Raiati

Paul starts his words with theology and ends with ethics as in this epistle to the Romans. He notices at the beginning of the passage that, in Church, there are weak and strong people and all of them are brothers. The strong ones are those who are deeply attached to Christ and know a lot about Him through the virtues that receive the Lord in their souls. As for the weak, they neither have this ardor nor a great knowledge. In Church, we accept the other because God has accepted him. The Church doesn’t accept the pride of the knowledgeable, and it also doesn’t accept the weak to say “I’m weak and insist on staying this way and I don’t want to learn and fight for a greater spiritual magnificence”. We all fight to reach the climax.

In front of this scene, we have “hope through the endurance taught in the Scriptures and the encouragement they provide”. We endure for a bigger hope and for a great attachment to faith. Faith comes from the Scriptures if we read them. Their lines can’t be transferred to us if we didn’t read. I am always in shock because lots of our brothers do not know the New Testament. Even if they were committed to Church they only hear 52 passages of the four Gospels and know a bit about Epistles and might have heard something during the lent. How could this give them the encouragement of the Scriptures?

In addition to the hope that comes from knowing the Scriptures, Paul adds that they should have the same attitude of mind towards each other in Jesus Christ based on one doctrine and Orthodoxy. He doesn’t mean that they should agree on the issues of this world, like politics for example. The Church doesn’t have its opinion in any political view but is on the side of the poor and the oppressed and against squandering and theft.

The result of this is that “with one mind and one voice we may glorify the God and Father of our Lord Jesus Christ”. We glorify Him with all our entity while having the same attitude of mind through his Bible.

After that, he ends by saying: “Accept one another, then, just as Christ accepted you”, which means that each one of you should be a father, a son and a brother for the others. Commit to him through service because, together, you are the family of the Father. And throughout all of this, one doesn’t look for his benefits or for increasing the numbers of those who love him, but you should cooperate together to make one spiritual establishment for God’s glory. Your purpose is not yourself. You serve each other so that God remains the Lord of the Church. Support each other not for the common benefits but to be one for God in Jesus Christ our Lord.

God makes you one in Jesus Christ if you obeyed him. Cooperate through activating your talent for the benefit of others. One could teach; a second person could visit or help with charity; another could preach or manage Church issues. No one shall separate between you because if Christ was transferred from one to another, He would be the one that unites you. Then, the Church would become one working body in every individual and would be united through the grace of the Savior and through the acceptance of every believer to God’s gift. Through that, you shall appear one body of Christ in a way that whoever sees you united would be seeing the one rising Christ in every one of you.

“Love never fails” and love is the thing that builds every one of you and builds all of you together at the same time.

Translated by Mark Najjar

Original Text: “توصيات إلى أهل رومية” –Raiati 30 – 22.07.2012

“You are the light of the world”: The apostles and the believers after them derive this light from Christ who described Himself being the light of the world (John 9: 5). It is normal for our light to shine before people so that they see our good deeds and glorify God that gave us this light.

You should be like Jerusalem that is located on a mountain. This might mean that the Church that you form, as a whole, is a light for the whole world.

We don’t do good deeds for our glory but for our heavenly God to be glorified. We enlighten people through the love that exists in us and love has no pride as Paul says. People see those good deeds, and the person that has performed these deeds must ascribe them to God.

After that, the Lord says: “Do not think that I have come to abolish the Law or the Prophets”. Jesus doesn’t cancel the Holy texts because he attracts us to the righteousness found in them. In fact, the Church cancelled the sacrifices of blood and therefore we call the Liturgy “the non-bloody sacrifice”. Christ wants people to see the purpose of the Law and prophets which is righteousness.

We have kept the prophets of the Old Testament in Church because they talk about Christ and prophesy about His coming. We keep them in order to indicate their purpose: Christ.

Yes, “not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished”. The Law, in its literal sense, disappears and this means that we don’t preserve its restrictions like not eating some kinds of meat such as pork. However, the purpose of the Law is to lead us towards God. “For the law was given through Moses; grace and truth came through Jesus Christ”. These words are found in the prologue of the Gospel of John and show us that, through Christ, we have reached the purpose of the Law which is grace and truth.

