Showing posts with label martyrs. Show all posts
Showing posts with label martyrs. Show all posts

Monday, 21 September 2015

�Wake Up!�: Muslim Persecution of Christians, July 2015

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During celebrations of St Peter and St Paul, the Iraqi priest Fr Douglas Bazi further reflected that �We cannot celebrate the feast of two martyrs without remembering the living martyrs of our time.�

by Raymond Ibrahim, Gatestone Institute � September 21, 2015

Not only is the Islamic State (IS) persecuting Christians but so are the U.S.-supported �rebel� forces, which the Obama administration assures are �moderate.�  According to a recent NPR report, �With backing from U.S. allies, like Turkey and Saudi Arabia, this [U.S. supported] rebel coalition fights both the Syrian regime and the so-called Islamic State, or ISIS. But the coalition has extremists in its own ranks who have mistreated Christians and forced them out of their homes��just as IS has done.

In response, Mideast Christian leaders made clear that, far from expecting the West to intervene on their behalf, they merely wish that the West stops arming, supporting, or simply facilitating the Islamic terrorists making their lives a living hell�as plainly spelled out in a Christian Today article titled, �Syrian Christian leader tells West: �Stop arming terror groups who are massacring our people.�

According to the Patriarch of Antioch, Moran Mor Ignatius Aphrem II, �If the West wants to do something about the present crisis, the most effective thing would be to support local governments, which need sufficient armies and forces to maintain security and defend respective populations against attacks.  State institutions need to be strengthened and stabilized. Instead, what we see is their forced dismemberment being fueled from the outside.�

Another Christian leader had another message to the West.  According to Iraqi priest Fr Douglas Bazi, once a torture victim who takes care of thousands of refugees forced to flee Mosul since the Islamic State took over the city last year, the West needs to �Wake up!�  During celebrations of St Peter and St Paul, the Iraqi priest further reflected that �We cannot celebrate the feast of two martyrs without remembering the living martyrs of our time.�

Nor are these martyrs limited to the Middle East.  Among the many Christians slaughtered in Nigeria in July was a young girl who was stoned to death for refusing to renounce Christ and convert to Islam.  Pastor Mark lost his daughter, Monica, in the Chibok abduction which involved almost 300 predominantly Christian girls kidnapped at the hands of the Islamic organization, Boko Haram.  He was told that his daughter refused to change her religion, and so was buried from the neck on down and then stoned to death.

The rest of July�s roundup of Muslim persecution of Christians around the world includes, but is not limited to, the following accounts, listed by theme.


Muslim Attacks on Christian Churches

Nigeria: Dozens of Christian churches were attacked in the Muslim-majority northern regions of the nation, where Boko Haram is headquartered:
  • On Sunday, July 12, explosives planted at a church in Jos went off but there were no casualties as the bomb was detected by the church�s security personnel.
  • In response to a mosque explosion that killed 20 people�part of Boko Haram�s �Ramadan killing spree��rioting Muslims burned down two churches on July 6 in Jos.  According to the report, the mosque attack �has revived historic tensions between members of both faiths in Jos.  Christians in Nigeria now not only fear Boko Haram, but also attacks from their Muslim neighbors.�

Iraq:  The Islamic state blew up another Christian church under its authority, the Mother of Aid Church which had stood in central Mosul for thousands of years.  The blast also killed four children who were near the church at the time.  IS also transformed the St. Joseph Church, an ancient Chaldean church in Mosul, into a mosque.  Pictures of St. Joseph show that the dome has been painted black and the church has been stripped of all crosses and Christian symbols and images.

Egypt: Three church related attacks occurred:

  • The Fathers Church in eastern Alexandria was attacked on July 21 by unknown assailants who hurled Molotov cocktails and other homemade bombs at the church. No one was injured, although the facade of the church was damaged from the attack.  Security discovered a bag with more firebombs on the scene from where the assailants fled. According to El Watan, the incident created a �state of panic� in the area, especially because the Fathers Church is considered the most important church for the Coptic Catholics of the region.
  • Muslims suspended prayer in a church in the village of Arab Asnabt in Abu Qurqas, Minya, and called for demolishing it in an effort �to prevent Coptic Christians from practicing their religious rites.�
  • Dozens of �incensed� Muslims congregated before the house of a Christian on the accusation that he was trying to use his home as a church.  Security arrived in time to disperse angry Muslims.  Coptic Christians trying to�or merely being accused of�turning their homes into churches in Egypt is not an uncommon occurrence and ultimately reflects the difficulties Christians face in building or even renovating their existing churches, all in accordance with Islamic law.

Niger: Approximately 70 Christian churches and an orphanage continue facing a lack of resources and difficult conditions in rebuilding six months after thousands of Muslims attacked and destroyed them in �revenge� for the offensive Muhammad cartoons published by the satirical magazine, Charlie Hebdo�a secular magazine based in France that also habitually mocks Christianity.  �Since these incidents, it is as if life had stopped,� said Baptist pastor Jacques Kangind�.  Discussing when he entered his destroyed church�his home was also destroyed during the riots�the pastor said: �I felt very bad, such an indescribable feeling when I saw my ripped-up Bible on the ground. For a pastor, it was like my entire life was torn apart. I could not stop shedding tears.�


Muslim Violence and Slaughter of Christians

Nigeria: Boko Haram jihadis shot and killed 29 people in two Christian enclaves of northeast Nigeria.  Most people in Dille village ran but those who could not were gunned down and many homes were set ablaze.  Separately,  a woman suicide bomber blew herself up at a busy market in northeastern Damaturu town, killing 15 people and wounding 50.  And in Maikadiri village, at least 14 people were killed and 500 cows were slaughtered.

IraqChristians kidnapped and held for ransom continue to be slaughtered even after their ransom is paid.   The body of Quais Abdul Shaya was returned to his family�after they had paid the demanded ransom of $25,000 USD. Saher Hanna, who worked at the Ministry of the Interior, was also killed after his Islamic abductors received his ransom.  Killing Christian hostages, including children, after receiving payment is not limited to the Islamic State and occurs in other Muslim nations such as Egypt.

Libya: Unconfirmed reports, including from the Libyan Herald, say that the Islamic State executed another Egyptian Coptic Christian they had seized.  Bekhit Nageh Efrank Ebeid, a 25-year-old laborer, was kidnapped along with two other Christians, Kofi Frimpong Sekyere from Ghana and Ibrahim Adeola from Nigeria.

Egypt: An unknown man attacked a Coptic nun in the Muslim-majority nation.  According to Fr. Abdel Quddus, �An unknown person stalked a sister in the diocese of Fashn, Beni Suef, and attacked her last week with a bladed weapon while she was outside her residence. He then hit her head against the wall and fled.�   And Wadie Ramses, a Christian who was kidnapped and held for 92 days by Islamic militants in the Sinai desert, managed to escape.  During his time in captivity he was blindfolded and handcuffed, beaten and abused.  According to his account, the most terrifying moments came when he would overhear his Muslim kidnappers debating whether to behead the Christian doctor or keep him alive to ensure a ransom.  The police, though given many opportunities, never put forth the effort to rescue him, said the Copt.


