Whoever wins in Syria, its Christians will lose Persecution of Christians is on the rise across the Middle East.

Whoever wins in Syria, its Christians will lose.

Persecution of Christians is on the rise across the Middle East.

David Cameron will almost certainly get his Syrian war. Who will fight it, let alone who will win it, remains unclear. But who will lose it is already known — the Christians.

The relentless persecution of Christ’s followers is foretold in the Gospels. Suffering is portrayed as the pathway to triumph. The global position today conforms quite closely to that picture. Three quarters of the world’s 2.2 billion Christians — the expanding part — now live outside the largely tolerant West. At the same time, the Pew Forum on Religion and Public Life reports that Christians suffer more persecution than any other religious group.

Within the Middle East, however, the story is not of expansion accompanied by persecution but of persecution leading to elimination. The ‘Sunday’ people are now following the ‘Saturday’ people out of the Middle East. The outgoing Chief Rabbi, Lord Sacks, who knows that history, has called the suffering of Arab Christians ‘a human tragedy that is going almost unremarked’. He complained that ‘people don’t speak more about it’.

But do not expect the British government to speak about it. In all the deliberation about targets, timetables and media opportunities, as they ratchet up Britain’s creaking war machine, not a moment will be wasted on the consequences of intervention for Syria’s Christian population. Whether in Iraq, or Syria, or Egypt, or in any future hotspot (Lebanon will probably be next) the Christian community somehow is always just too insignificant, and usually on the wrong side of the argument. In Iraq, Christians were thought too close to Saddam. In Syria, they are reckoned too close to Assad. In Egypt, where the Coptic Pope openly backed the military ‘non-coup’ against the Muslim Brotherhood’s President Morsi, the Christians find no sympathy from western policy makers.

One reason is that Arab Christians do not fit into the governing global misconceptions. In the Middle East, reflective people are unimpressed by promises of democracy.  In particular, Christians there have understood, after centuries of experience, that western promises are worthless, because westerners never stay engaged. Christians reckon that their only guarantee of survival is stability; that their only hope for equality is secularism; and that their two great enemies are Islamic zeal and anarchy. And they are right, even if that makes no sense to Britain’s neocon Prime Minister and his advisers.

Wherever any strongly Islamic regime is in power, Christians suffer. It is an immutable rule. And the more Islamic the state, the harsher the treatment Christians receive. Since the Arab Spring, every upheaval or election in the Middle East has brought some brand of Islamist to power. In every case, Christians are threatened.

Surround sound

 Iraq’s troubles preceded those of the rest, but they are important because they eerily prefigure them. ‘Democracy’, imposed at gunpoint, has meant in Iraq, among other horrors, the mass persecution of the country’s Christian minority. Murders, kidnappings, intimidation and expulsions, impelled by a mixture of greed and fanaticism, have reduced that ancient, venerable community to total ruin.  Of some 1.4 million Christians living in Iraq before the war, perhaps 400,000 — mostly the poor and the old — remain.

Many Iraqi refugees left to join the two million indigenous Christians of Syria. They now share their hosts’ lot — persecution by the western-supported, Saudi-financed, Islamist-dominated Syrian rebels. Large areas of opposition-held Syria are now under sharia law. Saudi judges have appeared to administer it. Non-Muslims are only tolerated if they pay the jizya, the tax imposed on infidels. Priests are special targets. This is where a Syrian Catholic priest, Father François Murad, was murdered last month. He was not the first to die. 

A Syrian Orthodox priest, Father Fadi Haddad, was grabbed last December as he left his church to negotiate the release of a kidnapped parishioner. His body was found by the roadside, the eyes gouged out. Two higher-profile recent cases — if not high enough for the government or most of our press to notice — are those of the Greek Orthodox archbishop Paul Yazigi and the Syriac Orthodox archbishop Yohanna Ibrahim. They were seized near Aleppo in April, when trying to negotiate the release of kidnapped priests. Both archbishops are now presumed dead.

The case of Egypt is more problematic for the West, which, with Britain as chief dupe, has managed to misread and misplay every move since the fall of Mubarak in early 2011. The West thought that removing a dictator would ensure democracy. Instead, it permitted the rise of the Muslim Brotherhood, not a party but an unreconstructed Islamist movement, which rapidly, if incompetently, sought to reshape Egypt, until non-Islamists rebelled, and the army intervened. Whether the Coptic Orthodox Pope, Tawadros II, turns out to have been inspired or just foolhardy in backing the army, only events will decide.

