Baghdad patriarch reports five bishops to the Pope

By The Tablet

Patrick Hudson 

The Patriarch of Baghdad Cardinal Louis Raphaël Sako wrote to the Pope last week with a report on the conduct of Archbishop Bashar Warda of Erbil and four other bishops who did not attend the synod in Baghdad on 15-19 July.
Besides Warda, two of the absentees are based in Iraq: Bishop Paul Thabet of Alquoch and Bishop Azad Sabri Shaba of Dohuk, both ordained to their diocese in 2022. The others were the Chaldean Archbishop of Sydney Amel Shamon Nona and Bishop Saad Sirop Hanna, the apostolic visitor for Chaldean Catholics in Europe. 

July’s synod was the first since the patriarch’s return to the capital after nine months’ self-imposed exile in Erbil, the capital of Iraq’s Kurdish region.
He had moved the patriarchate there after President Abdul Latif Rashid withdrew presidential decree 147 recognising Sako’s status as head of the Chaldean Church and administrator of its endowments.
Prime Minister Mohammed Shia’ al-Sudani issued another decree restoring his “institutional recognition” in June. 

The five absent bishops allege canonical irregularities in Sako’s conduct, claiming the synod ought to have been held earlier in Erbil, or else in Rome. 

A communiqué from the 17 bishops who did attend the synod said their absence was “without legal justification”. 

According to the statement published on 28 August, demanding an apology from the absent bishops, the synod had sent its own letter to them in July asking them to join the meeting as “the natural and legitimate place to address problems…[and] to continue strengthening the unity of the episcopal rank”. 

They also warned that absence violated the first article of Canon 104, under which bishops “legitimately called to the synod of bishops…are bound by the serious obligation to attend that same synod” and those present authorised “to decide upon the legitimacy” of any reason for absence. 

On 31 July, the General Secretary of the Chaldean synod, Archbishop Mirkis, sent a letter to the five absent bishops stating that “the bishops participating in the Synod on July 15-19, 2024 in Baghdad, appreciate the stance of Patriarch Sako, who supported the status, role and rights of the Church during the crisis of withdrawing Decree (147 of 2013)…and we thank His Beatitude for his wise and paternal care.

The letter went on to say “The presence of the bishops in the Synod is an ecclesiastical and conscientious duty, where discussions are conducted in a fraternal spirit far from personal desires, as the Church has not and will not be a party, and is not loyal to individuals, regardless of their status and position, as the first and last reference is the person of Jesus Christ. 

Therefore, we call for respecting the position of the Patriarch as a father and head of his Church and respecting the decisions of the Synod.” 

In the weeks after the synod, the priests of the dioceses of Erbil, Dohuk and Alquoch did not attend a Church-wide retreat for clergy, and the dioceses’ seminarians were withdrawn from the patriarchal seminary in Baghdad to be sent to study in Lebanon. 

A statement published on the patriarchate website on 20 August called these measures “declared disobedience”, while a personal statement by Sako four days later accused the five bishops of complicity in the withdrawal of his decree and of conspiring “to thwart the synod”. 

He threatened “legal action” if they failed to “declare their obedience”. 

The 28 August statement called their conduct a “dangerous precedent” and said their fellow bishops had demanded “appropriate legal measures for these clear violations”, citing various canons with a penalty of excommunication for disobedience. It demanded a formal apology by 5 September.
“Our bishops are asking me to finish this legally,” Sako told The Tablet on 10 September.
He confirmed that the bishops had made no response by the deadline.
The patriarch said he was confident of the Pope’s support against the dissenting bishops and that “something will be taken against them”.
He insisted he had fulfilled canonical requirements by consulting the Chaldean Church’s four-member permanent synod and issuing a warning to the bishops – by publishing the demand for an apology – as required under Canon 95, before deferring the matter to the Pope.
A statement on the patriarchate website on 7 September had referred to the bishops’ case going “to the highest ecclesiastical court”.
Sako confirmed to The Tablet that he had sent it “directly to the Pope”, who, he said, has “supreme, full, immediate and universal ordinary power in the Church” (Canon 43).
Sako made a series of wider allegations against Archbishop Warda, who has won prominence in Europe and the US through his advocacy and voracious fundraising for projects in his diocese. Sako accused Warda of collaborating with Rayan al-Kildani, the leader of a nominally Christian militia, who is sanctioned by the USA for human rights violations and has made a series of public attacks on the patriarch.
He said that Warda had “pushed me to give my resignation” after the withdrawal of decree 147 by President Rashid last year. 

