This too is taken from John Mason Neale. It's worth remembering that it was written by an Anglican clergyman in 1850, so some of his turns of phrase and certainly his transliterations might look a bit odd to modern readers. Nevertheless, it's a fascinating firsthand account of monastic life in Syria and Lebanon at that time.
Happily, there have been preserved in Syria some Patriarchal and Diocesan monasteries which maintain Orthodoxy. Of the first kind are the following:
1. The Monastery of St. George—which is in the diocese Arki in the mountains of Akkara. It is not known when and by whom it was founded; but it was repaired in A.D. 1700 by the Patriarch of Antioch, Athanasius, and enlarged by additional buildings in the years 1837 and 1838. Of religious in this convent there are thirty persons, who are all Syrians. Among them there is no actual Hegumen, but his duties are performed by a monk selected by the Patriarch. The church is very small. This monastery has in its neighborhood a good quantity of arable land, which is cultivated by the free peasants of two neighboring villages according to a fixed rule of partnership, by which they are to be content with a fourth part of the produce. The live stock of the monastery is in a good condition. The monastery itself is surrounded by oliveyards and mulberry trees for silkworms. Of vineyards, too, there is a good number. This old monastery is regarded with pious devotion by the inhabitants of that region, who are in the habit of dedicating their new-born children to Saint George, inscribing them as belonging to the monastery, and then, when they are to be married, redeeming them by a small offering of money or of something else in kind. This custom even extends itself to the cattle of the Ansari, in case of any of them being sick and recovering. As this monastery is situated on the high way between Aleppo and Tripoli, it serves as a halting-place for whole caravans, so that of barely alone it expends as much as 1500 tchetverts and a great quantity of wheat, buckwheat, oil, wine, etc. But these great outgoings are compensated with some small surplus by the voluntary offerings of the travelers. This explains how it comes to pass that the monastery keeps in its pay as many as forty servants. Besides this, the monks of Saint George every year collect alms in the neighbouring and more distant villages, and especially from the Ansari, who are not Christians. The Kings of Georgia were benefactors to the monastery of Saint George by offerings of church plate and vestments, and allowed the monks to collect alms in their dominion every three years.
2. The monastery of the Assumption of the Blessed Virgin called Belemend, from the name of its founder, perhaps the same as the Crusader Belmond (Boemond). This monastery is built on the first rise of the Lebanon, within sight of the Mediterranean Sea, and is distant from Tripoli not more than a ride of two hours and a half on horseback. At the time of the Greek insurrection, it was entirely desolate; there were no monks in it, the church was without windows, without a floor, without an iconostasis, and without sacred vestments, and it was more like a prison than a house of God. The property of the monastery was in disorder, and in the hands of strangers. The present Patriarch, Methodius, wishing to restore the monastery, made a happy choice of a Hegumen for it in the Priest-monk Athanasius, a native of Damascus. In the course of thirteen years (1830-1842) this Hegumen by his disinterested and diligent management, put into order the old possessions of the monastery, and acquired it for new. With the revenues arising from these possessions, he repaired the church, and furnished it with sacred vessels, vestments, and books; so that it became the very best in all Syria: he repaired the whole monastery, added new cells, and furnished them with everything that was necessary according to the custom of the place. There collected around him thirty-five monks, all natives, and lived according to the rules of a coenobium. That is not all: pained to see Orthodoxy losing ground in Syria, loving his countrymen and lamenting their ignorance of their Faith, seeing examples of good management in the convents of the Maronites and Uniats, which diffused among the people a certain light of instruction and knowledge, the Hegumen Athanasius established in his monastery a school for monks, with a view to fitting them for the preaching of the Word of God, and for the holding of Episcopal Sees. Monks, young and old, were daily taught the Arabic and Greek languages and church music, by teachers brought expressly for them from Tripoli and Damascus; while he himself, every day after the customary Services, taught them the truths of the Faith and rules of good living, by reading to them the Lives of the Saints, or the Works of the Fathers of the Church, in their native tongue. Within the monastery there reigned order, obedience to the Superior, piety and chastity, industry and knowledge. It was a hive of God, and the bees themselves were fed in it with the honey of the Word of God, and built honeycombs for others.
The Hegumen Athanasius twice threw himself at the feet of Ibrahim Pasha, and begged him for two favors for his convent, viz., that it should be freed from imposts, and that it should be secured in the possession of its mills, which the Prince of Lebanon, the Emir Bashir, was seeking to appropriate.
After this Hegumen, who went away to Jerusalem in the quality of preacher, the best of the monks were dispersed; some to the monastery of Saint George, some to Mount Athos, some to Sidon; the remaining twenty-two live on, hoping for better days.
3. The Monastery of the Prophet Saint Elias on Mount Lebanon, at a distance of six hours’ ride from Beyrout. It is not when and by whom it was founded; but it was repaired and improved in the years 1842-43 by the Hegumen Macarius a Greek. The whole monastery is very small and confined. The church is small, but decent: the new cells, on the second story, are good enough. The monks in all are eight, and there are as many servants.
4. The nunnery of the Nativity of the Blessed Virgin, called Saidnaia, at the distance of six hours to the north of Damascus. This is the oldest convent in Syria. It was founded by the Emperor Justinian I in the fifth century. Its site is very picturesque. The convent occupies, and one may say crowns, the summit of a high and bare hill standing isolated like Mount Tabor. In this monastery the church is not small, but dark and poor: it needs to have its upper part rebuilt: behind the principal sanctuary there is a small oratory, in which there is a miraculous image of the Blessed Virgin. The cells, with the guest-chambers, are in all eighty, the nuns thirty-eight in number: they come hither from all the Syrian dioceses, and are admitted by the Patriarch, on the recommendation of the Bishops. After a probation from one to three years, they are tonsured. Their habit consists of a black gown (riasa), and their heads are covered with a long black handkerchief, so that nothing of the face is seen except the eyes. The nuns of the Saidnaia live a strict and abstemious life: they eat no flesh meat; each one received from the convent bread, tolokno (oats boiled, dried in the oven, and ground), olive oil, fuel, and materials for their clothes and shoes, which they have to make up for themselves. The old nuns communicate in the Holy Mysteries every Saturday: the younger ones once in the month. They go out from the convent only when they go down from the mountain to the neighboring cemetery any one of the sisters who may have died. They have no Superior, but the duty of overlooking them is committed by the Patriarch to some one of the nuns who is more devout and intelligent than the rest. As for the administration of the temporal affairs of the house, it is attended to by two trustees; one chosen from the Priests of the Convent, the other a Christian of consideration from Damascus or from the village below the monastery. It is their duty to provide the monastery with all that is necessary: they are changed every year and render an account to the Patriarch of their income and expenses. The convent is maintained by the freewill offerings of pious visitors, especially of Christian women, who come to pray before the miraculous image of the Blessed Virgin, and bring their sick in hope of obtaining healing through her. Besides this in every diocese there are persons acting in behalf of the convent, who collect for it voluntary offerings; but of property in general, moveable or immoveable, it has very little.