Jesus takes away the old literal sense but not the true meaning which is the unity with God through His Son and especially through His death and resurrection.

The conclusion of all of this is that “whoever practices and teaches these commands will be called great in the kingdom of heaven”. He who exists through Christ’s grace and is sanctified in Church would work through righteousness that he obtained from faith, hope and love. All of these result in good deeds. Jesus adds teaching to practice. Practice itself is a kind of teaching by example. However, there is also teaching by words. This is what the Lord referred to by sending his disciples to preach; and Paul also referred to this by considering “teachers” a category that has received the gift of teaching from the Holy Spirit in his first epistle to the Corinthians and his epistle to the Romans.

Surely, the ignorant isn’t the same as the teacher and that God saves both. However, the Lord has made a great stature for teaching theology in his Church because theologians preserve faith and defend it in their writings.

Theology isn’t limited by its teachers in theological faculties; whoever teaches the orthodox faith in Church or in theological schools’ classes, at any level, would be teaching the young and old the truths of faith. Fathers and mothers also carry something from Christian education and teach it to their children. Journals, religious articles and archdiocese bulletins also deliver faith.

This teaching isn’t only for the priest. Every one of us is invited to receive faith and give it to his surrounding even if the priest was the responsible teacher through preaching in the Divine service. The important thing is for a Christian to be, through his teaching and practice, compatible with the Holy Spirit and with the orthodoxy of doctrine.

Translated by Mark Najjar

Original Text: “المؤمنون نور العالم” –Raiati 29- 15.07.2012

Faith doesn’t exist only in the heart but also on the tongue. “Whoever acknowledges me before others, I will also acknowledge before my Father in heaven” (Matthew 32: 10). On the other hand, the Lord also says: “But whoever disowns me before others, I will disown before my Father in heaven” (Matthew 10: 33).

The Church gave the name “Confessor” to people who acknowledged their faith while being tortured. If such a person dies, he would be called a “martyr”. This compatibility between what is visible and what isn’t is expressed by Paul in today’s epistle: “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved”.

The testimony of blood is mandatory for us; you do not have the right to disbelieve. You keep testifying until your blood is shed. Therefore, the Church believes that God doesn’t call martyrs for Judgment because they have had a complete unity with Christ.

Some might think that the number of Christians decreases when people die through martyrdom. However, the contrary has happened because lots of people didn’t convert through preaching but through seeing Christians killed by Roman or any other authorities. When a person loved Christ till death, he used to show the Pagans that he believes in a living God and that he joins Him through death.

Those who died through martyrdom decided to do that through learning and preaching. They believed until they died. In all eras, we used die and in all countries. The Soviet Union killed thousands of martyrs starting with 250 bishops and six thousand priests. Hitler also killed some Christians.

If a Christian got captured because of his faith, he shouldn’t escape from testifying. However, he does have the right to disappear and this isn’t denial. Nevertheless, if an investigator asked him if he was a Christian, he must confess and the Lord has promised to strengthen him in times of weakness and doubt.

It is normal for a bishop or priest to be killed because oppressors believe that they would exterminate the flock this way. However, this kind of calculation isn’t right. The parish would be revived with the death of its leaders and God will manage his Church.

In order to be ready to testify if we were asked to, we should hang on to every word Jesus said because those words nourish us and make us steady so that if someone wanted to persecute us, he would find us strong and ready to acknowledge Jesus as a Lord and Savior.

“The cloud of witnesses”, as the Book calls them, are our basis in heaven and encourage us to take them as models. They are the greatest among us and our big brothers that make us steady in Christ’s love.

Translated by Mark Najjar

Original Text: “الاعتراف بالإيمان” –Raiati 28- 08.07.2012

Today’s epistle consists of two parts: The first about gifts and the second is the part known as “the ode of love”. Gifts are given by the Holy Spirit to the Church that Paul calls “the body of Christ” i.e. His entity in the world and his extension in history; Paul also says that we, as individuals, are parts of this body.