By his action he rejected the traditional Muslim assumption that Egypt’s Copts — 10 per cent of the population — enjoyed second-class status. That was a direct challenge. The Islamists have reacted wherever they are in control. Since Morsi’s removal, 58 Christian churches, as well as several convents, monasteries and schools and dozens of homes and businesses have been looted, burned and in many cases destroyed. Tawadros himself has gone into hiding. In Cairo, Franciscan nuns watched as the cross over their school was torn down and replaced by an al-Qa’eda flag; the school remains were burnt; and then three of the sisters were marched through the streets, while a mob hurled abuse at them. 

The reaction of the US State Department’s official spokesman to these outrages was: ‘Clearly, any reports of violence we’re concerned about, and when it involves a religious institutions [sic], are concerned about that as well.’ The words ‘church’, ‘Christian’ or ‘persecution’ could not cross that eloquent spokesman’s lips. Nor, it is safe to say, will they figure in one of William Hague’s innumerable tweets.

This refusal to acknowledge the systematic maltreatment of Christians by Islamic governments is, of course, shameful, but also revealing. The facts are well known, but they are ignored. They embarrass, because they expose the impotence of the West, whereas its leaders like to pose as statesmen arbitrating the future of nations. But they also embarrass modern liberals generally, because they show how little has changed in the great religious and cultural struggles that dominate history.

In May, Pope Francis canonised some 800 martyrs. These Otranto martyrs were all beheaded by the Ottoman Turks in 1480 for refusing to convert to Islam. What now faces Christians in the Arab world, as the West flounders, blunders and postures, may yet provide further reminders of Otranto.

Robin Harris was director of the Conservative Research Department from 1985 to 1988, and is the author of Not for Turning: the Life of Margaret Thatcher.

soursehttp://www.spectator.co.uk/features/9006591/dont-expect-the-government-to-raise-its-voice-for-syrias-christians/

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Patriarch Kirill: West trying to "reformat" Russia.

 Patriarch Kirill: West trying to "reformat" Russia.

Smolensk, September 2, Interfax - Patriarch Kirill of Moscow and All Russia insisted on Saturday that Russia defend its values against alleged Western attempts to make the country scrap them. "Not formal sovereignty but real sovereignty - the ability to defend one's point of view in the international arena even if it doesn't coincide with the opinion of the most powerful of countries," Patriarch Kirill said at a meeting with students in Smolensk, where he is on a pastoral visit. "Today there are many people in the world who are annoyed by our sovereignty," he said, citing one foreign politicians as saying, "To achieve peace throughout the world, we must reformat you." "In other words, shape us to their liking," the patriarch said. He insisted on the use of what he argued are traditional Russian moral principles as the basis for upbringing Russian children........................................................................................................................... البطريرك كيريل: الغرب يحاول "إعادة" روسيا

سمولينسك، 2 سبتمبر انترفاكس - البطريرك كيريل بطريرك موسكو وعموم روسيا أصر يوم السبت ان روسيا تدافع عن قيمها ضد المحاولات الغربية المزعومة لجعل البلاد أن نتخلص منها.
 "لا سيادة رسمية ولكن السيادة الحقيقية -، والقدرة على الدفاع عن نقطة واحدة للعرض على الساحة الدولية حتى لو كان ذلك لا يتوافق مع رأي من أقوى البلدان"، وقال البطريرك كيريل في اجتماع مع طلاب في سمولينسك، حيث وهو في زيارة رعوية.
 "اليوم هناك الكثير من الناس في العالم الذين منزعجون من قبل سيادتنا"، مستشهدا احد السياسيين الخارجية قوله، "لتحقيق السلام في جميع أنحاء العالم، يجب علينا تهيئة لك."
 "، وبعبارة أخرى، تشكل لنا لبرضاهم" قال البطريرك. وشدد على استخدام ما جادل هي المبادئ الأخلاقية التقليدية الروسية كأساس للتنشئة الأطفال الروس.