Apostasy, Blasphemy, and Proselytism

Uganda: Muslims once again tried to kill a Muslim convert to Christianity.  Last year, Hassan Muwanguzi, a former Muslim Sheikh and now born-again Christian, survived a poisoning attempts by Muslim relatives, but lost his twelve-year old daughter in a separate attack.  Most recently, Muslims broke into his house with knives and clubs in another attempt to assassinate the apostate.  Muwanguzi was at a prayer meeting at the time, but the foiled assailants stole thousands of dollars� worth of his possessions.  Despite the fact that Uganda is a majority-Christian nation, Muwanguzi lives in a majority-Muslim region, and faces regular death threats (read more about his travails here).


Pakistan: Muslims again used the �blasphemy� accusation to persecute Christian minorities:
  • Two Christian women and the husband of one of the women in the Punjab were tortured by Muslim villagers.  Afterwards, they painted the women�s and man�s faces black, put shoes around their necks as �garlands��shoes are deemed ultra-degrading symbols in Pakistan�and paraded them around the town on donkeys, while the Muslim mob continued to taunt and beat them.  The two women, identified as Rukhsana and Rehana, were accused of committing blasphemy after they got into an argument with a Muslim woman who wanted to buy a carpet for a low price, to which the Christians refused. The Muslim woman then accused the Christians of committing blasphemy by saying that the carpet had images of Holy Books and Koran verses on it, which prompted the mob to drag the Christians out of their homes and beat them.
  • Two Christian brothers, Qaisar and Amoon Ayub of Lahore, were arrested on blasphemy charges after one of them was accused of posting material offensive to Islam on his website.  According to Qaisar, he closed his account in 2009 but one of his Muslim colleagues, Shahryar Gill, somehow managed to restore the website, while ownership remained in Qaisar�s name.  Apparently in revenge for some office quarrel, the Muslim framed the Christian, reported the �blasphemy� to the authorities, prompting the two brothers to flee Pakistan.  Years later, thinking things had cooled down, they tried to return to their wives and children, only to be arrested.

Sudan: Two imprisoned Presbyterian pastors are on trial and facing a possible death sentence. Rev. Yat Michael and the Rev. Peter Yen Reith of the South Sudan Presbyterian Evangelical Church are being charged with espionage and blasphemy under the Republic of Sudan�s Islamic laws.  Other church leaders say that Christians are often targeted for their faith and that the government�s accusations are pretexts: �This is not �something new� for our church.  Almost all pastors have gone to jail under the government of Sudan. We have been stoned and beaten. This is their habit to pull down the church. We are not surprised. This is the way they deal with the church,� said  Rev. Tut Kony.

Egypt: Three young Christians were arrested in Alexandria on charges of �contempt for Islam.� The previous evening, the Christians were seen handing out bags of dates to Ramadan fasting Muslims.  Some Muslims reported them to authorities, saying that the pamphlets contained �the teachings of Christ� were found in the bags of dates.  They were all arrested and charged with contempt for Islam.  The three Christian youth pled that the pamphlets were for their own personal use and not meant to be placed in the bags of dates.  They were ordered to pay 10,000 Egyptian pounds and released.


Dhimmitude: Generic Muslim Abuse of Christians

Pakistan: Christian girls continued to be abducted and raped in the Muslim majority nation.  A new report indicates that 1,000 non-Muslim girls are abducted, raped, forced to convert to Islam and/or �marry� their abductors every year.  Cases reported in July include:
  • Tarfa Younis, a 12-year- old Christian orphan girl, was sold to a 55-year-old Muslim man who �repeatedly raped� her for over a year; the man�s nephew also abused her.  The traumatized girl managed to run away and reach the home of an uncle.  According to The Voice, a human rights organization involved in the case, �the practice of raping and forcing Christian girls into marriage continues in Punjab, especially in suburban areas.�
  • Fouzia, a 25-year-old married Christian woman and mother of three children, was abducted on July 23 by Muhammad Nazir, another 55-year-old Muslim man. He forced her to convert to Islam and become his wife.   Her family asked Muhammad for her return, but he insisted that she voluntarily converted and married him�and that if they made any trouble �there would be serious consequences.�  According to human rights lawyer Sardar Mushtaq Gill:
Usually episodes like this proceed in the following manner: the family of the victim presents a complaint. The abductor lodges a counter-complaint affirming that the woman made a voluntary decision. In most cases the victims are minors, young adolescent girls. They suffer sexual violence, forced prostitution, domestic abuse and even sold to human traffickers.

Gill concluded that it is rare for such cases to end with the return of the girls to their original families.


Indonesia: A group of Muslims attacked and disrupted a Christian scout camp that had brought together thousands of young people and was organized by a Protestant group in Yogyakarta, central Java. The Muslim assailants argued that the Christian group was not authorized to organize any public activity�especially since it was Ramadan and public activities that violate the Islamic nature of the month are forbidden. On the second day of the event, local Muslims stormed the site and brought everything to a halt.  As a result of the raid, thousands of Christian participants from around the country were forced to leave the area.  According to the Christian camp manager, �organizers said they had official permission [to hold the event], but suddenly scores of radical Muslims arrived ordering everyone to clear off.� Commenting on the expulsion of Christians, Muhammad Fuad, head of the local branch of the Islamic Community Forum,  expressed satisfaction that the Christian event was shut down:  �It is good because everyone should understand how to behave towards the Muslim community.�[i]

Iraq: The Islamic State issued a call to its members at the University of Mosul to burn all books written by Christians�whether researchers, writers, or academics�that are found in the Central Library at the University of Mosul.


About this Series

The persecution of Christians in the Islamic world has become endemic.  Accordingly, �Muslim Persecution of Christians� was developed to collate some�by no means all�of the instances of persecution that surface each month. It serves two purposes:

1)          To document that which the mainstream media does not: the habitual, if not chronic, persecution of Christians.

2)          To show that such persecution is not �random,� but systematic and interrelated�that it is rooted in a worldview inspired by Islamic Sharia.

Accordingly, whatever the anecdote of persecution, it typically fits under a specific theme, including hatred for churches and other Christian symbols; apostasy, blasphemy, and proselytism laws that criminalize and sometimes punish with death those who �offend� Islam; sexual abuse of Christian women; forced conversions to Islam;  theft and plunder in lieu of jizya (financial tribute expected from non-Muslims); overall expectations for Christians to behave like cowed dhimmis, or third-class, �tolerated� citizens; and simple violence and murder. Sometimes it is a combination thereof.

