Catholic - Orthodox Dialogue as Witness...

Interview With Bishop Agathangelos of Fanarion

ROME, DEC. 17, 2006 (Zenit.org).- The theological dialogue between the Catholic and Orthodox Churches "can give witness of Christ," says a Greek Orthodox prelate. Bishop Agathangelos of Fanarion is director general of the Apostoliki Diaconia, which in the Greek Orthodox Church is in charge of the missions, the formation of seminarians and publishing.

Last spring Bishop Agathangelos came to visit Rome with a Greek-Orthodox delegation, to get to know better the tradition and culture of the Catholic Church. According to the bishop, it is important to discover everything that united the two Churches in the first millennium, when they were not yet divided, to get to know and listen to each other. He shared his views in this interview.

Q: What do you think of the relations between the Catholic Church and the Greek Orthodox Church?

Bishop Agathangelos: John Paul II's visit to Greece in 2001 was decisive in the improvement of relations between our Churches. In the Areopagus, the Pope met with Christodoulos, the archbishop of Athens and All Greece. In the years after the visit, that is, since I have headed Apostoliki Diaconia, we have come closer in our relations with the Catholic Church, especially with the Pontifical Council for Promoting Christian Unity.

One of the fruits of our collaboration is the preparation of a facsimile of the ancient and richly decorated manuscript "Menologium of Basil II" on the lives of the saints, which is kept in the Vatican Library. It is a most important work because it was made after the iconoclast period. This manuscript marks a turning point in the history of the Church of the East, which again begins to venerate icons and discovers the importance of beauty. On the occasion of the manuscript's publication, we invited the librarian of the Holy Roman Church, Cardinal Jean-Louis Tauran, to Athens, who brought greetings on behalf of Benedict XVI. On that occasion, Archbishop Christodoulos was invited to visit the Vatican.

Last year we offered, through the Apostolic Nunciature in Athens, scholarships to 30 Catholics so that they could visit our country, learn the language, get to know our culture and Orthodox tradition. In this way, Catholics could draw near the "other part" of the Church with which we "were one" for 1,000 years.

Q: Can the Greek Orthodox Church serve as example for the other Orthodox Churches of ecumenical dialogue with the Catholic Church?

Bishop Agathangelos: I think that every man of good will can discover the meaning of such dialogue and learn to dialogue. Collaboration between the Churches cannot be compared to relations between states. This collaboration has many aspects and one of these is the visits which make it possible to overcome prejudices. It is something that is very important, especially now, when we are beginning the new stage of dialogue between our Churches. I want to underline a fact: many Churches and patriarchates -- the Ecumenical Patriarchate of Constantinople, Patriarchate of Alexandria, of Jerusalem, Church of Cyprus, of Albania -- collaborate with us and appoint Greek professors of theology for the ecumenical contacts.

Q: The Catholic Church is very concerned about the way certain things are going in the European Union, especially in the promotion of the new vision of man and the family, which contradicts Christian anthropology. Does the Orthodox Church share this concern?

Bishop Agathangelos: We have the same fears that you do. We see with sadness that Europe, especially Western Europe, is abandoning Christianity. Politicians do not recognize the identity of our continent which is the fruit of our history and cannot be denied. It is a grave problem therefore which we must address cooperating among ourselves.

Q: But how can one convince the politicians of the European Union to give up the policies that attack the family if certain Protestant churches recognize homosexual unions?

Bishop Agathangelos: That is why the dialogue between the Catholic and Orthodox Church is so important. Very many things unite us: common tradition, theology, apostolic succession, opinions on bioethics, human rights, peace in the world. For 1,000 years, we have lived together, for 1,000 consecutive years we were separated. In the course of history there were dramatic moments, we often felt wounded, but this does not mean that today we cannot live like brothers.

Q: In what way can our Churches oppose jointly the anti-Christian policies and the process of secularization of the Western world?

Bishop Agathangelos: I wish to make only one reflection. Our theological dialogue can give witness of Christ. Today people who are searching for the truth ask us: Why are you divided? How can we convince our faithful of the love of Christ if we are divided?

Q: You have already met with Benedict XVI.

Bishop Agathangelos: For me, it was very important to meet with Pope Benedict XVI and hear his words personally. After the visit, we left strengthened in spirit to work still more for the reunification of our Churches. These are our human plans. But if we have good intentions and open hearts, God will bless us: The history of the world and of the Church are in his hands.

Children of S Sudan await the dawn of a new nation...

Dhikr for the 3rd week of Advent (C)

Text: “And the crowds asked him (John the Baptizer), "What then should we do?" He said to them in reply, "Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise." (Luke 3: 10-11)

Meditation: The preparation for the coming of the Lord is to accept the challenge to live a life of sharing and solidarity with those who have less in life…

PRAYER

O God of Compassion,
you promise a day of abundance,
when all people shall walk in your way.
Open our ears to your guidance and our
hearts to your teaching.
May we turn neither to the left nor to the right
but walk always in the path of salvation
and so finally reach your holy mountain
where Christ lives and reigns for ever and ever.
Amen.