The apostle names various gifts: He mentions the apostles (other than the Twelve Apostles), the prophets that are inspired by the Lord to deliver His will to the Church in their time, and then he mentions teachers that know the doctrine and explain it. Also, Paul mentions miracle makers (gifts of healing and speaking with different kinds of tongues). The first epistle to the Corinthians is one of the earliest books of the New Testament and addresses the works of the Holy Spirit in people and not the hierarchy of administrative responsibilities (bishops and deacons) as it was when established.

After that, Paul goes to what he calls the “better way than all of these” which is love, the factor that we would be nothing if it wasn’t among us. The author magnifies love and makes it superior to prophecy and to any theological knowledge and even to faith. He imagines a person feeding all the poor with his money but having no love and a person that goes to martyrdom without love; he says that these are nothing. Paul is aware that every martyr has love because he cannot go to martyrdom without it; however he mentions this image in order to make love superior to any good deed.

Then, he mentions the good things about love and its positive points and says that “love is patient and kind”. Love must always be accompanied by patience and kindness towards all people even towards an evil person. With such a person, you must have clemency and kindness and not judge him and forget his sin. With this, Paul reaches the expression “love doesn’t envy” because the Lord distributes His gifts to whomever He wants so that everyone would have his own gift. You should thank God for what He gave someone else and didn’t give you; you should feel happy for a gift He gave to someone and not to you.

Then, Paul elevates with his description and says that “love doesn’t boast and is not proud”. If you had any spiritual advantages and virtues, those would be descending to you through grace and were given to you in order to benefit people and not to brag. You cannot do anything good with your personal power, so why would you boast? It is normal for love not to “dishonor” others or harm them, and a loving person doesn’t seek what he wants but what God wants. Love isn’t “easily angered” because rage is nothingness and love cannot carry nothingness because it insults. In this sense, do not have “evil thoughts” when dealing with others. Experience people first, and then you shall reach certainty or doubt.

“Do not delight in evil” if it struck someone but “rejoice with the truth” if someone said it. You should be patient in every discomfort and believe that anyone could produce welfare and ask everything from God for all people whether they were evil or good. The apostle ends this ode by saying: “Love never fails” here and in the coming age.

Translated by Mark Najjar

Original Text: “نشيد المحبة” –Raiati 27- 01.07.2012

The Biggest part of the first chapter of Luke is dedicated for the nativity of John the Baptist. The third chapter in Matthew is dedicated for the Baptist’s mission and the same is also found in the first few lines of Mark. Moreover, he is mentioned in the sixth verse of the first chapter of John. Why is all this importance given for the forerunner and the baptizer? His whole biography, from nativity to death, is found in the Gospels and takes a big part of the narrative.

What is this interest in John the Baptist? Particularly, why does Luke show this interest in his nativity? Why do we celebrate his nativity and also his beheading while for all other saints we only celebrate their death or martyrdom? I don’t know any other nativity feast except for the Theotokos. Death is our nativity in the kingdom. Without any doubt, the Gospels speak a lot about the Baptist and this must be explained.

Here, the first assumption we can make is that the Baptist is a mediator between the Old and the New Testament. He is related to the New Testament because he saw Christ, yet he belongs to the group of old prophets.

The second assumption that we can make for the richness of narration about the Baptist, is that he still had disciples after his martyrdom and those formed a danger on the new mission. Therefore, the Gospel had to show that John himself witnessed that Christ is greater than him. Although Christianity was spread, the Baptist still had disciples called Mandaeans and those still have their own religion today in Iraq and perform their special baptisms.

A confirmation for the existence of the Baptist’s nativity feast in early Christian worship is that there is a Church dedicated for this feast in Ain Karem, Palestine built over Byzantine ruins from the fifth century. Luke looked at this nativity and considered it a great event because it was miraculous as the nativity of several people in the Old Testament and this is an image of Jesus’ nativity that had a direct divine intervention.

