16 August 2017
Though settled in Australia, Ukrainian Greek Catholics have not forgotten the traditions of their homeland, such as dance. (photo: Sean Sprague)
Several years ago, we looked at Diversity Down Under, and the vibrant heritage of Eastern Christianity in Australia:
In 1975, the Australian government passed the Racial Discrimination Act, which ended these racially based immigration policies. Subsequently, the country has seen an influx of non-European immigrants. In addition, the indigenous population has rebounded.
Among these recent arrivals have been Eastern Christians — Armenians and Assyrians; Chaldean, Maronite, Melkite Greek and Ukrainian Greek Catholics; and Coptic, Greek, Macedonian, Russian, Serbian and Syriac Orthodox — whose small but vibrant communities are developing a multicultural Australia. To learn more, I visited three.
Over a lunch of New Zealand mussels, kangaroo steaks and a bottle of local cabernet sauvignon, Bishop Peter Stasiuk, who prepared the meal with relish, spoke about his small but growing community of Ukrainian Greek Catholics.
“Our liturgy attracts many outsiders, and several hundred have crossed over to join us, especially people wanting to become clergy.”
The Canadian-born bishop is responsible for 34,000 souls scattered throughout Australia and New Zealand. Most Ukrainian Greek Catholics, however, live in Melbourne and Sydney.
“There are 1.5 million Latin [Roman] Catholics in Melbourne, and many of our people attend their churches if they are closer to where they live.”
This back-and-forth is representative of the Ukrainian Greek Catholic experience in Australia, Bishop Peter said, an experience not unlike that of Ukrainian Greek Catholics in North America.
To a large degree, Australia’s Ukrainian Greek Catholics have assimilated, though they remain proud of their cultural heritage.
Check out more in the May 2007 edition of ONE.
14 August 2017
Bishop Robert J. Shaheen, left, laughs alongside his successor, Bishop A. Elias Zaidan, in 2013. Bishop Shaheen, who was the first Maronite priest to be ordained in the United States and who served as a priest and bishop in St. Louis for a half century, died on 9 August at age 80.
(photo: CNS/Sid Hastings, St. Louis Review)
Retired Bishop Robert J. Shaheen, who was the second bishop to head the Maronite
Catholic Eparchy of Our Lady of Lebanon of Los Angeles, died in St. Louis on 9 August.
Bishop Shaheen, who turned 80 on 3 June, was a native of Danbury, Connecticut, and ordained a priest in 1964. He was the first Maronite priest to be ordained in the United States and was assigned as pastor of St. Raymond’s Maronite Church, now cathedral, in 1967. The parish was founded in 1912 to serve Maronite Catholics primarily of Lebanese and Syrian descent.
On 5 December 2000, St. John Paul II named him the second bishop of the Maronite eparchy. He retired in 2013.
The eparchy, which relocated its headquarters from Los Angeles to St. Louis in 2001, extends across 34 states, ministering to about 46,800 Maronite Catholics from California to Ohio and Michigan to Alabama.
“We pray for the repose of his soul, and give thanks to God for all of the lives that Bishop Shaheen has touched in his extraordinary life” said Bishop A. Elias Zaidan, the eparchy’s current bishop and successor to Bishop Shaheen.
Visitation for Bishop Shaheen will take place Aug. 16 at St. Raymond Maronite Cathedral in St. Louis from noon until the celebration of the Divine Liturgy at 7 p.m.
Another visitation is planned for St. Anthony Maronite Church in Danbury Aug. 20 He will be buried from St. Anthony the morning of 21 August.
Archbishop Robert J. Carlson of St. Louis in an 10 August statement said he was saddened to hear of the death of Bishop Shaheen, “a good friend and a beloved shepherd of the Maronite Catholic community.”
“I ask that the faithful of the Archdiocese of St. Louis join me in praying for the repose of the soul of Bishop Shaheen,” he said. “Bishop Elias Zaidan and the faithful of the Eparchy of Our Lady of Lebanon of Los Angeles will continue to be in our thoughts and prayers.”
When he retired, Bishop Shaheen had called St. Louis home for nearly 47 years; in retirement he split his time between St. Louis and Danbury.
“St. Louis has been part of my life for almost 47 years,” said Bishop Shaheen, who was third-generation Lebanese. “It’s become my home more than in Connecticut where I was born.”
He was ordained 2 May 1964, at the Basilica of the National Shrine of the Immaculate Conception in Washington by then-Bishop Francis M. Zayek, the founding bishop of the Eparchy of St. Maron of Brooklyn, New York, established in 1972. It is the other U.S. Maronite Catholic diocese.
