SYRIAN ORTHODOX CHURCH HEADQUARTERS TO BE SHIFTED FROM DAMASCUS

8/24/2012 - News Service

[Beirut] The Syrian Orthodox Church of Antioch and All East may shift their headquarters to Beirut, Lebanon as the Church administration has been deeply affected by the political crisis in Damascus and the rest of Syria.

Holy Synod of the Church will begin on 11th of September at Beirut and several important decisions are expected to be made. The Church headquarters have been functioning at Beirut since the development of the internal crisis in Syria. Patriarch Ignatius Zakka Iwas will not return to Damascus after the treatment in Germany. The Ancient Syrian Orthodox Church where the belt of Holy Theotokos rests has been destroyed in bombing. The holy belt has been saved since it was moved from the Church in advance. The Aleppo Diocesan headquarters of the Church has suffered . More then 400 houses of Syrian Orthodox Christians have been destroyed and robbed. Most of the faithful have already migrated to Europe and USA. There are only a handful of Monks remaining at the Church headquarters in Damascus.

Plans for Germany

It has been rumored in some media that the headquarters of the Church may be shifted to Germany. Due to the unstable political conditions in Middle East some believe that Germany will be an ideal place for the Church headquarters to function smoothly. Syrian Orthodox Church has considerable number of faithful residing in Lebanon, Germany,Sweden and rest of the Europe. The Patriarchate of the Syrian Orthodox Church has been shifted from one place to another at several instances in history due several political, religions reasons. The Patriarchate was transferred to different monasteries in Mesopotamia in early days. In the 13th century it was transferred to the Mor Hananyo Monastery , in southeastern Turkey near Mardin, where it remained until 1933. It was transferred to Homs, Syria and in 1959 was transferred again to Damascus. The Patriarchate has also functioned at Lebanon during the time of Patriarch Ignatius Yacob III and also at Tur Abdin Monastery.

Source
OCP News Service

RUSSIAN ORTHODOX BISHOP: 'SYRIAN CHRISTIANS FACING EXTERMINATION'
http://www.pravoslavie.ru/english/57539.htm

Submitted by Father Paulo Sartelli

In an interview for Acton's quarterly, the Russian Orthodox bishop in charge of external affairs for the Moscow Patriarchate, Metropolitan Hilarion (Alfeyev) of Volokolamsk, warned that that the situation for the Christian population of Syria has deteriorated to an alarming degree. Hilarion compared the situation today, after almost two years of fighting in Syria, as analogous to Iraq, which saw a virtual depopulation of Christians following the U.S. invasion in 2003. The Russian Orthodox Church has been among the most active witnesses against Christian persecution around the world, particularly in the Balkans, North Africa and the Middle East. In November 2011, Kirill, the Patriarch of Moscow and All Russia, visited Syria and Lebanon. In a meeting with Syrian President Bashar al-Assad, Kirill said that he shared a concern with Assad about the "spread of religious radicalism that threatens the integrity of the Arab world."

That sentiment has been expressed widely in Christian communities in Syria — some of them dating to apostolic times — as civil war has progressively taken a heavy toll. Now almost two years on, as many as 30,000 people may have perished. Despite having few illusions about the nature of Assad's autocratic rule, many Christians feared that the Islamist groups, involved in what the West initially viewed as another "Arab Spring" uprising, would eventually turn on them. Indeed this is what has happened. Entire Christian villages have been depopulated, churches desecrated, and many brutal killings have taken place at the hands of the "Arab Spring" insurgents. Most recently, Fr. Fadi Haddad, an Orthodox priest, was found murdered with brutal marks of torture on his remains. Car bomb attacks are now being waged against Christian neighborhoods. (See these backgrounders on the Syrian crisis from the Congressional Research Service and the Council on Foreign Relations).

In February, Hilarion delivered a lecture in Moscow titled "An Era of New Martyrdom. Discrimination of Christians in Various Parts of the World" in which he cited the work of groups such as Barnabas Fund and International Christian Concern. In his talk, he detailed the dire situation of the Coptic Christians in Egypt and in Syria, and various other nations. He noted that Muslims and Christians of various confessions – Orthodox, Roman and Syro Catholics, Maronites and Armenians – co-existed in Syria through centuries and that, until recently, "Syria was a model of wellbeing as far as interreligious co-existence was concerned." What's more, Syria has accepted 2 million refugees from Iraq, with several thousand of them being Christians, as they fled persecution in their homeland.

" It is possible already now to speak of an external military interference in [Syria] as thousands of extremist militants in the guise of opposition forces have unleashed a civil war in the country," Hilarion said in the Moscow lecture. "Extremist groups, the so-called consisting of militant Wahhabites armed and trained at the expense of foreign powers are purposefully killing Christians."

The Russian bishop also addressed the crisis on Oct. 23 in a speech at the United Nations. He detailed "various outrageous facts of discrimination and violence against Christians" for UN delegates:

Last year, Christians made up ten percent of the population of Syria. Today in this country, affected by civil war, tens of thousands of Christians have fallen victim to religious intolerance. Their churches and shrines are being destroyed, they are leaving cities and villages where they lived for centuries, their homes are ruined or captured by the radically-minded representatives of the dominant religion. No less than fifty thousand Christians have had to flee from the Syrian city of Homs.

The distinguished representative of Egypt stated a few minutes ago "that the Arab countries respect freedom of expression. One that is not used to incite hatred against anyone. One that is not directed towards one specific religion or culture. A freedom of expression that tackles extremism and violence." We see, however, that Egypt, with a total population of eighty million people and with a Christian population of about eight million, is facing mass exodus of Coptic Christians because of the systematic persecutions on religious grounds. We call on the Egyptian government to make every effort to stop this persecution and to protect Christians from hatred and violence.

Over half of the sixty thousand Christians have left Libya during the civil war.

The extended Acton Institute interview with Hilarion, conducted Oct. 26 at the Nashotah House Theological Seminary in Nashotah, Wis., will be published in the Fall 2012 issue of . What follows is an excerpt in which he talks about the situation in Syria and what he sees as parallels to other situations:

Hilarion: If we look at events which have been unfolding in the Middle East for the last 10 years, we can see a tendency, which is noticeable in many countries. And this has to do with the gradual extermination of Christianity in the Middle East due to various political reasons, due to great political instability, which is peculiar to many countries of this region. I think if we look at the example of Iraq, for example, we'll see that 10 years ago there were 1.5 million Christians living in that country. Now, there are only 150,000 left. So nine-tenths of the Christian population of Iraq was either exterminated or had to flee.

Hilarion: We see a very grave situation of Christians in Egypt where thousands of Coptic Christians have had to leave the country because they can no longer live there. We see a very difficult situation in Libya, in Afghanistan, in Pakistan, and now in even Syria. I was recently in Rome addressing the Synod of Bishops of the Roman Catholic Church, and two senior Catholic prelates from the Middle East region approached me. One was a Maronite and the other one was a Melkite. And both of them thanked me for the position of the Russian Orthodox Church and also for the position of the Russian Federation on the international scene with regards to Syria, because the Russian Federation does not take position in favor of one or another party of the country. But we believe that all parties of the conflict should be partners of the dialogue. If you simply ignore one party, then it doesn't lead anywhere.

Hilarion: What we see now is that the inter-religious situation in the regions which are still controlled by the government is stable. It is as stable as it used to be for many decades, if not centuries. In the places where rebels take power, for example in the city of Homs, we see that immediately the Iraqi scenario is being put in practice. We see that Christians are in grave danger. They have to flee; they have to leave their homes. And people from Syria, the religious leaders with whom I spoke, they fear that if the regime is overthrown, then they will have to leave their country. This is what was happening in Iraq. This is what is happening in Egypt. And this is what is likely to happen in Syria. So I think the foreign powers, which try to work for democracy in these countries — in order to achieve it they intervene. They should always think about the Christian minority because it seems to me that these people are simply ignored. Nobody takes into account their existence, their sufferings, and the fact that they become the first victims of the unrest when the political situation changes of these countries.

I spoke about this at the Synod of Bishops in Rome. And most recently I spoke about this at the session of the Third Committee of the United Nations in New York. And I cited examples of several countries where the rights of Christians are violated. And I called on the international community to create a mechanism of defense of Christians in the Middle East, in particular, and in other countries as well. And this mechanism should involve the granting of political support or economic aide only in exchange for guarantees for Christian minorities.

Yes. Kosovo is another example of the negligence of the Christian population because politicians had their own political goals, which they achieved with the separation of Kosovo from Serbia. But the result for the Christian population was disastrous. I visited Kosovo twice, and I must say that Christians simply left this region. And those who remain, they live in very difficult conditions. For example, I visited one Orthodox Church in Kosovo where four ladies live under the protection of the guards. One lady has her house across the street. For the last four years she could not visit her house even once, because as soon as she leaves the compound, she will lose the protection and she is likely to be killed.

OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM

 (Taken from the November 1998 Issue of Cornerstone)

The legion of saints of the Church is comprised of men of extraordinary ability whose talents may have been dissimilar but many of whom seem to have shared a common genius for oratory. Yet out of this vast assembly of eloquent speakers, whose reputation might have rested on their gift of expression alone, the one for whom the title "Chrysostom" (in Russian, "Zlatoust"), or "golden-mouthed" was reserved, was John of Antioch, known as St. John Chrysostom, a great distinction in view of the qualifications of so many others.

Endeared as one of the four great doctors of the Church, St. John Chrysostom was born in 347 in Antioch, Syria and was prepared for a career in law under the renowned Libanius, who marveled at his pupil's eloquence and foresaw a brilliant career for his pupil as statesman and lawgiver. But John decided, after he had been baptized at the age of 23, to abandon the law in favor of service to the Savior. He entered a monastery which served to educate him in preparation for his ordination as a priest in 386 AD. From the pulpit there emerged John, a preacher whose oratorical excellence gained him a reputation throughout the Christian world, a recognition which spurred him to even greater expression that found favour with everyone but the Empress Eudoxia, whom he saw fit to examine in some of his sermons.

When St. John was forty-nine years old, his immense popularity earned him election to the Patriarchate of Constantinople, a prestigious post from which he launched a crusade against excessiveness and extreme wealth which the Empress construed as a personal affront to her and her royal court. This also gave rise to sinister forces that envied his tremendous influence. His enemies found an instrument for his indictment when they discovered that he had harboured some pious monks who had been excommunicated by his archrival Theophilos, Bishop of Alexandria, who falsely accused John of treason and surreptitiously plotted his exile.

When it was discovered that the great St. John had been exiled by the puppets of the state, there arose such a clamour of protest, promising a real threat of civil disobedience, that not even the royal court dared to confront the angry multitudes and St John was restored to his post. At about this time he put a stop to a practice which was offensive to him, although none of his predecessors outwardly considered it disrespectful; this practice was applauding in church, which would be considered extremely vulgar today, and the absence of which has added to the solemnity of Church services.

St. John delivered a sermon in which he deplored the adulation of a frenzied crowd at the unveiling of a public statue of the Empress Eudoxia. His sermon was grossly exaggerated by his enemies, and by the time it reached the ears of the Empress it resulted in his permanent exile from his beloved city of Constantinople. The humiliation of banishment did not deter the gallant, golden-mouthed St. John, who continued to communicate with the Church and wrote his precious prose until he died in the lonely reaches of Pontus in 407.

The treasure of treatises and letters which St. John left behind, included the moving sermon that is heard at Easter Sunday services. The loss of his sermons which were not set down on paper is incalculable. Nevertheless, the immense store of his excellent literature reveals his insight, straightforwardness, and rhetorical splendour, and commands a position of the greatest respect and influence in Christian thought, rivaling that of other Fathers of the Church. His liturgy, which we respectfully chant on Sundays, is a living testimony of his greatness.

The slight, five-foot St. John stood tall in his defiance of state authority, bowing only to God and never yielding the high principles of Christianity to expediency or personal welfare. In the words of his pupil, Cassia of Marseilles, "It would be a great thing to attain his stature, but it would be difficult. Nevertheless, a following of him is lovely and magnificent."

It is impossible to cover the entire life of St John Chrysostom in a few pages. However apart from providing a very brief outline of his life, we have included a little more information about his life as a monk and as Patriarch of Constantinople.

Chrysostom as a Monk (AD 374-381)

After the death of his mother, Chrysostom fled from the seductions and tumults of city life to the monastic solitude of the mountains south of Antioch, and there spent six happy years in theological study and sacred meditation and prayer. Monasticism was to him (as to many other great teachers of the Church) a profitable school of spiritual experience and self-government. He embraced this mode of life as "the true philosophy" from the purest motives, and brought into it intellect and cultivation enough to make the seclusion available for moral and spiritual growth.

He gives us a lively description of the bright side of this monastic life. The monks lived in separate cells or huts, but according to a common rule and under the authority of an abbot. They wore coarse garments of camel's hair or goat's hair over their linen tunics. They rose before sunrise, and began the day by singing a hymn of praise and common prayer under the leadership of the abbot. Then they went to their allotted task, some to read, others to write, others to manual labor for the support of the poor. Four hours in each day were devoted to prayer and singing. Their only food was bread and water, except in case of sickness. They slept on straw couches, free from care and anxiety. There was no need of bolts and bars. They held all things in common, and the words of "mine and thine," which cause innumerable sins in the world, were unknown among the brethren. If one died, he caused no lamentation, but thanksgiving, and was carried to the grave amidst hymns of praise; for he was not dead, but "perfected," and permitted to behold the face of Christ. For them to live was Christ, and to die was gain.

Chrysostom was an admirer of active and useful monasticism, and warns against the dangers of idle contemplation. He shows that the words of our Lord, "One thing is needful"; "Take no anxious thought for the morrow"; "Labour not for the meat that perisheth," do not inculcate total abstinence from work, but only undue anxiety about worldly things, and must be harmonised with the apostolic exhortation to labour and to do good. He defends monastic seclusion on account of the prevailing immorality in the cities, which made it almost impossible to cultivate there a higher Christian life.

Chrysostom as Patriarch of Constantinople (AD 398-404)

After the death of Nectarius towards the end of the year 397, Chrysostom was chosen, entirely without his own agency and even against his remonstrance, archbishop of Constantinople. He was hurried away from Antioch by a military escort, to avoid a commotion in the congregation and to make resistance useless. He was consecrated Feb. 26, 398, by his Theophilus, patriarch of Alexandria, who reluctantly yielded to the command of the Emperor Arcadius.

Constantinople, built by Constantine the Great in 330, on the site of Byzantium, assumed as the Eastern capital of the Roman empire the first position among the Episcopal sees of the East, and became the centre of court theology, court intrigues, and theological controversies.

Chrysostom soon gained by his eloquent sermons the admiration of the people, of the weak Emperor Arcadius, and, at first, even of his wife Eudoxia, with whom he afterward waged a deadly war. He extended his pastoral care to the Goths who were becoming numerous in Constantinople, had a part of the Bible translated for them, often preached to them himself through an interpreter, and sent missionaries to the Gothic and Scythian tribes on the Danube. He continued to direct by correspondence those missionary operations even during his exile. For a short time he enjoyed the height of power and popularity.

But he also made enemies by his denunciations of the vices and follies of the clergy and aristocracy. He emptied the Episcopal palace of its costly plate and furniture and sold it for the benefit of the poor and the hospitals. He introduced his strict ascetic habits and reduced the luxurious household of his predecessors to the strictest simplicity. He devoted his large income to benevolence. He refused invitations to banquets, gave no dinner parties, and ate the simplest fare in his solitary chamber. He denounced unsparingly luxurious habits in eating and dressing, and enjoined upon the rich the duty of almsgiving to an extent that tended to increase rather than diminish the number of beggars who swarmed in the streets and around the churches and public baths. He disciplined the vicious clergy and opposed the perilous and immoral habit of unmarried priests of living under the same roof with "spiritual sisters." This habit dated from an earlier age, and was a reaction against celibacy. Cyprian had raised his protest against it, and the Council of Nicea forbade unmarried priests to live with any females except close relations.

Chrysostom's unpopularity was increased by his irritability and obstinacy. The Empress Eudoxia was jealous of his influence over Arcadius and angry at his uncompromising severity against sin and vice. She became the chief instrument of his downfall.

The occasion was furnished by an unauthorized use of his Episcopal power beyond the lines of his diocese, which was confined to the city. At the request of the clergy of Ephesus and the neighboring bishops, he visited that city in January, 401, held a synod and deposed six bishops convicted of shameful simony. During his absence of several months he left the Episcopate of Constantinople in the hands of Severian, bishop of Gabala, an unworthy and adroit flatterer, who basely betrayed his trust and formed a cabal headed by the empress and her licentious court ladies, for the ruin of Chrysostom.

On his return to Constantinople he used unguarded language in the pulpit, and spoke on Elijah's relation to Jezebel in such a manner that Eudoxia understood it as a personal insult. The clergy were anxious to get rid of a bishop who was too severe for their lax morals.

The Repose of Saint John and the Transfer of His Relics

The saint died in the city of Comene on September 14th in the year 407 on his way to a place of exile, having been condemned by the intrigues of the empress Eudoxia because of his daring denunciation of the vices ruling over Constantinople. The last words on his lips were, "Glory be to God for all things!" The transfer of his venerable relics was made in the year 438: after 30 years following the death of the saint during the reign of Eudoxia's son emperor Theodosius II (408-450).

