Tuesday, January 8, 2013

Reports on the Persecuted Coptic Christians of Egypt During the Christmas Season




Egypt’s Christians worried by Islamists’ rise By Abigail Hauslohner<http://www.washingtonpost.com/abigail-hauslohner/2012/09/14/c36345f4-fe80-11e1-a31e-804fccb658f9_page.html>, Published: January 7

GIZA, Egypt — Egypt’s Christians were worried about their safety on Monday as they marked the first Christmas under Islamist rule, with Coptic Pope Tawadros II urging worshipers “not to be afraid” and some complaining that their lives had gone from bad to worse in the nearly two years since the ouster of Hosni Mubarak.

At St. Mary’s Church in the dense and religiously mixed neighborhood of Imbaba, where sectarian clashes have flared before, midnight Mass on Christmas Eve started early because of safety concerns. The church, which was torched by an Islamist mob in 2011, was protected Sunday by a larger police presence than in past years, a si! gnal to some that the Islamist government wanted to avoid trouble after political clashes flared last month on Egypt’s streets.

Many Christians, who make up roughly 10 percent of Egypt’s 85 million people, have joined with liberals in complaining that the country’s new constitution<http://www.washingtonpost.com/world/middle_east/egypt-ratifies-islamist-backed-constitution/2012/12/25/06625aa4-4ec0-11e2-950a-7863a013264b_story.html>, ratified last month, sets the stage for a broader implementation of Islamic law. Although Copts had complained of marginalization and discrimination under Mubarak, many accuse President Mohamed Morsi and his Muslim Brotherhood allies of hijacking the country and seeking to exclude Christians entirely.

But some Christians said Egypt’s tumultuous transition also has rendered a long-silent community more politicized. With parliamentary elections expected in a few months, they say they are ! going to keep pushing for their rights to counter the Islamist! s’ ris e.

The confrontation last month between Islamists and Egypt’s fractured liberal opposition over the character of the new constitution drew scores of Christian protesters.

It wasn’t the first time that the Copts had demonstrated against Egypt’s emerging status quo. Hundreds of protesters camped in downtown Cairo after a wave of sectarian clashes<http://www.bbc.co.uk/news/world-middle-east-15235212> in 2011, but now many say they have felt emboldened by the vastness of the emerging opposition.

“The Muslim Brotherhood may have forced the constitution on the people, but they will not be able to force Egypt to stay silent,” said Mena Girgis, a 22-year-old university student and activist. “I don’t think they can come close to the Christians at the moment. They’re worried about their reputation to the world — that it will be even shakier than it was before.”

Morsi and Mohammed Badie, the leader of ! the Muslim Brotherhood, issued separate statements Sunday to wish Egyptian Christians a merry holiday. Many Eastern Orthodox churches in Eastern Europe, the Middle East and North Africa celebrate Christmas on Jan. 7.

In his Mass, Tawadros appealed for unity but also told congregants, “Even if humans feel lots of fear, remember, God will take care of you. This is a collective message because fear is contagious. . . . This is a message of reassurance.”

Egypt’s military claimed on its Facebook page Monday that its troops had foiled an attempted church bombing<http://www.washingtonpost.com/world/middle_east/egyptian-military-says-it-foiled-car-bombing-near-church-and-military-camp-close-to-gaza/2013/01/07/014e9ebc-58b9-11e2-b8b2-0d18a64c8dfa_story.html> near the country’s border with the Gaza Strip on Sunday night. But it was not clear from local media reports whether a car found laden with guns and ammu! nition in the restive border town of Rafah had meant to target! an unus ed church or whether it may have been directed at a military base, both located nearby.

At St. Mary’s, where memories of mob violence are still fresh, Christmas Eve Mass ended early “to ensure that people get home safely,” said Youssef al-Qumos, a pathologist and churchgoer.

The most violent sectarian clashes of the past two years occurred during the period of military rule after Mubarak’s ouster — and, in one instance, at the hands of the armed forces. But for many, Islamist rule spells far deeper conflicts on the horizon.

Rising Islamism has spurred tense exchanges and sporadic violence in mixed communities across Egypt in recent months. “Even those who have nothing to do with anything are growing beards now,” said Magdy, a Christian bureaucrat in the village of Sanhour in rural Fayoum province.

The residents of Sanhour have been luckier than those of some other towns south of Cairo, Magdy added, because they have yet to see an attack ! on Christians. But he declined to give his last name for fear of reprisal. “Any word spoken by a Christian is judged,” he said. “It’s calm here. But it’s the future that we worry about.”

Last week, fundamentalist Islamists known as Salafists re-published old fatwas warning Muslims against fraternizing with Christians on their holiday. A shadowy Salafist group in the city of Suez vowed to shut down any New Year celebrations. And rumors of a grass-roots Salafist morality force that is planning to mob churches and force conversions have put many Christians on edge.

“They repeated that on a lot of satellite channels, and we don’t know if it’s true or false,” Nahed Adly, a dentist in Cairo who attended Mass at St. Mary’s, said of the rumors.

