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SYRIAC ORTHODOX AND ROMAN CATHOLIC DIALOGUE ON UNITY

Joint Declaration of 1971 and Today

During the reign of Patriarch Mor Ya`qub III an attempt was made to narrow down the differences in explaining Christology between the Syriac Orthodox Church and the Roman Catholic Church. This resulted in a joint declaration issued in Vatican on 27 October 1971 signed by Patriarch Ya`qub and Pope Paul VI. The text of the declaration is given below:

    "As they conclude their solemn meeting which marks a new step in the relations between the Roman Catholic Church and the Syrian Orthodox Church, His Holiness Pope Paul Vl. and His Holiness Mar Ignatius Jacob III humbly render thanks of Almighty God, for having made possible this historic opportunity to pray together, to engage in a fraternal exchange of views concerning the needs of the Church of God and to witness to their common desire that all Christians may intensify their service to the world with humility and complete dedication."

The Pope and the Patriarch have recognized the deep spiritual communion which already exists between their Churches. The celebration of the sacraments of the Lord, the common profession of faith in the Lord Jesus Christ, the Word of God made man for man's salvation, the apostolic traditions which form part of the common heritage of both Churches, the great Fathers and Doctors, including Saint Cyril of Alexandria, who are their common masters in the faith—all these testify to the action of the Holy Spirit who has continued to work in their Churches even when there have been human weakness and failings. The period of mutual recrimination and condemnation has given place to a willingness to meet together insincere efforts to lighten and eventually remove the burden of history that still weighs heavily upon Christians. Progress has already been made and Pope Paul Vl and the Patriarch Mar Ignatius Jacob III are in agreement that there is no difference in the faith they profess concerning the mystery of the Word of God made flesh and become really man, even if over the centuries difficulties have arisen out of the different theological expressions by which this faith was expressed. They therefore encourage the clergy and faithful of their Churches to even greater endeavors at removing the obstacles, which still prevent complete communion among them. This should be done with love, with openness to the prompting of the Holy Spirit, and with mutual respect for each other and each other's Church. They particularly exhort the scholars of their Churches, and of all Christian communities, to penetrate more deeply into the mystery of Christ with humility and fidelity to the Apostolic traditions so that the fruits of their reflections may help the Church in her service to the world which the Incarnate Son of God has redeemed. This world, which God so loved as to send His only begotten Son, is torn by strife, by injustice and by the inhumanity of man towards man. As Christian Pastors, the Pope and the Patriarch raise their common appeal to the leaders of the peoples to increase the efforts towards achieving lasting peace among nations and towards removing the obstacles which prevent so many men from enjoying the fruits of justice and religious freedom. Their appeal is directed to all areas of the world and in particular to that land hallowed by the preaching, the death and the resurrection of our Lord and Saviour Jesus Christ."

Dialogue between Oriental Orthodox Churches and Roman Catholic Church

Meshrob Ashjian of the Armenian Church has said:

    "It seems to me that there is greater hope for a reconciliation, if the problem is approached as a theological, rather than a historical one. We live in history, but as Christians we also transcend history. As Bishop Sarkissian puts it: "If we are able to look further and deeper than what pure history gives us, if we can transcend certain historical formulations which have caused misunderstandings and grasp in a new effort of faithful obedience to Christ our faith in the incarnation as such, I believe we have a firm common ground to stand on and make manifest our communion in faith. After all, faith is deeper and far more important than the formula which is a certain pattern of communication."

The joint communiqué issued by Paul Vl and the head of the Coptic Church in 1973 said:

    "In accordance with our apostolic traditions transmitted to our Churches and preserved therein, and in conformity with the early three ecumenical councils, we confess one faith in the One Triune God, the divinity of the Only Begotten Son of God, the Second Person of the Holy Trinity, the Word, of God, the effulgence of His glory and the express image of His substance, who for us was incarnate, assuming for Himself a real body with a rational soul, and who shared with us our humanity, but without sin. We confess that our Lord and God and Savior and King of us all, Jesus Christ, is perfect God with respect to His Divinity, perfect man with respect of His humanity. In Him His divinity is united with His humanity in a real and perfect union without mingling, without confusion, without alteration, without division, without separation. His divinity did not separate from His humanity for an instant, not for the twinkling of an eye. He who is God eternal and invisible, became visible in the flesh, and took upon Himself the form of a servant. In Him are preserved all the properties of the divinity and all the properties of the humanity, together in a real, perfect, indivisible and inseparable union. We venerate the Virgin Mary, Mother of the True Light, and we confess that she is ever Virgin, the God-bearer, she intercedes for us, and, as the Theotokos, excels in her dignity all angelic hosts."

In the year which followed the Catholic-Coptic Joint Commission declared:

    "When the Orthodox confess that Divinity and humanity of Our Lord are united in one nature, they take nature", not as a purely simple nature, but rather as one composite nature, wherein the Divinity and humanity are united inseparatedly and unconfusedly. And when the Catholics confess Jesus Christ as one in two natures, they do not separate the Divinity from the humanity, not even for the twinkling of an eye, but they rather try to avoid mingling, commixtion, confusion or alteration.

Moreover, the Joint Commission is convinced that the programs it proposes should be implemented with an eye to concrete situations and to the needs of our people and the resources at our disposal. To attempt to do everything in one day could lead to failure and disillusionment. To refuse to take a step because of difficulties which might be foreseen could be a refusal of the inspirations being given-by the Holy Spirit and of the clear manifestations of the desire the leaders of our Churches have for the development of that profound unity among us which is Christ's will for His Church. It is with these reflections in mind that the Joint Commission recommends the formation of a Local Joint Committee in Egypt whose function will be to implement the use of resources for the service of Christ and His Church in Egypt, and to take effective measures to eliminate activities which obstruct this service."

It will also be relevant to note what the theologians of the different Churches, which accepted or rejected Chalcedon said in1967:

    "Ever since the fifth century, we have used different formulae to confess our common faith in the One Lord Jesus Christ, perfect God and perfect Man. Some of us affirm two natures, wills and energies hypostatically united in the One Lord Jesus Christ. Some of us affirm one united divine-human nature, will and energy in the same Christ. But both sides speak of a union without confusion without change without divisions, without separation. The four adverbs belong to our common tradition. Both affirm the dynamic permanence of the Godhead and the Manhood, with all their natural properties and faculties, in the one Christ. Those who speak in terms of "two" do not thereby divide or separate. Those who speak in terms of "one" do not thereby commingle or confuse. The "without change, without confusion", of those who say "one" need to be specifically underlined, in order that we may understand each other."

Again in 1970:

    "We have given attention to some of the issues that need to be officially decided in such a statement of reconciliation. Its basic element would of course be the common Christological agreement; it should be made clear that this is not an innovation on either side, but an explanation of what has been held on both sides for centuries, as is attested by the liturgical and patristic documents. The common understanding of Christology is the fundamental basis for the life, orthodoxy and unity of the Church."

And in 1971:

    "We believe that our Lord and Savior, Jesus Christ, is God the Sons Incarnate; perfect in his divinity and perfect in his humanity. His divinity was not separated from his humanity for a single moment, not for the twinkling of an eye. His humanity is one with his divinity without commixtion, without confusion, without division, without separation. We in our common faith in the one Lord Jesus Christ, regard his mystery inexhaustible and ineffable and for the human mind never fully comprehensible or expressible."

Finally in 1973:

    "Together we confess our faith that He who is the Second Person of the salvation, became Man like us in all respects except sin. The Son of God was incarnate and became the Son of Man, so that we the children of men may become the children of God by His Grace. Great is the mystery of the God-Man; no created mind can fully comprehend the mystery of how Godhead and Manhood became united in the one Lord Jesus Christ. Neither can human words give adequate utterance to it. We recognize the limits of every philosophical and theological attempt to grasp the mystery in concept or express it in words. If the formulas coined by the fathers and doctors of the Churches have enabled us to obtain an authentic that every formula that we can devise needs further interpretation. The problem of terminology remains with us. For those of us in the Western tradition, to hear of the one nature of Christ can be misleading, because it may be misunderstood, as a denial of the humanity. For those of us in the Oriental Orthodox Churches to hear of two natures can be misleading because it can be misunderstood as affirming two persons in Christ. But both sides are agreed in rejecting Eutychianism and Nestorianism. We all agree in our confession of the one Lord Jesus Christ, very God of very God, begotten before ages from the Father; who was born of the Virgin Mary, grew in wisdom and stature as a full human being suffered, died, was buried, rose again on the third day and ascended into Heaven, and is to come again as judge and ruler of the living and the departed."

The Ecumenical Summit at Rome in 1984

It is in this background that the dialogue initiated by their predecessors were continued by their Holinesses Patriarch Mor Ignatius Zakka and Pope John Paul II. The preliminary work for the ecumenical summit of the Pope and the Patriarch was undertaken in Damascus and Rome with consultations among the Syriac Orthodox Metropolitans on the one hand and between Damascus and Rome on the other. By the middle of June 1984 the stage was set for a summit at the Vatican.

The Patriarchal delegation consisted of His Beatitude Mor Baselius Paulos II, Catholicos of the East and local head of the Syriac Orthodox Church in India, Archbishops Mor Gregorios Yohanna, Mor Yulius Yeshu` Çiçek and Mor Severios Isahaq, Rabban Benyamin Joseph, Mr. John Glore and Daniel Babu Paul. The delegation arrived in Rome on Monday, June 18, 1984, to a warm and cordial reception by Cardinals and high dignitaries of Vatican Curia as well as the Ambassadors to Italy of various Arab countries. On Tuesday and Wednesday Archbishop Mor Gregorios Yohanna and D. Babu Paul worked side by side with His Eminence Cardinal New Willebrands and Fr. Duprey for finalising the draft declaration and doing other preparatory work for the summit. On Thursday, June 21, the first session of the summit took place in the private the library of His Holiness the Pope. On arrival the Pope welcomed the Patriarch with the following words:

    Your Holiness,

    God's love, which "has been poured into our hearts by the Holy Spirit" (Rom 5:5), enables us to meet together as brothers during your visit to the Church of Rome and gives me the great joy of receiving you. It is in this love of the Lord that with all my heart I bid you welcome.
    As an Observer at the Second Vatican Council you met my predecessor John XXIII. You accompanied Mar Ignatius Jacoub III when he came to visit Paul Vl, nor do I forget our own first meeting. But your presence here now has a particular importance. First of all, I welcome in your person the head of the very ancient Syrian Church which has its roots in the apostolic community of Antioch. Since after the pattern of the Good Shepherd, the Bishop is intimately linked with his flock in greeting you I greet all your faithful. To you, to His Beatitude The Catholicos, to those worthy representatives of your Church who are with you, to your clergy and all your people I give a heartfelt and brotherly greeting, full of esteem for your Church, whose history is so glorious, though marked by suffering, for its venerable traditions of theology, liturgy, spirituality and discipline and for the courageous witness it bears today to the Cross and Resurrection of our Lord Jesus Christ.
    There is another reason which increases our joy and gives particular importance to this moment. Your visit has its place in the series begun by your venerated predecessor Patriarch Mar Jacoub III, which aimed at forging again the links between our Churches, which have been strained to the point of separation and ignorance of each other. I now meet you in Rome as Patriarch of the Syrian Orthodox Church. You come to contribute to hastening the progress towards full communion between us. You know how much that wish is one with my own and with the solemn commitment which the Catholic Church made at the Second Vatican Council to enter fully and actively into the ecumenical movement. To give practical expression to this desire with which the Holy Spirit has filled us, we are able on this occasion to make together a joint declaration of our common faith in Christ, the Son of God who through the Holy Spirit was made man by taking flesh of the Virgin Mary. We thus mark real progress on the path to unity, and we hope that, having confessed together Jesus Christ true God and true man as our one Lord, he will give us the grace to overcome the divergences which remain and which hinder full canonical and Eucharistic communion between us. We bless God for what we have regained in brotherhood already and for the advances we have made together. Because our Lord Jesus Christ prayed for the unity of his own, "that the world might believe" (Jn 17:21), and gave himself that all men might be reconciled with each other and with the Father, we must ever be his ready instruments for the restoration of visible unity between Christians and for peace between all people.
    Concern for restoring unity touches the whole Church, faithful and clergy alike. It extends to everyone according to the ability of each, whether it be exercised in daily Christian living or in theological and historical studies" (Unitatis Redintegratio, 5). The faithful of our Churches should meet still more, learn to know each other better and together bear better witness to the Gospel of Christ. The full possibilities of common witness in prayer, in solidarity, in mutual aid and the service of those in need have not yet been sufficiently exploited. Here the clergy of our Churches can have a decisive influence. Already in many places there is pastoral collaboration in response to the needs of the faithful. I would like this to develop everywhere with courage, confidence and respect. As for theological and historical researches, these have already produced appreciable results, particularly within the framework of meetings of the Pro Oriente Foundation between representatives of the Catholic Church and the ancient Oriental Churches. We should continue them so that they mark fresh progress for the glory of God. If I speak thus of the urgent need to affirm together our common vocation to unity, it is not because our Churches are concerned only with their own problems. Christ is the light of the nations and it is to testify to his light that Christians ought always to look to do his will. The world needs the message of peace and the reality of salvation brought by Christ. Some of the faithful of our Churches live in lands ravaged by war and violence. In grave circumstances they are called to live the Gospel Beatitudes and to be agents of reconciliation. My thoughts and my prayers reach out to the mat this moment. May God move the governments of nations in conflict so that hatred may be banished and firm concord be established between peoples.
    In spite of the strength of brotherly love that unites us, we often feel weak and defenseless in the face of so many needs and so much suffering; but we do not lose courage. We fix our eyes on the "pioneer of our faith", and we know that we are surrounded by a great cloud of witnesses (cf. Heb 12: 1-2) who are our fathers in faith, the saints and martyrs interceding for us. They have prayed and fought for the faith, for the unity of the Church and for love among Christians. Living now in Christ they sustain us and draw us after them. Your Holiness, I thank you most sincerely for your visit I know that your stay in this city is also a pilgrimage to the place of martyrdom of the Holy Apostles Peter and Paul, whose memory is very dear to the Church of Antioch, as it is to that of Rome. Through their intercession may God bless us, our clergy and all the faithful of our Churches."

In response the Patriarch said:

    "Your Holiness,

    It is with profound Christian joy and great esteem that I greet Your Holiness. St. Paul's feelings of joyful anticipation when preparing to visit the Church of Rome, were mine, as I was contemplating my visit to this venerable See, where Your Holiness presides in charity over the largest communion of Christian people on earth. "I long to see you" said St Paul, "that we maybe mutually encouraged by each other's faith". (Rom. 1:11, 12). I have pleasure to convey to Your Holiness and the Roman Catholic Church the greetings of the Universal Syrian Orthodox Church, the Catholicos of the East H.B. Mor Baselius Paulos II who is with me, Metropolitans, monks, nuns, clergy and the faithful all over the world. Your Holiness referred to the contacts between our Churches from the time of the late Pope John XXIII. Contacts such as these are positive and meaningful, and they are effective expressions of our common commitment to the unity of the Church, which is the Body of Christ. I am happy to reaffirm that the period of estrangement is far behind us and that we have now made much progress along the path of recognition, appreciation and solidarity.
    Our two Churches are closely linked by many common bonds. There is the bond of St. Peter, the chief of Apostles; we profess the same faith declared in the Nicean Creed; we cherish a closeness to the patristic teaching and traditions of the early Church; we are bound by our mutual recognition of ministry and sacraments, and in a special way, by a deep devotion to Mary, Yoldat Aloho, Theotokos. As Your Holiness is well aware, the Syrian Orthodox Church has an unbroken chain from St. Peter to me who has been called to be his 121st legitimate successor in Antioch. At one time the Church of Antioch extended its sway from the eastern shores of Mediterranean right across Asia to India and China. However, today it bears the painful imprints of history. But powers of the world could not overcome or destroy the Church, because the Master of the Church Jesus Christ has always been with it. The Universal Syrian Orthodox Church of Antioch has been a veritable candle which melts itself to provide light for others, and can be likened to the Indian sandalwood which transmits its perfume to the axe which cuts it. Through the ages, we have faithfully cherished our unique liturgical and spiritual traditions. We believe that our particular heritage should be preserved and renewed, for the benefit of the entire Church. There is no greater service we can render, than to unify what has been broken in the past, without damaging the proper riches of the diverse heritages."
     Your Holiness, the stresses and strains of human unity, up and down the world, weigh heavily on our search for Christian unity today. It has become necessary, therefore, not only to search for a common understanding in matters of faith, but also to evolve a common Christian approach, to the world and its problem—ecumenical concern, and action, should necessarily converge on both these today. Modern man tends to turn away from God as a result of his success in exploring and exploiting the material world. Man refuses to accept the insufficiency of self-sufficiency, and we are witness to the imbalances and destruction brought about by such attitudes. Restoring man to his wholeness, has become our common Christian task today. Your Holiness has been, ever since your enthronement, at the sensitive center of human life and you will be more aware than anyone else of the injustice, of poverty both material and spiritual, of violence and war and threats to world peace, that confront humanity today. Technology divorced from morality has never been, and can never be, an unmixed blessing, and the Church today bears a great responsibility in steering mankind along the path of peace, justice and morality. In this great endeavor, as well as in holding up courageously the Christian values, Your Holiness has set a living and shining example to Christian leaders everywhere. Under your dynamic leadership Papacy has assumed a new idiom of Apostolic witness and activity, and the entire Christian world is indebted to you for this. We thank God for the light of Christian sanity and humanity that Your Holiness has been tirelessly spreading abroad as the ambassador of Christ, through your far-flung pastoral visitations.
    Our faith, and yours, have been tested in the crucible of fire, and we are very conscious, that the world today is too strong for a divided Church. The Christian response to the world today cannot be less than a powerful and united witness of Christian faith and Christian living. May our dialogues and activities converge to this ecumenical end. To this common task we humbly re-affirm our commitment. Our visit to Your Holiness and our enriching experience in this great city will strengthen our resolve to continue to tread the path of fraternal ecclesiastical relations and Christian solidarity, so that our closeness may be perfected in one communion, according to the will of our Lord. With these sentiments I and my delegation greet Your Holiness in love and reverence. We thank God for making this visit possible. This is a day the Lord has made. We are touched by the warmth of the reception you have given us. We assure Your Holiness of our continued prayers for your good health and long life. May our visit to Your Holiness, and our shared experience in this hallowed city, contribute, at least in a small measure, to the fulfillment of the will of our Lord, which is that we should be one. May the words of St. Paul, addressed to the Philippians, be accomplished in us: "Complete my joy, by being of the same mind, having the same love, being in full accord, and of one mind". (Phil. 2:2-4). We once again greet Your Holiness with profound joy and brotherly love, in the firm belief that we shall together overcome the misunderstandings inherited from the past, and move forward, under divine guidance, to full communion and unity in our common Lord. May the blessed Trinity, the source of all life and all holiness, bless us. Thank you."

During the stay in Vatican His Holiness the Patriarch visited the Oriental Institute and the Vatican Library as well as various sites of historical significance and also attended the Liturgical celebration of Corpus Domini by His Holiness the Pope. There were various receptions, which were all marked by great joy and brotherly affection. At the official reception His Holiness the Patriarch said as follows:

    "As I stand before you this afternoon my mind goes back to another afternoon, 21 years ago. I was an official observer at the historic Second Council of Vatican. While here in Vatican, I received a cable from my predecessor of blessed memory, Moran Mor Yacoub III. The cable said that I was to return immediately for being consecrated Archbishop of my hometown in Iraq, Mosul. I showed the cable to a dynamic monsignor of the Secretariat for Christian Unity and told him that I was leaving in two days. Next day the monsignor asked me to take supper with him. The next evening came and as I entered the dining hall with my host I was pleasantly surprised to find all observers from the various Orthodox Churches and the members of the Secretariat assembled there. In the hall the monsignor opened an envelope and read out a message from H.H. Pope Paul Vl of blessed memory conveying Apostolic blessings to me. The monsignor then proceeded to present me three medals sent by His Holiness the Pope. I vividly remember the scene particularly the glowing smile of the monsignor as he presented the medals. That monsignor is none other than H.E. John Cardinal Willebrands. I recall saying on that occasion how happy I was to receive the blessings from H.H. the Pope and how I fervently hoped and prayed that one day we would all meet again for better understanding, better relationship, and better co-operation and move towards that noble goal which all of us cherish, namely the unity of all Christians. This afternoon I praise the Lord as I stand here in the hallowed soil of Vatican with that mission. The foundation stone was laid then. And, now, after 21 years, I find the mansion of Christian unity being built up, stone by stone, foot by foot by all clergy and laymen of goodwill. The walls of separation have been demolished, praise be to the Lord. St. Paul said, He is our peace, who has made us both one, and has broken down the walls of hostility (Eph. 2:14), but we in our sinfulness through centuries reerected the walls of hostility. Yet God who loved us so much as to send His only begotten Son could not suffer our stupidity in doing what He had done and in benign grace has sent the Holy Spirit to help us recreate the unity remembering that the Lord's prayer at the end of His ministry was "That they may be one even as we are one" (St. John 17:11). As we have gathered here this afternoon so shall we all gather in oneness and unity at the table of our Lord's supper one day none too far.

    May I, on behalf of my brother in Christ H.B. Catholicos Mor Baselios Paulos II, Metropolitans and the other members of my delegation, and on my behalf thank H.E John Cardinal Willebrands and all others assembled here for the generous hospitality and the gesture of goodwill, and propose a toast to the cause of Christian unity. Thank you."

