26 November 2013
In Egypt, a young girl does her schoolwork. Catholic institutions in Upper Egypt, such as this Jesuit-run school in Minya, are largely responsible for the growth of the Coptic Catholic Church. Read more about it in our profile from the September 2007 issue of ONE. (photo: Sean Sprague)
25 November 2013
Tags: Egypt Children Education Catholic education
Greek Catholic seminarians in Hungary find some free time for socializing. (photo: Tivadar Domaniczky)
In 2007, we got a rare glimpse inside a Greek Catholic seminary in Hungary:
An ordinary day at the seminary starts at 6 a.m. with prayer, private meditation and the Divine Liturgy, followed by a quick breakfast.
Seminarians attend classes at the handsome theological institute, located down the street from the seminary. Classes begin promptly at 8:30 a.m. In the 1970’s, the eparchy opened the institute, named for one of the first doctors of the church, St. Athanasius. The only theological institute in the region, it is affiliated with the Pontifical Oriental Institute in Rome.
Lunch is taken in the seminary refectory at 1 p.m. From 2 to 4 p.m., students study foreign languages (fluency in two is required), attend an occasional seminar, play a sport or relax. After a two-hour study period, there is a 15-minute biblical reflection before dinner at 7 p.m. From 8 to 8:30 p.m., the seminarians gather in the chapel, where the house spiritual director, Father Tamás Kruppa, suggests themes for each student to meditate on the next day.
At 10 p.m., it is silentium magnum: No speaking is permitted until breakfast the next morning. Lights are out at 11 p.m.
Once a month, a day of silent retreat — led by a priest invited by the seminary — breaks the regular schedule. Silence is the rule that day, even during meals. There is also a weeklong retreat, held at Máriapócs early in November, with many liturgies and devotions.
“It’s very good,” said Father Tamás Horváth, the prefect of the seminary, “but it’s hard for the boys to be quiet that long, just as it is for adults.”
Read more about what it takes To Be a Priest in the March 2007 issue of ONE.
22 November 2013
Tags: Seminarians Hungary Greek Catholic Church Eastern Catholics Hungarian Greek Catholic
In Kerala, an elderly resident of St. Athony’s House of Refuge recovers from an illness. (photo: Peter Lemieux)
Several years ago, we profiled the remarkable work of the Sisters of Nazareth in one corner of India:
At the rear of St. Antony’s House of Refuge in the village of Edakunnu, some 25 miles north of Kerala’s commercial center of Ernakulam, the twin bed in a private room reserved for hospice care is again occupied. The silk draperies dressing the small window are drawn. Caregivers move about deliberately. Visitors enter discreetly. With hushed voices, they say their last goodbyes to 90-year-old Mary P.M. Puthusey, holding the dying woman’s hand and caressing her gently.
As she is anointed with oil for the last time, an aura of sanctified calm fills this space of final respite. A silver cross hangs from the wooden bedpost above her head. Pinned to the opposite post is a laminated icon of the Virgin Mary. From another wall looms a calendar, dominated by an image of Jesus, which reads in big block letters, “I am the way, the truth, the life.”
These words have long been at the core of the dying woman’s being. She and the 43 remaining residents of St. Antony’s chose the religious life long ago in their early adulthood. Mary P.M. arrived in 1949, shortly after the Sisters of Nazareth, a congregation of the Syro-Malabar Catholic Church, established St. Antony’s for young women who, in the words of Father Augustine Thenayan, director of the Nazareth Institutions, “wanted to lead pious lives and become sisters, but who had no education.” Young no longer, the residents today are gray-haired, frail, often ill and dying one by one.
Hovering by the woman’s bedside is St. Antony’s resident caregiver, Mary P.L. Taking on a nurse’s role, Mary P.L. monitors the patient’s tubing, cleans her bedpan and adjusts her blanket. She rubs the back of Mary P.M.’s grieving younger sister and fellow resident, Rosakkutty. And, she spends countless hours sitting beside the dying woman, talking to her and praying with her for a “happy death.”
“As with all who have gone before her, I try to take away her pain and keep her as happy as can be,” explained Mary P.L. “God has given me this gift. I try to use it.”
Read more about Kerala’s Saving Grace in the July 2009 issue of ONE. And to learn how you can help continue good work in India, visit this giving page.