“My reading is that they’re waiting till the election, till they get everything. And when they’re done taking over all the seats of power, then they can focus on us,” she said.

Ingy Hassieb and Sharaf al-Hourani in Cairo contributed to this report.


January 7th, 2013
04:00 PM ET
Amid Orthodox Christmas, Egypt's Christians fear for their rights under Islamist government<http://religion.blogs.cnn.com/2013/01/07/amid-orthodox-christmas-egypts-christians-fear-for-their-rights-under-islamist-government/>

By Shahira Amin, Special to CNN

(CNN)– It's Orthodox Christmas, but the mood in Cairo's working-class Shobra district this year is somber. There aren't many colorful festivities and decorations that traditionally mar! k Easter n Christmas celebrations in this predominantly Christian neighborhood, and Shobra's Coptic Christian residents say they are in no mood to celebrate.

Growing concerns about the rights of Egypt's Copts, who make up an estimated 12% of the population, have dampened the mood of Christians, overshadowing this year's celebrations.

"Many of my friends and relatives have left the country," said 27-year-old Beshoy Ragheb. "I would leave, too, if I had a place to go."

Threats by Muslim extremists against Coptic Christians in the past year have forced scores of Christian families to flee their homes in Dahshur and the Egyptian border town of Rafah. Meanwhile, extremist attacks on Christian churches and brutal attacks by security and military forces on Christian protesters demanding the protection of their churches in October 2011 remain vivid in the memories of many of Egypt's Christians.

Military sources, meanwhile, said Monday that Egyptian security forces had thwarted a militant attack on a church in Rafah the previous nig! ht. The would-be assailants fled after a military patrol spott! ed their unlicensed vehicles parked outside the town's Orthodox Christian church, which militants torched weeks after the January 2011 uprising. Soldiers found weapons in one of the vehicles and presume the escaped militants were planning to use them in their attack.

Egypt's Christians are also concerned about the country's newly drafted constitution, which was written by an Islamist-dominated assembly. Liberal opposition political forces say the charter, which passed last month after being put to a popular vote, undermines religious freedoms and does not guarantee equal rights for Copts, despite an article in the constitution that says Muslims, Christians and Jews have a right to practice their religions freely. Church members on the constituent assembly, which was elected by parliamen! t to draft the constitution, walked out weeks before the completion of the draft document, citing concerns about articles they said "contradict the principles of citizenship."

In a recent interview with the Turkish news agency Anadolu, the newly elected Orthodox Christian patriarch, Pope Tawadros II, said that while Christians accept Article 2 of the constitution, which says the principles of Islamic Sharia law are the main source of legislation, they are worried about an article that spells out what those principles are in Islamic terms. "This new provision makes the constitution unrepresentative of the whole society," he said.

Despite the C! opts' in creasing fears, it's not all doom and gloom for Egypt's Christians. A new law on houses of worship is under discussion in the Shura Council - the upper house of parliament, which recently has taken over legislation until the new People's Assembly, or lower house, is elected next month. Once passed, the new legislation will allow Christians to build and renovate their churches as stipulated by the constitution, a far cry from the days of toppled President Hosni Mubarak, when building and restoring churches required a presidential decree.

Moreover, in a recent meeting with Coptic clerics, President Mohamed Morsy promised to approve a unified law on personal affairs of non-Muslims. The law, which was drafted by the late Pope Shenouda III and is now under study, would allow Egyptian! Christians to refer to their own religious edicts in matters such as marriage, divorce and inheritance, and would allow them to choose their religious clerics.

Copts however, complain of continued discrimination. "Copts were grossly underrepresented in parliament and in government under Mubarak. They continue to be discriminated against under Islamist President Mohamed Morsy, despite promises that he would be the president for all Egyptians," Coptic lawyer Nabil Ghabriel said.

The Islamist-dominated Cabinet has just one Christian woman - Nadia Zachary, who was appointed as ministe! r of state for scientific research - and Copts continue to hav! e little more than a token presence in the government. Moreover, Samir Morcos, the sole Coptic presidential aide, resigned in November to protest the sweeping powers that Morsy gave himself in a controversial constitutional declaration. Morcos said he was not consulted about the widely criticized declaration.

Pope Tawadros has urged political parties to place Copts, women and youth revolutionaries at the top of their electoral lists in upcoming elections in a bid to give them adequate representation in parliament. He has also proposed allocating specific constituencies for Christians - a suggestion that Islamists are likely to reject.

Addressing the Christian faithful at the traditional Christmas Eve Mass on Sunday, Tawadros asked the congregation "to pray for Egypt." But he denied that Egyptian Copts are facing a crisis, reminding Christians that sectarian incidents had sporadically occurred in the country during the three decades of Mubarak's rule.

While the pope sounded an optimistic note, saying he anticipates a better future for Egypt, many Christians attending the prayers said they did not share his optimism. "The fact that President Morsy did not attend the Mass himself, but sent a government official to represent him, is a sign that little will change," Hani Tadros, 43, said as he left the cathedral in Abbasiya after attending the prayers.


