Monday, June 27, 2016

Carol Saba: Return, O Paul, so that Aleppo may once more...

Arabic original in an-Nahar here.

Return, O Paul, so that Aleppo may once more be a Place of Diversity and Encounter!

Master, you who are a prisoner for Christ and yet released while even still in captivity, the first year passed and then was followed by the second and the third has passed while you are still absent and hidden with your companion Metropolitan Yuhanna Ibrahim somewhere in this Middle East in forced imprisonment by worldly hands that have no pity and do not comprehend the profundity of spiritual fatherhood and its implications. We and Aleppo still wait for you. Although you are bound, your freedom remains. You journey between earth and heaven, set free, soaring like an eagle in the heights whose freedom cannot be bound by worldly bonds or human chains.

Aleppo the Gray, master, Aleppo the white city, still waits for you. Aleppo, the meeting-place of religions, cultures and civilizations that have followed one after the other, still waits for you. She does not forget that every civilization that has tried one way or another to swallow her, Aleppo herself absorbed with her accustomed cleverness and opened to it heart and mind together. Aleppo drank from them and they drank from her vineyard and the vineyard of her good character, so Aleppo became a place of unity in diversity and diversity in unity. Aleppo-- the strategic eastern crossing by land, the inescapable open passageway, from inside the Middle East, from outside, and to it-- still waits for you. Aleppo-- the rallying-point for rising influences coming eastward from the Mediterranean and westward from the Syrian interior, the deep Middle East and Mesopotamia-- still waits for you. Aleppo, the sweetheart of culture, the colors of thought, the art of speaking and speech-making; Aleppo, the diverse Middle-Eastern Music, poetry and figures that raise the spirit a magic lever, still waits for you. Aleppo-- the mental geography for the art of eating well, where foods and cuisines, perfumes, spices and aromatic herbs are wed-- still waits for you. Aleppo, director of trade along the Silk Road and meeting-point of industries in the present day, still waits for you. Antiochian Aleppo-- intrinsically bound to the geography of Antioch, the Great City of God, where Christians were first called Christians, which became Christianity's passageway to the world and the world's to Christianity-- still waits for you. The Aleppo of Simeon Stylites and his beautiful cathedral, the finest masterpiece of fifth century Byzantine architecture, the Aleppo of Simeon Stylites, father of the stylites east and west, who tied earth to heaven and was also, like you, a traveler between earth and heaven-- still waits for you. The Aleppo of Nizar Qabbani-- who regretted his great mistake "when he did not put her on his poetic map," before admitting in front of God and man that "she was always on the map of his emotions" and that "she was hiding in in his arteries like kohl hides on a dusky eye"-- still waits for you.

All Aleppo in her numerous numbers, in her churches and mosques, in her muezzins and bells, in her narrow streets and neighborhoods, in her ancient markets and green spaces, all of her, master, still waits for you, longing for you and missing you. Her torrents of tears have become a sea watering the rivers of tormented Syria. Aleppo, master, standing resolute and silent in woundedness and suffering, waits for your return so that she may forget the time of trial and suffering, so that she may forgive and cast aside and shake off the dust of years of separation. She has not grown accustomed to your separation ever since you were joined to her, through thick and thin, since 2000, when you ascended he throne of her episcopacy in Christ. At that time the Lord yoked you together and you received her as a woman to care for, protect, preserve and honor like a wife, for you to nurture her in youth and old age. She received you as a guardian angel, a protector of the Lord's land in her. Aleppo, whom you loved "just as Christ also loved the Church and gave Himself for her," as your patron the Apostle Paul wrote to the people of Ephesus (Ephesians 5:25),  is still waiting and longing.

My friend and master, you must know in one way or another, of the passing of your mother Rose, mother also of His Beatitude our father and beloved Patriarch John, to the heavenly abodes to encounter the Face of Faces, the Lord of Lords, the Master of Masters. The entire Church, visible and invisible, present and hidden, was in attendance in the coastal city of Lattakia, adjacent to the sea and what lies beyond it, in the Cathedral of Saint George the Dragon-Slayer. You were the greatest absence and the one who was most present at that prayer that accompanied to the house of the Father the one who offered Him her own flesh and blood as servants of His holy altar and His holy word. She has departed and she is also a traveler between earth and heaven. Her heart weeps and bleeds. Her wounded heart hopes and knows the prayer of ceaseless hope, the hope of seeing you return safe and sound, hale with many days to rightly divide the word of truth, hope that you will return to your flock, your Church, your diocese. Your absence was like a sword drawn at her heart over the past three years. Though she has passed to her Lord, this sword has not dared to pass into her heart and our hearts. Her hope was stronger and so too is our hope. Her wait is still our wait and we still stand firm in hope, waiting for you.

