THE MARIAMITE BYZANTINE FATHERS
Society of Mary
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about us
Our Eastern Byzantine tradition places us within the One, Holy, Catholic and Apostolic Church of God. Our theology is based on the Nicene Creed, the Seven Sacraments, Holy Tradition and the Teaching of the Church Fathers.
We draw on the rich Eastern Byzantine Tradition of the Holy Church spirituality to help ourselves and others to discern God’s presence in our lives. As contemplatives in action, we bring this spirituality into the wider human context as we strive for social justice, charity work, peace, education, dialogue and Church unity.
Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the SM goal of its members is to embrace a way of life which, by Profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.
We are dedicated to Eastern Christian evangelism. Our goal is to bring together all faithful into a unified and coordinated effort, to spread the truth of the faith in our modern time, in other words; Christianity in the 21st Century.
We all agree that the most important job of a monk is to pray, both privately and communally by reading the holy Hours, participating in frequent Liturgy, and observing all the other services and feasts in the cycle of the Church. We also go to Church several times a day, every day! We pray for all, we pray in our place when we are doing something which keeps us from saying our own prayers, we pray by asking God to grant salvation and health to every Christian. This is our first responsibilities, to pray for the world, for her salvation, your salvation and our salvation.
All are welcome.
our faith
"I believe in one God, the Father Almighty, maker of Heaven and earth, and of all things visible and invisible, and in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages, God of God, Light of Light, true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made, who, for us men, and for our salvation, came down from Heaven, and was incarnate by the Holy Spirit and the Virgin Mary; and became man; He was crucified for us under Pontius Pilate, suffered, and was buried, and the third day He rose again, according to the Scriptures; and ascended into Heaven, and is seated at the right hand of the Father; and He shall come again with glory, to judge the living and the dead; whose Kingdom shall have no end, and in the Holy Spirit, the Lord and giver of life, Who proceed from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets, and in One, Holy, Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins; I look for the resurrection of the dead, and the life of the world to come. Amen".
Our faith and teachings are based on Saint Gregory the Theologian teaching that upholds his teaching: “I never have and never can honour anything above the Nicene Faith, that of the Holy Fathers who met there to destroy the Arian heresy”.
We believe that the source of our Faith is fully expressed in the Nicene Creed (based on Sacred Scripture and Sacred Tradition). We also believe that Sacred Scripture (the Bible), which comprises the Old Testament and the New Testament, contains God’s revelation to us, particularly that concerning His Son, Our Lord Jesus Christ, and that in matters essential to our salvation.
ON THE BIBLE:
The SM do not consider the Bible to be a source of information concerning science or any other human discipline. Its purpose is to teach us about God and about His Son Jesus Christ. It does that within the cultural environment of its time and place, hence the need for careful study to understand its message correctly.
We hold that Sacred Scripture itself is part of Sacred Tradition, that process by which God’s revelation is passed on to us from the Apostles, and unto the Church Fathers and to the unbroken succession of Bishops through the centuries. This handing on occurs through the prayers and liturgy of the Church, through preaching, teaching, catechesis, devotions, doctrines, and the Bible itself.
The SM believes that Church Tradition is a collection of orthodox practices and beliefs, from the earliest of days, which makes Sacred Tradition an inerrant source of God’s revelation in matters essential to our faith and our Christian life. A very important part of Sacred Tradition is the teaching of the Ecumenical Councils.
The SM believes that the doctrinal definitions of the first Seven Ecumenical Councils, that is those which took place within the undivided catholic Church, were guided by the Holy Spirit and it accepts them as part of its faith. Those seven Ecumenical Councils are the Councils of Nicaea in AD 325, Constantinople in AD 381, Ephesus in AD 431, Chalcedon in AD 451, Constantinople II in AD 533, Constantinople III in AD 680, and Nicaea II in AD 787.These Councils were concerned essentially with defining the true Catholic faith, in the Holy Trinity and in Jesus Christ the Son of God made man: God is triune, a single God in three Persons, Whom the Saviour Himself named as Father, Son and Holy Spirit. Jesus Christ is the Son of God, uniting in His single Person both the divine and the human natures.
The SM believes that equally important in Sacred Tradition are the seven Sacraments. The BSM believes that these Sacraments, which are Baptism and Eucharist, both of which are particularly attested to in Sacred Scripture; Confirmation (or Chrismation), Penance (or Reconciliation), Matrimony, Holy Orders and Unction (or Anointing of the Sick and the Dying), are effective signs of the Lord’s continuing presence and action within His Church and efficacious channels of his Grace. Among the Sacraments, the Holy Eucharist holds prominence of place.
The SM believes that Our Lord Jesus Christ is really and truly present, in His humanity and in His Divinity, in the species of bread and wine that have been consecrated in the Eucharistic Liturgy of the Holy Mass, and that in Holy Communion we receive Him into ourselves to nourish the very life of the soul: ‘Those who eat My Flesh and drink My Blood have eternal life, and I will raise them up on the last day’, (John 6:54).
The SM believes that in Our Lord Jesus’ plan for His Church, the Apostles and the Bishops hold a special place.