Saturday, January 5, 2013

Homily for the Feast of Theophany (Epiphany) in the Orthodox Church



Epistle to St. Titus 2:11-14, 3:4-7
Gospel According to St. Matthew 3:13-17
            Today is the Feast of Epiphany, when we celebrate our Lord’s baptism in the river Jordan by St. John the Forerunner.  Another name for the feast is Theophany, for it is shown—it is revealed at Jesus Christ’s baptism—that He is the Son of God.  Indeed, the Holy Trinity is revealed at His baptism, for the Father says, “This is my beloved Son in whom I am well pleased,” and the Holy Spirit descends upon Him in the form of a dove. 
            The meaning of the Feast of Christmas is fulfilled at Theophany, for now it is made clear that the One born in Bethlehem is truly God, come to restore our fallen nature and to renew the entire creation by uniting humanity with divinity in Himself.  And even as the Son of God entered our world at His birth, He now enters the flowing water of a river in order to make it holy, in order to bring His blessing and fulfillment upon the world that He created.  For the entire creation was subjected to futility because of the rebellion of our first parents.  As St. Paul wrote to the Romans, “the whole creation groans and labors with birth pangs together until now” for it also “will be delivered from the bondage of corruption into the glorious liberty of the children of God. “
            The good news of the gospel is that the Creator has become part of the creation in order to make it a new heaven and a new earth.   We see at Theophany that nothing is intrinsically profane or cut off from the blessing and holiness of God.  All things, physical and spiritual, visible and invisible, are called to participate in the divine glory that our Lord has brought to the world, to become part of the new heaven and earth of God’s kingdom.   Christ’s baptism demonstrates that we, too, are saved along with the rest of the creation, for it is through the water that we share in His life.  “As many of you as have been baptized into Christ, have put on Christ.”  In baptism, we receive the garment of light that Adam and Eve lost when they distorted themselves and the entire creation with sin and death.  The incarnate Son of God sanctified our flesh and blood at His birth, and at His baptism He sanctifies the water through which our vocation as those created in the divine image and likeness is fulfilled.
             I know that sometimes we are tempted to forget that human beings are also part of the creation, that we also are dependent upon the light of the sun, the fruits of the earth, and the air that we breathe.  God created Adam from the dust of the earth; yes, our bodies are made of the same stuff as all life forms on our planet.  That’s a humbling reminder that God sustains our life together with that of all His other creatures, but it shouldn’t surprise us. Have you ever noticed how God uses the basic physical substances life, such as water, wine, bread, and oil to bring us into His life?  Whether it’s the smell of incense, the beauty of icons, or the very existence of a church building, we are surrounded by created blessings that enable us to worship the Lord.  That shouldn’t be surprising, for He is the source of all things, including our hearts, souls, and minds.  If we forget that we are His creatures in the midst of His good creation, we won’t be able to worship or serve Him at all.
            Unfortunately, it’s a common human temptation to forget what it means to worship God.  It’s easy to fool ourselves into thinking that the world revolves around us and that the limitations and problems experienced by others somehow do not—or at least, should not-- apply to us.  But then reality slaps us in the face:  the loss of a loved one, sickness, unemployment, a broken relationship, or even bad weather remind us quickly that we are subject to the difficulties that inevitably accompany life in our corrupt world. 
            At the Feast of Epiphany, we are reminded, however, that these challenges do not separate us from God, for they do not remove us from His blessed creation or destroy our ability to share in His life.  Jesus Christ entered fully into the world as know it.  He made holy every dimension of our life, including suffering and pain, from the womb to the tomb.   No part of the creation, and no dimension of our existence, can separate us from His presence, from His blessing, from His steadfast love.  He has conquered even death on our behalf.
            But for us to receive this good news requires a kind of death on our part also.  For we must die to the illusion that we are somehow not part of the creation—in other words, to the illusion that we are God.   We must die to the idolatry of self that leads us to worship false idols such as pride, greed, and lust.  That’s the same selfish idolatry that leads us to pollute and destroy natural resources as though they belonged to us and not ultimately to the Lord.  We must die to our tendency to be a curse, not a blessing, to the rest of God’s good creation, including our fellow humans and the natural world.           Unfortunately, we rarely recognize the sacredness of the creation, of other people, or even of ourselves.  Instead of offering our blessings to the Lord, we often just want to be left alone to go on with life on our terms. So we don’t want to be inconvenienced by meeting the needs of the poor and lonely, or forgiving those who have offended us, or even taking the time to reduce the amount of pollution that we produce by simple steps like recycling or composting.
            But we are reminded at Theophany that life on our own terms isn’t really life at all.  For when we are baptized into Christ, we are baptized into His death.  We die with Christ to sin and all its corruptions so that we will rise with Him in newness of life, so that we will be clothed in a garment of light and participate fully in His victory over sin and death.  For the blessed life that our Lord has brought to the world is not just the continuation of what’s become comfortable and familiar to us.  Instead, it’s a life that requires a decisive break from the corruption that has become a second nature to us.
            Perhaps that’s why St. John the Baptist prepared the way for Jesus Christ and then baptized Him.  St. John was the last of the Old Testament prophets and a fiery preacher who boldly called people to repent, to prepare the way of the Lord in their lives by making His paths straight.  He lived in the desert, ate bugs and honey, and looked like a wild man.  Like the other true prophets, he wasn’t concerned with pleasing people, but with telling them the truth in no uncertain terms.  If they were to be ready for the Messiah, they had to stop sinning and start living lives pleasing to God.  
            I hope that you get the point.  To be baptized into Christ is to die from all that separates us from God.  It is to share in the blessing that our Lord has brought to the entire world; it is to see all of the creation as holy, as participating in the transformation and healing of the Kingdom.  Every dimension of our lives must become an epiphany, a showing or manifestation, of God’s salvation.  We are to offer every aspect of our life, and every bit of the world with which we come in contact, to the Lord as a sacrament, as a participation in the Holy Mystery of God.  For nothing is outside the scope of His love; nothing is separate from His will for a new heaven and new earth.  He wants the entire creation—yes, the whole universe-- to shine brightly with the glory of the His divinity, and that includes us.
            Today is the Feast of Theophany.  It’s time to prepare the way of the Lord and make His paths straight.  For He comes to renew all creation and to bring us into the glory of His kingdom.  He comes to make all reality an icon of His holiness.   Let’s not stand in the way; let’s not refuse His blessing, but instead live as those who, having died to sin, truly wear a garment of light.  
                

