Dialogue with the Assyrian Church of the East and its effect on the Dialogue with the Roman Catholic

His Eminence Metropolitan Bishoy

Sunday, July 9, 2000

A paper presented in the name of His Eminence Metropolitan Bishoy at the Orientale Lumen conference in Melbourne, Australia, July 9th - 12th 2000.

The Coptic Orthodox Church participated in the theological dialogue with the Assyrian Church of the East decided by the Fourth general assembly of the Middle East Council of Churches (MECC) in Cyprus 1986.

The long process of this dialogue continued until the Sixth (6th) General Assembly of the Council in November 1994, when His Holiness Pope Shenouda III agreed to invite a delegation from the Assyrian Church of the East to attend a theological dialogue with the Coptic Orthodox Church in which he himself would lead the Coptic members, and with representatives from the Syrian Orthodox Church of Antioch and the MECC.

The meeting was held in Saint Bishoy Monastery, Egypt. in January 1995, with Metropolitans Mar Narsai de Baz and Mar Bawai Soro delegated by Patriarch Mar Dinkha IV to represent the Assyrian Church of the East, Metropolitan Mar Theophilis George Saliba representing the Syrian Orthodox Church of Antioch and Fr. (now Metropolitan) Paul Sayah representing the MEEC. A proposed Christological common declaration was prepared in which the following statement was of major importance:

‘Both sides consider this declaration a basic step on the way towards the re-establishment of the full ecclesiastical communion between their Churches which existed among the Apostles and their Churches in the early centuries of Christianity. They can indeed, from now on, proclaim together before the world their common faith in the ineffable mystery of Christ. the incarnate Word of God. Furthermore, they pledge to endeavor to remove from their liturgical and official sources any contradiction to this agreement.’

The common intention was to consider this proposed common declaration as a first step to cancel step by step the teachings and the veneration of Nestorius together with Theodore of Mopsuestia and Diodore of Tarsus from their sources, liturgies and theological books.

Afterwards the Coptic Orthodox Church was struck by the fact that the promises given to her in that meeting were inverted to the opposite during the second consultation of the Syriac Dialogue organized by Pro Oriente and held February 1996 in Vienna, where the Coptic Orthodox Church was attending as an observer.

Mar Bawat Soro who is a distinct theologian of the Assynan Church of the East presented a paper in this meeting with the title ‘Does Ephesus Unite or Divide - A Re-evaluation of the Council of Ephesus - an Assyrian Church of the East Perspective’. From this paper we quote the following:

We would only ask that a like effort be made to understand Nestorius’ equally orthodox concern to promote the use of language expressing Christ‘s complete and uncompromised human and divine natures. As we do not ask anyone to revile the memory of Cyril,we would respectfully ask not to be required to abandon our long held admiration of and appreciation for Nestorius."

He also said:

"One could only pray and hope that the oriental Orthodox Brethren from all ecclesial traditions would, in the near future, be able to take similar steps like those of the Assyrian Church and rise above the historical misunderstanding, misjudgment, or whatever difficulty they still may have with Nestortius’ Christology which, I believe, today has been rediscovere, re-evaluated, understood, and accepted, by modern scholarly research, as an orthodox teaching."

Mar Bawai Soro made a severe attack on the Ecumenical Council of Ephesus saying:

"A tumultuous council took place, with Cyril acting as both prosecutor and judge of Nestorius. The trial of Nertorius at Ephesus in which he was condemned has always been viewed by the Church of the East as unfair and illegal. It should be noted that others, outside the Church of the East and with impeccable credentials as orthodox scholars, have also agreed with that judgment, attributing the chaotic and embittered atmosphere at Ephesus to personal animus and political ambition on the part of Cyril."

At the same time Most Rev. Dr. Mar Aprem the Metropolitan of Trichur of the Assyrian Church of the East in India presented a paper titled ‘Summary of the Christological debate in the 5 Vienna Consultations between theologians of the Oriental Orthodox and Roman Catholic Churches in the light of its applicability to the dialogue with the Assyrian Church of the East’ in which he stated:

"How much do Assyrians care for Nestorius? How much do they ‘Hate’ Cyril of Alexandria. Although the Assyrtans state that Nestorius is not their founder and therefore refuse to be called Nestorians the general trend is that Nestorius, though Greek. is very much their father. The Assyrian.s never cared to understand the teachings of Cyril ofAlexandria.