The Saidnaia Convent is exceedingly venerated by all the orthodox Christians of Syria. In it maidens who are poor or left orphans, crippled or diseased, and old widows, find refuge from the temptations and afflictions of the world, and serve the Lord day and night in fasting and prayer: there the sick obtain healing. In this convent there are also some educated nuns who teach the young novices and some girls from the village, to read and write. It is satisfactory to know that there is in the world a well-ordered Syro-Arab nunnery. It is a flower-garden consecrated to the Most Holy Virgin Mary; it is a hospital for sinful souls; a salutary well-spring of grace; the light of the younger Christian maidens.
5. The Monastery of Saint Thecla, at six hours’ distance from the Saidnaia to the north, at the Uniat village of Malloolah. It is built under the brow of a high and naked rock, and it is literally an eagle’s nest. Under the dark projection of the neighboring rock, in a cave arranged as a chapel, hidden within the rock itself, are preserved the relics of Saint Thecla. But in the monastery there is a poor church, dedicated to the name of the Forerunner. The Christians, and even the Mussulmans, have the utmost faith in the relics of Saint Thecla, and often obtain, through them, miraculous healing. But, unhappily, the convent is ill kept: in it there lives only a Greek Hegumen with a Deacon and two novices, whom he sends out to collect alms. Ten years ago he made some guest-chambers for pilgrims: and now he is intending to rebuild and enlarge the church.
Besides the Patriarchal Monasteries, there are also some small diocesan houses.
The Archbishop of Arki has two small monasteries of Saint Dometius and of the Prophet Elias, with two monks, not far from the Patriarchal Monastery of Saint George. The first possesses a small piece of arable land, enough for one plough; the second has land enough for four ploughs. These lands have been purchased.
The Archbishop of Tripoli has five small monasteries, within a short distance from the town of Tripoli.
1. Of Saint James the Persian, on the first rise of the Lebanon, which was made out of a cemetery church, about the year 1600; in it there are three monks.
2. Of the Entrance of Our Lady to the Temple, called Natour, on the sea shore, with three monks.
3. Of the Nativity of the Blessed Virgin, called Keftine, upon the stream Kadisha: in it there are five monks.
4. Of Saint Demetrius, on the banks of the same stream, but much higher up than Keftine, with two monks.
5. Of Saint George, called Kapher. In it there is one monk.
The Archbishop of Beirout has six small monasteries: (1) Of the Assumption, called Khamatour, on the stream Abou-Ali, near Tripoli; (2) Of the Assumption, called Kiaftoun, on the stream of the Asphour; (3) Of the Annunciation, called Nourie, on the sea; (4) Of Saint George, called Kharph, on the Lebanon; (5) Of the Archangels, at Boukaata, and (6) A new Monastery of Saint George at Souk-el-Garda, also on the Lebanon.
All the diocesan monasteries are supported by small portions of land, vineyards, oliveyards, by mulberry trees, feeding silkworms, offerings from pilgrims, and collection of alms. They are nothing else than so many Episcopal Lodges.
Taken collectively, the Syrian Orthodox Monasteries render a great moral service to the Church. Besides that they make bad people to become good, and some even to become holy;-- besides that they serve as a refuge for innocence, for poverty, for orphans, for the aged and for crippled sufferers;-- besides the consolations of grace;-- besides charitable attendance and miraculous healings; they support, at least in some small degree, the poor Episcopal Sees, and the Schools for the people. One must not omit here to mention also this, that if, through the inscrutable dispositions of Divine Providence, Orthodoxy should extend itself over Syria, the Patriarchal Monastery of Saint George will diffuse the light of Christianity among the tribe of the Ansari, who cherish a profound veneration for the monastery; while the Monastery of Khamatour will serve to baptize the tribe of Mutawali who bring their sick to that monastery and ask the monks to baptize them. Actual baptism is not given to them, but they are only washed with water; for the Mutawali, when they get well, remain Mussulmans. These two monasteries must be considered as bright sparks, from which the light of Orthodoxy may be kindled over all Syria.
The tolerance of the Turkish government allows the monasteries to acquire property, to any extent that is desired, but exacts from them the taxes fixed by the laws,-- which is quite equitable. The monasteries paid no tributes only during the time of the Egyptian rule in Syria, till the year 1840.
Thursday, November 12, 2009
Wednesday, November 11, 2009
The Church of Antioch in 1850
The following is an excerpt from the book A History of the Holy Eastern Church: The Patriarchate of Antioch by the great Anglican scholar John Mason Neale. In this passage, he describes in extremely sympathetic terms the situation of the bishops in the Patriarchate of Antioch in 1850. His sympathy for the ethnically Greek bishops is especially interesting.
In the last century there were counted within the Patriarchate of Antioch 16 sees, but now there are only ten: for the see of Akkis (Akhaltsikhe) has been incorporated into the Russian Church, and the other five, viz., those of Heliopolis, of Amida in Mesopotamia, of Bostra and Palmyra in Arabia and of Theodosiopolis (Erzeroum) have ceased to exist, Orthodoxy in those places having become extinct. However, there are two titular bishops, one of Heliopolis, who resides at Moscow, and the other of Palmyra, who governs the monastery of Saint Spyridion.
