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Members of the Friends of Beth Mardutho who paid their annual dues for 2002 need not subscribe to volume 5 as they will be getting it shortly in the mail.

Father Antonius,

Thank you for all of the inspirational material you
send out, I've found them very helpful and uplifting
in times of testing and stress.

In Yeshua our God,
Steve
--- "Fr. Antonious Henein <antonious@...>"
<antonious@...> wrote:

---------------------------------

A Mouth and a Tongue   Fr. Antonious Henein  Normal
Reda Hanna  2  161  2003-07-31T04:06:00Z
2003-07-31T04:06:00Z  1  258  1473  Holy Virgin Mary
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Dear beloved,

Blessing in the name of our Lord, God and Savior Jesus
Christ.

Please let me share with you what I have read today:



“Speak only that which edifiesyour neighbor, not a
word more. For to this end God gave you a mouth and
atongue, so you can give thanks to Him, and so you can
build up your neighbor.”

-- Saint John Chrysostom



#1578;#1603;#1604;#1605;
#1601;#1602;#1591;#1576;#1605;#1575;
#1601;#1610;#1607;
#1605;#1606;#1601;#1593;#1577;#1571;#1582;#1610;#1603;#1548;
#1608;#1604;#1575;#1578;#1586;#1610;#1583;
#1603;#1604;#1605;#1577;
#1608;#1575;#1581;#1583;#1577;#1593;#1604;#1609;
#1584;#1604;#1603;#1548;
#1601;#1573;#1606;#1607;#1604;#1571;#1580;#1604;
#1607;#1584;#1607;#1575;#1604;#1594;#1575;#1610;#1577;
#1571;#1593;#1591;#1575;#1603;#1575;#1604;#1604;#1607;
#1601;#1605;#1575;#1608;#1604;#1587;#1575;#1606;#1575;#1548;
#1604;#1603;#1610;#1578;#1602;#1583;#1605;
#1604;#1607;
#1575;#1604;#1588;#1603;#1585;#1608;#1604;#1603;#1610;
#1578;#1576;#1606;#1610; #1571;#1582;#1575;#1603;."

--
#1575;#1604;#1602;#1583;#1610;#1587;#1610;#1608;#1581;#1606;#1575;
#1584;#1607;#1576;#1610;#1575;#1604;#1601;#1605;



Prayfor me as I pray for you all.

Fr. Antonious Henein

_____________________________________________________________

Personal E-mails:
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Fr. Antonious L.Henein
Holy Virgin Mary Church in Los Angeles
4900 Cleland  Ave., Los Angeles, CA 90042, USA.
Tel.: (818)952-0033    Fax: (818) 952-0035
_____________________________________________________________




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Dear all brothers,

i would like to inquire about a matter concerning the way we draw
the cross sign... as we all know we draw the cross sign frm the head
to the belly, and then from the left to the right, in a one finger.
this differs from the greek orthodox church that they draw it in
three fingers, and from the right to the left.

my question is in two parts:
1- when the priest draws the cross sign on the believers, he do it
also from the left to the write, this results that the person who he
us drawing on, will get the cross from the right to the left, try it
and you will see what i mean. Why is that? and why doesn't the
priest do it the other way round.
2- when the priest forms his finger to bless the believers, some
priests form it with one finger rising, the others do it with two
fingers rising and crossing each others, just like the greek
orthodox do. since the two finger rising means two things: the alpha
and omega, and the belief of two natures in the christ. why do we
use it, is this a sign that we believe exectly like the greek
orthodox?

regards
Qoruyo Jeries Shahin

Dear Brother in Christ,

I am not a theologian but a simple faithful. But I have some historical
notions  on the problem.
The sign of the Cross was explained by saint Cyprian as soon as the 3rd
century as a reference to Christ's redemptive death on the cross.
In the Latin rite the sign is made in two ways:
  (1) the great sign, made with the five fingers outstretched (symbol of
the five wounds of Christ) on the forehead, breast, and shoulders, left
to right, and
  (2) the lesser sign, made with the thumb alone on the forehead, lips,
and breast. This lesser sign was more ancient and is known as the
“sphragis”, deriving from God's sign in Ezechiel (the ancient form of
the Hebraic letter taw, which was a cross inclined to the right.
Since the 7th century the chalcedonian churches made the great sign with
two fingers (index and middle, symbolic of the two natures in Christ)
but the Monophysite Churches used the index finger alone (symbolic of
the one nature in Christ).
Since the 8th century, chalcedonian churches made the Cross sign with
the five fingers curved, index and middle fingers touching the thumb (a
Trinitarian symbol).
The Sign is done either left to right (Latin Rite and some Oriental
Churches) or right to left (chalcedonian churches). In the occidental
symbolism, the right is active and the left passive. So the right mean
the future and the left the past.
Another explanation is correlated with the words said : Father (on the
forehead), Son (on the stomach), Holy Spirit (if on the right,
emphasizing the activity of the Holy Spirit, if on the left emphasizing
the Filioque doctrine).
But the most important meaning of the Cross Sign is to set the belonging
to Christianity.
The lone certainty is that “one finger is monophysite”, “two fingers
diophysite” and “three fingers Trinitarian”.
I hope some people more learned than me would give us a better answer...