A statement issued to The Tablet on behalf of the Archdiocese of Erbil on 11 September rejected the “the inappropriate and unsubstantiated public allegations” against Warda and the other four bishops. It said it would “refrain from debating this matter in public” and had submitted its own report to the Vatican. >
“The archdiocese looks forward to a brotherly resolution of any differences between all involved through legitimate dialogue in a spirit of authentic synodality,” the statement said.
In his response, Sako said the place for “legitimate dialogue in a spirit of authentic synodality” is the Chaldean synod of bishops. He added, “By refusing to attend the synod, Archbishop Warda rejects legitimate dialogue.”

Zidane discusses the role of the judiciary in preserving Iraqi Christians' rights and property

By Iraqi News Agency

Chief Justice of the Supreme Judicial Council, Faiq Zidane, discussed today, Wednesday, the role of the judiciary in preserving the rights and property of Iraqi citizens of the Christian faith in accordance with the provisions of the constitution and the law.

A statement by the Supreme Judicial Council, received by the Iraqi News Agency (INA), stated that "the President of the Supreme Judicial Council, Faiq Zidane, received today the Patriarch of the Chaldean Catholic Church in Iraq and the World, Cardinal Louis Sako, and the Assistant Bishop Basil Babilisos.".

The statement added that "the meeting discussed the role of the judiciary in preserving the rights and property of Iraqi citizens of the Christian faith in accordance with the provisions of the constitution and the law."

Iraq: card. Sako (patriarca caldeo), “stop a guerre, morte, demolizione di case e infrastrutture, sfollamenti e mancato rispetto dei diritti nella nostra regione”

By AgenSIR -Patriarcato caldeo
16 settembre 2024

“È giunto il momento che finisca questo incubo che le persone stanno vivendo, soprattutto nella nostra regione: guerre, morte, demolizione di case e infrastrutture, sfollamenti, mancato rispetto dei diritti, libertà e dignità, a causa dell’avidità, della corruzione, dell’ipocrisia e del caos morale e di valori”.
Lo ha detto il patriarca caldeo di Baghdad, card. Louis Raphael Sako, celebrando ieri sera, la messa presso la Chiesa dell’Annunciazione, nella capitale irachena, concelebrante il parroco, padre Bashar Bassel.
L’auspicio del patriarca è che “nasca in tutte le parti del mondo un nuovo ordine più rispettoso delle persone, dei popoli e dei Paesi”. “Più pace, stabilità, solidarietà, giusta condivisione dei beni” ha invocato Mar Sako che ha ricordato come questo ordine sia insito “nell’insegnamento di Cristo. Dobbiamo ritornare a Lui per la salvezza, per trasformare tutto, quanto più possiamo, in amore”. “Il grande dono che ci ha fatto Gesù”, ha aggiunto, “è stato il comandamento dell’amore, ‘che vi amiate gli uni gli altri, come io ho amato voi’. Ci ha amati fino alla morte di croce. Non è forse questo il vero dono, il più grande dono fatto a tutta l’umanità? Il cambiamento avverrà – ha ribadito il cardinale – solo quando ameremo il nostro fratello come noi stessi”.
Diversamente, ha avvertito, “non usciremo dalle delusioni e dai tradimenti. Il cambiamento avviene quando siamo costantemente guidati da Dio a seguire la strada giusta per vivere insieme quotidianamente nell’amore, nel rispetto come fratelli e sorelle, nella preghiera, nella pazienza e nel compiere il bene”.
Un insegnamento, ha concluso, che “vale anche per chi non crede e che ci aiuta ad affrontare con speranza le difficoltà e a leggerle come segni dei tempi, affinché la nostra umanità possa risorgere da queste tenebre profonde”.

Hope and False Hope

By Chaldean Patriarchate

September 14, 2024   

Cardinal Louis Raphael Sako

As the Feast of the Cross approaches, carrying for Christian the symbolism of living with a spirit of hope in times of trials and difficulties, so that faithful can walk with the cross to live their faith with joy inhabited by hope. Therefore, in difficult circumstances, we are called to strengthen hope, which is a stance of faith, following the example of Abraham (the Chaldean), who “believed, hoping against hope, that he would become “the father of many nations” (Romans 4: 18).

Unfortunately, people have been changed compared to previous generations. They have somewhat lost values, principles, and social relationships that we were raised on. Everyone talks about the culture of this time, this world. Everyone is running after money, success, power, and happiness, even though people are frustrated by the sum of accumulated problems, and have lost hope, patience, and perseverance. Christians have also changed, to the extent that they have been influenced by the prevailing environment that they have become part of this “world”. They are drawn to grumbling, complaining and criticizing, instead of practicing their right honestly, and realizing that society needs their commitment in the civil, cultural, economic and political fields, to be effective in changing, not dependent and doing nothing!