Of the nine sees at present existing, one, that of Tyre and Sidon, has the rank of Metropolis, while all the others are Archbishoprics: Exarchs in Syria there are none, and so all the Bishops address themselves to the Patriarch himself.
In Syria, as in all the East, from the time of the Apostles, it has been the rule to appoint as many Bishops as possible: each of them has a small flock; consequently he is able with greater convenience and facility, to guide it to everlasting salvation, calling by name each one of the sheep of Christ. All the families see their bishop every year, not only in the church, but also in their houses, and if he has the gift of teaching or of piety, which is more eloquent than all sermons, he is then a pillar and support of Orthodoxy. The habit and the pleasure of seeing the Bishop in their houses, the respect felt for his rank, and hearty gratitude for his apostolic labours, cause the Orthodox to press closely around him; and it is only flattery, deceit and violence, or influences of corruption that can draw away from him weak souls. If the Bishops had not been numerous in Syria, Orthodoxy would long ago have died out there.
The rights and duties of the Syrian Bishops are nearly the same with those of their Patriarch. A Syrian Bishop, as a man of God, enlightens by the Word of God, sanctifies by the Sacraments and disciplines by Ecclesiastical Censures, the souls entrusted to him by the Lord. As a man of the people, he shares with the Orthodox people poverty, humiliation, and persecution from misbelievers; he every year visits all the families, both rich and poor, and lives from their offerings: he blesses their marriages, their baptisms and their funerals: his door is always open for all whoever they may be who come to him either for counsel, or for judgment or for protection, and at his hearth there is often prepared a hospitable entertainment both for rich and poor from the means afforded by their own freewill-offerings, made according to their ability.
From the beginning of the last century till now, the Patriarchs and some of the Bishops have been and are Greeks: they have rendered the Syrian Church services of no small importance. They gave her peace, by putting an end to hierarchical divisions; they gave her independence, by breaking off her dangerous relations with Rome; they have established order in the monasteries, and defended them from being plundered by the Sheikhs and their relatives: they stopped the defection of the Arab bishops to the Unia, and long kept the Uniats in fear by the voice of the whole Church and the Greek nation, and by their persevering instances with the Turkish government.
In the last century there were counted within the Patriarchate of Antioch 16 sees, but now there are only ten: for the see of Akkis (Akhaltsikhe) has been incorporated into the Russian Church, and the other five, viz., those of Heliopolis, of Amida in Mesopotamia, of Bostra and Palmyra in Arabia and of Theodosiopolis (Erzeroum) have ceased to exist, Orthodoxy in those places having become extinct. However, there are two titular bishops, one of Heliopolis, who resides at Moscow, and the other of Palmyra, who governs the monastery of Saint Spyridion.
Of the nine sees at present existing, one, that of Tyre and Sidon, has the rank of Metropolis, while all the others are Archbishoprics: Exarchs in Syria there are none, and so all the Bishops address themselves to the Patriarch himself.
In Syria, as in all the East, from the time of the Apostles, it has been the rule to appoint as many Bishops as possible: each of them has a small flock; consequently he is able with greater convenience and facility, to guide it to everlasting salvation, calling by name each one of the sheep of Christ. All the families see their bishop every year, not only in the church, but also in their houses, and if he has the gift of teaching or of piety, which is more eloquent than all sermons, he is then a pillar and support of Orthodoxy. The habit and the pleasure of seeing the Bishop in their houses, the respect felt for his rank, and hearty gratitude for his apostolic labours, cause the Orthodox to press closely around him; and it is only flattery, deceit and violence, or influences of corruption that can draw away from him weak souls. If the Bishops had not been numerous in Syria, Orthodoxy would long ago have died out there.
The rights and duties of the Syrian Bishops are nearly the same with those of their Patriarch. A Syrian Bishop, as a man of God, enlightens by the Word of God, sanctifies by the Sacraments and disciplines by Ecclesiastical Censures, the souls entrusted to him by the Lord. As a man of the people, he shares with the Orthodox people poverty, humiliation, and persecution from misbelievers; he every year visits all the families, both rich and poor, and lives from their offerings: he blesses their marriages, their baptisms and their funerals: his door is always open for all whoever they may be who come to him either for counsel, or for judgment or for protection, and at his hearth there is often prepared a hospitable entertainment both for rich and poor from the means afforded by their own freewill-offerings, made according to their ability.
From the beginning of the last century till now, the Patriarchs and some of the Bishops have been and are Greeks: they have rendered the Syrian Church services of no small importance. They gave her peace, by putting an end to hierarchical divisions; they gave her independence, by breaking off her dangerous relations with Rome; they have established order in the monasteries, and defended them from being plundered by the Sheikhs and their relatives: they stopped the defection of the Arab bishops to the Unia, and long kept the Uniats in fear by the voice of the whole Church and the Greek nation, and by their persevering instances with the Turkish government.
Thursday, November 5, 2009
The Word 'Allah'
Update: Those interested in the etymology of the word "Allah" read this nuanced academic article here.See the bottom of p. 37 in particular for an example of pre-Islamic Christian use of the word in an inscription from 6th century Syria.
In the comments to an earlier post, Fr. Andrew asks:
Would you be willing to do a post on the history of the Arabic Orthodox Christian use of Allah to refer to the One True God? When was that word first used by Arabic-speaking Orthodox? What is its pre-Christian and pre-Muslim history?
and then adds:
The issue came up recently on an email list I'm on—a poster claimed that Allah as a word was somehow tainted due to its association with Islam and pre-Christian, pre-Islamic Arabic paganism.
Of course, the argument on that email list is nonsense, because all the words we have for God, whether it's God, Theos, Deus, Bog, or what have you, all have pagan backgrounds and are used in modern times to describe non-Christian gods. Arguing that the word for God should be untainted by other cultures would put you in company with the darker side of 16th century Catholicism.
Leaving that aside, the history of the word Allah is rather prosaic. The generic Arabic word for 'a god' is ilah. This is cognate to the most common Semitic word for a god and is thus related to the Hebrew Elohim (and possibly El), the Syriac/Aramaic Alaha, and the Old South Arabian 'lh-- so basically all the Semitic languages outside of Ethiopia. Ilah is used by Christian Arabs in compounds like walidat al-ilah (the Theotokos) and ilahu abaina (God of our Fathers).