In 1967, when he was assigned to be pastor of St. Raymond, then-Father Shaheen became the first Maronite priest to serve at St. Raymond in more than 20 years.
Largely credited with leading the renewal of the LaSalle Park neighborhood south of downtown St. Louis, the future bishop led the parish through a large capital program including the construction of a new church, rectory, hall and eparchal center over the years of his pastoral ministry.
Robert Joseph Shaheen was born to Albert and Aileen Shaheen in Danbury. He attended St. Peter Grammar School and Danbury High School before entering the Latin Church’s St. Thomas Seminary in Bloomfield, Connecticut, in 1955. In 1958, he transferred to the Eastern Catholic Church’s St. Basil Seminary in Methuen, Massachusetts, while attending classes at St. Anselm College in Goffstown, New Hampshire.
When he was named St. Raymond’s pastor, the parish had been without a resident priest for over 20 years. Under his leadership, St. Raymond’s went from just a few faithful parishioners using a four-family apartment to eventually a cathedral with hundreds of active families.
From 1965 to 1970, he organized and celebrated Maronite liturgies on a regular basis. He also developed newsletters, bulletins, and fliers; conducted a census to identify Maronites in the greater metropolitan area; and introduced spiritual and cultural programs, including Maronite religious education classes. He hosted the National Apostolate of Maronites Convention in 1970.
Kicking-off a fund drive for new church in 1971, he later dedicated a new church in November 1975 and a new rectory in February 1977. He was ordained an archpriest in September 1978, and dedicated a new parish center “The Cedars” in November 1979.
On March 31, 1986, Shaheen was ordained a chorbishop by Archbishop Zayek. He purchased additional property and buildings for future development as a Maronite retirement center and cultural center in 1991, and again hosted the National Apostolate of Maronites Convention in 1995.
After he was named to head the Eparchy of Our Lady of Lebanon, he was consecrated a bishop 15 February 2001, at the St. Louis Cathedral Basilica by Patriarch Nasrallah Sfeir, then leader of the world’s Maronite Catholics.
11 August 2017
A pair of young Ethiopians greet a visitor at a clinic operated by the Daughters of Saint Anne. Learn more about the resilient and faith-filled people of Ethiopia — and take a pictorial journey there with CNEWA’s president Msgr. John E. Kozar — in the Summer 2016 edition of ONE.
(photo: John E. Kozar)
10 August 2017
Children at a child care institution in Anjar, Lebanon gather for a picture. To learn more about Armenians making a new home in Lebanon, read about Little Armenia in the July-August 2002 edition of our magazine. (photo: Armineh Johannes)
8 August 2017
Rachelle Beaini, a social worker at the Greek Catholic Archeparchy of Zahleh, plays with 2-year-old Michael, the Lebanese-Syrian son of Eli Yassin and Lina Barakat, during a visit at their home in Zahleh — a large Christian town in the Bekaa Valley. To learn more about how Lebanese citizens are living alongside Syrian refugees, read Hardship and Hospitality, from the June 2017 edition of ONE. (photo: Raed Rafei)
7 August 2017
Tags: Syria Lebanon Refugees
Lara Yussif Zara made history last week, becoming the first Christian woman elected mayor in Iraq. She is pictured here with local leaders, including Chaldean Patriarch Louis Raphael Sako. Read more about this historic election at this link. (photo: Twitter/iraqchristians)
4 August 2017
An Israeli policeman throws a stun grenade in Jerusalem’s Old City on 27 July. Weeks of violence have raised tensions in the Old City. (photo: CNS/Amir Cohen, Reuters)
With tensions still high in the Old City following weeks of violence, the Rev. Firas Aridah completed his work at the Latin Patriarchate early so he could leave Jerusalem for his West Bank parish before any possible violence began.
“There were many [Israeli] police and soldiers, closing many roads,” Father Aridah told Catholic News Service in a phone interview once he was back in Jifna’s St. Joseph Parish 28 July.
Friday afternoon prayer in Muslim tradition is considered especially significant and is required of all Muslim men. Often during volatile periods, prayers at the contested Al Aqsa Mosque compound have been followed by demonstrations. Sometimes the tensions spread to other sections of Jerusalem, or even to the West Bank.
For Father Aridah and other parish priests in the West Bank, the challenge is to emphasize the Christian tradition of nonviolence while supporting their young parishioners’ desire to oppose the Israeli occupation.
