herod the Great created one of – if not the – largest ports in the Roman Empire, as it could hold the entire Roman fleet. It was last significant in the late Crusader period, as Louis IX (canonized in the Roman Catholic Church) fortified it around 1253. Just a few decades later, the Mamluks of Egypt completely destroyed it, as they demolished most fortified urban areas along the Palestinian-Lebanese coast. These were really only rebuilt in the nineteenth century (by Arabs) and in the twentieth century (by Israelis), although Europeans and Americans have had a significant role the last century-and-a-half, financially, politically, and, at times, militarily. Oh, how I go on!
Well, let’s just say that Caesarea is definitely a worthy visit. There are three primary attractions: the Roman-Herodian area (including a nice amphitheatre still in use and the remains of a palace in the sea), a mediaeval area (including massive Crusader walls, covered entrances, and numerous arches), and – a little ways off – a fantastic Roman aqueduct.
SAFED/ROSH PINA: Scott and I stayed at a lovely place just north/northwest of the Sea of Galilee called the Safed Inn (between the Jewish mystic town and former Crusader city of Safed and the early Zionist settlement at Rosh Pina). It was really fantastic and homey, very reasonable, nice owners (the wife born in Washington, DC), and even an outdoor hot tub. We used this as our base for the coast and the Galilee, as it is so close to them all. Other than a kosher pizza, we really did not explore the area much, sadly.
AKKO/ACRE: This was a particular highlight for me, as I had never been here before. Akko was an ancient Phoenician city many thousands of years ago, but more recently it was the capital of the Latin Kingdom of Jerusalem following the capture of Jerusalem by Saladin in 1187 (to 1291). Much more recently, the city (under the Ottomans) successfully resisted a siege by Napoleon in the early 1800s – with the help of the British Navy. Both of these historical events are reflected in the present architecture of the city, particularly the Crusader aspects. The city really juts out to the sea, with a great wall along the furthest reaches. Haifa lays some distance across the bay. About a decade ago, a resident with water problems called in a plumber – who fell through the ground level into an underground chamber. Needless to say, he was traumatized. What was discovered – and what one can now walk through – was a secret Crusader tunnel stretching the length of the peninsula. It is pretty impressive. Above ground, medieval European-style architecture blends with typical Arab style. We found the Greek Orthodox Church of St. George (surprise!) really deep in the warren of streets and passages, as well as a structure dedicated to a New Martyr. There are a number of impressive structures all around the Old City, but perhaps the most astounding was the enormous Hospitaller building (Knights of the Hospital of St. John in Jerusalem, later the Knights of Malta). It was only first worked on in the past decade and restoration continues to the present. Words really do not do it justice, but it is truly enormous.
Of course, the part of the city that is of interest is the Old City, which is predominantly Israeli Arab (mostly Muslim, but also with a significant Christian population, Orthodox and Catholic). The New City largely consists of Israeli Jews, increasingly fanatical Ultra-Orthodox Jews. The city really had a relaxed, lazy feel to it, of individual fishermen standing out on the rocks with waves crashing amongst them, merchants dazing in the humidity and sun, children playing soccer or basketball, and tourists walking leisurely around. What a shock to us when we learned only a few brief weeks later that a series of riots had broken out. It turns out that an Arab man was driving through town on a holy Jewish day when no one generally drives (at least in Jewish areas). The stories differ a bit, but it seems that Jewish “youths” (i.e. mobs) attacked him and started rioting, burning cars, tires, and wrecking shops. Arab mobs then formed and fighting ensued. The greatest tragedy is that Akko really seemed to be a unique city in Israel in which Jews and Arabs really seemed to get along well enough and where mutual respect and tolerance existed. I fear, however, that this is lost.
GALILEE & AROUND: One day we explored around the Sea of Galilee, including: Bethsaida, Chorozain, Capernaum, Kursi, and the Horns of Hattin. There are only 3 villages in Galilee mentioned by name in Jesus’ ministry: Capernaum, Chorozain, & Bethsaida, all three condemned by Him for their lack of faith. BETHSAIDA: home of Peter, Andrew, & Philip (John 1:44), but they lived in Capernaum; here Jesus restored the sight of a blind man (Mark 8: 22-26). Though of a much older origin, Herod & his son Philip built up the area, giving it a very Hellenistic character (as Andrew & Philip are Greek names, & they spoke Greek (John 12:20-2). It was destroyed in the First Jewish Revolt (AD 66-70). It is just a little over a mile (2km) from the lake, whereas Capernaum sits right on the lake. “CHOROZAIN=Capernaum with a view” & is 3.5km above the lake. It was still a town expanding in 2nd cent, but Eusebius a century later describes it in ruins. It had Jewish inhabitants b/t late 4th & 8th cent, then Crusader settlements in the 12th and 13th centuries. CAPERNAUM is called “his own city” (Jesus’, in Matt 9:1 & Mark 2.1). The most famous synagogue in Galilee is here. Until Constantine, Jews forbade Gentiles, Christians, & Samaritans from dwelling here. Thereafter, both all were present there & it was prosperous, though at the Persian invasion in 614, Jews destroy Christian property. Then, the reverse occurred under Heraclius’ protection a decade or so later. Both sides rebuilt to the east, though this settlement was eventually destroyed by an earthquake in 746. KURSI: Excellent view. This was the site where Christ cast out Legion into the swine (Mark 5.1). It is the largest Byzantine monastic complex in Galilee, on the east side of the lake, dates from the 5th century, was destroyed & rebuilt after the Persian invasion of 614, & then destroyed by an earthquake in 741. THE HORNS OF HATTIN: We came to Hattin towards sunset, on the road just west of Tiberias (that we drove on at least once with the Pilgrimage). One actually must turn off the main road and drive on a side track across some fields for a ways. At the base of the hill, there is a small official sign, and – most curiously – a sort of unfinished-looking plaque/memorial for the Church of Prophecy of Cleveland, Tennessee (Pentecostal-type). Interesting. One must there park the car and walk up the hill to the top of the first “horn”. From the road, one might question the designation as the “horns” of Hattin, but from a different angle it becomes obvious. In between this hill and the next is a small plateau, and from this entire area are beautiful views of the Sea of Galilee and the surrounding farmland. So what are the Horns of Hattin? It was here that the Frankish army of the Latin Kingdom of Jerusalem was defeated by the army of Saladin in 1187. They had foolishly decided to march away from their supply lines and seek him out to attack him. They were in the weaker position, however, and had they but stayed home, they very likely would have been able to resist him (as he had a very difficult time keeping his army together). But off they marched and soon ran out of water. And yet, here, where so many were slaughtered, those who were parched with thirst died within sight of the Sea of Galilee.
Not related, but do you know the old Carter Family song “The Sea of Galilee”? The lyrics are thus:Am I a soldier of the crossA follower of the LambAnd shall I fear to own His causeOr blush to speak His name On the sea (the sea, the sea) Of Galilee (of Galilee) My Jesus is walking on the sea On the sea (the sea, the sea) Of Galilee (of Galilee) My Jesus is walking on the seaShould I be carried to the skiesOn flowery beds of easeWhile others fought to win the prizeAnd sail through bloody seas On the sea… There shall I bathe my weary soulIn seas of heavenly restAnd not a wave of trouble rollAcross my peaceful breast On the sea…
BELVOIR CASTLE: This was the final major stop on our way out of the area. Belvoir is a fabulous Crusader castle way high up on a most impressive hill down southerly from the Sea of Galilee towards the Decapolis city of Beit She’an and overlooking the Jordan. The view is truly incredible, and while I am sure that the garrison would be able to see anyone coming along the valley below them, I dare say that they latter would be far gone by the time anyone from on the mountain reached the valley! There was an open-air art exhibition sharing the hill with the castle, while in the distance we could make out the rounded mountain of Mount Tabor.
BORDER CROSSING: Perhaps twenty or thirty minutes down the road, Scott dropped me off at the border crossing. I understand that the Allenby Bridge crossing – just east of Jerusalem and Jericho – is politicized and travel is sometimes tricky, often backed up, and exit fees increased. This northerly one was not bad, however, and really quite easy. After clearing through the Israeli side (and paying the exit fee), one must then take a bus across to the Jordanian side, where one must then pay an entry fee. Perhaps I should have simply rented a car, but I ended up taking a taxi south on my journey. I had thought to simply get a ride to Amman, and thence a bus to Madaba. But as soon as we had left (on a set fee from the taxi stand), my friendly driver Yahyah offered in his broken English if I might like to stop along the way – obviously at an increased price. So I responded in broken Arabic and English and agreed on Pella and Jerash.
PELLA, ALJUN, JERASH, MADABA: I had only once before been to Jordan (and then only to magnificent Petra), so there was much I wanted to see. These two first stops were unplanned, and thus a treat. PELLA was where the first Christians fled to shortly before the First Jewish Revolt and the destruction of Jerusalem. There are numerous ruins on a steep hill, and probably worth a short visit if you are in the area, but there is not, I confess, that terribly much to see. Jordan is SO much cheaper than Israel, and there is cheap quality lodging available there or nearby. From Pella, we drove into the forested (in Middle Eastern terms) hills around Aljun (or Ailjun) and past a mediaeval Muslim fortress. Had I more time, it would have been interesting to visit. This area is fairly cool and pleasant, and perhaps that is why King Abdullah and Queen Rania built a villa high up on one of the hills that we passed. JERASH was one of the ten cities of the Decapolis in Roman times. It is a much different feel from ruins off in an isolated area, as it is dead in the middle of town, and yet covering a huge area. Although it was supposedly closed (or closing early) due to Ramadan, my driver talked it over with the bored-looking gate guard and, for a few Jordanian dinars, I went in for as long as I liked. I was soon wiser to the game, however, as there were a number of large groups inside. Although I walked the breadth of the site, the most endearing spot was at the Roman amphitheatre, where I entered to the performance of four Jordanian soldiers (retired?), two on bagpipes and two on drums, marching around the performance area. [The Jordanians inherited the usage of bagpipes from the British army during the Mandate period.] From Jerash, we went on to Amman, but found that the last buses had already gone. So my driver agreed to drive me to Madaba, another forty-five minutes or so away. This fellow Yahyah was Muslim, and as it was nearly dusk, he stopped for sweets and drinks and listened closely to the radio for the official signal that it was okay to eat, although the whole time after pressing me to eat the (delicious) festival pastries. This night in Madaba I stayed at the Mariam Hotel in Madaba. My wonderful Rough Guide to Jordan highly recommended it, and I could see why. It is run by Christians and was funded (at least in part) by USAID. It is worthwhile.
AMMAN: The next day, I journeyed Middle Eastern-style to Amman. This means, of course, that you walk to the major intersection and wait for a “service” [serv-eess] going the way that you want, or to the destination listed on the front of the very large van (in Arabic). Thankfully, here, at least, there was a designated stop area. The price is very cheap, only twenty or thirty cents, and you must like close quarters, but it does work. Anyway, I went in to Amman specifically to go to the new, fabulous National Museum of Jordan. After much effort and walking around, I finally found the site, only to discover that they were a good two years behind schedule and not exactly open yet. So, in frustration, I took myself to an International Hotel where I found a nice-enough Mexican restaurant. I love Mexican food, I must say. J Amman is ancient Philadelphia, and smack-down in the middle of the city is an impressive Roman amphitheatre and a few other visible structures. While Amman is an Arab city, it also features plenty of Western influences, and seems nice enough. That said, as I was walking around, a Muslim fellow (not far from a large mosque), approached and asked if I was Muslim and talked a bit about that. That was a bit intimidating. I am always happy to talk about religion and the Christian Faith, but I would be wary to be too confrontational next to a mosque with lots of unemployed-looking youths around. Anyway, after a while, I headed back to Madaba.
KERAK & MADABA: The next day I headed for the Crusader Castle of Kerak, about two hours or so, or half way down the Dead Sea towards Petra, along what is called the King’s Highway. On the way, we stopped at a huge ravine, a magnificent vista across the great rift that stretches from East Africa into the deserts of Transjordan. A new dam was evident, although its harvest was less impressive given that September was approaching the end of the dry season. One notices quite soon that the pine trees growing to either side of the road actually tilt to the left [west] reflecting the effects of the ferocious wind that raves through the desert. We stopped Kerak was originally an Orthodox monastery, but in the years after the First Crusade (after 1100), the monks invited the Frankish knights to bring a garrison and to fortify their monastery. The reason for this is that they had been harassed for years by Bedouin raiders, who pillaged the monastery, kidnapping monks and holding them for ransom, and even killing them outright. Other than a higher wall, the monks were really defenseless. It is also from Kerak and its hinterland – mostly Melkite Christian at this time – that King Baldwin of Jerusalem invited some of the local Christians to repopulate the city following its loss of population due to the massacre of the Franks (and by the Fatimid Egyptians and Seljuk Turks in the preceding twenty years). The castle [I am unsure if the monastery was in the grounds of the castle, or the town below] itself is built on a truly commanding hill overlooking the area. After Crac des Chevaliers in Syria, Kerak is perhaps the best surviving of the Crusader fortresses [although Saone (Qalat Salah ad-Din) and Margat (Marqab) castles in Syria are close rivals] still extent. The Ayyubids and Mamluks continued to use the castle after the Franks were defeated. There are several levels to the castle, most of which are underground. The far wall can be climbed up three levels I think, adding to the view. It was quite windy, however, so it would not do to lean too far out. Most impressive were the extensive underground tunnels, stretching from one end to the next. There is an interesting account of Saladin’s first siege of Kerak, around 1180. The ignoble resident lord, Reynauld de Chatillon, was so bold as to build a fleet of ships and to carry them overland and launch them from the port at modern Eilat (or perhaps at Aqaba), where he raided into the Red Sea. I believe his ultimate goal (or at least so-rumoured) was to raid Mecca itself. Anyway, that and his predations upon Muslim caravans and hajjis (pilgrims) led to the siege by Saladin. The lady of Kerak, Stephanie, sent rich dishes from the feast then ensuing in the castle due to the birth of her child to Saladin. In response to this generosity, Saladin is reported to have enquired of which tower they were then in, and directed his artillery to aim away from this sole tower. That siege, at least, was then raised.
MADABA: I walked around Madaba a number of times during my three nights staying there, and there is much that is lovely to behold. If I recall correctly, the city has about twelve thousand Christians (mostly Melkite in the historic sense, that is, Greek Orthodox) and perhaps a hundred thousand Sunni Muslims. However, only a few decades ago it was much smaller and almost entirely Christian. The city was abandoned until the 1880s, when Christians from Kerak immigrated to Madaba due to intertribal warfare (and constant rebellion by Muslim tribes against the Ottoman authorities). Within just a few years, excavations revealed numerous mosaics along the floors of many of the ruined churches in the city. These splendid mosaics date mostly from the high point of early Byzantine history and the days of the early Fathers – that is, the fifth and sixth centuries. It is for this reason that Madaba is called the “Mosaic Capital of the World.” That said, there is numerous evidence of the impact of the Muslim presence and of the iconoclastic movement, where skilled portraiture is removed and replaced by more primitive geometrical or nature-based designs. Today, besides historic mosaics preserved in several locations for viewing (mostly from ancient churches), there are also living and active mosaic artisans, trained at a special school there.
