Articles by CNA Daily News

Indianapolis, Ind., Jun 16, 2017 / 04:52 pm (CNA/EWTN News).- The US bishops’ annual meeting included on Thursday a discussion on health care, focusing on efforts in Congress to replace the Affordable Care Act.

Bishop Frank Dewane of Venice, chairman of the domestic justice and human development committee, focused on the underlying principles by which the bishops approach health care.

No law should “compel us or others to pay for the destruction of human life,” he said June 15, explaining respect for life, the first of the four “key principles.”

The other principles he enumerated were  true access for all, true affordability, comprehensive and high-quality coverage, and no repeal of the Affordable Care Act without an adequate replacement. He also mentioned the importance of conscience protections.

He said those seeking health care should be able to do so “in accord with their means” and noted that “immigrants continue to be left out of this equation in many ways.”

Speaking about true affordability, he noted the bishops’ concern regarding “structural changes in Medicaid that would leave large numbers of people at risk to losing access.”

The Senate is currently considering the American Health Care Act, which was passed by the House of Representatives in May as a repeal and replacement of the Affordable Care Act, also known as Obamacare.

The US bishops have been cautious about the AHCA, saying in the past that it has “many serious flaws.”

Bishop Dewane enumerated four primary concerns of the bishops regarding the AHCA, staring with changes in Medicaid that would allow states to opt-out of important coverage.

He also discussed protection of the unborn, as the bill faces challenges in this respect in the Senate, and a lack of access to health care for migrants.

Finally, Bishop Dewane noted, “the House bill does not provide any conscience protections.”

The bishop stated that the committees related to health care would continue their collaboration, and to provide resources to bishops to help them “preach and teach” on the issue.

In closing his remarks, Bishop Dewane noted, “the teaching we bring to bear in the questions on health and health care do not fit neatly… into the single party platforms. Because of this, the Church has a unique voice.”

He emphasized that the bishops would continue work for those “most in need at all stages of life.”

Cardinal Daniel DiNardo of Galveston-Houston, president of the US bishops’ conference, said discussion of health care “impacts nearly everyone in our society, but we as bishops strive to engage in this debate as a voice for the voiceless, for the poor, the sick, the unborn. There is still much to be done as the Senate considers a repeal and replacement for the Affordable Care Act.”

Among other bishops who spoke on the topic were Bishop George Thomas of Helena, who said we live in a time of “great gravity” as budget votes draw near which will affect Medicaid and nutritional assistance programs, and called for the bishops to work “by raising up a new degree of public consciousness.” Quoting Robert Frost, he implored the bishops that they “’choose the road less traveled’ for the sake of the people we have been ordained to serve.”

Cardinal Blase Cupich of Chicago also took the floor, saying that “the state has a responsibility of creating solidarity in a country,” and noted that religious sisters working in health care should be consulted in further discussions. Bishop Dewane clarified that this has been the case already.

Bishop Robert McElroy of San Diego observed a “debasement of language” in the national health care debate, citing that while Bishop Dewane spoke of a “robust access,” the access being offered is only “access in theory, access if you’ve got enough money.”

He also noted that “health care is a fundamental human right,” but said the AHCA has been designed as “a house of sand which will deliberately fall apart in the coming years.” He also said that bishops should automatically oppose any bill which is projected to lower the number of people with access to health care.

Archbishop Joseph Naumann of Kansas City explained that under the Affordable Care Act, his local Church lost all its Catholic hospitals, and said that the ACA’s “Medicaid provisions were not sustainable by the states.”

He noted also that while the Obama administration had promised there would always be an option for a plan that did not offer abortions, that promise turned out to be false.

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Indianapolis, Ind., Jun 16, 2017 / 12:35 pm (CNA/EWTN News).- The Beatitudes call us to own our responsibility for suffering in the world, Archbishop Wilton Gregory of Atlanta preached on Wednesday at a Mass for victims of clergy sexual abuse.

Through the Beatitudes, Christ “calls us to see with new eyes how to live in a world so continually filled with sorrow, injustice, and violence,” Archbishop Gregory preached during a June 14 Mass of Prayer and Penance for Healing of Survivors of Clergy Sex Abuse in Indianapolis.