               

Saturday, December 29, 2012

St. Joseph the Betrothed: Homily for the Sunday after Christmas in the Orthodox Church


Epistle to the Galatians 1:11-19
Gospel According to St. Matthew 2:13-23
           There is something beautiful in the combination of the different types of people described in the gospel accounts of our Lord’s birth.  Persian astrologers known as the magi, lowly shepherds, a young virgin, and an old man named Joseph all play their roles.  We have spoken of the Virgin Mary, the Theotokos many times in the weeks leading to Christmas, as we must, for she is the first to receive Christ, the one through whom the Son of God is born as a human being.  All generations call her blessed and we seek to follow her example of purity, obedience, and humility.
            But today we especially commemorate Joseph the Betrothed, an unlikely and originally unwilling hero of the Christmas story.   We know from the Protoevangelium of James, an early Christian writing, that when it was time for Mary to move out of the Temple where she had grown up, an angel directed the high priest to assemble all the widowers for one to be chosen by a miraculous sign as the guardian, the protector of Mary, the holy virgin.  Joseph was the one chosen; but when he was told of this duty, he refused, saying:  “I have children, and I am an old man, and she is a young girl. I am afraid lest I become a laughing-stock to the sons of Israel.”  Yes, there is something a bit shocking about an old man who is betrothed to a young girl.  But the high priest reminded him of the importance of fearing and obeying God.  So Joseph did as he was told and took responsibility for Mary as her betrothed. 
            We can only imagine Joseph’s horror at discovering that Mary was pregnant.  We read in the Protoevangelium that “he smote his face, and threw himself on the ground upon the sackcloth, and wept bitterly, saying: With what face shall I look upon the Lord my God? And what prayer shall I make about this maiden? Because I received her a virgin out of the temple of the Lord, and I have not watched over her.”  But when he heard the word of the Lord through an angel that this child was of the Holy Spirit and that Mary had remained a virgin, he believed and obeyed.   
            Of course, others noted the pregnancy of the young virgin entrusted to the much older Joseph. So they were then brought before a religious court and required to drink the water of ordeal, which would make them sick if they were guilty of sin.  You can easily imagine what their accusers thought that they had done.  They both were unharmed, however, and were set free. 
            Joseph’s life had certainly been complicated by taking Mary as his betrothed.  But then things got even worse.  He had to take the pregnant Mary with him to Bethlehem, where she gave birth in a cave used as a barn for farm animals. And once the baby was born, Joseph found himself at the center of an international crisis with both wise men from Persia and King Herod looking for the child.  Then, the old man had to lead his family by night to Egypt, where they hid out until it was safe to return to Israel, to the town of Nazareth in Galilee.
            Joseph must have wondered many times how he got himself into all this unwelcomed excitement and why God had chosen him for such an unusual responsibility.  But he still obeyed and risked his life in protecting the young Jesus and His virgin Mother. Joseph put aside his own wishes and preferences and did what needed to be done, and thus played a crucial role in the unfolding of our salvation. 
            During this season of Christmas, I hope that we will all take Joseph the Betrothed as a model for how to live.  Perhaps in some ways we can all identify with him.  He had lived a life in the world, having been married with children, and then widowed.  His story shows us that we don’t have to be young or free from worldly cares in order to serve God; neither do we have to be especially enthusiastic volunteers.   Instead, we simply have to obey His calling.  We may not always like it and may refuse at first, as did Joseph and as did figures like Moses in the Old Testament.   But God can be patient and persistent and use us to His glory nonetheless.
            The miracle of Christmas required human cooperation in so many ways.  No one forced Mary to agree to become the Theotokos.  The wise men could have decided that the trip to Palestine was just too far.  Joseph could have abandoned the woman and the child entrusted to his care.  But he didn’t, despite the awkwardness, the danger, and the inconvenience.  On several occasions, he probably swallowed hard, steadied his nerves, kept his mouth shut, and prayed for God to help him one day at a time as he pressed forward. 
            As we celebrate the season of Christmas this year, let us remember that the Son of God took flesh in a world where people make choices.  It’s a world where we all have our priorities, our goals, our vision of what would be nice in life.  The problem is that God’s calling doesn’t always fit with our preferences.   We, like Joseph, are called to obey nonetheless, to respond in freedom, and to play our role in the unfolding of God’s salvation in the world.
            I know that it may seem a bit much to compare our calling with that of Joseph.  It’s hard to compete with being the adopted father of Jesus Christ.  The good news is that it’s not a contest; we don’t have to compete.  Instead, we just have to remember that the Lord was born for us too, that we also are brought into the eternal life of the Holy Trinity through Him.  He invites and calls us all to share in His life, to raise us the joy and blessedness of the kingdom even as we live and breathe.  But in order for this glorious transformation to occur, we must embrace Him, we must respond to Him, we must hear and obey His calling.
            We will do so not in some storybook world of religious platitudes, but in one as harsh and brutal as the one our Savior was born into as a helpless baby.  Unfortunately, there are still those who kill the innocent, even defenseless children, and even more who abuse and neglect them. There are situations of war, persecution, abuse, and poverty that lead families to take refuge in foreign countries, such as our own.    We never have to look far to find sick, lonely, and miserable people who are as vulnerable and needy as the newly born Lord and His mother.  No doubt, we can all play the role of Joseph to them in one way or another by giving generously of our time, attention, and other resources to become their friends, advocates, and protectors.         
            The good news of this season is that, because of Christ’s birth, all human beings are called to the life of heaven.  The particulars of that calling vary for each of us.  And it’s not always as clear as the brilliant star that the wise men followed.  And sometimes even when it becomes clear, we refuse like Joseph did at first.  But one thing is for sure:  we have to listen in order to hear God’s unique calling to us.  And that means prayer, in stillness and quiet, on a daily basis in which our hearts and souls are opened to Him.  It also means cultivating the obedient faith that we see in Joseph.  Like him, we may be called to new, unexpected responsibilities; to sacrifice our standing in the eyes of others; and even to risk life as we know it.
            So like Joseph the Betrothed, let us serve Christ this Christmas season with the fear of God and faith and love.   Let us put aside our excuses and do what has to be done in order for us to participate more fully in the new life that our Savior has brought to the world.   Let us be especially attentive to those who are weak, vulnerable, and displaced, for that is how the Lord came to us.  Let us celebrate this glorious feast of our salvation by loving and serving Him in every way we can.  
            