The SM believes that the Bishops, canonically and liturgically consecrated in the unbroken line of Apostolic Succession are the successors of the Apostles and that they are responsible, as were the Apostles, for the ministry of service to the Church, consisting of preaching and teaching, of sanctifying and of governing, but most of all, for the safeguarding and the handing-on intact, of the Deposit of Faith and Sacred Tradition of the Church under the divine command.
ON THE BLESSED VIRGIN MARY, THE THEOTOKOS AND THE SAINTS:
The SM believes that Mary, the Mother of Our Lord Jesus Christ, the Theotokos, the Mother of God, the Mother of the Church and the Queen of Heaven and earth, holds a special place in the faith, the lives and the liturgy of the Augustinians Fathers.
ON THE IMMACULATE CONCEPTION:
The SM as the Eastern Orthodox Churches rejects the Catholic dogma of the Immaculate Conception, which defines Mary as conceived without original sin, believing instead that she, like all humans, inherited original sin but was purified later by God's grace through the Holy Spirit, enabling her free-willed "yes" to bear Christ. While Orthodoxy highly venerates the Theotokos (Mother of God) as "all-pure" and sinless in life, they attribute this to her obedience and sanctification, not a special conception, seeing the Catholic doctrine as unnecessary and problematic for free will.
ON THE FULL TITLE OF MARY:
The title Our All-holy, immaculate, most blessed and glorified Lady, the Theotokos and Ever-Virgin Mary.
On the All-Holy:
The title Panagia (all-holy) never was a subject of dogmatic definition, but it is accepted and used by both Catholic and Orthodox Churches. This is because she is the supreme example of cooperation between God and the free will of man. "Behold the handmaid of the Lord; be it unto me according to your word" (Luke 1:38). Sometimes Mary is called the New Eve because her obedient submission to the will of God offset Eve's disobedience in Paradise.
On Being Immaculate:
The Church calls Mary "immaculate," "pure," or "spotless" (achrantos in Greek). It is important that Mary was the same as all mankind so that all Christians can follow her example and submit to God's will. Mary was born a sinner, a human with full human nature. Mary’s Son, Jesus the Christ, took flesh from her. So as Son of God, He assumed fallen human nature from her and redeemed humanity by His Crucifixion and Resurrection.
Most Blessed and Glorified Lady:
The Church honour the Mother of God on account of the Son. St. Cyril of Alexandria, along with the Fathers of the Council of Ephesus, insisted on calling Mary "Theotokos" not just to glorify her, but to safeguard a right doctrine of Christ's person, the Incarnation. Christians feel that one cannot really believe in the Incarnation and not honour Mary.
On the Theotokos:
See above. This is often translated as "the Mother of God."
On the Ever Virgin Mary:
That the Holy Virgin Mary is Ever-Virgin (Aeiparthenos) is not to elevate her to some special status or to incite us to worship the creature rather than the Creator. Rather, it is an affirmation of who Christ Jesus is. Because He has chosen her to be his mother, to conceive Him, to give flesh to Him, to give birth to Him, we understand her as a finite dwelling place of the infinite God. Thus, because she is in this sense this new Holy of Holies, her ever-virginity is a natural characteristic of such an awesome reality.
The whole tradition of the Byzantine Christian Church has always held her to be in truth Ever-Virgin, knowing her personally from the beginning and then passing the truths on from one generation to the next, never expanding nor subtracting from what was known in the beginning. Except for a few instances here and there in history, never have Christians regarded her in any other fashion until relatively late in the Protestant traditions. The Church honour Mary as "ever Virgin." In iconography, her virginity before, during, and after the birth of Christ is represented by three stars on her shoulders and forehead.
ON THE COMMUNION OF SAINTS:
The SM believes in the Communion of Saints, and the fellowship of the whole Church in Glory, the Church Militant and the Church Suffering. It holds to the honouring of Saints, and the prayers for their intercession for both the Church Militant and Suffering.
ON LIFE AFTER DEATH:
Each person is subject to what is called "private judgment" and to what is called "general judgment”.
The private judgment is what an individual receives immediately after death.
The souls of the righteous, who have received a "positive" private judgment have a certain "foretaste" of Heaven, and the souls of unrepentant sinners who received a "negative" private judgment have a "foretaste" of hell.
However, neither Paradise nor the Inferno even exist yet, because the final division of all humans into those who are saints and those who are damned will occur only after the Second Coming of Christ and the general resurrection of the dead (Matthew 25: 31-46).
Even though a person whose soul is separated from his/her body is not able to repent anymore, and thus cannot change the private judgment by him- or herself, the prayers of others, the prayers of the Church, and especially the prayers of the Most Holy Mother of God the Theotokos still can change the destiny of those who received a negative private judgment.
ON THE FILIOQUE POSITION:
We maintain, as does the whole Eastern Orthodox, the solid and unquestioning beliefs as set out in the Creed of Nicaea/Constantinople of AD 381. The BSM maintain that, whilst theological debate may continue regarding the Filioque clause, no Church and no Bishop or Bishops, nor successive Synods or Councils may change, alter, add to, or take away from, a Creed once it is proclaimed by a legitimate General Ecumenical Council, and that such Sacred Tradition is held as absolute by the Augustinians Fathers.