Joint Declaration of 1984

On Saturday, June 23, 1984 the delegation paid a visit to the Secretariat for Promoting Christian Unity. This was followed by the second and final session of the summit between the Patriarch of Rome and the Patriarch of Antioch at which the following Joint Communique was signed by the Holy Fathers:

1. His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church, and His Holiness Moran Mor Ignatius Zakka I Iwas, Patriarch of Antioch and All the East and Supreme head of the Universal Syrian Orthodox Church, kneel down with full humility in front of the exalted and extolled Heavenly Throne of our Lord Jesus Christ, giving thanks for this glorious. opportunity which has been granted them to meet together in His love in order to strengthen further the relationship between their two sister Churches, the Church of Rome and the Syrian Orthodox Church of Antioch-the relationship already excellent through the joint initiative of Their Holinesses of blessed memory Pope Paul Vl and Patriarch Moran Mor Ignatius Jacoub III.
2. Their Holiness Pope John Paul II and Patriarch Zakka I wish solemnly to widen the horizon of their brotherhood and affirm here with the terms of the deep spiritual communion which already unites them and the prelates, clergy and faithful of both their Churches, to consolidate these ties of Faith, Hope and Love, and to advance in finding a wholly common ecclesial life.
3. First of all, Their Holinesses confess the faith of their two Churches, formulated by the Nicene Council of 325 AD and generally known as 'the Nicene Creed'. The confusions and schisms that occurred between their Churches in the later centuries, they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools, to express the same matter. Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation. In words and life we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.
4. Hence we wish to reaffirm solemnly our profession of common faith in the Incarnation of our Lord Jesus Christ, as Pope Paul Vl and Patriarch Moran Mor Ignatius Jacoub III did in 1971. They denied that there was any difference in the faith they confessed in the mystery of the Word of God made flesh and become truly man. In our turn we confess that, He became incarnate for us, taking to himself a real body with a rational soul. He shared our humanity in all things except sin. We confess that our Lord and our God, our Saviour and the King of all, Jesus Christ, is perfect humanity. In Him His divinity is united to His humanity. This union is real, perfect, without blending or mingling, without confusion, without alteration, without division, without the least separation. He who is God eternal and indivisible, became visible in the flesh and took the form of servant. In him are united, in a real, perfect indivisible and inseparable way, divinity and humanity, and in Him all their properties are present and active.
5. Having the same conception of Christ, we confess also the same conception of His mystery. Incarnate, dead and risen again, our Lord, God and Saviour has conquered sin and death. Through him during the time between Pentecost and the Second Coming, the period which is also the last phase of time, it is given to man to experience the new creation, the kingdom of God, the transforming ferment (cf. St. Mt. XIII: 33) already present in our midst. For this God has chosen a new people, His holy Church which is the body of Christ. Through the Word and through the Sacraments the Holy Spirit acts in the Church to call everybody and make them members of this Body of Christ. Those who believe are baptized in the Holy Spirit in the name of the Holy Trinity to form one body and through the Holy Sacrament of the anointing of Confirmation their faith is perfected and strengthened by the same Spirit.
6. Sacramental life finds in the Holy Eucharist its fulfilment and its summit, in such a way that it is through the Eucharist that the Church most profoundly realizes and reveals its nature. Through the Holy Eucharist the event of Christ's Pasch expands throughout the Church. Through Holy Baptism and Confirmation, indeed, the members of Christ are anointed by the Holy Spirit, grafted on to Christ; and through the Holy Eucharist the Church becomes what she is destined to be through Baptism and Confirmation. By communion with the body and blood of Christ the faithful grow in that mysterious divinization which by the Holy Spirit makes them dwell in the Son as children of the Father.
7. The other Sacraments, which the Catholic Church and the Syrian Orthodox Church of Antioch hold together in one and the same succession of Apostolic ministry, i.e. Holy Orders, Matrimony, Reconciliation of penitents and Anointing of the Sick are ordered to that celebration of the Holy Eucharist which is the centre of sacramental life and the chief visible expression of ecclesial communion. This communion of Christians with each other and of local Churches united around their lawful Bishops is realized in the gathered community which confesses the same faith, which reaches forward in hope of the world to come and in expectation of the Saviour's return and is anointed by the Holy Spirit, who dwells in it with charity that never fails.
8. Since it is the chief expression of Christian unity between the faithful and between Bishops and priests, the Holy Eucharist cannot yet be concelebrated by us. Such celebration supposes a complete identity of faith such as does not yet exist between us. Certain questions, in fact, still need to be resolved touching the Lord's will for His Church, as also the doctrinal implications and canonical details of the traditions proper to our communities which have been too long separated.
9. Our identity in faith, though not yet complete, entitles us to envisage collaboration between our Churches in pastoral care, in situations which nowadays are frequent both because of the dispersion of our faithful throughout the world and because of the precarious conditions of these difficult times. It is not rare, in fact, for our faithful to find access to a priest of their own Church materially or morally impossible. Anxious to meet their needs and with their spiritual benefit in mind, we authorize them in such cases to ask for the Sacraments of Penance, Eucharist and Anointing of the Sick from lawful priests of either of our two sister Churches, when they need them. It would be a logical corollary of collaboration in pastoral care to cooperate in priestly formation and theological education. Bishops are encouraged to promote sharing of facilities for theological education where they judge it to be advisable. While doing this we do not forget that we must still do all in our power to achieve the full visible communion between the Catholic Church and the Syrian Orthodox Church of Antioch and ceaselessly implore our Lord to grant us that unity which alone will enable us to give to the world a fully unanimous Gospel witness.
10. Thanking the Lord who has allowed us to meet and enjoy the consolation of the faith we hold in common (cf. Rom. 1:12) and to proclaim before the world the mystery of the Person of the Word incarnate and of His saving work the unshakeable foundation of that common faith, we pledge ourselves solemnly to do all that in us lies to remove the last obstacles still hindering full communion between the Catholic Church and the Syrian Orthodox Church of Antioch, so that with one heart and voice we may preach the word: "The True Light that enlightens every man" and "that all who believe in His name may become the children of God" (cf. St. John 1:9-12).

Reviewing the visit to the Vatican on the eve of his departure His Holiness the Patriarch said in an interview:

    "I am very happy to have come to Rome. This is the place where Peter, Paul and Ignatius Noorono courted their martyrdom and this is, like Damascus, a very old city, perhaps as old as human civilization. The Church of Antioch over which the Holy Spirit has called me to preside—I am the 121st legitimate successor to Peter in Antioch—and the Church of Rome have many things in common. The bond of Peter, the closeness to Patristic teachings, the veneration of Mary the Blessed Virgin and things like that. I am convinced that unity must be based on truth and not mere friendliness. Unity must include the whole Christian fellowship of all places and all ages. At the same time we are all convinced that unity is not uniformity or structural rigidity. We are also in one mind that theological formulations have to be appreciated in the historical contexts and that no theological formulation exhausts the fullness of truth. Thus we are at the doorstep of an ecumenical age. But we have miles to go before we sleep, to borrow an expression from Robert Frost. The gentle breeze of ecumenism should be transformed into a powerful West Wind. To make that possible we should make ecumenism a way of life. That is not done in one day, of course, but we have not one day to lose either. As St. Paul said, "If we live by the Spirit let us also walk by the Spirit … in due season we shall reap if we do not lose heart" (Col. 5:25, 6:9).

Our two Churches should come closer because the ecumenical unity can come only in stages. First, all Churches with the same broad range of doctrines should come together. The Churches of Antioch and Rome share, very broadly of course, a doctrine and teachings. Therefore it is easier for us to come closer with each other than with, for instance, extreme Protestant Churches. Today we have just signed a common declaration—the Pope and I. That is a good step. It contains very significant statements. Mainly there are four points: (1) Unanimity of the opinion in Christology, (2) Willingness to collaborate mutually in priestly formation and pastoral care. (3) Limited co-operation in sacraments—Penance, Eucharist and Anointing of sick can now be received from either Church under certain circumstances. And (4) Desire to continue contacts so that ultimately there will be full communion. The meetings this week are part of a series started in 1971 by Patriarch Yacoub III. The role of Cardinal Willebrands in bringing us together needs special mention. We are old friends from the time he was monsignor and I a monk an official observer for Second Council of Vatican. I must thank him particularly for all he has done. The Oriental heritage has to be preserved. Our traditions go back to Apostolic times. They are perhaps in weak vessels, but the contents are so precious that they should be preserved. My private talks with the Pope were very useful and productive. So also my conversation with Cardinal Cassaroli. The visit to Oriental Institute was very rewarding. So too the visit to the Vatican Library. On the whole I consider the visit very successful. I pray for the health and happiness of the Pope. And I pray that our two Churches may come closer. We are in the process of demolishing walls of separation. I hope the process will be hastened, thanks to this visit."

Source:
D. Babu Paul, The Quest for Unity (Damascus: Syrian Orthodox Patriarchate, 1985).

THE SYRIAC (SYRIAN) ORTHODOX CHURCH OF ANTIOCH

A Brief Overview – Syriac Orthodox Resources
(Slightly edited by OCH)

Few Christian denominations can claim the antiquity of the Syriac Orthodox Church of Antioch, whose foundations can be traced back to the very dawn of Christianity. The Church justifiably prides itself as being one of the earliest established apostolic churches. It was in Antioch, after all, that the followers of Jesus were called Christians as we are told in the New Testament, "The disciples were first called Christians in Antioch." (Acts 11:26). According to ecclesiastical tradition, the Church of Antioch is the second established Church in Christendom after Jerusalem, and the prominence of its Apostolic See is well documented. In his Chronicon (I, 2), the church historian Eusebius of Caesaria tells us that St. Peter the Apostle established a bishopric in Antioch and became its first bishop. He also tells us that Evodius succeeded St. Peter. In another historical work, Historia Ecclesiastica, Eusebius tells us that Ignatius the Illuminator, "a name of note to most men, [was] the second after Peter to the bishopric of Antioch" (III, 36).