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The Holy Synod of the Coptic Orthodox Church of Alexandria and All Africa has canonized Archdeacon Habib Girgis. Habib Girgis was not a priest or bishop, yet his amazing life and ministry has made great contributions to the Coptic Orthodox Church.

The Holy Synod of the Coptic Orthodox Church of Alexandria and All Africa has canonized Archdeacon Habib Girgis. Habib Girgis was not a priest or bishop, yet his amazing life and ministry has made great contributions to the Coptic Orthodox Church.

Habib Girgis (1876-1951): the sanctity of the ordinary.

the June 20, 2013 the Holy Synod , chaired by SS Tawadros II, declared holy Patriarch Cyril VI , the " pope praying " , already a saint in the hearts of many Copts , and the Archdeacon Habib Girgis , one of the fathers of the Coptic reformism . Both , in different ways, represent two icons of an era of schemes which the Copts are still suffering today.

Habib Girgis was not only the inventor of the " catechism " as we know it today. In fact, he was basically a teacher who took to heart the education in the broadest sense in an era in which it was in a deep crisis.

The Community Council and the Seminary Clerical

Habib Girgis was born in a context in which the tensions between clergy and laity had reached levels paroxysmal . In 1874 , two years before that St. Habib saw the light in the neighborhood of al- Azbakiyya of Cairo (his father was a native of Tema, in Upper Egypt ) , Isma'il Pasha, Khedive of Egypt and grandson of Muhammad ' Ali , issued a decree which established the first Community Council ( المجلس الملي ) consisting only of lay Copts. Historiographical conflicting versions make it impossible for now to say in a trenchant who was the instigator of this proposal. According to some he was the patriarch of the time, Cyril V (1874-1927) , who wanted to open a laity demanding , for others , Cyril V fiercely opposed to the idea of the Council whose birth was imposed on him by a group of notables westernized secular and hostile to the conservatism of the clergy and his dominance on the heritage of the Church, who felt marginalized and who claimed to play a greater role . The nineteenth century, moreover , was characterized by the proliferation of Catholic and Protestant schools much more organized than those with a Coptic religious and lay much more prepared. The comparison was inevitable. One of the first decisions that took the Council , in fact, was the founding of a school to train clergy .

In October 1874 Philotheus Ibrahim was appointed the first dean of the new religious school that was made ​​to depend directly by the patriarchate . The opening of the Seminar Clerical ( الكلية الإكليريكية ) - so it was called the institute - which took place January 13, 1875 , with a ceremony presided over by the Patriarch himself, was hailed as a return to life, after thirteen centuries of the old School Alexandrian who had stopped working in the sixth century . Although , in the opinion of many , the seminary was only a more than modest and faded memory of the glories of the ancient Alexandrian institution , however it represented the only experiment in a vacuum general education . Priests and bishops , for many centuries before that, they had no religious or secular training and often unorthodox ideas samples were dictated by ignorance. The Seminar was soon closed for lack of funds and students, but reopened in 1893 thanks to the efforts of Hanna Bek Pachomius . Only twenty-four students were admitted including Habib Girgis , then seventeen years old, who was assigned to complete the course ( five years). It is worth mentioning that Habib studied at the school of the Coptic Quarter of Cairo Acquaioli ( حارة السقاين ) , a few steps from the current Tahrir Square , which was founded by Patriarch Cyril IV reformer (described here) where among other things you also studied Italian as a curricular subject .

With the reopening of the seminary curriculum changed : in addition to Arabic, Coptic , history, geography and mathematics ( compulsory subjects ) students were required to study a range of subjects religious theology, liturgy , canon law , church history and rhetoric. Habib In 1898 he graduated and began teaching in the same institution until he became dean in 1918.

The era of Habib Girgis was characterized by reviewing programs on the basis of the curricula of theological institutions abroad, mainly Catholic , to improve the academic standards of the Seminary . In 1931 , he built the Church of the Virgin Mary inside the seminary. Then it was the turn of the evening schools which took part also Gayyid Nazir , subsequently Pope Shenouda III. In addition, not without difficulty and cost of logistics , Habib actively contributed to the establishment of branches in other cities in Egypt .