The most famous mosaic – one that we saw on numerous postcards even in Jerusalem – is called the Madaba Map, depicting Jerusalem, the Dead Sea, and, indeed, the entirety of the Holy Land (albeit the mosaic is imperfect in certain areas). This mosaic is located in the Greek Orthodox Church of St. George of the Map, the central church for the faithful in Madaba. My impression is that the Patriarchate of Jerusalem – under whose authority the Orthodox of Jordan fall – recently bestowed significant funds, as it has adjacent to the church a prestigious new school (in which Muslims must also be allowed to attend) and a pilgrim house. It may be, however, that the funds are arisen from pilgrim donations and tourists, I really cannot say (though there is a small entrance fee). St. George’s itself is really quite unique in that most of its iconography is actually mosaic in form, and really quite stunning. The Madaba map takes up about half of the floor on the central right side looking towards the iconostasis. There is a railing around it, except when it is covered with carpets for services. There is a most peculiar icon of the Theotokos in a chapel below and to the right of the iconostasis. It is called the “Virgin of the Blue Hand” (or something approximate) and the story is that this was a normal icon until a few years ago. All of a sudden, following a service in which it was normal, suddenly a third, blue hand appeared, and it is thus called miraculous. I had the privilege of attending the service for the Feast of the Elevation of the Cross (I do believe), based on the Old Calendar, at St. George’s. This was not a Divine Liturgy, but the most interesting characteristic (to me, at least), was that they ended it by handing out candles stuck into the top of a pomegranate. Once lit, we followed the priest in a procession (with cross and fans preceding) outside to a pre-prepared spot where they started a small bonfire and shot up some fireworks, whilst singing a short while. There was a fairly large crowd, perhaps a hundred. The priest, incidentally, was ethnically Greek, as I learned when some Greek pilgrims arrived to stay the night at the pilgrim hostel. I stayed at the pilgrim house there two nights, primarily to support the Church in some small way. It is fairly spartan, but nice enough and very cheap (maybe $15 per night). One night, I also walked around the local area some, and it was packed with Muslims out for their Ramadan feasting. We saw this in Jerusalem, as well, of course.
MOUNT NEBO, BETHANY-BEYOND-JORDAN, & THE ALLENBY BRIDGE: On my final morning I took a taxi (arranged by the hostel manager with a Christian driver, though to be fair my Muslim driver of the previous day was much more gentle and gracious, for what it is worth) to the border via Mt. Nebo and Christ’s baptism site at Bethany. Mt. Nebo, of course, was the site that Moses arrived at and ended his days there – this place promised by God where he could view the Promised Land ere his departure from this present life. I was the first one at Mt. Nebo (at 8am), only to find that a large part of the ruins were closed for excavations. Secondly, a German Franciscan priest/monk frustrated me by saying, “Oh, you are American? Americans, America is for war, for killing, for murder…[etc.]” To be honest, I have seldom heard such charges from Middle Easterners. Generally, the ones with whom I have had any kind of political conversations readily differentiate between a government of a country and its people. I wonder if this is because they have seldom had worthy or benevolent rulers? Anyway, there were some very nice Byzantine mosaics at Mt. Nebo. And the view was simply stunning. What is more, that morning from the beginning it had rained. No, not pouring torrents, but simply to have rain in such a dry land is amazing, shocking even. And when it was not raining, the clouds were beautiful. Though a beautiful view, one really need not spend too much time at Mt. Nebo, and so we next headed to Bethany-Beyond-Jordan, the site certified by the Greek Orthodox Patriarch as the true place of the baptism of Christ. It is, I think, perhaps thirty minutes from Mt. Nebo (which is perhaps that long from Madaba, probably less). Bethany is definitely much more of a tourist site, even though it is very new. I say this as there is a whole gamut of shops at the entrance. One must park and then take a shuttle to the site itself. I was joined only by two others – a nice young Russian couple, one of whom spoke decent English to my not so great Russian – and our guide. Near the Jordan itself is a lovely Greek Orthodox Church, although only a few years old. They are going to build a Russian hostel and perhaps a Greek Orthodox monastery, too. But at present the Greek Church is the only completed building on site. In one place, they have built a pool should one care to walk in Jordan river water. A path leads past a partially excavated and reconstructed Late Antique site showing how the water bent around the area. At the end, there is something of a pier and steps leading down into the Jordan. Several Jordanian soldiers watched from not so far away, while the Israeli border stood literally just across the river. Their flag joined the Jordanian emblem, streaming in the gentle breeze. I believe the Israeli side is where my Suriyani friend Jostina told me that all the Christians in Israel (at least, a certain number) are allowed to come once or twice a year for holy services. She told me of a number of busloads of her fellow Jacobites journeying there the previous Pascha. Well, after taking the shuttle back, my taxi driver raced me to the border crossing. Naturally, there was no obvious explanation of what to do, so myself and several other confused looking foreigners finally meandered through the process and managed to get through okay. I, at least, was a bit stressed, as the border closed early on Saturday for Shabbat, but all was well. There was another bus from the Jordanian side to the Israeli border. On the Israeli side, this pretty all of eighteen passport control officer chewed her lip for at least ten minutes while decided whether or not I should be allowed to pass, but in the end (Ahamdililah!), she sent me through. Outside the Israeli security area, there was a ready shuttle service where you could purchase tickets on site. The trip to Jerusalem (ending right at the Damascus Gate) took about an hour. Should you ever consider visiting Jordan, I highly recommend the Rough Guide to Jordan (supplemented) along with the excellent Jordanian tourism site: http://www.visitjordan.com
JERUSALEM & DEPARTURE: I will leave off discussing my leisurely last few days in the Holy City, as I largely bought some final gifts, visited some favourite sites and with some friends. I do, however, remember a particular conversation with an American staying at the New Imperial Hotel. Essentially, I was describing out time amongst the indigenous Arab Christians, and she was completely ignorant of their existence – even having been there an entire month. She had assumed that all of the Arabic-speakers were Muslim. Sadly, I find this a much too common assumption. It reminds me of the new church – or convention center or what have you – there at Capernum (I think), where it was explained to us that this structure was the original result of an agreement between Pat Robertson and the Israelis. His people – mostly Pentecostals and low-church Protestants – would then go there and avoid the Orthodox and Catholic holy sites, thus gaining a perverted view of the Holy Land and of history. We must do our best to educate those with whom we have contact. If we do not speak up, others will, and what harm will they do?
As to my departure, I will only say that it was harmless enough and no one bothered me at all – unlike my two-hour initial interrogation!
Well, if you have made it this far, I am greatly impressed. May God bless thee and thine this holy season, and may God grant that we meet again. What a wonderful experience was this delightful pilgrimage with the Friends of Orthodox on Iona!
Yours in Christ,
Kenneth
27 December 2008
14 October 2008
ARABS & JEWS CLASH IN ACRE
I was in Acre/Akko in late September for an entire day. It was quiet and peaceful, and there were no signs of any brooding tempers. There are a number of Christian Arabs in the Old City of St. Jean D'Acre, which was also the capital of the Crusader Kingdom of Jerusalem for nearly a century (13th). I truly hope peace shall again return. But this sudden violence is so typical of the Middle East, and demonstrates the uncertainity of living and traveling there. This is also a visible reminder that in Israel and the West Bank, it is definitely not always the Arabs who are the only ones to blame for violence (I refer to Jewish Ultra-Orthodox Settlers, specifically). [I will upload my Acre photos soon to my Photobucket site.]
Angry and confused, Acre residents wonder how everyday life will go on
By Jack Khoury, Haaretz Correspondent
Outgoing prime minister Ehud Olmert called for an end to the violence between Jewish and Arab residents of Acre, saying that there was a feeling that the population of the city was being "held hostage by a group of extremists." Olmert spoke at the weekly cabinet meeting in Jerusalem on Sunday morning, hours after the car of a Jewish Acre resident was torched before dawn as violence between the city's Jewish and Arab residents entered a fifth consecutive day. However, at press time, the violence appeared to be diminishing, and although tension and anger were still palpable, attempts were being made to return to normalcy. Although police remained on alert, the large police contingent that worked to separate Jewish and Arab protesters had time to rest, and the numbers of police seen on the streets had been drastically reduced.
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So far, more than 54 people from both groups have been arrested for involvement in the riots. Some were released and others were remanded for 24 to 48 hours. Police said indictments have been formulated against four people, both Jews and Arabs. Northern District Police commander Maj. Gen. Shimon Koren said police would deal severely with rioters of both groups. In the housing project in the eastern part of town, it was easy to identify the Arab apartments by the damage they had suffered, with uniformed police stationed near some of the undamaged apartments. Meetings were underway all day at City Hall, where the education authorities decided to hold school classes on Monday as usual. Mayor Shimon Lankri on Sunday said in a published statement to residents that events in the city had crossed red lines, the likes of which had not been seen in Acre. "The entire law enforcement system and the municipal authorities do not intend to ignore these events," he wrote.
Read the rest here, including video coverage.
Angry and confused, Acre residents wonder how everyday life will go on
By Jack Khoury, Haaretz Correspondent
Outgoing prime minister Ehud Olmert called for an end to the violence between Jewish and Arab residents of Acre, saying that there was a feeling that the population of the city was being "held hostage by a group of extremists." Olmert spoke at the weekly cabinet meeting in Jerusalem on Sunday morning, hours after the car of a Jewish Acre resident was torched before dawn as violence between the city's Jewish and Arab residents entered a fifth consecutive day. However, at press time, the violence appeared to be diminishing, and although tension and anger were still palpable, attempts were being made to return to normalcy. Although police remained on alert, the large police contingent that worked to separate Jewish and Arab protesters had time to rest, and the numbers of police seen on the streets had been drastically reduced.
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So far, more than 54 people from both groups have been arrested for involvement in the riots. Some were released and others were remanded for 24 to 48 hours. Police said indictments have been formulated against four people, both Jews and Arabs. Northern District Police commander Maj. Gen. Shimon Koren said police would deal severely with rioters of both groups. In the housing project in the eastern part of town, it was easy to identify the Arab apartments by the damage they had suffered, with uniformed police stationed near some of the undamaged apartments. Meetings were underway all day at City Hall, where the education authorities decided to hold school classes on Monday as usual. Mayor Shimon Lankri on Sunday said in a published statement to residents that events in the city had crossed red lines, the likes of which had not been seen in Acre. "The entire law enforcement system and the municipal authorities do not intend to ignore these events," he wrote.
Read the rest here, including video coverage.
ORTHODOX HIERARCHS MEET IN CONSTANTINOPLE
Orthodox leaders pledge greater Church unity in Istanbul meeting
The leaders of world's 250 million Orthodox Christians pledged Sunday to work for greater church unity by overcoming internal differences through a spirit of love and peace.
Fener Greek Orthodox Patriarch Bartholomew had invited leaders to come to Istanbul to boost unity among a faith community riven by conflicting loyalties and power struggles.
Meeting in Istanbul to mark the second millennium since the birth of St. Paul, clerics representing 14 Orthodox churches voiced concern that the global financial crisis was widening a gap between the rich and poor.
Ending a three-day summit, the Orthodox leaders also declared their desire to advance dialogue with other Christian churches as well as the interfaith dialogue with Jews and Muslims.
A declaration issued after Sunday prayers said the Orthodox churches had reaffirmed their "unswerving position and obligation to safeguard the unity of the Orthodox Church ... by settling any problems that arise from time to time in relations among us with a spirit of love and peace."
Read the rest here.
Read the Conference Declaration here.
The leaders of world's 250 million Orthodox Christians pledged Sunday to work for greater church unity by overcoming internal differences through a spirit of love and peace.
Fener Greek Orthodox Patriarch Bartholomew had invited leaders to come to Istanbul to boost unity among a faith community riven by conflicting loyalties and power struggles.
Meeting in Istanbul to mark the second millennium since the birth of St. Paul, clerics representing 14 Orthodox churches voiced concern that the global financial crisis was widening a gap between the rich and poor.
Ending a three-day summit, the Orthodox leaders also declared their desire to advance dialogue with other Christian churches as well as the interfaith dialogue with Jews and Muslims.
A declaration issued after Sunday prayers said the Orthodox churches had reaffirmed their "unswerving position and obligation to safeguard the unity of the Orthodox Church ... by settling any problems that arise from time to time in relations among us with a spirit of love and peace."
Read the rest here.
Read the Conference Declaration here.
YAZIDIS IN IRAQ: STRUGGLING TO HOLD ON
"We have nobody to ask for help," Hammo said, "except God and the American Army." Really, doesn't this speak for all of the religious and ethnic minorities in Iraq? Yazidis worship the Lucifer, the Peacock Angel, hence the accusation by some (notably Sunni Muslims) that they worship the devil. While I do not sanction their beliefs, neither do I call them devil-worshippers. They are a peaceful people, and ancient in their antecedents.
Followers of an ancient faith are caught in Iraq's fault lines
By Campbell Robertson
International Herald Tribune
By Campbell Robertson
International Herald Tribune
Published: October 14, 2008
QAHTANIYA, Iraq: When an American platoon rolled into this dusty town in the country's northwest corner, a few miles from the Syrian border, the soldiers were greeted by dozens of people holding out pink and yellow Post-it notes. The notes appeared so quickly it seemed that people must have been carrying them at all times, just in case. On each was a name, written carefully in the Roman alphabet, and each came with a question: Can you tell me where this person is?
On the evening of Aug. 14, 2007, four truck bombs exploded here and in the nearby towns of Jazeera and Azair, killing 313 people and wounding 704, local officials said. Nearly 400 houses were destroyed in the attack, the largest coordinated bombing of the Iraq war. The explosions were so huge that dozens of those closest to the bombs vanished without a trace, leaving their relatives to wonder, more than a year later, where they could have gone.
"We just want to know if they're alive or dead," said Ismail Zandin Jindo, 70, who was holding out two wrinkled birth certificates.
The people here are Yazidis, adherents of an ancient religion with roots in Zoroastrianism. Iraqi and American officials pinned responsibility for the bombings on Sunni Arab extremists, who consider the Yazidis devil worshipers.
HINDUTVA PERSECUTING CHRISTIANS IN INDIA
Hinduism vs. Christianity in India
By Somini Sengupta
International Herald Tribune
By Somini Sengupta
International Herald Tribune
Published: October 13, 2008
BOREPANGA, India: The family of Solomon Digal was summoned by neighbors to what serves as a public square in front of the village tea shop.
They were ordered to get on their knees and bow before the portrait of a Hindu preacher. They were told to turn over their Bibles, hymnals and the two brightly colored calendar images of Christ that hung on their wall. Then, Digal, 45, a Christian since childhood, was forced to watch his Hindu neighbors set the items on fire.
"'Embrace Hinduism, and your house will not be demolished,"' Digal recalled being told on that Wednesday afternoon in September.
"'Otherwise, you will be killed, or you will be thrown out of the village."'
India, the world's most populous democracy and officially a secular nation, is today haunted by a stark assault on one of its fundamental freedoms. Here in eastern Orissa State, riven by six weeks of religious clashes, Christian families like the Digals say they are being forced to abandon their faith in exchange for their safety.
The forced conversions come amid widening attacks on Christians here and in at least five other states across the country, as India prepares for national elections next spring.
CHRISTIANS FLEEING MOSUL AFTER TARGETED KILLINGS
Christians fleeing Mosul after targeted killings
By Erica Goode and Suadad Al-Salhy
International Herald Tribune
Published: October 10, 2008
BAGHDAD: Hundreds of Christians are fleeing Mosul after a string of killings that appear to be singling out the minority group in the northern city, where many had sought refuge from persecution in other parts of Iraq.
Since late September, at least 11 and perhaps as many as 14 Christians have been killed in Mosul, according to government officials and humanitarian groups. The victims include a doctor, an engineer, two builders, two businessmen and a 15-year-old boy, who was gunned down in front of his home. In some cases, there have been two or three killings on the same day.
A pharmacist was killed Friday by a man who pretended to be an undercover police officer and asked for the pharmacist's identification card, said Khisroo Koran, deputy governor of Nineveh Province, of which Mosul is the capital.
The attacks coincide with an angry dispute over the Iraqi Parliament's decision to drop a provision of the provincial elections law that ensured political representation for Christians and other minorities, before passing the legislation on Sept. 24. To protest Parliament's action, Christians held demonstrations in Nineveh Province - where about 250,000 Christians live, about 50,000 of them in Mosul - and in Baghdad.
Read the rest here.
By Erica Goode and Suadad Al-Salhy
International Herald Tribune
Published: October 10, 2008
BAGHDAD: Hundreds of Christians are fleeing Mosul after a string of killings that appear to be singling out the minority group in the northern city, where many had sought refuge from persecution in other parts of Iraq.
Since late September, at least 11 and perhaps as many as 14 Christians have been killed in Mosul, according to government officials and humanitarian groups. The victims include a doctor, an engineer, two builders, two businessmen and a 15-year-old boy, who was gunned down in front of his home. In some cases, there have been two or three killings on the same day.
A pharmacist was killed Friday by a man who pretended to be an undercover police officer and asked for the pharmacist's identification card, said Khisroo Koran, deputy governor of Nineveh Province, of which Mosul is the capital.