Because these accounts of persecution span different ethnicities, languages, and locales�from Morocco in the West, to Indonesia in the East�it should be clear that one thing alone binds them: Islam�whether the strict application of Islamic Sharia law, or the supremacist culture born of it.

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[i]  According to Asia News:

Indonesia, the world�s most populous Muslim nation, has often been the scene of attacks or acts of intolerance towards minorities, whether Christians, Ahmadi Muslims or people of other faiths.
In Aceh, Islamic law (Sharia) is enforced, the only Indonesian province to do so. This is the result of a peace agreement between the central government and the Free Aceh Movement (GAM).

However, more radical and extreme versions of Islam are growing in many other parts of the country, like Bekasi and Bogor, in West Java.

In addition, legal loopholes have been used to prevent Christians from building their places of worship, like the case involving the Yasmin Church in West Java.

Indonesia�s constitution recognizes religious freedom, but Christian communities, Catholics included (3 per cent of the population) have been the victims of religious violence and persecution.

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Previous Reports:



Wednesday, 9 September 2015

'Perfected by the Sword' - The Way of Martyrdom in Our Times: Metropolitan Hierotheos of Nafpaktos

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"The Church today must prepare her children and those who love Christ and His salvation for martyrdom, to become martyrs for Christ. Theology, missions and social work outside of the feel and view of martyrdom has no particular value. The great Elders during the time of the Turkish occupation were �coaches� of the martyrs. This is what the great Elders are doing also today." 
� Metropolitan Hierotheos of Nafpaktos 
"The way of the Church is the way of sacrifice and martyrdom � this has been so since the foundation of the Church and it remains true for us today... We cannot begin to speak about how to expand the mission, if we do not begin with the reality of martyrdom, which is the only authentic foundation for our Apostolic work... We are here, in North America, called to be apostles and martyrs for Christ." 
� Metropolitan Tikhon of the OCA, (Source)

Holiness and Martyrdom in Our Times:
An Interview with Metropolitan Hierotheos of Nafpaktos
Pravmir � September 9, 2015

Holiness, asceticism, discernment and martyrdom are great riches of our Church that move us, attract us, transform us and save us from the distractions and lies of this world in every era. In an interview with His Eminence Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou, he gives answers to the questions of a journalist (George Theoharis from /Agioritikovima.gr/) on these issues, and speaks of other aspects of ecclesiastical life...

� In many parts of the world today we see that Orthodoxy is persecuted. Where do you think our enemies will reach?

� You are absolutely right. Wherever an Orthodox Church exists it accepts temptations and persecutions. It is an undeviating law. We see this wherever an Orthodox Church exists � North, South, East and West. The only thing different is the method of persecution in each country. Sometimes it is obvious and aggressive and reminiscent of the ancient times of early Christianity, and sometimes it is insidious and more dangerous, such as secularization, that is, the intermingling with the world.

The Orthodox Church is the Body of Christ, it is the brilliant sun that causes and invites pain to those whose eyes are unhealthy and have vision problems. And where the sun is there is also a shadow, and in the shadow is darkness, where many bloodthirsty beasts circulate.

When people hate Christ, the Truth, the Orthodox Church, they have internal problems and can reach unfathomable places, to the point of madness. I saw on the internet a frightening scene of the beheading of a Christian by a fanatical Muslim and I was shocked. I thought how this was the way the Apostles and Martyrs were martyred, such as when the Synaxarion says �they were perfected by the sword�. 

And this is a test for us who love to have a good time, who compromise, who seek prosperity. Hence, persecutions show the internal illnesses of the persecutors, as well as the greatness of Christians. The measure of our love for Christ is very high. Holiness and faithfulness to the evangelical commandments are not given with the low criteria of ethical and social works, but they must have high standards.


Eventually, the Church today must prepare her children and those who love Christ and His salvation for martyrdom, to become martyrs for Christ. Theology, missions and social work outside of the feel and view of martyrdom has no particular value. The great Elders during the time of the Turkish occupation were �coaches� of the martyrs. This is what the great Elders are doing also today.

I was moved recently when I received a message from a Christian in Egypt that said: 
�Please pray to God to give us strength, peace and rest, so we can bear our cross with courage and firm faith, and be considered worthy to become saints and martyrs for the name of Christ.�
How can you not love such a disposition for martyrdom!

� In Syria the situation is unsettled. They threaten Christians there with massacres if they do not leave their homes. Where are we going with all this? Perhaps these war conflicts are generalized?*

� I follow with deep sorrow all that is taking place in Syria. I cannot say that I am on a particular side, because then I would be participating in the killing, and this is susceptible to divine justice. However, I deeply sorrow for this crazy river of blood, for the loss of human beings. We must create an army to pray that this crazy bloodbath will end and that peace will come to the region.

I sorrow for a particular reason, because I know these parts, since I repeatedly visited throughout the three-year period of 1988-1991, as well as many times after. In 1988, at the suggestion of Archbishop Seraphim of Athens and All Greece and the decision of the Holy Synod of the Church of Greece, I went to Lebanon to teach at the Balamand Theological School �Saint John of Damascus�. I had an official passport from the Ministry of Foreign Affairs to have greater security. Because the airport in Beirut was not in operation, due to the civil war, I would go to Damascus in Syria and from there the Patriarchate of Antioch led me to Lebanon.

So for many days I would stay in Damascus, where I spoke with Orthodox young people, scientists and students who had a great thirst for God. I visited many of them and liturgized and spoke with the people, such as in Homs, Aleppo, Lattakia, etc. In Syria I came to know ardent Orthodox Christians, good monks and exceptional Clergy. There I gained dear friends and I grieve that I see daily the unrest in the region. I know Bishops and Professors who were students of mine at the Theological School in Lebanon, and I pray for them to God. Of course, I know Patriarch Ignatios of Antioch, with whom I spoke many times. He has excellent skills and is trying to preserve and protect the Church, but temptation is great.

However, we live in an era in which we should not only look after ourselves and our homes, but we should be concerned with the problems of our other brethren and Orthodox Christians, and we must pray for them.

Of course, God directs history, and we are under His Providence, and He intervenes in the proper time, but our prayers are needed. Hence, every Divine Liturgy is a prayer for the peace of the world, the stability of the Churches of God, the cessation of wars.

Let us make this a request for prayer. Let our hearts hurt, because unfortunately the world�s problems are geopolitical, since all people are considered small pawns in the international chessboard, instituted by some �global players�, without pity and pain. Let God be propitious to us all.




Sunday, 6 September 2015

5 Middle East Churches That Could Cease to Exist If Islamic State Influence Continues to Spread

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A high-level overview of five of the local Christian Church communions most severely threatened by the 21st-century resurgence of pure Islam. 


Coptic Icon of Jesus Christ, Pantocrator

The below article is a welcome contribution to the education of American Protestants and Evangelicals, some of whom do not consider Eastern Christians of any kind to be true Christians. This is also a great help for us in our daily prayers for those being persecuted for their faith in Jesus Christ. 