Saint John Chrysostom had the warm love and deep respect of the people, and grief over his untimely death lived on in the hearts of Christians. Saint John's student, Saint Proclus, Patriarch of Constantinople (434-447), making Divine-services in the Church of Saint Sophia, preached a sermon which in glorifying Saint John he said: "O John! Thy life was filled with difficulties, but thy death was glorious, thy grave is blessed and reward abundant through the grace and mercy of our Lord Jesus Christ. O graced one, having conquered the bounds of time and place! Love hath conquered space, unforgettable memory hath annihilated the limits, and place doth not hinder the miracles of the saint." Those who were present in church, deeply touched by the words of Saint Proclus, did not allow him even to finish his sermon. With one accord they began to entreat the Patriarch to intercede with the emperor, so that the relics of Saint John might be transferred to Constantinople. The emperor, overwhelmed by Saint Proclus, gave his consent and made the order to transfer the relics of Saint John. But the people dispatched by him were by no means able to life up the holy relics -- not until that moment when the emperor realising his oversight that he had not sent the message to Saint John, humbly beseeching of him forgiveness for himself and for his mother Eudoxia. The message was read at the grave of Saint John and after this they easily lifted up the relics, carried them onto a ship and arrived at Constantinople. The reliquary coffin with the relics was placed in the Church of the Holy Martyr Irene. The Patriarch opened the coffin: the body of Saint John had remained without decay. The emperor, having approached the coffin with tears, asked forgiveness. All day and night people did not leave the coffin. In the morning the reliquary coffin with its relics was brought to the Church of the Holy Apostles. The people cried out: "Receive back thy throne, father!" Then Patriarch Proclus and the clergy standing at the relics saw Saint John open his mouth and pronounce: "Peace be to all."   In the IX Century the feast-day in honor of the transfer of the relics of Sainted John Chrysostom was written into church singing.

TWO DISCOURCES IN CHRISTOLOGY

By Reverend Fr Seraphim Kanagaratnam CSB
Priest of the Syriac-Greek Antiochian Archdiocese in Malaysia

Reprinted.

Please can I expound further on this subject i.e., Miaphysitism and  Theosis (Deification). But before I expound this subject let us study the thoughts of the two (2) Ancient Theological School of the early Church, namely the Antiochian and Alexandrian. The thoughts of the Antiochian Theological School. This School stressed the literal -historical interpretation of Holy Scriptures and the completeness of Christ humanity. They put a primacy on emphasizing the distinction of natures. Their literal - historical interpretation of Holy Scriptures incited them to assert the reality of the historical Christ in His "Human nature" independent of the Divine Logos, who dwells in  Him (according to their  expression). The Antiochians thereby adopt "Word-Man" scheme and the formula "Two Natures". Divinity and humanity of Christ can be distinguished in Christ actions, Christ has a real, complete and independent humanity. The Antiochian school starting point of its Christology is "For in Him dwells the fullness of the Godhead bodily"- (St. Paul to Colossians : 2:9). The thoughts of the Alexandrian Theological School stressed the allegorical interpretation of Holy Scriptures and  Christ's Divinity. They put a primacy on emphasizing the Unity of person (much the way we emphasize the unity of human person, despite being composed of a dual nature sorts, the spiritual and physical). The Alexandrians thereby adopts "Word-Flesh" scheme and the formula  "The One Nature of God Incarnate".The Alexandrians school starting point of its Christology is "And the Word became flesh" (St.John 1:14).

Now let us discuss miaphysitism and theosis (Deification). The Alexandrian school because of its allegorical interpretation of Holy Scriptures adopts "Word-Flesh (St. John 1:14) scheme and the  formula "One Nature of God Incarnate ". Divinity and Humanity of Christ united in one Hypostatic Union. Two natures are united so close that they cannot be distinguished in the union. If Christ's suffering and saving works are not those of the divine but only of the Man, the redemption is undermined. Hence, the divine must unite with His flesh and must be involved in the suffering and saving works. Moreover, because Christ is the second Adam and a new regenerated race of mankind, the union of the divine with the flesh must close as one. In the process of the hypostatic union, the Word of God changes body, soul and spirit and thus transformed human nature itself. Now Christ can change the humanity and situation of every human being. All human beings have possibilities of immortality and perfection through Christ. The transformation of a person (believer) nature takes place through the union with Christ in the rituals of baptism and Eucharist. The dying and rising with Christ in baptism have a transformational effect on the soul and body of the person. The bread and wine in Holy Eucharist is mysteriously changed to Christ's Body and Blood after the celebrant's prayer of invocation to the Holy Spirit (Epiclesis). When a communicant eats Christ's body and drinks His blood, the person receives Christ's divine life through Christ's flesh.
 We can see that the core of Alexandrian theology is Deification or the grace of renewal. The renewal of human nature as a whole, to attain sharing in the characteristics of our Savior in place of the corrupt human nature, or as the Apostle state that the believer may enjoy " the partaking in the Divine Nature" (2 Peter:1-4) or "the new man in the image of His Creator "(Col: 3:10).

The Core of Alexandrian theology can be revealed through St Athanasius statement that " The Word of God became man (enethraposen)so that we might be made gods (theopiethomen)". (On the Incarnation  PG. ch 54,{3  Vol xxv, col. 192B).

Humbly,
Father Seraphim

THE ROBBER GOSPEL

by Metropolitan Ephraim

In reading the Lives of the Saints, one will often come across an account of a Saint who loved to read the Lives of the Saints. I find this sort of thing fascinating, and also very instructive. Below, for example, is one such narration found in the Life of St. John the Almsgiver, Patriarch of Alexandria, who was himself impressed by yet another almsgiver and wanted to tell everyone what he had just read:

Our Saint, who was adorned with so many good deeds, was not wanting either in this respect, for he dearly loved reading the lives of the holy fathers, especially of those who practiced almsgiving. One day when reading the life of St. Serapion, who was nicknamed Sindonius, he came across the following passage: "Serapion once gave his cloak to a poor man and as he walked on and met another who was shivering, he gave that one his tunic, and then he sat down naked, holding the holy Gospel; on being asked, "Who has taken your clothes, father?" he pointed to the Gospel and said, "This is the robber." Another time, he sold the Gospel to give alms and when a disciple said to him, "Father, where is your Gospel?" he replied, "Son, believe me, it was the Gospel which said to me 'Sell all you have and give to the poor,' so I sold it and gave to the poor that on the day of judgment we may have freer access to God."

He also read: "Another time, a widow woman asked the same St. Serapion for alms because her children were hungry, and, as he had nothing whatever to give her, he obliged her to sell him to some pagan actors, and these he converted to Christianity in a few days." After reading all this about St. Serapion, the Saint was so overcome and filled with admiration for Serapion's goodness that he burst into tears and then summoned all his own officials and read all these portions about St. Serapion to them and said: "On my soul, you lovers of Christ, see how greatly a man is edified by reading the lives of the holy Fathers. For, believe me, until today I really thought that I was doing a little something by giving away the monies which came to me; for I did not know that some, when overcome by pity, even sold themselves!

©Three Byzantine Saints, trans. by E. Dawnes and N Baynes, Oxford Press, 1948, pp. 231–232.

GREAT LENT IN THE SYRIAC ORTHODOX CHURCH OF ANTIOCH: WHAT IS LENT?

by Rev. Dr. V Kurian Thomas

This 50-day period of Lent is a time of abstinence from foods, primarily and most importantly with a purified mind and heart. Abstinence from certain foods alone is a way of achieving virtue, because God is requesting the heart of the man (Joel 2:12,13). During the period of the Great Lent and other periods of fasting throughout the year, an individual makes a special attempt or connection to reach our God, and evaluate his calling as a Christian, to listen to the voice of the Gospels and heed its commandments.

It is very important to note that fasting is an essential element of the Christian life. Our Lord Jesus Christ fasted and taught men to fast. Blessed fasting is done in secret, without showiness or accusation of others (Mt 6:16; Romans 14). One has to enter the Lenten period with great devotion and love. Lent has a goal of purifying our lives, the strengthening of our human powers of love for God and man, informing us of our entire being for communion with the Holy Trinity.

Another purpose of fasting is to remind us of the Scriptural teaching. One important verse is found in Deuteronomy, Chapter 8 verse 3, Man does not live by bread alone. This verse implies that physical nourishment is not sufficient for a healthy life, man also is in need of spiritual nourishment. The needs of the body are nothing compared to the needs of the soul. We are always in need of God. It is He who provides everything for both the body and the soul. So it is through fasting that we learn to depend on God more fully.

Fasting in the Old Testament

God Almighty, enforced fasting on the first man when He commanded Adam and Eve in the Garden of Eden saying "Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." (Gen. 2:16,17).