ON THE DIVINE LITURGY:
The authorized Eucharistic Liturgies used by The Mariamite Byzantine Fathers, Society of Mary are; John Chrysostom, Basil the Great and Gregory the Theologian, Pope of Rome.
ON THE SEVEN SACRAMENTS OF THE CHURCH:
We recognize and affirm the Seven Mysteries or Sacraments of the Church:
Baptism.
Chrismation (Confirmation).
Communion (Holy Eucharist).
Holy Ordination.
Penance.
Anointing of the sick (Holy Unction of the sick and Extreme Unction for the dying).
Holy Matrimony / Marriage.
superior general
On the 22nd of April 1991, the vigil service feast of Saint George the Great Martyr, he formally took the monastic vows in accordance with the Eastern Rite. On the 23rd of April 1991, he was ordained to the Holy Deaconate. On the 23rd of April 1992, he was ordained to the Holy Priesthood where he served in many parishes in the USA. In August 1994 he was elevated to the rank of Archimandrite.
In June 1995 he was consecrated an Auxiliary Bishop.
On the 15th of August 2006, the Dormition of the Theotokos, His Eminence joined The Mariamite Byzantine Fathers, Society of Mary. The aim of the Order is: to proclaim the Gospel to those who have not heard it, to do charity work to those who are in need regardless of: background, age, disability, gender, race, religion and belief and to foster according to Gospel values; peace, justice and the integrity of the creation worldwide and to defend the human rights of every individual.
His Eminence lived and worked in the Middle East, USA, Asia, Africa and Europe. In working and living in different continents, he had the opportunity to work closely with many international humanitarian Organizations and missions. He was successful in the many projects he was overseeing.
In 2016 and after spending many working as a missionary year in Central Equatoria, East Africa and Myanmar (Burma) in Asia where he worked closely with Refugee Camps, Orphanages and field Hospitals, and Human Rights Organizations, His Eminence moved to the United Kingdom.
On the 15th of August 2018, feast of the Dormition of the Theotokos, the Order Feast Day, His Eminence was elected the Superior General of The Mariamite Byzantine Fathers, known as the Society of Mary. He was elevated to the rank of Archbishop given the title: Archbishop, Superior General.
In 2022, His Eminence was awarded by the Sovereign Hospitaller Order of Saint John of Jerusalem, Knights of Malta the Ukrainian Relief Medal of Honour in recognition to his aid and support to the refugees of Ukraine. He was acknowledged twice by the President of the United State for his support and charity work and as an activist for human rights, and for his services in both social and Christian sides.
His Eminence is proficient in: English, Arabic, Patristic Greek, Classical Hebrew and Aramaic.
our mission
Through lives of prayer and Gospel service, we dedicate ourselves to follow of our Lord and Saviour Jesus Christ, Son of God who become the Son of the ever Virgin Mary the Theotokos.
Wherever we are serving, we invite others to share in Mary’s mission of making Christ present in every age and culture by forming persons and communities of apostolic faith that advance justice and reconciliation.
Our mission is to witness to the truth, and by God's grace and in the power of the Holy Spirit, to reveal Christ's way of sanctification and eternal salvation to all and to unite all Christians through love and faith.
Our mission is set to the worldwide exchange of faith, knowledge within the context of the Holy Tradition. We are dedicated to Church unity, preach the Gospel, do charity work, to preserve the faith and advocate social justice.
We serve all who Christ brings to our doors or who He takes us to on the streets. All set at Christ's table, Christians and others.
OUR VISION
That all people may come to know the saving love of our Lord: Father, Son and Holy Spirit.
OUR VALUES
We value proclaiming and witnessing Christ to all people with priority given to those who have never heard or accepted the Gospel.
We value ministry in the language and culture of the people.
We value our people – well-trained Missionaries, Staff, Supporters, Indigenous Leadership and those being served.
We value communities, parishes, and individuals that are mission-minded and have active mission involvement.
We value being an open and transparent Congregation that values the gifts of stewardship provided to us by the faithful.
We are guided by the following principles:
GOSPEL
To believe in the Gospel of Jesus Christ, and to adhere to His commandments, as expressed in the life and teachings of the Church.
COMMUNICATION
To acknowledge our responsibility to communicate Christianity to the world and to invite all to partake of the fullness of the faith.
EDUCATION
To take a holistic approach to theological education and spiritual formation—integrating study, work, worship, and personal discipline.
VALUES
To manifest the Christian love, service, worship, and learning in the life of the community and beyond.
UNITY
To be committed to Christian unity.
TRANSPARENT
To be open, transparent, and responsible stewards of the resources entrusted to us.
PARTICIPATION
To encourage every member of the community to be a full and active participant in our Congregation.
CHARITY WORK & COMMITMENTS
To be committed to the Holy Church teachings, to be also committed to fairness, justice, respect, and hospitality for all members of the community and our wider society, regardless of their background or beliefs.
Seeking to respond to the needs of the times and under the inspiration of the Holy Spirit as well as by human insight, the intention of our mission is to embrace a way of life which, by profession of the Evangelical Counsels, follows Christ and becomes an outstanding sign of the Heavenly Kingdom.
q&a
WHO ARE THE MARIAMITE BYZANTINE FATHERS, SOCIETY OF MARY, KNOWN AS THE MARIANISTS?