Monday, December 24, 2012

Christ is Born! Glorify Him!: A Homily for Christmas in the Orthodox Church


Epistle to the Galatians 4:4-7
The Gospel According to St. Matthew 2:1-12

Christ is Born!  Glorify Him!
            The glorious feast of Christmas is finally here, and what a wonderful and miraculous blessing it is.  For the Eternal Word of God has become a human being, a helpless babe laid in a manger.  Angels sing in His honor.  The lowly shepherds and the foreign wise men worship Him.  A young virgin becomes a mother, not simply of a Son, but of the Son of God.   And kings tremble, for this baby brings to earth a Kingdom not of this world.
            The good news is that Jesus Christ is born this day, not to judge or to destroy us, but to save and bless us.  He is the Second Adam in Whom the corruption of the first Adam is healed.  By becoming one of us, He brings us into the life of God.  We are made holy, we are fulfilled, we are raised to life eternal in Him.
            Our Lord brings His great joy to the world humbly and peaceably.  He does not arrive in the earthly splendor of a king, with the military power of a conquering general, or in the material comfort of the rich. Instead, He takes the lowest, most vulnerable place for Himself:  born in a cave used as a barn to a family that lived under the oppression of the Roman Empire and the cruelty of Herod.  Soon Joseph would take the Virgin Mary and the young Jesus to Egypt by night, fleeing for their lives from a wicked, murderous king.       What a difficult, lowly way to come into a dark and dangerous world.
            But when we pause to consider the glory of our Lord’s Incarnation, we shouldn’t be surprised at all.  For what does it mean for the Immortal One to put on mortality?  What does it mean for the One Who spoke the world into existence to become part of that creation?  What does it mean for the King of the universe to become subject to the kings of the world?  Let’s be clear: it means humility and selfless, suffering love that are beyond what we can understand.  For our Lord, God, and Savior is not a rational concept to be defined, but a Person whose life we are to share.   And so that we could share in His life, He entered into ours, sanctifying every bit of the human experience, every bit of our life, literally from the womb to the tomb that could not contain Him.
            The wise men and the shepherds show us how to respond to the unbelievably good news that God has become a human being:  they worship Him.  Let us follow their example this Christmas season by worshiping Him with our lives, by opening ourselves to the glorious transformation that the Incarnate Son of God has brought to us.  For Christ is born, and the peace and joy of God’s kingdom are ours even as we live and breathe in this world.  Christ is born, and we encounter Him in every human being, especially the poor, needy, weak, and outcast.  Christ is born, and we are made participants in the eternal life for which we were created.
            Yes, this wonderful news really is true.  And the only limits on the blessing of Christmas are those that we place on ourselves.  For the One Who comes as a humble, meek, peaceable baby in a manger never forces us or anyone else.  He is the Mystery of Love made flesh for our salvation.
            This Christmas, let us be like Mary the Theotokos who received Him with joy, like the elder Joseph His steadfast protector, and like the strange combination of shepherds and Persian astrologers who first worshiped Him.  Let us welcome Him into our life, for He has already brought us into His.
Christ is Born!  Glorify Him!