Since then, it became clear to the Coptic Orthodox Church that it will be impossible to come to an agreement with the Assyrian Church of the East on Christology so long that they shall continue to defend Nestorius and his teachings which were rejected by the third Ecumenical Council at Ephesus and are still rejected by the Coptic Orthodox Church.

In order to explain the reason for that rejection we may quote from the paper of Mar Aprem with the title ‘Was Nestorius a Nestorian’ which he presented in the 59th Ecumenical Symposium of Pro Oriente, Vienna, 18th June 1990 and is published as an Annex in the book of the first Syriac Consultation organised by Pro Oriente in Vienna June 1994 the following:

"Attention should be drawn to the fact that Nestorius in his biblical exegesis followed the literalistic, anti-allegorical method employed by Theodoros of Mopsuestia and favoured in Antiochene circles. Richard Morris states that it was Theodoros who propounded the undoubted original of the Nestorian Christology.

Logos took flesh, He took the form of a servant. He was a sinless man, though the possibility of sin was open to him, as he was a perfect man, being a sinless man, he was able to restore mankind to the image of God. Loofs writes:

‘The main thing is that the logos of a servant brought into existence a sinless man, hence the stress is laid on the moral and religious development of Jesus’1

Nestorius says that the incarnation took place through an intelligent and rational soul. The soul, therefore, is the relation between Logos and man. This is a voluntary union. Here we find a union of free will. The relation becomes so close that one cannot be separated from the other. Or, in the terminology of Paul, Nestorius says that the ‘form of God’ shows itself in the ‘form of a servant’ in acting in the ‘form of God’.2

He also wrote:3

"It must be stated, that ‘image of God’ is not a very important doctrine to Nestorius. His concern is Christological. Here, he differs from Irenaeus and the majority of the Church Fathers. In Bazar of Heraclides, he never discusses the ‘image of God’ in itself. His interest is not man‘s creation in the image of God, but the image of God as it was found in Christ.

The image of god is both the perfect revelation of god as well as perfection of the human nature. Image of God to Nestorius includes both the human and the divine prosopa. In his exegesis of the Philippian hymn Nestorius equates the image of God with the prosopon of union. When Nestorius used Gen. 1,26-7 to explain Phil 2 the resulting exegesis expounds prosopic union. Rowan states:

Therefore the image of God is the perfect expression of God to men. The image of God, understood in this sense, can be thought of as the divine prosopon. God dwells in Christ and perfectly reveals himself to men through him. Yet the two prosopa are really one image of God.4

The same author rightly thinks that Nestorius’ use of the image of God solves, in a fairly coherent way the fundamental problems of the Antiochene Christology.5

It is clear to the Coptic Orthodox Church that even modern scholars cannot deny that Nestorius taught that two persons were united externally according to will and image in Christ and not that the person of the Logos himself became man uniting the human nature which he assumed in the incarnation to his divine nature in his simple person, the thing which the Orthodox call hypostatic union against the prosopic union of Nestorius.

Other quotations from the new discoveries of the writings of Nestorius regarding the prosopic union are as follows:

"Two are the prosopa, the prosopon of he who has clothed and the prosopon of he who is clothed".6
"
We must not forget that the two natures involve with him two distinct hypostasis and two persons (prosopons) united together by simple loan and exchange".7

The question now in front of the Coptic Orthodox Church regarding the Christological agreement signed by Pope John Paul II and Patriarch Mar Dinkha in November 1994, is how this agreement may affect the Christological agreement signed between Rome and Alexandria in February, 1983 in which it is stated that we anathematize both the teachings of Nestorius and Eutychus.

In order to discover some of the difficulty facing the Coptic Orthodox Church one may refer to the paper presented by the theologians of the Assyrian Church of the East Mar Bawai Soro and M. J. Birnie in Vienna, June 1994 during the first consultation of the Syriac dialogue organised by Pro Oriente. We quote:

"The liturgies of the Church invariably name Nestorius, with Diodore of Tarsus and Theodore of Mopsuestia, in their litanies. The calendar features a ‘Memorial of the Greek Doctors’, a list of ‘western’ fathers which includes - and emphasizes - the same three theologians. If the question is ‘Does the Church of the East venerate Nestorius and continue to employ his theological vocabulary?’ the answer is obvious."8