All the narrative that is related to the Baptist resembles that related to the Savior’s nativity; however it is more connected to the Old Testament. Zechariah was given the good news in the temple because he came from a family of priests. The spiritual character that the Baptist will have is that of a harbinger in the Old Testament (Doesn’t drink any alcohol). The Baptist goes to his activity while Jesus was working too and they get connected at the Lord’s Baptism. The Baptist’s words become close to the expressions of the Gospel when he speaks about the Messiah that carries the sins of the world and this isn’t mentioned in the Jewish tradition. This wasn’t the job of the Messiah.

The messenger was Gabriel that stands in front of God’s visage and the same messenger that gave the good news to the Virgin. It is obvious that Luke wanted to show a relation between Lord Jesus and the Baptist, because the stories of the good news were similar and both delivered by the Archangel. In addition, there is a main relation between the names of “Jesus” and “John”. The expression “Jo” is an abbreviation of “Jehovah” i.e. God; and “ohn” comes from the Hebraic verb “to have tenderness”. God’s “tenderness” over human beings stands in the name of “Jesus” which means “God saves”.

However, from the beginning of Luke, the difference between Christ and the Baptist is big. The first prepares the path for the second as it is said: “You will go on before the Lord (Christ)”. What was written in the Book about the nativity of John is an introduction to what is related to Christ’s nativity in Luke particularly.

Translated by Mark Najjar

Original Text: “مولد يوحنا المعمدان” –Raiati 26- 24.06.2012

This is the calling of the first disciples as narrated by Matthew and it is the same in Mark. It describes the environment in which Jesus lived; it is the environment that surrounds the Sea of Galilee or Lake Tiberias. It is an environment of fishermen. He saw two brothers: Simon – who He later called Peter – and Andrew which is a Greek name because Galilee had lots of Greek speaking people that were influenced by the Greek culture and this is what makes us believe that some apostles spoke some vernacular Greek.

These brothers were casting their net in the lake. All of Jesus’ disciples were fishermen except Matthew that was a chief tax collector. Jesus called them by saying: “Come, Follow me, and I will send you out to fish for people”, i.e. to be the carriers of the gospel (which they understood later). They must have thought that Jesus had a spiritual message, perhaps a chief of a small community that is interested in God’s word and calling people for it. Such small spiritual associations were known among the people of Israel. They immediately “left everything and followed Him”. This means that they left their systematic fishing; it doesn’t necessarily mean that they left their boat on the shore to be taken by any passing person and this is proven when we read that the apostles didn’t cut all their relation with the sea.

The expression “going on from there” means that he was walking on the shore of Lake Tiberias. He passed a small distance and “saw two other brothers, James son of Zebedee and his brother John (John the Evangelist). They were in a boat with their father Zebedee, preparing their nets. Jesus called them (using the same way)”. Perhaps the four were from Bethsaida. They immediately “left the boat and their father and followed Him”. Thos two didn’t only leave their jobs but also their father and this is even a greater alienation.

Four people followed and accompanied Him while he roamed in Galilee. Where did they go? To the synagogues; a synagogue is a huge hall in which Jews meet on Saturday to read the Old Testament and preach according to the text that was read. This text shows us that whoever knew the Holy Book can teach, without having to be previously appointed.

“Proclaiming the good news of the kingdom”. What was He saying? The core of his preaching was: “Repent, for the kingdom of heaven has come near” (Matthew 4: 17). In addition to that, he was “healing every sickness and disease among the people”.

Who were the sick people that he was healing? The Book says: “people brought to him all who were ill with various diseases”; The Book mentions those who are demon-possessed, those who had seizures (epileptic) and the paralyzed. After this scene, we see that He was healing all diseases with the divine power that He had because He had sympathy towards the physically ill as He had towards sinners. He wanted the mercy of God to appear in every person especially those who were suffering.

