Open to me the doors of repentance- Fr. Pandeleimon (Farah)

Two Sermons by Met. Ephrem

Sermon for the Sunday of the Pharisee and the Tax-Collector, Kfarsaroun, February 5, 2012 Arabic original here.

In the name of the Father and the Son and the Holy Spirit

Beloved, today we begin preparation for the great and holy fast. This preparation takes three weeks and four Sundays: the Sunday of the Pharisee and the Tax-collector, the Sunday of the Prodigal Son, Meatfare Sunday, and Forgiveness Sunday, or Cheesefare Sunday.

This Sunday, the Church reads the parable of the pharisee and the tax-collector. This passage is found in the Gospel of Luke. Before the Lord Jesus tells this parable, He says it to those who consider themselves righteous and holy and hold others in contempt.

You know the story of how the Pharisee and the tax-collector entered into the temple to pray. The parable is not just a story that was told in the past. It speaks to every one of us. Every one of us sees which person he is when he enters the church to pray. The Pharisee went to boast of himself that he prays and follows all the canons of the Church and that he helps the poor and the needy, that he is not like this sinful tax-collector, since tax collectors were considered sinners who extorted taxes and stole people's wealth. The Pharisee glorifies in himself, but when the tax-collector entered he felt his sin and stopped in the back of the church. Out of his shame, he began to beat his breast and say, "O God, have mercy on me the sinner!" At that moment, the Lord Jesus justified the tax-collector but he did not justify the Pharisee. What does this parable teach us?

It teaches us two things:

First, that we Christians should enter the fast in humility. If there is prayer and fasting but there is not humility, all our fasting or prayer is of no use. Man is lifted up before God because of his humility.

Second, the parable teaches us prayer. This is the prayer that you constantly hear in the Church, "Lord have mercy on me the sinner." In the great fast, St Ephrem teaches us the prayer of repentance: "O Lord and Master of my life, take away from me the spirit of idleness, curiousity, love of power, and idle talk. Grant me, your sinful servant, the spirit of chastity, humbleness of thought, patience, and love. Yes, my King and my God, grant me to know my sins and faults, and to not judge my brother."

The Pharisee judged his brother and because of that our Lord did not praise him. As the Lord Jesus said, "Judge not, so that you might not be judged."

Likewise, the tax-collector prayed with all his heart and confessed his sin. At that moment, the Lord justified him and said these words, which are a summary of this parable: "Everyone who exalts himself will be humbled..." Exalting yourself means being proud before God and before others. To humble yourself means to no longer hold youself to be of value before yourself and before God. But the one who humbles himself is exalted before God. We learn from this parable to be humble, loving, prayerful. This is how the Lord lifts us up to Himself and gives us His great glory, amen.

Sunday of the Prodigal Son, Qarabash, 12 February, 2012 Arabic original here.
In the name of the Father and the Son and the Holy Spirit

Beloved, we are that this stage that prepares us for the great fast, which is an occasion for each one of us to benefit from this season. This is why the Church reads to us these parables.

Last Sunday it was the parable of the Pharisee and the tax-collector and today it is the parable of the prodigal son. This coming Sunday, it will be the parable of the judgment. The parable of the Pharasee and the tax-collector focuses on the issue of humility and says that one who exalts himself (meaning, who is proud) is humbled-- is lowered, and one who humbles himself is lifted up.

Today is the story of the prodigal son who leaves his father and his house and goes "willy-nilly" in the world, giving himself over to his desires. He then becomes poor and has to herd pigs, but then regrets it and returns to his father and repents. The parable teaches us repentence. Parables in the Gospel are not just stories that happened in the past or that the Lord told in the past. They are addressed to each one of us. This means that the Lord asks us to prepare for this season and to learn to repent.

The prodigal son teaches us how to repent. Repentance, as the story demonstrates, is a return to the Father, to God, to our Father. This return requires us to regret our sins. No person exists in this world who does not sin. The great person in this world, as our holy fathers teach us, is one who repents of his sin. Normally, a person hides his sins and weaknesses, but the Church as well as psychologists advise us to acknowledge our weaknesses and confess them.

The sick man comes to the doctor in order to uncover his illness. Sickness of soul is more important, deeper, and more dangerous than sickness of body. The fast is an occasion in the Church for each one of us to examine our heart and see what it is: its faults, its weaknesses, and to repent of them-- not only between ourselves and God, but also confess them and if we have injured another person, to go and make things right, confessing it and asking  for forgiveness.  Such is a person great before God. At that point, God, who is symbolized in this parable by the merciful father, accepts our confession. This requires one to be boldly courageous. In this season, we in the Church must confess, and then God will accept us and bless us and we will live anew, glorifying God and in this way we will remain joyful in our life in peace, amen.