In the Patriarchate, we receive frustrated Christians every day, expressing their injustice and concerns. They complain desperately that they did not benefit from the advantages of changing governments, and that as a minority their rights were marginalized and their properties were stolen, but when the Church intervenes to do them justice, they accuse it of interfering in politics!

Christians must realize that the uniqueness of their faith makes their path not paved with roses, and that Jesus had announced to his disciples about continuous persecutions. If Christians want making changes, they must give importance to their faith, following the example of the apostles and their forefathers as well as shedding the light of the Gospel on what happens to them through prayer, patience, and be guided constantly towards God.

Cross without Body is a Sign of Hope

Our faithful must meditate on the cross without “crucified body”, in our Eastern Churches (included in our Churches charisma), as a symbol of the glorified cross, since the crucified Jesus has been risen and we too will rise if we follow His path. This can be compared to the cross in Western Churches, which has the “crucified body” as a symbol of sacrifice.

Certainly, it is not the cross that saves us. Jesus is saving us. However, the cross remains the symbol of the greatest love. The cross without body invites us to place ourselves on it, or to experience it in our lives, “whoever does not take up his cross and follow after me is not worthy of me” (Matthew 10: 38). Christians must realize this. By the triumph of the cross, hope will be achieved gradually rather than abruptly. Therefore, we must deal with the difficulties we face with hope, and read them as signs of the times, because to think that we are victims of injustice is a victory for evil. We must therefore make efforts to do good. I sincerely wish that “hope” will be included in catechism “strongly” in our Churches.

The Courage of Hope

True hope means, not being afraid of seeing reality contradictions as it is. We should look positively to our faith, for God, in this confusing time, calls us to show our love more strongly, to hear in our hearts the hymn “Glory to God in the highest, and hope for human beings” (Luke 2: 14). This is a difficult and long “labor”. The future will be better when we contribute in preparing it and never escape from responsibility; or being drawn into evil, dishonest ambitions such as money, power, fame and partitions. So, despite evil’s violence, it will never get in parallel with good, as long as good lasts while evil does not. Therefore, Saint Paul calls us to: “Rejoice in hope” (Romans 12: 12).

Hope is in the promise of God’s presence. Listen to His promise to the prophet Jeremiah: “for I am with you to deliver you” (Jeremiah 1: 8). Also, Jesus says: “I am with you always” (Matthew 28: 20).

This promised presence is “expensive”. It requires us firstly to renounce all “deceitful” comforts. These comforts are unreal, it will rule our lives and distract us from the essence.

In the past, the idea of “self-denial” has been misunderstood, or might be presented poorly. Actually, the Gospel meant to renounce false demands – ambitions i.e. as requested by His disciples James and John (Mark 10: 35-45). God specifically asks us to renounce “false demands” to meet Him. He does not want us to sacrifice what helps us develop our personality in order to live the present, but rather to meet Him in reality, because God is present in real world, not in “fantasy”.

Hope Against all Hope

Christian hope necessarily “hoping against hope” (Romans 4: 18). The French poet Charles Péguy (born early 1873 and died at the beginning of World War I on September 5, 1914), sang this virtue in his poem: On the Threshold of Virtue, it has been cited by Pope Francis as the younger sister of all virtues. It is hope against all the false hopes that tempt us and distract us from facing evil, and distance us from the real world where God awaits us.

How can He save us if we cling to these empty hopes and human consolations? Rejecting these false hopes (ambitions) is indeed an act of hope, and means waiting for salvation from God alone. “I will be with you always”. This is a privileged opportunity for us, which requires us to make an effort to overcome the current difficulties we are facing. The Apostle Paul says in hope, “I have the strength for everything through him who empowers me” (Philippians 4: 13).

God himself is the only hope. This is completely different from what we usually call the hope of achieving something we desire! We should transform hope into a time of prayer, reflection and action.

Hope in its Future Dimension

Hope is to be prepared strongly for the future. This future dimension of hope is important. God’s salvation will bring us happiness that we could not have obtained on our own. It is not just a “waiting”, but a gift that we must receive with joy. Hope is the pledge of its possession.

The living God is present. He surprises us, moves us, and achieve our salvation in an unexpected way. He is wonderful!

Hope is a very “theological virtue”, God is its “object”, Above all, this virtue provides us direct access to Him. The expression must therefore be well understood. We do not possess God as we possess a car, but we have the certainty that we have a merciful Father close to us who knows us and loves us: “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will enter his house” (Revelation 3: 20).

Hope and Eternal Life

Hope is in the present and in the future. Eternal life begins now and continues forever, and not only after our death. Since in death we reach “fullness” if we live our faith loyally and joyfully.

Hope is the belief that God makes us capable of performing eternal actions. These actions have eternal fruits, as they originate from love, and they alone build the eternal “Kingdom of God” in us.