"Under the influence of its patron, a zealous defender of the Antiochene positions and of his choice to head the school, Narsai, the institution flourished and gained respect as a serious center of learning. The Antiochene partisans at Nisibis vigorously promoted their Christological position, using the terminology familiar to them, that is, with the very terminology anathematized by the Ephesene synod and by the partisans of Cyril. Among them Nestorius was venerated as a staunch defender of Antiochene orthodoxy and a martyr to the pride and arrogance of Cyril of Alexandria. The reluctance of bishops of the Church of the East to take a definitive posture, whether positive or negative, relative to Nestorius gave these partisans the opportunity and freedom to further their cause in his defense."9

For the Coptic Orthodox Church Saint Cyril of Alexandria is and will remain a hero of faith and true defender of orthodoxy and we cannot accept to sign an agreement with a church who venerates Nestorius as ‘a staunch defender of Antiochene orthodoxy and a martyr to the pride and arrogance of Cyril of Alexandria.’ That is a great hindrance in our dialogue with the Assyrian Church of the East which is reflected in our relations with the Church of Rome with a threat towards the Christological agreement signed between Rome and Alexandria in February 1998.

For that reason we shall exert our efforts to clear away any difficulties which may affect the theological dialogue between the Roman Catholic Church and the Coptic Orthodox Church.


1. Loofs, Nestorius. op. cit. p83

2. Syriac Dialogue, first non-official consultation on dialogue within the Syriac Tradition. Pro Oriente - Vienna June 1994, p221-222

3. Ibid. p222, 223

4. Rowan Greer: ‘The Image of God and the Prosopic Union in Nestorius’ Bazaar of Heraclides in Lux in Lumine, Essays to honour W. Norman Pittenger, edited by R.A. Morris jr. New York 1996, p50.

5. Ibid. p60.

6. LH 193 Bazaar of Heraclides, quoted by Bernard Duapy, OP, ‘The Christology of Nestorius’ Syriac Dialogue, Pro Oriente, op. cit. p113.

7. R. Nau, Le Livre d’Heraclide de Damas (=LH), Paris 1910; p.xxviii.

8. Mar Bawai Soro/M.J. Birnie ‘Is the Theology of the Church of the East Nestorian?’ - Syriac Dialogue, first non-official consultation on dialogue within the Syriac Tradition, Pro Oriente - Vienna June
1994, p116.

9. Ibid p120-121.

Source:
http://www.lacopts.org/news/dialogue-the-assyrian-church-of-the-east-and-its-effect-the-dialogue-the-roman-catholic


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H.G Abune Makarius Became Bishop of the Eritrean Orthodox Church, North America Diocese

H. H. Pope Shenouda III has assigned H. G. Abune Makarius to serve as bishop (overseer) of the North America Diocese of the Eritrean Orthodox Church. His Holiness, Pope of Alexandria and Patriarch of All of Africa on the Holy Apostolic See of St. Mark the Evangelist, has always demonstrated his abiding love towards the Eritrean people and the Eritrean Orthodox Church (EOC). This has been particularly so during the painful travails the EOC has experienced in the past four years. For this, the Eritrean people will remain deeply indebted to His Holiness.

His Holiness made this important decision on the heels of the historic meeting the Council of Clergy of the Diocese held with him in New Jersey on September 26, 2009.
H. G. Bishop Makarius, a highly learned individual, was consecrated on May 20, 1991. Although an Eritrean by birth, he has been a member of the Synod of the Coptic Orthodox Church for several years. He is now serving as a General Bishop in the United States.

H. G. Bishop Makarius had his first official meeting with the clergy of the North America Diocese on October 17, 2009. In the meeting, His Grace conducted a solemn deliberation on the current state of schism within the Eritrean Orthodox Church, the status of His Holiness Abune Antonios, the only and legitimate patriarch of the EOC, as well as the task ahead.

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Pro-Oriente Second Colloquium Syriacum held at Vienna

• Pro-Oriente Second Colloquium Syriacum was held on 4-6 November, 2009 at Vienna. The Theme of the Symposium was Syriac Christianity in the Middle East and India Today:
  
  

Contributions and challenges.
At the Inaugural session the Archbishop of Vienna H.E. Cardinal Christoph Schoenborn presided over the opening prayer and cordially welcomed the participants. He recalled spirit and vision of the founder of PRO Oriente, the late Cardinal Franz Koenig, whose life was dedicated to dialogue and a profound love for Oriental Christianity. A greeting of Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, was read. He expressed his deep hope that the studies of the Pro Oriente Colloquium Syriacum highlighting the urgency of religious freedom and pluralism will contribute to a strengthening of the ecumenical dialogue. Further he encouraged the participants to reflect together on the motives and impacts of emigration for the future of Christianity in the Middle East. Pro Oriente President Johann Marthe welcomed the participants, who came from India, Syria, USA, Lebanon, Great Britain, Austria, Germany, the Netherlands and Italy.


