Syriac tradition – Communio

Christ’s victory in the Cross

In the Syriac Christian tradition the Cross of Jesus is known as a bridge that connects us to new life and the promise, the glory of the kingdom. The Lord Himself is the gate that let’s us into our eternal home. The gate is also the saving wood of his cross. This is part of His I AM –the personal mission given to Him by God the Father. Those who live and pray in the Syriac theological tradition (the Syriac Church or the Maronite Church) know that after the feast of the Exaltation of the Holy Cross the Church’s Liturgy counts the Sundays in this manner: “3rd Sunday after the Holy Cross.” It is an acknowledgement of this pivotal feast of the Paschal Mystery. The Church keeps us focussed on the beauty and victory of the Cross of Jesus. What does divine revelation and the teaching of the Fathers reveal to us? The Victorious and Life-giving sacrifice of the Cross “is the sign of all that is good, coming from Christ the Lord: the gospel, the sacraments, new life, his shield of protection, as well as the sign of his final victory.”

The sainted deacon and hymn-writer Saint Ephrem (fourth century) speaks of “the Cross as the new Tree of Life, mystically describes the branches of the Tree of the Cross as the arms of a mother who picks-up her children to nourish them with the fruits – the sacraments – from the bosom of her branches. Christ himself, through his saving cross has become for us this Tree of Life; the Luminous Sign of our victory over death through the life-giving graces of the Father’s nurturing Spirit.”

Paolo Dall’Oglio “reported killed” by Islamic rebels in Syria

The Reuters news agency, and several other agencies are reporting, though not the Holy See as yet, that Al-Qaeda-linked rebels in Syria killed Jesuit Father Paolo Dall’Oglio, 59, who was kidnapped on 29 July. But there is NO definitive evidence this news is certain.

What we do know is that Pope Francis mentioned his name at Mass on the feast of Saint Ignatius of Loyola on 31 July.

For the past 30 thirty years Father Dall’Oglio has been leading a religious and cultural life at the Monastery of Saint Moses (Deir Mar Musa). The Monastery and its community was known to be an interfaith center devoted to Muslim-Christian friendship. Rebuilding this 6th century but abandoned monastery was Father’s and his small community’s attempt at preserving Syrian Christian establishments. One of the stunning pieces of Syrian religious patrimony Dall’Oglio preserved was an 11th century fresco of the Last Judgment.

Father Dall’Oglio was ordained as a Syrian Catholic priest; he spoke Arabic and studied Islamic theology and philosophy. His doctoral studies and writing at the Gregorian University concentrated on the virtue of hope in Islam.

Father was expelled from Syria in 2012, though he would sneak back into the country from time-to-time.

More recently his voice has been heard in calling for the deposition of the Syrian President Bashar al-Assad and some Islamist rebel groups.

Father Franҫois Mourad, Syrian monk, killed

Father Franҫois Mourad, 49, a Syrian monk, was killed on June 23, during a raid on the Franciscan monastery of Saint Anthony of Padua in Ghassanieh, a predominantly Christian village in the district of Jisr al-Shughur in the province of Idlib, near the border with Turkey.

Father Mourad was trained by the Franciscan Friars of the Holy Land Custody before joining the Trappists for a period of time. His formation as monk with the Trappists eventually led him to be ordained a priest in the Syrian Catholic Church of Al-Hasakah. Following the teaching of Saint Simon, Father Mourad founded a monastic community in Hwar, in the Aleppo Province.

Vatican Radio has a story here and there is another news report here.

May Father Franҫois Mourad’s memory be eternal.

Why Christians need Antioch

These weeks we are hearing the narrative of the very early followers of The Way, that is, those who adhere to the Good News taught by Jesus, the crucified and risen one.