Sunday, June 26, 2016

Met Georges Khodr on All Saints

Arabic original here.

Sunday of All Saints

The Apostle Paul calls all believers saints, in the sense that they are being sanctified in the Holy Spirit. After a long time, this name was limited to some of those who had died and whose intercession the Church began to seek. A general commemoration was established for them in every church, and in the East it is called the Sunday of All Saints.

In the Orthodox Church, there is no reason to give this name to those who have died apart from what the Church sees in their life. As for their true position with the Lord, He alone knows this. Designating a day to seek the intercession of all saints is because He alone knows them all and they are not all mentioned on the Church's calendar. Our belief is that those who died for Christ, whom He knew and in whom He knew us, are in a state of prayer in the kingdom, speaking with Him in confidence. In our prayer, we do not know them all, since this only happens in hearts. In other words, there are people in the Kingdom of the Lord that we do not know, and if we stand on Sunday and commemorate all saints, we will have commemorated them.

It is important for us to be for them all as they are for us. Therefore, we designated one Sunday a year for them, lest we ignore one of them in prayer. Blessed is the one in the Church who knows that all her saints are for him and he is for them and that he does not pray alone if he prays on the earth because others are praying for him in heaven.

One of the greatest consolations in the churches that commemorate the saints-- that is, the Western Church and us-- is that believers rely on them in prayer and know them as supports for them in heaven and they have friendships with them. It is true that Christ is the center and He is Master of our life, but it is good for you to know that you have friends with Him. Christ does not leave you and His friends do not leave you. This gives you courage in the struggle.

Arabic original here.

Who is a Saint?

A key sentence in this passage from the Gospel is: "And everyone who has left houses or brothers or sisters... for My name’s sake, shall receive a hundredfold, and inherit eternal life."  The condition for cleaving to Jesus is that you leave what you were attached to, because Christ and not-Christ cannot be brought together. There are things in the world that you use, but do not let your heart ever become attached to them. Only Christ dwells in the heart.

It is as though Christ is warning us when He says, "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me," as He knows very well that man often wavers between his idolatrous affections and that sole affection that he must turn towards, affection for the Lord. It is no surprise if man hesitates between God and not-God, between that which belongs to heaven and that which belongs to the earth. If he torn, man is caught between his earthenness and his spirituality.

But he who wants to follow the Mater, who wants to put every force and momentum into obedience to Him in order to strive toward Jesus' face, is called to break the clay he is in so as to strive to crush the passions that consume him. It is one gesture from man towards God that makes him a saint, and constant gestures from him towards the world that make him frivolous.

Jesus does not want us to associate Him with what is not Him. What does this mean? Does it mean that we are not called to love our wife or livelihood or homeland or other such created things? Christ responded to this when He said, "He who does not leave wife or children or fields does not deserve me." What does it mean to leave when we live with our family and own what we own? At the time that the Lord was talking, monasticism did not yet exist, because it would not appear until three centuries after the Annunciation. So it cannot mean to leave for monasteries. This is what good monks have achieved and they will remain examples for us. But in general, God wants us to remain in the world. He wants us to persist there and to know its beauties because He wants us to rise from their beauty to the splendor of His face. He who has not tasted beauty in the world does not see the face of God.

The Lord categorically does not want us to neglect our wives and children, as He is the one who calls us to shepherd. But He wants us to be rooted in Him, not rooted in the people of the world and what they possess. He wants our hears to be turned towards Him, taken with Him. If they interact with Him, then they contain all humankind in Him. But if the heart is divided, then there is no room in it, neither for Christ nor for not-Christ. If a heart is not made like Christ, then it does not love any person.

One who loves God to the end, to leaving, to leaving that which is created, returns to that which is created with independence from it. He returns from above and draws created things to himself decisively. It is only then that he brings together in one heart love for God and love for people.

This is holiness. Holiness is not a sackcloth and it is not asceticism, even if asceticism is a necessary means to it. Holiness, however, is love. He who loves until death or until being prepared to die has realized holiness.

Saturday, June 25, 2016

Met Ignatius (al-Houshi) on Qatar and Antioch's Absence from the Council

Translation made from the French version, here.

What are the Reasons for the Patriarchate of Antioch's not Participating in the Great Council on Crete?

We need to point out, first of all, that from the moment when the idea for convoking a holy council was proposed, the Patriarchate of Antioch was greatly interested in it and completely understood its importance. Since then, it has played a great role in promoting the advancement of the preconciliar work that took place during the sixty years of preparation for the council.