In the Mass, Jesus gave us His life (His body) symbolized by bread and wine. Come, let us receive it and live it to the end. With a participation full of hope and joy, it integrates us into Christ and moves us to reach the perfection of the liturgy (Christ).

We must never ever stop receiving this great grace with “love and joy” because, as stated in the liturgy of the Chaldean Mass of St. Thomas, Body of Christ is “for the forgiveness of sins and for eternal life“.

We pray may God help us living in non-stop hope

Iraq's historic Al-Aqiser church threatened by climate change

By Al Shafaq
September 13, 2024

On Friday, Iraq’s General Authority for Antiquities and Heritage warned that Al-Aqiser Church, one of the oldest Christian landmarks in Iraq, is at risk of deterioration due to climate change.

In a statement, the authority said it is collaborating with climatologist team to assess the impact of climatic shifts on Iraq's historical sites, using Al-Aqiser Church as a model.

Montasser Sabah Al-Hasnawi, Director General of the Conference Palace Department and head of the Ministry of Culture’s climate change team, highlighted the importance of protecting Iraq’s cultural heritage from climate-related risks. During a field visit to the site, he stressed the need for adaptive strategies to safeguard Iraq’s cultural practices and archaeological sites. "We must develop climate adaptation strategies to preserve both cultural practices and heritage sites," Al-Hasnawi said.

Al-Aqiser Church, dating back to the 5th century AD, is situated in the desert near Ain Al-Tamr, 70 km southwest of Karbala and 5 km from the Al-Ukhaidir Fortress.

Historical experts told Shafaq News that the church was built by Nestorian Christian rebels who sought refuge under the Lakhmid dynasty (268-633 AD), which was allied with the Sassanian Empire. The Lakhmids allowed the Nestorians to freely practice their faith, a policy welcomed by the Sassanian rulers due to their rivalry with the Byzantine Empire.

The church retains traces of Aramaic inscriptions on its walls and features a raised altar facing Jerusalem. The site covers an area of about 4,000 square meters, including graves, towers, monasteries, and treasuries.

Another nearby church, recently discovered, was used for Christian burial ceremonies, and dozens of graves have been found aligned towards Jerusalem. Surrounding the churches are several mounds that suggest the existence of an ancient city.

Although the church's roof has long since collapsed, its walls remain standing, and Christian visitors continue to hold Christmas Mass at the site.

Iraq: Religious orders return to Eden

By Aid to the Church in Need (UK)

John Newton
August 12, 2024

After being forced to flee because of fierce fighting, an Iraqi religious order has finally returned to the place where it was founded – with help from a leading Catholic charity.

The Daughters of the Sacred Heart of Jesus, a Chaldean order of religious Sisters, has been able to go back to the village of Araden in northern Iraq.

Located in the Sapna Valley, which is kept green and lush by the Great Zab river, local lore says the village’s name comes from the Syriac words “ara” – land – and “Aden” – Eden.

Aid to the Church in Need (ACN) helped the order to return to their birthplace by supporting a significant building project including a retreat centre and a shrine to the order’s founder, Father Abdul Ahad Rayes.

Mother Superior Samar Mikha said a key part of their founder’s vision was to educate and encourage young people in their Faith.

She said: “The revitalised space will continue the mission of Father Rayes by supporting the Christian educational needs of the region.

“He was a tireless advocate for education, building schools and nurturing young minds.

“We are committed to carrying forward his legacy by focusing on educational initiatives in the villages surrounding Araden.”

Through the centuries, the village has been a hub of Aramaic-speaking Christian activity, and its three churches Mart Shmoni, Sultana Mahdokht and Mar Awda were all founded more than a millennium ago.

But a succession of conflicts from the First Iraqi–Kurdish War in the 1960s down to bombing raids by Turkish air force at the end of the last decade have seen numbers decline as villagers fled the danger.

Mother Samar said: “Our community has faced numerous hardships, having lost our general mother home three times due to wars and migrations in Iraq.

“This tumultuous history led to a dearth of vocations in our community.”

But the head of the order went on to thank ACN for helping the community re-establish itself in Araden.

She said: “Through your unwavering support, we have not only met our objectives but exceeded our expectations.

“The Abdul-Ahad shrine and retreat house now stands as a symbol of resilience and hope for our community.

“This shrine now provides a space for the much-needed spiritual retreats, offering solace, tranquillity, and silence to our dedicated sisters who serve the community and the Church tirelessly.

“We cannot emphasise enough the profound gratitude we hold for Aid to the Church in Need.”

