30 May 2013
A shepherd tends his flock in Anjar, Lebanon. (photo: Armineh Johannes)
The charming photo above comes from a 2002 profile of “Little Armenia,” located in Lebanon:
Determined to preserve their cultural identity, religion, language and traditions, these Armenian refugees established clubs, schools, churches, hospitals and dispensaries. Today they attend Armenian churches and schools, eat Armenian food, speak Armenian and read Armenian periodicals. Whether members of the Armenian Apostolic, Catholic or Evangelical churches, Lebanon’s Armenians live in harmony. Although tight-knit, they too are affected by the specters of unemployment, emigration and cultural disintegration haunting all Lebanese.
Roughly 100,000 people — 80 percent of the population of Bourj Hammoud — are Armenian. One of the most densely populated areas in the country, Bourj Hammoud has become one of the largest manufacturing hubs in Lebanon, a center for jewelry, shoes and clothing, all crafted by Armenians. And while Armenians prefer to work with fellow Armenians, their clients are usually fashion-conscious Maronites, Sunni Muslims and Druze. …
“Our major problem today is the emigration of young people,” says Sebouh Saghian, the Mayor of Anjar. “We do not have local universities, so our youth go to Beirut for further education. Because of unemployment here, the majority do not return…”
Read more about this community in the July 2002 issue of our magazine.
29 May 2013
Tags: Lebanon Refugees Cultural Identity Armenian Apostolic Church Armenian Catholic Church
The Azar family prepares dinner in an empty lot in Al Qaa, Lebanon, where they have found refuge from the war in Syria. (photo: Tamara Hadi)
In the Spring issue of ONE, journalist Don Duncan gives a dramatic look at life in Al Quaa, a Lebanese village that has lately become home to Syrian refugees:
Although she has only moved a few miles down the road, Hayat Qarnous wakes up to a world vastly different from the one she knew just a few weeks ago. Back then, she was living in Rableh, a village on the Syrian side of the Syria-Lebanon border and once the center of a quiet farming community. But since the Syrian uprising started in March 2011, it has been anything but peaceful.
“War is like fire,” she says, sitting in her newfound refuge in Al Qaa, a Lebanese village just across the border from Rableh. “A fire eats everything before it. So does war. There is no peace anywhere.”
It is this lack of peace, and its consequences, that have pushed more than a million Syrians to flee their homeland since the beginning of the conflict.
About 320,000 Syrians have fled to neighboring Lebanon and registered with United Nations aid agencies there. But many observers believe equal numbers of Syrians have not registered with the authorities in Lebanon; among these are an estimated 10,000 Christians.
Lebanon, with its relatively large number of Christians — more than 30 percent of the population — is a natural choice for Christian Syrians seeking refuge. Beyond religion, most of the Syrian Christian refugees have chosen Lebanon for more pragmatic reasons. Many have family living in Lebanon, either as citizens or as laborers who have migrated to work in construction or farming since the Lebanese civil war ended in 1990. Others come to Lebanon, as in Mrs. Qarnous’s case, because it is the closest border to cross to safety.
“The journey between Rableh and Al Qaa used to take five to ten minutes before the war,” she says from a makeshift room she and her husband now inhabit in the hall of the Melkite Greek Catholic parish in Al Qaa. “Now it takes four hours.”
The trip is difficult and dangerous. Civilians have to navigate a complex landscape of warring factions, shelling and random attacks in order to arrive safely. Even after that, hunger, poverty and exposure to the elements await many of them in Lebanon.
Read more about Syrians Crossing the Border in the Spring 2013 issue of ONE.