The Arabic word for the one God, in the use of any Arabic-speaking religion, is of course Allah. This word either comes from a contraction of ilah with the definite article, al-ilah, or is a borrowing from the Syriac Alaha (the latter opinion is sustained by early 20th century scholars like von Gruenbaum, Cheikho, Mingana, and Jeffery). It could just as easily be the mutual influence of the two, as the line between borrowings and cognates among Semitic languages is notoriously hard to determine.
Allah was of course used by the pre-Islamic pagans of Arabia, at least those whose cult center was Mecca. For them, Allah was the supreme god and was worshipped at the Ka'ba with his three daughters Allat (fem. of Allah), Manat, and 'Uzza. As far as I know-- and I say this without having the labyrinthine works of Irfan Shahid in front of me-- we do not have any extent literary or epigraphic texts from pre-Islamic Christian Arabs.
We do have pre-Islamic poems composed by poets from Christian tribes and transmitted orally until written down in the early Islamic period. (And whose authenticity, of course, has been much-debated). They make very rare mention of any religious theme, but do sometimes use the word Allah.
However, we can turn to the Qur'an as evidence for pre-Islamic use of the word Allah by Christians and Jews. That is, the Qur'an was not composed in dialogue only (and I would argue even chiefly) with the pagans of Mecca. Rather, Muhammad was much more interested in delivering his message to the Jews (primarily) and to some degree Christians. Since Allah is used of God in Qur'anic passages like Surat al-Ikhlas* which are addressed specifically to Christians, it seems that Muhammad assumed that the Christians he was addressing would understand Allah to mean their own God, since it was almost certainly the word they used themselves for Him. (A possible case where the Qur'an actually does co-opt a foreign word for a god is the epithet 'al-Rahman', which was likely the name of the chief god among the South Arabians).
At no point in the literary history of Christian Arabic am I aware of any word other than 'Allah' used for God (that is, where Greek would use ο θεος). Nor am I aware of it having been controversial among Christian Arabs or non-Arab Christians who came in contact with the usage. After all, Byzantine refutations of Islam talk about what the blasphemies Muslims say about ο θεος, not what they say about αλλα........
*German scholar of the Qur'an and (incidentally) Orthodox Christian, Angelika Neuwirth argues that Surat al-Ikhlas is a point-by-point refutation of the first part of the Nicene Creed.
In the comments to an earlier post, Fr. Andrew asks:
Would you be willing to do a post on the history of the Arabic Orthodox Christian use of Allah to refer to the One True God? When was that word first used by Arabic-speaking Orthodox? What is its pre-Christian and pre-Muslim history?
and then adds:
The issue came up recently on an email list I'm on—a poster claimed that Allah as a word was somehow tainted due to its association with Islam and pre-Christian, pre-Islamic Arabic paganism.
Of course, the argument on that email list is nonsense, because all the words we have for God, whether it's God, Theos, Deus, Bog, or what have you, all have pagan backgrounds and are used in modern times to describe non-Christian gods. Arguing that the word for God should be untainted by other cultures would put you in company with the darker side of 16th century Catholicism.
Leaving that aside, the history of the word Allah is rather prosaic. The generic Arabic word for 'a god' is ilah. This is cognate to the most common Semitic word for a god and is thus related to the Hebrew Elohim (and possibly El), the Syriac/Aramaic Alaha, and the Old South Arabian 'lh-- so basically all the Semitic languages outside of Ethiopia. Ilah is used by Christian Arabs in compounds like walidat al-ilah (the Theotokos) and ilahu abaina (God of our Fathers).
The Arabic word for the one God, in the use of any Arabic-speaking religion, is of course Allah. This word either comes from a contraction of ilah with the definite article, al-ilah, or is a borrowing from the Syriac Alaha (the latter opinion is sustained by early 20th century scholars like von Gruenbaum, Cheikho, Mingana, and Jeffery). It could just as easily be the mutual influence of the two, as the line between borrowings and cognates among Semitic languages is notoriously hard to determine.
Allah was of course used by the pre-Islamic pagans of Arabia, at least those whose cult center was Mecca. For them, Allah was the supreme god and was worshipped at the Ka'ba with his three daughters Allat (fem. of Allah), Manat, and 'Uzza. As far as I know-- and I say this without having the labyrinthine works of Irfan Shahid in front of me-- we do not have any extent literary or epigraphic texts from pre-Islamic Christian Arabs.
We do have pre-Islamic poems composed by poets from Christian tribes and transmitted orally until written down in the early Islamic period. (And whose authenticity, of course, has been much-debated). They make very rare mention of any religious theme, but do sometimes use the word Allah.
However, we can turn to the Qur'an as evidence for pre-Islamic use of the word Allah by Christians and Jews. That is, the Qur'an was not composed in dialogue only (and I would argue even chiefly) with the pagans of Mecca. Rather, Muhammad was much more interested in delivering his message to the Jews (primarily) and to some degree Christians. Since Allah is used of God in Qur'anic passages like Surat al-Ikhlas* which are addressed specifically to Christians, it seems that Muhammad assumed that the Christians he was addressing would understand Allah to mean their own God, since it was almost certainly the word they used themselves for Him. (A possible case where the Qur'an actually does co-opt a foreign word for a god is the epithet 'al-Rahman', which was likely the name of the chief god among the South Arabians).
At no point in the literary history of Christian Arabic am I aware of any word other than 'Allah' used for God (that is, where Greek would use ο θεος). Nor am I aware of it having been controversial among Christian Arabs or non-Arab Christians who came in contact with the usage. After all, Byzantine refutations of Islam talk about what the blasphemies Muslims say about ο θεος, not what they say about αλλα........
*German scholar of the Qur'an and (incidentally) Orthodox Christian, Angelika Neuwirth argues that Surat al-Ikhlas is a point-by-point refutation of the first part of the Nicene Creed.
Downloadable Divine Liturgy in Arabic
UPDATE: Here is an excellent, fully-voweled pdf of the the Divine Liturgy of Saint John Chrysostom in Arabic.
