Oriental Orthodox Church News
Edited by James Kirby Tomblin
Anglican-Oriental Orthodox International Commission
Meeting at Holy Etchmiadzin, Armenia, 5-10 November 2002Communiqué
Under the co-chairmanship of His Eminence Metropolitan Bishoy of Damiette of the Coptic Orthodox Church, and the Right Rev'd Dr. Geoffrey Rowell, Bishop of Gibraltar in Europe (the Church of England Diocese in Europe), Anglican and Oriental Orthodox members, appointed their Churches, met in the Mother See of Holy Etchmiadzin of the Armenian Apostolic Church at the invitation of the Catholicosate of All Armenians. There they formally began the dialogue resulting from the recommendations of the Lambeth Conferences of 1988 and 1998 and the decisions of the Oriental Orthodox Churches that the Anglican-Oriental Orthodox dialogue be upgraded from a Forum (1985-1993) to a Commission. A preparatory meeting was held in England in 2001 to establish the agenda for the future work of this Commission.
Bearing in mind that the Churches of the Anglican Communion and the Oriental Orthodox Churches have enjoyed a long history of cordial relations and pastoral contact in many regions of the world, and in the belief that the time is now right to seek agreement in faith by addressing theological issues of common interest and concern, as part of the response to our Lord's great intercessory prayer, that His disciples might be one as He and the Father are one "that the world might believe", it was agreed to make it the first task of the Commission to establish an agreed statement on Christology between the family of Oriental Orthodox Churches and the Anglican Communion.
The Commission now gives praise to God that with the divine assistance it has been able to write an Agreed Statement on Christology, to be submitted to the authorities of the Oriental Orthodox Churches and the Anglican Communion for their consideration and action.
The future agenda for the Commission includes topics related to the procession of the Holy Spirit, authority in the Church, ecclesiology, the mission of the Church, sacraments, homosexuality and other matters of concern to the Churches in their mission and pastoral care.
The meeting was held in the context of daily morning and evening prayer. Joint sessions were interspersed with separate meetings for the representatives of the two Church families. His Holiness Catholicos Karekin II of All Armenians received the Commission at a special dinner. Members were able to attend the Sunday morning liturgy in the Holy Etchmiadzin cathedral and visit Tsitsernagapert Armenian Genocide Memorial, Armenian Youth Center, and churches and monasteries in various dioceses in Armenia. The Anglican members attended a reception held by the British Ambassador to Armenia and an Anglican Eucharist for Remembrance Sunday at St. Zoravar Church, in Yerevan.
Members were extremely grateful to all their Armenian hosts for the warm welcome, hospitality and splendid arrangements for the Commission's work, well-being, comfort and enjoyment during their time in Holy Etchmiadzin.
Preliminary plans were made for the next meeting of the Commission which will be held in Ireland, from October 28 - November 2, 2003. This meeting will consider the Procession of the Holy Spirit and the work of the Holy Spirit in the Church.
The members of the Commission are:
Oriental Orthodox
HE Metropolitan Bishoy (Co-Chairman), Coptic Orthodox Church
HE Metropolitan Mor Eustathius Matta Roham, Syrian Orthodox Church of Antioch
His Grace Metropolitan Geevarghese Mar Coorilos, Malankara Orthodox Syrian Church
His Grace Bishop Yeznik Petrossian, Armenian Apostolic Church, Catholicosate of All Armenians
His Grace Bishop Angaelos, Coptic Orthodox Church
His Grace Bishop Kegham Khatcherian, Armenian Apostolic Church, Catholicosate of Cilicia
His Grace Bishop Mikael Ajabahian, Armenian Apostolic Church, Catholicosate of All Armenians
The Very Revd Nareg Alemezian (Co-Secretary), Armenian Catholicosate of Cilicia
Metropolitan Mor Gregorios Youhanna Ibrahim, Syrian Orthodox Church of Antioch [Unable to attend]
Rev Dr. K. M. George, Malankara Orthodox Syrian Church [Unable to attend]
Rev Seife-Sellassie Yohannes, Ethiopian Orthodox Church [Unable to attend]
Anglicans
The Rt Revd Dr Geoffrey Rowell (Co-Chairman), Church of England
The Rt Revd George Clive Handford, Anglican Church of Jerusalem and the Middle East
The Rt Revd Duleep de Chickera, Bishop of Colombo, Anglican Church of Sri Lanka
The Rt Revd Michael Jackson, Bishop of Clogher, Church of Ireland
The Revd Canon Harold J Nahabedian, Anglican Church of Canada
The Very Revd Dr William Taylor, Church of England
The Revd William Taylor, Church of England
The Rt Revd John Baycroft (Co-Secretary), Director of Ecumenical Affairs and Studies, Anglican Communion Office
The Revd Canon Jonathan Gough, Archbishop of Canterbury's Representative
The Rt Revd John Craig Stewart, Anglican Church in Australia [unable to attend]
The Revd Canon Professor J. Robert Wright, Episcopal Church, USA [unable to attend]
Administrative Staff
Mrs Christine Codner, Anglican Communion Office
Miss Gayane Alexanian, Inter-Church Relations Department of Holy Etchmiadzin
Agreed Statement on Christology
Introduction
In 1990 the second Forum of representatives of the Oriental Orthodox Churches and the Churches of Anglican Communion, meeting at the Monastery of St. Bishoy in Wadi el Natroun, Egypt, was able to produce the following statement: God, as revealed in the life, teaching, passion, death, resurrection and ascension of Jesus Christ calls his people into union with himself. Living by the Holy Spirit, his own people have been given authority to proclaim this Good News to all creation.
