BEIRUT, April 22 (Reuters) - Two prominent Syrian bishops, who had warned of the threat to religious tolerance and diversity from the two-year conflict in their country, were kidnapped on Monday by armed rebels in the northern province of Aleppo, state media said.

SANA news agency said the Syriac Orthodox and Greek Orthodox Archbishops of Aleppo, Yohanna Ibrahim and Paul Yazigi, were seized by "a terrorist group" in the village of Kfar Dael as they were "carrying out humanitarian work".

A Syriac member of the opposition Syrian National Coalition, Abdulahad Steifo, said the men had been kidnapped on the road to Aleppo from the rebel-held Bab al Hawa crossing with Turkey.

Several prominent Muslim clerics have been killed in Syria's uprising against President Bashar al-Assad, but the two bishops are the most senior church leaders caught up in the conflict which has killed more than 70,000 people across Syria.

Christians make up less than 10 percent of the country's 23 million people and, like other religious minorities, many have been wary of the mainly Sunni Muslim uprising against Assad, whose Alawite sect is an offshoot of Shi'ite Islam.

Fears for their future if the rebels were to end 40 years of Assad dynastic rule, which ensured religious freedom without political rights, have increased with the growing strength of Islamist rebels and a pledge of allegiance to al Qaeda by the hardline Nusra Front rebels two weeks ago.

Steifo said Ibrahim had gone to collect Yazigi from the rebel-held Bab al-Hawa crossing because he had crossed there several times before and was familiar with the route.

The two men were driving to Aleppo when they were kidnapped, he added. Asked who was behind their abduction, Steifo said: "All probabilities are open."

"CHRISTIANS SUFFERING"

Last September Ibrahim said that hundreds of Christian families had fled Aleppo as rebels and soldiers battled for control of the country's biggest city.

"In its modern history Aleppo has not seen such critical and painful times...Christians have been attacked and kidnapped in monstrous ways and their relatives have paid big sums for their release," he told Reuters.

In the central city of Homs, which saw the heaviest bloodshed earlier this year, he said several churches and Christian centres had been damaged in the fighting.

"Until a few months ago the idea of escaping had not crossed the minds of the Christians, but after the danger worsened it has become the main topic of conversation."

Neighbouring Iraq, where sectarian violence after the 2003 overthrow of Saddam Hussein forced half the Christians to flee, offers frightening parallels for Syrian Christians, while the revival of Islamists in the 2011 Arab uprisings in Tunisia, Libya and Egypt also fills Syria's Christians with foreboding.

Writing in January, Yazigi said was important that the uprisings known as the "Arab Spring" should not jeopardise centuries of religious diversity in the Middle East.

"What is the spring without the diversity and richness of colours in comparison with the haze...of winter? Diversity is richness while monochromatic uniformity is a ticking bomb that kills its owner," he said.

(Additional reporting by Khaled Yacoub Oweis; Editing by Michael Roddy) ]]> http://www.nycathedral.org/news.php?id=114 http://www.nycathedral.org/news.php?id=114 Thu, 11 Apr 2013 00:00:00 PST

]]> http://www.nycathedral.org/news.php?id=112 http://www.nycathedral.org/news.php?id=112 Wed, 10 Apr 2013 00:00:00 PST ]]> http://www.nycathedral.org/news.php?id=111 http://www.nycathedral.org/news.php?id=111 Sun, 7 Apr 2013 00:00:00 PST 15 February 2013

Unorthodox Community

What is remarkable about the Orthodox Cathedral of the Holy Virgin Protection is not its stately chandelier, nor its collection of historical artifacts and relics, nor even its impressive array of icons lining the walls. What makes this church truly remarkable? The people do. Orthodox as the Cathedral may be, its community is incredibly unorthodox.

No matter the age, no matter the ethnicity, all find a warm welcome. Genuine hospitality defines the congregation, itself a diverse mix of Russians, Georgians, Romanians, Greeks, Armenians, and Americans. Such a gathering can hardly be found in other Orthodox churches today, let alone the universal Church. Yet, here community thrives, tucked away in a corner of Manhattan’s East Village, a well-kept secret.