In the middle of the 5th century, the Bishop of Antioch, and his counterparts in Alexandria, Byzantium, and Rome would be called patriarchs. The Syriac Orthodox Patriarch of Antioch used to be known by his own name; however, since 1293 the patriarchs of Antioch adopted the name Ignatius, after the Illuminator. The See of Antioch continues to flourish till our day, with His Holiness Patriarch Ignatius Zakka I, being the 122nd in the line of legitimate patriarchs. There is an estimated 6 million faithful worldwide belonging to the Holy See of Antioch that is headquartered in Damascus. The Patriarchate was forced to move from Antioch in ca. A.D. 518, after a period of turbulent history, to various locations in the Near East. It finally settled in the monastery Dayro d-Mor Hananya (also known as Kurkmo Dayro, Deir az-Za'faran--Syriac and Arabic respectively for Saffron Monastery) in Mardin, Turkey, during the 13th century. After another period of heinous violence during and after World War I, which took the lives of a quarter million Syriac Orthodox faithful, the Patriarchate was transferred to Homs, Syria, in 1933, and later to Damascus in 1957. The Syriac Orthodox Church is quite unique for many reasons. Firstly, it presents a form of Christianity, which is Semitic in nature, with a culture not far from the one Christ himself experienced. Secondly, it employs in its liturgy the Syriac language, an Aramaic dialect akin to the Aramaic spoken by Christ and the Apostles. Thirdly, its liturgy is one of the most ancient, and has been handed from one generation to another. Fourthly, and most importantly, it demonstrates the unity of the body of Christ by the multiethnic nature of its faithful. A visit to your local Syriac Orthodox Church in Europe or the Americas would demonstrate, for example, the blend of Near Eastern and Indian cultures in the motifs and vestments of clergy. The Syriac Orthodox faithful today live primarily in Middle Eastern countries and the Indian State of Kerala, with many communities in the diaspora including the United States of America.

The Syriac Orthodox Church has been a member of the World Council of Churches since 1960, and is one of the founding members of the Middle East Council of Churches. The Church takes part in ecumenical and theological dialogues with other churches. As a result of these dialogues, the Church has issued two joint declarations with the Roman Catholic Church and another with the Eastern Orthodox Churches. In Syriac, the proper name of the Church is `idto suryoyto treeysath shubho. In the past, the name of the Church had been translated to English as "Syrian Orthodox Church". The Holy Synod of the Church approved the translation "Syriac Orthodox Church" in its session of March 28-April 3, 2000. Throughout Syria and Mesopotamia, Aramaic, in its many dialectical forms, was the language of the land, and Syriac, originally the Aramaic dialect of Edessa in Northern Mesopotamia, must have been the most influential literary form of Aramaic. When we speak of Syriac Christianity, we refer to Christians whose native tongue was Syriac and those who employed Syriac as their liturgical language. Syriac Christianity was not centered just in Antioch, the Roman capital of Syria. In fact, Syriac Christianity can be traced further East in Mesopotamia. As local tradition tells us, Christianity was received in Edessa during the time of the Apostles. This is reported in a number of documents including Eusebius' Ecclesiastical History.

Historical literary sources tell us that by the second half of the second century there was an established church in Edessa, though probably most of the inhabitants remained pagan. The Chronicle of Edessa tells us that in the year 201, a disastrous flood destroyed the church of the Christians in the city. However, it took only about a century until most of the city was under the umbrella of Christianity. Edessa, home of the Syriac form of Aramaic, indeed prides itself as the first kingdom that officially accepted the new faith. Syriac Christianity has had a long history in India. According to tradition, St. Thomas established Christianity in India who arrived in Malankara (Kerala) from Edessa in A.D. 52. The close ties between the Church in Malankara and the Near East go back to at least the fourth century when a certain Joseph of Edessa traveled to India and met Christians there. The Church in Malankara today is an integral part of the Syriac Orthodox Church with the Patriarch of Antioch as its supreme spiritual head. The local head of the Church in Malankara is the Catholicos of the East, consecrated by and accountable to the Patriarch of Antioch. Syriac Christianity spread rapidly in the East. The Bible was translated into Syriac to serve as the main source of teaching as early as the second century. Till our day, modern scholars uphold the antiquity of the Syriac biblical versions with high esteem. In the words of Dr. Arthur Vööbus, "In our search for the oldest translation of the Greek original [of the New Testament] we must go back to the Syriac idiom" (Studies in the History of the Gospel Text in Syriac, p. 1). The Syriac Church Fathers made no less than six translations and revisions of the New Testament and at least two of the Old Testament. Their scholarship in this domain has no equal in Church history.

The Church of Antioch was thriving under the Byzantine Empire until the fifth century when Christological controversies split the Church. After the Council of Chalcedon in A.D. 451, two camps of the one Church emerged: The Greek Church of Byzantium and the Latin Church of Rome accepted Chalcedon, but the Syriac and Coptic (later Armenian as well) Churches rejected the [terminology of the] Council. The former group professed that Christ is in two natures, human and divine, while the latter adopted the doctrine that Christ has one incarnate nature from two natures. It is worth noting that the drafts of the Council were according to the position of the Syriac and Coptic Churches. The final resolution, however, was according to the doctrine of the Western Churches and was rejected by the Syriac Church. This schism had sad consequences on the Syriac Church during the next few centuries. As the Emperor supported the Chalcedonian camp, the Syriac Church came under much persecution. Many bishops were sent to exile, most notably Patriarch Mor Severius, who was later given the epithet 'Crown of the Syriacs'. Mor Severius died in exile in 538. By the year 544, the Syriac Church was in an abysmal situation with only three bishops remaining. It was at this time that Mor Yacqub Burd`ono (Jacob Baradeus) emerged to rejuvenate the Church. Mor Yacqub traveled to Constantinople for an audience with Empress Theodora, the daughter of a Syriac Orthodox priest from Mabbug according to Syriac Orthodox sources, and wife of Emperor Justinian. Theodora used her influence to get Jacob ordained as bishop in 544. Later, Mor Yacqub would travel across the entire land reviving the Church. He managed to consecrate 27 bishops and hundreds of priests and deacons. For this, the Syriac Orthodox Church honors this saint on July 30 of every year, the day of his death in 578. A few centuries later, adversaries labeled the Syriac Orthodox Church 'Jacobite' after St. Jacob. The Syriac Orthodox Church rejects this belittling label which wrongly suggests that the Church was founded by Mor Yacqub.

Aside from their ecclesiastical role, Syriac churchmen have contributed to world civilization. As early as the fourth century, academies and schools were set up in monasteries throughout Syria and Mesopotamia. Monks and scholars where busy studying the sciences of the Greeks, commenting on and adding to them. It is no surprise that when the Arabs, who conquered the Near East at the end of the seventh century, wanted to acquire Greek knowledge, they turned to Syriac scholars and churchmen. Arab caliphs commissioned Syriac scholars to translate the sciences of the Greeks into Arabic. In his film Forgotten Christians, Christopher Wenner describes the impact of Syriac scholars and Churchmen when he describes the school at Deir az-Za'faran monastery, "It was through the monks here that the Arabs received Greek learning, and it was the Arabs of course who passed it back to Europe. Had it not been for the Syriac monks, Europe might never have had a renaissance." The Syriac Orthodox Church survived under the dominion of many empires in the centuries that followed. Under the Arabs, Mongols, Crusades, Mamluks and Ottomans, the Syriac Orthodox Church continued its survival. Neither intimidation nor oppression could suppress the faithful, but the Church diminished in size to a fraction of what it was. By the beginning of the 20th century, Syriac Orthodox Christianity was confined mostly to mountainous rural areas, such as Tur Abdin, and various towns in the Ottoman Empire. The worst of the persecutions was yet to come. During World War I, massacres and ethnic cleansing befell the Syriac Orthodox Christians at the hands of the Ottoman Turks and the neighboring Kurds. The year 1915 is known in Syriac as sayfo, or '[the year of the] sword'. It is estimated that a quarter of a million perished; villages were emptied; monasteries and Churches were destroyed. This resulted in what the Syriacs call (in Turkish) sefer berlik 'the collective exodus', a migration to the newly established countries of Syria, Lebanon, Iraq and Palestine. Some left the Middle East all together, forming new communities in the Americas. As a result of further immigration that ensued, the Syriac Orthodox Church today has faithful not only in the Middle East and India, but in Europe, the Americas and Australia as well.

The faith of the Syriac Orthodox Church is in accordance with the Nicene Creed. It believes in the Trinity, that is one God, subsisting in three separate persons called the Father, the Son and the Holy Spirit. The three, being of one Essence, of one Godhead, of one Will, one Work and one Lordship. The special aspect of the First Person is His Fatherhood, that of the Second Person His Sonship, and that of the Third Person His Procession. The Syriac Orthodox Church believes in the mystery of Incarnation. That is, the Only Son of God, the Second Person of the Holy Trinity, took to Himself a body and became man. It further believes that at the time of Annunciation, when the Angel Gabriel was sent to the Virgin Mary, the Holy Spirit came upon her and cleansed her of all natural impurity, filling her with His grace. Then the Only Son of God came down and entered her immaculate womb, and took to Himself a body through her, thus becoming a perfect Man with a perfect Soul. After nine months, He was born of her and her virginity was maintained contrary to the laws of nature. It further believes that His true Godhead and His true Manhood were in Him essentially united, He being one Lord and one Son, and that after the union took place in Him, He had but one Nature Incarnate, was one Person, had one Will and one Work. Being a natural union of persons, free of all separateness, intermixture, confusion, mingling, change and transformation marks this union. The Syriac Orthodox Church calls Mary yoldath aloho, 'Bearer of God', because she gave birth to Christ, God truly incarnate. The Syriac Orthodox Church believes that the death of Christ was the separation of His soul from His body, but His deity did not at any time leave either His body or His soul. It further believes that by His death for us, He conferred upon us salvation from eternal death and reconciliation with His Heavenly Father. The Syriac Orthodox Church believes that the Holy Spirit is the Third Person of the Holy Trinity, the Spirit of Truth, proceeding from the Father. The Holy Spirit is equal with the Father and the Son. (Note. The word for 'spirit' in Syriac, ruho (which is also the word for 'wind'), is grammatically feminine. Holy Spirit is referred to with the feminine pronoun in almost all early Syriac writings, though later writings refer to it in the masculine.) Concerning the Church, the Syriac Orthodox Church believes the Church is the body of true believers in Christ, and that the Head of the Church is Our Lord God Jesus Christ. The Chief and Universal Bishop of the Syriac Orthodox Church is the Patriarch of Antioch.

With regard to Sacraments or Mysteries, the Syriac Orthodox Church believes that the Holy Sacraments are tangible signs designated by the Lord Christ to proclaim divine grace, which He gave for our sanctification. The Sacraments of the Church are Baptism, Confirmation, Eucharist, Repentance, the Priesthood, Marriage, and Anointing of the Sick. The Bishops and the Priests offer holy Sacraments. Only believers can receive the Sacraments. All but four of the Sacraments are essential for salvation: Baptism, Confirmation, Repentance and Eucharist. Of the sacraments, Baptism, Confirmation and the Priesthood may be received only once. The Syriac Orthodox Church conforms to the teachings of the Three Ecumenical Councils of Nicea (A.D. 325), Constantinople (A.D. 381) and Ephesus (A.D. 431). It rejects the Council of Chalcedon (A.D. 451), [mostly on semantics]. The ecclesiastical day begins in the evening at sunset. For example, Monday starts at sunset on Sunday evening. Hence, Monday's evening prayers and compline prayers are actually performed on Sunday in our modern reckoning. Today, even in monasteries, the evening and compline prayers are said together, as also the Midnight and Morning prayers, and the Three, Six and Nine O'clock prayers, reducing the times of prayer to three. During prayers, the worshipper stands facing the East. (For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of man - Matthew 24:27.) The sign of the cross is made with the right hand. The thumb, first finger, and second finger are brought together and the first finger is extended further than the thumb and second finger, indicating that Christ is the One and Only Savior. The sign of the cross is drawn starting from the forehead, down to the breast and then from the left to the right shoulder. [Note: In the Syriac-Greek Antiochene Rite, the right shoulder is touched first and then the left.] This tradition symbolizes that the Lord Christ, came down to earth from the heights, and redeemed our earthly body from the gloomy paths of darkness (left), to the paths of truth and light (right).