The Forum was also able to suggest that an agreement on Christology between the Oriental Orthodox and the Anglican Communion was now possible, taking note of the detailed theological work done by representatives of the two families of Orthodoxy between 1964 and 1971, resulting in the agreed statement of 1989, the work done in the unofficial Pro Oriente conversations, and of the history of convergence in Christology between the Churches of the Anglican Communion and the Oriental Orthodox Churches. To this must now be added the agreed statement on Christology of the Reformed-Oriental Orthodox Dialogue (Driebergen, Netherlands, September 13, 1994).
Our first meeting as the Anglican-Oriental Orthodox International Commission, in Holy Etchmiadzin, Armenia, November 5-10, 2002, following the meeting of the Preparatory Committee in Midhurst, England, July 27-30, 2001, has taken forward this work. This has been done in a spirit of service of the Risen Christ and of the human race whom He came to save. Our work recognizes the presence of Christ with those who suffer in the tragic history of humanity. It expresses both the hope of a new humanity and the hope of glory wherein we will partake in Christ's holiness. With the will for unity-in-Christ within us it has been our privilege in this work of exploration and collaboration to handle the person of Christ Jesus (1 John 1.1) together.
After hearing the papers presented in our meeting and studying relevant documents we have been able to agree on the following statement:
AGREED STATEMENT ON CHRISTOLOGY
1. We confess that our Lord, God and Saviour Jesus Christ is the Only-Begotten Son of God who became incarnate and was made human in the fullness of time, for us and for our salvation. God the Son incarnate, perfect in His divinity and perfect in His humanity, consubstantial with the Father according to His divinity and consubstantial with us according to His humanity. For a union has been made of two natures. For this cause we confess one Christ, one Son and one Lord. [Based on the Formula of Re-union, AD 433].
2. Following the teaching of our common father Saint Cyril of Alexandria we can confess together that in the one incarnate nature of the Word of God, two different natures continue to exist without separation, without division, without change, and without confusion.
3. In accordance with this sense of the unconfused union, we confess the holy Virgin to be Theotokos, because God the Word became incarnate and was made man, and from the very conception united to himself that perfect humanity, without sin, which he took from her. As to the expressions concerning the Lord in the Gospel and in the Epistles, we are aware that theologians understand some in a general way as relating to one person, and others they distinguish, as relating to two natures, explaining those that befit the divine nature according to the divinity of Christ, and those of a humble sort according to his humanity. [Based on the Formula of Re-union, AD 433].
4. Concerning the four adverbs used to qualify the mystery of the hypostatic union: "without commingling" (or confusion) (asyngchtos), "without change" (atreptos), "without separation" (achoristos), and "without division" (adiairetos), those among us who speak of two natures in Christ are justified in doing so since they do not thereby deny their inseparable indivisible union: similarly, those among us who speak of one incarnate nature of the Word of God are justified in doing so since they do not thereby deny the continuing dynamic presence in Christ of the divine and the human, without change, without confusion. We recognize the limit of all theological language and the philosophical terminology of which it makes and has made use. We are unable to net and confine the mystery of God's utter self-giving in the incarnation of the divine Word in an ineffable, inexpressible and mysterious union of divinity and humanity, which we worship and adore.
5. Both sides agree in rejecting the teaching which separates or divides the human nature, both soul and body in Christ, from his divine nature, or reduces the union of the natures to the level of conjoining and limiting the union to the union of persons and thereby denying that the person of Jesus Christ is a single person of God the Word. "Jesus Christ is the same yesterday, today and forever" (Hebrews 13:8 NRSV). Both sides also agree in rejecting the teaching which confuses the human nature in Christ with the divine nature so that the former is absorbed in the latter and thus ceases to exist. Consequently, we reject both the Nestorian and the Eutychian heresies.
6. In the Anglican tradition in the 16th century Richard Hooker witnesses to the continuing relevance of these concerns. In the fifth book of the Laws of Ecclesiastical Polity, section 5e, he emphasizes the necessary mystery of the person in Christ. "It is not man's ability either to express perfectly or to conceive the manner how (the incarnation) was brought to pass." "In Christ the verity of God and the complete substance of man were with full agreement established throughout the world, until the time of Nestorius." The church, Hooker contends, rightly repudiated any division in the person of Christ. "Christ is a Person both divine and human, howbeit not therefore two persons in one, neither both these in one sense, but a person divine because he is personally the Son of God, human, because he hath really the nature of the children of men." (Laws 52.3) "Whereupon it followeth against Nestorius, that no person was born of the Virgin but the Son of God, no person but the Son of God baptized, the Son of God condemned, the Son of God and no other person crucified; which one only point of Christian belief, the infinite worth of the Son of God, is the very ground of all things believed concerning life and salvation by that which Christ either did or suffered as man in our belief." (Laws, 52.3). In the following consideration of the teaching of St Cyril, Hooker maintains, both the importance of St Cyril's insistence on the unity of the person of Christ while repudiating any Eutychian interpretation of that unity. Hooker quotes with approval Cyril's letter to Nestorius: "His two natures have knit themselves the one to the other, and are in that nearness as uncapable of confusion as of distraction. Their coherence hath not taken away the difference between them. Flesh is not become God but doth still continue flesh, although it be now the flesh of God." (q. Laws 53.2).
7. We agree that God the Word became incarnate by uniting to His divine uncreated nature with its natural will and energy, created human nature with its natural will and energy. The union of natures is natural, hypostatic, real and perfect. The natures are distinguished in our mind in thought alone. He who wills and acts is always the one hypostasis of the Logos incarnate with one personal will. In the Armenian tradition in the 12th century st. Nerses the Graceful (Shenorhali) writes: "We do not think that the divine will opposes the human will and vice versa. We do not think either that the will of the one nature was different at different times, sometimes the will was divine, when He wanted to show His divine power, and sometimes it was human, when He wanted to show human humilty."