With thanks to Filipe d’Avillez

France’s first married Chaldean Catholic priest, with his wife’s blessing

By La Croix 

11 Aout 2024 

Father Amar Agag, a 38-year-old married man and father of three, was ordained as a priest in the Chaldean Catholic Church in France. While this tradition is common in the church's countries of origin in the Middle East, the ordination of married men among Eastern Catholic communities in the diaspora was authorized by Rome only in 2014.
"Before we begin Amar's ordination, I must ask for his wife's consent."
These words, spoken by Cardinal Louis Raphaël Sako, Patriarch of the Chaldean Church, September 1 at Saint Thomas the Apostle Church in Sarcelles, in the northern suburbs of Paris, marked an unusual moment for the French Catholic Church.

In Eastern Churches, however, the ordination of married men is permitted. Since the late 19th century, only celibate Eastern priests were allowed to serve in the West to maintain consistency with Latin rite priests. But in 2014, the Vatican allowed Eastern bishops to ordain married men in Western countries.

So, on that September Sunday, Amar Agag, father of three, became the first married priest of the Chaldean Catholic Church to be ordained in France.

Role of the wife in the ordination

In this rite, the wife's consent highlights her role in her husband's commitment.
"In a way, the ordination involves her too. The calling is for her and the entire family," Agag explained. His wife was deeply involved in the discernment process. After he felt called to the priesthood, the couple attended spiritual retreats in various church settings for a year. "My wife and I answered yes together," he said.

When Agag first sensed his calling shortly after getting married, he hesitated.

A Chaldean priest had once told him, "I see you becoming a priest someday."
Agag thought his marriage might complicate his path to ordination. Yet this calling echoed one he had heard as a child. In 1994, his family left their native Iraq for Jordan and later moved to France. In Jordan, a Maronite priest, whom Agag assisted serving Mass and visiting the sick, once told his mother, "Leave your son here; I see him becoming a priest one day." At the time, his mother declined. 

Facing challenges along the way

Once in France, Agag's calling was confirmed again--this time by a Muslim. Working as a driver for the Iraqi embassy, the ambassador once asked him, "Why don't you become a priest?" Recognizing this repeated calling, Agag began discerning his vocation.

At first, both he and his wife were concerned about the challenges. With two children and a third on the way, they wondered, "How are we going to manage?" But Agag was convinced they had to trust in divine providence. "God opened every door and provided everything we needed," he said. His mother-in-law agreed to care for the children while the couple attended weekend spiritual retreats.

Agag also adjusted his professional life. He resigned from his job at the embassy to work independently as a driver for people with disabilities. This gave him the flexibility to pursue his studies. After three years of evening classes at the Collège Saint-Bernard in Paris to become a deacon, Amar continued his Bible and pastoral theology studies. Balancing parish and family life

"Normally, the training takes seven years," Agag explained. "But I was ordained earlier because our community needs more priests: in Paris, we need a priest who speaks Arabic." Amar will now serve as the pastor of Notre-Dame-de-Chaldée, the first Chaldean church built in France in 1992 in the administrative district of Paris centered around the charming hilltop Montmartre.

Looking ahead, Agag knows he will face the challenge of balancing parish and family life. After working during the week as a driver, he will dedicate Friday evenings, some Saturdays, and Sundays to his parish duties with his family by his side. "We'll be together, but I've explained to them that when I'm with the parishioners, I'm Father Amar. That means I'm the father of everyone," he said, ensuring no special treatment for his family compared to his parishioners. "At the same time, it's important for my family to be with me at church."

As a married priest, Agag believes he brings a unique perspective to the church. "I can speak from experience during marriage preparation. I understand the challenges couples face, and I know the issues that come with raising children." Since his ordination, Agag has felt "a great sense of joy" in his home.

Chaldean Catholic Church.

The Chaldean Catholic Church, one of the 23 Eastern Catholic Churches in communion with the pope, enjoys autonomy in areas such as canon law. The church holds significant importance in the Middle East, especially in Iraq, where it maintains a notable presence, with about 80% of Iraqi Christians belonging to the church.

The Chaldean Catholic Church has been headquartered in the Cathedral of Mary, Mother of Sorrows, in Baghdad, Iraq, since 1950 and has a membership of about half a million, most of whom live in the Middle East. The largest number of Chaldean Catholics found outside the Middle East is in Michigan, United States. Iraqi Cardinal Sako, primate of the Chaldean Catholic Church, currently resides in Baghdad, with eparchies worldwide.

The Chaldean Catholic Church is a descendant of the Church of the East (the ancient Patriarchal Province of Seleucia-Ctesiphon) in Mesopotamia, modern-day Iraq, and draws on the heritage of the first ancient Church of the East, the one that brought Christianity to Persia, India, and China. Its origins go back to the preaching of St. Thomas the Apostle and his disciples, Addai and Mari, in the first century A.D. The Church of the East is now divided into four Syriac churches: the Chaldean Church, the Assyrian Church of the East, the Ancient Church of the East, and the Syro-Malabar Church.