                    

2012 Christmas Encyclical of His Beatitude Patriarch Bartholomew of Constantinople

+ BARTHOLOMEW

By the Mercy of God Archbishop of Constantinople-New Rome and Ecumenical Patriarch

To the Plenitude of the Church:

Grace, Mercy and Peace

From the Savior Christ Born in Bethlehem

* * *

“Christ is born, glorify Him; Christ is on earth, exalt Him.”

Let us rejoice in gladness for the ineffable condescension of God.The angels precede us singing: “Glory to God in the highest and on earth peace, good will among all people.”

Yet, on earth we behold and experience wars and threats of wars. Still, the joyful announcement is in no way annulled. Peace has truly come to earth through reconciliation between God and people in the person of Jesus Christ. Unfortunately, however, we human beings have not been reconciled, despite God’s sacred will. We retain a hateful disposition towards one another. We discriminate against one another by means of fanaticism with regard to religious and political convictions, by means of greed in the acquisition of material goods, and through expansionism in the exercise of political power. These are the reasons why we come into conflict with one another.

With his Decree of Milan issued in 313AD, the enlightened Roman emperor, St. Constantine the Great, instituted freedom in the practice of the Christian faith, alongside freedom in the practice of every other religion. Sadly, with the passing since then of precisely 1700 years, we continue to see religious persecution against Christians and other Christian minorities in various places.

Moreover, economic competition is spreading globally, as is the pursuit of ephemeral profit, which is promoted as a principal target. The gloomy consequences of the overconcentration of wealth in the hands of the few and the financial desolation of the vast human masses are ignored. This disproportion, which is described worldwide as a financial crisis, is essentially the product of a moral crisis. Nevertheless, humankind is regrettably not attributing the proper significance to this moral crisis. In order to justify this indifference, people invoke the notion of free trade. But free trade is not a license for crime. And criminal conduct is far more than what is recorded in penal codes. It includes what cannot be foreseen by the prescription of statutory laws, such as the confiscation of people’s wealth by supposedly legitimate means. Inasmuch, therefore, as the law cannot be formally imposed, the actions of a minority of citizens are often expressed in an unrestrained manner, provoking disruption in social justice and peace.

From the Ecumenical Patriarchate, then, we have been closely following the “signs of the times,” which everywhere echo the “sounds” of “war and turmoil” – with “nation rising against nation, dominion against dominion, great earthquakes, and in various places famines and plagues, alongside dreadful phenomena and heavenly portents.” (Luke 21.10-12) In many ways, we are experiencing what St. Basil wrote about “the two types of love: one is feeling sorrow and concern upon seeing one’s beloved harmed; the other is rejoicing and striving to benefit one’s beloved. Anyone who demonstrates neither of these categories clearly does not love one’s brother or sister." (Basil the Great, Shorter Rules, PG31.1200A) This is why, from this sacred See and Center of Orthodoxy, we proclaim the impending new year as the Year of Global Solidarity.

It is our hope that in this way we may be able to sensitize sufficient hearts among humankind regarding the immense and extensive problem of poverty and the need to assume the necessary measures to comfort the hungry and misfortunate.

As your spiritual father and church leader, we ask for the support of all persons and governments of good will in order that we may realize the Lord’s peace on earth – the peace announced by the angels and granted by the infant Jesus. If we truly desire this peace, which transcends all understanding, we are obliged to pursue it palpably instead of being indifferent to the spiritual and material vulnerability of our brothers and sisters, for whom Christ was born.

Love and peace are the essential features of the Lord’s disciples and of every Christian. So let us encourage one another during this Year of Global Solidarity to make every conscious effort – as individuals and nations – for the reduction of the inhumane consequences created by the vast inequalities as well as the recognition by all people of the rights of the weakest among us in order that everyone may enjoy the essential goods necessary for human life. Thus, we shall indeed witness – at least to the degree that it is humanly possible – the realization of peace on earth.

