24 September 2013
A Bulgarian couple hold candles during their marriage ceremony at the Church of the Assumption in Sofia. For more on the Byzantine Catholics of Bulgaria, and how they are upholding their heritage, read Bearers of a Proud Legacy from the September 2004 issue of ONE. (photo: Sean Sprague)
23 September 2013
Tags: ONE magazine Byzantine Catholic Church Bulgaria
Pope Francis wears a hard hat he received from a miner during a Mass outside the Sanctuary of Our Lady of Bonaria in Cagliari, Sardinia, on 22 September.
(photo: CNS /L’Osservatore Romano via Reuters)
During a visit to Sardinia Sunday, Pope Francis spoke of the plight of the poor:
Visiting an Italian region especially hard hit by the European economic crisis, Pope Francis blamed high unemployment on globalization driven by greed and said those who give charitable aid to the poor must treat their beneficiaries with dignity.
“We want a just system, a system that lets all of us get ahead,” the pope said on 22 Sept., in his first address during a full day on the Italian island of Sardinia. “We don’t want this globalized economic system that does us so much harm. At its center there should be man and woman, as God wants, and not money.”
Sardinia has an overall unemployment rate of nearly 20 percent, rising to nearly 50 percent among young adults.
Before speaking to a crowd of about 20,000 near the Cagliari city port, Pope Francis heard a series of speeches in greeting, including one from an unemployed father of three, who spoke of how joblessness “wears you out to the depths of your soul.”
In response, the pope discarded his prepared remarks and told his audience what he said “comes to me in my heart seeing you in this moment.”
Pope Francis recalled the struggles of his immigrant Italian father in 1930s Argentina.
“They lost everything. There was no work,” he said. “I was not born yet, but I heard them speak about this suffering at home. I know this well. But I must tell you: courage.”
The pope said he knew that his preaching alone would mean little to those in difficulty.
“I must do everything I can so that this word ‘courage’ is not a pretty fleeting word, not only the smile of (a) cordial church employee,” he said. “I want this courage to come out from inside and push me to do all I can as a pastor, as a man. We must all face this historic challenge with solidarity and intelligence.”
20 September 2013
In this image from July, Pope Francis embraces a patient at St. Francis of Assisi Hospital in Rio De Janeiro. The pontiff addressed a group of recovering drug addicts, offering them a message of compassion and hope. (photo:CNS/L’Osservatore Romano).
Pope Francis made big news yesterday, with the publication of a remarkable interview described by CNS:
In a lengthy and wide-ranging interview with one of his Jesuit confreres, Pope Francis spoke with characteristic frankness about the perils of overemphasizing Catholic teaching on sexual and medical ethics; the reasons for his deliberate and consultative governing style; and his highest priority for the church today.
The pope’s remarks appeared in an interview with Jesuit Father Antonio Spadaro, editor of the Italian journal La Civilta Cattolica. The interview, conducted in August, was the basis for a 12,000-word article published Sept. 19 in the U.S. magazine America, and simultaneously in other Jesuit publications in other languages.
According to the editor of America, Jesuit Father Matt Malone, Pope Francis personally reviewed the article and approved its publication.
“We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods,” the pope said in the interview, noting that he had been “reprimanded” for failing to speak often about those topics. “It is not necessary to talk about these issues all the time.
“The dogmatic and moral teachings of the church are not all equivalent,” the pope added. “The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently.
“Proclamation in a missionary style focuses on the essentials, on the necessary things,” he said. “We have to find a new balance; otherwise even the moral edifice of the church is likely to fall like a house of cards, losing the freshness and fragrance of the Gospel.
“The proposal of the Gospel must be more simple, profound, radiant. It is from this proposition that the moral consequences then flow.”
The pope reaffirmed one of his major themes: the need for mercy rather than judgment when approaching sin.
“The thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful. It needs nearness, proximity,” he said.
“The church sometimes has locked itself up in small things, in small-minded rules. The most important thing is the first proclamation: Jesus Christ has saved you,” the pope said.