May Christ, our God, keep all of us in His holy guard !

Claude

Rare relic of Mary to be on display in Mumbai (Bombay)

Rare relic of Mary to be on display
By: Manoj Nair
September 1, 2003

http://web.mid-day.com/news/city/2003/september/62714.htm

A rare relic of Mary — a part of the girdle worn by her
— will be on display at a city church this week and is
expected to attract thousands of Christian pilgrims.

The relic, called the `Soonoro' or belt, will be on display
at St Peter's Jacobite Church, Malad, between September 1 and 8,
the period corresponding to the `Eight day Lent' called `Ettunombu'
in Malayalam.

The relic is a small piece of thread from the girdle believed
to have been worn by Mary. It was brought to Kerala from Syria
in the early eighties by the head of the Orthodox faith, Ignatius
Zakka I.

The Soonoro is believed to have been in the possession of the
apostle St Thomas who brought it to India in the first century
AD, but was taken to Syria along with his mortal remains. Though
the girdle was interred in a church in Homs, Syria, and its
existence was forgotten after the church was pulled down for
renovation. It was rediscovered in 1953 and its antiquity and
genuineness endorsed by archaeologists and religious leaders alike,
says Mathew Thomas, secretary of the parish youth association of
St Peter's Jacobite Church.

The relic in the Malad church is a piece of the Soonoro presented
to a few churches in Kerala in 1982 by the visiting patriarch. "The
churches where the relic was installed attained special importance
and became places of pilgrimage," said Thomas. Though the relic has
been with the Malad church for the last six years, its presence in
the city is not a well-known fact.

"Even Christians, especially those belonging to the non-Orthodox
denominations are not aware of the relic," said Thomas.

The church vicar, father Wilson Jacob, said that it was a privilege
for the church to have the Soonoro. "In Kerala this Soonoro is
interred at many churches. But St Peter's Church in Malad is the only
church outside Kerala where the Holy Soonoro is interred," he said.

The relic is kept in a casket and worshippers will be allowed to
kiss and venerate it on September 8, the birthday of Mary.

Dear All,

That was a very good history of the holy relic of Holy Soonoro.

But it is very surprising that people of the Sysrian Orthodox community do not know about the churches where the Holy relic have been kept. I know of three churches in India where the relic is kept:

1) St. Mary's Soonoro Church, Elamkulam, Ernakulam
2) St. Thomas Jacobite Syrian Orthodox Church, Anna Nagar, Chennai
3) St. Peter's Jacobite Church, Malad, Mumbai

So there are atleast two churches outside Kerala where the Holy Relic has been kept.

If someone could expand this list, It would be great

Thanks & regards

George C Kuriakose

SOR-Forum@yahoogroups.com wrote:

Rare relic of Mary to be on display in Mumbai (Bombay)

Rare relic of Mary to be on display
By: Manoj Nair
September 1, 2003

http://web.mid-day.com/news/city/2003/september/62714.htm

A rare relic of Mary — a part of the girdle worn by her
— will be on display at a city church this week and is
expected to attract thousands of Christian pilgrims.

The relic, called the `Soonoro' or belt, will be on display
at St Peter's Jacobite Church, Malad, between September 1 and 8,
the period corresponding to the `Eight day Lent' called `Ettunombu'
in Malayalam.

The relic is a small piece of thread from the girdle believed
to have been worn by Mary. It was brought to Kerala from Syria
in the early eighties by the head of the Orthodox faith, Ignatius
Zakka I.

The Soonoro is believed to have been in the possession of the
apost! le St Thomas who brought it to India in the first century
AD, but was taken to Syria along with his mortal remains. Though
the girdle was interred in a church in Homs, Syria, and its
existence was forgotten after the church was pulled down for
renovation. It was rediscovered in 1953 and its antiquity and
genuineness endorsed by archaeologists and religious leaders alike,
says Mathew Thomas, secretary of the parish youth association of
St Peter's Jacobite Church.

The relic in the Malad church is a piece of the Soonoro presented
to a few churches in Kerala in 1982 by the visiting patriarch. "The
churches where the relic was installed attained special importance
and became places of pilgrimage," said Thomas. Though the relic has
been with the Malad church for the last six years, its presence in
the city is not a well-known fact.

"Even Christians, especially those belonging to the non-Orthodox
denominations are not aware of t! he relic," said Thomas.

The church vicar, father Wilson Jacob, said that it was a privilege
for the church to have the Soonoro. "In Kerala this Soonoro is
interred at many churches. But St Peter's Church in Malad is the only
church outside Kerala where the Holy Soonoro is interred," he said.

The relic is kept in a casket and worshippers will be allowed to
kiss and venerate it on September 8, the birthday of Mary.


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----------
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(James 1:19)
Syriac Orthodox Resou! rces: http://sor.cua.edu

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The Zunoro (Girdle) of the Holy Virgin Mary was discovered by the late
Patriarch Aphrem I Barsoum, in April 1953 in Homs, Syria. The booklet titled
"Excerpts from a Patriarchal statement on the Girdle of Our Lady the Virgin
Mary in the Church of Homs - Syria" records how the belt was discovered.