For most American Protestants, mystery shrouds the Orthodox tradition. Orthodox Christians recognize the importance of Mary as Theotokos – Mother of God, believe in the transubstantiation of the Eucharist, and revere the icons of saints departed. Many Protestants view these practices with suspicion. Ironically, however, what deters these Protestants often draws parishioners and potential converts to Orthodoxy. One American convert, once a Protestant himself, cites the liturgy and rich tradition as reasons for his conversion. When he lacks motivation to worship, the liturgy reminds and compels him to respond. For the Orthodox, devotion to Christ and the Church need not be emotional, simply intentional. Mysterious as its practices may be, Orthodoxy partakes and inherits not simply the Christian tradition, but the Jewish tradition as well. The richness of Orthodox tradition manifests itself most in the architecture and layout of churches. Like other Orthodox places of worship, the Cathedral is often referred to as “the Temple.” The space inside divides into three sections, each corresponding to a portion of the Hebrew Temple. The iconostasis or icon screen, painted with holy figures in the golds, blues, and reds of the Byzantine style, separates the congregation from the altar and the clergy. Like the Tabernacle, the presence of God rests on the altar. Thus, all parishioners stand for the majority of the service in reverence. Worship means approaching the divine presence, confessing one’s sin, and celebrating Christ’s death and resurrection in the presence of the saints. The saints, pictured in the icons surrounding the congregants, serve as reminders of God, for they represent His image in humanity.

Every part of the church intentionally reminds visitors of the great community of believers – in all times and in all places – worshipping the Lord together. Most parishioners identify the Eucharist as the time when they feel closest to God. In the Orthodox Church, a great deal of emphasis lies in preparing to receive Holy Communion. Non- Orthodox Christians, for instance, cannot receive the bread and wine. The cathedral’s archdeacon, Father Michael Suvak, says that those who want Communion Sunday morning Should have attended not only the previous night’s service, but also confessed beforehand. Thus, some partake in the Eucharist only about twice a year. “After a Saturday night with a few drinks… you can’t take Communion like that, you know?” one Romanian parishioner, Octavian, explains. It is a sacred experience and cannot be taken lightly. For others, like Natasha Ermolaev, professor of Slavic languages at Columbia University, God feels nearest during the Eucharist because the sacrament transcends time, blurring heaven and earth in the convergence of past, present, and future.

The Orthodox Church encourages this almost mystical feeling of worship. The emphasis on reason that one would find in a Reformed church simply cannot be found. Father Michael prefers to call the seven sacraments “the seven mysteries,” because things like transubstantiation have no full explanation. The Orthodox accept the mystery and unknowableness of a holy God. The mysteries connect parishioners to God, but the community does as well. This particular church inherits its vision from patron saint St. Herman. His icon sits towards the front of the church and his image is painted on the vestibule walls beside St. Innocent. St. Herman was a Russian monk who went to Alaska and ministered to the Aleut and Klinquit peoples. He was the first distinctly American missionary, and is therefore a favorite of Father Michael and Father Christopher Calin. They admire his vision for humbly taking the faith to a new people and also appreciate the fact that he is associated with America, not Europe. This vision also inspires the clergy to keep the Cathedral open and welcoming to people of all ethnicities. Father Christopher thinks that the Orthodox Church’s tendency to divide into xenophobic ethnic groups will eventually kill the faith. He grew up in a Romanian community church in Chicago. When the church moved to a different neighborhood, the parishioners sold their homes and moved along with it. He believes that this practice of restricting churches to ethnic communities discourages new members and drives away those who grow up in the faith. The unfamiliarity of the liturgy does not discourage converts; exclusivity does. The first time that Father Christopher ever heard the liturgy in English was at an Orthodox church he visited in high school. When he came to The Cathedral of the Holy Virgin Protection for the first time, it was falling apart. He dismissed it as another dying ethnic church. As he found himself more and more involved at the cathedral, however, he began to enact his vision for a more inclusive church. The older parishioners were initially suspicious of Father Christopher and the new ethnic groups he welcomed. He was unapologetic. “I love you,” he said to one elderly Russian lady, “But the church is going to outlive you.”