The following ten papers were presented :

• Christianity in the Middle East: some historical facts and demographic figures ( Prof. Dr. Dietmar Winkler, Salzburg, Austria).
  
  
• Cultural, social and educational Contributions of Syriac
  
  Christianity in the South India ( Rev. Dr. Baby Varghese, Koyyayam,
  
  India).
  
  
• Christians In Iran and Iraque: Which contribution to Society? (Pro. Dr.Herman Teule, Nijmegen, The Netherlands).
  
  
• Cultural,social and educational contributions of Syriac Christianity in Syria and Lebano. (Prof. Dr. Karam Rizk, Lebanon).
  
  
• Religious Freedom, Education, pluralism, personal status of
  
  Syriac christianity in India. (Rev. Dr. Philp Nelpuraparambil, India).
  
  
• The Church-State Relations in Modern Iraque. (Prof. Dr. Anthony O'Mahony, London, Great Britain).
  
  
• Religious Freedom,Education, Personal Status of Syriac Christianity in Syria and Turkey ( H.E. Dr. Mor Gregorios Yohanna Ibrahim of Syrian Orthodox Church of Antioch, Aleppo, Syria).
  
  
  
• The Contribution of the Syriac Family to the experience of Islamo-Christian Co-existance in Lebanon. ( Mor Paul Matar, Beirut, Lebanon).
  
  
• Emigration of Syriac Christians moving from India- Motivesand Impact. ( H.E. Dr. Kuriakose Theophilose Metropolitan of Syrian Orthodox Church of Antioch , Kerala, India).
  
  
• Emigration of Syriac Christians moving from Middle East- Motives and Impact. Prof. Dr. Martin Thamcke, Goettingen, Germany).
  
  
• Prof. Dr. Sidney Griffith, Prof. Dr. Sebastian Brock were some of the other important participants of the Symposium.
  

The participants of the 2nd Pro Oriente Colloquim Syriacum make an urgent appeal to those Churches in regions where emigrated Syriac or other Middle Eastern Christians are to be found, to assist them in every possible way to preserve their cultural and spiritual traditions (including their languages), in their new situation.

PROGRAM

Source: Antiochian Syrian Orthodox Archdiocese of Aleppo and Environs

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Holy Synod Secretary of Coptic Orthodox Church H.E Bishoy met H.H Patriarch Ignatius Zakka I at St. Ephraim Syriac Orthodox Monastery

MAA'RAT SEYDNAYA, DAMASCUS : Holy Synod Secretary of Coptic Orthodox Church H.E Bishoy Metropolitan of Damietta, Kafr El-Sheikh and the Monastery of Saint Demiana (for nuns), Barrari, Belkas, Egypt met H.H Ignatius Zakka I at St. Ephraim Monastery, Marat Seydnaya on 28th Oct 2009. The meeting was attended by His Eminence Philexinos Matthias Nayis, Patriarchal Assistant and Director of the College of Saint Ephraim the Syrian.

Source:
syriac voice



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HIS HOLINESS ARAM I MEETS PATRIARCHS IGNATIUS HAZIM IV AND ZAKKA I IWAS IN DAMASCUS

H H Aram I, Catholicos of the Holy See of Cilicia of the Armenian Church visits H H Ignatius Zakka I Iwas,of Syrian Orthodox Church of Antioch at the St. Ephraim, the Syrian Monastery in Damascus

2009 October 20, Damascus, Syria:
His Holiness Aram I Catholicos of the Holy See of Cilicia of Armenian Orthodox Church visited the His Holiness Ignatius Zakka I Iwas, Patriarch of Syrian Orthodox Church of Antioch at the St. Ephraim Monastery in Ma`arat Sayy'dnaya near Damascus on Tuesday the 20th October. The Armenian delegation was received at the Monastery entrance by H.E. Mor Philexinos Mathias Nayis, the Patriarchal assistant and Director of the St. Ephraim Theological college, priests, monks and students of the seminary.