With the killing of the deacon while kidnapping the two bishops in Syria has me concerned about Christians losing the sensitivity to the importance of Syria as a key Christian center. Most Western Christians forget that our Christians origins in the West was first formed in the East. Recall from Acts that “it was in Antioch that the disciples were first called Christians.” It was in Antioch, not in Rome, not in Moscow, not in Constantinople, that the disciples of Jesus of Nazareth were first generated by the Holy Spirit, they were called by name. It’s not West OR East, but West AND East when comes to Christian faith. Does Antioch have any resonance with you Christians? Do you have any concern for our Christian heritage in Syria? What’s our concern for those being killed for being Christian today? Do we even care? Remember: God has created each of us to do Him some definite service; let us live and work in charity for our neighbor.

A famous Antiochian saint, the bishop Ignatius said this in his letter to the Magnesians, “It is right, therefore, that we not just be called Christians, but that we actually be Christians” (4.1).

Too often do I hear that it was much easier to be a Christian of the early years following the Ascension of the Lord and the Pentecost than today. That’s a crazy idea! First of all, no one who knows history can hold that idea as valid. Those who really and truly followed Jesus Christ as Lord and Savior, Messiah and Word made flesh, were harassed and/or killed. The Acts of the Apostles testifies to the fact that Jesus’ followers were killed. There is little difference with state of Christianity in AD 13 than in 2013. So what happened to the Christians in the 1st century is no different than what the dictatorship in Syria is doing now.

So, we can’t allow Syria to further unravel and act contrary to faith and reason. We need to remember that Antioch is crucial to our Christian identity today because our faith in the Lord is no less real, no less beautiful, no less controversial today than in previous eras. It is in Antioch (Syria) that we our Christian identity (belief, liturgy, church tradition, music, science and culture) was formed. Antioch (that is, Syria in general) and the people who live there is the place where and the community where we’ve learned the horizons of our Hope in what Jesus promised.

A preacher whom I like very much is the Very Reverend Denis Robinson, OSB, the president-rector of Saint Meinrad School of Theology. Dom Denis is a Benedictine monk and priest who teaches systematic theology. In 2007, he earned a doctorate in theology specially in the work of Blessed John Henry Newman from the Catholic University of Louvain, Belgium. Recently, he said,

As long as we keep stored up in ourselves the well-rehearsed scripts of indifference, ineptitude, pain, doubt, self-loathing. As long as we think we know the answers, after all that’s what mamma said, until we see that the world is more complicated than the truth we learned at our mother’s knee Brothers and sisters, there is one thing and one thing only that we need. We need Antioch. We need that identity. We need Antioch because we must learn to call ourselves something other than forsaken. We need Antioch. We need to learn to love rather than judge, to give rather than take, to provide for one another rather than constantly seeking the self, the damn self that will be truly damned if we cannot give ourselves over to Christ, all to Christ, fully to Christ, forever to Christ. Where will it be? Where will it be then? If not in Antioch, where will it be? Brothers and sisters we continue to revel in this Easter season knowing I hope full well that the complex completeness of Easter did not come on that solemn night of proclamation. Antioch beckons us in the name of towns and places as yet unseen, unknown, unexplored. And we respond full of hope that the fullness of Easter is still rushing in.

The Syriac Catholic Church in North America

Referring to the Catholic Church as missionary may seem odd to some people. We don’t think of the Church in terms of being missionary, yet we are. To refer to a Catholic diocese in North America as a “mission diocese” may even rest uneasily on some ears. But both statements are true: the Catholic Church is missionary and there are some dioceses in North America that are mission dioceses. The Church always proposes the eternal truth of Jesus Christ as Lord and Savior and that the Church He founded is His extension of love and mercy in history.

The presence of the Syriac Catholic Church in North America is a mission diocese (eparchy in church-speak when referencing an Eastern Catholic jurisdiction). The headquarters here is the Eparchy of Our Lady of Deliverance of Newark.

NJ.com carried a story by Father Alexander Santora today, “Syriac Catholic bishop is a very busy man,” covers a lot of ground in acquainting us with this particular Church which is not a mere rite, but fully in communion with the Bishop of Rome, Pope Benedict XVI.

As a Catholic jurisdiction established by Pope John Paul II in 1995, with Bishop Joseph Younan as the first eparch –who has since 2009 been the Patriarch of the Syriac Catholic Church– and now governed by Bishop Joseph Habash, 61, as the second bishop.