Nevertheless, the violation and transgression of the territory of the Patriarchate of Antioch by the Patriarchate of Jerusalem disturbed the relationship between the two churches.

What is the Qatar issue? It is a purely ecclesiastical issue and is in no way geo-political, as some people are characterizing it. Qatar is an Arab country in the Arabian Gulf, part of the territory of the Patriarchate of Antioch, which has been recognized on the basis of a decision of the Fourth Ecumenical Council. On this territory [i.e., the Persian Gulf region], there is an archdiocese that functions normally, with numerous parishes served by priests of the Patriarchate of Antioch.

On March 5, 2013, we were surprised to learn through the media that the Holy Synod of the Patriarchate of Jerusalem had elected, without giving prior warning, an archbishop of Qatar. As soon as we learned of this act of agression, we spoke to the Ecumenical Patriarch so that he might intervene for its resolution. In June of the same year, a meeting was held in Athens, during which it was agreed that first, the Patriarchate of Jersusalem recall the newly-elected bishop of Qatar; second, that it changes his title; and third, that it agrees not to further violate the territories of the Patriarchate of Antioch.

Today, the Patriarchate of Jerusalem does not recognize this agreement, which forced us to not place our signature below the decisions of the Synaxis of the Primates of the Orthodox Churches that was held at the Phanar in June, 2014, thus demonstrating the existence of a serious problem at the heart of the Orthodox world. That is when it was agreed to convoke the Great Council in 2016.

We have exhausted all attempts by bringing up the issue without cease, so that we would not be prevented from participating in the council. Moreover, all the other Orthodox churches have repeatedly assured us that Qatar belongs to the jurisdiction of the Patriarchate of Antioch and it was promised more than once that the issue would be resolved before the council.

We took part-- out of economy-- in the Synaxis of January, 2016 in Chambésy, during which we once more brought up the question. It was ignored and no importance was given to it. We should emphasize here that we mentioned in writing that we were of a contrary opinion and that, among other things, we were not in agreement with the content of two texts, the one concerning marriage and the one concerning the internal order and decisions of the council.

At the beginning of April, the Ecumenical Patriarchate made a new initiative to resolve the Qatar issue, but while he recognized that we had made other concessions so as not to endanger the unity of Orthodoxy, we received an official letter from the secretariat of the Ecumenical Patriarchate dated May 3, informing us that the search for a resolution to this problem was postponed until after the council, thus depriving us of participation in the council's eucharistic liturgies.

It is therefore clear that our decision was not taken at the last minute and, furthermore, there was in no way consensus during the two years of preparation for the council.

Thursday, June 23, 2016

Fr Georges Massouh: The Syrian John the Baptist

Arabic original here.

The Syrian John the Baptist

The Lord Christ was an advocate of peace. He believed that each generation that man has the capability of realizing peace in the here and now, in the present world, for each generation that has passed upon the earth from His time until our present day. But all the generations have failed to spread peace to all corners of the inhabited world for every generation that passed on the earth down to our present day. But all generations have failed to spread peace to all corners of the inhabited world. The world still witnesses struggles, conflicts, civil and foreign wars and the occupations, massacres and ethnic cleansing that result from them.

But should seekers of peace be silent before injustice, repression, aggressions, occupations, and corruption? Or should they boldly speak the world of truth? Is peace surrender before the tyrants and strongmen of the world or is it arming oneself with courage and daring to repel oppression and stop the oppressors? Are not silence and turning blind eye towards abuses participation in the crime?

Saint John the Baptist realized his destiny when he proclaimed the truth in he face of Herod, who violated the law. John realized that he would die if he persisted in rebuking Herod. Nevertheless, John did not give in, remaining determined to remind Herod of the requirements of the law and the teachings of the prophets until Herod cut John's head off and offered it on a platter to adulterers and beautiful women.

According to the Gospel account, Herod ordered that John be beheaded at the request of Herodia, his brother Phillip's wife. He scolded Herod, denouncing his disgraceful moral laxity which caused him to have a relationship with Herodia and to live with her without guilt or embarrassment. Her fury raged against John's boldness and his calls to truth, so she instructed her daughter Salome, after a wild party where she danced, to ask Herod to give her John's head on a platter.

The historian Josephus, however, gives a different account, in which he attributes John's murder to Herod's fear that John's call would be taken as a pretext for a revolutionary movement that would oust him. So the matter preceded the order to behead him. The corrupt Herod was not concerned with people's moral opinion of him, but rather feared for his throne on account of John's popularity and from the transformation of his moral position regarding him to a revolutionary position that would oust him.