Dhikr for the 2nd week of Advent (C)

Text: “Prepare the way of the Lord, make straight his paths. Every valley shall be filled and every mountain and hill shall be made low. The winding roads shall be made straight, and the rough ways made smooth, and all flesh shall see the salvation of God." (Luke 3: 5-6)

Meditation: What are the “valley”, “hill”, “winding roads” and “rough ways” in our lives? We need to do something about them… to see the salvation of God!

Prayer for the 2nd week of Advent

O God whose will is justice for the poor and peace for the afflicted,

let your herald’s urgent voice pierce our hardened hearts

and announce the dawn of your kingdom.

Before the advent of the one who baptizes with the fire of the Holy Spirit,

let our complacency give way to conversion,

oppression to justice and conflict to acceptance of one another in Christ.

We ask this through him whose coming is certain,

whose day draws near; Your son, our Lord Jesus Christ,

who lives and reigns with you and the Holy Spirit, one God forever and ever.

Visit: www.omigen.org/ipid

www.omigen.org/jpic

Beating our swords into plowshares...

It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, and many peoples shall come, and say: "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come, let us walk in the light of the LORD. (Isaiah 2: 2-5)

Advent Theme: The Song of Hannah 1Samuel 2: 1-2, 5, 7-9

ANITPHON Shadow me with your wings until all danger passes.

Extend to me, O God, Your love that never fails.

My heart exults in the Lord,

my strength is exalted in my God.

My mouth derides my enemies,

because I rejoice in my victory.

There is no Holy One like the Lord,

no one besides you;

there is no Rock like our God.

Those who were full have hired themselves out for bread,

but those who were hungry are fat with spoil.

The barren has borne seven,

but she who has many children is forlorn.

The Lord makes poor and makes rich;

God brings low but also exalts.

The Most High raises up the poor from the dust,

lifts the needy from the ash heap,

to make them sit with princes

and inherit a seat of honor.

For the pillars of the earth are the Lord’s

and on them God has set the world.

The most High will guard the feet of the faithful ones,

but the wicked shall be cut off in darkness;

for not by might does one prevail.

Waiting for the dawn to come...

 

That we may have an EYE that sees...

 

Dhikr for the 1st week of Advent (C)

Text: "Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise
like a trap. For that day will assault everyone who lives on the face of the earth. (Luke 21: 34-35)

Meditation: To have a longing heart and a vigilant spirit else we are caught by surprise like a trap…

PRAYER for the 1st week of Advent...

Above the clamor of our violence
your word of truth resounds,
O God of majesty and power.
Over nations enshrouded in despair, your justice dawns.
Grant your household a discerning spirit and a watchful eye
to perceive the hour in which we live.

Hasten the advent of that day
when the weapons of war shall be banished,
our deeds of darkness cast off,
and all your scattered children gathered into one.
We ask this through him whose coming is certain, whose day draws near:
Your son, our Lord Jesus Christ,
who lives and reigns with You and the Holy Spirit,
one God, forever and ever. Amen

Torit, Southern Sudan: Listening to people's stories of persecution and trials, because of their belief and ethnicity... 

Understanding Some Features of Militant Islamism...

The militant brands of "Islamism" (others refer to this as "Political Islam") cover a broad spectrum from A to Z. While these movements are diverse, there are discernable common features that identify them from the “old” or yet “older” schools and reform movements in the history of Islam. These are the following:

1. The BOOK (Qur'an) and the TRADITION (Hadith) provide the complete and perfect “blueprint” for socio political activism as well as a guide to public and private life.

2. The commitment to remake/refashion the world and community by strictly applying their beliefs with the use of violence.

3. Such endeavor/undertaking usually requires a charismatic and authoritarian leadership.

4. Boundaries are set… the enemy identified, converts are sought, institutions are created and the reconstruction of society becomes the MISSION.

5. Acute patriarchal structure… the leader is the all-powerful Father.

6. Hatred or Anger for the Power that dominates… that insludes among others,
Ø Sacred vs. Profane
Ø Religions vs. Secular
Ø Poor vs. the Rich
Ø Powerless vs. Power
Ø Oppressed vs. Oppressor

Matrix of this Religious Revivalism

There is a need to go into the matrix of this spectacular phenomenon to be able to appreciate both their significance as well as impact not only in the world but also on the relationship between and among our faith-communities.

Within the circle of these movements they believe that a new “dark ages” or Jahiliyya (age of “Ignorance”) has taken roots in the modern world. The world has been transformed into “al-nizam al-jahili (a decadent and ignorant order). Materialism and individualism have become the defining characteristics of our modern culture.