At the same time, it must be noted that the thumbnail sketches in the Christian Post article below concerning non-Chalcedonian Christology do not do justice to the theology of these "Oriental" churches. Further reading for an expanded understanding of this issue is highly recommended.

Therefore, immediately below are links to related articles which explore in far greater depth the question over the "non-Chalcedonian" Christian Churches.

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THE NON-CHALCEDONIAN CHURCHES:

Regarding the division which occurred after the Ecumenical Council at Chalcedon in 451, and recent efforts to examine anew the faith of the non-Chalcedonian churches, see the following:

The report at Coptic.net linked above begins with this statement:
Since 451, at the Council of Chalcedon,  there has been a division within the Orthopdox [sic] Church due to different Christological terminology. In recent times, members  of the Chalcedonian and non-Chalcedonian Orthodox Churches  have met together coming to a clear understanding that both  families have always loyally maintained the same authentic Orthodox Christological faith, and the unbroken  continuity of  the apostolic tradition, though they may have used Christological terms in different ways. It is this common faith and continuous loyality [sic] to the apostolic tradition  that has been the basis of the conversations held over the last two decades towards unity and communion.

For a traditionalist Orthodox response to recent dialogues between Orthodox and non-Chalcedonian churches, see:

As for my own view of the non-Chalcedonian question, I give thanks to God for all things, even for our sufferings and for this new age of global Christian persecution, for it enables each one of us to confess Jesus Christ, and to prove our love for Him and our faith in Him. Regardless of semantic differences in the theological expression of our faith in Jesus Christ, we are united at the very least by a communion of blood, a communion of the Cross, a communion of martyrdom.

See also:

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5 Middle East Churches That Could Cease to Exist If Islamic State Influence Continues to Spread
Christian Post via Pravmir � August 24, 2015


There are Christian churches throughout the Middle East that trace their roots back to the time of the apostles that could cease to exist if Islamic State and other radical Muslim groups continue to gain control of more territory in the region.

The Islamic State Caliphate: Darkness falls across the Middle
East, North Africa, Central Asia, and on into Europe.
Author George J. Marlin, who is also chairman of the Board of Aid to the Church in Need USA, recently released a book titled Christian Persecutions in the Middle East, which not only discusses the growing threat to believers in the region, but also provides the history of many of the churches that have existed in the Middle East since the time of the apostles that could now be facing extinction at the hands of Muslim extremists.

Listed below are five of those churches.


1. The Syrian Orthodox Church

The Syrian Orthodox Church came into its modern formation when Syrian Christians rejected decrees made by the Eastern Orthodox, Catholic, and Western Christian Churches at the Council of Chalcedon in A.D. 451. The Council acknowledged that Christ has two natures, divine and human, which come together in one person.

(PHOTO: REUTERS/MAJED JABER. Jordanian Christian clerics hold a mass at the Syriac Orthodox Church in Amman, May 21, 2013.

In an attempt to hold onto their beliefs about Christ, which state that He is one nature of full humanity and full divinity, Syrian Christians regrouped under their own bishops and broke away from the established church.

The Syrian Orthodox Church traces its origins back to the church of Antioch found in the New Testament and considers St. Paul its first Bishop. The head of the Syrian Orthodox Church today is known as the �Patriarch of the God-protected City of Antioch and of all the Domain of the Apostolic Throne.� He is elected by fellow bishops and must be celibate. The patriarch resides in Damascus and the church has archdioceses in Syria, Lebanon, Iraq, Turkey, Jordan, Israel, the United Arab Emirates and Palestine.

Today, the Syrian Orthodox Church has 5 million members worldwide.


2. The Coptic Orthodox Church

The Coptic Orthodox Church � Coptic meaning Egyptian � traces its roots back to A.D. 42 when St. Mark the Apostle first brought Christianity to Egypt. Monophysitism, the belief that Christ has a single divine nature, first took root in Egypt and was embraced by the head of the church and patriarch of Alexandria, Dioscorus.



Coptic bishop surveys church in Minya, destroyed by Muslims.

His teachings were condemned by the Council of Chalcedon, leaving many Egyptian believers separated from Catholic and other Orthodox churches.

The Coptic Orthodox church continues to be operated today under the leadership of its patriarch, formally known as �The Most Holy Father and Patriarch of the great city of Alexandria and of all Egypt, of Nubia, Ethiopia and the Pentapolis, and of all places where St. Mark preached.� He is elected by the church�s bishops and must be celibate, abstain from meat and fish for life, and be over 50 years old.

The church�s membership has eroded significantly since the conquest of Egypt by Muslim Arabs in A.D. 640 and Coptic Orthodox Christians are now a persecuted minority in the region.


3. The Orthodox Patriarchate of Jerusalem

Church fathers at the Council of Chalcedon decided that Jerusalem should be elevated from being a diocesan see to patriarchate because of its significance to the birth of the Christian faith. The decision led to the reorganization of 60 diocese in the region that now come under the jurisdiction of a Jerusalem patriarch.


PHOTO: REUTERS/AMMAR AWAD. Members of the Greek Orthodox clergy await the arrival of the Greek Orthodox Patriarch of Jerusalem Metropolitan Theophilos before the washing of the feet ceremony outside the Church of the Holy Sepulchre in Jerusalem�s Old City, April 9, 2015, ahead of Orthodox Easter.

The city flourished as a Christian hub until Arabs conquered the city in A.D. 637. During this period, Christian monasteries and churches were destroyed while much of the population converted to Islam.
European Crusaders took back the land in 1099 and appointed a Latin patriarch. But when Saladin, the Sultan of Egypt and Syria reconquered Jerusalem in 1187, the Latin patriarch serving at that time fled.

The Ottoman Turks took control of the city in 1516 and Constantinople, the former capital of the Byzantine Empire, re-established itself in Jerusalem, which led to the selection of Greek patriarchs in the region.

Today, the Orthodox Church controls many of the holy sites in Jerusalem. Patriarch His Beatitude Theosophilos III has headed the church since 2005 and he resides in Jerusalem where he oversees the affairs of the church�s 130,000 members.


4. Melkites (Melkite Greek Catholic Church)

The Melkite Greek Catholic Church was originally comprised of Christians from Alexandria, Antioch and Syria that complied with the decrees of the Council of Chalcedon in A.D. 451. The Church also traces its origins back to the New Testament Antioch church.


PHOTO: REUTERS/MUHAMMAD HAMED. Christians take part in a candlelight march and prayed for peace in Gaza, Jordan, and in the Arab region, at the Greek Orthodox Church, in Al-Fuheis near Amman August 11, 2014.

Melkite, a term which derives from the Syriac word for king, was originally used to describe Christians in the Middle East who embraced the Christology of the Council of Chalcedon.