After a warm welcome, the His Holiness Ignatius Zakka I Iwas introduced His Holiness Aram I as a strong ecumenical leader who Moderated the Executive and Central Committees of the World Council of Churches for two terms and described him as a dynamic force in the meetings of the Heads of the Oriental Orthodox Churches in the Middle East and its standing committee. His Holiness the Patriarch Ignatius Zakka also added that their cooperation has strengthened the contribution of Oriental Orthodox Churches in bilateral dialogues on theological, dogmatic and other issues with Christian world communions.

Thanking Patriarch H.H. Ignatius Zakka-I, the Catholicos Aram –I emphasized the centuries old strong ties between their two Churches, which was rooted in common Christological, dogmatic and theological principles. The Catholicos Aram –I also wished the Patriarch H.H. Ignatius Zakka-I a long life and success in leading the Syriac Orthodox Church of Antioch.

After responding to the questions from the audience, the visit ended with a banquet organized in honor of His Holiness Aram I and his delegation.


H H Aram I, Catholicos of the Holy See of Cilicia visits H.B. Ignatius IV (Hazim) of Antiochian Greek Church



The visit to Syria of His Holiness Aram I also included meeting with H.B. Patriarch Ignatius IV Hazim of Antioch and all the East.


In Antiochian Greek Church place His Holiness Aram I and his delegation were received warmly. H.B. Patriarch Hazim and the Catholicos Aram I discussed interchurch relations in the region and the situation of the Middle East Council of Churches (MECC). The Patriarch hoped that the MECC under the Presidency of His Holiness Aram I will be reorganized and restructured so that it will serve the churches in the region in their witness for peace.


Photos:
His Holiness Aram I meets Patriarchs Ignatius Hazim IV and Zakka I Iwas

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ETHIOPIAN PATRIARCH ON FAITH IN AFRICA

A Church of Martyrs, Saints and Monks

VATICAN CITY, OCT. 6, 2009 - Here is the address His Holiness Abuna Paulus, Patriarch of the Ethiopian Orthodox Church gave at the Third General Congregation of the Second Special Assembly of the Synod of Bishops. His Holiness Benedict XVI invited the patriarch as a special guest to address the assembly.

In the name of the Father, of the Son and of the Holy Spirit One God, Amen!

Dear participants of this great congress of Cardinals and Bishops.


I feel honored and privileged to be invited to this grand Synod and deliver a brief speech about Africa and Churches in this continent. I am especially grateful to His Holiness, Pope Benedict XVI, who wanted me among you today and who personally witnessed to me his love for Africa and his respect for the Ethiopian Orthodox Tewahedo Church, during our last fraternal meeting here in Rome last June.


Africa is the second largest continent. It is home to all kinds of people with a great variety of colors who live in harmony and equality.


This spectrum of colors is a gift from God to Africa and it adds beauty to the continent. It is furthermore the proof that Africa is a continent where all kinds of people live in equality regardless of difference in color and race. Anthropologists, philosophers, and academicians confirmed that Africa in general and Ethiopia in particular is indeed the cradle of mankind. And the Holy Bible confirms this profound conviction. History, according to the Ethiopian calendar starts from Adam and Noah. That is to say that for the Ethiopians the beginning of mankind, our present and our future is marked today and forever by God and His salvation.


Africa, whose people's ancient dignity is written in the stones of the Axum obelisk, Egyptian pyramids, of monuments as well as manuscripts, was not only a source of civilization. According to the Holy Bible, Africa was also a refuge for people who were hit by hunger: this is the case of the Jews at the time of Jacob when they spent seven years in Egypt.


The Holy Bible states that the Jews and the prophet Jeremiah who suffered a lot from the aggression of the Babylonians were saved in Ethiopia and Egypt. People who were living in Middle Eastern parts of the world had been relieved from their hunger in Ethiopia and Egypt.


Jesus Christ Himself and Saint Mary were welcomed in Egypt, while fleeing the cruel threat of Herod. It is clear that Africans do care for humanity!


Africa remains a religious continent whose people have believed in the Almighty God for centuries. Queen Sheba had taught her compatriots about the Old Testament which she learnt from Israel. Since then, The Ark of the Covenant is in Ethiopia, in the city of Axum.


The son of queen Sheba, Manlike I, had followed her example and managed to bring the Ark of the Covenant of Moses to Africa, Ethiopia.


The history of the Ethiopian eunuch and the strong, well-organized Law of Moses, and the religious practices and cultures in depth that exist in Ethiopia indicate that the Law of Moses used to be practiced in Ethiopia better than that of in Israel. Still this can be witnessed by studying culture and living style of Ethiopians.