Public prayer is important in Syriac Christianity. Traditionally, the Holy Qurbono, i.e. Eucharist or Mass is celebrated every Sunday, Wednesday and Friday. Presently, only monasteries observe the Wednesday and Friday Holy Qurbono. Monasteries, and some churches, observe daily prayers known as 'simple [prayers]'. Apart from sermons, all prayers are sung in the form of chants and melodies. Thousands of tunes and melodies existed, most of them are unfortunately lost. Still hundreds of melodies remain and these are preserved in the Treasury of Tunes known in Syriac as Beth Gazo. Since a musical notation system was not developed, the tunes were transmitted down the ages as oral tradition. As a result a few schools of music emerged, most notably Mardin, Edessa, Tur `Abdin, and Kharput, to name a few. During the celebration of the Holy Eucharist, priests and deacons put on elaborate vestments, which are unique to the Syriac Orthodox Church. Whether in the Middle East, India, Europe, the Americas or Australia, the same vestments are worn by all clergy. The supreme head of the Syriac Orthodox Church is the Patriarch of Antioch and all East. He also presides over the Holy Synod, the assembly of all bishops. The local head of the Church in Malankara (India) is the Catholicos of the East. The Catholicos is under the jurisdiction of the Patriarch of Antioch and is accountable to the Holy Synod and the local Malankara Synod. He is consecrated by the Patriarch and presides over the local Holy Synod.

DONATIONS TO THE METROPOLIA

"Giving to Glorify God" (Matthew 6: 1-4). The Syriac-Greek Antiochian Eastern Orthodox Catholic Metropolis would like to thank the following for their generosity and love shown to God and His Church. Those wishing their names withheld are shown as "Anonymous." Donation statements upon request.

Our appreciation to the following for their support:

• Anonymous (Paris TX) $50.00
• Bishop Joshua (NC) $100.00
• Chorbishop Haralambos (AK) $100.00
• Dr John Marro (St Louis MO) $75.00
• Ms Gretchen Lejeune (Texas) $75.00
• Christ the Pantocrator Sovereign Order of Chivalry (OH) $150.00

Property Donated: (Sargodha Pakistan) Seminarian Cyril Shahzad has advised the Holy Metropolis that his brother, Mr Joseph Anthony, has donated some property in the factory area on Lahore Road (Sargodha) to the Archdiocese for a parish church to be built in the near future. More information to be given in next edition. Seminarian Cyril operates Holy Cross of Jesus Syriac-Greek Antiochian Study Centre in Pakistan for our Orthodox Catholic Archdiocese.
 

You are asked to consider a donation to help the Metropolia with all its missions and programs by sending yours to the Metropolis, 7815 Akron Canfield Road, Canfield Ohio 44406; or by using your credit card to make a donation through PayPal at http://www.rbsocc.org/donations.html. All donations are tax-deductible. Please make it out to "Syro-Russian Archdiocese." Those making a donation in March 2011 will receive a gift made by parishioners of St Paul Church in Uganda.

FROM HIS EMINENCE ARCHBISHOP TIMOTHY

March 3, 2011

Re: Priestly Obligations

The Archdiocese, once again, wants to advise our clergy of their responsibilities to God and the Church. We caution all our clergy not to take their obligations lightly. Some of you are not doing what the Church requests of you, and this is not an honorable thing. It is not too late to make positive changes that will speak in your behalf before the throne of Almighty God. Soon a questionnaire will be sent to our clergy and these are to be filled out completely and documents requested are to be attached. We ask that this be made a priority and that your response is timely.

Priests of the Archdiocese, whether they hold a second job or not, are to actively be building a parish in which the priest, and his faithful, can give due and proper worship to God in the Most Blessed Trinity. This mean celebrating the Holy Mysteries, the Liturgy of the Mass, and all paraliturgical services according to the Syriac-Greek Antiochene Rite and following the rubrics without personal deviation. This means having set hours for the celebration of the Liturgy and other services, and making them available on all Sundays and Holy Days, and other specified days. The priest must be available to hear confessions, and he must be available for pastoral counseling and the administering of the other Holy Sacraments (Mysteries). He must maintain contact with his Archdiocese and its hierarch. In cases where clergy receive payment for secular employment he must be willing to participate in the monthly oblation to the Archdiocese. Clergy are to support the Church morally and, when possible, financially. It should be a priority of every member of the clergy, and those licensed by it, to assist with its debts by making an oblation monthly to help it reduce the debts. We ask that all join us in caring for the needs of the Church and the Archdiocese. Instead of pondering over excuses why not to help, perhaps use the time to think of ways to assist .

THE ORTHODOX CATHOLIC CHURCH: OBLIGATIONS OF THE PRIEST

From the Holy Metropolis (March 4, A.D. 2011)

The Orthodox Church, also officially called the Orthodox Catholic Church and commonly referred to as the Eastern Orthodox Church, considers itself to be the One, Holy, Catholic and Apostolic Church established by Jesus Christ and his Apostles almost 2,000 years ago. Orthodoxy is the second largest Christian communion in the world, with over an estimated 300 million adherents. The Orthodox Church is composed of several self-governing ecclesial bodies, each geographically and nationally distinct but theologically unified. Each self-governing (or autocephalous) body, often but not always encompassing a nation, is shepherded by a synod of bishops whose duty, among other things, is to preserve and teach the Apostolic and patristic traditions and related church practices. In the Roman Catholic Church, Assyrian Church of the East, Oriental Orthodoxy and other Orthodox Churches, Orthodox bishops trace their lineage back to the Apostles through the process of Apostolic Succession. The Orthodox Catholic Church traces its development back through the Byzantine or Roman Empire, to the earliest churches established by St Peter, St. Paul, and the Apostles. It practices what it understands to be the original ancient traditions, believing in growth without change. In non-doctrinal matters the Church had occasionally shared from local Greek, Syriac, Slavic and Middle Eastern traditions, among others, in turn shaping the cultural development of these nations. Only a canonically ordained clergyman can perform holy services. He must not be under suspension or excommunication by his hierarch or by his own sins. He must be properly prepared, spiritually and physically, for divine worship.

At Divine Liturgy the clergyman, like each Christian person, must be at peace with all people. Though others may not be at peace with him, he must harbor no anger, resentment, or ill will against anyone. As part of the necessary preparation demanded of the clergy in order to celebrate the Divine Liturgy, he must fast from the previous evening, celebrate (or read) Vigil (or, at least, Vespers), the canons and prayers before Holy Communion, and be clean in body and conscious.  If a clergyman develops any health problem that may be an impediment to the celebration of the holy services or to his daily ministry, he must make this known to his hierarch without delay and follow his advice. The hierarch shall make every attempt to consult with medical experts about the matter before he makes a decision. In addition to the Vigil, or Vespers and Matins, and the Divine Liturgy celebrated on Sundays and on the prescribed Great Feasts, the priest must strive to enhance the daily liturgical life of his parish by celebrating these services and other devotional services at appropriate times. In all holy services, the clergy are to follow the order and rubrics prescribed by the service books approved for use in the Church and, especially our clergy, giving priority to those of the Syriac-Greek Antiochene Rite of the Orthodox Catholic Church, or others their own. Any departure from the usual order or rubrics must meet with the specific approval of the diocesan hierarch. In our Rite, the Proskomedia is celebrated after 6:00 p.m. (usually beginning between 6:00 and 7:30 p.m.) the evening before the Liturgy of the Mass. Before beginning the Divine Liturgy of the Mass, the serving clergy must read in full the Entrance Prayers and, as they dress themselves, must pray the Vesting Prayers. The Divine Liturgy of the Mass is normally celebrated in a consecrated church. The holy gifts are brought in procession and placed on a consecrated antimension that remains on the Holy Altar, a.k.a., Holy Table.

The priest or deacon or an ecclesiarch with permission is responsible for the good maintenance of liturgical vestments and sacred vessels. In cases of a specific necessity, the Divine Liturgy may be celebrated outdoors or in a suitable place other than a consecrated church. This may occur only with the blessing of the diocesan bishop. Before the celebration of the Divine Liturgy, the site must be blessed with holy water. In such an instance, the priest celebrates on the antimension that is placed on an appropriate table that should be set aside for this purpose. Only an antimension authorized or signed by a ruling diocesan hierarch can be used on the Holy Altar. Antimensia are not to be washed or burned. If the antimension needs replacing, the diocesan hierarch must be contacted. Antidoro, in the Syriac-Greek Antiochene Rite, is cut into small pieces for the faithful to take after the Liturgy of the Mass, and water poured into the mouth of communicants is given by a altar assistant to all right after receiving Holy Communion. This is to make certain that all of the Holy Eucharist is washed from the mouth into the body. The Antidoro is prepared from pure wheat flour, water, salt, and yeast, using no other ingredients. It is carefully prepared, usually with appropriate scriptural readings and/or personal prayer by a person designated for preparing it. The bread must be well baked. The wine should be sweet, made from red grapes, without additives or fortifications. The Holy Altar and Table of Oblation are to be covered with clean cloths. It is the responsibility of the priest and ecclesiarch to see that the sanctuary and all of its appointments are clean and well maintained at all times. Only the tabernacle and the articles necessary for the celebration of the Divine Liturgy of the Mass should be on the Holy Altar. These include the Book of Gospels, the antimension, and hand cross. There is a general practice to decorate the sanctuary with flowers, both cut flowers and potted plants. Neither should be placed on the Holy Altar itself, but may be placed on a stand behind the Holy Altar or before the icons that adorn the nave or sanctuary.

We are warned by St. Basil the Great to take great care that insects and other foreign objects do not fall into the holy vessels and onto the gifts. The presence of plants and flowers in the sanctuary increases this possibility. The appropriate place for flowers is around the icons placed for veneration or adorning the narthex of the temple. The use of artificial flowers inside the altar and in the temple should be discouraged. No one is permitted to enter the sanctuary unnecessarily. A person having a specific purpose in the sanctuary may enter only with the blessing of the priest. No layman, including altar servers, and all the laity, including elected parish officials, is permitted to touch anything on the Holy Altar or on the Table of Oblation. Money should not be brought into the sanctuary. A priest is to celebrate the Liturgy of the Mass each Sunday and all Holy Days as prescribed. A priest is not permitted to celebrate the Divine Liturgy twice in the same day, nor may he celebrate, or allow another to do so, the Liturgy of the Mass twice on the same day, unless granted permission for bination. Bination is the blessing of a bishop for a priest to celebrate more than one liturgy for just cause, but on a different antimension. Unless authorized, he may not permit the celebration of two Liturgies of the Mass on the same Holy Altar or antimension in the course of one day in any church. If, during the course of the Divine Liturgy (Mass), particles placed on the discos have fallen onto the antimension or its eiliton, the serving clergy are responsible to gather them and place them into the chalice. The communion cloths must be clean. If they are no longer serviceable, they should be burned in an appropriate place and the ashes disposed of into a six-inch hole in the ground where people shall not walk upon them.

