28 January 2014
Antranig Chakerian transformed the walls of his house in Anjar, Lebanon, into a canvas for icons, images and poems dedicated to his ancestral homeland: historic Armenia. Click the image to read more. (photo: Dalia Khamissy)
Today, Lebanon’s interim minister of communications unveiled a new stamp in honor of those Armenians who perished in the Turkish mass-killings of nearly a century ago:
Caretaker Minister of Telecommunications Nicolas Sehnaoui announced Tuesday the commission of a stamp to honor the martyrs of the Armenian Genocide in 1915.
Lebanon has a large and vocal Armenian community with around 200,000 Lebanese of Armenian origin in the country, a result of forced displacement after the partition of the Ottoman Empire at the end of the World War I.
While Turkey still resolutely denies genocide took place, last April saw over 10,000 Armenians rallying in downtown Beirut on the 98th anniversary of the genocide.
The stamp depicts a drawing of a statue honoring Armenian martyrs found in Bikfaya.
The stamp will be in circulation in a month’s time.
In the Winter 2013 issue of ONE, Doug Duncan shined a spotlight on people of Armenian descent in Lebanon, focusing specifically on Syrian Armenians displaced across Syria’s southwestern border:
A peaceful, pretty town, Anjar is itself a product of Armenian displacement. It was founded to house Armenians who left the Syrian region of Hatay when Turkey annexed it in 1939. The town’s population is normally around 2,500, but the recent influx of refugees from the war in Syria has doubled that number.
“That puts big pressure on the municipality,” says Nazareth Andakian, a municipal lawyer in Anjar. “We don’t have any more empty houses; all are full. On top of that, because there is currently no government in Lebanon, public funds are not being released to us from Beirut, so the village is going into debt to manage the situation.”
This dilemma is playing out all across Lebanon, in both Armenian and non-Armenian domains. This small country of just four million people has had to bear the brunt of the Syrian displacement crisis; to date more than a million Syrian refugees have fled to the country, according to the United Nations. And the flow shows no signs of stopping.
Before the war, there were between 100,000 and 150,000 Armenians in Syria. Of this population, some 20,000 have already fled to Lebanon, while others have fled north, to Armenia, or to Jordan in the south. …
Bourj Hammoud, a densely populated Armenian enclave, has seen its capacity stretched to bursting since the Syrian crisis began in March 2011.
“There have been many problems, but we manage,” says Sarkis Joukhjoukhian, a Lebanese Armenian who sells thyme-covered bread snacks called manoushe from his small store in the heart of Bourj Hammoud.
“We help them whether they are family or not, because when we had war here in Lebanon we often left to Syria, and they helped us then.”
You can read the rest online, either in a plaintext layout or complete with the full magazine graphics.
27 January 2014
Tags: Lebanon Refugees Syrian Civil War Armenia ONE magazine
The Rev. Manolis Nirakis of Hagia Zoni Church Greek Orthodox Church in Athens overlooks the activity at the church’s soup kitchen. To learn more about the difficulties the people of Greece face under the ongoing economic crisis, and what churches and charities are doing to help, read A Greek Tragedy in the latest issue of ONE. You can also click the image above to browse the issue graphically. (photo: Don Duncan)
24 January 2014
Tags: ONE magazine Greece Economic hardships Greek Catholic Church Orthodox Church of Greece
In this photo from 11 January, Pope Francis greets participants in the annual meeting of the Catholic Committee for Cultural Collaboration. Those in attendance included CNEWA president Msgr. John E. Kozar, shown in the first row, fifth from the left. (photo: The Holy See)
Earlier this month, Pope Francis took part in a remarkable gathering of Christians — a foreshadowing, in some ways, of the Week of Prayer for Christian Unity, which concludes tomorrow. Vatican Radio had details:
The audience was attended by Cardinal Kurt Koch, president of the Pontifical Council for the Promotion of Christian Unity, who provided the opening remarks. Also present were members of the management committee of the board which comprises the principle benefactors and scholarship students who are studying in Rome.
“The path of reconciliation and renewed fraternity between the churches,” said the pope in his address, “required the experience of friendship and sharing that arises from the mutual understanding between members of different churches, and in particular the young people initiated into sacred ministry.”