The attacks coincide with an angry dispute over the Iraqi Parliament's decision to drop a provision of the provincial elections law that ensured political representation for Christians and other minorities, before passing the legislation on Sept. 24. To protest Parliament's action, Christians held demonstrations in Nineveh Province - where about 250,000 Christians live, about 50,000 of them in Mosul - and in Baghdad.
Read the rest here.
09 September 2008
Jerusalem Pilgrimage 2008
At last, the annual holy pilgrimage of the Friends of Orthodoxy on Iona has come about. This time, we have journeyed to the Holy Land. We begun our pilgrimage with the blessing of His Beatitude, THEOPHILUS, the Greek Orthodox Patriarch of Jerusalem.
For our pilgrimage group blog, go here:
Also, see the Friends of Orthodoxy on Iona homepage.
Turkey is still repressing its Greek Orthodox Christians
Orthodox Christianity under threat
By Nicholas Gage
Published: September 8, 2008
When Prime Minister Recep Tayyip Erdogan of Turkey and his Islamic-rooted party came under fierce fire this summer from secularists, who came close to persuading the country's supreme court to bar both from politics, he called the campaign an attack against religious freedom and a threat to Turkey's efforts to join the European Union.
Yet in nearly six years in power, Erdogan has shown no inclination to extend even a modicum of religious freedom to the most revered Christian institution in Turkey - the Patriarchate of Constantinople, the spiritual center of 300 million Orthodox Christians throughout the world. As a result, Turkey's persecution of the Patriarchate looms as a major obstacle to its European aspirations, and rightly so.
The Ecumenical Patriarchate, which was established in the fourth century and once possessed holdings as vast as those of the Vatican, has been reduced to a small, besieged enclave in a decaying corner of Istanbul called the Phanar, or Lighthouse. Almost all of its property has been seized by successive Turkish governments, its schools have been closed and its prelates are taunted by extremists who demonstrate almost daily outside the Patriarchate, calling for its ouster from Turkey.
The ecumenical patriarch, Bartholomew I, is often jeered and threatened when he ventures outside his walled enclave. He is periodically burned in effigy by Turkish chauvinists and Muslim fanatics. Government bureaucrats take pleasure in harassing him, summoning him to their offices to question and berate him about irrelevant issues, blocking his efforts to make repairs in the few buildings still under his control, and issuing veiled threats about what he says and does when he travels abroad.
Read the rest HERE.
By Nicholas Gage
Published: September 8, 2008
When Prime Minister Recep Tayyip Erdogan of Turkey and his Islamic-rooted party came under fierce fire this summer from secularists, who came close to persuading the country's supreme court to bar both from politics, he called the campaign an attack against religious freedom and a threat to Turkey's efforts to join the European Union.
Yet in nearly six years in power, Erdogan has shown no inclination to extend even a modicum of religious freedom to the most revered Christian institution in Turkey - the Patriarchate of Constantinople, the spiritual center of 300 million Orthodox Christians throughout the world. As a result, Turkey's persecution of the Patriarchate looms as a major obstacle to its European aspirations, and rightly so.
The Ecumenical Patriarchate, which was established in the fourth century and once possessed holdings as vast as those of the Vatican, has been reduced to a small, besieged enclave in a decaying corner of Istanbul called the Phanar, or Lighthouse. Almost all of its property has been seized by successive Turkish governments, its schools have been closed and its prelates are taunted by extremists who demonstrate almost daily outside the Patriarchate, calling for its ouster from Turkey.
The ecumenical patriarch, Bartholomew I, is often jeered and threatened when he ventures outside his walled enclave. He is periodically burned in effigy by Turkish chauvinists and Muslim fanatics. Government bureaucrats take pleasure in harassing him, summoning him to their offices to question and berate him about irrelevant issues, blocking his efforts to make repairs in the few buildings still under his control, and issuing veiled threats about what he says and does when he travels abroad.
Read the rest HERE.
The Forty Languages of the Caucuses
The dozens of languages of the Caucasus say much about the Georgia conflict.
By Ellen Barry
Published: August 24, 2008
Two weeks ago, when Georgian troops began shelling Tskhinvali, Eduard Kabulov could not stop thinking about the trouble he had taken to learn Georgian: its base-20 counting system; its ridiculous consonant clusters ("gvprtskvni"); its diabolical irregular verbs.
Kabulov, who is 22, had grown up in a valley where South Ossetians have coexisted with Georgians for many centuries, but that did not make it any easier. Ossetians speak a language related to Farsi; Georgians speak a language whose closest relative, some linguists say, is Basque. Kabulov's friends were so hostile to the Georgians and their language that he kept his studies secret. He sounded bitter talking about it. He hasn't opened a textbook since Aug. 8.
The languages of the Caucasus explain much about the current conflict.
About 40 indigenous tongues are spoken in the region - more than any other area in the world aside from Papua New Guinea and parts of the Amazon, where the jungles are so thick that small tribes rarely encounter one another. In the Caucasus, mountains serve the same purpose, offering small ethnicities a natural refuge against more powerful or aggressive ones.
Read the rest HERE.
International Orthodox Christian Charities Joins with Antiochian Patriarchate for Ministry In Syria
At the invitation of the Greek Orthodox Patriarchate of Antioch and All the East, IOCC began working in Syria in 2002 on small projects to rehabilitate schools, hospitals and orphanages.
In 2007, IOCC was awarded two grants totaling $1.98 million from the U.S. Department of State’s Bureau of Population, Refugees and Migration (BPRM) to provide schooling, school supplies and other humanitarian items to Iraqi refugee children, families and disadvantaged Syrian youth.
Read more HERE.
Also, read more about their expanded programmes to Iraqi refugees HERE.
In 2007, IOCC was awarded two grants totaling $1.98 million from the U.S. Department of State’s Bureau of Population, Refugees and Migration (BPRM) to provide schooling, school supplies and other humanitarian items to Iraqi refugee children, families and disadvantaged Syrian youth.
Read more HERE.
Also, read more about their expanded programmes to Iraqi refugees HERE.
Turkish President in Ani, Ancient Armenian Capital
Turkish president to visit Armenia
Reuters, The Associated Press
Published: September 3, 2008
ANKARA: In a major diplomatic step, President Abdullah Gul of Turkey will visit Armenia this weekend for a soccer match, his office said Wednesday. The countries have no diplomatic relations and their border has been closed for years.
Hostility between the nations stems from Turkey's opposition to Armenian forces' occupation of the Nagorno-Karabakh region of Azerbaijan and from Armenia's insistence that the deaths of an estimated 1.5 million ethnic Armenians under Ottoman rule be recognized as genocide. Turkey strongly denies the accusation of genocide during World War I and says that both Christian Armenians and Muslim Turks died in the fighting.
The national teams of Armenia and Turkey will play in the Armenian capital, Yerevan, on Saturday in a qualifying match for the 2010 World Cup.
"We believe that this match will be instrumental in removing the barriers blocking the rapprochement between the two peoples with common history and prepare a new ground," a statement on the president's official Web site said.
"We hope that this will be an opportunity for the two peoples to understand each other better," it added.
The Armenian president, Serzh Sarksyan, invited Gul to watch the match and called for closer ties with Turkey. Armenia is sandwiched between Turkey and Azerbaijan.
25 August 2008
Pray for Peace in Georgia
Pray for Peace in Georgia
In any conflict in this fallen world, it is our first duty to pray for those who are suffering, especially our fellow Orthodox brethren. His Grace, Bp. BASIL has sent out this prayer:
PRAYER FOR PEACE IN THE CAUCASUS: "O Master Who lovest mankind, King of the ages and Bestower of good things, Who hast destroyed enmity and givest peace to the human race: Grant peace even now unto all Thy servants who dwell in the lands of the Caucasus. Establish among our nations love one for another; quell every uprising; and allay all dissent and temptations. Grant unto them, O Lord, health and oneness of mind, protect them from all tribulations, afflictions and sudden death; bring an end to all enmity and malice which ariseth through the activity of the devil. Plant peace, O Lord, through the intercessions of the holy Theotokos, of the holy Apostle Andrew the First-called, of the first hierarchs of Moscow, of the holy Nino, Equal-to-the-Apostles, and of the Great Martyr George the Victorious. For Thou art our Peace, and we send up glory unto Thee—the Father, the Son and the Holy Spirit—now and ever, and unto ages of ages. Amen." (Released by the Press Service of the Moscow Patriarchate)
Icon: St. Nino, Equal-to-the-Apostles (Click here for her Life)
In addition to our prayers, the IOCC (International Orthodox Christian Charities), has been distributing food and hygiene supplies in Georgia's capital of Tbilisi to people displaced by the fighting in Georgia. To date, the IOCC has assisted almost 1,000 people, providing them with rations such as pasta, canned fish, rice and tea.
“Many of the displaced people we are seeing from South Ossetia are farmers who have never lived without a piece of land to farm or raise cattle so it has been difficult for them to take shelter in Tbilisi,” said IOCC Georgia Program Manager Darejan Dzotsenidze.
The IOCC expects to widen its assistance to other parts of the country as American shipments of food and other items are distributed throughout Tbilisi and the surrounding areas. The Moscow office of the IOCC is working with the Russian Orthodox Church to provide aid to people who have fled into Russia.
To help in providing emergency relief, call IOCC's donation hotline toll-free at 1-877-803-4622, make a gift on-line at www.iocc.org, or mail a check or money order payable to “IOCC” and write "Conflict in the Caucasus" in the memo line to: IOCC, P.O. Box 630225, Baltimore, Md. 21263-0225.
20 August 2008
Abkhaz Monks Seek Release from Georgia
Abkhaz monks want freedom from Georgia
Posted on Sun Aug 17 2008
NOVY AFON, Georgia, Aug 17 (Reuters) - The balance of power in Abkhazia is clear to anyone looking out to sea from the Novy Afon monastery.
Six Russian warships are visible through the cypresses below the orange and ochre building, and military trucks with their black number plates rumble along the coastal road.
Technically, the 50 monks here belong to the Georgian Orthodox Church. But they disagree. Just like their separatist republic's politicians who won a vicious war against Georgia in 1992-3, they have declared independence from the church there.
"What does separatism mean anyway? It means you want to separate. And who do we want to separate from? From murderers," Father Vissarion, the head of the rebel state's church, told Reuters.
"If a man beats his wife, a court will allow her to leave him. People say we are Abkhazian separatists, but this means what? Are we supposed to be Georgians? We have nothing in common with them."
Father Vissarion's quest has gained fresh emphasis in recent days, although all other Orthodox churches still consider Abkhazia to be under Georgian spiritual control.
Abkhazia captured the last corner of its territory this week, after 15 years of uneasy peace. .
Their offensive took advantage of a powerful Russian operation against Georgian troops sent by President Mikheil Saakashvili to seize the second rebel region of South Ossetia.
The Georgian counter-offensive in South Ossetia and prompted the Russian invasion. The 75 percent of Abkhazians who are Christians noticed that Georgian Patriarch Ilia II has not condemned it.
"Sadly, Ilia II sees problems through the prism of politics, and those are the politics of Saakashvili. He has not spoken out against the genocide in South Ossetia," said Hieromonk Ignation, a fellow religious rebel.
The Orthodox Church, once the religion of the Byzantine Empire, has always had close ties with its rulers.
Abkhazia's monks argue that they are just doing what Georgia itself did, since it took advantage of the 1917 revolution to re-establish its independence from the Russian Patriarchate.
Abkhazian clerics have been independent in the past, and had a patriarch until the early 19th century.
They now claim to be restoring their ancient rights.
Their path has not been easy. Most clerics fled during the 1992-3 war in which the Georgians lost control of Abkhazia.
The handful that remained, who chose Vissarion to lead them, had to cobble together a national church with priests borrowed from Russia.
The differences between the rebel priests and the Georgian hierarchy are great, even though Ilia II has himself appealed for peace.
"Georgia has had harder times and still managed to overcome," Ilia II said, in comments on the Georgian Patriarchate's web site.
In the circumstances, it was perhaps unsurprising that the Abkhazian priests organized a service on Sunday for the crews of the six Russian naval vessels out in the bay.
They were also extremely accommodating to the hundreds of Russian tourists arriving every hour.
As Ignation said farewell with a quick squeeze on the arm, a Russian tourist dressed in pink hotpants, a purple vest and sparkly sandals approached him and asked for a blessing.
With only a sailor's cap over her long, blonde hair, she could not have looked more out of place next to Ignation, whose robe and hat made him resemble a huge, bearded crow.
"I bless you," he said. "But I do think you should at least cover up a bit."
Posted on Sun Aug 17 2008
NOVY AFON, Georgia, Aug 17 (Reuters) - The balance of power in Abkhazia is clear to anyone looking out to sea from the Novy Afon monastery.
Six Russian warships are visible through the cypresses below the orange and ochre building, and military trucks with their black number plates rumble along the coastal road.
Technically, the 50 monks here belong to the Georgian Orthodox Church. But they disagree. Just like their separatist republic's politicians who won a vicious war against Georgia in 1992-3, they have declared independence from the church there.
"What does separatism mean anyway? It means you want to separate. And who do we want to separate from? From murderers," Father Vissarion, the head of the rebel state's church, told Reuters.
"If a man beats his wife, a court will allow her to leave him. People say we are Abkhazian separatists, but this means what? Are we supposed to be Georgians? We have nothing in common with them."
Father Vissarion's quest has gained fresh emphasis in recent days, although all other Orthodox churches still consider Abkhazia to be under Georgian spiritual control.
Abkhazia captured the last corner of its territory this week, after 15 years of uneasy peace. .
Their offensive took advantage of a powerful Russian operation against Georgian troops sent by President Mikheil Saakashvili to seize the second rebel region of South Ossetia.
The Georgian counter-offensive in South Ossetia and prompted the Russian invasion. The 75 percent of Abkhazians who are Christians noticed that Georgian Patriarch Ilia II has not condemned it.
"Sadly, Ilia II sees problems through the prism of politics, and those are the politics of Saakashvili. He has not spoken out against the genocide in South Ossetia," said Hieromonk Ignation, a fellow religious rebel.
The Orthodox Church, once the religion of the Byzantine Empire, has always had close ties with its rulers.
Abkhazia's monks argue that they are just doing what Georgia itself did, since it took advantage of the 1917 revolution to re-establish its independence from the Russian Patriarchate.
Abkhazian clerics have been independent in the past, and had a patriarch until the early 19th century.
They now claim to be restoring their ancient rights.
Their path has not been easy. Most clerics fled during the 1992-3 war in which the Georgians lost control of Abkhazia.
The handful that remained, who chose Vissarion to lead them, had to cobble together a national church with priests borrowed from Russia.
The differences between the rebel priests and the Georgian hierarchy are great, even though Ilia II has himself appealed for peace.
"Georgia has had harder times and still managed to overcome," Ilia II said, in comments on the Georgian Patriarchate's web site.
In the circumstances, it was perhaps unsurprising that the Abkhazian priests organized a service on Sunday for the crews of the six Russian naval vessels out in the bay.
They were also extremely accommodating to the hundreds of Russian tourists arriving every hour.
As Ignation said farewell with a quick squeeze on the arm, a Russian tourist dressed in pink hotpants, a purple vest and sparkly sandals approached him and asked for a blessing.
With only a sailor's cap over her long, blonde hair, she could not have looked more out of place next to Ignation, whose robe and hat made him resemble a huge, bearded crow.
"I bless you," he said. "But I do think you should at least cover up a bit."
Russian & Georgian Churches Appeal for Peace
Church groups back Russian, Georgian Orthodox peace appeals
Posted on Thu Aug 14 2008
Sophia Kishkovsky
New York (ENI). The patriarchs of the Russian and Georgian Orthodox churches have issued calls for peace as military conflict between Russia and Georgia over the pro-Russian separatist enclaves of South Ossetia and Abkhazia escalated into the first war between countries with Orthodox Christian majorities in modern history.
"Today blood is being shed and people are perishing in South Ossetia, and my heart deeply grieves over it. Orthodox Christians are among those who have raised their hands against each other. Orthodox peoples called by the Lord to live in fraternity and love are in conflict," Russian Orthodox Patriarch Alexy II said in a statement on patriarchia.ru , his official Web site.
