Christians face unrest in Syria

Syriac Christians, faced with the current unrest in Syria and violent opposition to the régime of President Bashir Al-Assad are torn between desiring a return to stability and a horror at the violence which has ensued. It is a fact that under President Assad and his father, Christians, who comprise about 10% (1.7 million) of the population, have enjoyed considerable freedom to practice their faith in a stable society.

The principal Christian church is the Greek Orthodox Patriarchate of Antioch and All the East with large communities of Syrian Orthodox, Armenian and various Eastern Catholic Churches in communion with Rome. Christians tend to be urbanized, and most live in Damascus, Aleppo, Hama, and Lattakia, although significant numbers live in the Hasaka governorate in the northeast.

There is a strict de facto separation of church and state. Religious groups tend to avoid any involvement in internal political affairs. All religions and orders must register with the Government, which monitors fundraising and requires permits for all religious and nonreligious group meetings, except for worship. Recognized religious groups receive free utilities and are exempt from real estate taxes and personal property taxes on official vehicles. Orthodox and Western Easter, as well as three Muslim religious holidays are official national holidays.

The Government generally refrains from becoming involved in strictly religious issues but its policies tend to support the practice and study of moderate forms of Islam and the Government selects moderate Muslims for religious leadership positions and is intolerant of and suppresses extremist forms of Islam. It encourages the genuinely good relations which have existed between all the recognised religious communities for many years.

It is hardly, surprising, therefore, that the churches are generally pro-government and fearful that any régime change will result in the dominance of Islamic extremists. Many of these same ancient Christian communities in Iraq have suffered appalling violence since the fall of Saddam Hussein and their co-religionists in Syria have good reason to fear that they will be possible victims of violence. For this reason they are largely silent in the midst of the anti-government protests.

In April H.H. Catholicos Aram I of Cilicia wrote to President Al-Assad supporting the reforms he initially promised and re-affirmed the commitment of the Armenian community in Syria to their country.

Then the Council of Bishops of the Christian Churches of Damascus, Syria, met on 16 June 2011 at the Syrian Orthodox Patriarchate of Antioch and All the East to discuss the current sad situation which is sweeping over Syria – ‘the country of civilizations and the cradle of heavenly religions’ they issued the following declaration:
“The Council of Bishops condemned the foreign interference in Syria, and asked the Syrian citizens to be united. They asked Almighty God to enlighten the minds of the people, feed love in their hearts, and spread security and peace all over the country. The Bishops continued their statement by saying: Today and more than ever before, we refer to prayer and fasting for the sake of the safety of Syria, the country of tolerance and coexistence. Our hope is that Syria will overcome this crisis to find itself in a better shape which may protect it from any danger that might threaten its existence, or divide it, or lead its citizens to seek refuge into other countries. Every drop of blood that is shed from any Syrian citizen, it is shed from the entire Syrian body. St. Paul refers to the body of Christ our Saviour when saying: ‘If one part of the body suffers, all the other parts suffer with it’ [1 Cor. 12:26]. At a time when our beloved country Syria is living in vigorous days, the Holy Church is living the time of ‘Pentecost’, which is the time of the coming of the Holy Spirit on the Apostles, and the time of the foundation of the Church and launching the process of evangelization all over the universe in a spirit of love, peace, tolerance and acceptance of other. These spiritual and ethical values are an integral part of human principles. The event of Pentecost is not a historical moment of the past; rather it is a renewed occurrence. From it, we acquire our strength and faith, and in it we live, moves, and exist. Therefore, we call on all Christians in Syria and all other Syrian citizens who wish to join us, for a ‘day of fasting’ on Thursday 23 June 2011, where we will gather at 6:30 pm on that day at the Holy Cross Church in Kassa`a area, Damascus, to pray for peace which is a human, religious, and national responsibility. By this we deserve the blessing of being peacemakers which Our Lord Jesus Christ gave us in His saying: ‘Blessed are those who work for peace, God will call them his children’(Matt. 5:9)”


Glastonbury Review Issue: 120, July 2011

Tensions in Armenian-Georgian Church relations

H.H. Catholicos Karekin II of Etchmiadzin paid an official visit to the Georgian Orthodox Church in June 2011, the first visit of an Armenian Catholicos to Georgia since 1894. His visit was intended to improve relations between the Churches of the neighbouring Caucasus Republics, both Orthodox but one belonging to the Eastern Orthodox family and the other to the Oriental. There are some 171,00 Armenians living in Georgia, notably the province of Samtskhe‐Javakheti, which borders on Armenia and the old Armenian provinces of Turkey. Catholicios Karekin also sought the return of several ancient Armenian churches, which were closed in the 1930s under the Soviets but not returned after independence. Notable among these are the Soorp Narashan Church, built in the mid eleventh century, which is being used by the Georgia Orthodox Church as part of a policy of “Georgianisation” of Armenian Churches. Other churches (like the Karmir Anetaran Church, with its 40 metre high spire) have either been destroyed or allowed to fall into disrepair.