It is in Alexandria, Egypt, where the Holy Bible was translated into non-Hebrew languages. These African translations are known as the "Translation of the Seventy Scholars" ('Sebeka Likawunt').


Holy Scripture indicates that like the ancient times in the Old Testament, Africans have the custom of worshiping by the law of conscience in the New Testament period.


The then Ethiopian king of kings, emperor Bazen, was one of the kings who went to Bethlehem to worship the child Jesus.

The Gospel tells us that it was an African, a man from Libya, named Simon of Cyrene took upon himself the Cross of Jesus as He was going to Golgotha.


And behold, an Ethiopian eunuch had come to Jerusalem in 34 AD to worship God in accordance with the Law of Moses. By the order of the Holy Spirit, the eunuch was baptized by Philip. Upon his return to Africa, the eunuch preached Christianity to his nation. Then Ethiopia became the second nation after Israel to believe in Christ; and the Ethiopian Church became the first Church in Africa.

Great stories of faith have marked the first centuries of Christianity in Africa because Africans have always lived a profound charity and a great devotion in the New Testament.

Africa is the region from where celebrated scholars and religious fathers, such as St. Augustinos, St. Tertulianos, St. Siprianos as well as St. Athnasius and St. Kerlos come from. These fathers are celebrated both in the continent and world wide.



St. Yared who has composed beautiful Church hymns and whom the world recognizes for his outstanding creativity, was also originally from Africa. St. Yared is a son of Ethiopia. St. Yared's hymns are among the wonders of the world for which Ethiopia is known to the world. The deeds of all these Fathers characterize Africa.


According to scholars it is in Africa that the first Canon of the Holy Bible was defined. History also reminds us of the martyrdom of Christians in North Africa when, their kind, a non-believer, raised the sword against them in the effort of completely destroy Christianity. At the same time Christians who were mistreated and persecuted in different parts of the world came to Africa, especially to Ethiopia and have lived in peace in the region.


Devoted Ethiopians have also demonstrated their outstanding hospitality to the nine Saints and other tens of thousands of Christians who were persecuted from Eastern Europe and came to Africa in groups. The residences and the tombs of those persecuted Christians have been kept as sacred shrines in various parts of Ethiopia.


In Africa and in Ethiopia we have pieces of the Holy Cross. The right part of the Cross has been kept in Ethiopia, in a place called Goshen Mountain.


The Cross of Christ was carried also by the Christians of Africa. I am thinking about my Church that recently suffered a hard persecution during the communist dictatorship, with many new martyrs among whom the Patriarch Theophilos, and before him, Abuna Petros, during the colonial period. I myself, then a bishop, spent long years in jail before being exiled. When I became Patriarch, after the end of communism, there was much to be rebuilt. This has been our work, through the help of God, the prayer of our monks and the generosity of the faithful.


Africa is a potentially wealthy continent, with fertile soil, natural resources, and a variety of plants and animal species. Africa has a suitable climate and possesses several precious minerals. For it has been a continent with many untapped natural resources, many have still their eyes on it. It is also undeniable that the civilization gains in other parts of the world is the result of labor and resource from Africa.

Africans have done such blessed works for the world. What has the world done for them?

Africa had been badly colonized and its resources have been exploited. The rich nations who developed exploiting African resources remember Africa only when they need something from it. They haven't supported the continent in its struggle for the development at all.


Each and every nation of the continent have various problems and challenges. The problem could be social, political, economic, as well as spiritual.


While the living standard of the African peoples is lower than that of the rest of the world, there are some reasons why such poor living standards get worse and expand all over the continent. The lack of access to education is the major problem in which the youth as a result fail to get enough education. No country and people do achieve development and prosperity without education and knowledge.

As we all are well aware, the HIV/AIDS pandemic could not be averted despite relentless efforts. However, we should encourage all those experiences that show us how to heal and resist evil, to give hope by creating synergy and by providing to Africa the same treatments Europe itself has received. At the same time other kinds of diseases are currently threatening badly. We call the world to work in harmony in this regard. The Council of All African Churches is exerting efforts to curb the problems being occurred in the continent especially the chaos which extremists are creating. Religious leaders of Christianity and the faithful in general should join hands in this endeavor.


Africa is enchained by heavy global debts that both the current generation nor the future ones can bear.