After the Catholic and Eastern Orthodox schism of 1054, many Orthodox believers in Antioch looked to re-establish communion with Rome and in 1729, the churches were reunited under the Councils of Reunion.

The Melkite title was then reserved for members of the Antioch Orthodox who were reunited with Rome. The Melkite Church is headed by a patriarch who is elected by its bishops. His election must be confirmed by the Vatican and the leader currently resides in Damascus. There are around 1.2 million Melkite Catholics worldwide and most of them reside in Syria, Lebanon, Jordan and Israel.


5. The Chaldean Catholic Church

The Chaldean Catholic Church descended from the remnant of Nestorian Christians or believers who followed the teachings of former Constantinople Patriarch Nestorius that were contested by the Council of Chalcedon who resided in what is now modern-day Iraq.


PHOTO: REUTERS/AHMED SAAD. Iraqi Christians attend mass at Mar George Chaldean Church in Baghdad, March 1, 2015. Iraqi Christians say they have no intention of leaving the country despite the recent abduction of over 100 Assyrian Christians by the Islamic State.

After the mass slaughter of Christians in the region at the hands of the Mongols, a family of believers who passed down the office of patriarch for generations governed those who had survived.

John Sulaka, an abbot at a Nestorian monastery opposed the established patriarch and sought to have communion with Rome by traveling there in 1551. He was ordained as a bishop by the Catholic Church and upon his return, he set up a new patriarch affirmed by the pope.

Sulaka, who had taken on the new name Simon VIII, was captured and killed in 1555 by the Pasha of Amadya, and for the next few centuries the Chaldeans fell into chaos.

In 1830 under Pope Pius VIII, however, they were brought into full communion with Rome and a new patriarch was established who resided in modern day Mosul, Iraq. Today, there are 18 Chaldean dioceses in the Middle East with 10 of them being located in Iraq. The patriarch was moved to Baghdad after World War II and its 500,000 members are mostly comprised of Assyrians.


For more information on churches that have roots in the Middle East that are now facing the threat of radical Islam read George J. Marlin�s book Christian Persecutions in the Middle East.


Tuesday, 1 September 2015

Syriac Bishop Flavien-Michel Malk� Beatified on 100th Anniversary of His Martyrdom at the hands of the Muslim Turks

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Glory be to God for this holy hierarch who laid down his life for his flock and earned his crown as a true witness for Christ. May we learn from him and all the martyrs to stand firm in our faith in Jesus Christ, preferring to die rather than to deny Him who laid down his life for us.
When his friends and acquaintances urged him to withdraw from Gazireh to a safer location, he replied, �Even my blood I will shed for my sheep.� 
One of the bishop�s most striking phrases comes from when he was pressured to renounce the faith and to convert to Islam. Rather than giving in, the bishop replied, �I will defend my faith to the blood.�

Syriac Bishop Will Be Beatified on the 100th Anniversary of His Martyrdom
In 1915, Flavien-Michel Malk� said, �I will defend my faith to the blood.�

Bishop Flavien-Michel Malk� of the Syriac Diocese
of Gazireh, who was martyred Aug. 29, 1915,
and will be beatified Aug. 29, 2015.
DIYARBAKIR, Turkey � On Saturday, Pope Francis approved a decree recognizing the martyrdom of Flavien-Michel Malk�, a Syriac Catholic bishop who was killed in 1915, amid the Ottoman Empire's genocide against its Christian minorities.

The decision was made during an Aug. 8 meeting between Pope Francis and Cardinal Angelo Amato, prefect of the Congregation for the Causes of Saints.

Bishop Malk� will be beatified Aug. 29, the 100th anniversary of his martyrdom, during a liturgy celebrated by Ignatius Youssef III Younan, the Syriac patriarch of Antioch, at the convent of Our Lady of Deliverance in Lebanon. It is expected that thousands of Syrians and Iraqis displaced by the Islamic State will attend the beatification.

�In these painful times experienced by Christians, especially the Syriac communities in Iraq and Syria, the news of the beatification of one of their martyrs, will surely bring encouragement and consolation to face today's trials of appalling dimension,� read an Aug. 9 statement of the Syriac Patriarchate of Antioch.

�Blessed Martyr Michael, intercede for us, and protect especially the Christians in the Orient and all the world in these hard and painful days.�

Malk� was born in 1858 in the village of Kalaat Mara, a village of the Ottoman Empire in what is now Turkey, to a Syriac Orthodox family. He joined a monastery of that Church and was ordained a deacon, but then converted to the Syriac Catholic Church. (Both the Syriac Orthodox and Syriac Catholics use the West-Syrian rite.)

After his conversion, he was ordained a priest in Aleppo in 1883. He was a member of the Fraternity of St. Ephrem and served parishes in southeastern Turkey, near his home.

Ottoman persecution of Christians began in earnest with the Hamidian massacres of 1894-1897. Malk�'s church and home were sacked and burned in 1895, and many of his parishioners were murdered, including his mother. In total, the massacres killed between 80,000 and 300,000 Christians.

He was selected to become a bishop in the 1890s, serving as a chorbishop and helping in the rebuilding of Christian villages. In 1913, he was consecrated bishop and appointed head of the Syriac Diocese of Gazireh (modern-day Cizre, 150 miles southeast of Diyarbakir).

A second round of persecution of Christians in the Ottoman Empire began in April 1915. Known as the Armenian Genocide, it targeted the Armenian, Assyrian and Greek Christian minorities in the empire. The Assyrian genocide (the portion of the mass killings directed against Syriac and Chaldean Christians) is also known as the Seyfo Massacre, from the Syriac word for sword.

Some 1.5 million Christians were killed, and millions more were displaced during the genocide.

During the summer when the genocide broke out, Bishop Malk� was in the Idil district, near Gazireh. In June 1915, hearing the Ottoman forces were preparing to massacre Gazireh's people, he returned.

According to the Syriac Patriarchate, when his friends and acquaintances urged him to withdraw from Gazireh to a safer location, he replied, �Even my blood I will shed for my sheep.�

Together with four of his priests and the Chaldean bishop of Gazireh, Philippe-Jacques Abraham, he was arrested and imprisoned for two months.

Bishop Malk� refused to convert to Islam, and on Aug. 29, 1915, he was martyred.

He was the last Syriac bishop of Gazireh; after his death, the diocese was suppressed, and, today, the Syriac Catholic Church has no presence in Turkey.

In an Aug. 8 interview with Vatican Radio, the postulator of Bishop Malk�s cause, Father Rami Al Kabalan, spoke of the bishop�s deep spiritual life as well as the relevance his martyrdom has today.

The bishop, he said, �played a fundamental role in encouraging people to defend their faith in the difficulties of the time, during the persecutions of the Ottoman Empire.�

Bishop Malk� lived a life of poverty, even selling his liturgical vestments in order to assist the poor and help fight poverty, Father Al Kabalan said.