The term “MARIAMITE” refers to the brothers and priests who are members of The Mariamite Byzantine Fathers, Society of Mary. The word Mariamite comes from the Hebrew Miryam (מרים), which became Maryam (ܡܪܝܡ) or Mariam in Aramaic, the language Jesus and his mother spoke. In English its May.
WHAT DOES THE BYZANTINE MARIAMITES DO? The Mariamite brothers and priests serve God’s people in a variety of ways. Many are educators, others serve parishes and missions, or in professions careers in societies.
WHAT MAKES THE BYZANTIN MARIAMITES DIFFERENT FROM OTHER RELIGIOUS ORDERS?
The Byzantine Mariamite Fathers are distinguished by the unique charism. A charism is a gift given by the Holy Spirit for the benefit of God’s people. We are being called by God, formed by the Ever Virgin Mary and sent on the mission of Christ to embody the Good News in one’s time and place. Our mission underlines community, inclusivity, faith, and service to the needy. Members of our religious order seek to continue the Blessed Mother’s mission of bringing Christ to the world.
HOW DO YOU DESCRIBE YOURSELF?
We describe ourselves as spiritual people who believe in a loving God living and acting through service and prayer. We as Byzantine Mariamite Fathers, we turn to Mary, the Theotokos as a model for Christian living. She lived a life free from sin and in service to God. This is the life we aspire to live.
HOW ARE YOU GOVERNED?
Our governing structure follows the Eastern Byzantine Churches governing structure of religious orders. We are headed by a Superior General.
WHAT VOWS YOU TAKE?
Members of our Religious Order take the following vows: poverty, chastity and obedience.
HOW DO YOU SUPPORT YOURSELF AND YOUR MISSIONARY WORK?
As Saint Paul supported himself by making tents, to support his ministry of witnessing to Christ (Acts 18:1–4), so we as members of the BSM, we support ourselves and the Society by working secular jobs. We do not ask for any donations or support.
WHERE DO YOU WORK?
We work wherever we are needed. We worked in: Kerala- India, Myanmar-Yangon, Beirut-Lebanon, Juba- South Sudan, Kampala-Uganda, Cairo-Egypt, Belgrade- Serbia, Manila-Philippines, USA and United Kingdom.
WHAT IS YOUR GUIDE TO WORK?
We take Saint Pope John Paul II, Vita Consecrata as our guide to our work: “The quest for divine beauty impels consecrated persons to care for the deformed image of God on the faces of their brothers and sisters, faces disfigured by hunger, faces disillusioned by political promises, faces humiliated by seeing their culture despised, faces frightened by constant and indiscriminate violence and drugs, humiliated faces of abused women, and tired faces of migrants who are not given a warm welcome.”
WHERE DO YOU STAND WITH RESPECT TO CANON LAW?
Our guide in matters related to Canon Law is the Code of Canons of the Eastern Churches (Coodex Canonum Ecclesiarum Orientalium) known as 1990 Code of Canons of Oriental Churches is our guide in matters related to Canon Law. We also use the canon law of the Eastern Orthodox Church that consists of the ecclesiastical regulations recognised by the authorities of the Eastern Orthodox Church, together with the discipline, study, and practice of Eastern Orthodox jurisprudence.
WHAT IS THE AUTHORITY STRUCTURE OF THE MARIAMITE BYZANTINE FATHERS, SOCIETY OF MARY?
Our authority structure comes from the General Superior and the General Council.
DO YOU RECOGNIZE THE POPE?
Yes, we recognize the Pope as the Patriarch of the West and the First among equals, his Brothers the Eastern Patriarchs. He is commemorated in our liturgical services.
HOW MANY MYSTERIES (SACRAMENTS) YOU HAVE?
In the Christian East the "Sacraments" are called "Mysteries". This is because they vessels of mystical participation in Divine Grace. Saint John Chrysostom taught that we call them mysteries because what we believe is not fully shown in what we see.
The Latin "sacramentum" means "to consecrate" and comes from the Greek "mysterion".
The Holy Mysteries are as follows:
+ Baptism
+ Chrismation
+ Eucharist
+ Confession
+ Anointing
+ Marriage
+ Ordination
The first three Mysteries are administered together, typically to infants but also to adults when joining Christ's Church. The Mystery of Anointing is administered not just to the dying, but to anyone in need of healing (James 5:14-15). It is also offered in parishes on Holy Wednesday to everyone who seeks it, as a preparation for the remembrance of the Cross and Resurrection. liturgical services and hymns that honour their contributions to the Church
WHAT IS YOUR DIVINE LITURGY?
The Divine Liturgy is the central experience of Faith in the Christian Eastern tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church. The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church).
The Divine Liturgy is composed of three main parts: The Prothesis (or proskomedia), the service preparing the holy gifts The Liturgy of the Catechumens, or the Liturgy of the Word the Liturgy of the Faithful, or Liturgy of the Eucharist. We have three liturgies that are used throughout the year: The Divine Liturgy of St. John Chrysostom, celebrated on most Sundays throughout the year and most weekdays. The Divine Liturgy of St. Basil celebrated only ten times during the liturgical year, most notably on the first five Sundays of Lent and Christmas Eve. The Divine Liturgy of St. Gregory the Dialogist, also known as the Liturgy of the Presanctified Gifts, celebrated during the weekdays of Lent especially on Wednesdays and Fridays.