The indispensable Cypriot blog NOCTOC comes through with another gem--- a link to a download of the entire Divine Liturgy of St. John Chrysostom in Arabic. The priest serving is Fr. Pandeleimon Farah, abbot of the Monastery of the Theotokos at Hamatoura and the choir is from the Ecclesiastic Music School of Mt. Lebanon.
It can be downloaded by linking from here. And if you like it, buy it.
For liturgical texts online in Arabic, go here, with the text of the Divine Liturgy in pdf here.
The indispensable Cypriot blog NOCTOC comes through with another gem--- a link to a download of the entire Divine Liturgy of St. John Chrysostom in Arabic. The priest serving is Fr. Pandeleimon Farah, abbot of the Monastery of the Theotokos at Hamatoura and the choir is from the Ecclesiastic Music School of Mt. Lebanon.
It can be downloaded by linking from here. And if you like it, buy it.
For liturgical texts online in Arabic, go here, with the text of the Divine Liturgy in pdf here.
Friday, October 30, 2009
The Antioch Centre
Although I've had a link to it on this blog for some time, it's probably worthwhile to draw more attention to the work of the Antioch Centre. Based in Oxford, the Antioch Centre is essentially the work of a single monk, Fr. Elia Khalifeh.
Fr. Elia is working to catelogue all extant manuscripts written or copied by Orthodox Christians of the Patriarchate of Antioch. This is an immense task, but one that is also immensely valuable. These largely unstudied documents provide information for the history of the Church in the Near East, both in their contents and in the colophons where copyists often recorded information about themselves and their times. Fr. Elia is often quick to point out how these colophons make manuscripts different from printed books because they are a personal document-- Orthodox copyists routinely ended works by signing their name and asking for the prayers of their readers and for readers' help in correcting slips of the pen. The beauty and humility in how Fr. Elia talks about working with these manuscripts show that he is a man of prayer as much as he is a scholar.
Another important aspect of his work is uncovering more information about how long the Syriac language remained in use Orthodox Christians in Syria and Lebanon-- in some regions, the lectionary readings were only translated from Syriac into Arabic in the 17th century! Orthodox Antioch's Syriac heritage has long been sadly neglected, but this is now starting to change...
The Antioch Centre produces a newsletter, the most recent issue of which can be found here. It includes information about some of Fr. Elia's most recent findings.
Also, a really beautiful interview with him can be found here.
The Antioch Centre's website contains much more information about the project, a few downloadable articles, and information about how you can help to financially support its work.
Please keep Fr. Elia in your prayers!
Fr. Elia is working to catelogue all extant manuscripts written or copied by Orthodox Christians of the Patriarchate of Antioch. This is an immense task, but one that is also immensely valuable. These largely unstudied documents provide information for the history of the Church in the Near East, both in their contents and in the colophons where copyists often recorded information about themselves and their times. Fr. Elia is often quick to point out how these colophons make manuscripts different from printed books because they are a personal document-- Orthodox copyists routinely ended works by signing their name and asking for the prayers of their readers and for readers' help in correcting slips of the pen. The beauty and humility in how Fr. Elia talks about working with these manuscripts show that he is a man of prayer as much as he is a scholar.
Another important aspect of his work is uncovering more information about how long the Syriac language remained in use Orthodox Christians in Syria and Lebanon-- in some regions, the lectionary readings were only translated from Syriac into Arabic in the 17th century! Orthodox Antioch's Syriac heritage has long been sadly neglected, but this is now starting to change...
The Antioch Centre produces a newsletter, the most recent issue of which can be found here. It includes information about some of Fr. Elia's most recent findings.
Also, a really beautiful interview with him can be found here.
The Antioch Centre's website contains much more information about the project, a few downloadable articles, and information about how you can help to financially support its work.
Please keep Fr. Elia in your prayers!
Wednesday, October 28, 2009
Sayyidna Ephrem's Speech at his Consecration
The Arabic original can be found here. A French translation can be found here.
The Words of His Eminence Metropolitan Ephrem Kyriakos upon his Consecration in the Maryamiyya Church
Your beatitude Ignatius IV, patriarch of Antioch and all the East,
Your eminences the members of the Holy Synod,
The members of the diplomatic corps,
Reverend fathers,
Beloved brothers,
A word is required here, a word of thanks and a word of hope. A monk becomes a bishop. Why and how did this happen? A hidden secret that only the Spirit of God reveals. Words spoken by His Beatitude echo in my memory: “Every true Orthodox is a monk, no matter where he may be in the world.” Is this because of his belonging to God or because of his practical moral conduct? This topic merits profound meditation, but its basis is the inner foundation of man.
Beloved, our noble people loves singing and entertainment and speechmaking. Words do not always reach their real meaning, but remain entertaining poetry. But what is the difference between poetic words and words inspired by God? A profound inner sensation comes down from the Holy Spirit to the heart. This sensation works in one’s entire being, even to the extremities of the senses and opens one to others. It connects words to action. It comes from God and opens a heart of flesh to others.
Here I ask myself, “Why did you come here, brother? What is your calling? What does the Church ask from you, one so wretched and weak?” The Son of Man did not come to be served, but to serve and to give His life as a sacrifice for many (Matthew 20:28). I came, then, to serve my Church first of all, and the whole world, that is, every person I find along my way. I serve and I will give of myself unto death so that there will be no distance between speaking and doing, so that the people will never again say, “there is a chasm between us and the leaders” and word spread that the Church is far from her people. I know very well that our people are good and that they want from us today to go to them, to seek them out wherever they are, to search out the lost and return them joyfully to the fold. They hunger and thirst for the Word of God.
Our Church is an evangelizing church. Let us restore this tradition. “Woe to me if I do not evangelize (1 Corinthians 9:16)” says the Apostle. The Gospel, according to those who know the state of the world today, is man’s return to God, leaving behind his lusts, his pleasures, his selfishness. Our Antiochian Church has a unique and exceptional mission that it must carry out and take to all the world, to every person.