8. The perfect union of divinity and of humanity in the incarnate Word is essential to the salvation of the human race. "For God so loved the world, that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life" (John 3:16 NRSV). The Son of God emptied himself and became human, absolutely free from sin, in order to transform our sinful humanity to the image of His holiness. This is the Gospel we are called to live and proclaim.
9. We also note the concerns of the Oriental Orthodox Churches about the Christology of the Assyrian Church of the East as expressed in its official and unofficial dialogues with other churches. A particular concern of the Oriental Orthodox is that the Assyrians consider the persons and teachings of Diodore of Tarsus, Theodore of Mopsuestia and Nestorius as orthodox and thus venerate them in the liturgies of their church.
The Oriental Orthodox concerns were also addressed specifically to the report of the 1998 Lambeth Conference, which made reference to the consent made towards the Christology of the Assyrian Church, based on the Lambeth Conference of 1908 and 1920 reports and resolutions 08.63/64 and 20.21. We have noticed that the report of the Lambeth Conference of 1930 was not addressed in 1998. While the Eastern Churches Committee of the Church of England did preliminary Christological work between 1908 and 1912 both in relation to the Oriental Orthodox Churches and to the Assyrian Church, this work was never brought to an agreed statement on Christology. With reference to the Assyrian Church, the 1930 Lambeth Conference reported "It has not been possible, owing to political and other conditions, to obtain the authoritative statement recommended in 1920 as to whether or not the present ecclesiastical authorities in the Assyrian Church adhere to the position of 1911". The Anglicans are therefore asking the Inter Anglican Standing Commission on Ecumenical Relations (IASCER) to take into account these Oriental Orthodox theological reservations in any further Christological work with the Assyrian Church of the East, which, in accordance with the Lambeth Conference Resolution of 1998, will be in local and regional discussions. The result of any such discussions will have to be evaluated by IASCER and any future Lambeth Conference, in the light of this Christological agreement.
10. We submit this statement to the authorities of the Oriental Orthodox Churches and the Anglican Communion for their consideration and action.
The Right Rev'd Dr. Geoffrey Rowell
H.E. Metropolitan Bishoy
Concern over destruction of Syrian churches
The Assyrian-Chaldean-Syriac Association (ACSA), a federation of Syriac Christians based in Södertalje, Sweden, recently issued an appeal concerning the destruction of historic Syriac churches in Eastern Turkey. It expressed "increasing concern regarding the historical sites of our people that are currently threatened or have been destroyed, as well as information regarding our peoples' properties that have been confiscated by the Turkish state".
It listed those churches and monasteries, especially from the Tur Abdin surroundings, which have been destroyed or which are under threat:
| LOCALITY | NAME OF CHURCH AND YEAR BUILT | MEASURE | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mardin-district | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Eskakile (Kilitmara) | Mor Ozozel Monastery (400) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Eskakile (Kilitmara) | St Maria Monastery (326) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Eskakile (Kilitmara) | Mor Jacob Monastery (200) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Gollu (Golliye) | Mor Theodore Church (500) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Savour-district | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Dereici (Kilit) | Mor Abay Monastery (370) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Dereici (Kilit) | Mor Teodutu Monastery (697) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Midyat-district | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Gungoren (Keferbi) | Mor Stephanos Church (600) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Elbegendi (Kafro tahtito) | Mor Jacob Church (600) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Midyat, central | Meryem Ana Church (1800) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Anitli (Hah) | Mor Sabo Church (700) | Now a mosque | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Izbirak (Zaz) | Mor Dimet Church (700) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Izbirak (Zaz) | Meryem Ana Church | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Baglarbasi (Urdunus) | Mor Kuruyakos Church (600) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Narli (Ahlah) | Mor Semun Church (700) | Now a mosque | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Bardakci (Bote) | Mor Aphrem Church (400) | Now a barn | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Bardakci (Bote) | Meryem Ana Church | Now a mosque | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Mercimekli (Habsos) | Mor Loozos Monastery (800) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Karagol (Derkup) | Mor Jacob Church (500) | Destruction on-going | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Nusaybin-district | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Nusaybin, central | Mor Jacob Church (300) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Gunyurdu (Marbobo) | Mor Bobi Church (400) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Gunyurdu (Marbobo) | Mor Aho Church | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Gimeli (Gremira) | Mor Evgin Monastery (400) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Dibek (Badibe) | Mor Johannes Mon.(500) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Dibek (Badibe) | Mor Abraham Monastery (400) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Dibek (Badibe) | Mor Jacob Monastery (600) | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Dibek (Badibe) | Meryem Ana Church | Closed | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| Taskoy (Arbo) | Mor Salito Church (500) | Closed
| Taskoy (Arbo) | Meryem Ana Church (800) | Closed | Taskoy (Arbo) | Mor Dimet Church (700) | Closed | Guzelsu (Ihvo) | Mor Sarkis-Bakis Ch. (600) | Closed | Guzelsu (Ihvo) | Meryem Ana Church (500) | Closed | Guzelsu (Ihvo) | Mor Ellyo Monastery (700) | Closed | Dagici (Harabemiska) | Mor Yoreth Monastery (400) | Closed | Dagici (Harabemiska) | Mor Aho Church | Closed | Ucyol (Sederi) | Meryem Ana Church | Closed | Kerboran-district | Arbaye | Mor Sabo Church (600) | Destroyed | Arbaye | Mor Gevargis Church | Closed | Dargecit, central | Meryem Ana Church | Closed | Dargecit, central | Mor Kuruyakos Church | Closed | Dargecit, central | Bethil Church | Closed | Dargecit, central | Syriac Catholic Ch. | Closed | Idil-district (Azag) | Sarikoy (Sare) | Mor Malke Church (1800) | Confiscated | Yarbasi (Esfes) | Mor Dodo Church (700) | Closed | Cizre-district (Gziro) | Yukari Dera | Mor Aho Church (400) | Closed | Asagi Dera | Mor Johannes Church (400) | Closed | Silopi-district | Kosrali (Hassana) | Bethil Church (1800) | (Whole | Kosrali (Hassana) | Meryem Ana Church | (village | Kosrali (Hassana) | Mor Muse Church (700) | (confiscated | Kosrali (Hassana) | Mor Ismuni Church (1800) | | Aksu (Harbol) | Mor Ismuni Church (600) | Closed | Diyarbakir-district | Diyarbakir, central | Mor Petyun Church (500) | Closed | Diyarbakir, central | Meryem Ana Church (300) | Closed
churchyard remade into a parking lot | Gercus-district | Yamaniar (Yardo) | Mor Aho Church | Closed | Anca (Kafro elayto) | Mor Jacob Church (600) | Closed | Anca (Kafro elayto) | Mor Aho-Dimet Church (700) | Destroyed | Hasankeye-district | Difne | Mor Aho Monastery (500) | Destroyed | Biseri Zercel(Dera Kira) | Mor Kuruyakos Mon.(500) | Destroyed | Kurtulan-district | Ain Kasre | Mor Aho Monastery (700) | Closed | | ||||||||||||||||
Villages and properties that has been confiscated and destroyed by the Turkish state since 1980:
Midyat-district
Gungoren (Keferbi), Elbegendi (Kafro tahtito), Izbirak (Zaz), Baglarbasi (Uranus), Narli (Ahlah), Bardakci (Bote), Baritone (Salix) and Karagol (Derkup).