20 November 2013
Tags: India Sisters Caring for the Elderly
Father Jorge distributes blessed bread following the celebration of the Divine Liturgy in Honduras. (photo: Carina Wint)
In 2006, we visited a surprising corner of the world with a small but thriving Arab population — Central America:
Today, there are as many as 220,000 Arab-Hondurans. While they represent only 3 percent of the total population of 7.3 million people, they have had an outsized influence on the nation. They are most visible in business and only slightly less so in politics. Centro Social’s president, Juan Canahuati, a textile magnate with numerous other entrepreneurial activities, is considered the country’s top businessman. Coffee exporter and former Industry and Commerce Minister Oscar Kafati’s ancestors immigrated to Honduras in the late 19th century from Beit Jala, a Christian town adjacent to Bethlehem. Former President Carlos Flores Facusse’s mother came from Bethlehem.
Arab immigration to Latin America is not unique to Honduras nor are such success stories. To take just two prominent examples: former Argentine President Carlos Ménem (1989-1999) traces his roots to Syria; Mexico’s telecommunications titan, Carlos Slim Helu, the world’s third richest man, is of Lebanese descent.
Nearly all Arab-Hondurans claim Christian Palestinian origins, making the Arab-Honduran experience unique. Proportionally, there are more people of Palestinian descent in Honduras than any other Latin American country.
Arab Palestinians first came to Honduras in the 19th century, but the largest waves arrived after 1896, the year the Ottoman Turkish Empire, which then controlled Palestine, first allowed emigration. Numerous factors motivated the early emigrants. In 1909, the Ottomans included in the military draft Christians and Jews, who were once forbidden to serve, but required to pay tribute instead. Economic incentives also drove Arabs abroad. Tourism and commerce, areas in which many Christians worked, declined during World War I. And increasingly Palestine’s Arab Christians found themselves competing with the growing Jewish population, largely secular Zionist immigrants from Europe, in their entrepreneurial activities. Just as today, there seemed to be more opportunities for enterprising Arabs abroad.
But why Honduras?
Some researchers have suggested the earliest emigrants boarded ships without knowing their final destination. The choice of Honduras was not a choice at all; it was happenstance. But after conducting interviews in 1979 with many Arab-Hondurans, geographer William Crowley concluded that “many, and maybe the majority, of the early immigrants headed intentionally for Honduras.”
Most of the Arabs from Palestine who immigrated to Honduras were Orthodox. But until 1963, Honduras’s Orthodox community lacked a church, and by then many immigrants had joined the Catholic Church, the predominant Christian community in the country.
Today, the country’s only Orthodox parish, the Iglesia Ortodoxa de Antioquena San Juan Bautista in San Pedro Sula, serves more than 200 families. It is pastored by Father Jorge Faraj, a married priest whose grandparents came to Honduras from Beit Sahour, another Christian town near Bethlehem.
Father Jorge estimated that about 45 percent of Arab-Hondurans remain Orthodox, including a small number of Hondurans from Lebanon. “But I’m the only Orthodox priest, so it is difficult for me to serve the entire country,” he said.
While most Arab-Hondurans live in San Pedro Sula, there are also large numbers in Tegucigalpa and other cities. “These cities don’t have their own Orthodox parishes, and I can visit them only so often,” said the priest. “So, these people tend to attend Catholic churches. But then, they’ll come to San Pedro Sula for a visit, and they’ll always come to an Orthodox service here.”
Read more in Middle Eastern, Central American Style in the September 2006 issue of ONE.
18 November 2013
Tags: Cultural Identity Palestinians Immigration Arabs
A young couple is married in the church of the ancient Gelati Monastery in Georgia. Dedicated to the Virgin Mary, the church was built by King David the Builder in the 12th century. You can find more pictures of the monastery here, and read about Michael La Civita’s journey through the Caucasus here and here. (photo: Michael La Civita)
15 November 2013
Tags: Cultural Identity Village life Eastern Christianity Georgia Eastern Europe
In Ethiopia, school meals greatly improve concentration among students, such as Teklit Gebru of Sebeya. To read more about efforts to feed the hungry in Ethiopia, check out Hungry to Learn in the Autumn issue of ONE. And visit our Ethiopia giving page to learn how you can help. (photo: Petterik Wiggers)
13 November 2013
Tags: Ethiopia Children Education ONE magazine Hunger
Pope Francis meets with Metropolitan Hilarion of Volokolamsk, head of ecumenical relations for the Russian Orthodox Church, during a private meeting at the Vatican on 12 November. (photo: CNS/L’Osservatore Romano via Reuters)
Pope Francis met yesterday with Metropolitan Hilarion. ANSA reports:
The senior Orthodox church official, whose post is similar to that of a foreign minister, is visiting Rome for a series of meetings including a conference Wednesday organized by the Vatican Congregation for the Family.
Tuesday’s meeting coincides with a similar session in Moscow between the archbishop of Milan, Cardinal Angelo Scola, and the head of the Russian Orthodox Church, Patriarch Kirill.