Christ also teaches “how important it is to acknowledge our own share in causing or compounding the sorrows, suffering, and violence that often seem to surround us,” he added.

Cardinal Daniel DiNardo of Galveston-Houston, president of the U.S. bishops’ conference, said the Mass at the Cathedral of Sts. Peter and Paul in Indianapolis, on the first day of the bishops’ annual spring general assembly.

The Mass was celebrated in response to Pope Francis’ call that bishops’ conferences around the world hold a day of prayer and penance for the victims of clergy sexual abuse. The Pontifical Commission for the Protection of Minors noted last year that a survivor of clerical child sexual abuse had proposed a universal day of prayer for all victims.

During the Mass, Cardinal DiNardo asked forgiveness from all the victims of sexual abuse in the Church.

“In solidarity with our brother bishops around the world, we acknowledge the sins that have occurred,” he said, “and ask forgiveness from, and healing of, those that have suffered abuse at the hands of those who should have been protecting and caring for them.”

At the end of the Mass, all the bishops present knelt and prayed a commemorative prayer for victims of clergy sex abuse.

Archbishop Gregory preached the homily on the Gospel for the day, Matthew 5: 17-19. The archbishop apologized on behalf of the conference for all the harm done to abuse survivors and for the scandal that resulted.

“At this Mass, we bishops humbly and sincerely ask for the forgiveness of those who have been harmed, scandalized, or disspirited by events that, even if they happened many years ago, remain ongoing sources of anguish for them, and for those who love them,” he said.

“We humbly seek forgiveness from the faith-filled people of our Church and from our society at large, and especially from those whose lives may have been devastated from our failure to care adequately for the little ones entrusted to us, and for any decision that we made or should have made that exacerbated the sorrow and the heartache that the entire Church has felt and continues to feel for what we have done, and for what we have failed to do,” he continued.

“We can never say that we are sorry enough for the share that we have had in this tragedy of broken fidelity and trust.”

Only in Christ can true healing be found, the archbishop insisted.

He said that “ultimately, it must be the Lord Himself Who heals and reconciles the hearts of those who live with the pain of God’s law unheeded.”

“For that grace, with sincere hearts, with contrite spirits, and with a renewed promise to protect, we simply pray this evening.”

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Washington D.C., Jun 16, 2017 / 03:12 am (CNA).- Ancient artifacts. Centuries-old legends. Prayers dating back to the time of Christ. An enemy seeking to destroy it all. And a team of dedicated scholars trying to save the memories before it’s too late.

It may sound like the start of the next Indiana Jones movie, but for the team behind the Christian Communities of the East Cultural Heritage Project, the reality of Christian communities disappearing from the Middle East is a pressing threat.

Faced with persecution at the hands of ISIS, more than a decade of war, and generations of economic struggle, these researchers are looking to record the memories and traditions of the Christian communities of Iraq before they are lost forever.

But instead of swinging through empty tombs or digging through rubble, these scholars are asking the community members themselves to engage in the rich Middle Eastern tradition of storytelling, sharing their memories and descriptions in their own native Arabic and Neo-Aramaic languages – some of them singing and speaking the same language Christ himself did.

Dr. Shawqi Talia, a lecturer on Semitic and Egyptian Languages and Literatures at The Catholic University of America explained that his colleagues’ quest to preserve the history and culture of Iraqi Catholics is essential for passing on their meaning, not only to the next generation, but for the world.  

Talia, himself an Iraqi Chaldean Catholic, told CNA that he wants young people “to know how life was and what life was all about for the Christians – not just up north but in Iraq as a whole – in the ’50s and the ’40s and the ’30s, and to know that our history goes back for 2,000 years.”

Yet as Christians from the Nineveh plain continue to leave their homeland due to threats of violence, Talia hopes Middle Eastern Christians in diaspora will see the stories, songs, histories and memories contained in the project not only as a record, but as a tool. He wants Middle Eastern youth to “work in order to keep this kind of heritage alive, not just for the Christians from that part of the world who are now living in diaspora, but because it’s the history of humanity – for all of us.”

This history is not just for the Christian communities of the Middle East, but for all Christians and the whole world to learn from and preserve – especially as the ancestral lands continue to be embroiled in conflict. “You can read something in a history text, but now you see it, and you hear it in person,” Talia said of the recorded interviews.