Father Aridah said he counsels young people not even to throw stones at the young Israeli soldiers who sometimes come near their village on patrols or in search of men wanted by the army.
“The problem is with the [Israeli] government, not with the soldiers,” he said. “Violence is not acceptable from either side. With this conflict, Israel is losing its image as a democratic state. I tell the young men that we are not with this violence. If we do not accept for Israel to behave this way, then how can we accept it from our side? Wherever God is represented in our life, we should have no violence.”
If word that someone might be considering taking part in a violent demonstration reaches him, the priest makes a beeline to that home for a conversation. The way to best serve their society, he advises them, is to get an education, to bring a new vision to Palestinian life.
“I don’t want to see blood in my parish,” Father Aridah said. “If we want to see [real] results, I tell [the young people] to be educated. I [tell them] to serve your people well, do well in the university, then go get a job in society and tell the world [about our situation], but do nothing with violence. If we want to resist, we resist with education.”
As he prepared to leave for a new parish in northern Israel, Father Aktham Hijazin of the Annunciation Parish in Beit Jala spent his last Sunday with his parish saying his good-byes. He said the majority of Palestinians, including his parishioners, are proponents of nonviolent opposition to the Israeli occupation. His parishioners did not take part in the clashes in neighboring Bethlehem, he said.
Following the tenants of their Catholic faith, he said, “They are not interested to take part in any violent act.”
In Ramallah, West Bank, Father Ibrahim Shomali noted that though he did not take part, members of his parish as well as clergy from the Melkite and Greek Orthodox churches did participate in peaceful demonstrations in Ramallah, away from the flashpoints with Israeli soldiers.
He said he has made it clear to his parishioners that, even while under Israeli occupation, violent confrontation is not acceptable. Even if Israel settlers attack Palestinian farmers and villagers, violence is not justified, he added.
As Christians, he said, people must respect all holy places and respect the holiness of Al Aqsa for Muslims.
“We resist with our prayers and with our Bible and with respect of the human person,” Father Shomali said. “If you can love your enemy, you can have more power over them and get stronger to ask for your rights.”
The Al Aqsa mosque compound has been the focal point of Palestinian-Israel confrontation for decades. To Muslims it is Haram al Sharif, or Noble Sanctuary where, according to tradition, the Prophet Muhammad ascended into heaven. To Jews it is holy as the Temple Mount, where, according to Jewish tradition, the two biblical temples stood. In the Gospels, this is where Jesus lashed out against the money-changers when he came to Jerusalem on Passover.
On 14 July outside one of the compound gates, two Israeli policemen were murdered by three men from an Israeli Arab town. The men had smuggled guns into the compound; Israeli police shot and killed them. Israel responded by erecting metal detectors and other security measures outside the compound, sparking protests — some violent — by Muslims.
A week later, a Palestinian snuck into the Israeli settlement of Halamish and killed three members of an Israeli family during their Shabbat dinner. An off-duty soldier shot and injured the attacker.
Israel eventually removed the metal detectors at the Al Aqsa compound and replaced cameras with “smart cameras” that have face recognition capabilities and can detect weapons.
“The place is holy for the three religions, Muslims, Christians and Jews, so we should [all] be able to raise our praise to God,” said a Catholic priest, who asked not to be named. “This may be possible when a peace agreement is reached.”
3 August 2017
Tags: Palestine Israel Jerusalem Israeli-Palestinian conflict
Armenian octogenarian Marjik lives with her son in a converted shipping container in Artashat, Armenia. Read more about the challenges facing Armenia’s poor in ‘This Is the Only Light’ in the current edition of ONE. (photo: Nazik Armenakyan)
2 August 2017
Tags: Armenia Poor/Poverty Caring for the Elderly Caritas
A Palestinian man, seen in January, is silhouetted on rubble of Palestinian houses destroyed during the Israeli War against Gaza. The man works for a company that turns the rubble into building materials. (photo: CNS/Mohammed Saber, EPA)
A heat wave in Israel and the Palestinian territories in July and near-record electricity usage — where it was available — are indications that, despite the continuous political tensions here, Christians, Muslims and Jews are facing a common enemy that needs to be confronted in a united manner.
“The level of the lake of Tiberias and of the Dead Sea is lower than 10 years ago, and the landscape is changing because of a continuous construction of houses,” Franciscan Father Francesco Patton, custos of the Holy Land, told Catholic News Service.