Despite attempts to appear cordial, Catholicos Karekin was unable to obtain any agreement or even the signing of the usual joint declaration with H.H. Catholicos-Patriarch Ilya II, who insisted that any agreement over the return of churches would need to have a quid pro quo for the buildings in Armenia which the Georgian Church claimed as theirs. The situation was not improved by Catholicos Ilya saying “Karekin is young and apparently lacks experience,” and observing, “He is intelligent but wants to do things quickly, which will not work. I told him that I have a 30-year experience and that staying calm is the best thing.” A few months earlier the Deputy Minister of Reintegration, Yelena Tevdoradze, had told an Armenian audience that the Armenian Apostolic Church “will never be granted an official status” and “will only be a so-called branch in Georgia …I repeat, we will not recognize the Church of Echmiadzin,”
However, less than a month later, on 5 July 2011 the Georgian parliament approved amendmentsto Georgia’s Civil Code granting legal status to “those faiths that are considered legal religions by member countries of the European Council” enabling them to register as full-fledged religious organizations. Previously, such groups were only able to register as charities or non-government organizations. The five religious minorities covered by these amendments were the Roman Catholic Church (0.8%), the Evangelical Baptists (0.1%), the Muslims (9.9%), the Jews (0.1%) and the Armenian Apostolic Church (3.9%).

Unfortunately this eirenic measure by the government was not well-received by some members of the Georgian Orthodox Church (83.9%), who are hostile to Armenians, both on religious and ethnic grounds. Thousands of people took to the streets of Tbilisi carrying Georgian icons and flags, to protest at the parliamentary resolution, which they viewed as pro-Armenian and complaining against “anti-Orthodox forces”. Catholicos Ilya II urged President Mikheil Saakashvili to veto the law and to organize additional discussions.

Protests were halted only after a strict order was given by the mayor of Tbilisi and, most importantly, certain revisions had been made by Georgian lawmakers in the Civil Code that essentially reduced the former broad powers granted to religious organizations. The Georgian Holy Synod, which met on 12 July, called for calm and urged parliament in future to discuss with the Patriarchate draft legislation related to religion so as “to avoid any possible complications.” President Mikheil Saakashvili attended a liturgy conducted by Catholicos Ilya II at Svetitskhoveli Cathedral the following day, publicly showing that church-state relations had improved.

Of the estimated more than 300 Armenian churches situated in the territory of Georgia only 40 of these are functioning churches. In the capital Tbilisi only two of six Armenian churches function, while two are in ruins and the other have been taken over by the Georgians. The Armenians, however, demands that they be returned. By having the status of a legal entity in public law it is feared that the Armenians will possess greater opportunities for settling property demands.

Vide: UN Country of Origin Report, Religious Minorities in Georgia (December 2006).



Glastonbury Review Issue: 120, July 2011

Syrian Orthodox Patriarch visits Turkish Premier

H. H. Ignatius Zakka I Iwas in talks with Prime Minister of
Turkey Recep Tayyip Erdoğan in Ankara on
the Mar Gabriel Monastery Land Dispute.
Photo-http://new.alepposuryoye.com

Aleppo - His Holiness Ignatius Zakka, Syrian Orthodox Patriarch concluded his official visit to the Turkish government in Ankara on 31 March 2011.

During his three-day visit, His Holiness met with the Prime Minister of Turkey Mr. Recep Tayyip Erdoğan on 30 March . Accompanied the Patriarch of the Syrian Orthodox Church of the Metropolitan Mor Gregorios Hanna Ibrahim of Aleppo, Mor Philoxenos Mattias Nayis, Secretary of the Patriarch of Syria, Mor Philoxenos Yusuf Cetin of Istanbul and Ankara and Mor Timotheos Samuel Aktas of Tur Abdin, together with the Diocesan Council Presidents of the two dioceses in Turkey, and the chairman of the foundation of the monastery Mor Gabriel monastery Kuryakus Ergün and attorneys Rudi Sümer.