Beloved, the ground upon which we tread is holy ground and its soil has been kneaded with the blood of martyrs and saints. “Let us redeem the time, for the days are evil” (Ephesians 5:16). Let us take advantage of the opportunity given to us before the moment slips away. Help me, O lovers of God, to not drown in the cares of this life, in its wealth and its pleasures, lest its thorns strangle me--- formalities, festivities, worldly banquets. I ask you to help me because without you I am nothing. One of the high priests said, “The Lord must die on behalf of the people, and not only the people, but in order to return to one all the dispersed people of God” (John 11:51-52).
Indeed, to die so that others may live, because service is servitude to God and to others, a servitude of love in which there is true freedom. I will not forget the prayers and trust of His Beatitude, which will watch over me, fortify me, and strengthen me throughout my life. I will not forget the prayers of all the metropolitans without exception. I will not forget the priests who will strive with me and those on whom I will especially rely. I will not forget the prayers of my brothers the monks and nuns and all the believers and especially the holy fathers at Balamand and on the Holy Mountain of Athos who begat me in Christ, my spiritual children and the nation and the Monastery of St. Michael and its monks and its beloved village of Nahr Biq’ata, who have caused me to relish the pleasure of true common life.
I will not forget my obligation: pasturing the new generation of youth, looking over them with nearness and love because “love never fails” (1 Corinthians 13:8). This is so that they may never drown in the lusts and seductions and poisons of this world. Last but not least, I will not forget my brothers the poor, those little ones whom I must approach with God’s compassion so that I will not be judged for not loving them.
I thank you all for your trouble and your love. I thank God for all things, amen.
The Words of His Eminence Metropolitan Ephrem Kyriakos upon his Consecration in the Maryamiyya Church
Your beatitude Ignatius IV, patriarch of Antioch and all the East,
Your eminences the members of the Holy Synod,
The members of the diplomatic corps,
Reverend fathers,
Beloved brothers,
A word is required here, a word of thanks and a word of hope. A monk becomes a bishop. Why and how did this happen? A hidden secret that only the Spirit of God reveals. Words spoken by His Beatitude echo in my memory: “Every true Orthodox is a monk, no matter where he may be in the world.” Is this because of his belonging to God or because of his practical moral conduct? This topic merits profound meditation, but its basis is the inner foundation of man.
Beloved, our noble people loves singing and entertainment and speechmaking. Words do not always reach their real meaning, but remain entertaining poetry. But what is the difference between poetic words and words inspired by God? A profound inner sensation comes down from the Holy Spirit to the heart. This sensation works in one’s entire being, even to the extremities of the senses and opens one to others. It connects words to action. It comes from God and opens a heart of flesh to others.
Here I ask myself, “Why did you come here, brother? What is your calling? What does the Church ask from you, one so wretched and weak?” The Son of Man did not come to be served, but to serve and to give His life as a sacrifice for many (Matthew 20:28). I came, then, to serve my Church first of all, and the whole world, that is, every person I find along my way. I serve and I will give of myself unto death so that there will be no distance between speaking and doing, so that the people will never again say, “there is a chasm between us and the leaders” and word spread that the Church is far from her people. I know very well that our people are good and that they want from us today to go to them, to seek them out wherever they are, to search out the lost and return them joyfully to the fold. They hunger and thirst for the Word of God.
Our Church is an evangelizing church. Let us restore this tradition. “Woe to me if I do not evangelize (1 Corinthians 9:16)” says the Apostle. The Gospel, according to those who know the state of the world today, is man’s return to God, leaving behind his lusts, his pleasures, his selfishness. Our Antiochian Church has a unique and exceptional mission that it must carry out and take to all the world, to every person.
Beloved, the ground upon which we tread is holy ground and its soil has been kneaded with the blood of martyrs and saints. “Let us redeem the time, for the days are evil” (Ephesians 5:16). Let us take advantage of the opportunity given to us before the moment slips away. Help me, O lovers of God, to not drown in the cares of this life, in its wealth and its pleasures, lest its thorns strangle me--- formalities, festivities, worldly banquets. I ask you to help me because without you I am nothing. One of the high priests said, “The Lord must die on behalf of the people, and not only the people, but in order to return to one all the dispersed people of God” (John 11:51-52).
Indeed, to die so that others may live, because service is servitude to God and to others, a servitude of love in which there is true freedom. I will not forget the prayers and trust of His Beatitude, which will watch over me, fortify me, and strengthen me throughout my life. I will not forget the prayers of all the metropolitans without exception. I will not forget the priests who will strive with me and those on whom I will especially rely. I will not forget the prayers of my brothers the monks and nuns and all the believers and especially the holy fathers at Balamand and on the Holy Mountain of Athos who begat me in Christ, my spiritual children and the nation and the Monastery of St. Michael and its monks and its beloved village of Nahr Biq’ata, who have caused me to relish the pleasure of true common life.
I will not forget my obligation: pasturing the new generation of youth, looking over them with nearness and love because “love never fails” (1 Corinthians 13:8). This is so that they may never drown in the lusts and seductions and poisons of this world. Last but not least, I will not forget my brothers the poor, those little ones whom I must approach with God’s compassion so that I will not be judged for not loving them.
I thank you all for your trouble and your love. I thank God for all things, amen.
Tuesday, October 27, 2009
Shedding Some Light on the Judgement
The Arabic original can be found here.
Shedding Some Light on the Judgement
A wise man keeps his attention on the day his death before the days of his life. Before you make plans for tomorrow, remember the hour of your death! The day of death inevitably comes and can come at any moment, but another day of life might not come at all. Then, if you keep your attention on the day of your death, at all times and in all situations, you will no longer be concerned with your life on this earth, imagining that you will be there forever. Instead, you will take account of the fact that you will inevitably die today or tomorrow. This makes you, first of all, more realistic in your dealings with the matters of this world. Second, your consciousness of your reality gives you a profound sense that the things you deal with here, whatever they may be, are transitory. You are on a train taking you there and everything you see, here and there, are sights that pass each other by. Today you see them, and tomorrow they don't hesitate to pass behind you, as though they never were. Third, the things that you face in your day, at this moment, become well-ordered, because you accept them with greater ease, whether they're bitter or sweet, because your eye looks to the hereafter. Fourth and finally, if you become aware of the hour your death, that is, in practical terms, to the hour of judgment, then you will find yourself automatically pressed towards acting in an upright way, with mercy in your interactions with other people, because the hour is coming when you will find yourself having to respond to every detail of what has happened to you. For this reason, the remembrance of the of death and the hour of judgment is is an excellent and realistic way to order the affairs of life on this earth and an aid in freeing yourself from false imaginings and fantasies and a help for making your life, even in its simplest and most specific details, successful, peaceful, and joyous.