Continue reading The Syriac Catholic Church in North America

Jesus Christ is our light

The days following the feasts of the Epiphany (Theophany) and the Baptism of the Lord, the Church focuses her attention on a relationship with the Lord as the Way, the Light and the Truth. The biblical narratives at Mass this week have us praying with the scenes of Christ the healer. With His baptism, Jesus’ ministry inaugurated and his light now shines more brightly for us to see the path to salvation.

Jesuit Father Steven Bonian tells us that “In … Syriac Spirituality we find St. Ephrem speaking
in mystical poetry of the light of Christ residing in every Christian: the same
light that Moses saw on the mountain at the burning bush; that gleamed through
Mary at his incarnation, and the river Jordan at his baptism. Ephrem envisions
that we too will shine forth with Christ’s light at our resurrection – for all
eternity!

It is very important for us to come to know Jesus Christ, our Lord,
in his true light: as he really lives in the light of the Trinity. It is the
ultimate grace from God the Father to have Jesus revealed to us in his true
Light. This grace can only be given to those who are willing to seek it: ‘ask
and it will be given to you,’ the Lord says.”

Asma al-Assad on St John the Baptist

Syria should be on your radar screen if you have an interest in the life of the Church. It’s openness to
Christianity today is startling bad. Freedom of religion and human rights lack;
political oppression and basic needs are always in question. The current regime
very likely nervous given the recent wave of political take-back. John Juliet
Buck’s Vogue magazine article on the Syrian First Lady, Asma al-Assad, “A Rose in
the Desert” speaks to many issues in Syria, not least is religion. Thoughts of
St John the Baptist’s tomb hearken back to when in 2001 Pope John Paul II visited Syria
and prayed at the tomb of the Baptist.

At first thought Ms al-Assad’s deference to the importance of the Baptist is impressive but there’s something that strikes me as false given recent history of her husband’s family’s rule of Syria viz. religious freedom. Plus, her interest in Christianity in Syria is not because the gospel is true, good and beautiful; her interest in the Church is cultural. The gospel in this context has been reduced to a system of culture and ethics –exactly what it’s not. Syria is Indeed, many religions have passed through those lands and one seems fairly certain that the current regime wants religions like Christianity to leave Syria and not turn back. Historically, Christianity has been in Syria since St Paul visited the country. It is the place, as we know, where the followers of Jesus were first called “Christians.” Christians in Syria comprise 10% of the population with the largest group being the Greek Orthodox Church.

For me here’s the relevant paragraph in the article:

Back in the car, Buck was answered about
his investigation “what religion the orphans are?” “It’s not relevant,” says
Asma al-Assad. “Let me try to explain it to you. That church is a part of my
heritage because it’s a Syrian church. The Umayyad Mosque is the
third-most-important holy Muslim site, but within the mosque is the tomb of
Saint John the Baptist. We all kneel in the mosque in front of the tomb of
Saint John the Baptist. That’s how religions live together in Syria–a way that
I have never seen anywhere else in the world. We live side by side, and have
historically. All the religions and cultures that have passed through these
lands–the Armenians, Islam, Christianity, the Umayyads, the Ottomans–make up
who I am.”

Yousif Habash as new bishop for Syrian Catholics elected

The Holy Father consented to the election of Chor-bishop Yousif (Joseph) Habash, pastor of the Church of the Sacred Heart of Jesus (Los Angeles) as 2nd bishop of the Eparchy of Our Lady of Deliverance (Newark) by the Patriarch and bishops of the Syrian Catholic Church.

Habash succeeds Bishop Joseph Younan (and read here) who was elected Patriarch of the Syrians in January 2009.

Bishop-elect Habash was born in Iraq in 1951 and ordained a priest in 1975. He’s served the US eparchy since 2001.

A 2004 census notes the Eparchy of Our Lady of Deliverance having 13,000 faithful.

Lent in the Western Syriac Tradition: Blessed are your guests, beautiful city of Cana

Archimandrite Manuel Nin, rector of the Pontifical Greek College, Rome, Italy, published the following article in L’Osservatore Romano English Edition on February 24, 2010. The Church is more than a western experience and Nin’s article brings a richness here for reflection and appreciation.