They had gone to discuss the disputes over the land belonging to Mor Gabriel Monastery in Tur Abdin. The monastery’s bishop, Mor Timotheos Samuel Aktas was among the delegation, which also included the presidents of the diocesan councils of Tur Abdin and Istanbul and the lawyers acting for Mor Gabriel monastery. Representing the Turkish Forestry Commission, which is in dispute with the monastery, was the Turkish Secretary for the Environment.
The Prime Minister said that he had been following the case and would do his utmost to find a proper outcome to settle the dispute after the court had issued its verdict, when he would be happy to meet again with the Patriarch.


Apostolic visit to Turkish Republic started

Easter Papal Message for 2011

Easter Message

His Holiness Pope Shenouda III

Pope of Alexandria & Patriarch of the See of St. Mark

April 2011

My beloved children in the lands of immigration, both clergy and laity.

I congratulate you for the Glorious Feast of the Resurrection, wishing you all that the Lord returns it upon you with all goodness and blessing.

The resurrection of the Lord Christ was distinguished with an amazing power. He is the only One who was victorious over death by Himself. In His resurrection, He crushed death, and arose with the power of His Divinity. Also, by His power, He came out of the closed tomb which had a great stone upon it, without anyone seeing Him. Also with the same power, He entered the upper room where the disciples were, while its doors were shut. After He spent forty days with them speaking to them about matters pertaining to the Kingdom of God, He ascended to the heavens with a great power, which is against all the laws of gravitational force. Of course, it is the power of His Divinity.
Therefore, St. Paul the Apostle said about Him, in the Epistle to the Philippians 3:10 “that I may know Him and the power of His resurrection, and the fellowship of His sufferings...” This is why we also praised Him throughout the Holy Week, confessing His power and saying to Him: “To You is the power ... Thok te tee gom.”

Our Lord Jesus Christ, who arose with power, and ascended with power, also grants us power. The Church started its history with power, when the Holy Spirit descended upon the pure disciples. The Bible says: “And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all.”
This power remained in the life of the Church. With great power, St. George was able to tear the decree of the emperor. Even all the martyrs received death with power, and they did not fear it. Instead, they reiterated the expression “...having a desire to depart and be with Christ, which is far better.” (Philippians 1:23)

Therefore, my beloved children and brethren, always be powerful. I mean, that you have spiritual power by which you defeat Satan, all the power of the enemy, all the wars of the ego, and all evil desires.
And in your victory, do not attribute this to your own personal power, but to the power of God which works in you, now and always.

Lastly, be well and absolved from the Holy Spirit; and pray for me.

(Signed)

His Holiness Pope Shenouda III
Glorious Feast of Resurrection
April 2011

Easter Papal Message for 2011 in English


Read the Easter Papal Message for 2011 in Arabic

Islamist Mobs in Ethiopia Destroy Church Buildings

Addis Abab: On 2 March a Church in church in the area of Asendabo, some 250 kilometres southwest of Addis Abab was destroyed by a rampaging crowd of Muslims, incited by a rumour that a Christian had desecrated a Qu’ran. It was the beginning of a number of concerted attacks during the following days, which spread to Chiltie, Gilgel Gibe, Gibe, Nada, Dimtu, Uragay, Busa and Koticha, mostly on Protestant churches. When it ended an estimated 69 churches had destroyed; 10,000 Christians displaced from their homes and one Orthodox Christian was also killed. This area has a population almost equally divided between Christians (48.7%) and Muslims (47.5%).
Attacks on churches have been a common occurrence in predominantly Muslim areas of Ethiopia like Jimma and Jijiga and Christians are often subject to harassment and intimidation.
Eventually 558 people were sentenced to imprisonment, for terms ranging from six months to 25 years for these attacks. Regional officials reported that almost all the displaced people were returned to their homes, some of which had been repaired with support from local Muslims. The Prime Minister, Meles Zenawi, blamed a little-known local Muslim group for preaching intolerance in the region, and warned of growing religious tensions in the Christian-dominated country.


Glastonbury Review Issue: 120, July 2011

Pope Shenouda comments on the Egyptian Revolution

Sunday, 27th February, 2011

In a recent interview conducted by Father Daoud Lamei, His Holiness Pope Shenouda clarified points in the Statement which he issued on behalf of the Holy Synod and commented on aspects of the Egyptian Revolution.