Habib Girgis and Cyril V

The relationship between Habib Girgis and Cyril V was particularly close and affectionate. Habib was one of the main collaborators and advisers of the Patriarch until his death . Because of his skills as a talented speaker , Cyril V gave him the license to lay homilist . In addition to teaching at the Seminary , he began to wander to Egypt to preach in the churches. According to one of the biographies of the saint, Father Paolo Basili , known preacher , he said Habib :

It seems to me that Habib has preached from the very first day of life . He is a born preacher .

Another famous anecdote is related to his public speaking skills . When Ahmad Pasha al- Minshawi , one of the leading Egyptian nationalists , he was released after being arrested by the British occupiers , Habib wrote a speech for him . The politician it remained so moved by giving him 250 guineas (for the time a rather substantial sum ) that Habib added to the bottom of that time was creating for the renovation and expansion of the building of the Seminary of Cairo.

In those same years , given the efforts of Habib , the Patriarch ordained him archdeacon and bought a house adjacent to the building of the Seminary . To thank him , it seems that Habib intestò this house to the Patriarch and built him an apartment patriarchal always attached to the Seminar. Some biographies say that the pope really appreciated : "This will be the second seat of the patriarchate ."

The Sunday Schools

Habib Girgis also instituted the movement of itinerant teachers who were meant to go around the villages in order to catechize the children , in an era in which illiteracy was at very high levels . But certainly what has made it known Habib Girgis among the Copts is the movement of Sunday Schools ( مدارس الأحد ), which he founded and directed until his death.

After spending several years as teacher and homilist , Habib felt the need to address the new generations. It was necessary to Habib Girgis , that it would create a new generation of young, educated and aware of their religious and cultural traditions , which could , on the one hand , to train other generations in turn and reform the Church from within , on the other counter the dominance Catholic and Protestant in the fields of education, especially religious . Communication strategies and teaching of the missionaries and their economic certainly exceeded those of the Copts of this era. The holy pictures , printed in Rome , were introduced in Egypt just by Catholic missionaries and exerted a powerful influence on Copts who could bring their favorite saint . Habib Girgis supported the Patriarch in an attempt to keep the Copts linked to their mother church and performed for this purpose , numerous Pastoral Visits with him. Do not forget that the era of Habib was characterized by a strong anti-colonial nationalism, particularly in the light and this certainly influenced the guidelines of the saint.

So it was that in 1900 , only twenty-four, Habib started to organize meetings catechetical for children and teenagers in which they taught, with new methods for the time, the Holy Scriptures and hagiographic literature , focusing especially on the element of copticità . Treading the peculiarity Coptic ( reading the scriptures , art and history of the saints ) you wanted to make kids aware of the specificity of their church that was put in contrast with the others. These meetings were called " Sunday schools " . The name , as well as the method , was inspired by the experience certainly Anglo-Saxon Protestant . It is known , in fact, that the name " Sunday school " was coined by the British philanthropist Robert Raikes ( 1736-1811 ) . The first meetings took place in a villa in via Rawd al- Farag , Shubra , a working class district of Cairo with a Christian majority . Gradually the idea was successful : Habib always encouraged and recruited new young catechists , with a renewed enthusiasm , embraced the idea and exported the "method Habib " in an increasing number of churches in Cairo and other cities and villages Egypt , not without the opposition of some more traditional clergy . As new communities that joined the movement , began to see a divergence in the guidelines : in some circles was the favored monastic literature and the need to get away from the world ( known is the example of St. Anthony Church in Shubra ) , there were those who favored the lives of the martyrs , those who still emphasized the importance of integration in the surrounding community . All families of catechists , however, were united by a single common thread : to reform the ecclesiastical institution from below . In 1941 he held the first conference of the catechists of the Sunday schools in which about five hundred people attended from all over Egypt.

The " Sunday schools " became a hotbed in which pedagogical formed Copts who became ministers , priests, bishops and patriarchs. The movement became the school from which came some of the most famous and influential figures in contemporary history of the Coptic Church . Pope Shenouda III , the bishop Arsanio of al- Minya and Abu Qurqas , Metropolitan Athanasius of Bani Suwayf and al- Bahnasa , Bishop John of al- Gharbiyya , Bishop Samuel for social services , Bishop Gregory for Advanced Studies Copts and Hegumen Matta El Meskin are all students of Sunday schools . In addition, the Sunday schools patronized publications and magazines , seminars and conferences. In a church where religious instruction had been shrinking to only Sunday homily , often incomprehensible of all children and young people, Sunday Schools represented a revolution in the understanding of religious education .