In addition to his closeness with the poor, the priest said that Bishop Malk� was extremely zealous in his apostolate and visited all of the parishes within his diocese.

One of the bishop�s most striking phrases, his postulator said, comes from when he was pressured to renounce the faith and to convert to Islam. Rather than giving in, the bishop replied, �I will defend my faith to the blood.�

Exactly 100 years after his death, Bishop Malk�s serves as a prophetic witness because �we Christians of the East are undergoing the same persecutions, even if in a different way,� the priest said. �The image of this martyr gives us courage to defend our faith and to live our faith.�

�I personally think the beatification truly has a very strong ecclesial importance in the context of today. � We are attacked in Iraq, in Mosul, where by now the Christian community no longer exists; and in Aleppo; and now the situation of Al Qaryatain, the Diocese of Homs � we are truly the most wounded Church! We are undergoing persecution everywhere.�

Voicing his hopes for the future, Father Al Kabalan said he prays that the Lord would illuminate world leaders and those who hold power, �so that they make peace!�


Sunday, 30 August 2015

Christians Debate: Is it OK to 'Act Muslim' to Save Their Lives

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The very asking of this question serves to underscore the fact that we are living in a new Age of Martyrdom. 

The Martyrdom of Bishop Teodor of Vrsac, Serbia.

Before exploring the contemporary debate, we might be wise to take a look back at a previous age of martyrdom to see how the Church survived a very similar trial.

The question of Christians committing apostasy in order to save their lives, and how to deal with those who did so, was experienced on a widespread scale in the middle of the 3rd century when, under Roman Emperor Decius (249-251), a fierce new outbreak of persecution against the Church was launched.

From Fr. Alexander Schmemann, The Historical Road of Eastern Orthodoxy:

One of the primary reasons for the decline in Christian intensity had undoubtedly been the lull in the persecutions. From the death of Marcus Aurelius (185) until the middle of the third century, the Church lived in relative security... 
The persecution that suddenly burst upon the Church in the year 249 seemed a terrible and unexpected trial and exposed in full clarity how far many, many Christians had departed from the original intensity of faith and way of life... 
[Emperor Decius] gave first priority to the restoration of state worship, and this inevitably led to conflict with Christianity. Except for Nero, Decius was the first representative of Roman power to take the initiative in these persecutions as opposed to the system of private accusation followed by test. In a special edict he ordered all his subjects to prove their loyalty to the national gods by making the sacrifice. 
The Church again responded with the blood of martyrs, including not only Origen... but Bishop Flavian of Rome, Babylas of Antioch, and Alexander of Jerusalem. But what startled the Church was the mass apostasy. 
�Fear struck them,� wrote Bishop Dionysius of Alexandria, �and many of the more influential Christians gave in immediately, some giving way to fear, others, as civil servants, to the requirements of their positions, still others drawn along with the crowd. Some were pale and trembling, as if it were not they who were making sacrifices to the idols but they themselves who were being brought to sacrifice; and therefore the crowd mocked them.� 
 The same picture appears in the letters of Cyprian of Carthage: �There were some who did not even wait to be summoned to climb onto the Capitol, or to be questioned to renounce their faith. They ran to the Forum themselves, they hastened to their [spiritual] deaths, as if they had wished it for a long time. And � O ultimate crime! � parents brought their children with them, so that they might lose in their childhood what they had received on the threshold of their lives.� 
The persecution passed liked a whirlwind and quickly abated, but it left the Church in ruins. The question arose as to how to deal with those who had lapsed, who now rushed back for forgiveness and reconciliation. While the Church had recognized a �second repentance� at the beginning of the century, now the question was posed anew and more acutely.
In the earlier time, lapsed Christians had been the exception, so that a second repentance was also an exception, but now it was a mass occurrence. When we remember what the witness of martyrs meant to the Church � that it was the witness of the Church to itself, the proof of Christ�s strength which lived in it � then it becomes clear why the problem of the lapsed caused a lengthy dissension, the last in the series of �temptations of the Church� that marked the late second and early third centuries. 
Against this background of dissension the figure of the great African bishop, St. Cyprian of Carthage, stands out clearly. Like Tertullian, he represented the �pure� Christianity that characterized the brief but magnificent history of the African Church... 
In the spring of 251 Cyprian returned to Carthage and summoned a synod, which decided the problem by relaxing the discipline of repentance. It divided the lapsed into two categories, depending on the degree of apostasy, and established two forms by which they might again be accepted into the Church. Some could be received only on their deathbeds, while others could rejoin after more or less prolonged periods of repentance.

The heart-rending spectacle of mass apostasy of Christians during the persecution of Decius nearly rent the Church herself in two, so intense was the clash of Novatian and the rigorists, who held that only the pure (cathari) could constitute the true Church, versus the Confessors, joined by Cyprian of Carthage who, appealed for unity. From Fr. Alexander Schmemann's text again:
Formally, Novatian was right when he invoked tradition in his protest against accepting the lapsed. Cyprian himself had been a typical rigorist before the persecution of Decius. But the teaching of the Church is not a logical system and is not constructed in syllogisms. 
Novatian, who was true to logic, was torn from the life of the Church, while Cyprian, outwardly self-contradictory, could still boldly state that he had introduced nothing new with the question of the lapsed Christians, for he had taken his doctrine from the life of the Church. 
In fact, nothing had changed in the nature of the Church or its sanctity, but it had become more deeply conscious of the dichotomy between old and new in its earthly life. Novatian and his followers, for the sake of their principles, were left outside the Church; such is the logic behind every schism. They withdrew in proud scorn for the sullied Church of the lapsed. But in the pastoral heart of Cyprian and his truly catholic way of thinking, this Church of the lapsed remained the same holy bride of Christ, which has no room for sin but exists to save sinners.
Cyprian�s life ended in the glory of a martyr�s death... 

The Christian Church ultimately was strengthened by the horrific trial of not only the persecutions under Decius, but by the depth of Her compassion as She re-embraced those who had committed apostasy. The Church's final and greatest trial under the Roman Empire would reveal Her inner strength. Fr. Schmemann writes:

With the end of the [third] century came increasing persecutions. The empire was falling, its whole structure rocked under the terrible attacks of Germanic tribes from the north and the Goths and Persians from the east. In these troubled years, when it was natural to seek scapegoats for so many misfortunes, it was not difficult to inflame hatred against the Christians. Edict followed edict, and throughout the empire new names of martyrs were added to the martyrology of the Church. 
The persecutions probably never reached such intensity as under Diocletian (303), just on the eve of the conversion of Constantine. The largest roster of names of martyrs comes to us from this period. It was as if the Church were revealing, for the last time before its victory, all the strength, beauty, and inspiration of the courageous suffering by which it had survived the first centuries � the strength of its witness to the kingdom of Christ, by which alone it ultimately conquered.