“The confessional is not a torture chamber,” he said, “but the place in which the Lord’s mercy motivates us to do better.
“Those who today always look for disciplinarian solutions, those who long for an exaggerated doctrinal ’security,’ those who stubbornly try to recover a past that no longer exists — they have a static and inward-directed view of things,” Pope Francis said. “In this way, faith becomes an ideology among other ideologies.”
You can read the exclusive interview in its entirety at America magazine.
19 September 2013
Tags: Pope Francis Catholic Church Catholicism
Icongrapher Ian Knowles works on a new icon for the shrine of Our Lady of the Mountain in Anjara, depicting scenes from the life of Christ. Read more about efforts to preserve the ancient art of icon writing in Prayers in Paint, in the Summer issue of ONE. (photo: Nicholas Seeley)
18 September 2013
Tags: Palestine Cultural Identity ONE magazine Icons
In India, novices of the Congregation of the Mother of Carmel gather for morning prayer. (photo: Sean Sprague)
In 2000, we visited the Congregation of the Mother of Carmel (or C.M.C. sisters) in Ashoga Puram and got a look at the women we dubbed ‘Indian Energizers’:
The sisters’ dedication to education is astounding and tireless. In all, this Syro-Malabar Catholic community works in roughly 500 institutions of education throughout India, with a concentration in Kerala. The sisters provide extensive educational opportunities in lower primary grades, high schools, colleges and specialty schools, as well as in 230 nursery schools that also act as day care centers for the children of working parents.
The C.M.C. Sisters realize the invaluable role of women and their need for recognition in Indian society. As a result, the C.M.C.’s have organized various training programs and workshops that provide women with a chance to learn new skills.
At one such workshop several dozen women received three months’ training in the assembly of voltage stabilizers, after which they were offered full-time employment at competitive wages. Dressed in colorful saris and adorned with jewelry, these women are pros at soldering wires, coils and semiconductors in their light, airy village workshop.
The lives of the C.M.C. Sisters are divided between their work with women and children and the spiritual life. They take their motto from the Gospel of St. John: “I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.”
Read more about the sisters in the November-December 2000 issue of our magazine.
16 September 2013
Tags: India Sisters Kerala Syro-Malabar Catholic Church Women in India
Anna Valavanal (left) and her sister, Irin, visit the Deivadan sisters and residents in Thankamany. (photo: Peter Lemieux)
In 2010, we paid a visit to the Deivadan Home in Kerala, to meet the remarkable sisters caring for the elderly. We discovered the residents sometimes get unexpected visitors:
Siji Valavanal and her two daughters visit the Deivadan Home in Thankamany, in the Idukki District, a few afternoons each week. Established four years ago, the home takes in abandoned elderly women. On those days, Mrs. Valavanal picks up her daughters, 5-year-old Anna and 12-year-old Irin, from school and takes them to the market, where they purchase sacks of rice, tapioca, vegetables and other staples. They then head over to the Deivadan Home, knock on the door and offer the groceries. But more important for Mrs. Valavanal, she and her daughters stay awhile and visit with some of the residents.
Anna, wearing a bright pink-checkered dress, and Irin, wearing a pretty green dress, approach the bedside of a reclining resident. The frail woman sits up, reaches her hands out and clutches Irin’s hands. Irin smiles. She then gently caresses Anna’s cheeks. Anna blushes. The elderly woman beams.
On any given day, visitors drop in unannounced. Some bring sacks of rice, while others offer financial support. Together, as a community, they keep afloat these homes for the abandoned elderly. Some, such as Mrs. Valavanal and her daughters, have adopted the residents as additional parents and grandparents and stop by regularly.
“We’re happy when we come here. We sit and enjoy their company, feel their pain and hear their problems,” explains Mrs. Valavanal.