The Georgian authorities were reported as saying on 12 August that Russian troops were continuing to attack the town of Gori, although Russian President Dmitry Medvedev earlier in the day said he had ordered troops to stop military operations in Georgia. Russia has denied attacking the town and has denied any incursions outside the disputed region of South Ossetia.
The Web site of the Georgian Orthodox Church, patriarchate.ge, reports that in a sermon on 10 August, Patriarch Ilia II called for prayers to end the conflict.
Backing for the patriarchs' appeals came from two international church groupings that said the United Nations must "ensure the territorial integrity and political independence of Georgia".
In a 12 August joint statement, the World Council of Churches and the Conference of European Churches warned, "The use of force in the dispute over South Ossetia and Abkhazia has cost the precious lives of civilians and soldiers, risks destabilising a fragile region, and reawakens deep fears there and far beyond."
In his statement, Patriarch Alexy called for negotiations that would "respect the traditions, views and hopes of the Georgian and Ossetian peoples", and said that the Russian Orthodox Church was ready to work with the Georgian Orthodox Church in a peace effort.
Georgian Patriarch Ilia said in his sermon, ''God is with us and the Virgin Mary is protecting us but one thing concerns us very deeply: that Orthodox Russians are bombing Orthodox Georgians," He added, "Reinforce your prayer and God will save Georgia."
Ilia had earlier called on the Georgian and South Ossetian authorities, "to spare no effort to cease fire and solve disputes peacefully."
On 9 August, Russian nationalist youth groups, led by the Georgiyevtsy, a Russian Orthodox youth movement, held a prayer meeting in front of the Moscow offices of the European Union.
"We believe Saakashvili betrays Orthodoxy when he sets Orthodox peoples against one another," Diana Romanovskaya, press secretary of the Georgiyevtsy, told the Interfax-Religion news service in a reference to Georgian President Mikheil Saakashvili.
Georgia became Orthodox in the fourth century, more than 600 years before the baptism of Rus in the Dnieper river in Kiev in 988, which Russians mark as the creation of their church.
Russia annexed Georgia, which was seeking protection from Persia, in 1801, and abolished the Georgian Patriarchate. It was reinstated after the Bolshevik revolution in 1917. Relations between the Russian and Georgian churches in recent years have been amicable.
The Web sites of both the Russian and Georgian churches report that before the fighting began, Russian Foreign Minister Sergey Lavrov sent congratulations to Patriarch Ilia on his name day on 2 August.
"We appreciate your efforts in strengthening civil peace and harmony in the region among the nations and religions," read the message. "Common Orthodox traditions have been the greater factors of unity for Russian and Georgian nations for many centuries. Please accept my gratitude for your unchangeable kind attitude towards Russia and the Russian Orthodox Church. We are certain that common spiritual roots, plus friendly and good neighbouring traditions will help us to overcome all existing difficulties between our countries."
Sophia Kishkovsky is a correspondent for ENI, based in Moscow. She wrote this story from New York.
Contac
Posted on Thu Aug 14 2008
Sophia Kishkovsky
New York (ENI). The patriarchs of the Russian and Georgian Orthodox churches have issued calls for peace as military conflict between Russia and Georgia over the pro-Russian separatist enclaves of South Ossetia and Abkhazia escalated into the first war between countries with Orthodox Christian majorities in modern history.
"Today blood is being shed and people are perishing in South Ossetia, and my heart deeply grieves over it. Orthodox Christians are among those who have raised their hands against each other. Orthodox peoples called by the Lord to live in fraternity and love are in conflict," Russian Orthodox Patriarch Alexy II said in a statement on patriarchia.ru , his official Web site.
The Georgian authorities were reported as saying on 12 August that Russian troops were continuing to attack the town of Gori, although Russian President Dmitry Medvedev earlier in the day said he had ordered troops to stop military operations in Georgia. Russia has denied attacking the town and has denied any incursions outside the disputed region of South Ossetia.
The Web site of the Georgian Orthodox Church, patriarchate.ge, reports that in a sermon on 10 August, Patriarch Ilia II called for prayers to end the conflict.
Backing for the patriarchs' appeals came from two international church groupings that said the United Nations must "ensure the territorial integrity and political independence of Georgia".
In a 12 August joint statement, the World Council of Churches and the Conference of European Churches warned, "The use of force in the dispute over South Ossetia and Abkhazia has cost the precious lives of civilians and soldiers, risks destabilising a fragile region, and reawakens deep fears there and far beyond."
In his statement, Patriarch Alexy called for negotiations that would "respect the traditions, views and hopes of the Georgian and Ossetian peoples", and said that the Russian Orthodox Church was ready to work with the Georgian Orthodox Church in a peace effort.
Georgian Patriarch Ilia said in his sermon, ''God is with us and the Virgin Mary is protecting us but one thing concerns us very deeply: that Orthodox Russians are bombing Orthodox Georgians," He added, "Reinforce your prayer and God will save Georgia."
Ilia had earlier called on the Georgian and South Ossetian authorities, "to spare no effort to cease fire and solve disputes peacefully."
On 9 August, Russian nationalist youth groups, led by the Georgiyevtsy, a Russian Orthodox youth movement, held a prayer meeting in front of the Moscow offices of the European Union.
"We believe Saakashvili betrays Orthodoxy when he sets Orthodox peoples against one another," Diana Romanovskaya, press secretary of the Georgiyevtsy, told the Interfax-Religion news service in a reference to Georgian President Mikheil Saakashvili.
Georgia became Orthodox in the fourth century, more than 600 years before the baptism of Rus in the Dnieper river in Kiev in 988, which Russians mark as the creation of their church.
Russia annexed Georgia, which was seeking protection from Persia, in 1801, and abolished the Georgian Patriarchate. It was reinstated after the Bolshevik revolution in 1917. Relations between the Russian and Georgian churches in recent years have been amicable.
The Web sites of both the Russian and Georgian churches report that before the fighting began, Russian Foreign Minister Sergey Lavrov sent congratulations to Patriarch Ilia on his name day on 2 August.
"We appreciate your efforts in strengthening civil peace and harmony in the region among the nations and religions," read the message. "Common Orthodox traditions have been the greater factors of unity for Russian and Georgian nations for many centuries. Please accept my gratitude for your unchangeable kind attitude towards Russia and the Russian Orthodox Church. We are certain that common spiritual roots, plus friendly and good neighbouring traditions will help us to overcome all existing difficulties between our countries."
Sophia Kishkovsky is a correspondent for ENI, based in Moscow. She wrote this story from New York.
Contac
Ukraine's Divided Churches
Orthodox Christianity
Brothers in Christ
Jul 31st 2008
From The Economist print edition
By the skin of their teeth, prelates of the Christian East avoid a rupture
WHENEVER two or more Orthodox Christian clerics join in celebrating the Eucharist—consecrating bread and wine in a manner that is far more elaborate, solemn and formal than is usual in today’s Christian West—it creates a special bond between them. And if one Orthodox cleric refuses to “concelebrate” with another, that is a sign of a deep, painful rift.
That helps to explain why Orthodox Christians all over the world (who may number more than 200m, if one makes generous assumptions about the religiosity of ordinary Russians and Ukrainians) looked on with fascination as two important gentlemen, one from Moscow and the other from Istanbul, came together in Kiev on July 27th to conduct their church’s most important rite. This was a powerful, if provisional, moment of reconciliation between the Patriarchs of Constantinople and Moscow, whose relations have been scratchy for most of the past decade.
It was a close-run thing: the 1,020th anniversary of the advent of Christianity among the Slavs, celebrated with enormous fanfare by Ukraine’s President Viktor Yushchenko, might just as easily have led to a dramatic bust-up between the two institutions whose multiple disagreements have cast a shadow over Orthodox Christian affairs in places ranging from New York to Paris to Beijing.
In the end, however, rupture was avoided. A basis was also laid for better relations in future, thanks to careful diplomacy by Bartholomew I, the Patriarch of Constantinople, who is by tradition the “first among equals” in the Orthodox hierarchy.
Read the rest here at the Economist.
Brothers in Christ
Jul 31st 2008
From The Economist print edition
By the skin of their teeth, prelates of the Christian East avoid a rupture
WHENEVER two or more Orthodox Christian clerics join in celebrating the Eucharist—consecrating bread and wine in a manner that is far more elaborate, solemn and formal than is usual in today’s Christian West—it creates a special bond between them. And if one Orthodox cleric refuses to “concelebrate” with another, that is a sign of a deep, painful rift.
That helps to explain why Orthodox Christians all over the world (who may number more than 200m, if one makes generous assumptions about the religiosity of ordinary Russians and Ukrainians) looked on with fascination as two important gentlemen, one from Moscow and the other from Istanbul, came together in Kiev on July 27th to conduct their church’s most important rite. This was a powerful, if provisional, moment of reconciliation between the Patriarchs of Constantinople and Moscow, whose relations have been scratchy for most of the past decade.
It was a close-run thing: the 1,020th anniversary of the advent of Christianity among the Slavs, celebrated with enormous fanfare by Ukraine’s President Viktor Yushchenko, might just as easily have led to a dramatic bust-up between the two institutions whose multiple disagreements have cast a shadow over Orthodox Christian affairs in places ranging from New York to Paris to Beijing.
In the end, however, rupture was avoided. A basis was also laid for better relations in future, thanks to careful diplomacy by Bartholomew I, the Patriarch of Constantinople, who is by tradition the “first among equals” in the Orthodox hierarchy.
Read the rest here at the Economist.
Church Backs Russian & Georgian Orthodox Peace Appeals
Church groups back Russian, Georgian Orthodox peace appeals
Posted on Thu Aug 14 2008
Sophia Kishkovsky
New York (ENI). The patriarchs of the Russian and Georgian Orthodox churches have issued calls for peace as military conflict between Russia and Georgia over the pro-Russian separatist enclaves of South Ossetia and Abkhazia escalated into the first war between countries with Orthodox Christian majorities in modern history.
"Today blood is being shed and people are perishing in South Ossetia, and my heart deeply grieves over it. Orthodox Christians are among those who have raised their hands against each other. Orthodox peoples called by the Lord to live in fraternity and love are in conflict," Russian Orthodox Patriarch Alexy II said in a statement on patriarchia.ru , his official Web site.
The Georgian authorities were reported as saying on 12 August that Russian troops were continuing to attack the town of Gori, although Russian President Dmitry Medvedev earlier in the day said he had ordered troops to stop military operations in Georgia. Russia has denied attacking the town and has denied any incursions outside the disputed region of South Ossetia.
The Web site of the Georgian Orthodox Church, patriarchate.ge, reports that in a sermon on 10 August, Patriarch Ilia II called for prayers to end the conflict.
Backing for the patriarchs' appeals came from two international church groupings that said the United Nations must "ensure the territorial integrity and political independence of Georgia".
In a 12 August joint statement, the World Council of Churches and the Conference of European Churches warned, "The use of force in the dispute over South Ossetia and Abkhazia has cost the precious lives of civilians and soldiers, risks destabilising a fragile region, and reawakens deep fears there and far beyond."
In his statement, Patriarch Alexy called for negotiations that would "respect the traditions, views and hopes of the Georgian and Ossetian peoples", and said that the Russian Orthodox Church was ready to work with the Georgian Orthodox Church in a peace effort.
Georgian Patriarch Ilia said in his sermon, ''God is with us and the Virgin Mary is protecting us but one thing concerns us very deeply: that Orthodox Russians are bombing Orthodox Georgians," He added, "Reinforce your prayer and God will save Georgia."
Ilia had earlier called on the Georgian and South Ossetian authorities, "to spare no effort to cease fire and solve disputes peacefully."
On 9 August, Russian nationalist youth groups, led by the Georgiyevtsy, a Russian Orthodox youth movement, held a prayer meeting in front of the Moscow offices of the European Union.
"We believe Saakashvili betrays Orthodoxy when he sets Orthodox peoples against one another," Diana Romanovskaya, press secretary of the Georgiyevtsy, told the Interfax-Religion news service in a reference to Georgian President Mikheil Saakashvili.
Georgia became Orthodox in the fourth century, more than 600 years before the baptism of Rus in the Dnieper river in Kiev in 988, which Russians mark as the creation of their church.
Russia annexed Georgia, which was seeking protection from Persia, in 1801, and abolished the Georgian Patriarchate. It was reinstated after the Bolshevik revolution in 1917. Relations between the Russian and Georgian churches in recent years have been amicable.
The Web sites of both the Russian and Georgian churches report that before the fighting began, Russian Foreign Minister Sergey Lavrov sent congratulations to Patriarch Ilia on his name day on 2 August.
"We appreciate your efforts in strengthening civil peace and harmony in the region among the nations and religions," read the message. "Common Orthodox traditions have been the greater factors of unity for Russian and Georgian nations for many centuries. Please accept my gratitude for your unchangeable kind attitude towards Russia and the Russian Orthodox Church. We are certain that common spiritual roots, plus friendly and good neighbouring traditions will help us to overcome all existing difficulties between our countries."
Sophia Kishkovsky is a correspondent for ENI, based in Moscow. She wrote this story from New York.
Contact: editor@directionstoorthodoxy.org
Posted on Thu Aug 14 2008
Sophia Kishkovsky
New York (ENI). The patriarchs of the Russian and Georgian Orthodox churches have issued calls for peace as military conflict between Russia and Georgia over the pro-Russian separatist enclaves of South Ossetia and Abkhazia escalated into the first war between countries with Orthodox Christian majorities in modern history.
"Today blood is being shed and people are perishing in South Ossetia, and my heart deeply grieves over it. Orthodox Christians are among those who have raised their hands against each other. Orthodox peoples called by the Lord to live in fraternity and love are in conflict," Russian Orthodox Patriarch Alexy II said in a statement on patriarchia.ru , his official Web site.
The Georgian authorities were reported as saying on 12 August that Russian troops were continuing to attack the town of Gori, although Russian President Dmitry Medvedev earlier in the day said he had ordered troops to stop military operations in Georgia. Russia has denied attacking the town and has denied any incursions outside the disputed region of South Ossetia.
The Web site of the Georgian Orthodox Church, patriarchate.ge, reports that in a sermon on 10 August, Patriarch Ilia II called for prayers to end the conflict.
Backing for the patriarchs' appeals came from two international church groupings that said the United Nations must "ensure the territorial integrity and political independence of Georgia".
In a 12 August joint statement, the World Council of Churches and the Conference of European Churches warned, "The use of force in the dispute over South Ossetia and Abkhazia has cost the precious lives of civilians and soldiers, risks destabilising a fragile region, and reawakens deep fears there and far beyond."
In his statement, Patriarch Alexy called for negotiations that would "respect the traditions, views and hopes of the Georgian and Ossetian peoples", and said that the Russian Orthodox Church was ready to work with the Georgian Orthodox Church in a peace effort.
Georgian Patriarch Ilia said in his sermon, ''God is with us and the Virgin Mary is protecting us but one thing concerns us very deeply: that Orthodox Russians are bombing Orthodox Georgians," He added, "Reinforce your prayer and God will save Georgia."
Ilia had earlier called on the Georgian and South Ossetian authorities, "to spare no effort to cease fire and solve disputes peacefully."
On 9 August, Russian nationalist youth groups, led by the Georgiyevtsy, a Russian Orthodox youth movement, held a prayer meeting in front of the Moscow offices of the European Union.
"We believe Saakashvili betrays Orthodoxy when he sets Orthodox peoples against one another," Diana Romanovskaya, press secretary of the Georgiyevtsy, told the Interfax-Religion news service in a reference to Georgian President Mikheil Saakashvili.
Georgia became Orthodox in the fourth century, more than 600 years before the baptism of Rus in the Dnieper river in Kiev in 988, which Russians mark as the creation of their church.
Russia annexed Georgia, which was seeking protection from Persia, in 1801, and abolished the Georgian Patriarchate. It was reinstated after the Bolshevik revolution in 1917. Relations between the Russian and Georgian churches in recent years have been amicable.
The Web sites of both the Russian and Georgian churches report that before the fighting began, Russian Foreign Minister Sergey Lavrov sent congratulations to Patriarch Ilia on his name day on 2 August.