In 1947, twenty-four years after the closure of الكرمة (al- Karma , The vineyard ; 1906-1923 ) who was the preferred channel for the teachings of Habib Girgis , saw the light of the first issue of " Sunday schools " . It was the official magazine of the movement of which he became director in 1949 Gayyid Nazir ( lay surname of Pope Shenouda III). The aim was clear : to expand as much as possible the range of influence of the new thinking . Since the first issue the magazine put it quite clear his reformist orientation . The cover spoke more than many words : in evidence was the image of Christ who, with one hand pointing straight ahead, and the other holding a whip. In an editorial opening of Henry al- Khuli read:

Under the mighty hand of God Almighty we publish the first issue of Sunday Schools [...] Our aim is not merely swell the number of religious publications but rather to make us spokesperson for the revival of the Coptic community . More than half a century has passed by the call for reforms welcomed by all but almost nothing has been done in this regard. We are determined to knock on the doors of the reform to get a new life.

The magazine continued in this vein until the end. There were many articles critical of the ecclesiastical institution , to the corruption of the patriarchs (notably Joseph II ) , bishops and priests , either directly or indirectly. Despite the harshness of tone movement always remained peaceful unlike other reform movements , such as The Nation Coptic ( الأمة القبطية ), which , inspired by the Muslim Brotherhood and the Free Officers , adapted more violent methods .

There is no doubt that Habib Girgis was inspired by the people who wanted to fight . Accompanying the Patriarch in his pastoral visits to Egypt , was able to see up close the pious practices especially the Protestant catechism afternoon , singing , prayer individual freedom . In this period the composition by the famous saint of the song ( ترنيمة ) "My Coptic Church " ( كنيستي القبطية ) in which wove the praises of the Coptic Church survived in spite of the terrible persecution because they loved and protected by the Lord. He also published a book titled The spiritual songs of the Coptic Church ( الترنيمات القبطية للكنيسة القبطية ) , an anthology of spiritual songs written in his own hand . Habib realized that if you wanted to stop the bleeding of the Coptic Church must act proposing a viable alternative to the attractions of the other churches ( to deepen the discussion on Sunday Schools should read the exceptional work of Reiss 1998).

San Habib Girgis (in red) in the middle of the other teachers of the Clerical Seminary. At the center of the patriarch Cyril V..

Habib Girgis published numerous books that brimmed for many years a theological and spiritual vacuum . Among these are: The seven sacraments of the Church ( أسرار الكنيسة السبعة ) , The rock of orthodoxy ( صخرة الأرثوذكسية ) , a study in which he compares the three main Christian denominations , The consolation of believers ( عزاء المؤمنين ) , The precious treasure in the synthesis the Holy Scriptures and sacred history ( الكتاب الأنفس في تلخيص الكتاب والتاريخ المقدس ) popular book on the Scriptures , the mystery of godliness ( سر التقوى ) . Among other things, also published in 1909 the first book of religion ( " Summary of the origins of the faith" ) after obtaining from the government that children could study Coptic Christian religion in public schools. These books for courses in religion would then multiplied in subsequent years.

Because of his experience as an archdeacon , as a teacher and as a member of the Community Council , was invited by Cyril V to attend sessions of the Holy Synod . It was through that experience behind the scenes as he could write his most famous publication : The practical means to reform the Coptic Orthodox Church ( الوسائل العملية في إصلاح الكنيسة القبطية الأرثوذكسية ) . To speak of the need for a radical reform in the Coptic Church , Habib uses a literary device : his soul hovers in the air and sees two characters converse animatedly : Ghayur bin Ra'd and ' Adil bin ' Arif . The first , Ghayur (note that the name literally means Zealous Son of Thunder ) is a passionate twenty-five , reformist recently, who blames the backwardness only to the clergy and who is willing to renew the church by violence, is the revolutionary current . The second ' Adil Bin ' Arif ( Righteous Son of Knower ) , forty, great connoisseur of the Coptic Church , a friend of the clergy, represents the moderate current . Both decide to turn to an elder, Waddah Bin Raja ' (Illustrator Son of Hope ) , wise and balanced , which begins by saying :