Iraq, a Erbil la “Festa della Croce” nel segno dell’unità di fede

By Vatican News

11 settembre 2024

Federico Piana

Ad Erbil si sta svolgendo un evento che per il nord dell’Iraq potrebbe essere definito storico. Ad Ankawa, sobborgo della città capitale del Kurdistan iracheno collocata nel nord del Paese mediorientale, centinaia di cristiani stanno partecipando alla “Festa della Croce”, iniziata lunedì 9 settembre e che si concluderà il prossimo venerdì. 

L’eccezionalità, che racchiude un’alta dose di speranza, è rappresentata dal fatto che questi cristiani sono cattolici, ortodossi e assiri: è la prima volta che, insieme, gioiscono pienamente nel ricordo del ritrovamento della Santa Croce sulla quale Nostro Signore morì per la redenzione di tutti gli uomini. 

È la prima volta che, senza pensare a ciò che li divide ma soprattutto mettendo in evidenza ciò che li unisce, stanno pregando ogni giorno in una chiesa diversa e partecipando con trasporto ai vari incontri culturali organizzati nelle vie del sobborgo reso festante da luci e colori. 

Tutto per prepararsi alla festa liturgica della Santa Croce che si svolgerà il 14 settembre, per le chiese che seguono il calendario Gregoriano, o il 27 settembre per quelle che seguono il calendario Giuliano. 

In apertura dei festeggiamenti, lunedì scorso, 9 settembre, una grande croce è stata portata in processione alla chiesa assira d’Oriente di San Giovanni Battista: un momento reso solenne e suggestivo dai canti intonati dal clero e dai fedeli che sorreggevano grandi candele accese, segno non solo di lode e adorazione ma anche di condivisione e pace. «Le Chiese erano solite celebrare questa commemorazione separatamente ogni anno. Ma quest’anno è stato meravigliosamente diverso» ha sottolineato monsignor Bashar Matti Warda, arcieparca della diocesi cattolica caldea di Erbil che ha organizzato l’evento con la benedizione di Mar Awa III, Patriarca della Chiesa Assira d'Oriente, e dei vescovi delle Chiese Siro-Cattolica e Siro-Ortodossa.
Nel suo discorso pronunciato durante il festival, il Patriarca Mar Awa iii ha spiegato come «la celebrazione della Festa del Ritrovamento della Croce del nostro Signore Gesù Cristo rappresenta una tappa importante nel disegno divino nella Chiesa d’Oriente. Quando guardiamo alla croce, ricordiamo le sofferenze di Cristo, ma anche la sua gloriosa risurrezione dai morti. E quando facciamo il segno della croce su noi stessi, proclamiamo l’attesa del suo Secondo Avvento e la nostra fede nella vita eterna».
Il Festival della Croce non solo rappresenta un passo ulteriore e concreto nel solco dell’ecumenismo cui la Chiesa cattolica continua a dedicare molta importanza — basta ricordare l’affermazione di Papa Francesco contenuta dell’esortazione apostolica Evangelii gaudium secondo la quale «l’impegno ecumenico risponde alla preghiera del Signore Gesù che chiede che tutti siano una sola cosa» — ma è anche un segno positivo per il futuro dei cristiani iracheni: nel tempo, le guerre, l’instabilità politica e l’ascesa dello Stato Islamico hanno spinto migliaia di cristiani di tutte le confessioni a abbandonare il Paese. Proprio qualche tempo fa lo stesso monsignor Bashar Matti Warda, in assenza di statistiche ufficiali, aveva dichiarato che «in tutto l’Iraq rimanevano circa 300.000 cristiani». Un numero infinitesimamente piccolo che però non ha cancellato la speranza, come il festival di Ankawa sta dimostrando.

Ordination en France d’un père de famille au sein de l’Église chaldéenne

By Riposte Catholique

27 Aout 2024

Photo: Patriarcat chaldéen

L’Ordinariat des catholiques des Églises orientales résidant en France annonce un événement historique en France : l’ordination d’un homme marié, père de trois enfants, au sein de l’Église catholique chaldéenne.

Cette ordination, qui marque un grand moment pour l’Église de France et plus particulièrement pour la communauté catholique orientale en France, se déroulera à Sarcelles ce dimanche 1er septembre 2024.