Lent in the Western Syriac tradition is preceded by a tradition that begins with the Fast of the Ninevites, which has as its reference and model the people of Niniveh who converted after hearing the Prophet Jonah’s preaching.

In these days of fasting the deceased -priests, foreigners and faithful– are commemorated and this means that the Church and Western Syriac liturgical tradition are closely bound to pilgrimages to the holy places and the tombs of martyrs.

The Lenten Liturgy begins with what is called the “Monday of oil” and one of the hymns of St Ephrem gives us the key to its interpretation: “stained bodies are anointed with sanctifying oil with a view to expiation. They are purified but not destroyed. They descend marked by sin and arise as a child.”

This was originally a rite of anointing for catechumens that was later extended to all the faithful: the Liturgy also links it to the anointing at Bethany: “How gentle is the voice of the sinful woman when she says to the perfumer: “Give me the oil and tell me the price; give me the best quality oil and with it I shall mingle the sorrow of my tears, the better to anoint the first-born of the Most High; I trust in the Lord that through this oil he will forgive me my sins. The Lord see her faith and forgives her.”

The six Sundays of Lent take the name of the Gospel passage that is read: the miracle of Cana, the healing of the leper, the healing of the paralytic; the healing of the Centurian’s servant, the raising of the son of the widow Nain; the healing of the blind Bartimaeus. The Syriac Liturgy is intended to shed light light on the thaumaturgical and judicial aspects of Christ.

The miracle of Cana of Galilee begins the series of miracles contemplated in Lent to indicate mercy, forgiveness, salvation and life, which are given to us by Christ, the physician of humankind.

At Vespers of the First Sunday of Lent this aspect is developed at length: “Good Physician who heals all through repentance, Lord, sovereignly good and the First Physician, source of life and fount of healing, who heals our souls through our physical illness. You who have been called our true Samaritan and who, to deliver us from the wounds of our sins, have poured upon them mysterious oil and wine. You, Doctor of hearts and Healer of suffering, have marked us with the sign of the Cross, sealed with the seal of the holy oil, nourished with your Body and your Blood; embellish our souls with the splendor of your holiness; protect us from every fall and every blemish and bring us to the blessed inheritance reserved for those who have done acts of penance.”

Furthermore, the Syriac tradition sees in the miracle of Cana the spousal union of Christ with his Church, and with the whole of humanity; at Cana the true Spouse is Christ himself who invites suffering and sinful humanity to be united with him in order to bring it to the true nuptial chamber which is the Garden of Eden.

St Ephrem sings: “Blessed are your guests, beautiful city of Cana! They enjoy your blessing and the jars filled with your word proclaim that in you are found the heavenly gifts that gladden the heavenly banquet.”

The new wine that unites the fellow guests at the banquet is a symbol of the precious Blood that unites us with Christ himself: “You who, as the promised Spouse redeem the Church with your Blood, you who gladden the wedding guests of Cana, may you make your Church rejoice with your Body.” The Syriac Liturgy still sees the jars as a model of the soul that becomes the place of a wonderful transformation in which Christ himself renews all that is old.

On all the Sundays in Lent prior to the celebration of the Lord’s Passion, death and Resurrection, the Western Syriac tradition wishes to celebrate the miracles with which the Savior desired to manifest his divine mission among human beings. The Morning Office of all the Sundays in Lent contains this prayer:

“Merciful Lord, who came down to earth, in your compassion for human nature, you who purified the leper, opened the eyes of the blind and raised the dead, obtain that our souls may be purified and bodies sanctified; that the eyes of our hearts may be opened to understand your teachings so that, with repentant sinners, we may raise our praise.”

The miracles recounted and celebrated on these Sundays lead us to contemplate the wonders of divine grace in human souls; thus many of the liturgical texts of Lent always end with the same conclusive refrain:

“We, too, Lord pray to you: touch our spirit and purify it from every stain, from every impurity of sin, and have mercy on us.”