Yes, my children . The reform is the goal of every single person in this country [ Coptic ] and the aspiration of every soul . With all the forces must aim to achieve it. In what is the glory and the pride of every Coptic . Poor is the nation that is lived from an early age , in a terror of immense size and has been subject to persecution which, if they had come upon another nation , they would certainly reach extinction. But for the generosity of God we are not missing . And recently , this nation has opened my eyes and was awakened by going in search of his lost glory. All her people and those who love her hope for you as well and hope to be able to see the beginnings of this reform before his death, as Moses saw the Holy Land from the sacred mountain .

After explaining the reasons for the crisis of the Coptic Church and the enmity between the laity and the clergy, Habib Girgis proposes an action plan for reform that was never put into practice.

A beloved teacher

At the beginning of 1951 the health of Habib Girgis began to be precarious . The students came and went from his house praying and singing the songs he composed. In thousands greeted the body Habib Girgis on the day of his funeral , in August 1951. In the fortieth of his death, September 28, 1951 , some disciples expressed their affection for their master. Among these Wahib ' Atallah that a few years later would become bishop of Superior Studies Copts under the name of Anba Gregory after obtaining his doctorate at the University of Manchester :

What will I say ? I'm not used to sing the praises of people still alive. But now the time has come to speak. There is a time to be silent and a time to speak . What will I say ? I can not speak in the spiritual presence of this great preacher . I will not repeat the words that he taught us to fear that they do not lose their strength if the pronunciassi . You had a heart so full of love for all , without distinction between friends and enemies. Did you serve everyone. You've been wonderful, a teacher of love and forgiveness. Your strong faith in God has kept away from you despair despite the many obstacles that you encountered in your way. Did you have a great mind , able to understand the secrets of the world and the spirit. You fought all his life to keep you pure in heart and thought , banishing any love for the money and the fame .

A few years later Nazir Gayyid (the future Shenouda III) composed a poem by Habib Girgis , later published in his book The liberation of the spirit ( انطلاق الروح ), of which translate the first two stanzas :

This is your mercy :

faith , then love.

You, who are you? Perhaps here there is an apostle ?

You are a generous heart that embraces

You , the source of sweetness gushing

You are father and we , my father,

your many children

This is your world :

thorns and cross.

You are brighter than an apostle ,

You're a heart that has lived a whole generation ,

a people who lived

You are tender , you're sweet , you're love

Love on your chest ,

lived going in search .

With the death of Habib Girgis closed an era. Shortly after , many of his students, including himself Nazir Gayyid , found it impossible to change things through culture and education , they decided to continue the work reformist , to undertake the monastic way , the only that he could offer them access to high ecclesiastical offices .

Habib Girgis , a saint "ordinary"

I believe that the canonization of Habib Girgis represents a historical fact to be reckoned with . For the first time in centuries a layman [1] rises to the dignity of a saint in the Coptic Church . A layman , unmarried , who lives his faith in Christ in his normal everyday activities . Not that you want to belittle the historical role played by this pioneer. No doubt the Coptic Church would not be as it is today without him. The Sunday schools have gathered around him the paintings that have governed the church of the last forty years, and their method has survived to the present day . Habib Girgis is the amount Coptic Egyptians of the great reformers of the late nineteenth century as Kamal al- Din al - Afghani and Muhammad ' Abdu (attesting that the matter pedagogy and culture - as well as other issues - concerned and covers the entire nation and not merely a confession ) .

Yet there is no record of miracles , visions of bilocation , extraordinary works etc. . The first message that the canonization of Habib Girgis spear is , therefore, certainly this : holiness is not the prerogative of the patriarchs , bishops , priests , it is not the prerogative of the great ascetics . We must not be monaco to become saints. Does not necessarily spring in the desert : Habib Girgis is an inhabitant of our contemporary cities , a chaotic city , messy and overcrowded as Cairo. Holiness - Habib Girgis tells us - is a free gift that God offers to those who remain faithful in his love for him in everyday life , at their place of work, in their relationships, difficulties in everyday . Habib Girgis will certainly become the symbol of zeal for the house of the Lord (Ps 68.10 ) . Holiness is for everyone if we remain faithful to Christ wherever we are . The second message that I seem to grasp is related to being a saint Habib educator and reformer : the Coptic Church has need of educators, pedagogues , masters, teachers, people who are willing to risk their lives for reform the Church from within. It needs people who undertake to study and then in turn form new generations. I think the Holy Synod has wanted to offer an inspiring model , an intercessor , to all those who wish to move their steps on this path . Even this way , like so many other ways , if pursued with love, dedication and spirit of sacrifice, leads to holiness .