Together with all of material and spiritual creation, we venerate the nativity of the Son and Word of God from the Virgin Mary, bowing down before the newborn Jesus – our illumination and salvation, our advocate in life – and wondering like the Psalmist “Whom shall we fear? Of whom shall we be afraid?” (Ps. 26.1) as Christians, since “to us is born today a savior” (Luke 2.11), “the Lord of hosts, the king of glory” (Ps. 23.10.)

We hope earnestly and pray fervently that the dawning 2013 will be for everyone a year of global solidarity, freedom, reconciliation, good will, peace and joy. May the pre-eternal Word of the Father, who was born in a manger, who united angels and human beings into one order, establishing peace on earth, grant to all people patience, hope and strength, while blessing the world with the divine gifts of His love. Amen.

At the Phanar, Christmas 2012

Your fervent supplicant before God
+ Bartholomew of Constantinople

Sunday, December 23, 2012

A Savior for Scandalous Sinners Like You and Me: Homily for the Sunday before Christmas in the Orthodox Church


Epistle to the Hebrews 11:9-10, 17-23, 32-40
Gospel According to St. Matthew 1:1-25
            Whether we like it or not, we all inherit a lot from our parents and pass a lot along to our children.  It may not be a lot of money, but from genetics to personalities to a thousand other details about what seems normal and natural, we all play our role in shaping humanity from generation to generation.  We do that for good and bad, as a quick look at ourselves and our families reveals.   Those who went before us were not perfect and neither will those who follow us be without flaw.  Nonetheless, God works through imperfect people to accomplish His purposes.  That was certainly the case for the family tree of Jesus Christ.  
            St. Matthew begins his gospel with the family tree of the Lord, with His genealogy. He does so in order to show that the Savior had the right heritage to be the Messiah, the anointed One in Whom all God’s promises to Abraham would be fulfilled. So he traces the Lord’s ancestry back to Abraham; through David, the great king who was viewed as a model for the Messiah; and through all the generations up to St. Joseph, to whom the Virgin Mary was betrothed when she became the Theotokos, the one who bore the eternal Son of God in her womb. 
            Well, our eyes probably glaze over whenever we read a genealogy in the Bible. It can sound like an endless, unimportant list of who begat whom.  But we must not pass over Matthew’s account of Jesus Christ’s family tree so quickly, for there are many surprises in it.  And in those surprises we see that the Lord is a Messiah quite different from the one most of the first-century Jews expected.  For they typically wanted a military ruler like King David, who would defeat the Romans, and set Israel free from her enemies.  In the eyes of the Pharisees, the Messiah was to be a strict interpreter of the Old Testament law through whom God would bless the righteous and bring judgment upon the sinner.    It was commonly assumed that the Messiah’s coming would be a blessing for law-abiding Jews, but a curse for the Gentiles and the sinners of Israel.
            So how odd that St. Matthew includes in the genealogy the names of Tamar, Rahab, Ruth, and the wife of Uriah, Bathsheba.  They are, first of all, women.  Genealogies were usually names of fathers and sons; the women weren’t worth mentioning in that time and place.  They were also Gentiles and sinners, foreigners who were involved in one way or another in something scandalous.  For example, Tamar disguised herself as a prostitute in order to conceive children by the father of her late husband.  Rahab is known as “Rahab the Harlot.”  King David committed adultery with Bathsheba and then murdered her husband.   Ruth was King David’s great-grandmother and a Moabite woman.  The Old Testament is full of warnings to Jewish men against marrying Gentile women like Ruth. So these are embarrassing figures to include in the family line of the Messiah, who was supposed to be a model of the Jewish faith.  
            This unlikely cast of characters in our Savior’s family tree is a sign that God’s promises are not only for righteous Jewish men, but for everyone with faith, including Gentiles, repentant sinners, and those of shockingly low standing in society.  Matthew prepares us in his genealogy for the unique kind of Messiah we encounter in Jesus Christ:  not one who rewards the proud, powerful, and respectable, but one who blesses the humble, the meek, those who hunger and thirst for righteousness, and those with purity of heart who will see God.   
            Immediately following the genealogy, Matthew tells us of the Lord’s birth under circumstances even more shocking than those we have described so far.  Mary, a virgin girl, becomes pregnant by the Holy Spirit.  Joseph, her guardian and protector, was horrified by what he assumed was her immoral behavior, and was prepared to end their betrothal.  But an angel told him of the miracle, he believed, and became the adopted father of the Lord.
            We have heard the story so many times that we may have forgotten how shocking, how embarrassing, how unconventional the circumstances of Christ’s conception were.  Surely, many people judged Mary and Joseph and never believed in the miracle of the virgin birth.  Surely, it was difficult for Mary and Joseph to change the course of their lives, and to risk their reputations and physical safety, in order to play their unique roles in the unfolding of our salvation. 
            And when we remember that this is the story of the union in Jesus Christ of God and humanity, of the fulfillment of all God’s promises beyond even the greatest expectations of the Old Testament prophets, of the Incarnation of the Son of God for our salvation, it becomes even more shocking.  For don’t we usually expect that God’s ways are like our ways, that His kingdom is like the kingdoms of earth, that He must love the respectable, wealthy,  and successful more than He does the scandalous, the poor, and the downtrodden?  Don’t we usually think that holiness isn’t embarrassing or unconventional or at least uncomfortable?  And who doesn’t want a faith that leads to success in the world?
            In these last days before Christmas, we should make a concerted effort to accept that the Mystery of our salvation in Jesus Christ is not an extension of our personal accomplishments, good characteristics, or abilities.  It is not a reward for good behavior, which is good news because we have all fallen short of holiness in one way or another.   It is not about politics or cultural supremacy, which is also good news because we have all become too comfortable with violence, anger, selfishness, and putting our own pleasure and convenience before God and neighbor.   Instead, the good news of this season lies in the fulfillment of God’s promises to Abraham, now extended to all who have faith in the true Messiah, the One who is anointed to bring light and life to the world, to be the second Adam in Whom our fallen, corrupt humanity is healed and brought into the very life of the Holy Trinity. 
            Though not many people apparently noticed it at the time, God’s promises in the Old Testament extended to all who believed, including Gentiles, sinners, and women.   The promise was not fulfilled in their lifetimes, however, “God having provided something better for us, that they should not be made perfect apart from us.”  So, you see, we are part of the family tree also.  The line that began with Abraham and is fulfilled in Christ includes us.  He is the vine and we are the branches. 
            Yes, I know that we are unworthy and unlikely members of such a family.  Like those who prepared for the coming of Christ and those who have served Him since, we are also sinners whose lives are in many ways scandalous.  Perhaps that’s why the Son of God chose a human heritage full of imperfect people who often fell short; perhaps that’s why He was born in circumstances that at least outwardly commanded the respect of no one; perhaps that is why the Old and New Testaments are so honest about the sins of both the Jews and the early Christians.
            When we look at the Lord’s genealogy, we see people a lot like us.  For His people are not self-righteous snobs who never did anything wrong.  They are not those who have no problems, struggles, and pains. They are not those who think that everything boils down to money, power, reputation, and getting their own way.  They are not those who believe that salvation comes through armies, nations, and political leaders.  Instead, they are those who fall before Christ with faith, humility, and repentance, and who know that the only hope for blessing, peace, and fulfillment in their lives is in His mercy.  In the coming days, let us prepare to celebrate the fulfillment of the Promise made to Abraham in our Lord, God, and Savior Jesus Christ.  For He comes to make us members of His family, to share His eternal life with us; and He will, if only we will believe, repent, and seek first His Kingdom.       
           