Translated by Mark Najjar

Original Text: “دعوة أوّل التلاميذ” –Raiati 25- 17.06.2012

Strengthening the priest financially is an expression of your faith because he is a main basis in the Lord’s Church in which he serves. According to the Book, he should get his living from the temple in which you are a member. In addition to that, you might feel that he is personally close to you through his good pastoral care for you and your family and situation. A loving person takes care of the living of the person he loves.

I am saddened by our sons that shock me with such words: “Let the responsible for Church properties increase the priest’s salary”. In this case you look like someone only interested in requesting without doing anything yourself. Such people barely know anything about the situation of the properties. In many cases, you wouldn’t find any Church property in the village and the income would be limited to what people pay in Church on Sunday: Those people are few and form a maximum percentage of ten percent of the parish in most places.

Because others aren’t present in Church, it is your duty to carry the Church on your shoulders. With this expression, I do not exempt those who are responsible but absent. We are all “the body of Christ, and each one of us is a part of it”.

Do not limit your giving to occasions (baptisms, marriages and funerals). Each of these happens only once in a lifetime. In Sacraments, you are free to give or not. It is insolence from the priest to refuse the amount because it is small. He doesn’t serve for a fee. You should initiate in giving so that he doesn’t feel sad; sadness disrupts the mission and weakens it.

Do not postpone your giving for tomorrow. Even if it was a small amount, give it in order to gain God. This person has dedicated his life and depth for you; shouldn’t you dedicate for him every while an amount of money according to your ability? He would mention your name in front of God and he would have surmounted in front of God thanks to you. If you opened your heart, the difficulties of life would become easy for you. Do not excuse yourself by saying that you are in a hardship. Through hardship, you would still have the penny of the widow and it would save you as it saved her. What you spend for the poor of the earth would become savings for you on your road to the Kingdom.

Encourage your friends to be like you because you might end the priest’s shortage through this. I am a witness of how the nagging of the priest would harm him and his parish. Take the burden of sin off him so that he could go to his service with joy and not be occupied by the obsession of money but be busy with the holiness of the service and reading. The person that is occupied by the Lord would relax from the burdens of life. Then, if he didn’t go to pastoral activity, you can blame him.

We cannot blame him if he tried to make his living through an extra job, but every job would take from him the time that should be originally dedicated to service. If he was in need, he would be tempted to be close to the rich people of the parish. Rich people shouldn’t have any kind of special status for the priest for any reason. Also we must not prefer any building plan or renovation or any physical activity over the strengthening of the priest, because a building plan could wait while feeding the priest’s children cannot.

In the old Greek civilization, philosophers didn’t own anything but lived from the city. If we brought a young man from the Institute of Theology to make him a priest, he would own nothing. He should live from the church a life that any educated person lives (buy books, travel to conferences, charity). Even if we forget about those activities, there would still be the normal living for an average family.

Move your hearts for the sake of those who serve Christ.

Translated by Mark Najjar

Original Text: “تعزيز الكاهن” –Raiati 24- 10.06.2012

The Pentecost is an activation for the salvation that was once fulfilled on the cross and had to be transmitted to people and this happens by accepting it. “The apostles were all together in one place”: This means that the Church was gathering and the Holy Spirit descended on the Church as a whole and on every individual in it.

After the Ascension of the glorified and triumphant Christ over death, The Holy Spirit became able to descend as Apostle John said in today’s Gospel: “Up to that time the spirit had not been given” – it wasn’t yet in people and with them – “since Jesus had not been yet glorified” i.e. he didn’t die and rise yet.

The Holy Spirit proceedeth from the Father and dwells in the Son. It comes from them together and at the same time it doesn’t come except from the triumphant Christ over death. The Spirit carries to humanity the results of the saving death and shows that the apostles gained salvation and became capable of giving it to those who believe in Christ and are baptized in His name.

This shall happen until eternity. What happened in the attic happens to every baptized person if he believed and confessed and received the body and blood of the Lord. The power of all divine sacraments is in the crucified Christ and is activated in us in the life of the Church.