"We appreciate your efforts in strengthening civil peace and harmony in the region among the nations and religions," read the message. "Common Orthodox traditions have been the greater factors of unity for Russian and Georgian nations for many centuries. Please accept my gratitude for your unchangeable kind attitude towards Russia and the Russian Orthodox Church. We are certain that common spiritual roots, plus friendly and good neighbouring traditions will help us to overcome all existing difficulties between our countries."
Sophia Kishkovsky is a correspondent for ENI, based in Moscow. She wrote this story from New York.
Contact: editor@directionstoorthodoxy.org
Metropolitan PHILIP Responds to GOARCH establishing Arab Vicariate
www.antiochian.org
August 7th, 2008
To: The Esteemed Hierarchs, Members of The Archdiocese Board of
Trustees, Clergy and Faithftil of the Self-Ruled Antiochian Orthodox
Christian Archdiocese of North America:
On August 5, 2008, The Greek Orthodox Archdiocese of America issued a
press release which established a vicariate with the name 'Vicariate for
Palestinian/Jordanian Communities in the USA'. The membership of this
vicariate will consist of those communities in the USA which were
originally part of the Patriarchate of Antioch, but most recently (since
1993) were uncanonically claimed by the Patriarchate of Jerusalem. From
an historical perspective, it has been clear since the disintegration of
Orthodox unity which existed in North America until 1917, that the
Arabic-speaking Orthodox people in North America have been exclusively
under the pastoral care of the Self-Ruled Antiochian Orthodox Christian
Archdiocese of North America. Similarly, the Greek-speaking Orthodox
people (e.g. Cypriot, Greek, Egyptian, Turkish, etc.) have always been
under the pastoral care of the Greek Orthodox Archdiocese of America.
What reaction would occur if the Antiochian Archdiocese were to
establish a vicariate for Greek communities which separate themselves
from the Greek Orthodox Archdiocese?!
These former "Jerusalem Patriarchate" communities separated themselves
from the Antiochian Archdiocese without canonical releases, and in some
cases are served by priests who are under canonical suspension. It is
important to point out that since this separation occurred in 1993 we
have taken extraordinary measures to reconcile these communities with
The Antiochian Archdiocese and have appealed to both the Patriarchate of
Constantinople and the Patriarchate of Antioch as well as others for
their assistance. Unfortunately, none of our numerous appeals for
intervention were answered.
As such, our directive of May 2, 2003 remains in force. To emphasize the
main point or that directive, the clergy of The Antiochian Archdiocese
are still forbidden from communing and/or concelebrating with any clergy
who are a part of this newly-formed "Vicariate far Palestinian/Jordanian
Communities in the USA" of the Greek Orthodox Archdiocese of America,
whether in our parishes, their parishes, or as a part of pan-Orthodox
gatherings.
We lament this action by the Ecumenical Patriarchate which further
complicates the already uncanonical jurisdictional situation here and
continues to undermine the efforts of all Orthodox hierarchs of SCOBA to
achieve administrative unity and canonical normalcy in North America.
Praying that this urgent situation will be resolved in a spirit of
peace, harmony and love, we remain
Yours In Christ,
Metropolitan PHILIP
Archbishop of New York and Metropolitan of All North America
Copy to:
His Beadtude IGNATIUS IV, Patriarch of Antioch and All The East
His Holiness ALEXY, Patriarch of Moscow and All Russia
His All-Holiness BARTHOLOMEW, Patriarch or Constantinople
His Beatitude THEOPHILOS, patriarch of Jerusalem
All Hierarchs of the Standing Conference of Canonical Orthodox Bishops
in America (SCOBA)
First read HERE.
August 7th, 2008
To: The Esteemed Hierarchs, Members of The Archdiocese Board of
Trustees, Clergy and Faithftil of the Self-Ruled Antiochian Orthodox
Christian Archdiocese of North America:
On August 5, 2008, The Greek Orthodox Archdiocese of America issued a
press release which established a vicariate with the name 'Vicariate for
Palestinian/Jordanian Communities in the USA'. The membership of this
vicariate will consist of those communities in the USA which were
originally part of the Patriarchate of Antioch, but most recently (since
1993) were uncanonically claimed by the Patriarchate of Jerusalem. From
an historical perspective, it has been clear since the disintegration of
Orthodox unity which existed in North America until 1917, that the
Arabic-speaking Orthodox people in North America have been exclusively
under the pastoral care of the Self-Ruled Antiochian Orthodox Christian
Archdiocese of North America. Similarly, the Greek-speaking Orthodox
people (e.g. Cypriot, Greek, Egyptian, Turkish, etc.) have always been
under the pastoral care of the Greek Orthodox Archdiocese of America.
What reaction would occur if the Antiochian Archdiocese were to
establish a vicariate for Greek communities which separate themselves
from the Greek Orthodox Archdiocese?!
These former "Jerusalem Patriarchate" communities separated themselves
from the Antiochian Archdiocese without canonical releases, and in some
cases are served by priests who are under canonical suspension. It is
important to point out that since this separation occurred in 1993 we
have taken extraordinary measures to reconcile these communities with
The Antiochian Archdiocese and have appealed to both the Patriarchate of
Constantinople and the Patriarchate of Antioch as well as others for
their assistance. Unfortunately, none of our numerous appeals for
intervention were answered.
As such, our directive of May 2, 2003 remains in force. To emphasize the
main point or that directive, the clergy of The Antiochian Archdiocese
are still forbidden from communing and/or concelebrating with any clergy
who are a part of this newly-formed "Vicariate far Palestinian/Jordanian
Communities in the USA" of the Greek Orthodox Archdiocese of America,
whether in our parishes, their parishes, or as a part of pan-Orthodox
gatherings.
We lament this action by the Ecumenical Patriarchate which further
complicates the already uncanonical jurisdictional situation here and
continues to undermine the efforts of all Orthodox hierarchs of SCOBA to
achieve administrative unity and canonical normalcy in North America.
Praying that this urgent situation will be resolved in a spirit of
peace, harmony and love, we remain
Yours In Christ,
Metropolitan PHILIP
Archbishop of New York and Metropolitan of All North America
Copy to:
His Beadtude IGNATIUS IV, Patriarch of Antioch and All The East
His Holiness ALEXY, Patriarch of Moscow and All Russia
His All-Holiness BARTHOLOMEW, Patriarch or Constantinople
His Beatitude THEOPHILOS, patriarch of Jerusalem
All Hierarchs of the Standing Conference of Canonical Orthodox Bishops
in America (SCOBA)
First read HERE.
Jerusalem Patriarchate gives up American authority and signs it over to Constantinople
And does the Jerusalem Patriarchate receive something in return from the Ecumenical Patriarchate? Sounds like they are trying to shore up Greek influence and power. I hope this is not their primary motivation, but it sure looks that way having not consulted with the Arabic (background) Orthodox Patriarchate or Archdiocese. Kyrie eleison!
Decisions on Some Palestinian and Jordanian Communities in the USA
New York, NY - After a long process that began in 1993 related to the ecclesiastical status of a portion of the Palestinian and Jordanian communities in the USA, the portion connected to the Patriarchate of Jerusalem, there has been a final agreed decision by the Ecumenical Patriarchate of Constantinople and the Patriarchate of Jerusalem concerning these communities. The Ecumenical Patriarchate and the Jerusalem Patriarchate have agreed that the canonical and pastoral supervision of these communities and their clergy should belong to the canonically established jurisdiction in the United States which is the Eparchy of the Ecumenical Throne in America, that is, the Greek Orthodox Archdiocese of America. Henceforth, the Patriarchate of Jerusalem no longer asserts any jurisdiction in the Western Hemisphere.
On Tuesday, April 1, 2008, His All Holiness Ecumenical Patriarch Bartholomew received His Beatitude Patriarch Theophilos III of Jerusalem, together with the senior member of the Holy Synod of the Jerusalem Patriarchate, Metropolitan Vasilios of Caesaria (Palestine) and other clergy. Final details for the implementation of the agreements were completed, with a mutual decision that these communities come under the canonical jurisdiction of the Archdiocese of America. Following the meeting at the Phanar, His Eminence Archbishop Demetrios of America was directed to proceed with the implementation of the agreements by the creation of a Vicariate for the inclusion of the clergy and communities within the Archdiocese of America. The official name of the Vicariate is: “Vicariate for Palestinian/Jordanian Communities in the USA.”
The clergy and communities of the Vicariate will be directly under the Archbishop of America and will report to the Archdiocese through the Vicar. Through the Archdiocese, all of these clergy and communities will be able to participate in the programs and agencies of SCOBA.
Contact: Ecumenical Office
Tel.: 212.570.3593
Email: ecumenical@goarch.org
Decisions on Some Palestinian and Jordanian Communities in the USA
New York, NY - After a long process that began in 1993 related to the ecclesiastical status of a portion of the Palestinian and Jordanian communities in the USA, the portion connected to the Patriarchate of Jerusalem, there has been a final agreed decision by the Ecumenical Patriarchate of Constantinople and the Patriarchate of Jerusalem concerning these communities. The Ecumenical Patriarchate and the Jerusalem Patriarchate have agreed that the canonical and pastoral supervision of these communities and their clergy should belong to the canonically established jurisdiction in the United States which is the Eparchy of the Ecumenical Throne in America, that is, the Greek Orthodox Archdiocese of America. Henceforth, the Patriarchate of Jerusalem no longer asserts any jurisdiction in the Western Hemisphere.
On Tuesday, April 1, 2008, His All Holiness Ecumenical Patriarch Bartholomew received His Beatitude Patriarch Theophilos III of Jerusalem, together with the senior member of the Holy Synod of the Jerusalem Patriarchate, Metropolitan Vasilios of Caesaria (Palestine) and other clergy. Final details for the implementation of the agreements were completed, with a mutual decision that these communities come under the canonical jurisdiction of the Archdiocese of America. Following the meeting at the Phanar, His Eminence Archbishop Demetrios of America was directed to proceed with the implementation of the agreements by the creation of a Vicariate for the inclusion of the clergy and communities within the Archdiocese of America. The official name of the Vicariate is: “Vicariate for Palestinian/Jordanian Communities in the USA.”
The clergy and communities of the Vicariate will be directly under the Archbishop of America and will report to the Archdiocese through the Vicar. Through the Archdiocese, all of these clergy and communities will be able to participate in the programs and agencies of SCOBA.
Contact: Ecumenical Office
Tel.: 212.570.3593
Email: ecumenical@goarch.org
16 August 2008
GEORGIAN & RUSSIAN PATRIARCHS TAKE STAND FOR PEACE
Phone talk of the head of Georgian Orthodox Church with Metropolitan Kirill, chairman of Moscow Patriarchate department for external church relations
His Holiness and Beatitude Iliya II, Catholicos-Patriarch of All Georgia, had a telephone talk on 14 August with Metropolitan Kirill of Smolensk and Kaliningrad, head of the Moscow Patriarchate department for external church relations.
They discussed the tragic consequences of the events last week, focusing on the condition of the civilian population in the military conflict zone.
They approved the peacemaking stand taken by the two Churches and agreed to maintain contacts and cooperation in efforts to overcome the grave consequences that the military confrontation has had for the civilians.
His Holiness and Beatitude Iliya II, Catholicos-Patriarch of All Georgia, had a telephone talk on 14 August with Metropolitan Kirill of Smolensk and Kaliningrad, head of the Moscow Patriarchate department for external church relations.
They discussed the tragic consequences of the events last week, focusing on the condition of the civilian population in the military conflict zone.
They approved the peacemaking stand taken by the two Churches and agreed to maintain contacts and cooperation in efforts to overcome the grave consequences that the military confrontation has had for the civilians.
GEORGIAN PATRIARCH PLEADS FOR HUMANITARIAN ASSISTANCE
Catholicos Patriarch of All Georgia Ilia II Has Left for Gori
2008-08-15
Just half an hour ago His Holiness and Beatitude Catholicos Patriarch of All Georgia Ilia II accompanied with Metropolitan Daniel (Datuashvili) of Tskhum-Abkhazia Diocese and a large group of priests and nuns left for Gori. The Catholicos Patriarch is expected to meet the local population in Gori and Nikozi, and if it is available to go to Tskhinvali as well. The Patriarchate of Georgia has been delivering humanitarian assistance through IDP’s and injured population. There is opened a banking account for the Patriarchate of Georgia “For Injured in Samachablo War” at the Central Branch of Republican Bank. Please, see the banking details: 10001556118 EUR INTERMEDIARY BANK – SOCIETE GENERALE, Paris, France SWIFT: SOGE FR PP BENEFICIARY BANK – BANK “REPUBLIC” Tbilisi, Georgia Acc.: 001019083750 SWIFT: REPL GE 22 Beneficiary: SAKARTVELOS SAPATRIARKO Account: 10001556118 USD INTERMEDIARY BANK – SOCIETE GENERALE, N.Y., USA SWIFT: SOGE US 33 BENEFICIARY BANK – BANK “REPUBLIC” Tbilisi, Georgia Acc.: 00195464 SWIFT: REPL GE 22 Beneficiary: SAKARTVELOS SAPATRIARKO Account 10001556118
CAN PEACE REALLY COME FROM WAHHABIST SAUDI ARABIA?
Islam and Saudi Arabia, champions of dialogue?
by Samir Khalil Samir
The Saudi king takes more steps to show openness towards Christians, Jews and other religions. The most urgent reason is to rectify Islam’s violent image but also stems from a new attitude towards inter-faith dialogue towards the People of the Book (Jews, Muslims and Christians), but also atheists, Hindus and Buddhists.
Beirut (AsiaNews) – The Muslim world is showing increasing signs that it wants to engage others in dialogue. Greater tolerance is increasingly visible in Muslim countries, signs like the opening of a new church in Kuwait or one in Qatar, greater openness towards the Vatican, the letter signed by 138 Muslim scholars to Benedict XVI, the creation of a joint Islamic-Catholic commission; Saudi King Abdullah’s visit to the Holy See . . . .
More signs of openness and tolerance have come from the Saudi monarch himself like the intra-Muslim meeting in Makkah (4-6 June 2008) and the inter-faith conference in Madrid (16-18 July 2008) as a start to inter-faith dialogue, one that includes Jews as well.
Dialogue seems to be the order of the day in a religion that since 11 September 2001 and the attack against New York’s twin towers has come to be regarded by the general public as the most intolerant religion. What is going on? Here is the analysis of Islam expert Fr Samir Khalil Samir.
Read the full article HERE.
Here is another take: "In Mecca, a King is Giving Lessons in Peace"
And do take note of this (typical) bit of hypocrisy.
FREEDOM OF CONSCIENCE IN EGYPT & IRAN
APOSTASY: CURRENT ISSUES IN EGYPT & IRAN
----------------------------------------
Islam's founder, Muhammad, once decreed: 'Whoever changes his Islamic religion, kill him.' (Sahih Al-Bukhari Vol. 9:57) This hadith (saying of Muhammad) is the basis for Islam's law that deems apostasy (leaving Islam) a capital offence. Islamic states generally do not execute apostates but they do tolerate 'honour killings' and the Sharia-enforcing violence of Islamic vigilantes. Because religion is regarded as a state matter in most Muslim countries, a person's religion is stated on the identity (ID) card. This then determines what rules they must follow: for example, a woman with a Muslim ID may legally marry only a Muslim man. This intolerance is being questioned in places with more openness.
* EGYPT: An apostasy debate is presently simmering in Egypt over the merits or otherwise of religious liberty vis-a-vis Islamic apostasy laws. A group of Coptic Christians who converted to Islam for pragmatic reasons (such as marriage or jobs), or were deemed Muslim by official decree, are seeking the right to have their identities restored as Christian. On 2 August 2007 Mohammad Hegazi (24) became the first Egyptian-born Muslim to sue Egypt's Interior Ministry for his right to leave Islam and be registered as a Christian. In January the court ruled against Hegazi and declared that a Muslim may not convert. Hegazi plans to appeal the ruling. Meanwhile, he and his wife and baby daughter have been forced into hiding. Even his own father has publicly threatened to kill him. Despite Hegazi's trials, on 4 August 2008 Maher Ahmad El-Mo'otahssem Bellah El-Gohary (56) became the second convert to launch a court challenge for his right to leave Islam. Like Hegazi, he is acting not only for his own right but for the benefit of his family: he also doesn't want his daughter deemed Muslim.