28 May 2013
Tags: Syria Lebanon Refugees Syrian Civil War War
A Coptic woman prepares a meal in her kitchen in the southern village of Qenna, Egypt. As with many villages in the rural parts of the country, the majority of Qenna is Christian. Sarah Topol discusses the precarious state of Christians in Egypt in The Men Who Stayed, featured in the
latest issue of ONE. (photo: David Degner)
24 May 2013
Tags: Egypt ONE magazine Coptic Christians Copts Egypt's Christians
An Iraqi Dominican sister of St. Catherine of Siena administers a checkup to a pregnant, 18-year-old Palestinian refugee at the Mother of Mercy Clinic in Zerqa, Jordan. (photo: Nader Daoud)
In the midst of war, economic crisis and social upheaval, those who call the Middle East home face danger and uncertainty on a daily basis. Against the tumult that touches every aspect of life, knowing that those most vulnerable are receiving the care they need can be a blessing. Enter the Mother of Mercy Clinic in Zerqa, Jordan:
Established in 1982, Mother of Mercy Clinic offers a wide range of general heath care services to thousands of patients — over 26,000 in 2008 — regardless of creed or origin. The clinic, however, specializes in prenatal and postnatal care, giving priority to needy mothers and their infants. …
Generous friends of CNEWA and a few European social service agencies fund the clinic, the annual budget of which runs around $175,000. While the clinic has managed to operate successfully within its budget, it faces its fair share of challenges.
Home to the oldest Palestinian refugee camp in Jordan, Zerqa has long served as host to displaced persons — at the time of the article’s publication in the May 2009 issue of ONE, author Daoud Kuttab noted “most of Zerqa’s residents are refugees.” Since then, the combination of the Syrian civil war and continued strife in Iraq and Palestine has led to an even greater refugee presence, including the recent founding of another refugee camp near Zerqa.
To read more about the history and work of the Mother of Mercy Clinic, read Mothering Mercies. To support their mission in this time of great need, click here.
23 May 2013
Tags: Refugees Children Jordan Health Care Refugee Camps
A shepherd watches over her flock in Noraduze cemetery, near Sevan, Armenia. In the May 2008 issue of ONE, Paul Rimple discussed the spiritual core of Armenian culture. Click the image to read about Where God Descended. (photo: Armineh Johannes)
22 May 2013
Tags: Cultural Identity Armenia Village life Armenian Apostolic Church Armenian Catholic Church
Novices of the Bethany community pray in their chapel near Kottayam, India. (photo: Sean Sprague)
Yesterday, CNEWA President Msgr. John E. Kozar met with Mother Benjamin, S.I.C., superior of the Syro-Malankara Catholic Sisters of the Imitation of Christ, better known as the Bethany Sisters. In our magazine, we’ve discussed the history and work of these sisters at length:
[T]he Sisters of the Imitation of Christ, commonly called the Bethany Sisters, were founded “to follow Christ in an Indian way.”
Although such a purpose appears progressive, this religious community, which is paired with a community for men, was founded more than 75 years ago by one of the most gifted men of the 20th century church — Mar Ivanios, the first Syro-Malankara Catholic Archbishop of Trivandrum. While less than a century old, Bethany reflects the joys and sorrows borne for nearly 2,000 years by the Indian Church. …
Resistance to the Portuguese, explained Cyril Mar Baselios, O.I.C., the present Syro-Malankara Catholic Archbishop of Trivandrum, culminated in Cochin in 1653 with the historic Coonan Cross Oath.
A kind man whose gentle face hides a formidable intellect, Mar Baselios recounted that all who touched the cross and a long cord attached to it cast their vote to depart from the Latinized church. …
After this great schism of the Indian Church, there were at least four unsuccessful attempts to reestablish full communion between the Malankara Syrian Orthodox Church and the Church of Rome. …
[Newly elevated Bishop Ivanios] challenged the bishops, priests and laity of the Malankara Syrian Orthodox Church to “bring all the Syrian Christians of Kerala, who formed one church formerly, into true union once again so that the biblical ideal of ‘one fold and one pastor’ may become a reality.”