The figure of Habib Girgis has not yet received the attention they deserve. We hope that his canonization stimuli researchers and scholars of contemporary Egyptian history to let us know in more depth this important figure of the last century , before the Egyptian Coptic , and his numerous writings .

A final note : Pope Tawadros II commissioned the Diocese of Melbourne , Australia, the official icon of this contemporary saint that will be written by Ashraf Gerges .

[1] In the Coptic Orthodox Church is the diaconate , in theory, the lowest rung of the clergy. However , at least the recent ecclesial practice of the Coptic Church considers it as the highest step of the laity.

Bibliography:

Cannuyer, Christian (1994). The Copts. Libreria Editrice Vaticana.

Claremont Coptic Encyclopedia, url: http://ccdl.libraries.claremont.edu/cdm/landingpage/collection/cce.

Gibrael, Michael (1991) (translated from Arabic). Archdeacon Habeeb Guirguis. Sidney. Sunday School Central Committee.

Habib el-Masri, Iris (1982). The Story of the Copts. II. Newberry Springs. St. Anthony Coptic Orthodox Monastery.

Reiss, Wolfram (1998). Erneuerung Koptisch-orthodoxen in der Kirche. Die Geschichte der Koptisch-orthodoxen Sonntagsschulbewegung und ihrer die Aufnahme Reformansätze in den Erneuerungsbewegungen Koptisch-orthodoxen der Kirche der Gegenwart. Hamburg. LIT-Verlag.

متى المسكين: الراهب والبابا. Documentary. Manufactured by IFilms Media. Directed by Iyyad Salih.

البابا شنودة: رحلة مؤسسة ومسيرة بطريرك. Documentary. The first part. Manufactured by Aljazeera. Directed by 'Abd al-Rahman' Adil.
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Pope Tawadros: Egypt witnessed popular uprising backed by army.

Pope Tawadros: Egypt witnessed popular uprising backed by army.

H.H. Pope Tawadros II with the African delegation

During a visit by the African delegation to Pope Tawadros of Alexandria, the Coptic Orthodox Church confirmed that what happened in Egypt was a popular revolution.

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Pope Tawadros II Says Christians Continue to Flee Egypt, Urges Against 'Foreign Interference'.

Pope Tawadros II Says Christians Continue to Flee Egypt, Urges Against 'Foreign Interference'.

Pope Tawadros II, the 118th pope of Egypt’s Coptic Orthodox Church, during interview at the Wadi Natrun Monastery complex, northwest of Cairo,

 H.H. Pope Tawadros II of Alexandria has said there is pressure on Christians in the Middle East that has led to the migration of large numbers of Christians from the region.

The pope added that Egypt is experiencing tough times that would be followed by a new birth. He pointed out that Copts are deeply rooted in the land of Egypt and they reject any foreign interference in the affairs of Egypt in form and substance."The acts of violence against Christians in Iraq, Syria and other areas may be interconnected. There is a kind of pressure on Christians in the Middle East, and a large proportion of Christians have already migrated from Iraq," Pope Tawadros said during an interview with Hadith el-Youm program.He believed that wars in the Arab world aim at fragmenting the region.The pope pointed out that Egypt is now experiencing painful times, but this would be followed by a new birth. He explained that the reasons for such a situation in the country are many and accumulated, and are not the result of the present moment."Poor or no competence in administering a state like Egypt has caused what we are witnessing today," the pope noted He stressed that Egypt's Copts are deeply rooted in the land of Egypt and their name is linked to the homeland, because the word "Copt" means Egyptian.He added that some countries bear in mind that weakening the countries of the Middle East can only be carried by fragmenting the region, but Egypt is a special case, because it has historically remained a country that has not merged or been partitioned.H. H. Pope Tawadros stressed that any foreign interference in the affairs of Egypt is rejected in form and substance, even if it is carried out under the pretext of protecting the Coptic minority in Egypt."We reject any protection as we are protected by our Egyptian brothers," said the pope who stressed that terrorism is an "exception" in the life of nations and peoples, but normal life is the "original."sourcehttp://global.christianpost.com/news/pope-tawadros-ii-says-christians-continue-to-flee-egypt-urges-against-foreign-interference-103334/

Patriarch John X tells ministry Syria should be protected Sept. 15 set as day of solidarity.