Adam did not listen to God's command and disobeyed Him, dam doubted Gods word, and that is why he believed Satan and obeyed him. Therefore, by eating the forbidden fruit Adam and Eve were sent from the Garden of Eden to the land of suffering and torment. It is important to say that the food of the first man was free of meat and limited to cereals, beans and fruits in the Garden of Eden. This is supported by God's address to Adam and Eve: "Behold I have given you every herb bearing seed, to you it shall be for meat." (Gen. 1:29). It was only after the flood that God permitted man, represented by Noah, to eat meat. (Gen. 9:3).

Fasting in the New Testament

In the New Testament, it was the Lord Jesus Who set the law of fasting in Christianity when He fasted forty days and forty nights (Matt. 4:2). "He did eat nothing, and when they were ended, he afterward hungered." (Luke 4:2). The Lord Jesus was not in need of fasting but fasted as an example for us. He imposed fasting to show us its powerful spiritual impact especially when coupled with prayer.

When the Lord replied to the question of John's disciples, who wondered why His disciples did not fast. Our Lord said, "Can the children of the bride chamber mourn, as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them and then shall they fast in those days." (Matt.9:14&15. Luke 5:35) The Lord's words were deemed as an authorization. He vested his disciples to set dates for fasting. Accordingly, the Holy Apostles and the righteous disciples started fasting ten days after the Lord's Ascension to heaven, when they accept the Holy Spirit from heaven. They fasted on diverse occasions and in different ways.

How it was determined when Easter (Pascha) would be Celebrated

Every Sunday's worship is a celebration of the risen Lord, but a special day for the Resurrection has been part of the life of the church from its early days. When Constantine became emperor and Christianity was no longer illegal, it was possible to consider more carefully the date of Easter. One of the purposes of the Council of Nicea in 325 AD was to settle that date.

Constantine wanted Christianity to be totally separated from Judaism and did not want Easter to be celebrated on the Jewish Passover. The Council of Nicea accordingly required the feast of the resurrection to be celebrated on a Sunday that falls after and never on the Jewish Passover. Easter was to be the Sunday after the first full moon after the spring equinox.

Our Faith

We all know that prayer and fasting are two of the basic Christian and Lenten necessities. However, many young adults often realize they cannot keep the strictest Lenten regulations of the Church. An individual can sometimes feel frustrated, lost and without guidance when he/she cannot follow the Lenten regulations.

As mentioned earlier, one must enter the Lent with devotion and love. If you cannot follow the Lent regulations then practical guidance and advice would be: to do what you can. Knowing that the essentials are prayer and fasting, an individual can pray more often, try to fast as fully as possible, and giving to others when asking nothing in return. Again, know that all of your fasting, prayer, and giving to others in need must be exercised in secret. A deeper love for God and for those around us is the only real goal and purpose of Great Lent.

His Holiness Mor Ignatius Zakka I, in his 2010 Lenten Encyclical stated: "The apostles commanded the faithful to fast. The church abided by it and organized all fasts. The history of the church shows that from the dawn of Christianity, Christians fasted the Forty Days Great Lent, the week of Passion, and Wednesdays and Fridays of every week. The church imposed severe penalties on clergy and laity who broke the fasting commandment. Elders, children, babies, sick, nursing, pregnant women, were exempted out of necessity. Saturdays and Sundays during which the holy Eucharist is celebrated, are excluded. After service the faithful will have fasting food. Our Syriac Church doesn't start any fast on Sundays in honor of the Day of the Lord. We start Monday morning thus the number of days that year is one day shorter.

During lent, the holy church does not forbid eating foods out of having lawful or unlawful foods, but it aims at subjecting the will of the faithful to God Almighty by sanctifying and by practicing esteemed virtues specially the virtue of obedience to Gods commandments issued by His servants, the Metropolitans of the church which they were given by Him to bind and loose, and legislate the rules and regulations for the benefit of the faithful and the glory of Gods holy name. Since the church is a compassionate mother and righteous teacher, she does not want to lay heavy burdens remembering the Lord, saying, Woe to you also, lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers (Luke 11:46).

For this, his holiness the late Patriarch Elias the Third - God bless his soul - (+1932), allowed the eating of fish during the Great Lent and also allowed the faithful in America to fast the first and the last week of the Lent in addition to Wednesdays and Fridays.

Also his holiness the late Patriarch Ephraim the First Barsom - God bless his soul - (+1957) allowed the same for the faithful in India in addition to softening other fasts for all in 1946.

His holiness the late Patriarch Jacob the Third - God bless his soul - (+1980) also allowed fasting the first and last week of the Great Lent only, in addition to Wednesdays and Fridays for the clergy and laity during which he allowed them to have all kinds of foods in 1966 and also allowed celebrations, weddings, baptisms, Eucharist, and memorials during days in between.

Our fathers, Patriarchs of the holy church permitted this out of mercy and compassion to avoid breaking the commandment and be exposed to the wrath of God. God forbid, He who abides by these exceptions does not commit sin but will be considered among those who didn't break the rules. But whoever fasts the whole period his reward will be multiplied."

The Passion Week can be set aside for a greater and more concentrated Lenten effort. You can attend the Liturgy that week and be faithful in Christ's gospel in every word, action, and thought.

Great Lent in the Syriac Orthodox Church

The Lent period is the third cycle in the Liturgical year. This cycle is known as the cycle of forgiveness and it consists of eight Sundays the same as all other cycles. During six consecutive Sundays the church discusses or celebrates Jesus miracles, beginning with the wedding feast in Cana and ending with the healing of the blind man, and Raising Lazarus from the Dead on Saturday prior to Palm Sunday. The seventh Sunday is Palm Sunday and the eighth is Easter. Sundays Melodies of this cycle are as usual eight: the wedding feast in Cana is Qadmoyo (the first) and it continues on until the Palm Sunday, which is Shbioyo (the seventh). Easter melody starts on Saturday evening with Tminoyo (the eighth) and morning with is Qadmoyo (the first) and not Tminoyo (the eighth) because of its nature. The rest of the Lents days have a special tune of repentance called Gushmo. It was decided that the melodies of bigger holidays have to be Qadmoyo (the first), which are joyful type of tunes. And the Passion Week has special tune of grief.

During this cycle we will discuss the content and the theme of each Sunday which are arranged as follow:

1. The wedding feast in Cana
2. The healing of the Leper
3. Healing the paralyzed man
4. Healing the Canaanite's daughter
5. The parable of the Good Samaritan
6. Healing the blind man, and Raising Lazarus from the Dead.
7. Palm Sunday
8. Easter

The first Saturday of Lent is designated for the memory of St. Ephraim (for his repentance life). The twenty-fourth day of Lent, which is always a Wednesday, (the middle of Lent) is designated for the Lifting the Cross on the mid of the church, and memory of King Abgar IX (Abgar Oukomo) who converted to Christianity at Edessa in the second century A.D. as a first kingdom became a Christian.

In this Period, it is noteworthy to list three special events:

1) Before the celebrant steps the altars step to start the Divine Liturgy. The choir sings a special hymn called Ho Edono La-sloutho (it is time to pray). This hymn calls the believers to forgive each other and elevate their heart and thoughts with the celebrant to celebrate the Divine Liturgy and before exchanging the sign (or Kiss) of peace in the Liturgy. It is sung during the masses of the six Sundays of the Lent cycle, after saying the last sentence of Abo Ahid (The Creed), and before the deacon declaration which is the Stowmen Qalous Qoury Layson (Let us stand well, Lord have mercy) in obedience and ask for mercy. You may mention that the priest doesn't go up to the higher step of the altar until the verse of the hymn, which says It is the moment where priest go up to the higher stair to present offers for our forgiveness. This hymn has been assigned specially to this period to emphasize the element of forgiveness.

2) A special ceremony which takes place on Sunday evening is a collection of wonderful texts of forgiveness written by St. Jacob and St. Ephraim and other church fathers. This ceremony is repeated during these six Sundays.

3) The daily afternoon prayers are substituted by the forgiveness prayers of St. Ephrem.This will be a good period to recount ones sins and try to forgive during this period of forgiveness.

Here we will look at the Parables and Miracles we observe on Sundays during the Great Lent:

The Holy Lent is a season of renewal and reformation: "do not be conformed to this world," St. Paul said, "but be transformed by the renewing of your mind." (Romans 12:2) It is a time for the casting out of devils, the unmasking of the perversions of our spirits, a time for the nurturing of our souls by the word of God revealed in Christ our Lord. The Holy Lent is a time of death and resurrection with Christ our Lord.

This is a brief knowledge about the Holy Lent Sundays in General in our Syriac Orthodox Church of Antioch. The Sundays in the Holy Lent are noteworthy for the readings prescribed by the Antiochene fathers.