In what way should we condemn the civil war that is usually fought by child soldiers who are also the victims of these tragic violent acts. How to condemn the overtly and covertly displacement and migration of people?


The International Human Rights Law clearly states that any person under the age of 18 cannot be a member of any fighting group because he is a 'child'. However, some countries are currently forcing children under 18 into military service. This is a clear violation of human rights. Therefore, it is mandatory for leaders of African Churches to cry out as one voice that these behaviors have to stop at once.


Therefore, I would like to use the floor to urge all religious leaders to work for peace and protect the natural resources God gave us, and defend the life and innocence of children.
In a significant number of African countries, basic necessities such as food and potable water and shelter couldn't be realized. Generally speaking, most Africans live in a situation where there is a shortage of most of the basic human necessities and services. Though Africa declared its freedom from colonialism long ago, there are still many circumstances which make it dependent on the rich countries. The enormous debt, the exploitation of its natural resources by few, the traditional agricultural practice and unsatisfactory introduction of modern agricultural systems, the dependency of its people on rain which impacted negatively in ensuring food security, migration and brain drain of its people greatly affecting the continent.


I am hopeful that as their Graces African cardinals and bishops had discussed this issue previously, today this great synod would discuss the issue and propose possible solutions.


I believe that we, religious leaders and Heads of Churches, have a very unique task and responsibility: to acknowledge and sustain, when we deem it necessary, the suggestions that come from the people, as, on the contrary, to reject them when they contradict the respect and love for Man, that has its roots in the Gospel.


Christians are expected to be messengers of change in bringing justice, peace, reconciliation and development. It is what I saw pursued with determination and humility by the Community of Sant'Egidio in all of Africa: fruits of peace and healing are possible, and they undermine all forms of violence, with the strength and the Christian intelligence of love. African religious leaders not only have to worry about the social works but also answer to the great spiritual needs of the women and men of Africa.


Apostleship and social works cannot be treated separately. Social work is the meaning of apostleship. Every word has to be translated in practice. Hence, after every word and promise, practical actions need to follow. Religious fathers are also expected to enhance the awareness of the public to honor human right, peace and justice. Society needs the teachings of their religious fathers in a bid to help them solve their problems in unity and to free themselves from being the target of a problem.


Thus leaders of African Churches, with the power of the Almighty God and the Holy Spirit, need to voice the language of the Church. It is also necessary to realize when, how and to whom to speak. This should be done for the safety of the Churches.


I am really very happy to participate to this Synod of the Catholic Church on Africa. I am an African. My Church is the oldest of Africa: a Church of Martyrs, Saints and monks. I carry my support as a friend and a brother to this endeavor of the Catholic Church for Africa. I thank His Holiness for the invitation and I wish to him a long life and a fruitful ministry.

Let us speak of the Gospel of Jesus Christ to the heart of the Africans and Jesus will return to Africa, as he did when he was a child together with the Virgin Mary. And peace, mercy and justice will come together with Jesus!


May God bless the Churches in Africa and their pastors! Amen!




Source:
Zenit.org



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His Eminence Archbishop Mor Cyril Aphrem Karim pays a Visit to His Holiness Pope Shenouda III

NEW JERSEY: Archbishop Mor Cyril Aphrem Karim visited His Holiness Pope Shenouda III, Pope of Alexandria and Patriarch of the Holy See of St. Mark’s at the Coptic Orthodox Papal Residence in Cedar Grove, here to inquire about His Holiness’ health, on Saturday, September 26,2009. His Eminence was accompanied by the Rev. Fr. Joseph Chamoun of St. Mark’s Cathedral. Several Coptic bishops were also present.


His Holiness the Pope was on a one day visit to New Jersey on his way to Cairo after routine visit with his physicians in Cleveland, Ohio.


In his warm welcome remarks, His Holiness highlighted the strong and historical relationship between the Coptic Orthodox Church of Alexandria and the Syriac Orthodox Church of Antioch. He emphasized the full communion which exists between the two churches and the shared witness to the faith which both churches continue to bear through many persecutions and challenges.


His Eminence the Archbishop briefed His Holiness about the activities of the Oriental Orthodox Churches in North America underlining the important role of the “Standing Conference of Oriental Orthodox Churches in the United States” which constitutes the official organ of the joint activities of these churches. His Holiness expressed his support for the work of the council and prayed for the faithful witness and work of the Oriental Orthodox Churches in America.

syriac voice

http://www.malankarasyriacvoice.com/index.htm