Liturgical commemoration of hierarchs:

   1. It is the custom of the Syriac-Greek Antiochene Rite that, at the usual commemorations during the divine services, the name of the Patriarch and then the Metropolitan Primate is elevated before the name of the Diocesan Bishop.

   2.   Only if another bishop is present at the service is his name elevated, but the name of the local bishop is mentioned first. If the visiting bishop is celebrating, he will elevate the name of the local bishop, and then right after the cantor or other will elevate the name of the visiting bishop.

PRESIDENT OBAMA ON DEFENSE OF MARRIAGE ACT

AMERICAN CENTER FOR LAW & JUSTICE
March 3, 2011 by Jay Sekulow Esq
ACLJ Chief Counsel

The Defense of Marriage Act was passed by overwhelming bipartisan majorities in the House (342-67) and Senate (85-14) and signed into law by then-President Clinton, but President Obama - by his declaration that this duly-enacted law is ''unconstitutional'' - has in effect created a retroactive veto canceling out this bipartisan law. As a result, Congress must take a stand to defend our Constitution and marriage. Because of the groundswell of pressure from people like you - asking for Congress to step up and answer this capricious action - we expect to see the House of Representatives respond tomorrow. The ACLJ continues to work with Congressional leadership to formulate the best plan of action to step in and defend marriage in court. Right now, you can join this critical fight to defend the Constitution and marriage from President Obama's power-grab. The ACLJ has just begun an important Matching Challenge period where every contribution is matched, dollar-for-dollar, by a group of our donors. Every $100 becomes $200, but we must reach our goal of $550,000. Please make your tax-deductible contribution now, and your gift will be doubled through this Matching Challenge.

Choosing which laws the Department of Justice will enforce or not is a dangerous precedent to set - in effect, it gives the President a retroactive veto to use to invalidate any law created prior to their taking office. It's federal law defending marriage today, but what legally enacted laws will they set aside tomorrow? Some radical activists on the left are now encouraging the Obama Administration to no longer enforce the law now that the President has deemed it ''unconstitutional.'' So not only would a federal law not be defended in court, the executive branch of the government would effectively act as though it didn't even exist. Make no mistake: President Obama's actions threaten the very foundation of our legal system. The ACLJ is not standing idly by; we will be fighting this precedent for some time. But today, if President Obama and the Justice Department will not do their job and enforce federal law protecting traditional marriage, then Congress should; and the ACLJ is already assisting them in formulating a plan. Please stand with us during this critical time. If you make an online donation right now, it will be matched, dollar-for-dollar, during this important Matching Challenge period. We will continue to work diligently to defend the rule of law from what can only be called an imperial presidency. Of course, I'll continue to keep you informed. Thank you for standing with the ACLJ.

Sincerely,

Jay Sekulow Esq
ACLJ Chief Counsel

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[Canfield OH] St Sophia Monastery Inn offers homeless men a home and guidance in return for work on the grounds. This program of the Archdiocese has helped over fifty men in the last four years. Nine of these men have been chrismated into the Orthodox Catholic Church coming from pasts that did not include any church affiliation. Currently, several men are being cared for at St Sophia's that includes their room, food, their prescriptions, toiletries, personal needs, the outings they enjoy, and the new life they have found centered on Christ. However, this is costing the Archdiocese much money and we are now brought to our knees asking for your assistance. We are in need of donations here so that our work started can continue. In addition to the homeless, we have also adopted seven kittens/cats that were destined to die without intervention. If you can find it in your heart to help with our expenses please send you donation to St Sophia Monastery, 7815 Akron Canfield Road, Canfield OH 44406, or you may do so on your credit card through PayPal. Please make checks payable to "EOCC." We are 501(c)(3) tax exempt. Thank you.

OFFICIAL FROM THE HOLY METROPOLIS

MEGHAN BARR USES ASSOCIATED PRESS TO MALIGN CHURCH

Archbishop Timothy's Interview with Metropolitan Stephen

PART III and FINAL – INTERVIEW PART II of THREE (March 3, 2011)

I would like to begin Part III of this article by reminding all our readers that Part II and I can be viewed in our online archives. His Beatitude once again has submitted himself to be interviewed by me. I have verified many of his responses in the Colorado Archives of this Archdiocese, and found them to be accurate. After my last interview with him, I could see the stress, frustration, and hurt in his face. Each time he relives this nightmare, he once again suffers great emotional pain. So once again, following are the questions asked to His Beatitude that this time deal with various facets of these unbelievable happenings that stem from Colorado in 1994.

Your Beatitude, In Meghan Barr's article she says one day we say we are priests and the next monks. What are your thoughts on this?

Ms Barr is obviously not well versed in ecclesiastic terminology. This is not a good thing when you plan to write an article that deals with faith, religious life, or the Church. My answer is actually to educate Ms Barr, and others who have questions, so that in the future she will appear to be more knowledgeable. "Monks" can be brothers, deacons, priests, and even bishops. In the case of priests, of which bishops hold the fullness of the Holy Priesthood, the term is hieromonk, i.e., a monk who has been ordained to the priesthood. The bottom line here is what was the point she was trying to make because to me her making a statement about this was pointless. What does it matter if one day a priest calls himself Reverend John Smith and the next Father John Smith? If someone has remarks about this to make, then they only want to create suspicion or problems.

Your Beatitude, what are your thoughts on Ms Barr adding "no-tell motel" and "fake diplomas" in her article to describe our monastery?

It is obvious, since she lacks facts to back up her many questionable statements, she is purposely trying to make it look like we are continuing the wrongful deeds of those who were here before we came to Ohio. "Fake diplomas" is also a very wrong statement since the Commission on Higher Education in Colorado approved the diplomas issued from NDLU. You have before you letters that came from an agent of the Commission to us giving approbation to offer the degrees that were available.

Your Beatitude, Ms Barr stated that the Church was accused of "luring young Africans" to the United States on false promises. What do you have to say about this?

Again, she is a very colorful writer and obviously was trying to make us look strange by stating "young" Africans. What she fails to realize is that the Church maintains archives and in the case of Joseph Kimotho and that of Mark Kwame Mwaga, both wrote to us first with a desire to come to Duluth Minnesota to study for the priesthood. In Mr Mwaga's case, he said he was advised to come to us by a priest, Father R Simbeye, who reposed about the same time he made his application. It was hard to verify his standing because of the death and because no other priest knew him. We were advised later by a deacon in Tanzania that Mark had some issues with the local police just before he left for America. During that time there were many applications received from men of all ages. There were no "false promises" as can be attested to in the letters that exist in archives. They came to us under false pretense, as it was these two men who only wanted "green cards" so they could work and make money – like many who come to this country. When we refused to assist them because of the terms of the "R Visa" and policies of the Church, they both became very hostile. A letter exists signed by Mark Mwaga the night he left stating he was sorry that he was doing what he did. (See below for actual letters contesting this allegation.)

Your Beatitude, what are your feelings about the statement made by Sergeant Tad Jazdzewski of the Duluth Police Department, "They are hiding behind the guise of the Church."

I actually do not want to dignify his statement with a response, but I guess I must. Here is a man who never met me and knew nothing about me until Colorado contacted him. I have suffered for the Church, and many people know this. I am not hiding behind the Church, if I were I would have escaped the attacks of Anthony Dyl and others. Being who I am in at this time is why these maligning statements and conjured up allegations continue. Mr Jazdzewski used the word "guise" which is libelous. Our Church has a history going back to 1892. Although the name changed, as have those of many churches, it is the same Church.

Your Beatitude, what about Ms Barr's comments in the article she wrote about the Church surfacing and disappearing?

I would like to ask her personally what she meant. The Church has a history that dates back from me to my predecessor Metropolitan Joseph Sokolowski, then from him back to his predecessor Metropolitan Joseph John Skureth, and so on and so forth back to Metropolitan Timotheos Vilathi, our first Primate (1892). Forgive me, but she just makes statements without knowing any of the facts. The Archdiocese does plan to write her requesting a retraction as advised by an attorney.

Your Beatitude, Ms Barr stated that Notre Dame de Lafayette University offered degrees in Homeotherapeutics, Medicine, and Psycho-Visual Therapy. Is this true?

Absolutely not at all true. The university offered some courses taught by competent and certified teachers in subjects related to healing. Some awarded a "certificate of completion." I would like to add that our alleged "degree mill" had some professors who also taught at the University of Colorado. The University of Wyoming accepted credit earned at our school for certain programs at their school. This can all be proven. Mr Dyl also stated that we were awarding medical degrees as well. This also is not true.

Your Beatitude, did Sergeant Jazdzewski ever ask you for the affidavits that existed testifying that the two African seminarians lied?

No, he was not concerned with the truth, the same as it was in Colorado. Notarized affidavits from people in Duluth Minnesota who knew the two men existed then, and they exist now with our Synodal Judicial Vicar. All these letters contested the lies the two men stated about their care and us. Mr Tad Jazdzewski went by what he learned from Colorado and the two seminarians who were fraudulently with us and was not interested at all in what we said or the proof we had. I would like to read to you a few of the several affidavits that exist.

April 7, 2007

"To whom it may concern:

I attest to the fact that I stayed at St Mary Orthodox Church, 5907 Grand Avenue, Duluth Minnesota, August 2005 – October 2005, and at no time was I held captive by the clergy and was allowed to go wherever I wished but had a curfew. I knew both Mark Kwame and Joseph Kimotho and neither of these men were held captive, or starved, or treated like slaves. I also had a job at the time and left freely to go to work. The clergy never asked me for money during my stay, and I always had food while they allowed me to live at the church."

Sincerely, Jason (Last Name Withheld)

July 11, 2007

"To whom it may concern:

I lived at St Mary Church (Duluth Minnesota) for almost six months, and during this time food was always provided, a place for showering, and I was allowed to come and go so long as I was in by 11:00 p.m. at night. I had my own room and was allowed to have a television. I was never used as a slave. I also met Mark Kwame Mwaga when he was at St Mary's and saw him on various occasions when visiting the church, and I never observed any mistreatment of him on any occasion. The priests were always fair and many times bought food just for me that I liked when I could not afford to do so. I truly find the article in the Duluth News Tribune to be offensive and extremely biased. I lived there and I know the clergy, and nothing the two men said was true."