He went on to praise the work of the committee, and thanked the many benefactors who have supported its work. He assured those present that he would remember them in prayer, and asked for their prayers in exchange.
The Catholic Committee for Cultural Collaboration was established on 27 July 1964 by Pope Paul VI as one of the initiatives aimed at “reestablishing fraternal ties between the Catholic Church and the venerable Eastern churches.”
The committee promotes the exchange of students between the Catholic Church, Orthodox churches of the Byzantine tradition and Eastern Orthodox churches, who wish to study theology or other ecclesiastical disciplines at Catholic or Orthodox institutions.
23 January 2014
Tags: Pope Francis Unity Ecumenism Interreligious Christian Unity
A Syrian refugee boy carries wood in the Al Yamdiyeh refugee camp near the Syrian-Turkish border in Latakia province on 10 January. (photo: CNS/Khattab Abdulaa, Reuters)
Pope Francis has issued another plea for peace in Syria. From CNS:
As world leaders gathered in the hopes of finding a peaceful solution to Syria’s three-year-long brutal conflict, Pope Francis asked that they spare no effort in bringing an end to the violence.
The pope also urged the people of Syria to rebuild their nation and see in the other “not an enemy, a rival, but a brother or sister to welcome and embrace.”
The pope made the appeal at the end of his general audience in St. Peter’s Square on 22 January, the day a major peace summit, dubbed “Geneva II” began in Switzerland.
The U.N.-sponsored talks — scheduled to run at least until Jan. 24 — were to bring world leaders together to help forge a solution to the crisis and bring representatives of the Syrian government and major opposition figures together for direct talks for the first time.
A two-person Vatican delegation, led by Archbishop Silvano Tomasi, the Vatican observer to U.N. agencies in Geneva, was also invited to attend the peace summit.
In his appeal to summit participants, Pope Francis said he was praying that “the Lord touch the hearts of everyone so that, by exclusively seeking the greater good of the Syria people, who have been greatly tried, they spare no effort in urgently bringing an end to the violence and conflict, which already has caused too much suffering.”
The pope said he also was praying that the people of Syria would begin a journey of reconciliation and peace “with determination.” He asked that the country be rebuilt “with the participation of all citizens,” so that everyone would see each other as family and not as rivals.
And visit our Syria emergency relief page to learn how you can help.
22 January 2014
Tags: Pope Francis Refugees Syrian Civil War United Nations Middle East Peace Process
Godmothers in Palayur, India, get ready for group baptism on the ‘First Sunday.’ (photo: Jose Jacob)
The winter issue of ONE is now online. Our cover story focuses on the thriving faith of Palayur, India, where St. Thomas is believed to have introduced Christianity some 2,000 years ago. Celebrations on the First Sunday of every month continue to pass on the faith:
One of the most important events on the First Sunday is the celebration of baptism at the Thaliya Kulam. Families arrive from all across Kerala. Godmothers sit with the children in their laps, with godfathers, parents and relatives standing behind. From the baptismal font in the pond, Father Koonamplackal invites godparents to bring the candidates up one by one. …
From across Kerala, others continue to be drawn to the site, called by a spiritual allure they cannot quite put into words. The sacristan says some parishioners who had left Palayur now feel something is missing. They tell him they want to come back.
Professor Menachery says such testimonies are part of Palayur’s power — and a testament to the deep and enduring faith it inspires, which has truly stood the test of time. That, he explains, is part of what makes Palayur unique.
“It is doubtful,” he says, “whether there are many places in the world that could claim a similar continuous Christian presence for nearly two millennia.”
Read more about Palayur in 2,000 Years and Counting from the Winter issue of ONE.
21 January 2014
Tags: India Kerala Indian Christians ONE magazine Thomas Christians
In this image from last March, Pope Francis walks with Ecumenical Patriarch Bartholomew of Constantinople at the Vatican. (photo: CNS photo/L’Osservatore Romano via Catholic Press Photo)
This week marks the annual Week of Prayer for Christian Unity. Pope Francis spoke about the subject on Friday:
Pope Francis said the evangelization of secular society requires focusing on the essentials of Christianity in collaboration with other Christian churches.