"In mid April of 1953, while scrutinizing some manuscripts, we [ His
Holiness Patriarch Aphrem Barsoum ] noticed a Garshuni [ Arabic written in
Syriac letters ] book containing stories and speeches. It appeared to be
bound with many papers piled over each other...  When we opened the cover,
we noticed that it was composed of forty-six letters in Garshuni and Arabic
concerning the diocese of Homs and environs written a hundred odd years a
go."

The Garshuni book, written in 1852 by the notables of the Archdiocese of
Syria and addressed to the notables of Mardin, Turkey, close to the
Monastery of Za'faran, the Patriarchal See, related the conditions of the
Archdiocese. Among the details given, it is related that while undertaking
the repair and enlargement of the Church of the Virgin Mary of the Girdle in
Homs ordered by Archbishop Peter Mousally, they found the girdle of our Lady
the Virgin buried in the altar.

According to this information, on July 20, 1953, His Holiness opened the
holy altar where he found a stone inscription, written in a beautiful
Garshuni hand, that read:

"In the year 59, this holy church was built in the days of the preacher
Mala'a, who is also called Elijah." It goes on to give the date of the
renovation of the church in 1852, during the period of Archbishop Julius
Peter, and the cities and villages that donated the expenses.

Inside the vessel under the stone inscription, an old font was discovered,
covered with a thick round copper sheet of great age. So in the presence of
His Eminence Alexandros, the Greek Orthodox bishop of Homs, Syria, His
Holiness the late Patriarch Aphrem I Barsoum opened the vessel which broke
due to its age. The holy girdle appeared wrapped up and showing signs of
great age. Both Bishop Alexandros and His Holiness witnessed this fact and
attested to it. Immediately, the news spread throughout the city and a crowd
from all the Christian denominations gathered to receive blessings from the
holy belt. (See http://www.axsworldmail.com/axswebs/webs/milanp/sunooro.htm
for related pictures).

A search on the web indicates that many Syriac Orthodox churches have small
portions from the girdle which are venerated in these churches. A portion of
the Zunoro was given to late H.G. Mor Gewargis Gregorios (Perumpilly
Thirumeni) by Patriarch Ya`qub III in 1974 and installed in the Perumpilly
Simhasana Church. It was opened for viewing by the public only from Aug 1-15
during the shunoyo fast; being the only church in Malankara that had a
portion of the girdle, thousands of pilgrims used to congregate at the
church in those days. During the apostolic visit of Patriarch Mor Zakka I
Iwas in 1982, a few other churches in Malankara were given portions of the
girdle. These include:

St. Mary's Church, Manarcad - Kottayam - Patriarch Mor Zakka I - Feb 22,
1982
Soonoro Church, Elamkulam - Patriarch Mor Zakka I - Mar 10, 1982
St. Mary's Church, Kalamassery - Patriarch Mor Zakka I - Mar 1982

At http://www.stmaryssharjah.com/Dir%20Evangelistic.htm there is also
reference to a
St.Mary's Soonoro Jacobite Syrian Church, Ranjilady S.Kanara, Karnataka
State, which I assume also has a portion of the girdle.

The Church of our Lady of the Zunoro, Jacksonville, Florida received a
portion from Patriarch Mor Zakka I through Archbp Mor Aphrem Cyril who
installed it in that church on Jan 17, 1998. As far as I know, this is the
only church in the USA that currently has this honor.

I am not aware of the churches in the Middle East and its diaspora that have
portions of the girdle. If anyone has the information, it would be useful to
add to the list. Please provide information about the church, when a portion
of the zunoro was installed and by whom.

Thomas Joseph, Ph.D.
Web Master, Syriac Orthodox Resources [ http://sor.cua.edu/ ]
Tech. Editor, Hugoye: Journal of Syriac Studies [
http://syrcom.cua.edu/Hugoye/ ]



Date: Wed, 03 Sep 2003 09:20:13 +0530
From: "George C Kuriakose" <georgeck@...>
Subject: Re: Rare relic of Mary to be on display in Mumbai (Bombay)

Dear All,


That was a very good history of the holy relic of Holy Soonoro.


But it is very surprising that people of the Sysrian Orthodox community do
not know about the churches where the Holy relic have been kept. I know of
three churches in India where the relic is kept:


1) St. Mary's Soonoro Church, Elamkulam, Ernakulam
2) St. Thomas Jacobite Syrian Orthodox Church, Anna Nagar, Chennai
3) St. Peter's Jacobite Church, Malad, Mumbai


So there are atleast two churches outside Kerala where the Holy Relic has
been kept.


If someone could expand this list, It would be great


Thanks & regards


George C Kuriakose

SOR-Forum@yahoogroups.com wrote:



Rare relic of Mary to be on display in Mumbai (Bombay)

Rare relic of Mary to be on display
By: Manoj Nair
September 1, 2003

http://web.mid-day.com/news/city/2003/september/62714.htm

A rare relic of Mary — a part of the girdle worn by her
— will be on display at a city church this week and is
expected to attract thousands of Christian pilgrims.