Sincerely, Daven (Last Name Withheld)

Notarized by Kelly Kowalczak – Notary, State of Minnesota

Note: The above man is of African-American heritage.

April 12, 2007

"I read a recent newspaper article published in the Duluth News Tribune and hereby wish to make the following statement regarding such. I was also a seminarian at St Mary Orthodox Catholic Church from October 2006 to December 2006. During my seminary studies I was paid for my work doing maintenance for the church and for general office work. Also, I made my own grocery list every week and I always had adequate food, also special foods that I requested. At NO time was I ever asked for money for any reason as my tuition, room and board was covered by the church, and the church took care of any other special needs. I was allowed to shower 3 to 4 times a week at my own preference. I was allowed to leave the church at my own will with permission and never at any time did I feel captive or enslaved. The article that was printed by the Duluth News Tribune was terribly inaccurate and poorly reported based on false allegations made by two seminarians that defrauded the church wanting solely to become citizens of this country. I will also be happy to make the same statements under oath, and give permission for this letter to be used in any manner that will help set forth the truth."

Sincerely, Shad (Last Name Withheld)

Notarized by Joy M Linder – Notary, State of Minnesota

The following has been edited because of length.

April 11, 2007

"I Elizabeth (Last Name and Address Withheld) … am writing in regard to the claims by Mark Kwame Mwaga that he was mistreated while a seminarian at St Mary Cathedral Seminary Program located at Saint Mary the Theotokos Church in Duluth MN. As a member of the Parish Council … my husband Christopher … learned that Mwaga was going to be coming to the United States to study to become a priest. After ordination he was to return to Tanzania to his home parish to serve as a priest in residence there. The reason why he obtained permission to come to the United States was clearly for this purpose. Additionally, it was Mwaga that mistreated those at St Mary's, not the other way around.

Firstly, Mwaga lied to church officials Archbishop Stephen Thomas and Bishop Timothy Kjera prior to coming to the United States from Tanzania. He was supposed to have funds for his return ticket to Tanzania… Mwaga had no money at all when he arrived in Minneapolis MN, yet he assured them (the clergy) that he had the money just prior to his arrival. Secondly, within the first month of his arrival to Duluth MN, Mwaga used the phone at St Mary's to9 make over $700.00 worth of unauthorized phone calls… As a result of this, the parish council was notified, and arrangements had to be made to keep the phone service from being cut off. My husband and I personally purchased new clothes for Mwaga using our own personal funds … We personally brought Mwaga out to eat on a few occasions and paid for his meals. I witnessed him enjoying meals while staying at the church. He also had some opportunities to go out socially with us as well as Archbishop Stephen and Bishop Timothy … On Sundays Mwaga took part in parish meals and activities such as ping pong … he was treated with much respect by everyone present. While Mwaga was performing some work at the church, no work was required that was out of the ordinary for a seminarian at a seminary. He was granted a Visa in order to come to the United States as a seminarian. He did not have a Visa, which authorized him to work for wages.

It is absolutely false to claim that Mwaga was in any way treated as a slave, or mistreated in any way. He enjoyed free room and board, and was treated well at the seminary. His complaints seem to indicate that he was interested in making money rather than returning to Tanzania to become a priest… Our family was part of the Parish of St Mary the Theotokos Church starting in 2001 … At no time did we ever see Archbishop Stephen or Bishop Timothy ever mistreat anyone. They have always been kind and helpful towards others, and their lives are dedicated to serving God. We have never witnessed any acts of cruelty or the mistreatment of others by either of them. I saw with my own eyes the way Mwaga was treated and his accusations are completely without merit. Once he (Mwaga) was ordained he left the church residence without notice and without communicating his feelings, and perpetuated false accusations against the seminary. Mwaga's accusations are false, injurious, and derogatory. His lack of credibility further demonstrates that his accusations are without merit. He lied and deceived the St Mary Cathedral Seminary Program resulting in a loss of money for them (clergy), and additionally, has perpetuated false information about them (clergy) which harms their reputation."

Signed / Elizabeth (Last Name Withheld)

Notarized by Patricia Slechta – Notary (State of Minnesota)

April 16, 2007

Others offered testimony as well, but Duluth Police Department did not want to hear it. I would like to think that had this made it to court, the judge would have recognized the truth based on our extensive evidence. However, this was never taken to court because there was no wrongdoing.

Your Beatitude, Mr Dyl made it sound like you lied about the accreditation received and that other colleges or universities accepted transferred credit from Notre Dame de Lafayette University. Were his statements in Ms Barr's article true?

His statements are not at all truthful. We have attestations from various schools and organizations that recognized or accredited our programs. However, after the articles were in place in Colorado newspapers, some were rescinded. The school that Mr Dyl said was nonexistent in the Philippines was very real and was in association with Notre Dame de Lafayette University, and documents to prove this exist to this very day. We were also accepted as a member of the Roman Catholic Graduate Theological (Union) Foundation of Donaldson Indiana recognizing our academic programs. [Following is from their website.] The Foundation is an educational institution that identifies and endorses programs and venues throughout the U.S. and abroad where students may complete the academic requirements of their degree program.  Students may also complete coursework directly through the Foundation, in the form of online, distance or on-site study.  Students of the Foundation enjoy the flexibility of designing their own curriculum based on their preference of degree specialization, venue location, course delivery method, and time and financial commitment. Students work at their own pace within the timeframe of their degree programs. Letters exist from Yale and Harvard Universities. Wyoming University accepted transferred credit from NDLU and is verified on the transcript of a student that is on file. There are others – all of which were never allowed into the court in Colorado.

Your Beatitude, something was mentioned that Mr Dyl was instrumental in getting bank accounts closed in the past on the Church. What are your views with what happened in Ohio (2010) with U.S. Bank?

I cannot speak for certainty about US Bank, but I know he had his hands in what happened to us in Minnesota, and because US Bank contacted right after the article appeared in Ohio, it appears that it is related. The Minnesota bank itself advised us that they received a fax from the Colorado Attorney General's Office that placed us in a bad light with them. Just after Mr Dyl appeared on television in this area making his usual statements, US Bank advised that our account of almost 14 years was closed and they would not give us details. My heart and mind tell me that he was instrumental again, but without any cooperation from the bank – I cannot say for certain.

Your Beatitude, Mr Dyl stated in Ms Barr's article that you ordered computer equipment and then "skipped town." Please comment on this.

First let me address the "skipped town" allegation. There were perhaps several weeks after the school closed before we left for Minnesota. The move was in planning for about two years prior and not something that happened as a result of the closing. There were address changes made at the U.S. Post Office – documents in archives. There was a moving sale advertised in the Denver newspaper – copy in archives – that lasted about one week. There were U-Hauls rented for the move – receipts in archives. There is more, but how can one say "fled" or we "skipped" when everyone knew about the move and where we were moving? I never ordered anything under my name. I approved certain office equipment to be ordered for the new location, and three questionable clergy, Robert Gigante, Michael Craig, and Michael Bell doubled the authorized order for another school that they were planning to open in Minnesota. Robert Gigante had his eyes on becoming a bishop and told many of his aspirations. This never happened.

Your Beatitude, who actually left Colorado to go to Minnesota to find a suitable place for the community, and opened post office boxes there?

Robert Gigante pleaded with me to allow him to go to Motley Minnesota to look over some property there that he felt was suitable, and said he had an appointment to meet with the owner. He was also going to obtain post office boxes for St Mark Seminary and the Archdiocese. Later we found that two other post boxes were opened under the names of his intended school. Prior to his doing this, he also sold by quick deed, a small parish church (St Mary & All Angels) belonging to us in Denver Colorado without permission, and took the money received. This man had quite a history unknown to us at the time he came to us, including some fraud issues with the US Navy.

Your Beatitude did anything ever become of the confiscation of documents and computers by the Duluth Minnesota Police Department? Sergeant Jazdzewski made statements that would make one believe there was cause.

You are right. However, as you recall, a letter was sent to us stating that the investigation was closed and unfounded. Nothing became of it – but the Duluth newspaper was quick to print their premature story filled with unsubstantiated facts about us - as always. The woman (Heather Pollard) that tried to make us look bad was later disciplined by the State of Wisconsin Medical Board for practicing medicine without a license – thanks to our help. There was no fraud discovered concerning her allegation that $30,000.00 for a degree was taken from her. There was no "retraction" either!

Your Beatitude, what are your thoughts about Brandon Stahl of Duluth Minnesota, Reporter for Duluth News Tribune?

He obviously had very little or no experience just trying to make a name for himself at our expense. He, like Meghan Barr, failed to understand Church terminology and was very inexperienced and biased in his character and writing. To sum it all up, his article reflected the style of Meghan Barr. He embellished his article with his thoughts and not facts, he made statements that were untrue and backed by no proof at all. He printed allegations that later were proven unfounded -–and did not retract one statement at all. Enough said.

Your Beatitude, what are your thoughts about Ms Barr's statement concerning how I came to the Church?

Her statement is insulting. She literally slapped every homeless person in the face by insinuating that a homeless person could not amount to anything in life. It is the way she worded it, and the fact that this information was needlessly used. Ms Barr has no idea of where you came from and how hard you worked to achieve what you are today. She mentioned nothing about your education. She should be praising your name and achievements, and others like you. I, personally, had to laugh at her statement and her addition that you came "from the woods of northern Minnesota." In this case there is no anger – only great pity for her.

Your Beatitude, can you explain the fraudulent police reports in Denver Colorado in 1994 and how that happened, and who was at fault?

Yes. Robert Gigante assisted by a former priest from Pakistan whose name was Shafi Thomas and often signed simply "S Thomas" actually made this report. As you must realize that can be confused with my name, Stephen Thomas. Robert Gigante, after a meeting with Anthony Dyl, advised me that Mr Dyl was going to put a hold on our office equipment until he was sure all our debts and rent at the University were paid, although no debts existed that I knew of. He said this primarily concerned that which we had for years and paid for belongings to the school. Gigante told me he had a plan to get the new equipment moved but did not want to elaborate on it. I received a call from the school one-day stating that the school had been vandalized and many items were taken. I suspected that this might have been the plan. Robert Gigante said he would explain what happened when we arrived in Minnesota as we were leaving Colorado soon thereafter. I was not at the school during the time when the U-Hauls were both being loaded, or on the day the police report was made. I must say, however, I was so upset with Mr Dyl that I was not concerned with how our property was moved – and later realized that maybe I should have been, and felt guilty about that. We arrived in Minnesota and Gigante told me what happened and he promised me before witnesses to return to Colorado and make the wrong - right. We paid for his ticket from Motley Minnesota by bus to the airport in St Paul/Minneapolis but he bought a ticket for England instead of Colorado. He fled to England to avoid having to make any confession to the Denver Police. He also changed his appearance by growing a bushy beard as he appeared in court with on one occasion. I was left being accused for all that happened including the alleged claim to an insurance company for losses that still can't be found. This was addressed previously so I will not go one. I will say that Denver Colorado (Mr Dyl) made certain that I paid the bill for the office equipment and not any of the perpetrators, and then Colorado donated the items to the Crow Wing County Sheriff's Department.