A Wealth of Arab Orthodox History, for Free!

Parole de l'Orient and its predecessor Melto is one of the most important journals for the study of Arabic and Syriac Christianity. Fortunately, its entire run up to 2009 is available in pdf's free online. Below I have linked to all the available articles dealing with  Orthodox Christianity. Anyone interested in the history of Arab Orthodoxy would do well to browse through this literature........



In English:

Brock, Sebastian- A short melkite baptismal service in syriac (1972)

Makhlouf, Avril Mary- The trinitarian doctrine of Eutychius of Alexandria, 877 - 940 A.D. (1974)


Griffith, Sidney- Free will in christian kalam : the doctrine of Theodore Abu Qurrah (1987)

Sepmeijer, Floris- The book of splendor of the believer by Abdallah Ibn al-Fadl (1990)

Swanson, Mark- Some considerations for the dating of Fi tatlit allah al-wahid (Sin. ar. 154) and al-gami wuguh al-iman (London, british library or. 4950)  (1993)


Griffith, Sidney-  Reflections on the biography of Theodore Abu Qurrah (1993)

Sminé, Rima- The miniatures of a christian arabic barlaam and joasaph, Balamand 147 (1993)

Portillo, Rocio Daga- The arabic life of St. John of Damascus (1996)


Walbiner, Carsten-Michael- Accounts on Georgia in the works of Makariyus Ibn al-Zaim (1996)

Eid Bualuan, Hayat-  Mikha'il Breik, a chronicler and historian in 18th century Bilad Al-Sam (1996)


Sahas, Daniel- Why did Heraclius not defend Jerusalem and fight the arabs ? (1998)

Griffith, Sidney-  The Qur'an in arab christian texts : the development of an apologetical argument : Abu Qurrah in the maglis of al-ma'mun (1998)

Nassif, Bassam- Religious Dialogue in the Eighth Century : Example from Theodore Abu Qurrah Treatise (2005)

Khalifeh, Elia- A Project on the Antiochian Chalcedonian Orthodox Manuscripts : Syriac, Arabic, Cpa and Greek (2006)


Wannous, Ramy-  Abdallah Ibn al-Fadl Exposition of the Orthodox Faith (2007)


Varsanyi, Orsolya- The Role of the Intellect in Theodore Abu Qurrah's On the True Religion (2009)

Righi, Davide-  The Dialog Attributed to Abraham of Tiberias : new Research of his historical Environment (2009)

Nasry, Wafik-  Is there a Relationship between Al-Mugadalah and Gami Wuguh al-Iman ? (2009)
 
Bualuan, Hayat el-Eid-  The Rise of Druzism in Tarih bin Said al-Antaki Silat Tarih Utiha  (2009)

Youssef, Youhanna Nessim-  Melkites in Egypt According to Abu al-Makarim (XII Century) (2009)


Bahkou, Abjar-  Kitab al-kafi fi al-mana al-safi, the Complete Book of the Proper Meaning : the Christian Apology of Gerasimus (2009)


Kaidbey, Naila- Melkites in the Writings of Muslim Historians of Bilad al-Sam (2009)


Walbiner, Carsten-Michael- Preserving the Past and Enlightening the Present : Macarius B. al-Zaim and Medieval Melkite Literature  (2009)



After the jump, articles in French and a few in Italian and German:

Fr. Georges Massouh: Basilios Nassar and the Best Jihad

 The Arabic original can be found here.

Basilios Nassar and the Best Jihad

He was a fighter, but he was not like other fighters. He was a warrior, but he did not resemble any other warrior. He was armed, but his weapons are not of this world. He was a revolutionary, but his revolution was not of this world, even if it was in this world. He followed the example of his Jesus. His age was on the threshhold of thirty years. His name was Basilios Nassar and it has become the Martyr Basilios Nassar.

He was from the village of Kfarbahom in the district of Hama. He grew up in his village and studied theology in the St. John of Damascus Institute at Balamand University. He obtained a master's degree in theology and then returned to serve his village church. He was killed by treacherous bullets last week while performing  humanitarian work, attempting to bring relief to a wounded member of his flock.

Father Baslios' weapon was the Holy Gospel and his armor the life-giving Cross. His sword was absolute truth and his arrow righteousness and piety. His citadel was the Holy Church which the Lord acquired with His holy blood. He carried love as a banner that sheltered him against hatred and prejudice. He raised up hope as a wall against oppression and coercion. He declared his faith in a teacher who left no law other than a single commandment: "Love each other as I have loved you."