Moreover, the secularist leaders in the modern world have failed miserably to establish a legitimate, effective public order and to adequately address the profound socioeconomic disparities in wealth and class in most 3rd world countries, including the poor in the developed and industrialized ones.

The disillusionment with the secular and modern world coupled by the arrogance of power by the powerful nations have alienated not only the UMMAH (the Community of believers) but also the entire humanity from God.

(A portion of a Talk delivered by E. Mercado, OMI)

Dhikr for the Feast of Christ the King (B)

Text: Jesus answered, "My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants (would) be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here." (John 18: 38)

Meditation: In Jesus’ utter powerlessness… he proclaims that He is King… It is NOT a reign that the world usually sees and recognizes…

Visit: www.omigen.org/jpic
www.omigen.org/ipid

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

Head Cover for Women in Islam...

Is Head Cover For Women Mandatory In Islam?
by Ibrahim B. Syed, Ph.D

Hijab (head cover) for Muslim women is not mandated in the Qur’an. If it is, it is only the subjective interpretation of an ayah (verse) on the part of the reader. Hence, many Islamic scholars say that according to hadith, a woman should cover her whole body, except her face and hands. The majority of Muslims do not know in which hadith this is mentioned. A very limited number of Muslims know that this is in Sunan Abu Dawud. The English translation of Sunan Abu Dawud is in three volumes. Again, nobody ever mentions that it is in Volume Three. Actually, it is in Volume 3, Book XXVII, Chapter 1535, and Hadith number 4092, titled: "How Much Beauty Can A Woman Display?" For the benefit of the readers, the exact hadith is reproduced below:

(4092) 'Aisha said: Asthma', daughter of Abu Bakr, entered upon the Apostle of Allah (may peace be upon him) wearing thin clothes. The Apostle of Allah (peace be upon him) turned his attention from her. He said: O Asthma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of the body except this and this, and he pointed to her face and hands. (Note 3523)

Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aisha is missing) Khalid B. Duraik did not see 'Aisha.

[3523. When a woman reaches the age of puberty, she must observe purdah and have a thick veil which conceals her beauty. She may unveil her face and hands up to the wrists. In modern times, some scholars have prohibited unveiling the face out of precaution.]

It is very interesting to note that no one - neither the Muslim scholars nor the Muslim ummah, ever pointed out that this is a mursal (weak) hadith. It is imperative that when one uses a weak hadith for any reason, then one should explain to the people that it is such. What is a mursal hadith? But first of all, what is hadith?

Hadith is an Arabic word which in its real sense means a tale, speech, chat, conversation, or communication. In a technical sense, hadith or tradition means all the sayings, deeds, decisions of the Prophet Muhammad (s.a.a.w), his silent approval of the behavior of his companions, and descriptions of his personality. Each hadith is prefaced by a chain of narrators called al-'isnad. Al-'isnad was the chain of people through whom the hadith was transmitted. The second part of the hadith is al-matn, the content, which reports the teaching or the incident. Every hadith or tradition must have a chain ('isnad), as well as the text (matn).

There are three main categories of the hadith called (1) as-sahih or the authentic hadith, (2) al-hasan or the good, as some of its narrators have been found to have a weaker memory in comparison to the narrators of sahih hadith, and (3) ad-da'if or the weak. This refers to traditions in which there is some problem in the chain of transmission, in the proper understanding of the transmitter, or in its contents, which may be in disagreement with Islamic belief and practice.

Ad-da'if traditions are further divided according to the degree of problems with their reporter (ruwaat), or in the text (al-matn) of the reports. A few of these divisions are as follows:

1. Al-mursal: A hadith in which a tab'i (those who succeeded the sahabah or companions of the Prophet) transmits from Rasulullah (s.a.w), directly dropping the sahabi from the 'isnad.

2. Al-munqati: A hadith going back to the tab'i only.

3. Al-mu'dal: A hadith in which two continuous narrators are missing in one or more places in the 'isnad.

4. Al-mu'allaq: A hadith in which one or two transmitters are omitted in the beginning of the 'isnad.

In Shari'ah or Islamic law, only the authentic (sahih) and good (hasan) ahadith (plural of hadith) are used in deriving rules. The weak (da'if) ahadith have no value for the purpose of Shari'ah.

As stated above, Imam Abu Dawud himself said that this is a mursal tradition (i.e. the narrator who transmitted it from 'Aisha is missing). What I interpret is that the narrator of this hadith is Khalid B. Duraik, who did not see 'Aisha (radhi Allahu anha, may Allah be pleased with her). Since this is a weak hadith, it has no value for the purpose of Shari'ah. That means that no Muslim, Islamic Republic, or government can pass laws punishing a Muslim woman who does not observe hijab, particularly covering the hair on her head. This is not being practiced in the so-called Islamic countries, where religious police with their canes are threatening and punishing Muslim women who do not observe hijab.