Syria is John's wilderness here and now. Herod is not yet sated nor will he ever be sated. How many Johns have been beheaded, while Herod has not been quenched by torrents of blood. In Syria today, there is not just one Herod, but many Herods committing massacres, murdering, chopping heads and expelling people. All the Herods of the world have come together against the Syrians like hungry vultures hovering over corpses. Syrian, Arab and foreign Herods-- or, you could say, the Draculas of this age, only thirsting for more Syrian blood.

"Those who seek the Child's life have died." With these words the angel of the Lord brought good tidings to Joseph, the betrothed of Mary, the Mother of Jesus Christ. The angel brings good tidings of the death of Herod, grandfather of the Herod mentioned above. The death is a beautiful good tiding brought by the angel, the angel of the annunciation, to Joseph. Yes, news of Herod's death was joyful news that brought happiness to many, including Joseph and Mary. We are not committing a sin if we rejoice with them and are completely happy.

When will those who seek the child's life die? This is not just a question. It's a fervent prayer that we lift up on the Feast of Saint John the Baptist (June 24). When will they die? A question as a prayer comes from the heart that bears hope-- and we are the children of hope-- that there will be an end to the shedding of the blood of innocents. No one will prevent us from rejoicing when we hear that one Herod has died-- and how much more so when it is all of them!

Monday, June 20, 2016

Romfea: Antioch never agreed for the Holy Council to Meet!

Greek original here. To see an image of the document go to the original posting on The scanned document reads, in the place left for Antioch's signature: "The Church of Antioch has a contrary opinion and therefore is not signing."

Document: Antioch never agreed for the Holy Council to Meet!

Much noise has been made about the Patriarchate of Antioch's absence from the Great and Holy Council.

This absence has also provoked the absence of the Moscow Patriarchate which insisted that "if even one is absent,  then the Great and Holy Council should be postponed."

At the Ecumenical Patriarchate, they are insisting: since all signed for holding the Holy Council, they had to come and now they are exposed.

Characteristically, in a recent interview the representative of the Ecumenical Patriarchate said that all 14 churches had signed!

Had they all actually signed? reveals: NO, they did not all sign!

From the first moment, the Patriarchate of Antioch had its reservations!

They requested that the council's rules of procedure and the disagreement with the Patriarchate of Jerusalem be resolved first, and then, without differences with the Sister Church of Jerusalem, they could participate in the Council of Crete.

"We never signed that we would take part. We asked that our differences be resolved and the Ecumenical Patriarchate told us that we would start a dialogue after the Great and Holy Council, something to which we could not agree... As you see, there was never consensus, so what unanimity is His All-Holiness talking about?" a representative of the Patriarchate of Antioch told

In the photograph published today by, it is clear: Patriarch John of Antioch, through his representative, did not agree in January in Geneva for his church to participate in the Great Council.

And this absence also brought about the absence of the Russians, as they had warned, with the result that this Great and Holy Council will, unfortunately, have conspicuous absences.

Moreover, for reasons of their own, the Patriarchate of Georgia and the Patriarchate of Bulgaria are absent.

Saturday, June 18, 2016

Met Siluan (Muci): Why Antioch did not Sign the Decision to Convoke the Council

This is from a series of videos Metropolitan Siluan (Muci) of Buenos Aires has done for the Patriarchate of Antioch's Facebook page in Arabic and Spanish, explaining Antioch's position with regard to the council on Crete. The Spanish original can be seen here. A transcript (which I made, so unofficial) is below the jump.

In order for the council to exist, it is necessary first of all to convoke the council, to have an order of the day, an agenda for the council. Who is able to do this?  The meeting of the primates of the Orthodox churches. A meeting was held in Geneva in January 2016, when the primates of all the Orthodox churches met to see if it is possible to convoke the council. The text of that meeting's decision was not signed by the Patriarchate of Antioch because we had two fundamental issues to which we objected, with reason.

The first issue is that the council's internal rules needed an essential clarification. We would like, as a patriarchate, to ensure that the guiding theme of the council, the unity of the Orthodox churches, the manifestation of this unity, be made concrete within the text of the council's rules, in three aspects: First of all, in the convocation of all the churches, in the participation of all the churches, and in the unanimity of the decisions that are taken-- that were going to be taken-- by the council on the part of the fourteen Orthodox churches. No one should be absent from these three moments: from the convocation, from participation, and from taking decisions unanimously. This is what we would like to be inscribed within the rules. It was not done in this way.