Patriarch John X tells ministry Syria should be protected

Sept. 15 set as day of solidarity.

Christians, Muslims, and people with other theologies or having no faith have all been affected by the violence in Syria, but the Antioch Orthodox Church springs from Syria, with its headquarters in Damascus.

Patriarch John X is leader of the Orthodox Patriarchate of Antioch and All the East, which are connected to the Antiochian Orthodox Christian Archdiocese of North America,

 its Diocese of Toledo and the Midwest, and St. Elias Orthodox Church in Sylvania and St. George Antiochian Orthodox Christian Cathedral in Toledo.

John X is still active in his ministry in Syria, according to a Facebook posting on the patriarchate page.

“I say to all the Syrians and to all the world: Syria is a gift from God so let us keep and protect her carefully," John X said while speaking Sunday at a monastery 17 miles north of Damascus.

“Syria was not created to be baptized with the blood of her sons but to baptize all the world with the strength of peace which prevailed in her land and with the ink of the alphabet which started here.

“Syria did not exist to cover, with her sand, the bodies of her fighting sons but to cover the world with the brightness of light which came out from its borders to proclaim to the whole world a strength of culture and a splendor of history.”

In a pastoral letter dated Aug. 6, John X wrote that the Holy Antiochian Synod has set Sept. 15 as a day of solidarity for all Antiochian parishes to support humanitarian and relief work.

“There’s not a whole lot of information specifically about what the patriarch’s activities are, or anything like that,” the Rev. Ignatius Warren of St. Elias said.

Father Warren said that many Christians have been evacuated, and that “much of the targeting has been specifically toward the Christians and the churches in those regions” where Syrians are fighting, and evacuees have gone to Lebanon and Cyprus.

Prominent Muslim clergy members have also died in attacks in Syria, he said.haymanoteabow@gmail.comsource,http://www.toledoblade.com/World/2013/08/30/Patriarch-John-Xtells-ministry-Syriashould-be-protected-Copy.html………………………………………………………………………………………

Moscow Patriarchate: acting as "international executioners," the US is sacrificing Muslims and Christians in Syria.

Moscow Patriarchate: acting as "international executioners," the US is sacrificing Muslims and Christians in Syria.

Speaking to AsiaNews, Metropolitan Hilarion, head of the Department for External Relations of the Moscow Patriarchate, condemns threats of NATO intervention without a UN mandate. More victims will be "sacrificed on the altar of an imaginary democracy".

Moscow (AsiaNews) - As a Western military intervention against the regime of Bashar al-Assad appears increasingly likely, the Russian Orthodox Church expresses "strong concern" about possible developments of the crisis, this following US charges that the regime used chemical weapons against civilians.

"Once again, as was the case in Iraq, the United States is acting as an international executioner", said Metropolitan Hilarion of Volokolamsk, head of the Department for External Relations of the Moscow Patriarchate.

Speaking to AsiaNews, the representative of the Russian Orthodox Church strongly criticised the US position, which is "completely one-sided."

"Without the endorsement of the United Nations, they want to decide the fate of a whole country of millions of inhabitants."

"Once again," Hilarion warned, "thousands of lives will be sacrificed on the altar of an imaginary democracy;" among them, according to the Metropolitan, there are, first of all, "Christians, about whose fate no one cares."

They are at "risk of becoming hostages to the situation and the main victims of radical extremist forces, who, with the help of the United States, will come to power."

"The international community," he concluded, "must do everything to avoid that events develop in this direction." (M.A.)

 haymanoteanbow@gmail.com

source,http://www.asianews.it/news-en/Moscow-Patriarchate:-acting-as-international-executioners,-the-US-is-sacrificing-Muslims-and-Christians-in-Syria-28848.html