Father Patton and two other religious leaders spoke at a recent news conference organized by The Interfaith Center for Sustainable Development, a Jerusalem-based environmental organization. They spoke about the urgency of putting aside political and religious difference to face these challenges and the role religious leaders can take in increasing awareness of the issue.
Rabbi David Rosen, international director of interreligious affairs for the American Jewish Committee, told journalists the Jordan River Valley, another area of Biblical importance, is facing an environmental crisis. In a covenant signed by religious leaders four years ago, they noted that over the past 50 years, the lower Jordan River has had 96 percent of its flow diverted, and what little water remains is polluted with saline and liquid waste or sewage.
Father Patton told CNS that other pressing issues in the Holy Land include the increasing water shortage, improper waste disposal and growing air pollution in various regions.
While Israel has begun a garbage recycling program, the Palestinian Authority has yet to institute such an effort. Awareness of proper garbage disposal is also an issue among certain sectors of both populations, with many people still tossing garbage on the side of the road or outside their buildings, with little regard to garbage bins at their disposal. In certain places of East Jerusalem, garbage pickup by the municipality is either lacking or erratic, and Palestinian residents often burn their own garbage for lack of a better solution.
Recent internal political differences have caused electrical shortages in the Gaza Strip. This has affected the ability of the sewage system to function properly, which has caused raw sewage to flow into the Mediterranean Sea, which borders Egypt and Israel.
The northern industrial Israel port city of Haifa, though often lauded for its political tolerance, is also often sighted even by its own residents for the lack of the environmental controls over the chemical factories located on its seashore. In a position paper earlier this year, the Israeli Ministry of Health noted Haifa has a 15 percent higher rate of cancer than the rest of Israel and leads the country in asthma and breathing problems.
Father Patton, Rabbi Rosen and Kadi Iyad Zahalka, head judge of the Muslim Shariah courts in Israel, said religious leaders needed to unite in their efforts to educate and create a greater awareness about these environmental issues.
“We should offer values that can inspire the everyday life of people, and also recall the principles of our religious traditions that can inspire wise economic and political policies and decisions,” Father Patton told CNS.
He noted that the Franciscan Custody of the Holy Land, which is in charge of holy places, is working on a pilot project to include environmental education in its local schools curriculum for the coming school year.
The impact of climate change can be easily ignored if a person lives in an acclimatized environment with the air conditioning on in the summer and heating on in the winter, said Father Patton, the son of a farmer in northern Italy. He told CNS he has seen how the harvest seasons have changed over the past 10 years.
“This means something has changed ... climate change is something which touches our lives,” he said.
Referring to the papal encyclical “Laudato Si’, on Care for Our Common Home,” Father Patton noted the value of an interfaith strategy toward environmental issues in the Holy Land in the form of an “integral ecology.” He said the issue is not only one of “environmental ecology” but also of “cultural ecology,” which “connects the ecological issue to many fields in a reciprocal relationship.”
“In this place, it is particularly important to have a linked vision, to work on a connection ... between different cultures (and religions) of Judaism, Islam and Christianity. This is an integral vision of ecology in the encyclical of Pope Francis,” Father Patton told CNS. “He speaks of the importance of dialogue between religions of different faiths in this field. We can work as people of goodwill.”
At the news conference, the religious leaders discussed the common respect for the environment and nature inherent in their religious traditions and holy books, and the responsibility these teachings entrust to people.
Despite the continuing political violence and struggle to control land not only in Jerusalem and the whole Middle East, but also around the world, people need to start discussing the issues of real importance concerning climate change and environmental sustainability before there is no land left to fight over, said Zahalka.
“Our lives are more important than all these issues,” he said. The issue of environmental sustainability “gives us the opportunity to rethink all these (political) issues and put them into context ... to focus and invest in what is really important, which is life.”
Father Patton said the creation of an interfaith environmental dialogue could even serve as a confidence-building measure between Israelis and Palestinians and others in the region, which could enable future discussions on social, political and religious issues.
“We received the gift of creation and, first and foremost, we are part of creation, we are not over creation. We have a shared responsibility toward this generation,” he told journalists. “We can cooperate for something important for every human being in the present and in the future.”
1 August 2017
Slovak Bishop Milan Lach smiles alongside Archbishop Christophe Pierre, apostolic nuncio to the United States, during a Divine Liturgy on 21 July at the Cathedral of St. John the Baptist in Parma, Ohio. Bishop Lach was welcomed as the new apostolic administrator of the Byzantine Catholic Eparchy of Parma. (photo: CNS/Laura Leraci, Horizons Newspaper)