The other objection that we had was within the text of the decision. It is that in the agenda there is one topic out of the six listed that does not present the required unanimity of all the churches. One of the documents did not have the signature of two of the fourteen churches. Moreover, the text of the decision of he primates talks about the diaspora with an assessment that was very brief, for which we would like to do a more precise, timelier job on the issue of the diaspora. Therefore, the representatives of our patriarchate at that meeting were unable to sign the text of the decision.

This decision is very fundamental. In a technical and legal sense, it is the decision that allows the council to be convoked, that allows one to know what is agenda to be treated and, finally, how the council's proceedings will be organized during the days in which it will take place.

In the text of the decision taken by the Holy Synod of Antioch on June 6, there were other issues that we would like to be a a part of the council's agenda, such as for example the topic of unifying the date of Pascha, the topic of the ecclesiastical calendar of the Orthodox Church. This topic, unfortunately, is not part of the council's agenda. Another important topic, which had been discussed in the preparatory stage but was not realized, is to evaluate the topic of dialogues between Christians, between the Christian churches-- the Orthodox Church, the Roman Catholic Church, the Protestant churches-- in order to determine what state these dialogues are in. Such an assessment would to some degree allow an approach to relations with other Christians in the document included on the council's agenda.

The Church of Antioch had as a paramount objective that unanimity be explicit, be clear. Why this insistence by the Orthodox Church on the issue of the convocation, participation, and unanimity in the decisions? Because there is a golden rule that, from the beginning of the work on the idea of the council, for more than fifty years, has been respected. That is to say, we want to manifest the unity of the Orthodox, the unity of all the Orthodox churches in certain aspects of our life. In faith, we are one, but we needed to bear witness to unity of other aspects of what we are living today. It is in order to preserve this criterion that was followed from the beginning that the Church of Antioch wanted, on the one hand, to insist on the theme of unanimity in those three points-- the convocation, participation, and making decisions-- and, on the other hand, to be able to include in the council's agenda topics that are important for us in our pastoral practice. For us, this is of paramount importance.

These are essentially the reasons the Holy Synod wanted to transmit to the other churches and which prevented signing the decision taken by the primates of the Orthodox primates in Geneva this past January.

Met Georges Khodr: The Holy Spirit

Arabic original here.

The Holy Spirit

It is hard to talk about the Holy Spirit because He does not have a visible face like Christ's face.

In the beginning, creation was desolate and empty. The Holy Spirit hovered over the face of the waters, and through Him heaven and earth were brought from chaos into something ordered. Then there were the prophets. God chose out of the Children of Israel people whom He set apart for Himself and sanctified by His word, placing in them breaths of His Spirit until the Word of God came, died and arose. We read in the Gospel today that "the Holy Spirit was not yet given because Jesus had not yet been glorified." That is, when divine love reached its ultimate point in death, the Holy Spirit went into the world.

On this feast, fifty days after Pascha, when God sent His spirit in the form of tongues of fire upon each of the disciples, we have entered into the divine flame, where there is the life-giving word, where the waters become fire that illuminates in baptism. That is, the Spirit becomes personal life for each one of us, inasmuch as it becomes God who leads the universe, a personal God for me. The Holy Spirit is that hypostasis, that person who gives breath to the words of the Gospel, words that give motion, words that give life. In Him, Christ is no longer only Savior of the world-- He becomes my own Savior too.

This movement from the universal  God of whom the philosophers speak to the God who faces me and Whom I face, moves my heart and it becomes a resting-place for God. This is the work of the Holy Spirit.

Each of us needs, today and tomorrow, for Christ to become his Christ and the Lord of the world his Lord. Each of us needs to shed his belief in a god who only dwells in heaven. God does not only dwell in heaven. This we have said many times over. God dwells in people's hearts, but people push Him away to the heavens, so that they will no longer have a relationship with Him. Because if God is in heaven, man remains free on earth and he acts according to his lusts. This is why thinkers say that God is in heaven so that the earth will remain theirs alone. But if heaven does not exist for the senses, as is the case, and if the heart alone is heaven, then each person's lot is to become divine, moved by God.

Then the earth is God's possession and it is man's possession if he is from God. The earth is violated and man sickens and sins. Man is not a god, but he is nominated for divinity. You on your own are not a god, but you are a god with all. If you do not love all or all does not love you, you cannot heal your wound. You must heal people's wounds.

For the sake of this, the Holy Spirit is the "Comforter," because He is the Spirit of redress, the Spirit of hope, because He balms our wounds so that all may return to the Father. The Holy Spirit is not a comforter in the sense of replacing people and replacing people's faces, but He is the one who makes people's faces whole again. He is the one who makes people's faces beautiful. He is the one who traces God's splendor on the face of every person because He has sealed with the touch of holiness.

Receive today the grace of the Holy Spirit.