For an excellent discussion of a variant form of Christian apostasy under the Ottoman Muslims, see Confessors or Apostates? The Crypto-Christian Dilemma, by Mother Nectaria McLees (Road to Emmaus, # 31). From Mother Nectaria's introductory paragraph:
Although many Christians under the Turkish yoke did apostasize and embrace Islam, there were also thousands of conscious martyrs, and millions of other Christian victims, killed randomly without time to reflect or the opportunity to make a choice. But what are we to think of those who � either lacking the courage to �resist unto death,� or being responsible for families, parishes, or communities that, after their protector�s martyrdom, might fall victim to slavery, concubinage, and forced conversion to Islam � took a third path, declaring themselves Muslim while continuing to secretly practice Christianity?

One must certainly consider the experience of the Russian Catacomb Church during the Soviet regime. During the seventy year period which saw tens of millions of Christians martyred, a hidden, secret remnant persevered, always knowing that there might one night come the dreaded "knock at the door," heralding the end of their sanctuary and their moment to shine as confessors and witnesses for Jesus Christ.

Millions of Christians today, mostly in the Islamic world, live under such a real and deadly threat, and we must look to them, and to the confessors and martyrs of every age, as our models.

Archimandrite Daniel Byantoro, a convert to Orthodox Christianity from Islam and the founder of the Indonesian Orthodox Mission, confronts the possibility of martyrdom every day in Indonesia, which has the world's largest Muslim population. Outbreaks of Muslim persecution against Christians is a constant danger there, prompting Fr Daniel to note:

If there is no possible way to escape (even if we have been trying to be good and obey the laws of society), if we become known as a believer, if they stigmatize us as unbelievers as heretics or whatever, then it is obvious there is no other way � if martyrdom comes, then we have to accept it. If you cannot escape being a martyr, do it! Go for it! I teach this in church, and I say, even to myself, that there is no other way.
�Orthodoxy in Indonesia,� Road To Emmaus, #6, Summer 2001.

Ultimately, the new wave of persecution is coming here to North America. In fact, it is already here, as we Christians are being forced to choose between "getting along" in the world, or resisting the ever more strident efforts to force us to support evil, anti-human and depraved practices, whether it is public funding for abortion through our tax dollars, or a Christian baker compelled by law to create a wedding cake for a homosexual couple.

Hieromonk Seraphim Rose of Platina taught a radical, martyric ethos as the only way to prepare for our own approaching trials. He repeatedly stressed the witness of persecuted believers in Russia to help make it real for his listeners, as in this example:

Once Fr. Dimitri [Dudko] was asked about how much better off religion was in the free world than in Russia, and he answered: "Yes, they have freedom and many churches, but theirs is a spirituality with comfort. We in Russia have a different path, a path of suffering that can produce real fruit."   [...]

We should remember this phrase when we look at our own feeble Orthodoxy in the free world: [If] ours is a spirituality with comfort, we will not have the spiritual fruits that will be exhibited by those without all these comforts, who deeply suffer and struggle for Christ. In this sense we should take our tone from the suffering Church in Russia [...] Our eyes must be on heaven above, the goal we strive for, not on the problems and disasters of earth below. 
Orthodox Christians Facing the 1980s, Lecture given by Father Seraphim Rose at the St. Herman Summer Pilgrimage, Platina, CA, August 9, 1979.)
  
The debate between Christians over saving their lives under increasing Muslim persecution may seem distant from us in our comfortable lives. Yet we are daily confronted with the same choice, whether to honor God, take up our cross and follow Christ, or not. 

Even if the temporal stakes may not seem as extreme as those confronting our Middle Eastern, African, and Asian Christian brothers and sisters, the eternal value of each and every decision we make is just as weighty, just as eternal. God help us be true and faithful to Jesus Christ, for I fear the devil may reap a much greater harvest among us here in the comfortable West than he ever will among our persecuted brethren in the Islamic world.


Christians Debate: Is it OK to 'Act Muslim' to Save Their Lives
by Thomas D. Williams, PhD, Breitbart News � August 26, 2015

A debate is raging among African and Arab theologians regarding how far Christians can go in good conscience to hide their faith and pretend to be Muslims in order to save their lives at the hands of Islamist extremists.

It often happens that during jihadist raids, militants will try to ascertain quickly whether persons they are attacking are Christians or Muslims by asking them questions about Islam or having them recite the Muslim creed in Arabic.

For example, during the 2013 terror attack at the Westgate Mall in Nairobi, Kenya, al Shabaab gunmen paused for a moment to announce in English: �Muslims, get out of here!

An Indian man stepped forward, but when the gunmen asked him, �What is the name of Muhammad�s mother?� he couldn�t answer, and so they shot him.

Another of those trying to escape was a student named Joshua Hakim, who covered up the Christian name on his voter card as he showed it to the gunmen. Hakim was allowed to go.

Other terror attacks by radical Islamists have followed a similar pattern. Those who could show they were Muslim�by reciting a prayer in Arabic or answering questions about Islam�were allowed to go free. Those who couldn�t were killed.

As a result, some Christians have started sharing tips on how to �act Muslim� and so avoid being killed by attackers. These tips�shared by word of mouth or even on the internet�include activities such as learning to recite the shahada�Islam�s central creed�in Arabic.

Christian theologians, however, are divided on whether such a practice amounts to a denial of Christ or �apostasy.�

One Kenyan pastor, David Oginde, the head of the 45,000-member Christ is the Answer Ministries, says that such pretending to be Muslim is unworthy behavior for a Christian. �A true Christian must be ready to live and to die for the faith,� he said.

Others disagree. Two professors at St. Paul�s University, an Anglican institution in Nairobi, have said that the answer isn�t that clear-cut. Reciting the shahada doesn�t amount to denying Christ, says Samuel Githinji, a theology lecturer.

�Christians are obligated to save their lives and others� lives as much as possible,� Githinji said. �Denying the faith is more subtle than the mere voicing of certain words.�

Christian persecution from the Islamic State and other jihadist groups has provided ample opportunities for Christians to show their mettle.

One of the twenty-�one Egyptian men beheaded on a Libyan beach last February, Mathew Ayairga, was asked the question, �Do you reject Christ?� Though Ayairga was not even a Christian up until then, he chose to identify with the other Egyptians and their Christian faith. His reply to his captors was, �Their God is my God!� and he was killed with the rest.

The question of what constitutes apostasy and how Christians should act in situations of persecution is as old as Christianity itself. During the most severe Roman persecutions, notably those of Emperors Nero, Decius, Valerian. and Diocletian, apostasy was fairly common, since holding to one�s faith meant the loss of property, position, citizens� rights, and even one�s life.

Even in those early centuries, Christians debated over what compromises were licit and which could never be engaged in. When persecutions slowed, the Church had to address the question of how Christians who had apostatized should be dealt with.