Source: "Kothanae Sunday and the Great Lent" published in 'Syriac Orthodox Resources' of the Syriac Orthodox Church of Antioch.

HANDMADE ITEMS FROM UGANDA ON SALE AT BOOKSTORE / GIFT SHOP

[Sharon PA] Father Christopher Tamale sent some beautiful handmade items from Kiboga Uganda to be sold at Holy Trinity Bookstore & Gift Shop in Sharon Pennsylvania. The profits from these items will be sent to Uganda to help the mission parishes there in their survival. If you wish to purchase some by mail, please contact the bookstore and ask for a catalog of items and price list. There are change purses, purses for women, hats, jewelry, coconut bracelets, and many other beautifully handmade gifts. The Metropolis has several very poor parishes in Uganda. There are also two schools for children in Uganda under our omophor. We are asking that all try to make a purchase to help with the great poverty being experience by the faithful. If you wish to assist please contact Brother Vincent Cappabianca CSB, 456 Nimick Street, Sharon PA 16146, and a catalog will be sent. You can call (724) 308.6218. You can also just send a cash donation by check or via PayPal. Please mark your donation for Uganda Vicariate and payable to "EOCC."

CHURCH HISTORY:

THE HISTORIC DECLARATION ON CHRISTOLOGY BETWEEN THE ROMAN AND ORIENTAL CHURCHES: H.H. POPE JOHN PAUL II WELCOMING H.H. PATRIARCH IGNATIUS ZAKKA AT VATICAN IN JUNE 1984

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 finally resulted in a joint declaration issued in Vatican on 27 October, 1971 signed by Patriarch Ya`qub and Pope Paul Vl.  In 1973, a joint communiqué was issued by Pope Paul Vl  and the head of the Coptic Church.  In the subsequent years, representatives of the Oriental Orthodox Churches and the Roman Catholic Church met at many places and tried to find out a solution to the centuries old controversies.  

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.

H.H. Patriarch's visit to Vatican & the signing of Historic declaration in 1984

The Patriarchal delegation consisted of His Beatitude Mor Baselios Paulose 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 Severious 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.  

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.

Common 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 Communiqué 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 Yacoub 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 Yacoub 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 Savior 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 fulfillment 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 center 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 Savior'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).

Signing of the historic Joint declaration by Their Holiness

For more on the common declaration of 1984, Visit :- http://sor.cua.edu/Ecumenism/RC.html
Photos: -  'THE QUEST FOR UNITY', Dr. D Babu Paul, 1984

THE SYRIAC-GREEK ANTIOCHIAN ORTHODOX CHURCH
QUESTIONS & ANSWERS ON FAITH & TRADITION

Q. I am researching various churches in Indiana. Can you please tell me what churches existed in Indiana of the Syriac-Greek Antiochene Rite? Mark Collas (Highland IN)

A. To my knowledge in Indiana there were the following: Holy Martyrs of Port Royal Parish, Gary & Hobart IN 1959-1970); St Michael Archangel Parish, Glen Park (Gary) IN (1971-74); Ss Peter & Paul Parish, Portage IN (1974-1979); and there were some other missions at one time there, e.g., St James the Apostle, Valparaiso IN.

Q. What is "Theocentric" and "Theocentricism"? Andrew Masatto (Chicago Heights IL)

A. Theocentricism is the belief that God is the central aspect to our existence, as opposed to Anthropocentrism or existentialism. In this view, meaning and value of actions done to people or the environment are attributed to God. The tenets of theocentricism, such as humility, respect, moderation, selflessness, and mindfulness, can lend themselves towards a form of environmentalism. In modern theology, theocentricism is often linked with stewardship and Environmental ethics or Creation care. It is the belief that human beings should look after the world as guardians and therefore in the way in which God wants them to. Humans should be considerate to all, from animals to plants to humans themselves. It maintains that human beings are merely here for a short time and should be looking after the world for future generations.

In Christian theology , theocentricism has sometimes been used to describe theologies that focus on God the Father, as opposed to those which focus on Christ (Christocentric) or the Holy Spirit (Pneumocentric). Theocentrism was a key element of the Christology of Saint Augustine. This view is resisted among some theologians on the grounds that it poses a challenge to trinity. One of these theologians is Carl Baaten who said, "If one can speak of God who is really God apart from Christ, there is indeed no reason for the doctrine of the Trinity. Some kind of Unitarianism will do the job." Paul F. Knitter, in his defense as a Theocentric Christian, said it depends on how the unity between God and Jesus Christ within trinity is seen. He says that, "we cannot so neatly or exclusively affirm that the Logos/Christ is Jesus. The 'incarnating' activity of the Logos is actualized in but not restricted to Jesus. The God manifested in and as Jesus of Nazareth is the only true God" As well as Christians, those of the Islamic and Judaic faiths also believe in such.

Q. What are the main beliefs of the Syriac Orthodox Church. John Ghanayam (Chicago IL)

A. The faith of the Syrian Orthodox Church can be summarized as follows: The Church believes in one composite person of the Lord Jesus, and one composite nature that consists of two natures: divine and human, which cannot be mixed, separated or transformed. In other words, the two natures are united into one nature with no mixing, no blending no changing no transformation, and no confusion. This applies to all divine and human attributes. Based on this definition, divinity was united with humanity, or the body, when Jesus was nailed on the cross, and never departed the body, not even for a moment. Therefore, it is wrong, and a departure from the universal Christian faith to say that: "Christ was crucified in flesh". It must rather be said: "God the Incarnate the Lord of glory was crucified"; however, we do say "He suffered and died in flesh", because divinity is never subject to suffering or death. As a consequence, Mary is "the mother of God", and the phrase "Thou who was crucified for us" stands true in the Trisagion which is directed to the second person, i.e., Christ. To this faith adhered the Antiochian Syrians and the Alexandrian Copts who rejected the council of Chalcedony and the document of Leo of Rome (The tome of Letter of Pope Leo) adhering to the faith defined in the three holy ecumenical councils of Nicea 325 A.D., Constantinople 381 A.D., and Ephesus 431 A.D. From here, the name "Orthodox" was coined to mean "True faith" which is common to Syrians, Copts, Indians (of India), Armenians, Ethiopians, and others. These Churches are called "sister Churches". They endured together severe sufferings and violent persecutions waged against them by the Chalcedonian Byzantine Empire.

Q. Is the Syriac-Greek Antiochian Orthodox Catholic Church a Western or Eastern Rite? Paul Lorenzo (Cleveland OH)

A. The Syriac-Greek Antiochian Orthodox Catholic Church actually is a blend of East and West. The Liturgy or Mass of St Gregory the Great is a "Byzantinized Western Rite" so-to-speak as it contains many beautiful Byzantine customs and prayers but shares within it Western customs and prayers once used in the Roman Catholic Church. It is usually just referred to as the Syriac-Greek Antiochene Rite.

Q. Who was the first American bishop of the Syriac-Greek Antiochian Orthodox Catholic Church? Thomas Jordan (Plano TX))

A. The first bishop of the American jurisdiction was His Beatitude Metropolitan Timotheos Vilathi who was consecrated in 1892 in the Syrian Orthodox Church in India, and became first primate here in America in the same year. :

Q. Is it permissible to wear white vestments instead of black at funerals? Maryann Dyer (Hobart IN)

A. Various jurisdictions have their own laws governing this. In the Syriac-Greek Antiochene Rite the normal color for funerals is still black. However, white is allowed for those children under the age of 7. In addition, in parts of Africa it is allowed to replace black with purple because of local tradition.

Q.  What is an "auxiliary archbishop"? Rev Andrew Paloma (Chicago IL)

A. An "auxiliary archbishop" is an assistant bishop to the Archbishop of the Archdiocese serving in a foreign diocese or vicariate, the same as an auxiliary bishop assists a diocesan bishop in a large diocese. He is not referred to as "Your Eminence" as is the Archbishop, but as "Your Excellency."

 If you have a question about the faith or the Orthodox Catholic Church, please send it to:
OCH Editor
456 Nimick Street
Sharon PA 16146.

HELP FORM MISSION PARISHES & PRAYER GROUPS

The Syriac-Greek Antiochian Archdiocese of the Orthodox Catholic Church, like other small Orthodox jurisdictions, realizes that there are members who live far away from the nearest parish to them. In some cases, there are parishes of other jurisdictions that are in communion with us or in which mutual recognition has been exchanged. In such cases our members may attend those churches until one of ours is opened in their locality. In other cases, there are those living in an area with no parish at all to attend, and for them they may belong to an existing parish and be on its rolls as a member. Such persons would be allowed to use the Typica Service within their homes on Sunday and Holy Days. Domestic Churches, Chapels, and Communities may be established in homes until a parish or mission can be officially established. "Distance Parishioners" would also be allowed to make their 10% tithe to the parish attached to uniting them to it in good standing. For further information contact His Eminence Archbishop Timothy at rbsocc@juno.com or 456 Nimick Street, Sharon PA 16146. If you are interested in assisting the Archdiocese in establishing a mission parish in your area, please write to us.