Several months later, Mar Ivanios received the vows of three women, thus instituting the Bethany Sisters and completing his vision of a monastic community of men and women in the service of renewal. …
On 20 September 1930, Mar Ivanios and Mar Theophilos, Bishop of Tiruvalla — along with two Bethany monks and a layman — were received into the Catholic Church. After a prayerful but painful period of reflection, the entire community of Bethany Sisters affirmed their communion with the Church of Rome. The properties on which Bethany was founded, however, were lost; the newly constituted Syro-Malankara Catholic Church began penniless.
The charism of Bethany, however, and its spirit of renewal carried Mar Ivanios and his small flock through some difficult times.
To learn more, read Following Christ in an Indian Way.
21 May 2013
Tags: India Sisters Cultural Identity Indian Christians Syro-Malankara Catholic Church
Ecumenical Patriarch Bartholomew of Constantinople celebrates an Orthodox liturgy for the feast of the Dormition of Mary at the Panagia Soumela Monastery near Trabzon, Turkey, August 15, 2010. Thousands of Orthodox pilgrims from Greece, Russia and Georgia attended the liturgy at the monastery for the first time since 1923. (CNS photo/Umit Bektas, Reuters)
Waiting for Godot, In Turkey (Archons) The memorable play of Irish author and playwright Samuel Beckett, “Waiting for Godot,” has become a metaphor for situations in which people wait for someone unlikely to come, or do not even know what they are expecting. They just keep waiting and waiting.
African Children: Invisible and Deprived of Their Rights (Fides) Half of the African children are “invisible” because they do not appear in any population register. This is what emerged in a statement released on the occasion of the XXI Meeting of the African Union (AU) which has just begun in Addis Ababa.
Ethnic Identity Damages Church’s Catholicity (Fides) The attachment to one’s “Chaldean” ethnic and cultural roots should not become fanatical cult of one’s national identity, if one does not want to obscure the church’s catholicity. This is the key message that the Patriarch of Babylon of the Chaldeans Louis Sako Raphael I wanted to express in a letter addressed to the clergy of his Church, to share with bishops, priests and religious concerns and hopes on the present moment lived by the church led by him.
Military Chaplains: Serving God and Mother Russia (RBTH) Recruitment of military chaplains is stepping up a gear, as Vladimir Putin’s government builds on traditional Orthodox values to bolster patriotic feelings in society.
One Syrian Village Breathes Easier (France 24) The advance of regime troops on the rebel stronghold of Qusayr in central Syria has come as a relief for at least one village, mostly-Christian, nestled on the shores of Lake Quttina.
Indian Church Helps Syria (Persecuted Church) Extending a helping hand to their war-hit brethren in Syria, the Jacobite Church in Kerala collect 20 million rupees for the rehabilitation of the affected in that country.
20 May 2013
At the Baladna Club in Jericho, a member of the girls’ soccer team practices. (photo: Rich Wiles)
One of the important works of CNEWA is spotlighted in the Spring 2013 issue of ONE, which looks at youth centers in Palestine:
The Baladna Club is one of 20 youth centers supported by CNEWA’s operating agency in the Middle East, the Pontifical Mission for Palestine. Founded in 1999, the club has 120 members — Christians and Muslims, boys and girls from both public and private schools.
Sami El-Yousef, CNEWA’s regional director for Palestine and Israel, believes support for such programs as Baladna is an innovative effort to make a difference in the lives of Palestinian youths. These programs provide formative opportunities to learn, grow, work together and play together. Life under military occupation can be frustrating and dispiriting for young people; these clubs try to raise spirits, offer a sense of community and purpose, and provide stability and hope. CNEWA also set up the initial training to teach 20 nongovernmental organizations how to write proposals, plan strategically, find resources and, most importantly, think realistically.
Read more about this club and others in the Spring 2013 issue of ONE.