The pope made his remarks on 17 January at a meeting with representatives of the Lutheran Church in Finland, who were making their annual ecumenical pilgrimage to Rome on the feast of Finland’s patron, St. Henry. The meeting occurred one day before the start of the annual Week of Prayer for Christian Unity.
Pope Francis told the group that ecumenical relations lately have been undergoing “significant changes, owing above all to the fact that we find ourselves professing our faith in the context of societies and cultures every day more lacking in reference to God and all that recalls the transcendent dimension of life.”
“For this very reason, our witness must concentrate on the center of our faith, on the announcement of the love of God made manifest in Christ his son,” the pope said. “Here we find space to grow in communion and in unity, promoting spiritual ecumenism.”
Pope Francis quoted the Second Vatican Council’s decree on ecumenism, which described “spiritual ecumenism” as consisting of “conversion of heart and holiness of life, together with private and public prayer for Christian unity,” which form the “soul of the whole ecumenical movement.”
In the Summer issue of ONE, the Rev. Elias Mallon wrote about ecumenism:
It has been almost 50 years since the publication of the Decree on Ecumenism. It would be a mistake to underestimate the tremendous progress that has been made as Christians come to a deeper understanding of what we believe as we work toward the unity willed by Christ. That is not, however, a call to self-satisfaction.
As recently as the General Audience of 18 January 2012, the first day of the Week of Prayer for Christian Unity, Pope Benedict XVI said “the ecumenical task is a responsibility of the entire church and of all the baptized.”
He recognized that “since the birth of the ecumenical movement more than a century ago, there has always been a clear awareness that the lack of unity among Christians is an obstacle to a more effective proclamation of the Gospel.” But, the pope added: “The fundamental truths of the faith unite us more than they divide us.”
A long and challenging road lies ahead to complete Christian unity. But it is a road Pope Francis seems eager to travel. In addressing the delegation of the ecumenical patriarchate in Rome for the feast of Sts. Peter and Paul in late June, Pope Francis stressed that “the search for unity among Christians is an urgent task — you have said that ‘it is not a luxury, but an imperative’ — that, today more than ever, we cannot put aside.”
Read more on the issue of ecumenism in the Summer 2013 issue of ONE.
17 January 2014
Tags: Pope Francis Ecumenism Christian Unity Ecumenical Patriarch Bartholomew I
Samples of raw coffee beans undergo a series of tests at a laboratory in Dire Dawa. Coffee is a vibrant and important part of Ethiopian culture. To learn more, read Brewed to Perfection from the November 2011 issue of ONE. (photo: Peter Lemieux)
16 January 2014
Tags: Ethiopia Cultural Identity Farming/Agriculture
An elderly refugee from Azerbaijan sits in an unsanitary government housing project. (photo: Armineh Johannes)
A few years ago, we took a close look at the hard lives of the elderly in Armenia:
Since settling in Armenia 17 years ago, Sonya Sargsian can only recall losses, hardships and heartbreaks.
“When we escaped Azerbaijan in 1988, the state gave us temporary asylum here with assurances we would receive an apartment later,” said the 80-year-old widow. “But they forgot about us,” she continued, repeatedly pressing her face into her open hands.
A “refugee,” Mrs. Sargsian is among the thousands of Armenians who fled their homes in neighboring Azerbaijan in the late 1980’s and early 1990’s.
“Who needs a life like this? I don’t want to live in these inhumane conditions,” she added, gesturing at her run-down studio apartment.
Sonya Sargsian resides in a dilapidated government-owned building housing impoverished pensioners and the homeless — one of three clustered in a forgotten suburb of Yerevan, the Armenian capital. Built as a student dormitory after World War II, the building has not been renovated since its construction. Residents share a common bathroom, which barely functions. Decrepit plumbing supplies water at irregular intervals.
“We can’t take a bath for months. We walk a district away to get water. Those unable to make the trip try to forget they have basic human needs,” Mrs. Sargsian said, pointing to the sewage leaking through the ceiling.
Complicating matters is the disappearance of her son and his family. “When the war began,” she said, “I sent my son and his children to his in-laws’ home in Chechnya. I had no idea they would escape one war only to find themselves in another.”