WHAT IS YOUR UNDERSTANDING ON THE VIRGIN MARY?
The Virgin Mary, the Theotokos (in Greek word that means “God-bearer or Birth-giver to God”, the mother of Jesus Christ, the Son and Word of God. She conceived by the power of the Holy Spirit. It is our belief and tradition that the holy Virgin was a virgin before, during and after the birth of Christ. Our devotion to the Virgin Mary the Theotokos is not merely a matter of popular piety. It is also an expression of the central teaching of the Catholic Church, the doctrine of the Incarnation of Christ. Mary to us represents the submission of humanity to the will of God.
WHAT IS THE TRANSLATING THE WORD THEOTOKOS?
While some languages used by various Eastern Byzantine Churches often have a single native word for Theotokos, it gets translated into English in several ways. The most common is Mother of God, though God-bearer and Birth-giver to God are also common. There are difficulties with all these translations, however. The most literally correct one is Birth-giver to God, though God-bearer comes close.
I READ IN THE EASTERN BYZANTINE CHURCH; THERE IS WEEKLY CHURCH CYCLE. WHAT ARE THEY?
Each day of the week has its own commemoration: 1) Sunday - Resurrection of Christ 2) Monday - The Holy Angels 3) Tuesday - St. John the Forerunner 4) Wednesday - The Cross and the Theotokos 5) Thursday - The Holy Apostles and St. Nicholas 6) Friday - The Cross 7) Saturday - All Saints and the departed.
WHAT ABOUT ADVENT?
The Byzantine Liturgical year does not use the Roman Catholic structure and terminology for cretin seasons. In the Byzantine Eastern Rite, Eastern Catholics and Eastern Orthodox Churches tradition, the season prior to Christmas, known in the Latin Church as Advent, is called in the Eastern Rite Byzantine tradition the Nativity Fast.
YOU TALK ABOUT THE CHURCH AS UNITY IN THE TRUTH AND LOVE OF GOD. WHAT DO YOU MEAN BY THIS?
We believe that the life of the Church is life in communion with God Himself, in the Truth and Love of Christ, by the Holy Spirit. We believe that Christ is the Son of God. We believe that He reveals the truth about God and man. We believe that we can know this truth by the Spirit of Truth, the Holy Spirit that He gives to us. The greatest truth shown to us by Christ is that God is Love, and that the only true way of living is by following Christ who called Himself, the Way, the Truth, and the Life. Christ gave the great commandment and the great example of perfect love. Thus, the greatest truth is love. This is our conclusion. And life in this truth which is love is the life of faith, the life of the Holy Church. Of course, there are deviations and betrayals and sins all around. Clergy and laymen alike are guilty. But the Church itself, despite the sins of its members, is still the union with the Truth and Love of God given to men in Jesus Christ, made present and accessible in the Holy Spirit, who lives in those who believe.
WHAT ARE YOUR RELIGIOUS HABITS AND YOUR LITURGICAL VESTMENTS?
+ Our formal religious habit is Byzantine black cassock woollen material (represent Poverty) and a black leather girdle / belt (represent Chastity). A black vest can be worn if needed.
+ Our daily cloth is either a cassock, a black suite and black clergy shirt with collar or street cloth in certain missions.
+ Our Liturgical vestments are Greek Byzantine Vestments.
WHICH LITURGICAL CALENDAR YOU FOLLOW?
We follow the Revised Julian Calendar that is followed and adopted by: the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Romanian Orthodox Church, the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church of the Czech Lands and Slovakia, the Orthodox Church of Ukraine, Orthodox Church in America and the Orthodox Church of America, also many Eastern Byzantine Catholic Churches as well, such as the Ukrainian Greek Catholic Church, the Bulgarian Greek Catholic Church, the Romanian Greek Catholic Church and some parishes of the Melkite Greek Catholic Church in the Middle East.
HOW DO YOU UNDERSTAND FREEDOM?
Freedom is one of God’s greatest gifts to the human being. He who created man in the beginning made him free and self-determined, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world.
DO YOU HAVE MARRIED PRIESTS AND BISHOPS, ARE ALL YOUR MONASTIC CELIBATE?
As in Orthodox, Eastern Byzantine Church and the Greek Catholic Churches Tradition; married men can be ordained as priests and deacons, but they cannot marry after ordination. Bishops, however, are celibate (monks), though this was not always the case historically. As for our Order, we are a monastic Religious Order, all our members vow to poverty, chastity (celibacy) and obedience.
statement
Christian persecution is a significant global issue affecting over 380 million Christians who experience high levels of persecution and discrimination. This persecution can range from social discrimination and legal restrictions to extreme violence, imprisonment, and death. Scope and Statistics: Global Reach: Approximately 1 in 7 Christians worldwide face persecution. The number of countries where Christians suffer high or extreme levels of persecution has nearly doubled in the last 30 years.