Basilios believed that "the servant is not greater than his Master." Christ spoke these words when He washed the feet of His disciples on the night of His crucifixion. Basilios carried his apron and went around serving the poor, the destitute, the needy, the indigent, the sick, the widows, the orphans, the elderly... On his final trip, he wanted to be like that Samaritan who cared for the one who had "fallen among robbers," wounded and struggling with death. He went beyond what the Samaritan did, since it was not enough for him to give money for the wounded man's care. He paid for redemption with his blood, to save a person from death. He died so that someone else may live and so reached the limits of martyrdom.

Like his crucified teacher, Basilios did not believe in violence as a way to defend the oppressed. He believed in the Word of Truth and in human dignity and in the freedom that is the image of God in humankind. He did not carry a weapon to defend the children of his flock, but he carried his white shroud. He did not carry a white flag with which to surrender before blind hatred and the strife that has ignited among the children of a single nation and a single city and a single village. Rather, he carried the banner of love which alone destroys hatred and conquers it. A person does not conquer hatred with hatred. This is what Basilios said to us in his martyrdom.

Basilios comes from a Church that has produced thousands of holy martyrs, from a Church that considers bearing witness with blood to be the loftiest witness. He comes from a Church whose golden age was not an age of alliance with the state. Rather, her golden age was when she lived and spread and evangelized in the shadow of persecutions that the tyrannical Roman state  unleashed against her children. He comes from a Church whose children say, "In Him (that is, the Lord) we live and move and have existence" and in no other.

It is important for us to know which side killed the Father Basilios the New Martyr, even if that is difficult in the midst of civil wars. However, it is more important for us not to traffic in his pure blood and not to profit from it in the bazaar of internal conflict.  That said, the bitter reality indicates that an honorable Syrian citizen was killed by Syrian bullets fired by a Syrian citizen. This is the most painful thing, that the children of a single nation attack each other with bullets.

Blessed is the Orthodox Church to whom the beloved Basilios belongs, in the ranks of her righteous martyrs. Blessed is he because he completed his quest and fought the good fight. Is there anything more glorious than this jihad?

Fr. Georges Massouh is Professor of Islamic Studies at Balamand University.

Met. Elia (Saliba) of Hama's Eulogy for Fr. Basilios Nassar

The Arabic original can be found here. I can't tell if this is the entire eulogy or simply excerpts. If anyone can find a more complete Arabic version, please let me know. 


All thanks, gratitude, and respect to our master His Beatitude Patriarch Ignatius IV Hazim, who, from the very first moment he heard about our loss contacted me to console his family and the faithful, and sent Bishops Mousa and Ghattas to participate in the prayers. I thank them and I thank you all for taking part and I ask God to comfort us all.

The loss of the dear spiritual son Father Basilios Nassar is a difficult experience for all of us, especially for his family and for his metropolitan. But what can be done, this has occurred and there is no power and no strength except in God, from Whom we  draw help, strength, and patience and in Whom alone we take refuge in hardship and adversity, saying with the Psalmist, "O Lord of Hosts, be with us for there is no helper in sorrows but You. O Lord of Hosts, have mercy on us." We are in need of help and of God's mercy at every stage of our life, in joy and sorrow.

Beloved, all of you know Father Basilios, this dear son among the clergy, disciplined, intelligent, gifted, enthusiastic, helpful... He was undertaking a service for others when he was martyred... He went as a sacrifice to undertaking his duty, knowing precisely that our Church is the Church of martyrdom and bearing witness, bearing witness to the Lord Jesus and martyrdom for the sake of faith in Him.

I am puzzled, dear ones, as to whom to console. Should I console his family? I am even more in need of consolation. His family offered him to the Church and he was a point of love and appreciation. All know this, whether he was here or in the metropolitan's residence. He brought his enthusiasm to all the Archdiocese...

Let us all ask for great mercy and rest in the Kingdom for him and consolation and patience for all of us. God is the only comforter and He is with those who are patient.

Elia (Saliba)
Metropolitan of the Archdiocese of Hama
January 26, 2012

Communiqué from the Patriarchate of Antioch on Violence in Syria and the Killing of Fr. Basilios Nassar

The Arabic original  can be found here. This English translation is unofficial.

Communiqué from the Orthodox Patriarchate of Antioch

As the Orthodox Church of Antioch looks at what is occurring in Syria, she regrets that the language of violence is overcoming the language of love and brotherhood, which we have long believed in on the basis of our deep eastern roots which bear the message of love, brotherhood, and interconnectedness.

At the very heart of Orthodoxy there is a yearning to build a single humanity united by faith in the one God, without making any distinction within God's creation, regardless of color, race, or religion. Orthodoxy has practiced this faith in her relations with the members of the single national family.