The relic, called the `Soonoro' or belt, will be on display
at St Peter's Jacobite Church, Malad, between September 1 and 8,
the period corresponding to the `Eight day Lent' called `Ettunombu'
in Malayalam.

The relic is a small piece of thread from the girdle believed
to have been worn by Mary. It was brought to Kerala from Syria
in the early eighties by the head of the Orthodox faith, Ignatius
Zakka I.

The Soonoro is believed to have been in the possession of the
apostle St Thomas who brought it to India in the first century
AD, but was taken to Syria along with his mortal remains. Though
the girdle was interred in a church in Homs, Syria, and its
existence was forgotten after the church was pulled down for
renovation. It was rediscovered in 1953 and its antiquity and
genuineness endorsed by archaeologists and religious leaders alike,
says Mathew Thomas, secretary of the parish youth association of
St Peter's Jacobite Church.

The relic in the Malad church is a piece of the Soonoro presented
to a few churches in Kerala in 1982 by the visiting patriarch. "The
churches where the relic was installed attained special importance
and became places of pilgrimage," said Thomas. Though the relic has
been with the Malad church for the last six years, its presence in
the city is not a well-known fact.

"Even Christians, especially those belonging to the non-Orthodox
denominations are not aware of the relic," said Thomas.

The church vicar, father Wilson Jacob, said that it was a privilege
for the church to have the Soonoro. "In Kerala this Soonoro is
interred at many churches. But St Peter's Church in Malad is the only
church outside Kerala where the Holy Soonoro is interred," he said.

The relic is kept in a casket and worshippers will be allowed to
kiss and venerate it on September 8, the birthday of Mary.


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---------------------------------------------------------------------~->

----------
"Let every man be quick to hear, slow to speak, slow to anger."
(James 1:19)
Syriac Orthodox Resources: http://sor.cua.edu

Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/



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Dear All,

That was a very good history of the holy relic of Holy Soonoro.

But it is very surprising that people of the Sysrian Orthodox community do not know about the churches where the Holy relic have been kept. I know of three churches in India where the relic is kept:

1) St. Mary's Soonoro Church, Elamkulam, Ernakulam
2) St. Thomas Jacobite Syrian Orthodox Church, Anna Nagar, Chennai
3) St. Peter's Jacobite Church, Malad, Mumbai

So there are atleast two churches outside Kerala where the Holy Relic has been kept.

If someone could expand this list, It would be great

Thanks & regards

George C Kuriakose

SOR-Forum@yahoogroups.com wrote:

Rare relic of Mary to be on display in Mumbai (Bombay)

Rare relic of Mary to be on display
By: Manoj Nair
September 1, 2003

http://web.mid-day.com/news/city/2003/september/62714.htm

A rare relic of Mary — a part of the girdle worn by her
— will be on display at a city church this week and is
expected to attract thousands of Christian pilgrims.

The relic, called the `Soonoro' or belt, will be on display
at St Peter's Jacobite Church, Malad, between September 1 and 8,
the period corresponding to the `Eight day Lent' called `Ettunombu'
in Malayalam.

The relic is a small piece of thread from the girdle believed
to have been worn by Mary. It was brought to Kerala from Syria
in the early eighties by the head of the Orthodox faith, Ignatius
Zakka I.

The Soonoro is believed to have been in the possession of the
apost! le St Thomas who brought it to India in the first century
AD, but was taken to Syria along with his mortal remains. Though
the girdle was interred in a church in Homs, Syria, and its
existence was forgotten after the church was pulled down for
renovation. It was rediscovered in 1953 and its antiquity and
genuineness endorsed by archaeologists and religious leaders alike,
says Mathew Thomas, secretary of the parish youth association of
St Peter's Jacobite Church.

The relic in the Malad church is a piece of the Soonoro presented
to a few churches in Kerala in 1982 by the visiting patriarch. "The
churches where the relic was installed attained special importance
and became places of pilgrimage," said Thomas. Though the relic has
been with the Malad church for the last six years, its presence in
the city is not a well-known fact.

"Even Christians, especially those belonging to the non-Orthodox
denominations are not aware of t! he relic," said Thomas.

The church vicar, father Wilson Jacob, said that it was a privilege
for the church to have the Soonoro. "In Kerala this Soonoro is
interred at many churches. But St Peter's Church in Malad is the only
church outside Kerala where the Holy Soonoro is interred," he said.

The relic is kept in a casket and worshippers will be allowed to
kiss and venerate it on September 8, the birthday of Mary.


------------------------ Yahoo! Groups Sponsor ---------------------~-->
Buy Ink Cartridges or Refill Kits for Your HP, Epson, Canon or Lexmark
Printer at Myinks.com. Free s/h on orders $50 or more to the US & Canada. http://www.c1tracking.com/l.asp?cid=5511
http://us.click.yahoo.com/l.m7sD/LIdGAA/qnsNAA/m.VolB/TM
---------------------------------------------------------------------~->

----------
"Let every man be quick to hear, slow to speak, slow to anger."
(James 1:19)
Syriac Orthodox Resou! rces: http://sor.cua.edu

Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/

---

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----------
"Let every man be quick to hear, slow to speak, slow to anger."
(James 1:19)
Syriac Orthodox Resources: http://sor.cua.edu

Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service.