Nusaybin-district
Bigotry, Gunyurdy (Marbobo), Gimeli (Gremira), Dibek (Badibe), Taskoy (Arbo), Guzelsu (Ihvo), Dagici (Harabemiska) and Ucyol (Sederi).
Dargecit-district (Kerboran)
Dargecit (Kerboran) and Arbaye.
Idil-district
Sari (Sare) and Yarbasi (Esfes).
Cizre-district (Gziro)
Yukari Dera and Asagi Dera
Silopi-district
Kosrali (Hassana), Aksu (Harbol) and Banyan.
Gercus-district
Yamaniar (Yardo) and Africa (Kafro elayto)
All the above-mentioned villages have been destroyed and the villages' properties have been confiscated by the Turkish state.
Further information is available from:
| Ozcan Kaldoyo | Olle Wiberg |
| Address: | Address: |
| Slaggvagen 9 | Köpmangatan 1, 4 tr |
| S-151 59 Sodertalje | S-151 71 Sodertalje |
| SWEDEN | SWEDEN |
| Tel: +46 8 550 84065 | Tel: +46 8 550 84983 |
| Fax: +46 8 550 76096 | Fax: +46 8 550 62535 |
| Email: kaldoyo@spray.se | Email: wiberg.j@telia.com |
New Eritrean Patriarch elected
On 5 December the Holy Synod of the Eritrean Orthodox Church announced the unanimous election of Abouna Yakob I as second Patriarch of their Church.
Abouna Yakob (Tekle Mariam) formerly served as Archbishop of Gojjam (1991-92) and of Northern Gondar (1992-93) in the Ethiopian Church before the independence of the Eritrean Church. He has served as locum tenens since the death of Patriarch Philipos. His age is variously given as 72 and 76.
On 13 December, an Eritrean delegation headed by Abouna Yakob, arrived in Cairo. On 16 December, upon his coming from Alexandria, Pope Shenouda III stopped at Saint Mark's Centre at Nasr City and received them. They met again at the Papal Residence on 16 December where they studied several issues and had a further three meetings on 19 December before their departure for Asmara.
Abouna Yakob will be officially enthroned as Patriarch in Asmara on 12 January.
Turkey and the Christian minorities
Turkey's long-awaited reforms of the 1982 Constitution that banned the death penalty and granted some rights to ethnic and religious minorities, such as Kurds and Armenians was announced in October. These reforms are intended to overcome some of the objections by member states of the European Union to Turkish membership.
Armenians, who are recognized as a religious minority in Turkey with their own churches and schools, have long complained of bureaucratic and political pressures, which inhibited a free and full development of their community life. One of the areas in which official pressure has been felt was the inability of the community to own and maintain its own properties. Since 1974, successive Turkish governments have refused to recognize community property claims on lands and buildings acquired after 1936. In that year the community was asked to submit a full list of real estate holdings and other properties it had. But donations to the church continued after 1936. In the 1970s the government claimed that anything acquired after the submission of the 1936 property list was illegal ownership. The official policy also applied to both the Greek and Armenian communities in Turkey.
Under the new law, according to Robert Hatejian, editor of the Istanbul based Armenian daily Marmara, the first steps have been taken towards restoring property rights to these minorities. The law, although vague in nature, is interpreted as reversing Turkish government decisions regarding those properties that were recognized as illegal between 1936 and 1974. The fate of properties acquired after 1974 still remains unclear. However, the Armenian community hopes to restore its right of ownership over these more recently acquired real estate and other properties.
The other significant change as a result of the passage of the reform package is the right of minorities to broadcast in their own languages. Although the Armenian community always was allowed to teach its language in community schools and to publish Armenian-language newspapers, broadcasting was forbidden, mainly because of the existence of a large Kurdish population that demanded autonomy and even independence from Turkey. The new law, permitting non-Turkish broadcasting is meant to address EU concerns regarding the rights of the Kurdish population. However, by extension it could also apply to Armenians, Greeks and Jews. There still remains the vexed question of the Armenian seminary at Uskudar and the Greek Orthodox seminary at Halki, both of which were closed in 1971 and the restrictions placed on non-Turkish born clergy.