What was meant by a civil nation ?
A civil nation is defined as a non-religious and non-military nation.
You spoke of the valiant Egyptian army ?
Praising the army in the statement recalls a long history. While still a university student, I volunteered in the army and graduated from the school of Infantry in 1947.
Are you optimistic about the future?
I am not tending to talk about optimism but rather about hope in God. We are asked not to loose hope. This is an integral part of our relation to God. Our life, as well as the life of countries, abides not in the hands of people, but in the hands of God. There is no doubt, the authorities want good for the country whether on the internal level (unity, security and prosperity) or on the external level (events in surrounding Arab Countries, possible reactions of Israel…etc.). In these days, our priority should not be to put forward demands and exert pressure on the regime but to support the leadership to pass through this difficult phase and arrive to a safe haven.
Some people suggested that the church was a main beneficiary from the old regime, not knowing what we have been suffering from.
In a TV interview with Amr Adeeb, some 6 months ago, I mentioned that the problems of the Copts can be summarized in one word ‘marginalization’. Copts are marginalized from high official positions, syndicates, legislative councils, university staff…etc. Another main element has been the frequent violent attacks targeting Copts. We remember the El Kosheh assassinations (21 dead and no sentence has been made against anyone by the court), Abu Korkas (9 people assassinated inside the church and no one has received death penalty – according to the law), Dayrout (14 killed including children), the Alexandria church this year (30 killed, 90 injured), Omraneya Church (where we were unjustly blamed for the events) but we thank the Lord for having people released before the Feast of Nativity early in January.
On the other hand, I cannot deny that we had good relations with President Mubarak as a person. That’s why I see it a personal obligation of loyalty not to mention bad points but rather to remember the good ones. The problems we suffered were mainly due to those surrounding him. Now after the revolution, they have been apprehended and are being prosecuted.
At the start of the revolution didn’t you allow Coptic youth to join the demonstrations?
I had an interview at El-Horra TV Channel where I mentioned that our youth are generally peaceful and are not attracted to demonstrations. Also at the start of the revolution, things were not clear. It later proved to be a free and non-violent movement. Many Copts joined it in fact and many were martyred and wounded, some newspapers published names of 12 of those Coptic martyrs and the church did not object to their participation. On the other hand, we ask the Lord to give their families patience and we pay our deepest condolences to them. If I know their addresses, I would send personal condolences to each of them.
What are your views on educational reform in Egypt ?
I always ask myself a question: should education be only for earning, or should it help people to find a job? May be it is both. What is the point of educating people to become unemployed. I remember a funny story of a woman seeing her child studying and asking him to leave education and play soccer where he would find a better future.
I would personally encourage having quality vocational training starting at preparatory schools (7-9 grades) to have a higher professional vocational training at the secondary level. The university may also have an advanced degree on vocational fields. In fact, foreign investors in Egypt seek highly trained vocational workers. Not finding them they have to import them from other countries at higher cost. I recall some twenty years ago, the electricity generator at the monastery had a problem; one of our sons was a senior engineer. I asked him if he could fix it. He said, I apologize I am only engineer on paper but I have no real experience. We need people who have both theoretical and practical knowledge. Sometimes we import sophisticated medical equipment, and find no expertise to use it properly or fix it. This kind of training is very important and missing much in Egypt. This does not mean eliminating general education but having both.
On political parties, do you encourage Copts to work in politics?
The Muslim Brotherhood recently created the Wassat, Hakk and Adala & Gamaa parties. Are the youth of 25 January intending to create parties ? I have no idea. Would some tolerant people install non-religious parties? Of course those are in addition to the old classical parties. For us we cannot and it would not be to our benefit to install a purely Christian party. It would be described as radical and would have very few members. I encourage Copts to join their Moslem brothers in a party they would judge as tolerant and achieving their hopes. One should properly study the aims, agenda and members opf each party. In this respect we have to admit that we need to raise people’s political awareness.
Constitution amendments and Article 2:
I met with a member of the current committee and he said they would only amend the 5 articles previously decided and would not touch on article 2. The head of the committee publicly supported article 2, the Grand Sheikh of Azhar said it is an indispensable article, both the Salafists and the Muslim Brothers went in demonstrations to support that matter and they said that addressing this article may cause sectarian strife. I believe that at the current stage, it is difficult to oppose this article, especially for Christians. As a compromise I suggest the following, if it is essential to keep it, we may add a sentence “as for non-muslims, the commandments of their religion shall apply in personal statute and clergy matters”.
The church and being socially active in building the country:
The church may participate in social building and help the country not by vandalism and demonstrations. A couple of days ago I was visited by the Minister of Interior and I suggested that we rebuild and refurbish the neigbourhood police station at our expense. Likewise, HG Bishop Morcos of Shoubra El Khema is rebuilding and refurbishing two police stations there.
Copts were always criticized for being politically passive in their participation. On the other hand the head of the church is often criticized for interfering in politics.
There is a difference between being active politically and working in politics. For example in all elections I went to do my duty as a citizen by voting. As for Copts being politically passive, I must remark that most parties were not welcoming Copts among them and they were never allowed to go up the political scale except for a few well-known names. I encourage parties to give the chance to Copts and have trust. The behaviour of parties had a negative impact on both Muslims and Christians and this reflected in the extremely low participation in elections.
What is the fine line between being politically active and interfering in politics?
For example concerning Palestine, I gave my opinion and said that I would not go to Palestine except with the Grand Sheikh of Al-Azhar and this was highly praised by all authorities (except some few Copts) as a national act despite the fact that it was pure politics. The question is: should I be active only in matters that are supported by the government and show restraint in matters they reject? The church is giving its opinion in politics without working in politics. Yet for Copts, they are free to work in politics as they wish and they have to select the successful and right politics.
Should there be a revolution in the church to change things?
Unlike world politics that change from time to time, whether calmly or violently, the church uses a divine system that is described in the scriptures and detailed in the church canons. Copying the government system for the church is not acceptable by logic, religion and church canons.
As for the clerical council investigations for clergy, it was asked lately why they are not made public. In fact, those investigations are usually concerning financial, ethical or theological matters. We make the judgment public but do not give details of the investigations. The details are written in special memos and are signed and approved by the priest who is being judged. If anyone needs me to review his case, I may well request his file and review it.
President Mubarak had many problems because of those surrounding him? Can this happen with your Holiness?
Those surrounding President Mubarak were employees, but those around me are my sons and disciples. For example, Bishop Ermia, I knew him over many years, I consecrated him monk, then priest, then bishop and appointed him to the secretariat. Bishop Joannes is the same way. Another point is that those around Mubarak, may have found excuses for their mistakes: for example, they would support his son Gamal for the presidency so they would fabricate elections and possibly oppress people and so on…etc. Such an element is completely missing in the church. I would not recommend anyone to succeed me.
Spiritual lessons from the past 20 days of the revolution
Do not judge before the time. We do not know anything concerning the future. The Lord said: Do not care for tomorrow, tomorrow cares for itself. The future is in the hands of God not ours. There are many political actors: the Higher Council of Armed Forces, the government, the youth of 25-Jan, the individual demonstrations, financial problems, some Coptic fathers who want to rule the church…etc. We leave it all in the hands of God, knowing for sure that the church is in the hands of God not people.
Conclusion
We trust that everything will go well, not because of our own prayers: It is true that God gives us what we ask for and beyond what we ask for, yet He also gives abundantly without us asking. Maybe Joseph had his ultimate hope to leave prison and return back home with his father and brothers. He never thought of ruling Egypt or having pharaoh’s seal under his authority. God gives without us asking and beyond it. He just wants us to be pure of heart and as He said ‘Return to me and I shall return to you’. Every morning, while praying the Agpeya I meditate the words ‘grant us O Lord to please you’. It is indeed a grant from the Lord not an effort of us.