By no means think that if you keep your attention on the hour of your death that you will drown in sorrow and despair, that you will have no desire to continue any work here on this earth with all your heart. This is not true. The hour of death is only sorrowful and full of despair for those who do not believe in God and in Jesus Christ, glory to him. But for those who believe, the hour of death is the hour of meeting the One who has loved us, the hour of completion of man's preparation for eternal life. For this reason, this hour is the hour of joy par excellence. Indeed, in death we are not approaching nothingness, but rather fullness. It is not a loss, but a gain (Philippians 1:21). What awaits us is beyond imagining! "The eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him" (1 Corinthians 2:9).
So you should have no fear because you have sinned. All flesh and blood sins! We do not arrive at the hour of death without sin, for all have sinned and fallen short of the glory of God (Romans 3:23) and no one is good except God (Matthew 19:17). What is important is that sin not become a natural thing in our life, that it not become us, that we not accept it as something desirable, that we not enjoy it without the slightest rejection on the level of the soul or the sense of prodding the heart against it. Did the Master not say, "And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19)?. You will not be cast into hell and you will not be banished from the face of the Lord as long as sin does not become natural for you on the count of the depth of your heart's intimacy with it, as long as sin does not become a foreign body that has been assimilated within you, that is, an entity that has come to be united to you so that it has become you. The divine word warns you into the end and calls you to be violent with regard to your self: "If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire" (Matthew 18:8). No matter how much your sins have multiplied, have no fear. Your sins will not cast you into Hell, but rather your existential relationship to them. The Lord God is an ocean of mercy! All human sins are like a grain of sand before Him! They are like nothing before Him, since He wills that all be saved and come to the knowledge of the truth (1 Timothy 2:4). It is enough for you to weep! It is enough for you to repent from the depths! It is enough for you to feel pain in your heart! For you to say even just a word as a sigh: "Remember me O Lord, when You come into your kingdom!" "Make me as one of your hired servants!" And how will He reply? "Today you will be with me in paradise." "Bring out the best robe... bring the fatted calf here and kill it, and let us eat and be merry; for this your brother was dead and is alive again, he was lost and is found." The Lord does not ask for much. He asks for just a simple, painful, humble movement of the heart. How not, when "a heart this is broken and humbled God will not revile." The Lord God looks for the smallest reason to save man. God is all love! However smoky the candle may be, He does not extinguish it and however crushed the cane may be, He will not shatter it. "Though your sins are like scarlet, they shall be as white as snow; Though they are red like crimson, they shall be as wool" (Isaiah 1:18). Heaven is in mourning until the sinner repents, because "likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance" (Luke 15:7).
Does this mean that we can consciously sin without accountability and then repent at the last moment? Of course not! Some saints sinned and repented at the last moment, this is true. But they were sins of ignorance and weakness. Can one surrender himself to the enemy and then expect to escape as though he were on a walk? One who says that it will be easy to be saved, what does he mean? The goal of your enemy the Devil is to crush you forever with sin. Will you surrender yourself to that!? So, the danger of sin is that when one submits himself to it consciously, his heart hardens to dealing with it and becomes the object of a deadening of sensitivity to it. Then if a man thinks that he is able to sin today, knowing that in truth, and that he can repent tomorrow, then he has dreadfully fallen and he has added to his sins the greatest sin, because he has surrendered himself to sin willingly and out of obstinacy and out of self-love! That is unbelief itself!!! How can he repent when he has denied the Holy Spirit!? For he had knowledge of truth, but despite that he chose falsehood, and he acted as though the truth were false. He was capable of struggle, but despite that he chose to plunge himself into sin as though sin were more useful! This is precisely blasphemy against the Holy Spirit! The Jews knew that the Spirit active in the Lord Jesus is the Holy Spirit, but despite that they said of Him, out of jealousy and pride and obstinacy, that it was the chief of demons. They were able to be humble and submit to the truth, they knew, but they denigrated the Holy Spirit and made light of the truth and chose sin! This is what the Lord God said about it: " all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" (Mark 3:28-29).
For this reason I strive to resist sin today, tomorrow, and to the end. As for the ignorant, it is our duty to teach them. "Make disciples of all nations." As for the weak, we help them through our prayers and the Lord will help them for the sake of His goodness, with us or without us!
And so we ask-- Are those who shall be saved few in number? We do not know, though we feel deep within ourselves that the One who is able to do all things and who desires that all be saved is able to save most, except those who, like Satan, do not want salvation because of stubbornness, who do not love the Truth, and who are not zealous for it. Whatever the case may be, judgement will begin at the house of God (1 Peter 4:17). The Lord will judge us Christians first, because we have known Him, in a small way or a great way. After having known Him, we have ignored Him and made light of Him and we, who are called by his name, have become a cause for others to blaspheme! Had we preserved the faith and born witness in Spirit and in Truth, then we would have shared in the salvation of others. Most human suffering today is the result of Christians having departed from the truth of their Christ! For this reason, judgement will start with us, because from those to whom much has been given, even more will be asked. These words were not just for the Jews, rather they were especially for us Christians, if we do not repent, "tax collectors and harlots enter the kingdom of God before you."