“Nowadays, society is always looking at the top level, not the low levels. Most people want to make relations with those with status, not to serve those in need. I want to create in my daughters’ minds the desire to serve others,” she says, echoing the wisdom of Father Kaippenplackal’s mother. For that lesson, Mrs. Valavanal could not have found her daughters better teachers than the Deivadan Sisters.
Read more about women with Fearless Grace in the July 2010 issue of ONE.
13 September 2013
Tags: India Sisters Caring for the Elderly Women in India
In Lebanon, strong coffee sweetened to taste is served in the traditional manner. (photo: Marilyn Raschka)
In 2002, we introduced readers to some of the customs surrounding food and dining in Lebanon:
Coffee is a household essential. It is served if a visitor has stopped by just to say hello and it is also served following a meal. The serving of coffee signals “time to leave” so gracious hosts delay serving it. And no guest would leave before receiving it.
At weddings, coffee is served sweet, but it is also served unsweetened at funerals to show grief.
When at home, guests are asked how they prefer their coffee — the answers reflect the amount of sugar to be added. For the sake of ease, the Lebanese will often serve a pot of unsweetened coffee and include a tiny sugar bowl on the tray as cups are passed around to the guests. With the last sip, guests will put down their cups and say, which is a very short version of the above proverb.
Excavations in Beirut have unearthed coffee cups that date to the 16th century. The Arabic has been westernized to coffee and the word comes from the Red Sea port of Mocka, in Yemen.
Coffee still plays an important role in trade and business in Lebanon. There is no such thing as a business meeting without coffee being served. The big brew in the little cup accompanies the exchange of pleasantries that kick off the meeting.
In times past, it was considered disrespectful to refuse a cup of coffee. It was like refusing a handshake. There are Lebanese who do not drink coffee, but it is still considered good manners to give an explanation for one’s refusal. There is no decaffeinated Lebanese coffee, so refusing coffee in the evening is acceptable.
Read more Food for Thought.
12 September 2013
Tags: Lebanon Cultural Identity
Copts attend a liturgy at St. Simon the Tanner Church, carved out of a cave in Egypt. (photo: Dana Smillie)
The popular web site Amusing Planet this week paid a visit to one of the most unusual churches in the world, the “cave church” of the Zabbaleen in Egypt:
Egypt is a Muslim-majority country, but the Zabbaleen are mainly Coptic Christians. Christian communities are rare in Egypt, so the Zabbaleen prefer to stay in Mokattam within their own religious community, even though many of them can afford houses elsewhere.
The local Coptic Church in Mokattam Village was established in 1975. After the establishment of the church, the Zabbaleen felt more secure in their location and only then began to use more permanent building materials, such as stone and bricks, for their homes. Given their previous experience of eviction from Giza in 1970, the Zabbaleen had lived in temporary tin huts up till that point. In 1976, a large fire broke out in Manshiyat Nasir, which led to the beginning of the construction of the first church below the Mokattam mountain on a site of 1,000 square meters. Several more churches have been built into the caves found in Mokattam, of which the Monastery of St. Simon the Tanner is the largest, with a seating capacity of 20,000. In fact, the Cave Church of St. Simon in Mokattam is the largest church in the Middle East.
In our magazine, we profiled the life of the Zabbaleen last year:
The Nagib family lives in Manshiyat Naser — also known as Garbage City — an impoverished Coptic Christian neighborhood nestled in the jutting desert cliffs that rise above Cairo’s bustling streets. Called Zabbaleen, or “garbage people” in Arabic, most hail from the rural province of Assiut, 250 miles to the south. For generations, the Zabbaleen have served as Cairo’s de facto garbage collectors, earning a meager living hauling away city dwellers’ trash and recycling anything salvageable.
To spend time with the Nagib family is to witness in microcosm the struggles of an entire class of people — and to realize that they are struggling not just to salvage what others discard, but also to salvage dignity and a way of life.
Devout Christians, most residents in Manshiyat Naser attend services at St. Simon the Tanner, a Coptic church carved out of the face of a cliff dominating the neighborhood.