[Translated by Shenouda Mamdouh]

http://britishorthodox.org/1676/pope-shenouda-comments-on-the-egyptian-revolution/

Statement of His Holiness Pope Shenouda III on the Egyptian Revolution

Pope of Alexandria H H Shenouda III

CAIRO,Tuesday, February 15, 2011: On 15 February 2011 Pope Shenouda met with a small committee of the Holy Synod that released the following statement:

The Coptic Church praises Egypt’s honest youth, the Youth of 25 January who led Egypt in a resilient white revolution and sacrificed precious blood, the blood of the nation’s martyrs who were hailed by Egypt’s leadership, army and people. We too offer condolences to their parents and members of their families.

The Coptic Church praises Egypt’s brave Army and the High Council of the Armed Forces for their statements aimed at protecting Egypt both domestically and internationally. We support its position in dissolving parliament and the Shura council and in seeking to restore order.

We believe that Egypt should be a democratic civil country that selects its parliament through free and fair elections that represent all classes of the population.

We support all Egypt in fighting poverty, corruption and unemployment and in resisting anarchy and vandalism. We support the establishment of security, safety and the principles of social justice and national unity and the prosecution of all those who have broken the law.

The Coptic Church prays for our great Egyptian nation, with its long history and civilisation. We ask the Lord to keep it safe and to extend peace, safety, stability and prosperity.

Pope Shenouda III
Pope of Alexandria and Patriarch of the See of St. Mark
and Head of the Holy Synod of the Coptic Orthodox ChurchCOPTIC


Original Release:

ENGLISH