VATICAN DENIES GAY BLACKMAIL RUMORS

Saturday, 23 Feb 2013 05:13 PM
By Newsmax Wires

The Vatican on Saturday accused the Italian media of spreading "false and damaging" reports in what it condemned as a deplorable attempt to influence cardinals who will meet in a secret conclave next month to elect a new pope. Since Pope Benedict announced his resignation on February. 11, Italian newspapers have been full of rumors about conspiracies, secret reports and lobbies in the Vatican that they say pushed the pope to abdicate, including a rumor that involved a shadowy "gay lobby" within the Vatican.

CNN Senior Vatican Analyst John Allen, who is also a correspondent with the National Catholic Reporter, cautioned that such unsourced speculation should be taken with a grain of salt. While Allen said he doesn't know for sure whether a network based on sexual orientation was investigated by the Vatican, he said "frankly, it would be a little surprising if they hadn't" — given past scandals that have come to light.  Allen theorized that the Pope may have been worn down by the "cumulative impact of the various meltdowns over the last eight years" in a piece he wrote on Friday. It's probably a stretch to draw a straight line between all of this and Benedict's resignation," he said. "For the most part, one has to take the Pope at his word: He's stepping aside because he's old and tired, not because of any particular crisis." The Vatican in its statement on Saturday said, "It is deplorable that, as we draw closer to the time of the beginning of the conclave ... that there be a widespread distribution of often unverified, unverifiable or completely false news stories that cause serious damage to persons and institutions."

The Italian reports have painted an unflattering picture of the Vatican's central administration, known as the Curia, depicting it as being full of prelates more concerned with their careers than serving the Church or the pope. Some Church officials, speaking privately, have said foreign cardinals coming to Rome to choose the next pope have been alarmed over reports of corruption and might be inclined to elect someone not connected with the Curia, which is predominantly Italian. The Vatican statement on Saturday said the Italian media reports were an attempt to influence the outcome of the conclave through negative public opinion much like states and kings tried to influence papal elections centuries ago.

The Pope has announced that he will step down on February 28, becoming the first pontiff to abdicate in some six centuries. The 85-year-old Benedict said his failing health no longer enabled him to run the 1.2-billion-member Roman Catholic Church as he would like. In a separate statement, Father Federico Lombardi, the Vatican spokesman, said the reports were trying to "discredit the Church and its government" ahead of the conclave. Italy's Repubblica newspaper ran a series of unsourced stories this week about the alleged contents of a secret report prepared for the Pope by a commission of three cardinals who investigated the so-called Vatileaks scandal last year. Paolo Gabriele, the Pope's butler, was convicted of stealing personal papal documents and leaking them to the media. He was jailed and later pardoned by the Pope. The documents alleged corruption in the Vatican and infighting over the running of its bank, which has been at the heart of a series of scandals in past decades.

On Friday the Vatican denied Italian media reports that Benedict's decision to send a senior official to a new post in Latin America was linked to the secret report about leaked papal papers. The Vatican said the transfer to Colombia of Monsignor Ettore Balestrero, an Italian who holds a post roughly equivalent to deputy foreign minister, was a promotion and had been decided weeks ago. Balestrero will be promoted to archbishop and made ambassador in Bogota. Those reports said Balestrero was being sent away from the Vatican because he figured in the secret report.

On Saturday, as part of his last activities before his resignation in five days, Benedict ended a week-long Lenten spiritual retreat in the Vatican and held a farewell meeting with Italy's president. On Sunday he will hold his last Sunday blessing. He will hold his last general audience on Wednesday and meet with cardinals on Thursday morning before he resigns on Thursday. He will first go to the papal summer retreat at Castel Gandolfo south of Rome and then move to a convent inside the Vatican in April after the building is renovated.

APPOINTMENTS & ASSIGNMENTS

• His Excellency Auxiliary Archbishop Anthony Macfonse Osmond appointed Bishop Ordinary of the First Diocese of Nigeria & All Africa on September 1, 2012 by His Beatitude Metropolitan Stephen.

OFFICIAL FROM HOLY METROPOLIS OF ST PETER APOSTLE

FAST & ABSTINENCE RULES
Great Lent for Orthodox Catholic Christians begins on March 18, 2013. Holy Pascha (Easter) will be celebrated on May 5, 2013. Ascension Thursday, marking the end of Paschaltide, is on June 13, 2013. The Church requires those of age 7 and older to follow the minimal (at least) fast and abstinence laws during Great Lent. On Wednesdays only fish may be eaten, and on Fridays during Great Lent no meat or dairy products may be consumed except dairy products may be taken on Sundays. During Holy Week, those who can should abstain from meat, and if possible dairy products, on all days from Holy Monday until after Paschal Liturgy. The fast during this time requires only one full meal daily with two smaller meals. If one needs a dispensation from part of the fast and abstinence rules they should consult their parish priest. Those under 7 years of age, those who are ill, those with diabetes, and those of advanced age are required only to do what they can during this time. They should not endanger their own health. If uncertain, please discuss this matter with your parish priest or write to the Archdiocese.

REVISED LITURGIKON – (03.01.12.1) The Holy Metropolis will have completed the Syriac-Greek Antiochene Rite of the Liturgy (Mass) of St Gregory and Liturgikon. Clergy are encouraged to order this newly revised Liturgikon by January 1, 2013. It also contains the Rite of Benediction, Mystery of Confession (Penance), Morning Prayer, and other services. The Liturgikon will be added to without charge as necessary and when new additions are completed until completed in full. Contact the Archdiocese at rbsocc@juno.com. The cost for the 2013 Liturgikon is $175.00 and payable to "EOCC." This new Liturgikon supersedes all previous ones and is the official Liturgikon of the Holy Metropolis of St Peter the Apostle.

ANNUAL DAY OF COMMEMORATION – (09.17.11.1) Ordered by His Beatitude Metropolitan Stephen V Primate of the Church - St Julius of Goa, Archbishop (B. April 29, 1836 - D. September 23, 1923) will be commemorated annually by the Liturgy of the Mass in all parishes. Our jurisdiction has much to be proud of. St Julius of Goa, Archbishop, should have a place in the hearts of all that belong to the Malankara and Syriac-Greek Antiochian jurisdictions. 120 years ago it was from the saintly hands of St Mar Julius of Goa that Archbishop Timotheos Vilathi became our first Archbishop Primate in the United States. May their memories be eternal. We, too, shall celebrate his eternal reward on September 23 annually along with the Malankara Goan Diocese. May he protect us all who call upon him to intercede for us to God.

APPROVED BY HOLY METROPOLIS – (01.10.13.1) (Still pending approval.)

• Vicariate: a geographical province within a diocese or the archdiocese that is headed by a priest or chorbishop but answerable to a local bishop. Some vicariates may also be independent of a local diocese and directly under the oversight of the Archdiocese or the Holy Metropolis.
• Eparchy: a general term for an ecclesiastical province, though often used technically to refer to the territory over which the Primate or the  Archdiocese has immediate jurisdictional authority.
• Exarchate or Diocese: often a missionary diocese, though traditionally referring to a diocese in which there is only one bishop, (or other cleric) with authority who is often referred to as an Exarch.
• Archdiocese: the main diocese consisting of other dioceses whose ruling bishop is an Archbishop. In the Syriac-Greek Antiochian Orthodox Catholic Church there is, and has always been, one archdiocese. A diocese is headed by a Bishop Ordinary or an Auxiliary Archbishop. An archdiocese may have constituent dioceses.
• Holy Metropolis (or Metropolia or Metropolitanate): the See of the Church, the residence from where the Primate, His Beatitude the Metropolitan Primate, governs and oversees the Church. The Holy Metropolis oversees all the above provinces of the Church.

ANNOUNCEMENTS

Clergy Retirements:

• Father Sebastian Robles of Canada has asked the Holy Metropolis for retirement due to his health. This was approved on November 17, 2012. Father was pastor of St Seraphim of Sarov Mission in Victoria BC Canada until August 1, 2012. There is no successor priest for this mission which has now been closed.

New Seminarians of the Archdiocese:

• Jay Stuck (Connecticut), Major Seminarian of St Mark's Seminary & Graduate School (01.22.13)

Prayers Requested:

• Tiffany Rae Green the daughter of Drs Mark & Jana Green of Broken Arrow OK. She has been hospitalized for a serious illness. Please pray for her and her son Brayden.