The cathedral is now a mixture of Americans and immigrants of many different European ethnicities. Father Christopher stresses the importance of performing the Divine Liturgy in English, so that anyone can understand. But he also believes that the priest ought to acknowledge the ethnic identities of all his parishioners. He thinks that if a woman needs a memorial service for her Georgian mother, the priest should be able to perform it in her language. Depending on who is at a particular service, he tries to deliver a key line or two of the liturgy in whatever language helps individual parishioners feel connected, whether French, Spanish, Russian, Romanian, Georgian, Greek, or Church Slavonic. Father Christopher thinks that all priests should be able to do this. “It’s not that hard to learn how to say, ‘Peace be unto all’ in Georgian,” he points out. Under Father Christopher’s vision, the Cathedral has flourished. The sense of community runs throughout the church’s practices, from the liturgy to ministry at large. The cathedral is officially Russian, but it also uses the Romanian wooden semantron for the call to prayer. Parishioners move around to greet each other during the service, and there is always an adult handy to help a struggling child reach up to kiss an icon or light a candle.

After the liturgy, churchgoers descend to the basement for coffee hour. “Coffee hour” at the cathedral is nothing like the half hour set aside in many Protestant churches for mingling over styrofoam cups of coffee and blueberry muffins. People fill their plates from a buffet line that contains dozens of dishes. There are the usual bagels and sandwiches, but also fish, meats, rice, vegetable dishes, and soups. The church members all pitch in, and the result is a myriad of different ethnic dishes. At the end of the line coffee is available, along with boxed wine and vodka. Then everyone sits down at long rows of tables to eat together. The practice of preparing food together and eating a meal in each other’s company is wholly community-oriented. It also echoes the immersive aspect of spiritual life at the cathedral. “We want to nourish the body as much as the soul,” says Father Michael, as he invites newcomers to come back for another service and another meal. The parishioners and clergy at the Cathedral clearly strive to embody the legacy of first century Christianity. From replicating a tabernacle to establishing a community, the church intentionally crafts its worship experience as the inheritance of Old Testament traditions. “Lord, have mercy,” the choir intones, over and over again. The liturgy reminds worshippers of their place in the story of redemption. The Orthodox acknowledge the separation of mankind from a holy and mysterious God, but at the same time, attempt to bridge that separation by celebrating his mysteries in the form of sacraments and bringing worshippers closer to him through the liturgy. Orthodox Christianity is immersive, sensory, and all encompassing.

Parishioners see the icons, hear the liturgy sung, taste the Eucharist, touch and kiss the cross, and smell the incense. Worship – and, by extension, the Gospel – restores a bit of what was lost, offers a glimpse of the world beyond. Rather than resorting to reason, a common Protestant staple, the apologetic of the Orthodox lies in the beauty, the mystery, the holiness of the Church. Time and space no longer matter when one enters the Church. In fact, one senses heaven and earth comes together in the service. Sacraments define the parishioner’s beliefs and practices, not arguments with atheists. The cathedral may distinguish itself from other Orthodox churches in its inclusivity, but it never compromises the Orthodox tradition for the sake of accessibility. The ancient rituals of the Divine liturgy are the core of the Orthodox faith, and parishioners believe that those practices stand for themselves. There is no motivation to simplify or modernize practices in order to evangelize. Faith is in God’s hands. Those at the cathedral just have to make sure that the doors are open.

If you call The Cathedral of the Holy Virgin Protection, the phone will be answered in English, which is unusual for an Orthodox church. But the cathedral is thriving, whereas many Orthodox congregations are in decline. The cathedral has seen incredible growth and fosters a unique sense of community, simply because the congregants and priests refuse to be associated with any single ethnicity. Father Christopher used to put tape over the “Russian” in “Russian Orthodox” on the sign outside. The parishioners at the cathedral seem to recognize that church means a community of believers gathering together for worship, not a place for people to cling to old familiarities. They understand the radical message of the Gospel that unites them, the promise of salvation offered to everyone. “The church is not yours,” Father Christopher explains, “It’s not an ethnic club with a cross on top.”]]> http://www.nycathedral.org/news.php?id=110 http://www.nycathedral.org/news.php?id=110 Thu, 4 Apr 2013 00:00:00 PST http://www.nycathedral.org/news.php?id=109 http://www.nycathedral.org/news.php?id=109 Sat, 23 Mar 2013 00:00:00 PST Read article and a nice picture on the Red Cross website by Joellen Barak

MANHATTAN, NY, January 18, 2013 – Sofia and her husband Stephan lost everything—even Stephan’s hearing aids—to Superstorm Sandy when their Brighton Beach apartment flooded. They were determined to rebuild their lives themselves—they found a new apartment on their own and moved in. But then Stephan lost his job because he couldn’t hear his supervisor’s instructions, and the couple realized that they needed help.