From the desk of

       Bibu Philip Matthew; Vayaliparambil  Pynadath

        Cochin,  South  India.

Yahoo! India Matrimony: Find your partner online. Post your profile.

I had this request from a person. Can anyone help.
Thank you,
Mathew

"Do you know any local teachers of Aramaic in the DFW.
If not do you have any suggestions as to the best
method or location to attend. I am married but
retired, and could go overseas for short intensive
programs. Any feedback would be greatly appreciated."

Nicholas


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Jesus said to Simon Peter:

Simon, Son of John, do you love me?
Yes Lord, he said, you know that I love you.
At which Jesus said:
Feed my lambs, tend my sheep.

For almost two thousand years, Jesus asked One hundred
and twenty two men that same question and gave them the
same mandate. On September 14, 1980 Zakka heard the
question: "Do you love me," and accepted the mandate to
feed Christ's lambs and to tend His sheep.

May Lord Almighty shower his grace & blessing on the
Universal Syrian Orthodox Church and its leader H.H and
let the Holy Spirit guide him in steering our church
in coming years.

Long Live Moran Mor Ignatius Zakka Iwas
The Patriarch of Antioch and all the East

Thomas Daniel (Reji)
St. George Jacobite Syrian Orthodox Church
Cheppaud, Alleppy (Dist), Kerala, India

I thank for your important message.
But just a remark : the Christ said, in greek, the vorb agapeô and Peter
replied using the verb philleô.
This is very important for agapeô means the divine love and philleô
onlly the love man is able.
I agree that the Syrian Orthodox Church is closer to Christ than any
other one.
And I join you to say "Long live Moran Ignatius Zakka Iwas !"
Alleluia !

Claude

Severus of Antioch's Objection to Chalcedon - A Re-Assessment

A new document in the Christological Controversy Study Area,
'Tenny Thomas' new study on Severus of Antioch's objection
to the Council of Chalcedon sheds light on the nature of the
debate between those churches who did and did not accept the
Definition of that council immediately after its proclamation.
The study advances a careful examination of key terms in the
debate—ousia, hypostasis, hyparxis, physis—and attempts to
explore the manner in which Severus' wording and use of these
terms relates theologically to their different employment by
the Council. How authentically does the epithet 'monophysite',
used now for centuries as a description of Severus and his
thought, encapsulate his vision of the person of Christ?

http://www.monachos.net/patristics/christology/severus_chalcedon.shtml

Thomas Daniel (Reji)
St. George Jacobite Syrian Orthodox Church
Cheppaud, Alleppy, Kerala, India

Composite hypostasis is for Severus the same as composite nature. Made up of
body and soul, man may be said to be 'from two natures' or 'from two
hypostases', because it is not as ousiai that body and soul exist in man,
but as hypostases. The ousiai become individuated together in union, so that
man does not exist in two natures. The body and soul in man, understood as
dynamic realities, converge into the formation of a composite hypostasis.
Severus' view of prosopon may be brought out more fully by referring to the
answer he offers to the question of why we cannot affirm that Christ is
'from two prosopa'. He writes:

To me this definition of man leads to confusion. While it is apparent that
we have both a spiritual and physical part to our human nature existing in
as Severus says a hypostases or  "underlying state", or underlying substance
it is still one human nature not two. The Hypostases in Neoplatonist
Metaphysics means "underlying state", or underlying substance.  In other
words, that fundamental realitry that supports all else. The reality in the
Human Nature is that we have one human nature with two aspects or
fundamental realitry to it, a physical and a spiritural. Each on their own
cannot be considered as our human nature but only part of it.

The phrase 'one incarnate nature of God the Word', therefore, emphasizes
three ideas:

(1) It was God the Word Himself who became incarnate, without undergoing any
change.
(2) In becoming incarnate, He was not assuming a manhood which had already
been formed in the womb of the Virgin. The manhood was formed only in the
union.
(3) The incarnate Word is one Person. He who is eternally 'simple' took unto
Himself concrete manhood and thus became 'composite'. [20]
ousia [ousia] Greek term for being or substance. In the trinity the Son is
of the same substance.

the outward appearance of inanimate things or person or persons


Severus admits that it is possible to find evidence in the works of the
earlier Fathers for the use of the 'two natures' formula adopted by the
Council of Chalcedon, but he argues that those Fathers employed it before
the outbreak of the Nestorian controversy. Since then the situation had
changed, and the imprecise expressions of the past had been given up in
favour of a theological tradition based on the Nicene Creed as confirmed by
the Councils of Constantinople and Ephesus [22]. In this context, Leo of
Rome, without paying attention to the tradition established in the Church,
insisted on the 'in two natures' in his Tome, and on this basis the Council
of Chalcedon adopted it. This was, for Severus, a violation of the
established tradition of the Church. He points out that Church Fathers, from
Ignatius of Antioch and Irenaeus of Lyons to Cyril of Alexandria, all teach
Christ is a unity. He is one Person, God the Word incarnate. The idea behind
the phrase 'two natures after the union' or the 'in two natures' of
Chalcedon, argues Severus, is opposed to the teachings of these Fathers. The
real question at issue concerning Christ's unity is for Severus the subject
of the words and deeds recorded about Him in the Gospels. The Fathers, he
insists, have ascribed them to one Person, and he writes:

Is Severus correct in his assumptions? Serverus seems to me to be severely
effected by the Nestorian heresy seeing in the Chalcedon Council and the
Tome of Leo an acceptance of this heresey or a form of it. His understanding
of the Greek hypostases had evolved in his mind to something different than
one in substance. For he in saying the two nature in Christ were in the
sense of the divine and the human natures converging into a unity, or of a
hypostatic union. For the Chalcedon Fathers what he is saying is the two
nature merged into one nature that isthey would see him as a monophysite'.
In the definition on the Trinity the three Divine Persons exist in one dvine
nature not three. As a comparson my Human nature is shared only by myself,
whereas the one divine nature is shared by the Three Divine Persons.

Leo Tome spelt out that the two nature were united not fused or confused
into one in the 2nd person of the blessed trinity..

  Brian

Brian,

The human person is spirit-soul-body. Spirit is our
"I',  or person/self,the created image of God each
person is.  Soul is thought-emotion, imagination,
desire etc.  Spirit and soul are NOT synaonymous
terms.

The distinction between Lord Jesus and all other human
persons is that His Spirit (I) is God the Son, is
eternal, not created.  His sould and body are created
at the Incarnation, the conecption of His human
nature.
From conception to Ascension He is One Person (God the
Son) in 2 natures: Divine and human, not mingled nor
separated.  From His Ascension into Father, which is
the deification of His human nature, He is One
Personwith One Nature,a Divine-human  nature.

In Our Lord Jesus, Our God and Only Saviour,

Steve
--- Brian Ingram <Brian.Ingram@...> wrote:
> Composite hypostasis is for Severus the same as
> composite nature. Made up of
> body and soul, man may be said to be 'from two
> natures' or 'from two
> hypostases', because it is not as ousiai that body
> and soul exist in man,
> but as hypostases. The ousiai become individuated
> together in union, so that
> man does not exist in two natures. The body and soul
> in man, understood as
> dynamic realities, converge into the formation of a
> composite hypostasis.
> Severus' view of prosopon may be brought out more
> fully by referring to the
> answer he offers to the question of why we cannot
> affirm that Christ is
> 'from two prosopa'. He writes:
>
> To me this definition of man leads to confusion.
> While it is apparent that
> we have both a spiritual and physical part to our
> human nature existing in
> as Severus says a hypostases or  "underlying state",
> or underlying substance
> it is still one human nature not two. The Hypostases
> in Neoplatonist
> Metaphysics means "underlying state", or underlying
> substance.  In other
> words, that fundamental realitry that supports all
> else. The reality in the
> Human Nature is that we have one human nature with
> two aspects or
> fundamental realitry to it, a physical and a
> spiritural. Each on their own
> cannot be considered as our human nature but only
> part of it.
>
> The phrase 'one incarnate nature of God the Word',
> therefore, emphasizes
> three ideas:
>
> (1) It was God the Word Himself who became
> incarnate, without undergoing any
> change.
> (2) In becoming incarnate, He was not assuming a
> manhood which had already
> been formed in the womb of the Virgin. The manhood
> was formed only in the
> union.
> (3) The incarnate Word is one Person. He who is
> eternally 'simple' took unto
> Himself concrete manhood and thus became
> 'composite'. [20]
> ousia [ousia] Greek term for being or substance. In
> the trinity the Son is
> of the same substance.
>
> the outward appearance of inanimate things or person
> or persons
>
>
> Severus admits that it is possible to find evidence
> in the works of the
> earlier Fathers for the use of the 'two natures'
> formula adopted by the
> Council of Chalcedon, but he argues that those
> Fathers employed it before
> the outbreak of the Nestorian controversy. Since
> then the situation had
> changed, and the imprecise expressions of the past
> had been given up in
> favour of a theological tradition based on the
> Nicene Creed as confirmed by
> the Councils of Constantinople and Ephesus [22]. In
> this context, Leo of
> Rome, without paying attention to the tradition
> established in the Church,
> insisted on the 'in two natures' in his Tome, and on
> this basis the Council
> of Chalcedon adopted it. This was, for Severus, a
> violation of the
> established tradition of the Church. He points out
> that Church Fathers, from
> Ignatius of Antioch and Irenaeus of Lyons to Cyril
> of Alexandria, all teach
> Christ is a unity. He is one Person, God the Word
> incarnate. The idea behind
> the phrase 'two natures after the union' or the 'in
> two natures' of
> Chalcedon, argues Severus, is opposed to the
> teachings of these Fathers. The
> real question at issue concerning Christ's unity is
> for Severus the subject
> of the words and deeds recorded about Him in the
> Gospels. The Fathers, he
> insists, have ascribed them to one Person, and he
> writes:
>
> Is Severus correct in his assumptions? Serverus
> seems to me to be severely
> effected by the Nestorian heresy seeing in the
> Chalcedon Council and the
> Tome of Leo an acceptance of this heresey or a form
> of it. His understanding
> of the Greek hypostases had evolved in his mind to
> something different than
> one in substance. For he in saying the two nature in
> Christ were in the
> sense of the divine and the human natures converging
> into a unity, or of a
> hypostatic union. For the Chalcedon Fathers what he
> is saying is the two
> nature merged into one nature that isthey would see
> him as a monophysite'.
> In the definition on the Trinity the three Divine
> Persons exist in one dvine
> nature not three. As a comparson my Human nature is
> shared only by myself,
> whereas the one divine nature is shared by the Three
> Divine Persons.
>
> Leo Tome spelt out that the two nature were united
> not fused or confused
> into one in the 2nd person of the blessed trinity..
>
>  Brian
>
>
> ------------------------ Yahoo! Groups Sponsor
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> (James 1:19)
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>