* IRAN: Iran is a Shi'ite revolutionary police state. The only apostasy debate (known to us) taking place in Iran is about whether to make the death sentence for apostasy mandatory instead of optional (at the judge's discretion). The draft Internet Crime Bill which is presently being debated in the parliament will, if passed, make apostasy and promoting apostasy (even through Internet articles and weblogs) a mandatory capital offence on the grounds that it harms the 'mental security' of society.
Meanwhile, on 30 July, Abbas Amiri (62) died in hospital after being beaten on Sunday 27 July by police who raided his house church meeting. His wife, Sakineh Rahnama, died on 3 August 2008 from a combination of injuries sustained in the raid and heartbreak. On 29 July, 16 converts were arrested during a house church baptism ceremony. Another convert, Mohsen Namvar (44), is suffering severely physically and from memory loss after torture throughout June by Iran's secret police trying to extract information on the church.
Upon his 'temporary' release, Namvar and his family fled Iran. This was the second time Namvar had been tortured in detention.
Compass Direct also reports that Christians Mahmood Matin (52) and Arash Bandari (44) have been jailed since their arrest on 15 May on suspicion of apostasy. In June, a newly converted couple, Tina Rad (24) and her husband Makan Arya (31), were detained and ferociously beaten over four days leaving Rad unable to walk. Upon their release they were threatened that if they ever again attended a house church they will be charged with apostasy and lose custody of their 4-year- old daughter. They are experiencing intensive persecution from neighbours and family.
[Click here for the full article.]
----------------------------------------
Islam's founder, Muhammad, once decreed: 'Whoever changes his Islamic religion, kill him.' (Sahih Al-Bukhari Vol. 9:57) This hadith (saying of Muhammad) is the basis for Islam's law that deems apostasy (leaving Islam) a capital offence. Islamic states generally do not execute apostates but they do tolerate 'honour killings' and the Sharia-enforcing violence of Islamic vigilantes. Because religion is regarded as a state matter in most Muslim countries, a person's religion is stated on the identity (ID) card. This then determines what rules they must follow: for example, a woman with a Muslim ID may legally marry only a Muslim man. This intolerance is being questioned in places with more openness.
* EGYPT: An apostasy debate is presently simmering in Egypt over the merits or otherwise of religious liberty vis-a-vis Islamic apostasy laws. A group of Coptic Christians who converted to Islam for pragmatic reasons (such as marriage or jobs), or were deemed Muslim by official decree, are seeking the right to have their identities restored as Christian. On 2 August 2007 Mohammad Hegazi (24) became the first Egyptian-born Muslim to sue Egypt's Interior Ministry for his right to leave Islam and be registered as a Christian. In January the court ruled against Hegazi and declared that a Muslim may not convert. Hegazi plans to appeal the ruling. Meanwhile, he and his wife and baby daughter have been forced into hiding. Even his own father has publicly threatened to kill him. Despite Hegazi's trials, on 4 August 2008 Maher Ahmad El-Mo'otahssem Bellah El-Gohary (56) became the second convert to launch a court challenge for his right to leave Islam. Like Hegazi, he is acting not only for his own right but for the benefit of his family: he also doesn't want his daughter deemed Muslim.
* IRAN: Iran is a Shi'ite revolutionary police state. The only apostasy debate (known to us) taking place in Iran is about whether to make the death sentence for apostasy mandatory instead of optional (at the judge's discretion). The draft Internet Crime Bill which is presently being debated in the parliament will, if passed, make apostasy and promoting apostasy (even through Internet articles and weblogs) a mandatory capital offence on the grounds that it harms the 'mental security' of society.
Meanwhile, on 30 July, Abbas Amiri (62) died in hospital after being beaten on Sunday 27 July by police who raided his house church meeting. His wife, Sakineh Rahnama, died on 3 August 2008 from a combination of injuries sustained in the raid and heartbreak. On 29 July, 16 converts were arrested during a house church baptism ceremony. Another convert, Mohsen Namvar (44), is suffering severely physically and from memory loss after torture throughout June by Iran's secret police trying to extract information on the church.
Upon his 'temporary' release, Namvar and his family fled Iran. This was the second time Namvar had been tortured in detention.
Compass Direct also reports that Christians Mahmood Matin (52) and Arash Bandari (44) have been jailed since their arrest on 15 May on suspicion of apostasy. In June, a newly converted couple, Tina Rad (24) and her husband Makan Arya (31), were detained and ferociously beaten over four days leaving Rad unable to walk. Upon their release they were threatened that if they ever again attended a house church they will be charged with apostasy and lose custody of their 4-year- old daughter. They are experiencing intensive persecution from neighbours and family.
[Click here for the full article.]
14 August 2008
APPEAL BY RUSSIAN ORTHODOX PATRIARCH FOR PEACE IN GEORGIA
Appeal by His Holiness Patriarch Alexy II of Moscow and All Russia
Having learnt about the hostilities in Tshinvali and its outskirts, I call upon the warring parties to cease fire and return to the path of dialogue. Blood is being shed in South Ossetia and people are being killed and this makes my heart to grieve profoundly. Among those who have lifted their hand against each other are Orthodox Christians. What is more, those who have come into conflict are Orthodox nations who are called by the Lord to live in brotherhood and love. I am aware of the appeal to peace made by His Holiness Catholicos-Patriarch Iliya of All Georgia. I also make my ardent appeal to those who have gone blind with hatred: stop! Do not let more blood be shed, do not let today’s conflict be expanded many times over! Show common sense and virtue: sit at the negotiation table for talks with respect for the traditions, views and aspirations of both the Georgian and Ossetian peoples. The Russian Church is ready to unite efforts with the Georgian Church and help in achieving peace. May our God, Who ‘is not a God of disorder but of peace’ (1 Cor. 14:33), be our Helper in this endeavor.
+ ALEXY
Patriarch of Moscow and All Russia
http://www.mospat.ru/index.php?page=42213
12 August 2008
QUEEN RANIA'S WEBSITE
Check out Queen Rania of Jordan's Youtube website, featuring her initiative on Arab stereotypes. Some of these are really quite hilarious. I applaud the effort, but I would add that it would be good (perhaps even more important) to also try to enlighten Arabs and Muslims about their manifold false stereotypes against the West.
http://www.youtube.com/QueenRania
http://www.queenrania.jo/
MARONITE PATRIARCH SFEIR THRUST INTO LIMELIGHT
Lebanon's political wranglings thrust Sfeir into limelight
Bkirki sees renewed influence in deeply divided scene
By Inter Press Service (Mona Alami)
Monday, August 11, 2008
BEIRUT: Bkirki towers atop the coastal Lebanese city of Jounieh, a white mansion that serves as the refuge of the Maronite patriarch. The century-old construction seems to shine amid the shrubbery, contrasting against the pristine blue sky. Its story is as ancient as Lebanon's, and reflective of its diverse past.
The history of the Lebanese Maronites, a branch of the Syriac Eastern Catholic Church dating back to the fifth century, has been punctuated with adversity. The order, the name of which originates from Maronite patriarch John Marron, currently reaches across the globe, dovetailing the emigration of Christian Lebanese to the United States, Australia, the Caribbean, Europe and South America.
"Some 76 patriarchs have led the Maronite Christian community over the years," says Antoine Saad, author of "76th Maronite Patriarch: Monseigneur Nasrallah Sfeir."
Their leadership has proven a complex, if not perilous, exercise in a region mostly dominated by Muslims and where Christians have become, over time, a minority. In spite of the absence of accurate statistics, Christians are believed to constitute about one-third of the population in Lebanon (out of about four million), a figure dwindling away with each subsequent war and political crisis.
Today, Lebanese patriarchs are elected by an electoral college in a similar manner to that of the Pope. This democratic process has along the years rendered Syria, Lebanon's powerful neighbor and one-time occupier, wary of Maronite patriarchs, especially considering the pivotal political role the leader of the Maronite church plays.
Since the establishment of Lebanon under the French mandate system in 1920, Lebanon has had as many as five patriarchs, each of whom participated significantly in the country's political scene.
More here: http://www.dailystar.com.lb/article.asp?edition_id=1&categ_id=2&article_id=94956
Also: http://bkerkelb.org/english/
Bkirki sees renewed influence in deeply divided scene
By Inter Press Service (Mona Alami)
Monday, August 11, 2008
BEIRUT: Bkirki towers atop the coastal Lebanese city of Jounieh, a white mansion that serves as the refuge of the Maronite patriarch. The century-old construction seems to shine amid the shrubbery, contrasting against the pristine blue sky. Its story is as ancient as Lebanon's, and reflective of its diverse past.
The history of the Lebanese Maronites, a branch of the Syriac Eastern Catholic Church dating back to the fifth century, has been punctuated with adversity. The order, the name of which originates from Maronite patriarch John Marron, currently reaches across the globe, dovetailing the emigration of Christian Lebanese to the United States, Australia, the Caribbean, Europe and South America.
"Some 76 patriarchs have led the Maronite Christian community over the years," says Antoine Saad, author of "76th Maronite Patriarch: Monseigneur Nasrallah Sfeir."
Their leadership has proven a complex, if not perilous, exercise in a region mostly dominated by Muslims and where Christians have become, over time, a minority. In spite of the absence of accurate statistics, Christians are believed to constitute about one-third of the population in Lebanon (out of about four million), a figure dwindling away with each subsequent war and political crisis.
Today, Lebanese patriarchs are elected by an electoral college in a similar manner to that of the Pope. This democratic process has along the years rendered Syria, Lebanon's powerful neighbor and one-time occupier, wary of Maronite patriarchs, especially considering the pivotal political role the leader of the Maronite church plays.
Since the establishment of Lebanon under the French mandate system in 1920, Lebanon has had as many as five patriarchs, each of whom participated significantly in the country's political scene.
More here: http://www.dailystar.com.lb/article.asp?edition_id=1&categ_id=2&article_id=94956
Also: http://bkerkelb.org/english/
GEORGIAN PATRIARCH SPEAKS OUT AGAINST VIOLENCE
Patriarch urges nation to pray
2008-08-10
Georgian Catholicos Patriarch Illia II spoke about the political crisis in Georgia in His Sunday Preachment today. The Patriarch expressed his concern that Orthodox Russians were bombing Orthodox Georgians and that such aggression had never occurred in the history of two nations. ''Indeed, we are facing very serious peril, but don't be afraid of anything, God is with us and Virgin Mary is protecting is, but one thing concerns us very deeply that Orthodox Russians are bombing Orthodox Georgians. This is unprecedented act of relations between our countries. Reinforce your prayer and God will save Georgia. There is a saying ''Water will flow up and down and will return to its weir. So, believe that God will not separate Georgia into peices,'' Patriarch declared.
http://www.patriarchate.ge/_en/?action=home
"CRUSADES LONG GONE, BUT JIHAD LINGERS ON"
Although off in a few tiny details, the spirit of this article sums up a key difficulty in dealing with the Arab world.
Aug 7, 2008 12:28 | Updated Aug 12, 2008 19:02
The Region: Crusades long gone, but jihad lingers on
By BARRY RUBIN
A 19-year-old man is tortured and beheaded for a bad joke interpreted as blasphemy. A father is accused of killing his son because he converted to another religion. They are not Muslims but Christians, and the place is France in the mid-1700s.
There was a time when Europe often behaved in ways parallel to that of Muslim-majority countries today. Yet by the end of the 1700s, this was changing. In the first case cited above, the king and even Catholic bishops failed to save the unfortunate Chevalier de la Barre, but the outcry led to the end of such actions. In the second case, Voltaire led a campaign that saw Jean Calas's name legally cleared on the grounds that he was the victim of an unjust frame-up because he was a member of the Protestant minority.
It's true, then, that there are parallels between Western and Middle Eastern societies. But even leaving aside important doctrinal religious issues, the crucial difference between the two is that phenomena the West has left far back in the past continue to exist in Muslim-majority counterparts.
More here: http://www.jpost.com/servlet/Satellite?cid=1218095193781&pagename=JPost%2FJPArticle%2FShowFull
Aug 7, 2008 12:28 | Updated Aug 12, 2008 19:02
The Region: Crusades long gone, but jihad lingers on
By BARRY RUBIN
A 19-year-old man is tortured and beheaded for a bad joke interpreted as blasphemy. A father is accused of killing his son because he converted to another religion. They are not Muslims but Christians, and the place is France in the mid-1700s.
There was a time when Europe often behaved in ways parallel to that of Muslim-majority countries today. Yet by the end of the 1700s, this was changing. In the first case cited above, the king and even Catholic bishops failed to save the unfortunate Chevalier de la Barre, but the outcry led to the end of such actions. In the second case, Voltaire led a campaign that saw Jean Calas's name legally cleared on the grounds that he was the victim of an unjust frame-up because he was a member of the Protestant minority.
It's true, then, that there are parallels between Western and Middle Eastern societies. But even leaving aside important doctrinal religious issues, the crucial difference between the two is that phenomena the West has left far back in the past continue to exist in Muslim-majority counterparts.
More here: http://www.jpost.com/servlet/Satellite?cid=1218095193781&pagename=JPost%2FJPArticle%2FShowFull
MONASTERIES OF ANTIOCH
Anybody have $145 I can borrow for this book? :-)
http://www.alexiapublications.com/Monasteries_Antiochian_Church.htm
ORTHODOX PRIEST PRAYING OVER GEORGIAN SOLDIERS
Georgian soldiers prayed with an Orthodox priest. Air attacks by Russian forces caused numerous casualties among the civilian population in Gori.
http://www.nytimes.com/slideshow/2008/08/11/world/0811-GEORGIA_10.html
COPTIC CHRISTIANS IN EGYPT
IN EGYPT, MUSLIM-CHRISTIAN DIVIDE SEEMS WIDER
By Michael Slackman
Published: August 2, 2008
CAIRO: A monastery was ransacked in January. In May, monks there were kidnapped, whipped and beaten and ordered to spit on the cross. Christian-owned jewelry stores were robbed over the summer. The rash of violence was so bad that one prominent Egyptian writer worried it had become "open season" on the nation's Christians.
Does Egypt face a sectarian problem?
More here: http://www.iht.com/articles/2008/08/02/mideast/egypt.php
By Michael Slackman
Published: August 2, 2008
CAIRO: A monastery was ransacked in January. In May, monks there were kidnapped, whipped and beaten and ordered to spit on the cross. Christian-owned jewelry stores were robbed over the summer. The rash of violence was so bad that one prominent Egyptian writer worried it had become "open season" on the nation's Christians.
Does Egypt face a sectarian problem?
More here: http://www.iht.com/articles/2008/08/02/mideast/egypt.php
SAUDIS CALL FOR INTERFAITH DIALOGUE, THEN ARREST 15 CHRISTIANS
Monday, August 4, 2008
Saudi Arabia to Deport 15 Christians
Deportation Comes Two Weeks after King Abdullah Calls for Reconciliation Between Muslims and Christians at Saudi Hosted Interfaith Dialogue
By Michael Ireland
Chief Correspondent, ASSIST News Service
SAUDI ARABIA (ANS) -- Saudi Arabia is set to deport 15 Christians on Tuesday, August 5, for holding private worship meetings in a house in the city of Taif.
International Christian Concern (ICC) www.persecution.org says that on Friday, April 25, twelve Saudi Arabian police raided a house where 16 Christians were holding a prayer meeting.
More here: http://www.assistnews.net/Stories/2008/s08080019.htm
Saudi Arabia to Deport 15 Christians
Deportation Comes Two Weeks after King Abdullah Calls for Reconciliation Between Muslims and Christians at Saudi Hosted Interfaith Dialogue
By Michael Ireland
Chief Correspondent, ASSIST News Service
SAUDI ARABIA (ANS) -- Saudi Arabia is set to deport 15 Christians on Tuesday, August 5, for holding private worship meetings in a house in the city of Taif.
International Christian Concern (ICC) www.persecution.org says that on Friday, April 25, twelve Saudi Arabian police raided a house where 16 Christians were holding a prayer meeting.