As we stand shocked at the killing of innocents and the increase in bloodshed, this is because every drop of blood which falls on the soil of this nation from which we come and to which we belong pains and sorrows us. Here we refer to the killing of one of the priests of our Church in Hama, the Reverend Father Basilios Nassar who offered himself as a martyr on the altar of service, imitating the Lord who said, "The Good Shepherd lays down his life the sake of the sheep."

Also, we condemn any attack on holy places and religious symbols such as the Monastery of Saydnaya, as they are holy and inviolable.

We are a community that is conscious of its faith and of the fact that its children belong to their various nations where they work with their brothers in citizenship, trusting and hoping to establish peace and stability.

Beloved, let us stand firm in our faith, lifting up prayer to God with fervor so that He will inspire all to what is right and to proceed with a message of love and brotherhood.

Damascus, January 31, 2012

Office of the Patriarch

Two Christmas Letters by Met. Ephrem

The first letter was sent out to the email list for the Archdiocese of Tripoli. The Arabic text of the second letter, to the Lebanese people, can be found here.


A small Christmas greeting on occasion of the nativity of Jesus

Beloved children,

Nativity is the first appearance of God among humans.

Jesus, whose name means "God saves" is the one who saves us from death, sorrow, despair, and anxiety...

The words of the angels to the shepherds keeping watch: "I bear you good tidings of great joy..."

"Today is born to you a savior, Christ the Lord.. glory to God in the highest and on earth peace
among people of good will." (Luke 2:11-14)

The one who is born is the divine sacrifice for our sake. Electric lights remain on the outside, but divine light is hidden in reading the word of God.

About the Gospel and the divine sacrifice. At that time, the one who is born enters the cave ahead of us and illuminates it.

Jesus was born as a child in poverty. He is the friend of the poor and destitute. During the feast, let us strive to go to them and comfort them.

Beloved, on the occasion of Christmas and the New Year I wish for you bodily health, success in the affairs of your life, and peace and joy in your soul.

The Lord Jesus Christ our God remains our final point of reference and the Church is our solace. She is in your service as much as is possible for her. I hope that you will not be far from her.

You are in my prayers,
Merry Christmas.

Tripoli 20.12.2011


The Greek Orthodox Metropolitan of Tripoli and el-Koura, Metropolitan Ephrem addressed this Christmas letter to the Lebanese people in general and to Christians specifically:

A new child is born in a cave in Bethlehem. His bed is a manger for beasts, because there is no place for him in the village inn.

In the wonder of this absolute humility, do you see who that child is? And what is this black cave in which shined the light of the world? Yes, it is the light that illumines the darkness of our life, the shadows of existence.

He came to this scattered humanity, hungry for bread, hungry for truth, hungry for tranquilty for a soul with worn-out faculties, wretched with propaganda for bodily pleasures and raising conflicts and wars. He came to give it true comfort, overflowing with peace and love. But does peace inhabit the world through your coming? Will poverty be lessened and will the wealthy be generous to the opressed? Will the powerful have pity on the weak and will icy hearts melt? Will modern technology and its means of relaxation and pleasure eliminate our hearts' dryness?

It adds: You came in poverty to put an end to the misery of the impoverished. You came in humility to erase the haughtiness of the proud. How, then, should we celebrate you? You gather together the divided into one, so shall we heed your call? You teach us that humankind is one, even if their beliefs differ. The poor want to eat. Children want to learn. The sick want to be healed... All want to live together in peace and security.
The earth is one. The nation is one and good things are shared. So why division between people? Is there anyone who makes light of lofty virtues? Who rejects peace? Who rejects love? Who rejects kindness and gentleness? There is no law against things like this.

Come, beloved brothers, let us acquire the virtues of this newborn one. Come, let us help each other in every good work. We believe in one God. He is the God of peace, mercy, and love. Let us enjoy the joy of the feast. It is an occasion for meeting together, an occasion for us to do one social, humanitarian work.
In the Nativity there is divine disclosure, hope, and joy. A hope that surpasses human logic and human experiences. A joy that joins together the angels' songs with the wise men's prostration, the shepherds' keeping watch, and humankinds' joy. Yes, the feasts of Nativity unite believers, unite mankind.

It concludes: Our joy in the feast is not complete unless we open our hearts to all without exception because the Nativity teaches us to be humble, to pray that peace covers territory of our country Lebanon and likewise in all our Arab surroundings and in the entire world. Joy is not complete unless all share in it, especially those in need-- that is, the poor, widows, orphans, the sick, the oppressed, the suffering, and the sorrowing, all who depend on God's mercy and brotherly consolation. All of us are one in this suffering humanity. We rejoice and we sorrow together. May God give us in this feast and in the new year that He makes us always one in our beloved nation.