L’ordination sera présidée par Sa Béatitude Louis Raphaël Ier Sako, Patriarche de Bagdad des Chaldéens et cardinal de l’Église catholique, qui se déplacera en France spécialement pour l’occasion. L’honneur revient à Amar Agag, qui répondra à l’appel sacerdotal tout en maintenant ses engagements familiaux, un élément fondamental pour tous les catholiques orientaux.

Amar Agag, père de trois enfants, incarne cette tradition où la vocation sacerdotale et la vie familiale coexistent. L’Église catholique chaldéenne, fondée en Mésopotamie (l’actuel Irak), est l’une des plus anciennes Églises orientales, ayant ses racines au 1er siècle après Jésus-Christ. Forte de son patrimoine spirituel et liturgique unique, elle a toujours joué un rôle essentiel au Moyen-Orient et dans la diaspora, dont une partie est établie en France, notamment à Sarcelles.
Emmanuel Calasin, pour sa part célibataire, sera également ordonné.

L’Église catholique chaldéenne maintient une tradition riche et vivante, marquée par son rite araméen et une grande fidélité à Rome. L’ordination d’hommes mariés est une pratique historique dans toutes les Églises orientales catholiques, soulignant la diversité des expressions de l’Église catholique dans le monde.

L’Ordinariat des catholiques orientaux en France, institué en 1954 pour servir les fidèles des Églises orientales catholiques résidant sur le territoire français et n’ayant pas d’évêque propre, est engagé à promouvoir et soutenir de tels événements qui renforcent le lien entre les communautés orientales et occidentales de l’Église de France.

L’Œuvre d’Orient, au service des chrétiens d’Orient depuis près de 170 ans, voit en cette ordination un signe de vitalité et de continuité pour les chrétiens d’Orient, ici en France, et dans leurs pays d’origine.

Iraq, un censimento atteso da 27 anni. Salloum: passaggio ‘importante’ per il futuro

By Asia News
3 settembre 2024

Dario Salvi

Un passaggio atteso da 27 anni, in una nazione che ha vissuto sulla propria pelle alcuni degli eventi più drammatici della storia recente della regione mediorientale: dalla guerra lanciata dagli Stati Unti nel 2003 per destituire l’allora dittatore Saddam Hussein all’occupazione, dalla guerra civile fra le diverse anime all’invasione dello Stato islamico (SI, ex Isis), con il suo carico di morte e devastazione legato alla follia jihadista. Ecco perché il primo censimento nazionale indetto per il prossimo novembre dal primo ministro iracheno Mohammed Shia Al-Sudani, per il quale l’esecutivo ha annunciato due giorni di coprifuoco il 20 e 21 del mese in tutte le province, rappresenta un passaggio cruciale per il futuro.

Un passo ‘importante’

Saad Salloum, giornalista e professore associato di Scienze politiche all’università di al-Mustanṣiriyya a Baghdad, una delle più prestigiose della capitale, conferma ad AsiaNews il valore della decisione, necessario per stabilire gli equilibri interni. Una tappa essenziale, per una realtà in cui la componente settaria e confessionale determina la vita politica e istituzionale ed è stata, in passato come oggi, elemento di forte tensione e di conflitto. 

“Certo è molto importante - spiega - che l’Iraq possa finalmente effettuare un censimento complessivo della popolazione, e per la prima volta in 27 anni”.
Del resto, prosegue, “il governo e la comunità internazionale non hanno alcuna idea in merito al peso demografico e alle ripartizioni della popolazione irachena”, sui quali si fondano poi programmi e iniziative legate ai settori più svariati: dall’istruzione all’economia, gli investimenti e l’equilibrio di forze interne.
“È essenziale - avverte - determinare la ripartizione e il numero di giovani, di donne, di bambini”, come gli occupati e il mondo del lavoro, la scuola.

Attorno a questi numeri vengono indirizzate le politiche di un Paese, i partiti e le istituzioni chiamati a organizzare la prossima tornata elettorale entro quattro anni “con una nuova generazione al voto e un peso crescente nelle scelte del mondo dei giovani”.
L’ultimo censimento generale si è tenuto nel 1997 in 15 province del Paese, escluse le tre a nord che costituivano la regione autonoma del Kurdistan. In una riunione, presieduta dal premier Al-Sudani, sono stati discussi i preparativi in corso e sono emerse una serie di decisioni per facilitare l’iter di preparazione e formazione.

Guerre e conflitti interni

In passato il censimento della popolazione veniva effettuato di norma ogni 10 anni, ma dal 1997 un nuovo conteggio è slittato più volte, in particolare nel 2010 quando i preparativi sembravano avviati, a causa delle guerre, dei conflitti interni e della lotta per il controllo dei territori. Il censimento, oltretutto in una nazione dai fragili equilibri come quella irachena, è un esercizio complesso e delicato, dal cui esito possono dipendere le ripartizioni del potere. Esso, infatti, determina seppur indirettamente le quote settarie ed etniche basate sulla distribuzione della popolazione.
Inoltre, svolge inoltre un ruolo significativo nel conflitto in corso tra il governo federale e il Governo regionale del Kurdistan (Krg) sulle appartenenze demografiche in regioni contese come quella Kirkuk, ricca di petrolio e al centro di un’aspra contesa.