More here: http://www.assistnews.net/Stories/2008/s08080019.htm
CHRISTIANS IN ALGERIA
PERSECUTION SPURS DEBATE IN ALGERIA
The Algerian government has been appeasing Islamists since early 2008 by implementing its 2006 'Presidential Order Concerning Religion' and repressing Christian worship and practice. Habiba Kouider (35) was charged with 'practising non-Muslim religious rites without a licence' after police found Bibles in her handbag on 29 March. Her case is so controversial that on 27 May the court postponed its verdict. On 1 June police harangued Habiba in the street for two hours. Then on 3 June, four Algerian Christians got suspended jail sentences and fines for 'attempting to shake the faith of Muslims'. The government asserts that religious liberty is part of a foreign conspiracy to colonise Algeria. But many Algerians are not buying that and voices for liberty and justice are being raised in Algeria. Please pray for Algeria and its Church in this time of trial and debate.
http://www.ea.org.au/default.aspx?id=13f4212d-fd05-4b5b-87bd-21813c15be3f
The Algerian government has been appeasing Islamists since early 2008 by implementing its 2006 'Presidential Order Concerning Religion' and repressing Christian worship and practice. Habiba Kouider (35) was charged with 'practising non-Muslim religious rites without a licence' after police found Bibles in her handbag on 29 March. Her case is so controversial that on 27 May the court postponed its verdict. On 1 June police harangued Habiba in the street for two hours. Then on 3 June, four Algerian Christians got suspended jail sentences and fines for 'attempting to shake the faith of Muslims'. The government asserts that religious liberty is part of a foreign conspiracy to colonise Algeria. But many Algerians are not buying that and voices for liberty and justice are being raised in Algeria. Please pray for Algeria and its Church in this time of trial and debate.
http://www.ea.org.au/default.aspx?id=13f4212d-fd05-4b5b-87bd-21813c15be3f
CHRISTIANS IN YEMEN
CHRISTIANS IN YEMEN ARRESTED
Since October 2007 Islamic sources have been claiming large numbers of Muslims are converting to Christianity in Yemen. The World Muslim League has urged the Yemeni government to curb conversions and al-Qaeda deputy Ayman Al-Zawahiri has called for a 'media jihad' in Yemen against missionaries and apostasy (leaving Islam). In mid-June 2008 Yemeni authorities arrested what they described as a 'missionary cell' of seven people, charging them with promoting Christianity and distributing the Bible. One member, Hadni Dohni, is also charged with converting to Christianity. The believers are presently being 'investigated'. Religious liberty monitors believe these Christians are at grave risk of beatings, torture and murder. Please pray for these believers and that their arrests will not be in vain but will arouse interest in the gospel. Pray for the Church in Yemen.
More here: http://www.ea.org.au/default.aspx?id=f0c00b78-ebfe-4e33-b359-d01eb3a60d39
Since October 2007 Islamic sources have been claiming large numbers of Muslims are converting to Christianity in Yemen. The World Muslim League has urged the Yemeni government to curb conversions and al-Qaeda deputy Ayman Al-Zawahiri has called for a 'media jihad' in Yemen against missionaries and apostasy (leaving Islam). In mid-June 2008 Yemeni authorities arrested what they described as a 'missionary cell' of seven people, charging them with promoting Christianity and distributing the Bible. One member, Hadni Dohni, is also charged with converting to Christianity. The believers are presently being 'investigated'. Religious liberty monitors believe these Christians are at grave risk of beatings, torture and murder. Please pray for these believers and that their arrests will not be in vain but will arouse interest in the gospel. Pray for the Church in Yemen.
More here: http://www.ea.org.au/default.aspx?id=f0c00b78-ebfe-4e33-b359-d01eb3a60d39
07 August 2008
31 July 2008
A WEEK IN THE LEBANON
Beirut and Byblos, Lebanon (8-14 September 2007)
Although I had secretly wished to go to Lebanon, the excuse that finally arose was that I needed a student visa from the British Embassy in Beirut (the one in Damascus only does “priority” visas – whatever that means). “Pullmans” (buses), service vans, and taxis used to leave from easily accessible Central Damascus (Baramke) only a month or two ago, but now one must go to Somaria/Garage Beirut, towards the outskirts of the city. Once there, I was approached by a gentleman offering a ride in his private car. As I was running late and was due to meet friends for dinner at 7pm in Beirut, I accepted – after countering his starting price to about half. He took my passport inside to make the arrangements with the authorities. In all, there were six people in his very large, leather-upholstered Buick Roadmaster. This is how it is done in Syria.
The trip took about 2.5-3hrs. The scenery was lovely, especially the closer one came to Lebanon. It was easy enough to leave the Syrian border, and the Lebanese authorities gave a visa for 25,000 Lebanese lira (~US$18; it is free for up to 48 hours). Once inside the border, a huge mountain rose in front of us; everything was green and I saw REAL trees (as opposed to most of the trees in Syria, which are rather wind-swept and scraggly). It is also the system that the drivers stop several times on either side of the border to buy products that they then sell on the other side. I suppose they buy any kind of Western products for market in Syria (as there is an embargo, I believe), while for Lebanon maybe they purchase food items or pharmaceuticals.
We climbed the mountain, driving past several checkpoints – the Lebanese Army has a high profile everywhere in these parts. At the top of the mountain, the air was chilly even, and the soldiers were wearing heavy coats – delightful! The trip is, I think, roughly 45 minutes from Damascus to the border, then another hour and more to Beirut. One first enters into the Beirut area from the mountains on high, sloping down to the Mediterranean Sea. It really is strikingly beautiful. Beirut proper is a vast, sprawling city of varied architecture – in various degrees of repair. My driver dropped us all off at our destination of choice; me to one of the cheaper Lonely Planet recommended hotels, the Regis. It lies in the area called Ain al-Mreisse, just north of the downtown, overlooking the sea, and within walking distance of most things that one would want to see in the city proper. The Regis Hotel is a rather small hotel and very basic, but at $25 a night, it is nearly the cheapest place to be had (indeed, all of the neighboring hotels are the really fancy varieties where the wealthiest patrons stay). But it works for me, having air conditioning, a private bathroom, and cable television – all things I have done without in Damascus.
Perhaps by the hand of Providence, as I walk into the hotel, whom do I see but one of my dinner companions, Luigi (from…yes! Italia). Apparently, he, too, has a Lonely Planet book. After I take my things to my room, he and I leave to go meet our other friend, Martin the Swiss. I have only met Luigi once, but he is very nice. He is very athletic (“I was tired this morning so only ran for ONE hour.”), but very gentle. Luigi is about 40, works for the city in Bologna, and attends university there – one of the most ancient in all of Europe. He studied Arabic in Damascus at the university for about two months.
Anyway, we walk along the Cornishe – the boardwalk around the coast – towards the lovely campus of the American University of Beirut (founded by American Presbyterian missionaries in the mid-19th century). Beirut is such a contrast to Damascus, it is practically European in feel. There are construction cranes as far as the eye can see, and practically every clothing or other store that one can think of is there. Whereas in Damascus the only American fastfood is KFC, here there are (in addition to KFC) McDonalds, Hardees, Burger King, Pizza Hut, and Dunkin Donuts (where, O Krispy Kreme, art thou?). But do not misunderstand me, for although I have missed non-Middle Eastern food somewhat, I have not really missed fastfood joints. It is probably more the variety of different ethnic foods that I miss. Although I did not find any Southern-style pork barbecue, cornbread, pecan pie, and sweet tea, there was practically everything else!
Although we are a little late, we meet up with Martin (whom I know from the Ma’had) at the Mayflower Hotel. He chose it simply as a convenient landmark. This is where all of the foreign journalists stayed during the course of the 16 year civil war. It is well-chosen, as it is surrounded on every side by other very tall buildings, the better which to block incoming mortars and rockets. Luigi had arrived earlier in the day, while Martin came a day earlier. It is nice to know people when traveling to foreign locales, especially in cities with reputations (undeserved or not) such as Beirut.
Following greetings, we head for an Italian restaurant called “Pasta di Casa” – another recommendation of the Lonely Planet guide. It is a very small place of only four or five tables inside; indeed they were about to turn us away for not having reservations when a table suddenly became vacant. The bruschetta and Spaghetti Bolognese were very tasty (all the pasta is homemade). We talk about what the others have done thus far in Beirut and about our time in Damascus. Luigi, growing up near the sea, has spent a lot of time at the beach. Martin went with a Spanish friend to an area called Jounieh, to the beaches and to the mountain of Harissa via the cable car known as “terrorifique” (properly, Teleferique), due to the abruptness of its ascent. At the top is the gigantic statue of Our Lady of Lebanon, her arms outstretched in blessing upon the land before her. Lebanon is a beautiful land with so very much to offer; if only she would know peace.
We end the night at the Hard Rock Café. There is a live band – featuring “Cynthia” – that specializes in ‘80s ballads and heavy doses of Shakira (who is Lebanese-Columbian, and thus extremely popular in the Near East). They are okay, but we wonder how one can have a rock band without a guitar player; besides the singer, they have a keyboardist, a saxophone player, and someone on bongo drums. Anyway, after a while, we all head home for bed.
The next day is Sunday, so – even though this non-morning person has a hard time arising – I head to the Rum Ortodox Cathedral of Beirut. It is in the downtown, specifically the Place d’Etoire, the center of which features a large clocktower – with a Rolex.
It is not, perhaps, the easiest to get around Beirut, as there is construction everywhere and many roads are closed either for building reasons or by the Army. Ever since last year and the convergence of thousands of Hezbollah supporters in the downtown (their tents are still resident), soldiers have been in force in the downtown. As a result of this entire situation, business and human traffic has dropped dramatically in the downtown area. Nationwide elections are due to occur on the 25th of September, and one can but hope that stability shall follow…it could happen. Let us pray that it shall; the Lebanese people have suffered enough.Around the Place d’Etoire there seems to be a religious edifice for every tribe of the country – the showpiece, almost. Lebanon officially recognizes eighteen different religious groups. There are churches for the Greek Orthodox, Greek Catholics, Maronite Catholic, Evangelical Protestant, and perhaps others; there are also several mosques, including a converted Crusader Christian church from the 12th or 13th century.
I actually pass by Martin and Luigi drinking coffee at the Starbucks. I say hello and head to St. George’s. The church is pretty, but has a definite modern, new feel. 
I believe it is ancient in its antecedents, but there are few structures that escaped damage during the war years. The bishop is preaching when I walk in (I mentioned that I overslept?), and there is a video recorder set up; from a later conversation, I understand that many Christian groups broadcast via Cypriot satellite back into the Middle East. He seems like a good preacher with a range of emotions and exhortations – but it is all Greek to me (or Arabic, is it were). There are, perhaps, about 75 or so people in attendance; perhaps more. But this is the Downtown, where few people live, and even fewer Christians, so it is a testament that there are that many. 
Most everyone goes forward to receive Holy Communion, including myself. Afterwards, I take some of the antidoron – blessed bread – from one of the girl-acolytes and head back to my seat. Although Lebanon is part of the cultural Levant that Syria is, and the Orthodox Church in Lebanon falls under Antioch (i.e. Damascus), the antidoron actually tastes different; good, just different. In America, parishioners bake the bread for use during the Divine Liturgy, but in Damascus, it is bought at the local bakery. Now the bread of which I am speaking is called the prosphora and is a round loaf stamped in the center with a seal bearing the mark IC XC NIKA (in Greek, Jesus Christ, Victor). The center is called “the Lamb” and is cut out and is used as the Eucharist. The rest of the bread, called antidoron, is cut into pieces and is blessed during the Liturgy by the priest at the altar; it is a gift for everyone, not just the Orthodox faithful.
I have a revelation: in the East, the usual, daily bread is flatbread, whereas in the West it is leavened. On the other hand, Communion bread (prosphora) in the East is leavened, but unleavened in the West. Although there are/were theological reasonings behind this determination for the Eucharistic host (based upon descriptions in the Old Testament), I wonder if it was as important that the bread became more special for what it was not – the everyday common bread? Although we may not think it a major issue today, the question of using leaven in the bread was a divisive issue back in the day.
So the church was nice enough, if a little too modernistic for my taste. My friends have left from the café, but that is no surprise as it is already about 11:30am. I am due to meet my American friend Christi next to the main gate of the American University of Beirut in Hamra district. I figure that I will not have time to walk the distance (and given all of the construction, military checkpoints, and closed roads), so I hail a taxi. Well, not a taxi, per se, but a “service taxi”. The difference is that the latter picks up various people as he drives along his way; the price should be about 1,000-1,500LL (~75cents-$1.25). A taxi, however, is much more expensive. Proper prices, however, I learn about later. The fellow speaks fluent English, which, he endeavors to explain, he learned upon his own. He also exhorts me to give up on Arabic and study French or Spanish – easier and more practical, he insists. He charges me 5,000LL and I praise him for his honesty (what do I know? I always figure that praise will shame the person if they are false…maybe), but I am just as happy not to have walked 30 minutes in the hot sun, especially for $3.
The American University of Beirut, or AUB (as the locals call it), is, very likely, one of the loveliest areas of Beirut. Largely this is due to its magnificent campus, filled with delightful 19th century architecture and trees, trees, trees! [Perhaps you need to live in Syria for several months to appreciate the appeal of real trees to one from the heavily-wooded Appalachian foothills.]
AUB is unique in that all courses are taught in English, and it is described as one of the premiere universities of the Middle East. It also means that the restaurants and Internet cafes around the campus are filled with fluent English-speakers.
My friend Christi comes along a little after noon and she looks content and happy. Although she has relocated to Damascus since May to study Arabic, she lived in Beirut for over two years and this is her stomping ground. As she tells me, yes, there may be occasional bombs or outbreaks of violence somewhere in the country, but, overall, life was much easier for an American in Beirut. She was, it should be added, out of the country when the war broke out last year, so this was her first opportunity to return – and reclaim all of her property.
She takes me to her favorite nearby restaurant, Zaatar w Zeit. This local chain serves light foods like sandwiches. In fact, we partake of the delicious bacon and tomato sandwich, which appears on the menu with a little pig to the left to designate it as a pork product in this normally Sunni Moslem area. The bread is flatbread, but soft and warm and delicious, I must confess. This happy Southerner has missed his staple of pork (especially barbecue!).
After an hour or so, we part ways after walking to Hamra Street (or Rue Hamra), a major shopping and restaurant district. I head left with the intention of walking to the National Museum. After 30-40 minutes, however, and still unsure of where I am (although a little suspicious that I have passed into the Hezbollah district south of the Green Line), I hail a service taxi. Once I remember the word for museum (al-maht-hahff; so apparently not everyone speaks English), the driver takes me there – no mean feat considering the number of closed roads and detours. The National Museum actually lies right along the Rue de Damas, the former Green Line dividing the city during the PLO-inspired 16 year Civil War.
In front of the museum is construction equipment and piles of gravel and such; more progress, I suppose. The museum was originally built during the 1930s, but was repaired (significantly) in the latter 1990s. The curators at the time of the outbreak of war in 1975 removed to safety all that they could, but the more significant pieces (such as sarcophagi and large statues) were encased in thick cement and placed in storage for twenty years. Most survived in excellent condition, but several suffered direct hits from mortar fire, while many of the smaller pieces placed in the basement were subject to flooding and thus damaged.
The museum is not the largest I have ever seen (two floors), but it is modern and aesthetically pleasing and has an amazing collection. There are plenty of Roman statuary, as well as sarcophagi with extensive friezes from the Egyptian, Phoenician, Hellenistic and later periods. Lebanon has always been at the crossroads of civilization and the trade routes between East and West. There is also a delightful coin collection spanning the ages. One of the best ideas they have is to place a moveable magnifying glass atop a large glass case of smaller objects – such as coins or minor figurines. In all, the collection dates from ancient times through Byzantine and Mameluke periods. I was likely at the museum for about 1.5-2 hours. I hope that it was simply that particular day, but I was one of only four visitors.
I walk aplenty here, so I took a service-taxi to the Place du Martyrs in the Downtown (near the Place de E’toire, where I was that morning). It is a large square near the sea featuring three structures: a statue of, I suppose, two martyrs; a Virgin Megastore; and a large, blue mosque that looks exactly like a smaller version of the ancient Church of the Holy Wisdom (Hagia Sophia) in Istanbul, which was itself converted to a mosque (I find that I sometimes have trouble identifying it from a distance in Istanbul, as most of the mosques seem to be based on this famous church of Justinian).