Christ the Pantocrator Sovereign Order of Chivalry:

• Chevalier Dr Stephen Duncan, SOCP - Knight Lieutenant
• Chevalier Andre Tarraf, SOCP - Knight Grand Commander

Commissioning of Licensed Provider:

• Provider Melanie Angelis LACh
• Provider Kristen Honey LACh
• Provider Colby Inzer ND LACh
• Provider Corrine Inzer LACh
• Provider Barbara Kinsey LACh
• Provider Dushka Music LACH
• Provider Daniel Nuzum LACh
• Provider Donna O'Malley LACh
• Provider Abraham Saferstein DCh FSAC
• Provider Janet Stuck LACh

INCARDINATIONS PENDING / APPROVED – REINSTATEMENT OF FACULTIES

• Bishop Michael from the Old Holy Orthodox Catholic Church pending since June 6, 2012, denied October 1, 2012,
• Father Gorgi Pacemski from the Macedonian Orthodox Church. (Pending since 02/12)

PAROCHIAL CHARTERS

Established:

• Holy Nativity of Our Lord Mission, Iganga Uganda (11.28.11)
• St John the Baptist Oratory & Mission, Knoxville Tennessee USA  (08.27.12)

Dissolved:

• St Ephraim of Syria Mission, Daleville Alabama USA (11.25.12)
• St Seraphim of Sarov Mission Parish, Victoria BC Canada (09.01.12)

DISCIPLINARY MATTERS

• Important Note: Cyril Robert Cranshaw, of California and Nicaragua, is a deposed bishop who has joined with a bishop by the name of Nicholas, uncanonical, and the obscure Orthodox Church of France. He is not recognized and was deposed for issues of false representation, slander, and other serious issues. His deposition was issued in October 2009. He has no sacerdotal or episcopal powers. He was a bishop of the Church.
• Important Note: Steven Matthew Johnson of St Cloud Minnesota is a defrocked priest of the Syriac-Greek Antiochene Archdiocese who is still using his title and dressing as a priest. Please be advised that he was defrocked due to very serious reasons and inappropriate conduct, and the Holy Metropolis has not lifted this sanction. He was defrocked in 2009. He has no sacerdotal powers. He was a priest opf the Church
• Cyril Amer Shahzad  of Pakistan has been suspended as a seminarian of the Church due to his defection to another Orthodox Christian Church (ROCOR) for an inappropriate (illicit) ordination to the priesthood in exchange for property that was donated originally to our Holy Metropolis. He did not request a canonical release from the Archdiocese. The news shocked the Holy Metropolis when it found out about the illicit ordination of Cyril Shahzad. He was a seminarian of the Church.
• Important Note: Simeon Robert Anderson of Cleveland Ohio is not a bishop of this Church and was deposed. This man has committed several serious infractions for which he was investigated for. The Church of France that he claims to be a bishop in is not canonical and is not recognized by any of the canonical Churches. The Archdiocese has received information on its bishop, Nicholas, that causes great concern. His deposition was issued in October 2009. He has no sacerdotal or episcopal powers. He was a bishop of the Church.
• Seraphim James Reed  of Hemet California was deposed and excommunicated in October 2012 for his abandonment of faith and canonical responsibilities, and his joining the Jehovah Witnesses against good counseling and guidance offered by the Archdiocese. He was a priest of the Church.

PRAY FOR THE SICK AND SUFFERING

• His Holiness Patriarch Ignatius Zakka I of Antioch
• His Beatitude Metropolitan Stephen (Ohio)
• His Eminence Archbishop Timothy (Pennsylvania)
• His Grace Bishop Adalbert of (Cameroon)
• Chorbishop Haralambos Winger (Alaska)
• Chorbishop Kuriakos Thottupuram (Illinois)
• VR Archpriest Thomas Dillon (New Jersey)
• Archdeacon John DeMeis (New York)
• Father Sebastian Robles (Canada)
• Father Paul Jensen (Texas)
• Father Seraphim Kanagaratnam CSB (Malaysia)
• Father Luis Nazario CSB (Puerto Rico)
• Father Padraig Kneafsey CSB (Ireland)
• Father Patrick Lemming (Tennessee)
• Father Vladimir Raasch (Minnesota)
• Rev Mother Helena (Bofey) SSB (African Congo)
• Sister Anna of the Convent of the Holy Virgin Mary (California)
• Sister Katherine (California)
• Brother Vincenzo Cappabianca CSB (Pennsylvania)
• Mr Maximus Daven Powe (Minnesota)
• Seminarian Cyril Shazad (Pakistan)
• Ms Tiffany Rae Green (Oklahoma)
• Mr Maximus Donald Seipke (Minnesota)
• Dr Joseph Bannon DCh (California)
• Mrs Gretchen Lejeune (Texas)
• Mr Hampton Bumgarner (New Jersey)
• Mr Brandon Green (Oklahoma)
• Mr Dominic Winger (Alaska)
• Mr Vincent Colombo (Indiana)
• Dr Audrey Daniel DCh (South Carolina)
• Dr Marge Ebeling DCh (Arizona)
• Mrs Sherry Ellison (South Carolina)
• Mr Andrew Lucas (Illinois)
• Mr Alexi J Mason (Arizona)
• Mr Carl Maus (Maryland)
• Dr Karla VonEhrenkrook DCh (Arizona)
• Ms Sandra Wiechnik (Indiana)
• Mr Howard Youngheim (Indiana)
• For our Armed Forces everywhere who are suffering, injured, or who have lost their lives protecting the freedom of others, and their families.
• For those suffering in Syria, India, Pakistan, Afghanistan, Iraq, Iran, and all countries where fighting for freedom their freedom, and positive changes in government. For all Orthodox Christians throughout the world who are being martyred for their Orthodox Catholic Christian Faith.
• For all our God-loving Bishops, Priests, Deacons, Seminarians, Monks, and Nuns, both living and dead, especially our Most Reverend Primate, His Beatitude Metropolitan Stephen, that they will all have good health and many years!

Note: If you, or someone you know, is sick or suffering, please let us know and you (or they) will be added to the OCH Prayer List. Send full name, address, and age. Thank you.

REST IN PEACE!

• Father Michael Dickens passed away from a heart attack in Maui Hawaii. Father Michael was also a licensed and practicing chiropractor and chiropath for many years. It was reported that he died in 2010 but the news of this did not reach the Chancery. We regret this and offer our condolences to his family and friends. Father Michael retired from the active priesthood in 2009. May his memory be eternal.
• Jamila (Mila) Clara Afzal, mother of Mark Bhatti Afzal, passed away from cancer in Pakistan where she lived. Her son, Mark, resides in New York. She passed away on November 24, 2012.
• The Church remembers all those who have been killed in the defense of their country, especially those belonging to United States Air Force, Army, Navy, and Marines. May they find reward and peace in the kingdom of Heaven.  Rest Eternal!

ST ANDREW THE APOSTLE CHURCH TO REOPEN IN DULUTH MINNESOTA

[Duluth MN] The Holy Metropolis has announced that St Andrew the Apostle Church, Duluth Minnesota, will reopen as a parish of the Archdiocese again in 2013. The parish was sold on contract to an individual who breached the contract on two occasions and he is now almost 24 months in arrears. This parish was, until it was sold on contract, the cathedral parish of the Archdiocese. The Holy Metropolis closed it due to a change in the economy of Duluth forcing many parishoners to seek employment in other cities and states.

His Eminence Archbishop Timothy stated that: "The date of its reopening is not certain as yet but it will be sometime in 2013. The Archdiocese will review applications from clergy who may wish to be assigned to this parish unless other plans are approved by the Holy Metropolis." Archbishop Timothy was the last to serve as pastor there, where he was consecrated a Bishop of the Church. His Beatitude Stephen has offered several suggestions for the building's use including a monastic center and parish. The sanctuary accomodates approximately 120 people. It has a parish hall complete with kitchen, library, washroom, and several classrooms. The upper level has four offices, sacristy, the sanctuary and Holy Bema, and a storage area. Other priests who have served there were Father Michael Mason CSB, and Father Vladimir Raasch who assisted on many occasions. The parish was founded in 1999. The building was bought for $45,000 and is valued today at over $120,000.

AMERICAN CENTER FOR LAW & JUSTICE

For more information go to American Center for Law and Justice to see what more is being said and done. You will find some very good information on this website concerning issues pertaining to the Church and Religion in general, as well as issues affecting religion in this country.

SYRIAC-GREEK ANTIOCHENE ARCHDIOCESE OFFERS CLERGY TRAINING
From the Syriac-Greek Antiochian Orthodox Catholic Archdiocese

His Eminence Archbishop Timothy announced on Friday December 7, 2012 that a very inexpensive training program will be created for clergy who need visual and printed training in the revised Liturgy of the Mass of St Gregory according to the Syriac-Greek Antiochene Rite. This program will include an audio-video recording of the Mass along with an explanation of the rubrics. In addition, the new Liturgikon will be included that will contain the Liturgy and its rubrics in red, and other services of the Church. The cost for this valuable package will be $195.00 which includes shipping/handling.