Violence
In 2024, an estimated 4,476 Christians were killed for faith-related reasons, with over 70% of those deaths occurring in Nigeria. Attacks on Property: In the same year, 7,679 churches and Christian properties were attacked globally.
Key Locations of Persecution
According to the Open Doors World Watch List 2025, the most dangerous countries for Christians include:
North Korea
Consistently ranked highest, where simply owning a Bible or attending an unauthorized prayer meeting can be a death sentence or lead to life in a labour camp.
Somalia, Yemen, and Libya
In these Muslim-majority nations, conversion from Islam is illegal, and Christians face severe pressure, discrimination, and violence from both communities and extremist groups like al-Shabaab and the Houthi movement.
Nigeria
The epicentre of violence, where Christian communities face brutal attacks, abductions, and destruction of property by militants and armed bandits.
Pakistan
Christians are often treated as second-class citizens and disproportionately affected by harsh blasphemy laws, which are frequently used to target religious minorities.
Eritrea
An authoritarian government closely monitors recognized churches and imprisons believers who belong to non-official denominations.
The Middle East
Christian persecution in the Middle East is a complex and deeply troubling issue characterized by historical conflict, the rise of extremist groups like the Islamic State (ISIS), and ongoing legal and societal discrimination in many countries. This has led to a steep decline in the Christian population, with the community facing the risk of disappearing from its birthplace.
Key Aspects of the Middle East Persecution
Violence and Genocide
Extremist groups, particularly ISIS, have committed atrocities against Christians and other minorities that have been formally recognized as genocide by the United States, the European Parliament, and the UK Parliament. This included massacres, forced conversions, sexual slavery, and the systematic destruction of churches and historical sites.
Exodus and Demographic Decline
The main impact of persecution is an ongoing exodus of Christians from the region. In Iraq, the Christian population has plummeted from an estimated 1.4 million before the 2003 invasion to around 120,000 to 300,000 today. A similar trend is seen in Syria, where numbers have fallen from 1.5 million to approximately 300,000.
Legal Restrictions and Societal Discrimination
In many Middle Eastern nations, Christians face systemic, non-violent persecution, including: Prohibition of Public Worship: Till date, in some Arabic countries; public Christian worship is strictly illegal, forcing believers to meet in secret house churches.
Restrictions on Conversion
Conversion from Islam to Christianity is often forbidden and can result in severe penalties, including imprisonment or the death penalty in some countries like Yemen and Iran.
Discrimination
Christians often face job and education discrimination and are subject to laws that inhibit church construction or ban the distribution of Bibles in local languages. Christianity in our time is experiencing a significant decline in the Middle East, falling from around 20% of the population a century ago to an estimated 3-5% today, driven by, conflict, persecution, lack of economic opportunity, and emigration. This exodus has devastated historic communities in countries like Iraq, Syria, Lebanon and Palestine, with some ancient communities facing near extinction.
ON FREEDOM
Freedom is one of God’s greatest gifts to the human being. He who created man in the beginning made him free and self-determined, limiting him solely by the laws of the commandment (Gregory the Theologian, Homily 14, On Love for the Poor, 25. PG 35, 892A). Freedom renders the human being capable of progressing toward spiritual perfection; yet it also includes the risk of disobedience as independence from God and consequently the fall, which tragically gives rise to evil in the world.
ON PEACE & JUSTICE
The Church has diachronically recognized and revealed the centrality of peace and justice in people’s lives. The very revelation of Christ is characterized as a gospel of peace (Eph 6:15), for Christ has brought peace to all through the blood of his Cross (Col 1:20), preached peace to those afar and near (Eph 2:17), and has become our peace (Eph 2:14).
This peace, which surpasses all understanding (Phil 4:7), as the Lord Himself told His disciples before His passion, is broader and more essential than the peace promised by the world: peace I leave with you, my peace I give to you; not as the world gives do I give to you (Jn 14:27). This is because the peace of Christ is the ripe fruit of the restoration of all things in Him, the revelation of the human person’s dignity and majesty as an image of God, the manifestation of the organic unity in Christ between humanity and the world, the universality of the principles of peace, freedom, and social justice, and ultimately the blossoming of Christian love among people and nations of the world. The reign of all these Christian principles on earth gives rise to authentic peace. It is the peace from above, for which the Unity Catholic Church prays constantly in its daily petitions, asking this of the almighty God, who hears the prayers of those that draw near to Him in faith.
ON PEACE & THE AVERSION OF WAR
The Church of Christ condemns war in general, recognizing it as the result of the presence of evil and sin in the world: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? (Jm 4:1). Every war threatens to destroy creation and life. This is most particularly the case with wars with weapons of mass destruction because their consequences would be horrific not only because they lead to the death of an unforeseeable number of people, but also because they render life unbearable for those who survive. They also lead to incurable diseases, cause genetic mutations and other disasters, with catastrophic impact on future generations. The amassing not only of nuclear, chemical, and biological weapons, but of all kinds of weapons, poses very serious dangers inasmuch as they create a false sense of superiority and dominance over the rest of the world. Moreover, such weapons create an atmosphere of fear and mistrust, becoming the impetus for a new arms race.