She has received no news of their whereabouts; attempts to contact them have not yielded any leads. “Their home has been shelled and ruined. Nobody lives there,” she concluded.
For many elderly Armenians such as Sonya Sargsian, a normal life is but a memory.
A small landlocked nation of 2.9 million people, Armenia has paid a high price for its independence from the Soviet Union in 1991. Once part of a mammoth state-controlled centralized economy, Armenia has had to go it alone. Soviet-organized trading patterns collapsed and state-subsidized industries decayed.
Read more about Pensioners in Crisis from the January 2008 issue of ONE.
And to learn how you can help, visit our giving page for Eastern Europe.
15 January 2014
Tags: Armenia Poor/Poverty Caring for the Elderly Caucasus Pensioners
In Alaska, pilgrims bring to the tomb of St. Herman their well-worn travel icons. (photo: Clark James Mishler)
Deep in the heart of Alaska, there’s a thriving community of Christians, members of the Orthodox Church in America. We visited the community a few years ago and saw first-hand their deep faith:
Deep in the old-growth forest of Alaska’s Spruce Island, 8-year-old Julian Griggs made the Sign of the Cross before dipping his plastic bottle into the cold spring water. “Umm,” he said after a sip. “That tastes sweet.”
Up the trail, Julian’s parents joined other adults for a three-hour liturgy near the Orthodox church that enshrines the tomb of St. Herman of Alaska. But here in the forest, beside a small wooden shelter of candles and icons, the children were partaking in another Orthodox tradition.
The spring water that Julian was drinking is considered holy. According to local tradition, the spring was discovered by the monk Herman, a starets (or spiritual father in Russian), who came to Alaska from Russia in 1794. Until his discovery of the spring, the island was thought to be without fresh water. Pilgrims credit the spring water with healing a number of medical and spiritual ills.
“It’s really good, even if it’s a little brown,” said Xenia Hoffman, 12. The spring, and all that surrounds it, drew her family to Alaska. They moved here from California last year “because of St. Herman,” she said. “We wanted to be closer to him.”
Each summer, the Orthodox Church in America’s Diocese of Alaska organizes a pilgrimage to Spruce Island, an hour’s boat ride from the fishing town of Kodiak. Most come from the Alaska Native villages in the Kodiak region, but some come from as far away as Eastern Europe.
St. Herman was not the first Russian to come to Alaska. Legend holds that Russian settlers first established a colony in 1648. And in the early 18th century, Russian explorers and merchants sailed to Alaska by way of a strait (later named for one such explorer, Vitus Bering, who was in fact a Dane in the employ of Peter the Great) separating Asia from North America. They returned with sea otter pelts, which proved very valuable.
Read more about Orthodox Alaska in the November 2006 issue of ONE. And you can learn more about the Orthodox Church of America in a profile from 2012.
14 January 2014
Tags: Cultural Identity United States Orthodox Church Pilgrimage/pilgrims
Alexander and Margarita Mamin prefer to work on icons with their religious themes rather than papier-mâché boxes and plates with secular motifs, which the Soviets had insisted upon. (photo: Sean Sprague)
Ten years ago, we paid a visit to Palekh, a village in Russia that was enjoying a kind of renaissance, with a resurgence of artists creating religious icons:
Under Soviet rule, Lenin, national achievements, cosmonauts, industrial workers and agricultural collectives were most often featured in the traditional style, with a touch of Socialist Realism — the Soviet standard for all art.
Examples are on display at the Palekh museum. To date, the village has resisted mass production; replicas remain forbidden. Most artists in Palekh paint boxes, but with the collapse of the Soviet Union in 1991, many have reverted to icons.
Alexander and Margarita Mamin have been married 15 years and are both artists and graduates of the Palekh Art Academy. They live with their two children — both of whom want to be artists — in a log house surrounded by a vegetable garden.
“These days we paint everything from miniatures to big paintings in churches,” Mr. Mamin said. “For years we had worked on small boxes, but now we prefer to paint icons, especially large ones for iconostases.”
Palekh artists are doing more religious painting than before, especially the younger ones.
Read more in New Reality, Same Artists from the March-April 2004 issue of the magazine.
Tags: Cultural Identity Russia Art Icons Soviet Union