17 May 2013
Tags: CNEWA Palestine
Students attend class at St. Jean Baptiste De La Salle Catholic School in Addis Ababa. (photo: Peter Lemieux)
As the school year enters graduation season, people around the world celebrate academic achievement and students prepare to embark on a new chapter of their lives.
In the November 2012 issue of ONE, Peter Lemieux reported on educational institutions renowned for their high levels of achievement — Ethiopia’s Catholic schools:
By almost every measure, Ethiopia’s Catholic schools offer a first-rate education. The most obvious of indicators, results on the national university entrance exam, offer clear evidence.
On last year’s exam, more than half of the country’s 15 Catholic high schools boasted a 100 percent passing rate. The lowest passing rate among them was a respectable 92.4 percent.
“That means almost all the students succeed to study in university,” says Argaw Fantu, head of the education unit for the Ethiopian Catholic Secretariat.
Ethiopia’s Catholic schools enjoy many advantages, not least of which is the collective expertise inherited from the church’s long history of running first-rate schools around the world.
“Take our Christian Brothers,” says Mr. Aregay. “This is a congregation with 350 years of tradition working in 81 countries. Obviously, we inherit all those traditions from such a sophisticated and worldwide congregation working in the educational arena. And that holds true for other congregations — Don Bosco, Salesians, Daughters of Charity and others. That automatically gives us an advantage.”
Follow the link to read more about Ethiopians Making the Grade!
16 May 2013
Tags: Ethiopia Education Catholic Schools
Parishioners sing a hymn during evening Mass in the Church of Sts. Simeon and Anne in Jerusalem. (photo: CNS/Paul Haring)
Did you know there is a group of Catholics in Israel who regularly attend Mass in Hebrew?
The Spring issue of ONE offers a profile of this unique community:
By any measure, it may be one of the most distinct cultures in all of Israel. With just 500 active members, including children, Israel’s Hebrew-speaking Catholic community is so small that many Catholics around the world, and most Israelis, do not know of its existence. It endures as a vibrant contradistinction: Catholics celebrating their faith in a country that is overwhelmingly Jewish, worshiping in Hebrew, marking Jewish feasts and traditions, and honoring many local customs. Yet they are undeniably, proudly Catholic.
The community was born in 1955. That year, a group of Catholics in Israel founded a pious association called the Work of St. James to help Hebrew-speaking Catholics live their faith in a Jewish society.
“The church began to realize there were thousands of Catholics in Israel who were not Arabs and not expatriates, who belonged to and integrated into Hebrew-speaking, Jewish Israeli society,” says the Rev. David Neuhaus, Latin patriarchal vicar of Hebrew-speaking Catholics.
Some were married to Jews, while others were from Catholic branches of predominantly Jewish families. A smaller number were Jews who, like Father Neuhaus, had converted to Catholicism.
Regardless of their backgrounds, most “strongly saw themselves as Jewish historically, ethnically and culturally, and at the same time Catholic,” he says.
But between the 1950’s and the 1980’s, the community dwindled dramatically, largely due to emigration and assimilation.While members of the community come from a variety of backgrounds, all find unity in the most familiar form of Catholic worship, the Mass in the Latin rite, celebrated in Hebrew in six communities across Israel. As Father Neuhaus explains, it is the same Mass prayed around the world, but “with minor concessions to the particularity of praying in Hebrew.”
On Sundays, for example, the liturgy begins by lighting two candles representing the Old and New Testaments, signifying “their intimate unity.” The music is inspired by both Christian and Jewish traditions rooted in the region. Readings from the Old Testament, including the Psalms, are heard in their entirety, rather than selected verses, and Jewish feasts and days of commemoration are mentioned.
“Needless to say, praying in Hebrew brings out very forcefully the resonances in the liturgy with the biblical texts, particularly of the Old Testament,” Father Neuhaus says, after celebrating a weekday Mass at the Jerusalem chapel.
Read more about this community in Hebrew Spoken Here.
Tags: Middle East Christians Israel Cultural Identity Catholic