The Church of Christ, which understands war as essentially the result of evil and sin in the world, supports all initiatives and efforts to prevent or avert it through dialogue and every other viable means. When war becomes inevitable, the Church continues to pray and care in a pastoral manner for her children who are involved in military conflict for the sake of defending their life and freedom, while making every effort to bring about the swift restoration of peace and freedom. The Christian Church resolutely condemns the multifaceted conflicts and wars provoked by fanaticism that derives from religious principles.
There is grave concern over the permanent trend of increasing oppression and persecution of Christians and other communities in the Middle East and elsewhere because of their beliefs; equally troubling are the attempts to uproot Christianity from its traditional homelands. As a result, existing interfaith and international relations are threatened, while many Christians are forced to abandon their homes. Orthodox, Catholic Christians throughout the world suffer with their fellow Christians and all those being persecuted in this region, while also calling for a just and lasting resolution to the region’s problems. Wars inspired by nationalism and leading to ethnic cleansing, the violation of state borders, and the seizure of territory are also condemned.
ON THE ATTITUDE OF THE CHURCH TOWARD DISCRIMINATION
The Lord, as King of righteousness (Heb 7:2-3) denounces violence and injustice (Ps 10:5), while condemning the inhumane treatment of one’s neighbour (Mt 25:41-46; Jm 2:15-16). In His Kingdom, reflected and present in His Church on earth, there is no place for hatred, enmity, or intolerance (Is 11:6; Rom 12:10).
Our position on this is clear. We believes that God has made from one blood every nation of men to dwell on all the face of the earth (Acts 17:26) and that in Christ there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus(Gal 3:28). To the question: Who is my neighbour? Christ responded with the parable of the Good Samaritan (Lk 10:25-37). In so doing, He taught us to tear down all barriers erected by enmity and prejudice.
The Church confesses that every human being, regardless of skin colour, religion, race, sex, ethnicity, and language, is created in the image and likeness of God, and enjoys equal rights in society. Consistent with this belief, we reject discrimination for any of the aforementioned reasons since these presuppose a difference in dignity between people.
The Church, in the spirit of respecting human rights and equal treatment of all, values the application of these principles in the light of her teaching on the sacraments, the family, the role of both genders in the Church, and the overall principles of Church tradition. The Church has the right to proclaim and witness to her teaching in the public sphere.
ON THE MISSION OF THE CHURCH AS A WITNESS OF LOVE THROUGH SERVICE
In fulfilling her mission in the world, the Church actively cares for all people in need, including the hungry, the poor, the sick, the disabled, the elderly, the persecuted, those in captivity and prison, the homeless, the orphans, the victims of destruction and military conflict, those affected by human trafficking and modern forms of slavery.
The Church’s efforts to confront destitution and social injustice are an expression of her faith and the service to the Lord, Who identifies Himself with every person and especially with those in need: Inasmuch as you did it to one of the least of these my brethren, you did it to me (Mt 25:40). This multidimensional social service enables the Church to cooperate with various relevant social institutions. Competition and enmity in the world introduce injustice and inequitable access among individuals and peoples to the resources of divine creation. They deprive millions of people of fundamental goods and lead to the degradation of human person; they incite mass migrations of populations, and they engender ethnic, religious, and social conflicts, which threaten the internal cohesion of communities.
The Church cannot remain indifferent before economic conditions that negatively impact humanity. She insists not only on the need for the economy to be grounded upon ethical principles, but that it must also tangibly serve the needs of human beings in accordance with the teaching of the Apostle Paul: By labouring like this, you must support the weak. And remember the words of the Lord Jesus, that he said, ‘It is more blessed to give than to receive’ (Acts 20:35). Saint Basil the Great writes that each person should make it his duty to help those in need and not satisfy his own needs (Moral Rules, 42. PG 31, 1025A).
The gap between rich and poor is dramatically exacerbated due to the financial crisis, which normally results from the unbridled profiteering by some representatives of financial circles, the concentration of wealth in the hands of the few, and perverted business practices devoid of justice and humanitarian sensitivity, which ultimately do not serve humanity’s true needs. A sustainable economy is that which combines efficiency with justice and social solidarity.
Considering such tragic circumstances, the Church’s great responsibility is perceived in terms of overcoming hunger and all other forms of deprivation in the world. One such phenomenon in our time, whereby nations operate within a globalized economic system, points to the world’s serious identity crisis, for hunger not only threatens the divine gift of life of whole peoples, but also offends the lofty dignity and sacredness of the human person, while simultaneously offending God.
Therefore, if concern over our own sustenance is a material issue, then concern over feeding our neighbour is a spiritual issue (Jm 2:14-18). Consequently, it is the mission of all Churches to exhibit solidarity and administer assistance effectively to those in need. The Holy Church of Christ, in her universal body, embracing in her fold many peoples on earth emphasizes the principle of universal solidarity and supports the closer cooperation of nations and states for the sake of resolving conflicts peacefully.
The Church is concerned about the ever-increasing imposition upon humanity of a consumerist lifestyle, devoid of Christian ethical principles. In this sense, consumerism combined with secular globalization tends to lead to the loss of nations’ spiritual roots, their historical loss of memory, and the forgetfulness of their traditions. Mass media frequently operates under the control of an ideology of liberal globalization and is thus rendered an instrument for disseminating consumerism and immorality. Instances of disrespectful, at times blasphemous, attitudes toward religious values are cause for particular concern, inasmuch as arousing division and conflict in society.