In preparazione del censimento, le autorità irachene hanno collaborato con il Fondo delle Nazioni Unite per la popolazione (Unfpa), firmando un memorandum di intesa a luglio. L’agenzia Onu ha sottolineato l’importanza dell’iniziativa, affermando che “svolge un ruolo cruciale nel dotare l'Iraq di informazioni demografiche accurate, nel facilitare una efficace definizione delle politiche e nel promuovere una crescita inclusiva”.
Da qui il sostegno delle istituzioni internazionali a una nazione che ha sperimentato decenni di conflitti e violenze settarie, ma negli ultimi anni ha saputo trovare - seppure a fatica - una certa stabilità. Un lento processo di rinascita, dopo le devastazioni dell’Isis, per i suoi 43 milioni di abitanti testimoniato anche dalla visita di papa Francesco nel marzo 2021, primo viaggio apostolico del pontefice dall’inizio della pandemia di Covid-19.

La diaspora

In Iraq, spiega Salloum - già vincitore, primo musulmano, dello Zêd Foundation Award for Human Solidariy, riconoscimento assegnato a personalità distintesi nel campo della tutela dei diritti e delle libertà - è in atto da tempo una contrapposizione “fra maggioranza e minoranza”. Tuttavia, vi è una “grande incertezza sui numeri, in merito alle componenti e ai vari gruppi” e i numeri di cui disponiamo oggi “non corrispondono alla realtà. Per questo è essenziale un nuovo censimento - sottolinea - che dia un quadro preciso di turkmeni, cristiani, arabi, sunniti, sciiti, yazidi, delle diverse componenti e anime” finendo per coinvolgere “il bilanciamento stesso dei poteri e la loro ripartizione”. Una questione, aggiunge, che riguarda “gli stessi diritti politici, il Parlamento” in una nazione in cui “il peso dei poteri in gioco è una questione di numeri”.

Un ultimo elemento, sottolinea lo studioso, che sarà importante verificare grazie al censimento in programma a novembre sarà quello relativo al numero di iracheni della diaspora, coloro i quali negli ultimi decenni sono fuggiti all’estero a causa delle violenze o per trovare nuove opportunità. Un elemento significativo per le diverse componenti dell’Iraq, ma anche e soprattutto per la minoranza cristiana spesso perseguitata.
“Tutti i fattori in gioco sono importanti - sottolinea - ma uno dei dati più discussi è quello relativo al numero preciso di cristiani della diaspora, di quanti sono fuggiti dal Paese in questi anni dopo le guerre civili, in conflitto con l’Iran degli anni ‘80, l’invasione Usa del 2003 e Daesh [Isis]. “Abbiamo molte persone ormai al di fuori del Paese, che se ne sono andate. Un numero così elevato da formare quasi due popolazioni, una dentro e l’altra fuori dall’Iraq e anche questo è un elemento da valutare con attenzione - conclude Salloum - per avere una idea chiara della realtà e quanti milioni di iracheni hanno ormai lasciato la loro terra”.

Iraq: card. Sako ricevuto dal presidente del Kurdistan Barzani

By AgenSIR - Patriarcato caldeo
23 agosto 2024

Nella giornata di ieri, il presidente del Kurdistan, Massoud Barzani, ha ricevuto a Erbil il patriarca caldeo, card. Louis Raphael Sako, capo della Chiesa caldea in Iraq e nel mondo, accompagnato dal suo vicario, l’arcivescovo Basileos Yaldo. Durante l’incontro, secondo quanto riferito dal patriarcato caldeo, il card. Sako “ha elogiato il ruolo del presidente Barzani e i suoi sforzi per proteggere la componente cristiana, sostenere le loro richieste e rassicurarle per garantire il loro futuro nella Regione del Kurdistan e in Iraq, rilevando che le comunità cristiane residenti al di fuori dell’Iraq e della Regione del Kurdistan nutrono sentimenti di ringraziamento e gratitudine per le posizioni del presidente Barzani”.
Dal canto suo il presidente Barzani ha ribadito che “i cristiani e tutte le componenti religiose e nazionali del Kurdistan sono parte integrante del nostro popolo. Difendiamo i loro diritti con tutti i mezzi, e questo per noi è un principio costante e incrollabile”. Durante il colloquio si è parlato anche della situazione politica in Iraq.