If we were in the Church since baptism, we would be able to derive all the powers of the Trinity that are reflected in us through the Myron, communion, repentance, marriage, priesthood, funeral, the sign of the cross and the anointing of the sick. The Church is all of these together, because it is in a state of calling for the Holy Spirit for the whole universe. When the Holy Spirit descends on us, the Church shall appear through us.

Those who became for Christ only are the ones who the Holy Spirit descended on, and those do not leave anything not for Christ in their hearts. Those are the temples of the Holy Spirit and Messiahs through grace. Those speak about God’s greatnesses because they are constantly close to Him.

Every one speaks in his own language, i.e. according to the amount of holiness in him and the amount of understanding if he had received this gift. Such person transmits the Holy Spirit through preaching and every person understands and receives this preaching according to his mind and the ability of his heart. There is no difference between the descent of the Spirit in the Pentecost and its descent today in the Holy Sacraments and the word of the Gospel if we read it while opening all our senses and with obedience.

No person can take all the gifts of the Holy Spirit. The Spirit gives the gifts according to the ability of every person to activate. One could be a preacher, a teacher or a servant in the management of the Church or a priest or an active layman. All of these together are witnesses for the Holy Spirit and its work. From this aspect, the Church is a movement or a flow and not only an order, organization or gathering.

The Church grows through the gifts that descended on its members. If lots of people responded to the Divine Spirit and submitted their souls to it, the Church would appear alive and active in the human society and would change our situations and we would gain each other through the Spirit because gifts interact and integrate. If lots of gifts were inactive, we should try to request them from God in order for Him to appear alive and effective and for the rising Christ from the dead to be glorified.

Translated by Mark Najjar

Original Text: “العنصرة” –Raiati 23- 03.06.2012

The job of a priest is to lead people to God. His purpose from fulfilling the Liturgy and sacraments is to let the believers taste the Lord and get closer to him. The community cannot just say: Our priest died, and we need to have a liturgy; therefore let us search for someone who could fulfill the divine service and has a good voice even if he knew nothing about religion. This was a phase in history and we got rid of it.

When we say that this man has to be gifted in pasturing, we mean that he should be able to deliver the Word of God. This Word could be effective by itself when a person hears the Gospel; however, in human reality, it requires to be carried by someone who had acquired it in his understanding in order to be able to deliver it to others’ understanding through preaching, human communication, conversations, visits or counseling. Christianity is based on the fact that God has become a man in order to speak with humans. He has put Himself on their level. The person that only fulfills the Divine Liturgy would be making it audible; however its meaning might not be delivered.

God’s word is a table with food that was prepared by God for His beloved ones. However, there should be a servant to deliver this food to you. In hotels, there are professional workers. In your house, this is the job of the lady of the house. Depending on the effectiveness of the Word without having someone to deliver it would be an adventure that prevents you from studying and from transferring the Word to your entity, heart and mind and from transferring it to the heart and mind of others too. The Church is based on mediation that cannot exist unless there were priests that know their responsibilities.

The common way in our days to find this mediator is a theological school or institute or a priesthood preparatory education. However, we cannot get a person from his profession and make him a priest without any educational preparation. There are also other cases such us people who had contact with spiritual youth movements and spent years there contacting counselors and reading lots of books. Such a person could be tested by the bishop who would evaluate his readiness to teach.

We speak a lot about visiting individuals and families. A priest cannot consider that he is a shepherd for simply going to a family and asking about their health and their children’s education: This is only a social contact and not pastoral care because the latter should be based on God’s words. If this priest didn’t say divine words such as verses from the Holy Book or from a life of a saint and if he wasn’t able to answer the questions people ask, this visit would be a waste of time. A shepherd is a person that leads the flock to green pastures to eat and drink, because if they weren’t given nutrition they would become weak and die.