The Assyrian-Chaldean-Syriac Association, based in Sweden, which monitors Turkey's treatment of its Christian minorities , has recently inaugurated a petition against Turkey's membership of the European Union. It specifically makes reference to the massacre of the Assyrian Patriarch, Mar Shim'un Dinkha and other Assyrians, with other atrocities against Armenians and Greeks which occurred in the first quarter of the twentieth century. However, not to recognise that there have been significant changes and shifts in recent years would seem to condemn those historic protagonists to living permanently in the past and the continuation of those sterile battles and ethnic hatreds. The present Christian leaders in modern Turkey have demonstrated a pragmatic approach and by their honesty, courtesy and Christian forbearance have contributed much to changes in attitudes. There is every hope that Turkey's admission to the European Union will be the surest means of achieving justice for its Christian citizens and to continue to frustrate her in that desire will only strengthen the hands of Islamic fundamentalists.
The seizure of Baron Der
In response to widespread international pressure the Israeli Embassy in the U.S.A. recently issued a letter seeking to explain its position on this matter, "Currently, the Israeli government is building a security fence along the West Bank and parts of Jerusalem. This fence is being used to prevent the infiltration of terrorists. The Israeli government needs a small part of the land on Baron Der to be used for this security fence. The Israeli government does not challenge the ownership of this land, as belonging to the Armenian Patriarchate, however, the Israeli government will need access to this part of the land for a temporary basis. It must be noted that the building of the security fence has not yet begun, and that the Armenian patriarchate has appealed the decision in court."
According to the Armenian Patriarchate in Jerusalem, the Israeli government, which has a history of seeking control over Baron Der, is seeking to justify its take-over as a crisis response necessary for its construction of a security wall between Jerusalem and the town of Bethlehem. Despite the Israeli Embassy's assertion that the take over is only on a "temporary basis," the Israeli Army has insisted that its seizure is irreversible and has indicated that it will begin construction through the Armenian land in the very near future. The Patriarchate continues good faith efforts to resolve this issue through negotiations and the courts.
Syrian Orthodox Patriarch visits Armenia
His Holiness Mor Ignatis Zakka I Iwas, Patriarch of Antioch, paid a four-day official visit to Armenia at the end of October.Accompanied by the Armenian Catholicos, His Holiness Karekin II and other high-ranking clergy, he was received by President Robert Kocharian. Having welcomed the Patriarch's visit to Armenia, President Kocharian said that the Armenian Church has had an extremely important contribution and rôle in the life of the Armenian nation. According to him, the Armenian Church has always supported the Armenian state.
Patriarch Zakka praised the co-operation between sister-churches and emphasized that the friendship between the two nations and the two Churches dates back to the earliest years of Christianity. The Armenian Catholicos emphasized the importance of the Patriarch's visit and said that such visits are mutually enriching. The Catholicos particularly emphasized the importance of close cooperation between spiritual leaders of Churches with similar beliefs.
On 23 October, Patriarch Zakka visited the Vazkenian Theological Seminary of Sevan, which had been founded in 1990. Greeted by the Dean, the Patriarch was conducted on a tour of the seminary by the Catholicos. Karekin II, who introduced him to the clergymen, instructors and seminarians. A musical programme for the enjoyment of the guests was presented by the seminarians, after which, Patriarch Zakka gave an address. Following their visit to the seminary at Lake Sevan, the two Pontiffs returned to the Mother See of Holy Echmiadzin for a farewell dinner.
Bomb Explodes in Armenian Church in Crimea
A bomb exploded on 30 July in an Armenian monastery in the city of Stariy Krym in Crimea, Ukraine, just days after it had been given to the local Armenian community in response to its request, the Russian Information Agency reported. The police have arrested a 65-year-old guard, a resident of Stariy Krym, who is suspected of planting the homemade bomb in "a bid to take revenge on another guard." Local authorities said they were not aware of any inter-religious or ethnic conflicts that might have motivated the incident.
The Holy Cross Monastery is a historical and architectural monument founded in 1338, which for many centuries was a centre of pilgrimage for Armenians. From the 16-18th centuries, it was the main holy place for Armenians in Crimea.
Disputes in the Malankara Church
Following recent events in the Malankara Church the two factions appear to have both become more entrenched, in spite of conciliatory gestures and statements by both sides.
The Patriarch's Catholicos, Mar Baselios Thomas I welcomed an initiative by the leaders of the Syro-Malabar Catholic Church, Malankara Catholic Church, Latin Catholic Church, Mar Thoma Church and the CSI, who had sent a letter to the heads of the feuding factions offering to mediate between them. However, the Malankara Orthodox Syrian Church rejected this offer, saying that the moves had ulterior motives and stating that the problem is an internal affair of the Malankara Church. One spokeman observed that there had been ample scope for other Churches and heads to mediate in the past, but they hadn't. Any peace-brokering in the future must take account of the Supreme Court verdict.
The Managing Committee of the Catholicos faction (Methran Kakshi) has taken several important decisions on the basis of the Supreme Court directive that they have the right to decide on "who are all the incumbents" of the various dioceses. It approved the list of twenty-two bishops including four who had transferred their allegiance from the Patriarch's faction (Bava Kakshi) and also on 25 dioceses, including four new ones. The dioceses of Angamali and Kandanad have been bifurcated, Thrissur has been added and a new diocese, Mavelikara has been created.