George Sabra, president of Near East School of Theology in Lebanon, says Christians should rely on the guidance of the Holy Spirit in such situations. Sabra says that Christians should not say the shahada, but if they do, they should be treated with compassion.


�To be a Christian is not about learning tactics for survival,� he said. �But denying Christ is not an unforgivable sin. We may not despair of God�s love and mercy. Even Peter, the head of the disciples, was a denier of Christ.�


Thursday, 27 August 2015

Iraqi priest: �There�s no such thing as moderate Islam�ISIS represents Islam one hundred percent�

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�Wake up! The cancer is at your door. They will destroy you. We, the Christians of the Middle East are the only group that has seen the face of evil: Islam... 

�Please, if there�s anyone who still thinks ISIS doesn�t represent Islam, know that they are wrong. ISIS represents Islam one hundred percent.�


� Fr. Douglas al-Bazi, Iraqi Catholic Priest and Confessor for Christ,
captured and tortured by Muslim jihadists in 2006.


Let us all try to do something � whatever we can � in the face of the tsunami of evil wiping away our Christian brothers and sisters in the Middle East, Egypt and North Africa, Pakistan, Indonesia, throughout the entire Islamic world. Let us pray for them, even as we start to heed the warnings and cries of the new confessors and martyrs like Fr Douglas al-Bazi, who daily follow Christ to their Golgotha, bearing their unimaginable cross!

Speaking in 1980, Blessed Hieromonk Seraphim (Rose) of Platina had this to say about Golgotha:

It is a law of the spiritual life that where there is Golgotha�if it is genuine suffering for Christ�there will be resurrection. This resurrection first of all occurs in human hearts, and we do not need to be too concerned what outward form it might take by God�s will... 
Our inward, spiritual resurrection is what we should be striving for, and the events in Russia give us hope that there will yet be a resurrection of true, suffering Christianity, not only in Russia, but wherever hearts have not become entirely frozen. But we must be ready for the suffering that must precede this...

Are we in the West ready for this? Golgotha does not mean the incidental sufferings we all go through in this life. It is something immense and deep, which cannot be relieved by taking an aspirin or going to a movie. It is what Russia has gone through and is now trying to communicate to us. Let us not be deaf to this message. By the prayers of all the New Martyrs, may God give us the strength to endure the trials coming upon us and to find in them the resurrection of our souls.

� Fr. Seraphim Rose, The Orthodox Revival in Russia as an Inspiration for American Orthodoxy, The Orthodox Word #138, 1988, p. 51. (From a talk given in 1980.)
  
Obviously, what Fr Seraphim was speaking of regarding the New Martyrs of Russia in the 20th century under Communism is equally true about the New Martyrs of the 21st century under Islam. Let us heed his prophetic voice and rouse ourselves to zeal and perseverance in following our Lord, God and Savior Jesus Christ!


��There�s No Such Thing as Moderate Islam�: An Iraqi Priest Describes the Christian Genocide,� by Matteo Matzuzzi, Il Foglio, August 26, 2015 (translated by Francesca Romana, Rorate Caeli), courtesy of Jihad Watch:


Rome. �Please, if there�s anyone who still thinks ISIS doesn�t represent Islam, know that they are wrong. ISIS represents Islam one hundred percent.� Father Douglas al Bazi, an Iraqi Catholic parish priest in Erbil, raised his voice during an intervention at the Meeting in Rimini, with a choice of words � in a provocative way and in hard tones � that few had ventured use so far.

He carries on his own body the scars of the torture he underwent nine years ago, when a band of Jihadists kidnapped him for nine days, keeping him in chains and blindfolds along with a broken nose from being kneed: �For the first four days they didn�t even give me anything to drink. They would walk past me saying �Father, do you want some water?� All day long they would listen to the reading of the Koran to let the neighbours hear what good believers they were.��


Father Douglas Al Bazi is in charge of two refugee shelters for Christians who survived the advance of the black horde � not far from Ankawa. After the marking of houses with the �n� of the Nazarene plus the Christians displaced on the Nineveh plain, a year ago, �from morning to night we receive thousands of refugees� and the exodus continues. �I�m proud to be an Iraqi, I love my country. But my country is not proud that I�m part of it. What is happening to my people is nothing other than genocide. I beg you: do not call it a conflict. It�s genocide�, said the priest, who doesn�t want to hear anything about �moderate Islam�: 
�When Islam lives amidst you, the situation might appear acceptable. But when one lives amidst Muslims, everything becomes impossible. I�m not here to instigate you to hate Islam. I was born amid Muslims and I have more friends among them than I have with Christians. But people change and if we go to my country, no-one will be able to distinguish the light from the darkness. There are those who say: 'but I have lots of Muslim friends who are very nice'. Yes, certainly! They are nice over here! Over there the situation is very different!�

A situation in which regard the vice-President of the French Conference for Imams also had some tough words to say. Hocine Drouiche, also the Imam of Nimes, intervened last July at the European Parliament: �In the world, Christians are being persecuted, hunted down, deprived of work, imprisoned, tortured and murdered. All means are being used to force them to deny their faith, including the ritual of collective rape, considered in some states a form of penal sanction. Owning a Bible has become a crime, religious worship is prohibited and there has been a return to the times of Masses in the caves and the first martyrs�. And the fault, Drouiche had added in a discourse which had not been highlighted very much by the European media�, is contemporary Islam�, which is much closer �to sectarianism rather than a universal, open religion�.

�I believe in the end they will destroy us�

Father al Bazi�s account is of one who runs the risk of being murdered on the street every day: We never know if coming out of the church we�ll be able to go into it again alive. In Baghdad they had the church explode right in front of me. They shot me on the legs with a AK-47, a type of Kalashnikov, and probably sooner or later they�ll kill me�. Yet his faith is solid: �When they put me in chains, during my kidnapping, they tightened a big padlock on my wrists. On the chain there were ten extra rings, which I used to recite the Rosary. I have never prayed it so earnestly as I did in that situation�. �I � added Father Douglas � don�t implore your help. I�m not frightened just as my people aren�t frightened either. I believe they�ll destroy us in the end. But I also believe that we will have the last word. Jesus told us that we need to carry our own crosses, and that is what we in the Middle East are doing. Yet the most important thing is not the carrying of the cross, but following it. And following it means accepting, challenging and committing oneself right to the very end�.

�We need to have patience and carry the cross each day, but we also must react�, said Father Ibrahim Alsabagh, parish priest in Aleppo, echoing him, and reported how the city is now �divided in tens of parts, each one of them in the hands of a different group of Jihadists. Our Church of St. Francis is sixty metres from the firing line. They have already hit many churches, we don�t know when it will be our turn�. Here is why Father Douglas, at the end of his intervention, launched a warning to the feeble West:

�Wake up! The cancer is at your door. They will destroy you. We, the Christians of the Middle East are the only group that has seen the face of evil: Islam��.


 
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