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Egypt attempts to close Copt church

Christians fear government plans to turn it into mosque

Posted: September 21, 2003
11:26 a.m. Eastern
© 2003 WorldNetDaily.com

WASHINGTON - Egyptian state and central security officers
and soldiers attacked a small historic Coptic church in
Assiut during Mass, arresting several deacons and others,
throwing communion bread on the floor and stepping on it
with their boots, according to reports received by the U.S.
Copts Association.

According to the group, the attack on St. George Coptic
Orthodox Church occurred Friday.

For complete story
http://wnd.com/news/article.asp?ARTICLE_ID=34712

--- In SOCM-FORUM@yahoogroups.com, Malankara Voice wrote:
Rev.Dr.Saji Varghese to be ordained Metropolitan for the
Malankara Syrian Orthodox Theological Seminary on Monday
at Puthenkuriz
{Source: http://www.geocities.com/malankarav5/NewMetropolitan.htm }

On Monday the 29th September, H.B Catholicose Mor Baselios Thomas I
will ordain Rev. Dr. Saji Varghese as resident Metropolitan of the
Malankara Syrian Orthodox Theological Seminary. The venue of the
consecration will be the Patriarchal centre Chapel, Puthenkuriz.
All the Metropolitans of the Church will be the co-celebrants in
the Holy Ceremony.  On Sunday (tomorrow) the Metropolitan-designate
will be ordained Ramban.

It was the Church working committee held at Puthenkuriz on today
which proposed the final date of consecration.  The official
consent of the supreme head of the Church H.H the Patriarch,
for the said consecration was received in the last week itself.

It is after a gap of 12 years a Metropolitan for the Syrian Church
is to be ordained in India. The last Metropolitan ordained in
Malankara
was H.G. Thomas Mor Thermotheos (the present Metropolitan of the
Archdiocese of Greater India and the Kottayam diocese) by Catholicose
Baselios Paulose II on 3rd January 1991.  As the Catholicose of the
Church, Late lamented Baselios Paulose II has ordained seven
Metropolitans for the Jacobite Syrian Church. This is for the first
time Mor Baselios Thomas I is ordaining a Metropolitan after he was
enthroned as the Catholicose in July 2002.

Metropolitan-designate Rev.Dr. Saji Varghese belongs to the St.George
Thabore Church, Ooramana in the Kandanad diocese. He was born on
1st February 1966 as the son of Cheria Varkey and Saramma Varkey in
the Kodikuthiyil family. His schooling was at the Ooramana High
School,
after which he completed his BA in Political Science from the
St.Peter's
College, Kolencherry.  In 1980, he took his BTh. from the Malankara
Syrian Orthodox Seminary, Udayagiri. In 1989 he was ordained a Deacon
by late lamented H.G.Geevarghese Mor Gregorios Metropolitan.

In 1993 he received the B.D from the United Theological College at
Bangalore. From 1993 to ?5 he worked as the lecturer at the Malankara
Syrian Orthodox Theological Seminary. During this period he was the
Organizing Secretary of the `Syrian Orthodox Christian Student
Movement?
In 1995 he went to Germany where he mastered in German and Latin
languages
from the Ostkirchliches Institute. In 2001 he got the Masters Degree
and
Doctorate in Theology at the Catholic Faculty of the University of
Regensburg.  In 2002 he returned to Malankara as the Lecturer of the
M.S.O.T Seminary.

Since 1994 Rev.Dr. Saji Varghese is a member in the Dialogue Committee
between Roman Catholic Church and the Malankara Syrian Orthodox
Church.
In 1996 he had attended the International Conference of the Bishops
organized by the Fokolar Movement as a special invitee. The priestly
ordination of the Metropolitan-designate Rev.Dr.Saji Varhghese was on
12th November 2002.

For more Links, visit:
http://www.geocities.com/malankarav5/news_section.htm
http://malankara.cjb.net/
--- End forwarded message ---

METROPOLITAN H.G KURIAKOSE MOR THEOPHILOS ORDAINED

Ramaban Kuriakose (Rev.Dr.Saji Varghese) was today (29 Sep.)
ordained as Metropolitan MOR THEOPHILOS, by His Beatitude the
Catholicose Mor Baselios Thomas I, at the patriarchal Centre
Chapel, Puthenkuriz.

The ceremony started with the celebration of Holy Qurbono at
8.00 am by His Beatitude the Catholicose followed by the
consecration ceremony, signing of 'SUSTHATHIKKON' (Agreement)
and 'OKSIOS' (Rising and Declaration). Before the beginning of
the ordination, the Patriarchal Bull was read by H.G. Markose Mor
Koorilose. Besides the Catholicose, eight Metropolitans were
present during the Holy Service.