It decided not to recognise the canonicity of ten bishops, including the senior bishop in Indian Christendom, Bishop Abraham Mar Clemis (who died on 29 December - see Obituary on page ) and the Catholicos Baselius Thomas I of the Patriarchal faction. The other bishops excluded are Joseph Mar Gregorios, Juhanon Mar Philexinos (Metropolitan of Malabar), Thomas Mar Thimotheos (Metropolitan outside Kerala), Benyamin Mar Osthathios (Metropolitan of the Simhasana Churches and Institutions of the See of Antioch in India), Geevarghees Mar Policarpos (Metropolitan of the Evangelical Association of the East), Kuriakose Mar Eulios, Markose Mar Koorilos and Mathews Mar Ivanios. A spokesman for the Methran Kakshi announced that this did not amount to a closing of the doors on any peace moves still in process, since the decisions could be revoked by the authoritative body if the 'blacklisted' persons expressed their allegiance to the 1934 Constitution and Catholicos Mathews II.
The four bishops who had transferred their allegiance from the Bava Kakshi to the Methran Kakshi received recognition from the Managing Committee. They are Bishop Abraham Mar Sevarios (Angamali), Thomas Mar Athanasios (Kandanad), Juhanon Mar Milithos (Thrissur) and Zacharias Mar Nicholovas (North America)
The recommendations of the Managing Committee will need ratification by the Synod, but this is thought to be only a formality. A total overhaul of the administrative structure is now expected. On 27 August, Catholicos Mar Thoma Mathews II promoted four bishops to the rank of Metropolitan, they were Job Mor Philoxinos of Delhi, Geevarghese Mor Koorilos of Mumbai, Paulose Mor Pachomios of Ankamaly and Jacob Mor Irenios of Madras.
Catholicos Baselios Thomas I, has said that the church is ready for an unconditional dialogue to settle the disputes with the Malankara Orthodox Church. He said that the courts could not settle the disputes between the two since it involved religious faith and canons. He suggested three option to resolve the issue. The first option was to settle the contentious issues through unconditional dialogue. The second option would be for those who parted ways with Antioch to rejoin it. The final option was separation. While opting for separation, the Catholicos said that the status of the churches in the custody of each faction should be allowed to continue to avoid further problems.
A number of unedifying incidents assisted in raising the tension. In August a dispute arose over the burial of one of the faithful of the Bava Kakshi, Manjuran Ittop, 70, in the cemetery attached to the Marankode church. This church was the original church of the Bava Kakshi in Vellikulangara but there is also a chapel belonging to the church in the village. While the original church has a cemetery attached to it, the chapel is without a cemetery. The main Marankode church with the cemetery facility is now under the control of the Methran Kakshi while the chapel is under the control of the Bava Kakshi faction. Bodies of the faithful belonging to both the groups were traditionally buried in the cemetery attached to the Marankode church.
Ittoop's relatives had approached the Marankode church authorities requesting burial. This was agreed on condition that no priest belonging to the Bava Kakshi should be admitted to the church for the burial ceremony. The problems began when the relatives of the deceased insisted that a priest hailing from Vellikulangara would accompany the body. Attempts settle the issue amicably met with resistance. When the relatives of Ittoop tried to carry his body into to the church their opponents closed the gate. Finding that the gate closed, the mourners tried to break it open by force. The faithful of the Methran Kakshi inside the church, pelted stones at them and the police, which culminated in a police lathi charge in which the secretary of Thrissur Cathedral of the Bava Kakshi, Fr. Mathew Azhamthara and a dozen others were injured. Members belonging to the both factions pelted stones at each other and the police. Two policemen were also injured, but not seriously. Police said that 26 persons from both sides were arrested. The body of Ittoop was later buried by his relatives in the cemetery with police help.
Another incident occurred at the funeral of Fr. Joseph Vendrapally, 72, a Methran Kakshi priest at St Mary's church Vadvacode in Ernakulam district, took place after several rounds of discussion between the district administration, the police and the two factions. The church is fully under the control of the Bava Kakshi, so senior bishops of the Methran Kakshi were not allowed to enter the church and they performed the last rites at another place even before the body was brought to the church at Vadvacode for burial.
Tensions rose still further when the Methran Kakshi announced that it would welcome the Catholicos Basilius Mar Thoma Mathews II at the famous St. Mary's Church at Manarcaud, seven km from Kottayam on 31 August, the eve of the eight-day Virgin Mary's nativity fast. A list of the bishops who would be celebrating the Holy Qurbano was also published. This church, however, is considered a prestigious symbol of the Bava Kakshi, who claimed that nearly all its members supported them. They accused the Methran Kakshi of trying to provoke a law and order crisis so that the church would either be closed or brought under their control. Some reports stated that some 10,000 parishioners of Manarcaud Church were planning to march towards the Devolokam Church headquarters of Methran Kakshi faction, if Mar Thoma Mathews II should try to enter their Church, while the remaining 20,000 will remain at the Church.
Warnings were issued by Catholicos Mor Baselios Thomas I, who declared, "We will not allow such a thing to happen … this act is meant to destroy whatever little peace is left between the two factions. If they try to enter the church, there will be severe law and order problems."
The Metropolitan of Kottayam, Geevarghese Mor Ivanios, said that the reception being planned for Catholicos Mar Thoma Mathews II and other bishops was definitely aimed at securing justice. The Manarcaud church was one among hundreds of Churches in Malankara which ought to have been under the total control of Mar Thoma Mathews II by virtue of his status as Malankara Metropolitan. This was passive resistance, "The parish should be ruled properly under the Malankara Metropolitan. Or else, we'll bring it under the rule of a court-appointed receiver," he said. ''We are ready to be crucified for truth. We're not going there for a fight. We're going there to receive blows,'' he added. Commenting on the Kerala government's failure to implement of Supreme Court order, Mor Ivanios said: "Antony is dead long ago. What remains is the ghost of Antony."
Chief Minister A K Antony appealed to the warring factions of Malankara Orthodox Syrian Church, not to take the dispute among them to streets. Talking to the press after a meeting of the state cabinet on 28 August, he asserted that the government was not a party to the dispute. Neither the Supreme Court nor the High Court had ever issued any direction to the state government with regard to this issue. "This being so, there was no meaning in blaming the government for not taking any step in relation to the dispute." He said government would certainly implement any direction if it came from courts.