Clergy are required to purchase this program so that they become familiar with the new revisions as well as the Liturgy and other rites of the Church. The process of creating this has taken over sixteen months of time and money. This will be available by March 1, 2013 but may be ordered prior to the completion date. This can be ordered from St Nicholas Center, 456 Nimick Street, Sharon Pennsylvania 16146. If you have any questions about this they may also be addressed to the address given.

HOLY METROPOLIS MANDATES CLERGY, INSTITUTION & PARISH STATISTICS

From His Beatitude Metropolitan Stephen

[Sharon PA] His Beatitude Metropolitan Stephen received a letter on November 9, 2012 from His Eminence Archbishop Mor Cyril, Patriarchal Vicar of the Holy See of Antioch for the United States, requesting statistics on the Archdiocese for the Patriarchal Vicariate. The clergy of the Archdiocese throughout the world were contacted about this matter in November 2009 advising them to begin obtaining such information. His Eminence Archbishop Timothy Kjera, Bishop Ordinary of the Archdiocese, requested that all clergy and parishes submit their statistics by January 2, 2013. The Archdiocese has extended the due date until April 10, 2013.

The statistical report is to contain the name of full priest and/or parish, full mailing address of the clergy and full address of the parish location (and note if the address receives mail or not). In addition, the number of parishioners attending the parish including children must be given. A photo of the parish or other institution with appropriate signage should be submitted with the report. On the back of each picture should be the date and description of the picture, e.g., printed name of parish church and location, or name of the priest or deacon or religious. Convents are requested to do the same thing. The statistics should also include the sacraments administered in 2011 and 2012 to parishioners, e.g., number of baptisms, and should include the times of services on Sundays and Holy Days, this includes Liturgy of the Mass, Vespers, and other services.

His Eminence stated that any parish not meeting this mandate will not receive a charter in 2013, and any priest who fails to respond will not receive a Letter of Faculties in 2013. The Holy Metropolis indicated that these reports and other enclosures request should be mailed to St Nicholas Center, 456 Nimick Street, Sharon Pennsylvania 16146, and by the date stated. A copy of the institution or parish charter should be included as well as a copy of the clergy "Letter of Faculties." If there are any questions please contact the Archdiocese at rbsocc@juno.com for guidance.

ROCOR ORDAINS MAN TO PRIESTHOOD FOR PROPERTY

Cyril Amer Shahzad, a seminarian of the Syriac-Greek Antiochian Orthodox Catholic Church in Pakistan, whose brother donated property to our Archdiocese in 2012, was contacted by the Russian Orthodox Church Outside of Russia in hopes of getting the property soon after this was announced by our Church. It was recently heard from the seminarian that they now have the property and he, with little formal study, was ordained a deacon and priest immediately. This was a shock to the Holy Metropolis that another Orthodox Christian jurisdiction would do something like this. According to Seminarian Cyril they contacted him to see about taking over the property without our knowledge, which we though was most unusual. However, we then learned of his ordination to the priesthood and this was most inappropriate for any jurisdiction to do considering that property was involved. The Church guards carefully against simony. Nothing has been made known from the Primate of ROCOR to our Archdiocese as yet. The Holy Metropolis, because of the circumstances, does not recognize the ordination.

HOMELESS PROGRAM NEEDS DONATIONS
PLEASE CONSIDER A DONATION

[Sharon Pennsylvania] St Nicholas Center 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 Nicholas Center, 456 Nimick Street, Sharon PA 16146, 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.

DONATIONS TO THE METROPOLIA

"Giving to Glorify God" (Matthew 6: 1-4). The Syriac-Greek Antiochian 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." Those not wanting their location known are left blank. Donation statements upon request. You are asked to consider a donation to help the Church with all its missions and programs by sending yours to the Metropolis of St Peter, 456 Nimick Street, Sharon PA 16146; or by using your credit card to make a donation through PayPal. All donations are tax-deductible. Please make your check payable to "EOCC." Those making a donation of $100.00 or more will receive a gift from the Holy Metropolis.

Advertise in the Herald You can advertise your parish, center, club or other organization in this section for $10.00 plus $.50 (fifty cents) per word. The "Orthodox Christian Herald" is sent to every diocese which copies it on to local members. It is read by over 3,000 people and growing.

Framed Icon of St Panteleimon, Patron of Healers Available from the Archdiocesan Chancery, 456 Nimick Street, Sharon PA 16146, these icons are suitable for hanging in counseling centers, clinics, and in the home. $40.00, postage and handling included. Commission members are required to have this icon hanging in their offices and clinics. Order yours today.

Meal Blessing Cards For clergy, monasteries, and homes of the faithful and includes the variations for holy days. Order from Holy Myrrhbearers Monastery, 144 Bert Washburn Road, Otego NY 13825.

Handmade Nun Dolls from the Past Handmade nun dolls from the past. Full habits of many orders of nuns from various Churches including Orthodox, Lutheran, and Roman. Nostalgia brought to your doorsteps. These are beautifully created and show the exact habits of nuns worn many years ago. The wife of one of our priests makes them. You can write for a catalog or additional information to Father Patrick Lemming, St James House, 804 Catlett Road, Sevierville TN 37862.

Religious Articles Hand-Made Prayer Beads from Uganda. Made of good quality materials and most beautifully done, coming in 50 ($15.00) and 100 beads ($25.00). For more information and prices on other items please write to St Nicholas Center, 456 Nimick Street, Sharon PA 16146.

SYRIAC-GREEK ANTIOCHIAN PARISHES AND ORGANIZATIONS OF THE ARCHDIOCESE

Archdiocese of the Americas & Dependencies - Write to His Eminence Archbishop Timothy, 456 Nimick Street, Sharon PA 16146.

Commission on Religious Counseling and Healing CRCH.RBSOCC.ORG For information write – Brother Vincent Cappabianca CSB, 456 Nimick Street, Sharon PA 16146. This is an organization for licensed healing professionals in service to God. They serve through the Healing Ministry of the Church.

The Lay Brothers of St Basil is open to married or single men wishing to share in the good works and prayers of the Monastic Community of St Basil. Those interested in the Companions of St Basil should write to the Moderator, 456 Nimick Street, Sharon PA 16146. Women interested in the Lay Sisters of St Basil may also write for information.

Community of St Basil is open to those who wish to follow a monastic way of life. Write to Community of St Basil, 456 Nimick Street, Sharon PA 16146. The Community has monastic centers in the African Congo, Nigeria, Alaska (USA), and Pennsylvania (USA). The Sisters of St Basil are headquartered in the African Congo. In addition to Priests, Brothers, and Nuns, there are also Lay Brothers of the Community. His Eminence Archbishop Timothy is the interim Archabbot.

All Saints Syriac-Greek Antiochian Orthodox Catholic Chapel, 2216 Culver Avenue, Anchorage Alaska, Chorbishop Haralambos Winger, Pastor.

All Saints of Ireland Syriac-Greek Antiochian Orthodox Catholic Parish, 16 Lios NA Circle, Saleen Castlebar County Mayo, Republic of Ireland; VR Archimandrite Father Padraig Kneafsey, Pastor. Contact Father Padraig for Mass schedule.

Holy Ghost Syriac-Greek Antiochian Orthodox Catholic Chapel , Oceanside California, Very Reverend Archpriest Stephen Lawrence, Pastor. Contact rbsocc@juno.com for more information.

St Andrew the Apostle Syriac-Greek Antiochian Orthodox Catholic Church located at 5907 Grand Avenue, Duluth Minnesota 55807.  To reopen in 2013.

Ss Cosmas and Damian Syriac-Greek Antiochian Orthodox Catholic Chapel, 785 Grand Avenue #206, Carlsbad California; Very Reverend Archpriest Stephen Lawrence, Pastor.

St Luke the Physician Syriac-Greek Antiochian Orthodox Catholic Mission, Father Paul Jensen, Pastor, 339 NE 8th Street, Paris Texas 75450.

St Nicholas of Myra Syriac-Greek Antiochian Orthodox Catholic Chapel , 456 Nimick Street, Sharon PA 16146. Sunday Liturgy of the Mass at 11:00 am; Holy Days at 7:00 pm or as announced; and Holy Unction of the Sick as announced.

Ss Vladimir & Olga Chapel , St Paul Minnesota. Father Vladimir Raasch.  (Send email to Chancery for more information.  This mission is not under the omophor of the Archdiocese, but is in association with it. Contact rbsocc@juno.com for more information.