It also comes only a few weeks before the pope is scheduled to receive Russian President Vladimir Putin on 25 November.
And Rome Reports has more about yesterday’s meeting:
(video: Rome Reports)
12 November 2013
Tags: Pope Francis Ecumenism Russian Orthodox Church Christian Unity Metropolitan Hilarion of Volokolamsk
The Mother of Mercy Clinic provides a wide range of services to as many as 30,000 patients each year, with a special focus on prenatal and postnatal care. (photo: Steve Sabella)
In the Autumn issue of ONE, we take readers to the Mother of Mercy Clinic in Jordan, where healthcare workers care for the growing number of refugees:
Since early 2011, more than half a million Syrians have found refuge in a country with a population of barely more than six million. Hundreds of people arrive every day, many of whom come with severe injuries, long-term health issues or both. Many women arrive pregnant — some of whom, married at a young age, are barely more than children themselves.
Early in the crisis, the kingdom offered all Syrian refugees free health care in the public system. But as the demand for care grew, it came close to bringing the system to its knees. In March, Dr. Yaroub Ajlouni, president of the Jordan Health Aid Society, reported that the health system in northern Jordan — where many Syrian refugees live — was on the verge of collapse. Beds were unavailable in the public hospitals, intensive care unit spaces and incubators were full, drugs in short supply. Since then, Dr. Ajlouni and other aid workers say the kingdom has relieved some of the crowding, quietly scaling back the amount of health care refugees can access, implementing new restrictions and asking international organizations to carry more of the burden. The crisis has affected everyone.
Sister Najma says the Mother of Mercy Clinic sees few refugees — perhaps 10 or 15 a day — but demand for its services is constantly growing, and the clinic is struggling to keep up with the increase. Part of this is because space is limited, Mr. Bahou explains, and part of it is that the same economic factors squeezing Jordanians are also putting pressure on private health care providers. “It’s getting tight, because we cannot increase the budget anymore,” says Mr. Bahou.
“We’re trying to keep the budget as it is and absorb the higher cost of maintenance and utilities.
“We have many generous donors, but it’s not easy,” says Mr. Bahou. “We’re managing with the amount we’re receiving — we don’t have a problem — but it’s very tight. Every penny we spend, it should be used very reasonably.”
Things are not yet dire — the clinic is slated for renovation this year, funded in part by the U.S. Eastern Lieutenancy of the Equestrian Order of the Holy Sepulchre of Jerusalem. But Sister Najma says the pressure on the sisters is growing, and there is no room to treat more patients.
Read more about Overwhelming Mercy in the Autumn issue of the magazine.
And visit this page to learn how you can help support CNEWA’s work in Jordan.
6 November 2013
Tags: Refugees Children Jordan Health Care Women
A Free Syrian Army fighter walks inside a church in Aleppo, Syria, on 4 November. The following day, the Vatican embassy in Damascus was struck by a mortar round. No one was injured. Read more. (photo: CNS/Molhem Barakat, Reuters)
5 November 2013
Tags: Syria Syrian Civil War Vatican Aleppo Damascus
Oseni Khalajian, a pensioner living in Eshtia, belongs to a community of Armenian Catholics descended from Armenians who fled to Georgia to escape the Turkish mass murder. (photo: Molly Corso)
The Autumn issue of ONE includes a memorable look at life in Armenia, and Catholics who have true staying power — those who kept the faith alive despite years of persecution:
Older generations, while they maintained their Catholic identity, are still struggling to come to terms with their faith after decades of pressure to abandon it. Built in 1886, when the first Armenian immigrants started to trickle out of Turkey and into Georgia, the church in Eshtia was turned later into a warehouse when the Soviet Union’s Josef Stalin went to war against religion in the 1930’s.
Armenian Catholics, however, went to great lengths to maintain their identity and faith. Villagers tell tales about elders baptizing the communities’ babies in secret, and Dr. Ovsepian remembered celebrating Christmas.
“During the time of the Communists, people were also religious,” Father Antonian recalls. “I remember well the holidays like Christmas — which were celebrated.”
But for men like Vano Gasparian, a local born in 1955, being an Armenian Catholic was part of his identity, even if he grew up knowing little about the faith.
“Catholics remained Catholics,” he says, adding, however, that for the older generations it can be a difficult transition from a culture that promoted atheism to a life of faith.
“For the young, they believe with their whole soul,” he says. For the older generations, “for us, it is harder.”
Read more in the Autumn issue of ONE.
Tags: Cultural Identity Armenia Village life Georgia Armenian Catholic Church