Those concerned should exercise restraint and should try to find solutions through democratic means.
However, the Kerala High Court declined to issue an interim order to permit Catholicos Mar Thoma Mathews II to enter the Manarcaud Church and conduct religious services. A division bench of the court, headed by Chief Justice B.N. Sreekrishna, was of the view that the interim order was not possible in the case as the Bava Kakshi, which claims administrative control of the Manarcuad church, had vehemently opposed the court suggestion for a consensus in allowing Catholicos of the Methran Kakshi to conduct religious ceremonies there.
Shortly afterwards, attempts by the Methran Kakshi to officiate at the Kandanad Martha Mariam Church, also under control of the Bava Kakshi, met with similar opposition. This church is of particular significance in Malankara history as here is buried Maphriyono Mor Baselious Sakhralla Bava, who was sent to India as the Patriarchal delegate of the Holy See of Antioch). A Division Bench comprising Justice S Venkatasubban and Justice A Lakshmikutty, however, directed police to give adequate police protection to Fr. George Mattammal, Vicar of the Methran Kakshi of the church against any possible disturbance from Fr John Punnachalil, Vicar of the Bava Kakshi and Thambu George,sabha secretary. Fr. Mattammal had sought police protection for conduct of the religious services by Malankara Catholicos assisted by two Metropolitans of Malankara Orthodox Syrian Church. According to him, the Qurbana was to be held on October 21 in connection with the annual feast of the church. However, this was foiled by Fr John Punnachalil, vicar of the, and Bava Kakshi.
On 8 September yet another violent incident occurred near Majanikkara Dayro, a Bava Kakshi centre with the tomb of the late Syrian Patriarch Mor Ignatius Elias III, when the Methran Kakshi were accused of a pre-planned attack with stone-throwing against the Dayro building and pilgrims. However, this has been emphatically denied with counter-charges being made of a similar nature. Feelings are very strong on both sides and there is little doubt that this has led to quite shameful behaviour but there is no concrete evidence that the hierarchs of either faction are encouraging violence. Nevertheless, the leading protagonists are perceived by their opponents as so thoroughly mendacious that they are capable of any atrocity
On 2 December, in yet another legal judgement, a Division Bench of the Kerala High Court upheld the order of the First Additional District Judge restraining Mor Baselius Thomas I, head of the Bavi Kakshi from functioning as Catholicos or Bishop and from entering into any of the parish church under Angamaly, Kandanad and Cochin Dioceses of the Malankara Church. The order was confirmed by a Bench comprising the Chief Justice, J.L. Gupta, and Justice Cyriac Joseph, while dismissing an appeal filed by Mor Baselius Thomas I against the order. The District Judge's order came on a petition filed by Thomas Mor Athanasios, Metropolitan of Chengannur and others. They had contended that it was the Malankara Association which had to elect a bishop. The election should be approved by the Holy Episcopal Synod. No one could become the Bishop of the Malankara Orthodox Syrian Church without following the procedure prescribed in the 1934 constitution. Issuing the interim order, the lower court judge said that the 1934 constitution did not provide for two Catholicoi or two metropolitans at a time. The respondent, Baselius Thomas I, was not elected as the Bishop. The Bench said that it did not find any ground to interfere with the order of the lower court
As the Patriarchal hierarchy has been seriously depleted by deaths and defections, it was not unexpected when on 8 December His Holiness Patriarch Mor Ignatius Zakka I consecrated four bishops for the Patriarchal Malankara Church at the Saints Peter & Paul's Patriarchal Cathedral at Ma'arat Saydnaya, Damascus. The Patriarch was assisted by the Catholicos Mor Baselius Thomas I and other metropolitans of the Syriac Orthodox Church in the Middle East and in Malankara. Rabban Geevarghese Raban Karimbil was consecrated Mor Divanasios Gewargis for the Ankamaly diocese, Rabban John Elavinammannil as Mor Milithious Yuhanon for Niranam, Thumpamon & Kollam diocese, Rabban Kurian John Ponnakuzhy as Mor Dioscoros Kuriakose for the Kandanad diocese, and Rabban Gewargis Eralil as Mor Athanasios Gewargis for the Trichur diocese. All bishops have been appointed as assistants to the Catholicos in the respective dioceses.
Catholicos Karekin II's Visit to Australia
His Holiness Karekin II paid an official visit to Australia from 21- 27 November where he met with government officials and religious and community leaders in both Sydney and Melbourne. Upon his arrival the Catholicos met with the John Howard, Prime Minister of Australia, and later visited the Parliament House of New South Wales where the Armenian Genocide Memorial Monument is situated on the rooftop garden. After saying a prayer, Catholic Karekin placed a floral wreath at the memorial. He then attended a session of Parliament, during which, the Speaker of the House formally welcomed him and later hosted an informal reception for the Catholicos in his chambers.
That afternoon the Mayor of the City of Willoughby privately met with the Catholicos, followed by a cocktail reception, attended by representatives of various Armenian organizations, the media, community groups and city councillors. In his address, the Mayor presented the Catholicos with the Key to the City. He is only the third person to have received this honour and, in expressing his appreciation, noting that the Mayor was so devoted to the Armenian people that he could be given the honorary title 'Mayor of the Armenians.' A farewell dinner was held for the Armenians in Sydney at the Armenian Community Centre in French's Forest.