All along, I have maintained in my arguments that Islam emphasizes modesty in the dress of a Muslim woman, but nowhere does it mandate the wearing of the hijab (head cover). As a matter of fact, modesty in dress is also required on the part of Muslim men.

Readers are invited to subscribe to the Aalim (Scholar), which is published quarterly by the Islamic Research Foundation (IRF). Phone: 502-423-1988 or email IslamicResearch@yahoo.com

Dhikr for the 33rd week of the ordinary time (B)

Text: "Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see these things happening, know that he is near, at the gates.” (Mark 13: 28-29)

Meditation: Pray that we, too, may be able to discern God’s “coming” and “going” in our daily life…

Visit: www.omigen.org/jpic
www.omigen.org/ipid

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

The heart of the matter...

The heart of the Badaliyya movement… is loving solidarity with all believers…

“And God, who knows the heart, bore witness by granting them the Holy Spirit just as he did us. He made no distinction between us and them, for by faith he purified their hearts (Acts 15: 8-9)

Many spiritual masters and directors claim that Spiritual Life is a matter of the heart. These are some of the famous phrases that point to this reality:

• Being single-hearted…
• A clean/purified heart...
• The heart of the matter…
• Religion of the heart…
• God dwelling in the heart...

We invite our readers to add to the enumeration…

DR Congo in the post election wait..., the people look forward for a better future with hope... Simply to express our solidarity with the people of the DR Congo...! 

World Religions and Peace...

• No Peace among the nations without Peace among the religions.
• No Peace among the religions without dialogue between the religions.
• No dialogue between the religions without global ethical standards.
• No survival of our globe without a global ethic.
  (Hans Kung)
  

HEART/QALB...

What is at the core of Interreligious Relations? My long years living in the Muslim communities have taught me that the real key or the path to any kind of true relationship with a Muslim neighbor is through the heart.

The HEART, in fact, is not only the key or path to each other… but it is also the way we encounter God. The Spanish Mystic ‘Ibn ‘Arabi gave us this legacy…

* God is extraordinarily closes and proximate to the human heart (e.g., at S 8:24, "He passes between the man and his heart"). What truly matters is God’s uniquely all-encompassing divine knowledge of "what is in their hearts" (S 4:66, 33:51, etc.).

* The divine awareness of what is in the heart extends in particular to people's innermost intentions (especially in contrast to their words and ostensible actions). In consequence, ‘Ibn “Arabi speaks of the heart (as more commonly of the soul, al-nafs) as the enduring "self" or ongoing seat of our moral and spiritual responsibility, as at S 2:225: "...He will call you to account for what your hearts have earned...."

* The most obvious in his work is the consistent stress on the divine "responsibility", indeed the ongoing divine Activity, expressed in all the different states of our hearts, including especially our recurrent failures to "remember" God.

* The enlightened or divinely supported heart (whether in this world or the next) is said to be the locus of true Remembrance of God (dhikr Allâh, at S13:28).

* We also see God's sealing, veiling, hardening, locking, binding, closing, or frightening hearts - to hearts that as a result (of their own misdeeds or the divine reaction) are "sick" or "blind" and "suffering."

* There are also references to hearts that "fail to understand" (lâ yafqahûn), far more frequently than those who do perceive the divine "Signs," whose hearts are 'âqilûn (attentive).

* Thus there is the need to move from these "negative" or perverse states of the human heart to full awareness of God and the corresponding divine Peace and understanding - "softening" and "humbling" or "purification" and "strengthening" of hearts, to the necessity of a "sound" or "repentant" or "mindful" heart (qalb salîm or munîb).

Worn out sandals and a stick symbols of our brokenness as we continue to journey together in our diverse paths to God... 

Making sense of the reality of other faith traditions...

Many Christians have found it difficult to make sense of, or relate creatively to, the reality of other religious traditions. However, as Christians we believe that the Spirit of God is at work in ways beyond our understanding (cf. John 3. 8). The activity of the Spirit is beyond our definitions, descriptions and limitations. We should seek to discern the Spirit's presence where there is "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control" (Gal. 5. 22-23). The Spirit of God is groaning with our spirit. The Spirit is at work to bring about the redemption of the whole created order (Rom. 8. 18 - 27).

We are witnesses in a world where God has not been absent and to people who do have something to say about God. We meet people who already live by faiths that rule their lives and with which they are at home. We witness among them in a spirit and spirituality informed by our Christian faith. Christians need to open themselves to the witness of others, which is made not just in words but also in faithful deeds, in devotion to God, in selfless service and in commitment to love and non-violence.