Archimandrite Touma (Bitar)
Abbot of the Monastery of St. Silouan the Athonite- Douma
October 25, 2009
Shedding Some Light on the Judgement
A wise man keeps his attention on the day his death before the days of his life. Before you make plans for tomorrow, remember the hour of your death! The day of death inevitably comes and can come at any moment, but another day of life might not come at all. Then, if you keep your attention on the day of your death, at all times and in all situations, you will no longer be concerned with your life on this earth, imagining that you will be there forever. Instead, you will take account of the fact that you will inevitably die today or tomorrow. This makes you, first of all, more realistic in your dealings with the matters of this world. Second, your consciousness of your reality gives you a profound sense that the things you deal with here, whatever they may be, are transitory. You are on a train taking you there and everything you see, here and there, are sights that pass each other by. Today you see them, and tomorrow they don't hesitate to pass behind you, as though they never were. Third, the things that you face in your day, at this moment, become well-ordered, because you accept them with greater ease, whether they're bitter or sweet, because your eye looks to the hereafter. Fourth and finally, if you become aware of the hour your death, that is, in practical terms, to the hour of judgment, then you will find yourself automatically pressed towards acting in an upright way, with mercy in your interactions with other people, because the hour is coming when you will find yourself having to respond to every detail of what has happened to you. For this reason, the remembrance of the of death and the hour of judgment is is an excellent and realistic way to order the affairs of life on this earth and an aid in freeing yourself from false imaginings and fantasies and a help for making your life, even in its simplest and most specific details, successful, peaceful, and joyous.
By no means think that if you keep your attention on the hour of your death that you will drown in sorrow and despair, that you will have no desire to continue any work here on this earth with all your heart. This is not true. The hour of death is only sorrowful and full of despair for those who do not believe in God and in Jesus Christ, glory to him. But for those who believe, the hour of death is the hour of meeting the One who has loved us, the hour of completion of man's preparation for eternal life. For this reason, this hour is the hour of joy par excellence. Indeed, in death we are not approaching nothingness, but rather fullness. It is not a loss, but a gain (Philippians 1:21). What awaits us is beyond imagining! "The eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him" (1 Corinthians 2:9).
So you should have no fear because you have sinned. All flesh and blood sins! We do not arrive at the hour of death without sin, for all have sinned and fallen short of the glory of God (Romans 3:23) and no one is good except God (Matthew 19:17). What is important is that sin not become a natural thing in our life, that it not become us, that we not accept it as something desirable, that we not enjoy it without the slightest rejection on the level of the soul or the sense of prodding the heart against it. Did the Master not say, "And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19)?. You will not be cast into hell and you will not be banished from the face of the Lord as long as sin does not become natural for you on the count of the depth of your heart's intimacy with it, as long as sin does not become a foreign body that has been assimilated within you, that is, an entity that has come to be united to you so that it has become you. The divine word warns you into the end and calls you to be violent with regard to your self: "If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire" (Matthew 18:8). No matter how much your sins have multiplied, have no fear. Your sins will not cast you into Hell, but rather your existential relationship to them. The Lord God is an ocean of mercy! All human sins are like a grain of sand before Him! They are like nothing before Him, since He wills that all be saved and come to the knowledge of the truth (1 Timothy 2:4). It is enough for you to weep! It is enough for you to repent from the depths! It is enough for you to feel pain in your heart! For you to say even just a word as a sigh: "Remember me O Lord, when You come into your kingdom!" "Make me as one of your hired servants!" And how will He reply? "Today you will be with me in paradise." "Bring out the best robe... bring the fatted calf here and kill it, and let us eat and be merry; for this your brother was dead and is alive again, he was lost and is found." The Lord does not ask for much. He asks for just a simple, painful, humble movement of the heart. How not, when "a heart this is broken and humbled God will not revile." The Lord God looks for the smallest reason to save man. God is all love! However smoky the candle may be, He does not extinguish it and however crushed the cane may be, He will not shatter it. "Though your sins are like scarlet, they shall be as white as snow; Though they are red like crimson, they shall be as wool" (Isaiah 1:18). Heaven is in mourning until the sinner repents, because "likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance" (Luke 15:7).
Does this mean that we can consciously sin without accountability and then repent at the last moment? Of course not! Some saints sinned and repented at the last moment, this is true. But they were sins of ignorance and weakness. Can one surrender himself to the enemy and then expect to escape as though he were on a walk? One who says that it will be easy to be saved, what does he mean? The goal of your enemy the Devil is to crush you forever with sin. Will you surrender yourself to that!? So, the danger of sin is that when one submits himself to it consciously, his heart hardens to dealing with it and becomes the object of a deadening of sensitivity to it. Then if a man thinks that he is able to sin today, knowing that in truth, and that he can repent tomorrow, then he has dreadfully fallen and he has added to his sins the greatest sin, because he has surrendered himself to sin willingly and out of obstinacy and out of self-love! That is unbelief itself!!! How can he repent when he has denied the Holy Spirit!? For he had knowledge of truth, but despite that he chose falsehood, and he acted as though the truth were false. He was capable of struggle, but despite that he chose to plunge himself into sin as though sin were more useful! This is precisely blasphemy against the Holy Spirit! The Jews knew that the Spirit active in the Lord Jesus is the Holy Spirit, but despite that they said of Him, out of jealousy and pride and obstinacy, that it was the chief of demons. They were able to be humble and submit to the truth, they knew, but they denigrated the Holy Spirit and made light of the truth and chose sin! This is what the Lord God said about it: " all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" (Mark 3:28-29).
For this reason I strive to resist sin today, tomorrow, and to the end. As for the ignorant, it is our duty to teach them. "Make disciples of all nations." As for the weak, we help them through our prayers and the Lord will help them for the sake of His goodness, with us or without us!
And so we ask-- Are those who shall be saved few in number? We do not know, though we feel deep within ourselves that the One who is able to do all things and who desires that all be saved is able to save most, except those who, like Satan, do not want salvation because of stubbornness, who do not love the Truth, and who are not zealous for it. Whatever the case may be, judgement will begin at the house of God (1 Peter 4:17). The Lord will judge us Christians first, because we have known Him, in a small way or a great way. After having known Him, we have ignored Him and made light of Him and we, who are called by his name, have become a cause for others to blaspheme! Had we preserved the faith and born witness in Spirit and in Truth, then we would have shared in the salvation of others. Most human suffering today is the result of Christians having departed from the truth of their Christ! For this reason, judgement will start with us, because from those to whom much has been given, even more will be asked. These words were not just for the Jews, rather they were especially for us Christians, if we do not repent, "tax collectors and harlots enter the kingdom of God before you."
Archimandrite Touma (Bitar)
Abbot of the Monastery of St. Silouan the Athonite- Douma
October 25, 2009
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