           

Tuesday, December 18, 2012

Orthodox Leaders Discuss Social Outreach at the White House

Orthodox Leaders Discuss Social Outreach at White House


Orthodox service organization leaders meet at White House (Photo: M. Hodde, IOCC)Orthodox service organization leaders meet at White House (Photo: M. Hodde, IOCC)Baltimore, MD (IOCC) — More than 80 representatives of the nation's Orthodox Christian service organizations joined together at the White House today to discuss strategic service alliances with the White House Office of Faith-Based and Neighborhood Partnerships. The White House Conference on Orthodox Christian Engagement was hosted by the White House Office of Public Engagement in conjunction with the White House Office of Faith-Based and Neighborhood Partnerships and facilitated by International Orthodox Christian Charities (IOCC).
Present to discuss the role of Orthodox Christians in social outreach, disaster response, and community development in the United States were Archbishop Nicolae of the Romanian Orthodox Archdiocese in the Americas and liaison to IOCC from the Assembly of Canonical Orthodox Bishops of North and Central America. Also present were Bishop Gregorios of Nyssa of the Carpatho-Russian Orthodox Diocese and Bishop Sevastianos of Zela, Chief Secretary of the Greek Orthodox Archdiocese Eparchial Synod, representing Archbishop Demetrios of America, a member of the Presidential Commission for Faith-Based Organizations. The Orthodox Christian hierarchs were joined by IOCC Board Chairman, Michael S. "Mickey" Homsey, along with IOCC board members and staff, Orthodox Christian clergy and leaders of Orthodox Christian service organizations.
"The opportunity for this level of discourse with the White House is an important way to build understanding between our communities and contribute toward serving needs here in the United States," said Homsey. "The conference is an important step toward uniting the efforts of Orthodox Christians to effectively serve their communities and builds on similar service IOCC has provided in more than 50 countries around the world over the past twenty years."
The half-day conference brought together the community's leadership to learn more about its multifaceted ministries, and to explore potential collaborations offered by the federal government to support the Church's service work.
"The Orthodox Christian community plays a critical role in social outreach, disaster response, and community development," said D. Paul Monteiro, Associate Director of the White House Office of Public Engagement. The conference provided a forum for dialogue on that outreach and areas for mutual cooperation.
View more photos of the event and read the full story on the IOCC's website.http://www.antiochian.org/content/orthodox-leaders-discuss-social-outreach-white-house