Though some parishioners wish the church could do more for the community, the parish offers relief. For instance, it provides material assistance to orphans, widows and disabled persons. And it runs a nursery school, which enrolls some 500 boys and girls from the neighborhood.
Read more about Salvaging Dignity in Cairo in the September 2012 issue of ONE.
11 September 2013
Tags: Egypt Cultural Identity Village life Coptic Christians Copts
Young seminarians practice chanting in Ge’ez in Ziway. (photo: Peter Lemieux)
In 2009, we paid a visit to the town of Ziway, Ethiopia, for a look at the local Orthodox seminary at a time of transition in the country:
Life in Ziway carries on much as it has for centuries. At the monastery, signs of traditional life abound. One priest shovels sun-baked cow patties onto a horse-drawn cart. Adolescent deacons in training sit in pairs near the lake shore studying Scripture. And huddled on wooden benches beneath a small grove of shady trees, some 20 young seminarians practice chanting. Their drones drown out the chirping birds.
The seminarians are guided by debteras, a class of learned men unique to the Ethiopian and Eritrean Orthodox churches. Debteras command respect: They function as catechists and participate as cantors in the celebration of the Qeddase, the eucharistic liturgy.
The seminarians and debteras chant in Ge’ez — the ancient liturgical language of the Ethiopian and Eritrean churches — which few people know.
Little about an Ethiopian Orthodox priest’s formation and rural lifestyle has changed over the centuries — at least until recently. Most Orthodox priests receive an education almost identical to that of the generations of priests before them. And most lead lives with their families in the countryside, surviving on subsistence farming and their parishioners’ meager offerings.
But as traditional agrarian Ethiopia develops and its increasingly better educated people leave their villages for the cities, many within the Ethiopian Orthodox community worry that its priests will no longer be relevant to the faithful they serve.
Read more about these seminarians in As It Was, So Shall It Remain?, in the September 2009 issue of ONE.
10 September 2013
Tags: Ethiopia Orthodox Priests Ethiopian Orthodox Church Seminarians
Mustafa Abu Bekir, 23, is carried by a family member as they enter Turkey from the Turkish Cilvegozu border gate on 9 September. (photo: CNS/Umit Bektas, Reuters)
The crisis in Syria has raised more concerns about refugees, many of whom have fled to neighboring countries.
From Catholic News Service:
Tanil Kahiaian, a refugee from the Syrian city of Aleppo, said he is doing what he can for the others fleeing his country. He, his wife and two children escaped the Syrian war almost a year ago, and since he has watched “tens of thousands” pour into neighboring Turkey as he did.
“It is so difficult for me to see this, their poverty. I am donating clothes from my work,” Kahiaian told Catholic News Service 8 September from near his home in Istanbul’s Kumkapi district.
Kahiaian said he considered himself among the fortunate refugees here, because he came with money, was being lodged by Istanbul’s Armenian Orthodox community, and was able to quickly get a job with an Armenian clothing firm in Turkey because of his numerous languages.
“I speak Turkish and I am doing for them a lot of business in Turkish clothes with Arabic countries. But the people on the border have nothing,” he said. “If there are [air] strikes on Syria, their numbers will be more.”
The U.N. High Commissioner for Refugees announced 3 September that more than 2 million Syrians have fled to neighboring countries in search of security since the conflict began in 2011. About a million are reportedly children.
Turkey’s government is providing basic needs and some education to an estimated 200,000 Syrians in 20 different humanitarian camps along its 560-mile border with Syria. But as many as 260,000 other Syrians are living in other areas in Turkey, including Istanbul, where they often depend mostly on help from private aid groups, according to the U.N.
“We are getting more and more [Syrians] by the day,” said a Christian aid group official in Istanbul, who requested anonymity due to Turkish laws that officially forbid — but tolerate — religious institutions from performing humanitarian work in the country.
Read more about the plight of Syrian refugees at this link.
And visit our Emergency: Syria page to learn how you can help.
Tags: Refugees Syrian Civil War Refugee Camps Emigration Aleppo