Arriving in Melbourne on 23 November, the Catholicos performed the Thanksgiving Service (Hrashapar) at St. Mary's Armenian Church in Surrey Hills, Melbourne. He later visited the two area Armenian Saturday Schools: the Aginian School and Hamazkaine Mesrob Mashdots School, where he met with representatives of Armenian organizations. A Pontifical Mass was celebrated on 24 November at St. Dominic's Church in Camberwell. The Minister Assisting the Premier in Multicultural Affairs representing the Premier of Victoria, Church Leaders and representatives from community organizations were present. Following the Divine Liturgy, His Holiness met the dignitaries at a reception and later in the evening attended the Official Dinner Reception at Princes Court Reception.
On 25 November, the Lieutenant-Governor of Victoria, received Catholicos Karekin II at Government House in Melbourne and in the afternoon, a private meeting was held between His Holiness Karekin II and His Holiness Pope Shenouda III who was on a pontifical tour of Australia. That evening, an ecumenical service was held at St. Michael's Uniting Church attended by a great number of Church leaders
The next day the Catholicos with the Governor-General of Australia, Dr. Peter Hollingworth, at his office in Melbourne, followed by a day of meetings with Diocesan Assembly Members and Church Councilors. His Holiness left Melbourne on 27 November and travelled to Singapore where he was met by a group of Armenian businessmen and community members. Archbishop Aghan Baliozian Primate of the Armenian Church of Australia and New Zealand accompanied the delegation to Singapore and the visit included a celebration of the Divine Liturgy at St. Gregory the Illuminator Church, the oldest building in Singapore, on 28 November.
Syrian Patriarch in Australia
From 28 September to 4 October, His Holiness Mor Ignatius Zakka I Iwas, Patriarch of Antioch, was on a pastoral visit to Australia. Accompanied by Metropolitans Mor Theophilos George Saliba of the Mount of Lebanon and secretary of the Holy Synod and Mor Severus Saliba Toma, the Patriarchal Deputy in Zahla and Bekaa as well as Father Elia, the Patriarch's secretary, arrived in Melbourne, where he was greeted by Coptic Bishop Suriel of Melbourne and New Zealand. The party drove to the new Mor Avram Church in Melbourne where they where received by beautiful Syrian hymns and a reception. That evening there was an official reception for the Patriarch.
The next morning, the Patriarch performed the consecration of the new St Avram Church. That evening the Coptic Church hosted a reception in the Patriarch's honour at the Secretariat in Donvale.
Oriental Orthodox Patriarchs meet
His Holiness Aram I, Armenian Catholicos of Cilicia acted as host to His Holiness Paulos, Patriarch of the Ethiopian Church, and His Holiness Mor Ignatius Zakka I Iwas, Patriarch of Antioch met together on 28 December 2002, at Antelias. Discussions focused on issues related to the Churches in general and the Oriental Orthodox Churches in particular. The Heads of the three Oriental Orthodox churches committed themselves to facing the current challenges together. They also discussed the possibilities of future collaboration.
Catholicos Aram I invited representatives from the three sister Churches of the Oriental Orthodox family and lay representatives of the Armenian Community to a luncheon in honour of Patriarchs Paulos I and Ignatius Zakka I. During the Catholicos Aram expressed his joy for the positive contacts between the Oriental Orthodox Churches and said that this meeting is an expression of their mutual love and respect.
Patriarch Zakka pointed out the important role played by Catholicos Aram as an ecumenical and international leader. He also greeted His Holiness Patriarch Paulos I and said that he wished to strengthen the ties between the sister Churches. Patriarch Paulos thanked them and said that the Oriental Orthodox family should act together for justice and human rights. He said that there should be full collaboration between the sister Churches.
Famine in Ethiopia
In November the Prime Minister of Ethiopia, Meles Zenawi, warned that his country is faced with a famine worse than that of 1984, in which almost a million people lost their lives. He stated that six million people were in A need of food aid and that the number facing starvation could rise to 15 million (out of a total population of 67 million) early in 2003 if international agencies did not act quickly. He feared that public opinion might not appreciate the seriousness of the current drought as the absence of pictures of starving children was not producing the concerned response shown in 1984.
Within days of this announcement, Clare Short, Britain's Secretary of State for International Development, was reported as referring to Ethiopia's warning as "very irresponsible", stating: "There is no famine … just a rather severe shortage of water that is causing crops to fail, animals to die and lots of people to pass away. Technically that's a drought and not a famine." Arguing over technicalities, however, appeared to many as grossly insensitive when the situation is rapidly detiorating and time is running out for many.
The Ethiopian government was responding to anxieties raised by responsible agencies, such as the United Nations World Food Programme (WFP) and the International Federation of Red Cross and Red Crescent Societies. The UN called for an immediate donor response to head off a "massive humanitarian crisis" in Ethiopia. Commenting on the Prime Minister's warning, a spokesman for the WFP said, "I don't think he is being alarmist. (He) is perfectly right to alert the international community right now because what we are seeing is a slow response to the signals we have been giving since June."
This situation has been building up steadily for some time. A drought between 1999 and 2000 caused serious food shortages for 10 million people, but now continued drought, two bad harvests and the late start of more rains suggest that between 10 and 14.3 million people will need some 2m tonnes of food aid. Food supplies sufficient to meet the most acute needs, were believed to be secure until the end of 2002 but after January they could be critical. Neighbouring Eritrea estimates that between 1.4 and 2 million people (out of a population of only 3.7 million) will also need food aid until the next harvest, late in 2003. The government has appealed for 400,000 tonnes of food aid.
Faced with such desperate need it may also seem ungrateful to raise concerns about the donation of GM (Genetically Modified) foods as part of this aid package, but there are serious reservations about the desirability of effectively using starving people as guinea pigs. The United States claims it can only afford to supply GM food. The Zambian government has been heavily criticised and isolated for refusing GM grain donated by the U.S.A. In 1984/85 contaminated grain was found to be responsible for serious infections which resulted in loss of limbs among some of the affected population of northern Ethiopia.