Your Beatitude, I understand that there was a wrong committed by the Denver Police Department concerning the changing of a police report, i.e., an alleged assault involving two seminarians, so it would reflect on you. Is this true?

Yes. Both reports, the before and after, are in archives and I do not have copies of them with me just now. A man, Hai Van Lee, who caused us many problems and then befriended Anthony Dyl, made out an assault report on a seminarian naming him as the perpetrator. I believe the night this happened I was at University Hospital with a dying priest of our Archdiocese. John McInerney, an expelled seminarian, who was also in communication with Anthony Dyl, told Hai Van Lee to change the report and place the blame on me. He did this but the matter never went to court. In many statements made about us or me the word "fraud" is used, but Mr Van Lee was never held responsible for his fraudulent report. In fact, there is a signed statement from a nurse at Abbott Northwestern Hospital in Minneapolis where I was being treated for an illness during these atrocities that a foreign man was trying to find out my room number. Later, we found out that Mr Dyl had something to do with this man coming to Motley Minnesota to cause problems for us. Hai Van Lee, and two others, alleged that Mr Dyl paid his expenses to Minnesota to cause the trouble, and to visit the Minnesota Attorney General's Office. The statement from the hospital exists in archives.

Your Beatitude, prior to 1994 and since 1994, have you ever been arrested for anything that caused you to go to jail?

When I was seventeen years old, and my family was going through hard times, I stole a pair of inexpensive tennis shoes because I needed them. That is the only time that I was ever arrested and spent overnight in jail in Gary Indiana. Although no record exists, I want to be as honest as I can. Only in 1994 was I ever placed into jail – not prison like some reports state. However, I committed no crime for this experience. Mr Dyl placed in newspapers that I had problems with the law in Washington, Indiana, and other places, and there are statements from six different police departments and Attorney General's that prove otherwise. Mr Dyl told others and me that he was going to make certain that the arrest in Colorado stayed on my record. His reason, who knows? Am I a criminal, or have I ever been? No! Did our Church ever run a degree mill? No. Did we have teachers who were State certified in Colorado? Yes. Did we have classrooms and students? Yes. Did we have an external degree program? Yes. Did the University have a library and bookstore? Yes. Did we ever have a conviction of alleged fraud at the University? No. Did the State of Colorado receive many reports from students and graduates against us? Only a few – but what institution does not receive complaints? Were there ever any convictions against any of our clergy for inappropriate conduct or pedophilia? No. Did we conform to the policies and demands of the Colorado Commission on Education? Yes. Did we offer degrees in medicine? No. Did Mr Dyl threaten me with prison if I did not close down the school in Colorado? Yes. Did we file a case against Mr Anthony Dyl? Yes. We also named Gayle Norton and others in the case. It did not make it to a hearing because we filed on our own behalf due to a lack of funds for a lawyer, and it was lacking some specific information.

Your Beatitude, do you believe that a conspiracy existed in 1994 and exists today?

Yes, I do without a doubt. Anyone reading this interview, and reading the newspapers, and seeing the many documents held by our Chancery, Synodal Judicial Vicar, Synod of Bishops, et cetera, and realizing that Anthony Dyl is always involved, must see what many others are finally seeing. I believe his membership with the Orthodox Church in America, and the animosity that has existed for many years between the OCA and our Church was very instrumental in all the unwarranted attacks and article against us.

Your Beatitude has the negative publicity caused any real damage to the Church?

Oh yes! In 1994 alone, Mr Dyl convinced some of our clergy to leave the Church. The newspaper articles caused those with any ax to grind with us to enter the fray, and they began lying about us as well. This caused parishioners in various places to leave us because they either believed the negative without questioning it, or were just very confused and overwhelmed by all the illicit publicity. This has happened each time someone hears about the articles or reads online. Ms Barr's article caused several of our holistic healers and some others to separate from us. Our friends and some benefactors in Little Italy Ohio have also been affected and received a very slanderous communication from a deposed bishop involved with all this. Just this past month a man who wanted to come here and apply for seminary studies read the article by Ms Barr, and changed his mind based on what he read and without hearing our side. It is a well-known fact that the income of the Church was targeted beginning in 1994 to hamper our growth and survival. God has been good, and by His grace we are still here, and will continue to be.

Your Beatitude, other than clergy or tribunals of our Church, did any other jurisdiction review the allegations of 1994 and make comment on them?

Yes, several. One was Archbishop Barnabas (Locke) of the Orthodox Catholic Church in America who, with members of his staff, reviewed all the documents. Their decision was that the Church should exonerate me from any criminal or inappropriate acts associated with the allegations stemming from Colorado and any culpability whatsoever. Their signed and sealed statement of exoneration is in archives. Armenian Orthodox Archbishop Papken Varjabedian sent a personal letter to Mr Dyl and others concerning the many allegations. Our own Synod also investigated all charges and allegations. There were others as you and others know, but they will remain confidential at this time.

Your Beatitude, was the court interested in any supporting evidence that the Church had at the time, and still has now?

No. My "court appointed lawyer" in 1995, a man that I did not trust, advised me to just take them back because the court most likely would not receive them. The decision of the court was already made, I believe, before my day in court began. Some referred to it as a "kangaroo court." Keep in mind that the first attorney appointed for me was doing a good job and made several discoveries – but was fired (taken off my case and replaced by the court).

Your Beatitude, what are your feelings about the past?

I believe that if people live in the past they cannot achieve a better future. The past should only serve as an experience that teaches us how to make the present and the future better. I would rather not carry baggage filled with hurt, embarrassment, anger, pain, suspicion, emotional suffering, spiritual suffering, dislike, distrust, fear, nightmares, and baseless unworthiness of what I am and who I am any longer. I only want peace among all, and a chance to devote the time spent on these negative matters to be used for doing the good work of God.

Your Beatitude, do you feel any real guilt in the "theft" issue that occurred in Colorado?

My guilt was that I did not go with my inner thoughts and stop Robert Gigante from doing what he did, and that I did not take certain people to court for slander and libel. I am also guilty of having accepted people into our administration that were not investigated better or, because of what some called my incognizance of some matters, my immediate trust for them that caused us pain. I am also guilty of allowing fear to stop me from standing up to Anthony Dyl. I have failed the Church at times, but I am not a total failure. Although I did not commit a theft, my using bad judgment with Robert Gigante, and not checking invoices of the items ordered to find the duplicity and duplication of items not authorized, one might say that I allowed it to happen. I am also sorry for not having turned Robert Gigante over to the police in Motley Minnesota instead of allowing him to flee the country. For these wrongful omissions, I am deeply sorry.

Your Beatitude, what are your thoughts on the issues that affected the Orthodox Church in America under Metropolitans Theodosius and Herman a few years back.

The OCA went through a serious scandal that I am surprised did not recieve the attention ours did,,or that Mr Dyl didn't comment on since it is the jurisdiction he belongs to. This involved thousands upon thousands of dollars that was misused and embezzled by various people in their administration, including clergy under the OCA Metropolitan Theodosius first, then Metropolitan Herman. Never once did we malign them or introduce the facts into our newsletter at that time. Their Primate was removed from office and replaced with a new Primate. Other than what has been said, I cannot judge them for what they have done. That is God's judgment. All I can say is that this was indeed a serious scandal and yet our issues of seventeen years ago seem to have more attention by the press. Why? Well, just read the full contents of this interview and maybe you will realize why. Bishop Tikhon, member of the OCA, in February 2006 called for action against Metropolitan Job in his letter to the OCA Metropolitan and Bishops of the Orthodox Church in America. This letter in its fullness can be read at: http://ocanews.org/news/TikhonLetterArticle.html.

Your Beatitude, do you have any closing words at this time?

I, like all, am a sinner. I am not a criminal. Only God stands blameless and spotless among us. Although I did nothing criminally wrong in Colorado, I served time for the actions of others and for fabricated allegations, and was made to pay large sums of money. I did all I was ordered to do including served a spotless probation. If I have offended anyone because of my actions whether knowingly or unknowingly done, I offer my most fervent apology. I also apologize to the Church because the hatred against me by some has caused us to answer needless questions for many years. Although very hard for me, I forgive all that have attacked me, but only God can forgive what crimes have been committed against our Church. My enemies are to be thanked for making me a stronger person with greater faith. To those who have left the Church because of the articles published, I forgive them as well. Often Satan disguises himself as an angel of light, and I can see where some would believe the statements of Mr Dyl and Ms Barr - although far from the truth. I forgive the inexperienced and young reporter who printed a very slanted article about us in Duluth Minnesota. He was an intern trying to make a name for him – his name is Brandon Stahl. I forgive Mr Steve Barrett for all the trash he placed online to haunt me concerning Colorado. To the deposed clergy who have told untruths about us, I forgive them, but they must still face God. The detective, who spoke ill of me and the Church, I forgive him, but he, too, must face God. To the Associated Press who felt the need to send Ms Barr's classic but infamous article around the world when heinous crimes often do not make the papers at all, you will have to answer to God for what you have done to a Church, but I forgive you. To the Greek and OCA clergy who have tried to defame me while in the robes of a priest, representatives of Christ, you too have my forgiveness, but it is God you must ask real forgiveness from. My prayer is that Mr Dyl will stop stalking me as he has for 17 years now, and that he, and others, stops trying to destroy the Church. This kind of vindictive and maligning activity only makes all Churches look bad, and it does not say much for those in civil positions of power. I do not want to die one day with any animosity in my heart for anyone. I pray that one day I will have my chance in a competent court and before a God-fearing judge so that I can finally be exonerated of the many allegations unjustly made against me. I pray that somewhere there is a brave and God-fearing lawyer who will realize what has happened to us and has a desire to see justice truly served. I thank God for having protected me and for being with me all these years, from Him I derived my strength to continue. Let us love one another as Christ loves us all. Lord Jesus Christ, Son of God, have mercy on us all.

Your Beatitude, once again, we want to thank you for taking the time to answer these questions. I know how much pain you have suffered, and are suffering now having to go through this again. No man should have to go through what some have put you through for 17 years. There is no doubt in the hearts and minds of many, many people, who know and respect you, that you have served the Church with great love, dedication, integrity, prudence, and sincerity. You are a good man, a good priest, and a worthy Primate of the Church. I, as many who know you, have suffered in a small way with you for many years. It is good that many want this matter to be placed into the appropriate venue for your own exoneration. I am certain that all the clergy and members of the Church join me when I say, Thank You, We Love You, and we are proud to have you as our Primate. May God bless you with many more years! Note: There will be a final story in next edition concerning this matter due to some verified facts that recently came to our attention.