Anyway, I am told that this mosque is relatively new and was either built by the lately-assassinated president, Rafiq Hariri, or else for him; but I think he is buried there no matter what. This area is also where Hezbollah supporters camped out in mass some while ago to protest the government; most have left, but their tents are still in residence. 
I do not exactly feel unsafe amongst the tents (there are more soldiers than protesters), but neither do I linger. I wander back to the hotel, meandering along the coastline. This area is one gigantic construction site, with every modern (and, largely, upscale) Western store and shopping mall promised for the very near future. I arrive after 45 minutes or so, and head to my room to rest for a bit and to enjoy the air conditioning and television. I am due to meet my Italian friend, Luigi, at 7pm, which is not far away. By the time I make it downstairs, he is waiting for me. Luigi has spent most of the day at the beach; I think that the “oasis” of Damascus has been hard on him in that he is so far from the sea. He is also very athletic, which is not the easiest pursuit for a foreigner in Damas, especially in the torrid summer months.
We do not have an exact plan, but head back towards the al-Hamra area. Luigi is interested in trying Lebanese Middle Eastern food, but when we find a restaurant recommended by our guidebook and take a look at the menu, we find that it is just alike Syrian food – only much more expensive. So we wander back towards Rue Hamra and eventually stumble upon the American-style Roadster Diner. Apparently, this is also a small chain in Lebanon. All the waiters speak English, and much of the clientele consists of young university students (as, indeed, are the waiters). I settle on a bacon cheeseburger with barbecue sauce (the latter condiment being one of the major food groups in the South), while my friend has a Philly Cheesesteak. By the end, we are full and satisfied. On the way back to the hotel, we stop by an Internet café for a while. The first one we went to was quite visibly smoke-filled, but this latter one was okay. The first thing that we notice is that the Internet speed is actually “high-speed” – so much faster than in Damascus. That said, towards the end, there were connection problems, so perhaps consistency is not the best. The cost was about 3,000LL for one hour ($2.25).
On Monday, my singular task is to arrange my student visa at the British Embassy. Thankfully, it is not far from my hotel and I easily walk the 15 minutes. I say “easily”, but, in truth, it was only easy as the crow flies, for there were again the dead ends and military checkpoints. But eventually I make it there. I am hopeful that it will not take very long, so I have not yet eaten nor brought any food (only a book and my documents). The website said that they open at 8:30am, but when I arrived at 8:45 (not being a morning person, ahem), there is a line of probably 25 people (with more inside; I end up being number 46). There are three Embassy trailers adjacent to each other: one Japanese, one British, and one Australian. At first I thought that they were actually the embassies in question, and I was quite perplexed. But, no, they were only the first security entrance, set a quite a distance from the embassy proper. Although the line for the UK Embassy was winding and lengthy, those for the other two embassies were non-existent.
Once inside, I ended up sitting in the hard and sometimes backless chairs for four more hours (so six in total). I read some, chatted some with a few neighbors. One in particular (#47) was my companion-in-boredom; she was hoping to visit her daughter in London. She noted to me that most of the crowd was not Lebanese. One family in front of me was Iraqi. Eventually, I was called forward to give over my documents, state my request, and pay the substantial fee of 317,000LL (99 British pounds sterling; US$200) – non-refundable, even if refused. A little while later, I was called again to another booth for electronic fingerprints. I was then told (by the not very friendly lady) that I needed to call on Thursday to see if my application had been approved. I was rather shocked and was sure to explain that I had come all the way from Damascus and what was I to do? But she was not very sympathetic, and my options were limited; she did, at least, give over my passport. I had not planned to stay so long in Beirut, but what could I do? And, in fact, an extra day was not that bad…provided that the application was approved and I could actually get the stamp on Thursday.
So, leaving the embassy, I head for a restaurant. My friend Christi had mentioned that there was T.G.I.Fridays not too far away, so I go in search of it. Yes, I confess, I was eager to take advantage of American restaurants. I enjoy Syrian food and, in truth, there is only a very little of which I have become bored (namely, streetfood like falafel). But the opportunity was there, and it was also likely that I would not have the opportunity in England, either. I did, eventually, find it, and I was not disappointed. I was one of the few patrons (I was later informed that the downtown has been rather dead since the Hezbollah-supporters arrived, whereas before it was a hotspot). My waitress’ name was Linda – I am always surprised here when the locals have very non-Arab names, which happens primarily amongst the Christians. I think that I had the chicken quesadillas, with oreo ice cream for dessert. It is always nice to have a friend with whom to dine, but a book can also be a friend. Up to this point, I have been reading Michael Psellus’ Fourteen Byzantine Emperors, about the Byzantine Empire in the early to mid-11th century.
After dinner, I head back to the Place D’Etoire and go in the Bible Society store, just to look around. I end up chatting a while with the employee there (named Joyce, as you might have expected – such an Arabic-sounding name!), especially about religion and politics. The Christians with whom I discuss such things in Syria tell me that Hezbollah and Nasrallah are actually on the side of the Christians, whereas the Hariri’s want to make Lebanon into a Saudi-sponsored Islamic Sharia state. What I learn from Joyce, and a few others, is that their perspective is much different. It was not, after all, Hariri, that blew up the Christian churches in the south (in Tyre, especially) – but Hezbollah supporters. If they “protect” Christians, it is more as in the second class citizens of the Dhimmitude (as non-Moslem minorities were traditionally treated under Islam, to varying degrees, wherein they paid the heavy jizya tax and were allowed freedom to follow their religion, but not to evangelize or build new churches or rebuild old ones, etc,; often, they were forced to wear special, distinctive clothing, but were always viewed as inferior to Muslims and were less equal before the law). I see now that I cannot at all be sympathetic to this organization that invented the modern suicide-bomber technique, or that started the war with Israel last year and now sees itself as a hero-organization, never mind the massive destruction and division that they have caused upon their suffering country. It is valid to note that Hezbollah has a social services arm that is the best and most extensive in the country (especially in Beirut and southwards) and which wins it much support. Nonetheless, I think that the Christians are used by outside forces which do not care about them at all. The moral to me is that Christians in the Middle East should avoid taking political sides as best as is possible, but rather to pray for all sides and, especially, for the Peace from Above. It is not easy to be a Christian in the Middle East; it is a wonder that they exist at all, after 1350 years of dealing with this uncouth game.
* * * * * * *
Well, I have procrastinated quite a bit in finishing this up and posting it, so I will just summarize a few more tidbits.
1. I went the town of Jbayl (ancient Byblos) just to the north of Beirut. Although I would have liked to also go to Tripoli in the north (specifically to Balamand monastery and university, and also Khalil Gibran's birthplace and museum), I was warned against it given my nationality. I also would have liked to visit Tyre and Sidon in the south, and while they would have probably been safe, I was rather wary given that I was on my own.
Before going to Jbayl, however, I first took a taxi to the Cilician Armenian Apostolic Orthodox Christian Catholicosate in Antelias (just north of Beirut, on the coast).
This is a beautiful church complex in the lovely Armenian tradition, and they have a museum dedicated to the Armenian Genocide and to their lost heritage from Cilicia, in modern Turkey (around ancient Tarsus). I found it a great irony last year when Madame Speaker Pelosi was urging the House to recognize the massacres as genocide and the Turks threatened to retaliate [so much pride!] by limiting the US airbase that is located in Cilicia, an Armenian kingdom rooted in the eleventh century. These Armenians of Cilicia were often allies with the Crusader States (1098-1291) to their south, and after the loss of Jerusalem in 1187, Cilicia was arguably the strongest of the Christian states in the area. The Holy Roman Emperor sent a crown for the enthronement of the first formal king in 1198 (they Byzantine emperor accepted this act, as Constantinople was at that time in a weakened state, soon to be even more exasperated by the Fourth Crusade in 1204). Note that this is also sometimes called Lesser Armenia, distinguishing it from their original homeland of Greater Armenia (modern Armenia, eastern Turkey, and northern Iran). Having attended the Divine Liturgy at Armenian churches in Aleppo and Damascus, one of the things that had struck me was the usage of an organ in the service. In the Orthodox Churches (Chalcedonian and non-Chalcedonian), services and chanting (singing) are usually unaccompanied. But this use of the organ was simply striking. It was not loud and overwhelming of the choir, but was rather quiet and truly meant to accompany and compliment the worship, not becoming a distraction in and of itself. I have only been to one other Armenian service, and this was a Vespers service at the Cathedral of St. James in Jerusalem, in 2004. That service was more in what I would expect from a typical Orthodox service, meaning with no instruments. The Armenian bishop of Jerusalem – under pressure from the Muslim Mamluk government [itself a great persecutor of Cilicia] – seceded from the Catholicosate of Armenian Cilicia in 1311 A.D. The reason given was that the Cilician Church had been too greatly Latinized and had forsaken to some degree the Faith of its ancestors. As a great ally of the Franks (Crusaders and Latin merchants), it is certainly true that many in Cilicia adopted Roman Catholic theology and liturgical practices. From the very beginning of the Latin entry into the Levant (the First Crusade in 1099), leading Armenian barons had married into the Latin nobility (or married their daughters); this would continue even after the collapse of Acre in 1291 with continuing relations with Latin Cyprus up until the final demise of independent Cilicia in the 1370s. Anyway, although I would certainly not accuse the Armenian Church in Lebanon and Syria of being “too Latinized” (not speaking Armenian!), I did wonder if the usage of the organ was a result of this. Likewise, the bishop I saw in Damascus had vestments and a mitre that looked quite Roman Catholic to me.
Besides the main cathedral church at the Catholicosate, there is a smaller chapel – I think actually a martyrium dedicated to the countless martyrs from about 1880 to 1925, a time of great tribulation for all of the Christians in the Near East.
The museum was worth going to and was two or three stories, I believe. Most of the items on display were smuggled out of Turkey after the Armenian population either fled or were killed during the First World War. These items included numerous books of various age (many from the Middle Ages) and liturgical items such as beautiful priests' vestments and intricately carved bishops' staffs. I also enjoyed my chat with my young Armenian hostess (fluent in English). I asked her about the current political empasse and although I forget which side she favoured, I do recall that it was in contrast to the other Christians whom I had met and that it simply demonstrated how politically fragmented were the Christians in Lebanon. They also had a nice bookstore at the Catholicosate with books in many languages and I bought a small one dealing with the history of the Armenian Church in Cilicia and Antelias.From outside the Catholicosate, I waved down a service van and asked him to take me to Jbayl. As in Damascus, the service really is the way to get around: cheap, regular, and efficient. Lebanon is such a beautiful country, framed by its incredible mountains. Soon we drove under the towering figure of “Our Lady of Lebanon” -- a giant statue of the Virgin Mary featuring a “ski-lift' taking people up and down (again, not for the faint of heart, I hear). Before very long at all, the driver dropped me off on the highway next to a bridge that took me to the ruins and touristy area of historic Byblos. I could see the ruins from the highway and it really only took about ten minutes to walk to the touristy area.
Three things stand out in my memory. One was a Greek Orthodox church located in what was clearly an old Crusader structure, at least the lower, remaining portion.
Secondly, down at the port, where there were many boats docked, I saw the remains of the Crusader fortifications that would have protected the port, including the remains of two towers. Note that Byblos was an ancient city long before the Crusades, but the great witness to the Crusader period (nearly two hundred years) remains these architectural specimen. 
Thirdly, the castle grounds itself (which costs a small fee to get into) is also a major archaeological site. 
Indeed, a number of strata have been revealed, going down probably thirty or forty feet. 
It is most interesting. And the points of interest are also well labeled. The castle itself is beautiful and has obviously been rebuilt in a number of ways. Not unlike elsewhere in the world. Large millstones were used around the base for support and they are quite noticeable. 
Perhaps the most beautiful part is the bridge for the walkway leading up and into the castle. It is semi-circular at the base and makes for an idyllic photograph of the surrounding countryside. 
Finally, I had lunch at the local Mexican restaurant. :-) Oh, how I do love Mexican food, and this was not bad at all. I figure that many Lebanese emigrated to Latin America just as they have to North America (think Shakira, for one), and doubtless some made their relative fortune and returned to their beloved homeland. Byblos-Jbail, then is a lovely town and I would recommend visiting. Although Tyre, Sidon, and Tripoli might be of greater interest historically and architecturally speaking, their safety factor to a Western traveler must also be considered.
I caught a service back to Beirut, although I ended up falling asleep and was awoken only after the driver had stopped and asked me where exactly I was going to (oops!). So, out I hopped and hailed a taxi.
2. On another day, I walked through some of the shopping districts headed northwest towards the coast. Beirut does not lack for want of shopping opportunities, that is truly a maxim. I ended up watching the film Ratatouille at a cinema in a mall. It was in English with Arabic subtitles, and it was entertaining. And now I can say that I saw Ratatouille in Beirut! I also finally had success with my student visa from the British Embassy. Although I had to wait for the better part of a week, they finally came through – and thankfully without such a long wait as my initial visit.
Although I had meant to go swimming in the lovely Mediterranean much earlier in the week, I actually did not get to it until my final morning. There are a number of private swimming areas (clubs to some degree), but the charge is to Western standards (i.e. fairly expensive, especially just for a few hours). The free beach was a bit further, and due to time constraints, I hopped in a taxi and was there before too long.
I had walked by there the previous day, so knew where to go. The beach itself was vast and beautiful. It was also, to my surprise, rather empty. Perhaps it was because it was morning – or, at least, that is what I told myself! When things are not as I expect (such as an empty beach), I always wonder if the locals know something that I do not. Arab countries are not known for their environmental consciousness and word was that that a lot of the eastern Mediterranean is on the polluted side. Nonetheless, I bravely went in and it seemed like the sea anywhere – beautiful and salty and a really nice time. There were also several lifeguards on duty. So, finally, I checked out of my good-enough hotel and hiked myself to the area where one catches taxis for Damascus. Initially, I had several courters for my fee – until they learned that my Syrian visa had expired, and then I was pariah! At least, that is, until someone thought to say that they would take me at least to the border, but if the Syrian authorities were being difficult, then I was on my own. This was perfectly acceptable to me, so I readily agreed. I wish I had taken photographs or videos of my ride through eastern Lebanon, right up in the mountains. It is truly beautiful. As this is also the main road to Damascus, it is the one that is closed (or bombed), depending upon the conflict. Of course, there was no fighting during my brief tenure in Beirut. The driver – as expected – made his perfunctory stops for supplies to sell in Damascus, but we eventually made it to the border.
Once inside, the bored looking, middle-aged Syrian border officials looked at my passport and saw that the visa was expired and, without any hesitation, said: “Your visa is expired. Go back to Beirut.” What?!! But the officials in Damascus had told me to go to the border! What was I to do? Well, I am not usually overly excitable or a trouble maker, but I did get a bit excitable then, even in my broken Arabic. Actually, I was rather proud that I could communicate so well in Arabic. After a minute or so, they took my passport and told me to wait and that a new visa had to be approved from Damascus. Placated, and always having a good book to read, I went and found a spot to sit and read.
After a couple of hours, another American and his Argentine girlfriend asked me to watch their baggage whilst they walked over to the duty-free shops and restaurants in the building next door. The American was much older than his girlfriend, but we all made the most of it and helped each other out. An interesting part of traveling around (especially to less traveled areas such as Syria) is the great variety of people that one meets. This couple was also awaiting their passports. I checked in with the officials and they said there was still no word from Damascus, so we three went for dinner at the Italian restaurant in the duty-free building. No, it was not spectacular, but would you really expect it to be? But we enjoyed ourselves, nonetheless, trading stories and whatnot. Eventually, we headed back to customs and, getting the same response from the officials, I walked over to entreat with the fellow in charge. This gentleman was clearly at least a middle-ranking army officer, with his own office. He spoke English and was most positive in his encouragement. I really do not know if he perhaps called Damascus for us or if the process simply finally came to a head, but before long, we had our visas. Unfortunately, it must have been 11pm or 12am by then, which equates to a good 8-10 hour wait, at least. Was there a taxi to be had? As we walked through the actual Syrian border control, two very nice Syrian women offered us a lift. Such kindness and hospitality! And they delivered us to where we wanted to go, too. I recommended to my new friends the hotel that I had initially stayed at. After making sure they could get a room, I bid them a good evening and walked home, sleeping quite soundly.
© KS Parker (2008)
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