When Jesus said about the good shepherd and Himself that: “his sheep follow him because they know his voice” (John 10: 4), we could conclude from this sentence that the shepherd has a voice while a tongue-tied persons doesn’t. And when He says: “I know my sheep and my sheep know me” (John 10: 14), we understand that the priest should at least know all families if he couldn’t know all individuals and every individual must know the shepherd. Tens of people have told us: I live in this village since years and no priest has ever entered my house. Of course, they should have gone to the priest and told him: We live in your parish now. However, if they didn’t, he is responsible to search for them to let them be with Christ more than before and get them to the pastures of salvation and lead them to the gate of the Church and advice them to own the Book of God and other Orthodox books. Every one of us needs counseling and visiting, every one of us needs love.

To what extent should the priest ask about people? The answer is in John: “I lay down my life for the sheep” (John 10: 15). This means that I should die for them. Priests have died in Lebanon when the Plague disease was spread because they refused to leave the parish. Diseases don’t come every day, and the priest won’t get tired if he visited several houses every day. However, if a person always nags about being tired, he would convince himself that he is doing more than enough. This person shouldn’t have become a priest.

Perhaps, someone among the brothers haven’t heard this before and thought that the whole thing is about rituals. When reading these lines, this person should understand and know that he is dedicated to God and to His service through His Word. If this person didn’t have enough knowledge, let him start studying for the first time. I have some priests that have become excellent after understanding this and recognizing that priesthood cannot be separated from fatigue. This is what carrying a heavy cross means, but our love for Jesus goes beyond all difficulties.

Translated by Mark Najjar

Original Text: “الكاهن الراعي” –Raiati 22- 27.05.2012

The Lord wants the priest to be dispassionate from the love for money, because once he fell in this love believers would stumble over this and might leave the Church. This fall might come from the lack of resources or his salary. However, God wants your spiritual resistance in front of temptations. Even if the problem of the salary was solved, the person that is passionate for money might not be changed automatically into a dispassionate person. This transformation is the fruit of grace only. The priest must not nag about a difficult situation.  Lots of people are in this situation, and solutions might not come easily. However, we must study the situation of the priest in a serious way starting from finding a satisfying salary which might not be possible if the small parish was responsible alone for the sustenance of the man and his family. There must be a central procedure in which the servants of small and big parishes would become equal or almost equal. Maybe, one solution would be to gather all salaries in the archbishopric and then divide them in the most possible fair way. If large parishes insisted on their complete independence, the problem cannot be solved.

If we couldn’t give all the money to the archbishopric, we could at least pay for a common account a percentage of our resources in order to sustain the priests of poor parishes. I am sure that some parishes, at least a few, store amounts of money that stay for years without benefiting anyone. They only let the parish gain some interest while other servants of the Altar live in great difficulty.

When will we understand that we are brothers and that it is a shame on those who have extra money to leave some brothers in severe need. We cannot escape forever from organizing a free or mandatory brotherhood in order not to let others feel isolated.

I didn’t force a mandatory system because I depended on the fact that sharing is spontaneous and this way I could make the most possible fair distribution. However, it is not too late; we could still get inspiration and become closer to each other.

While waiting for a complete organization, there is still the income that comes from the “Epitrachelion” i.e. when the believer pays his priest in occasions such as weddings, baptisms or funerals. Our people are used to this. There is no problem in this until we reach a full reformation. However, this system – the Epitrachelion – cannot succeed unless by having a lot of generosity and the negative point in it is that every believer is baptized only once and gets married and dies also once. This means that he pays three times for the man that fulfills the service. In addition to that, our people are not frequent practitioners, they are seasonal i.e. they attend the services in big feasts. Even in those feasts, not everyone attends. If money trays (that are collected in services) do not collect a lot of money, how can the priest’s salary be collected? Therefore, we still have a problem.

Nevertheless, a partial solution exists and it is to be generous towards our priest in occasions in order for us not to die in our stinginess and for the in need priest not to feel sad with his children who are also our children. Why is it destined for many altar servants to feel, with their sons and daughters, misery or poverty that is very close to misery?

Think together about these situations and then tell me what have you thought about in order to try to find solutions.

Translated by Mark Najjar

Original Text: “معيشة الكاهن” –Raiati 21- 20.05.2012