Felice Steele, a Red Cross nurse, immediately started making plans to replace Stephan’s hearing aids, but she didn’t speak Russian. That, combined with Sofia’s limited English and Stephan’s limited hearing, made communication difficult. Steele got the idea to contact a local Russian Orthodox Church to see if a priest would be able to help with translation. She reached Father Michael Suvak and Father Christopher Calin at the Cathedral of the Holy Virgin of Protection, and they were able to put her in touch with Father Vladimir Alexeev at Holy Trinity Russian Orthodox Church, who provided vital translation services.

Through Father Vladimir, Steele discovered that Sofia and Stephan were also in danger of losing their rental housing if they couldn’t come up with $800. The congregation at the Cathedral had taken up a special collection for Sandy victims in their church, including Father Michael, whose apartment was flooded to the ceiling. Once the funds were disbursed among congregation members, there was a remainder of $900. Father Christopher said that he wanted “to make sure the funds went for Sandy victims, not other purposes,” so the check was made out to Stephan and Sofia. They received the $800 they needed for rent, and the extra $100 for other flood-caused needs.

Father Christopher was even able to provide a job lead for Stephan and Sofia—one that includes housing. Another local Russian Orthodox church is looking for a caretaker couple to live on site, and Father Christopher plans to introduce Sofia and Stephan to the priest in that congregation.

A tearful Sofia said through a translator, “We are so happy to not feel abandoned and alone. Thank you from the bottom of my heart.”]]> http://www.nycathedral.org/news.php?id=108 http://www.nycathedral.org/news.php?id=108 Sat, 9 Feb 2013 00:00:00 PST

JOIN author and spiritual son of Elder Sophrony of Essex, Klaus Kenneth as he retells his remarkable spiritual odyssey through childhood abandonment, drugs, the occult, Transcendental Meditation, the religious traditions of North and South America, Africa and the Middle East, India and the Orient. Having tried it all, and reaching the brink of despair and the desire for non-existence, Klaus encountered the One whom he has never thought to look for -- our Lord, Jesus Christ.

How many people do you know who have faced a firing squad or had lengthy conversations with Mother Teresa? Klaus Kenneth has experienced both in his most extraordinary life. Klaus is an Orthodox Christian and spiritual child of Elder Sophrony of Essex. He was born into extremely unfortunate circumstances at the end of World War II: his father abandoned his family not long after they settled in their new home, his mother rejected him, and he was abused, mentally and physically, by a priest who promised to "educate" him. As Klaus sought to escape the hell of being unloved, he began to look for a way out of his misery, which took him on a journey through the manifold pleasures and promises of "this world": rock music, sex, drugs, the Occult, Transcendental Meditation, the religious traditions of North and South America, Africa and the Middle East (including Israel), India and the Orient. His quest literally took him around the world several times over. He tried it all. But as Klaus himself relates in this remarkable story...

]]> http://www.nycathedral.org/news.php?id=107 http://www.nycathedral.org/news.php?id=107 Sat, 29 Dec 2012 00:00:00 PST Read the article at the OCN website

The Orthodox Christian Network was granted exclusive media coverage of probably the largest gathering of Orthodox Christian leaders at the White House in American history.

The gathering was coordinated by the International Orthodox Christian Charity (IOCC), which worked with the White House to share just how government and faith groups can work together for the betterment of the faithful. The White House Conference on Orthodox Christian Engagement began early in the morning at 8:30am at the Eisenhower Executive Office Building and was attended by His Eminence Nicolae, the Archepiscopal Liason from the Assembly of Bishops, His Grace Bishop Sebastian, representing Archbishop Demetrios, and the newly ordained Bishop Gregory of Nyssa, along with Executive Directors of all the agencies of the Assembly, [Members of the Central Administration of the Orthodox Church in America (OCA)], board members of IOCC, Relief First Responders of IOCC from around the country, and other Orthodox leaders.