The Church warns her children of the risk of influence on their conscience by the mass media, as well as its use to manipulate rather than bring people and nations together. Even as the Church proceeds to preach and realize her salvific mission for the world, she is all the more frequently confronted by expressions of secularism.
The Church of Christ in the world is called to express once again and to promote the content of her prophetic witness to the world, grounded on the experience of faith and recalling her true mission through the proclamation of the Kingdom of God and the cultivation of a sense of unity among her flock. In this way, she opens up a broad field of opportunity since an essential element of her ecclesiology promotes Eucharistic communion and unity within a shattered world. The yearning for continuous growth in prosperity and an unfettered consumerism inevitably lead to a disproportionate use and depletion of natural resources. Nature, which was created by God and given to humankind to work and preserve (cf. Gen 2:15), endures the consequences of human sin: For the creation was subjected to futility, not willingly, but because of him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labours with birth pangs together until now (Rom 8:20-22).
The ecological crisis, which is connected to climate change and global warming, makes it incumbent upon the Church to do everything within her spiritual power to protect God’s creation from the consequences of human greed. As the gratification of material needs, greed leads to spiritual impoverishment of the human being and to environmental destruction. We should not forget that the earth’s natural resources are not our property, but the Creator’s: The earth is the Lord’s, and all its fullness, the world, and those who dwell therein (Ps 23:1).
Therefore, the Church emphasizes the protection of God’s creation through the cultivation of human responsibility for our God-given environment and the promotion of the virtues of frugality and self-restraint. We are obliged to remember that not only present, but also future generations have a right to enjoy the natural goods granted to us by the Creator.
For the Church, the ability to explore the world scientifically is a gift from God to humanity. However, along with this positive attitude, the Church simultaneously recognizes the dangers latent in the use of certain scientific achievements. She believes that the scientist is indeed free to conduct research, but that the scientist is also obliged to interrupt this research when it violates basic Christian and humanitarian values. According to St. Paul, All things are lawful for me, but all things are not helpful (I Cor 6:12), and according to St. Gregory the Theologian, he writes, Goodness is not goodness if the means are wrong (1st Theological Oration, 4, PG 36, 16C). This perspective of the Church proves necessary for many reasons in order to establish proper boundaries for freedom and the application of the fruits of science, where in almost all disciplines, but especially in biology, we can expect both new achievements and risks. At the same time, we emphasize the unquestionable sacredness of human life from its conception. Over the last years, we observe an immense development in the biological sciences and in corresponding biotechnologies.
Many of these achievements are considered beneficial for humankind, while others raise ethical dilemmas and still others are deemed unacceptable. The Church believes that the human being is not merely a composition of cells, bones, and organs; nor again is the human person defined solely by biological factors. Man is created in the image of God (Gen 1:27) and reference to humanity must take place with due respect. The recognition of this fundamental principle leads to the conclusion that, both in the process of scientific investigation as well as in the practical application of new discoveries and innovations, we should preserve the absolute right of each individual to be respected and honoured at all stages of life. Moreover, we should respect the will of God as manifested through creation. Research must consider ethical and spiritual principles, as well as Christian precepts.
Indeed, due respect must be rendered to all of God’s creation in regard to both the way humanity treats and science explores it, in accordance to God’s commandment (Gen 2:15). In these times of secularization marked by a spiritual crisis characteristic of contemporary civilization, it is especially necessary to highlight the significance of life’s sacredness. The misunderstanding of freedom as permissiveness leads to an increase in crime, the destruction and defacement of those things held in high regard, as well as the total disrespect of our neighbour's freedom and of the sacredness of life. Eastern & Western Church Tradition, shaped by the experience of Christian truths in practice, is the bearer of spirituality and the ascetic ethos, which must especially be encouraged in our time. The Church’s special pastoral care for young people represents an unceasing and unchanging Christ-centred process of formation. Of course, the pastoral responsibility of the Church also extends to the divinely-granted institution of family, which has always been and must always be founded on the sacred mystery of Christian marriage as a union between man and woman, as reflected in the union of Christ and His Church (Eph 5:32). This is especially vital in light of attempts in certain countries to legalize and in certain Christian communities to justify theologically other forms of human cohabitation that are contrary to Christian tradition and teaching.
The Church hopes for the recapitulation of everything in the Body of Christ, it reminds every person coming into the world, that Christ will return again at His Second Coming judging the living and the dead (1 Pet 4, 5) and that His Kingdom shall have no end (Lk 1:33). In our times, just as throughout history, the prophetic and pastoral voice of the Church, the redeeming word of the Cross and of the Resurrection, appeals to the heart of humankind, calling us, with the Apostle Paul, to embrace and experience whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report (Phil 4:8) namely, the sacrificial love of Her Crucified Lord, the only way to a world of peace, justice, freedom, and love among peoples and between nations, whose only and ultimate measure is always the scarified Lord (cf. Rev 5:12) for the life of the world, that is, endless Love of God in the Triune God, of the Father, and of the Son, and of the Holy Spirit, to whom belongs all glory and power unto the ages of ages.
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