The Metropolitans who assisted Shresta Bava during the consecration
ceremony are:

1. H.G. Yuhanon Mor Philoxenos (Malabar)
2. H.G. Geevarghese Mor Polycorpus ( St.Antony's Mission)
3. H.G. Joseph Mor Gregorios (Kochi)
4. H.G. Markose Mor Koorilose (Trivandrum)
5. H.G  Geevarghese Mor Dionysius (Simhasana Churches)
6. H.G. Kurikose Mor Dioscorus (Kandanad)
7. H.G. Yuhanon Mor Milithios (Kollam, Thumbamon)
8. H.G. Geevarghese Mor Athanasius (Thrssur)

Source: http://www.geocities.com/malankarav5/NewMetran.htm

In Our Lords Love
Thomas Daniel (Reji)
St. George Jacobite Syrian Orthodox Church
Cheppaud, Kerala, India

Maphriyono Mor Baselios Yeldo was born at Karakosh near
Mosul in Iraq, where Marthsmooni and her 7 children
suffered Martyrdom. He become a monk in Mor Bahnan monastery
in Mosul. The saint came to India via Basra to Surat, after
consecration as Maphrian (Catholicos / Maphriyono) by the
Patriarch Mor Ignatius Abdul Messiah I, arriving at Thalassery
in North Kerala, then by hill route to Kothamangalam in AD 1685
at the request of Marthoma II of Malankara Church. He reached
Marthoma Cheriapalli with Mor Ivanios, guided by a Hindu gentleman
whose descendants guide the procession of the festival held in his
memory every year. The the saintly father left his mortal self for
his heavenly home at the age of 92 on October the second and is
entombed in the sanctuary of MarThoma CheriaPally, Kothamangalam.

In 1987 his name was included in the 5th Tubden (Holy diptych) as
per the Patriarchal bull.

Life history of the Maphrian Mor Baselios Yeldo (1685):-
http://www.syriacchristianity.org/bio/MorBaseliosYeldho.htm

In Our Lords Love
Thomas Daniel (Reji)
St. George Jacobite Syrian Orthodox Church
Cheppaud, Kerala, India.

May god Bless Us

Dear All,
If anybody know the Email address of any of our Priest or Bishop(syrian
orthodox) in Mousol or Bagdhad, Iraq.
please kindly help me
Lovingly Yours
Prakash

_____________________________________________________________

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From: "Gabriel Rabo" <grabo@...>
To: "suryoyo-online" <suryoyo-online@...>
Date: 20 Oct 2003 12:54:48 -0700

Pope Shenouda III, Patriarch Zakka I and Catholicos Aram I Sign a Common
Declaration in Antelias

ANTELIAS, LEBANON - On Saturday, October 18, 2003 at the end of the annual
meeting of the Heads of the Oriental Orthodox Churches in the Middle East,
His Holiness Pope Shenouda III of the Coptic Church, His Holiness Patriarch
Zakka I of the Syrian Church and His Holiness Catholicos Aram I of the
Armenian Church-Catholicosate of Cilicia signed a common declaration
underlining their concerns and perspectives related to the active
participation of their faithful in Evangelism, Diakonia, Christian
education, theological formation and youth involvement as the genuine
expressions of life and witness of their Churches. Additionally, issues
related to theological dialogues and ecumenical collaboration on global and
regional levels, as well as human rights, social justice, peace and
inter-faith relations were discussed and highlighted.

On Friday evening, October 17, 2003, His Holiness Aram I hosted an official
dinner at the Catholicosate in honor of His Holiness Shenouda III and His
Holiness Zakka I. The dinner was attended by 150 guests, including the
representatives of the President of the Republic, His Excellency General
Emil Lahoud, of the Speaker of the Parliament, His Excellency Mr. Nabih
Berri, and of the Prime Minister, His Excellency Mr. Rafik Hariri, and
Christian and Muslim spiritual leaders, dignitaries of the diplomatic corps
and leaders of the Armenian community.

   His Holiness Aram I addressed the guests and indicated that the meeting of
the three Spiritual Heads of the Oriental Orthodox Churches is the
manifestation of Christian unity, inter-religious and ecumenical cooperation
and expression of a living faith.

For full story and pictures see SOLNews:

   http://www.suryoyo-online.org/news/orientalchurch-declaration2003.htm

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More Photographs of Concelebrated Oriental Orthodox
Liturgy

Dear honorable members

More Photographs of the Oriental Orthodox Concelebration
of the Divine Liturgy (Sponsored by the standing
Conference of Oriental Orthodox Churches) on Saturday,
October 11, 2003 at St. Mary Coptic Orthodox Church,
East Brunswick are uploaded in SOCM photo gallery
with MSN

Please visit SOCM Photo gallery with MSN community
http://groups.msn.com/SOCM-FORUM/concelebratedooliturgy2003.msnw

Thomas Daniel (Reji)
St. George Jacobite Syrian Orthodox Church
Cheppaud, Alleppy Dist, Kerala, India.

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