The Orthodox Christian community plays a critical role in the social outreach, disaster response, and community development in this country. The White House Office of Public Engagement and Office of Faith-based and Neighborhood Partnerships sought to share partnership opportunities offered by the federal government to support these sacred efforts. Participants were urged to visit the White House website (www.whitehouse.gov) to engage themselves and the faithful entrusted to their care in making a difference in our country for the better.

Several of the speakers are heard relating how faith-based organizations can work with federal government offices to improve their outreach. Very moving words were offered specifically by Eugene Schneeberg, who spoke to us about President Obama's special program encouraging better fatherhood and role models for young children and urged the conference participants to "speak truth to those in power to make differences in people's lives." Those who attended the conference posed questions to the panel of speakers. The response was offered by Tonie Ann Coumanis Torrans, who is responsible for an incredible outreach program in Mobile, AL.

]]> http://www.nycathedral.org/news.php?id=106 http://www.nycathedral.org/news.php?id=106 Fri, 14 Dec 2012 00:00:00 PST Rachel Weeping for Children

As widely reported in the media on Friday, December 14, 2012, twenty-six individuals—twenty of whom were elementary school children—perished at Sandy Hook School, Newtown, CT, when a lone 20-year-old gunman entered the school and opened fire on students and faculty alike.

Upon learning of the tragedy, His Beatitude, Metropolitan Tikhon, released the following letter to the faithful.

“My dear brothers and sisters in Christ,

“All of us have been shaken by the news of the tragic death of twenty young children and six adults at the Sandy Hook Elementary School in Newton, Connecticut. All of a sudden, the image of Rachel, who was ‘weeping for her children and refusing to be comforted, because they are no more’ [Jeremiah 31:15], becomes more than simply a passage from scripture. Rather, it becomes an unfortunate reality in the lives of those affected by the senseless incident and in our own hearts, as we share in their lamentation and sorrow.

“None of us can truly understand the personal distress that so many are facing today. Yet every one of us knows the reality of such tragedy and experience it in the depths of our hearts. Our very being is shaken and we feel powerless to do anything. Nevertheless, we make an effort to direct our prayers towards the families of those who have lost their most dear ones, most of whom are innocent and pure children.

“Concerning those who have fallen asleep, Saint Paul exhorts us not to “grieve even as others who have no hope” [1 Thessalonians 4:13]. And yet, herein he does not forbid us from grieving. Now is the time for us to weep, but we must weep with the firm hope that comes from our faith in our Lord Jesus Christ. “Shed tears, but remain calm; weep modestly, and with fear of God,” writes Saint John Chrysostom. And following this example, each of us must strive to transform our sorrow into prayer.

“I therefore call on the clergy and the faithful of the Orthodox Church in America to offer fervent prayers for the souls of those whose lives have been so brutally cut short and for the consolation of all those whose existence has been shattered by this unfathomable event. I also ask that those who are physically able to offer their services to the grieving and the broken-hearted, both in the Newtown community and throughout this land.

“It is at times like this that we must put our faith into action and offer our Christian support and love, to make our prayers concrete through action. Many have been affected, and many more will be overcome by grief, despair and isolation. We must ensure that we do all we can to provide a sense of true community to all those in need and to bear their burdens as the Lord asks us to.

“Together with my brother bishops on the Holy Synod, I offer my condolences to all the grieving families, and I pray that they will find hope in the abundant grace of God. May they be given strength at this most painful moment and find comfort along the difficult path that lies ahead. Let no one among us have any fear, but let us remember that our Lord Jesus Christ has overcome fear, has trampled down death, and has granted us eternal life and great mercy.”

In response to enquiries, His Eminence, Archbishop Nikon of Boston, New England and the Albanian Archdiocese reported that, as of Friday evening, it appeared that no one from those dioceses was directly affected by the tragedy.

Additional details will be posted as they become available.]]> http://www.nycathedral.org/news.php?id=105 http://www.nycathedral.org/news.php?id=105 Sat, 24 Nov 2012 00:00:00 PST
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