Preserving the past

The idea behind Christian Communities of the East Cultural Heritage Project – a joint partnership between the Institute of Christian Oriental Research and the School of Theology and Religious Studies at The Catholic University of America – was born over the course of years of conversations between Dr. Talia and Dr. Robin Darling Young, an associate professor of spirituality in the university.

“The reason that we started this project was that we wanted to put together materials that would make available to other people and to communities themselves records of various kinds of the life of Christian communities in the Middle East,” Darling Young told CNA.

Attacks by ISIS against Christian and other minority religious communities in northern Iraq heightened the sense of urgency in preserving this culture’s heritage and history.

Since 2003, violence in Iraq and Syria has killed hundreds of thousands of people and displaced millions more, including whole communities of Middle Eastern Christians. In the past 14 years, an estimated 1 million Christians have left their communities in Iraq, leaving less than 500,000 Christians in the lands inhabited by the faithful for 2,000 years.

To begin preserving their history before it completely vanishes, the group used Talia’s connections to the Chaldean Catholic community in the United States, particularly those in the Washington, D.C. area and in Southeast Michigan, where some 150,000 Chaldean Catholics have established new homes over the past century. Plans also exist to interview Iraqi Christian communities in Europe and elsewhere, as well as release a documentary funded by the Michigan Humanities Council.

After developing a detailed questionnaire, the team began to record interviews with members of the Chaldean communities in both English and Neo-Aramaic, a form of the language spoken by Christ. The researchers also collected photographs and documents to digitize and present online along with the recordings as part of a comprehensive online archive.

Ryann Craig, a doctoral student in the department of Semitics, explained that after consulting with oral history experts at the Library of Congress and elsewhere, the team sought to “draw out descriptions of communal life in their original languages” in the interview process.

“My challenge was to try to craft questions that would get people to answer in their native tongue.” One of the first questions, she said, was to ask community members to explain the meaning behind their family name and its importance in their home village. This same technique was also used in getting participants to sing special communal songs created for special occasions like marriages or births, as well as to describe childhood games, or record how family recipes were made and their importance.

Given the circumstances that have brought some Chaldean Christians to the United States, however, some interviews have captured a much different side of the Middle Eastern Christian experience: persecution and flight. Craig told CNA that some of the first interviews of the project were conducted with recent refugees, many of whom were still processing the traumatic circumstances leading up to their exodus.

“A lot of the questions we were asking just weren’t relevant for them,” she said of the questions about traditions and history on the group’s questionnaire. “At that point we just decided to let them tell whatever story they wanted to tell, and didn’t really prompt as much as we do with people who have been here for decades and feel more settled.”  

In collecting both these stories as well as those from Chaldean Christians who moved to the United States decades ago for economic reasons, the group has been able to document a cross-section of Iraqi Christian life. Among those who came over in the 1950s-70s, the researchers have recorded histories by people from smaller Christian villages who spoke Neo-Aramaic and were very much connected to the Chaldean identity and more ancient traditions and ways of life.

Meanwhile, the majority of Chaldean refugees coming over to the United States as a result of violence and persecution are more likely to speak Arabic than Neo-Aramaic, and are also more likely to come from larger, more cosmopolitan cities. Still, among those persecuted, “there’s a profound sense of them being Christian, because they’re being persecuted for that reason.”  

‘More than just memories’

Though Talia is not involved directly in the interview process, he stressed to CNA the importance of gathering oral histories due to their unique ability to capture the essence of what it’s like to be a Middle Eastern Christian.

Just as his mother painted the experience of growing up in her hometown for Talia and his siblings, so too do these oral histories transmit the feeling of being in the communities of northern Iraq. “When you see these memories put on audio or on video, you can feel as if you were, or are present.”

While Talia was raised in Baghdad, his mother came from a Christian village of around 5,000 people in the northern Nineveh plain, without electricity, but maintaining many ancient traditions in their daily lives, including use of the Neo-Aramaic language.

“It’s more than simply nostalgia,” he explained of the stories. “It’s more than just memories. It’s a way of life which has disappeared or is disappearing.”

For Talia, the importance oral history plays in Middle Eastern culture has all the more weight due to the uncertainty faced by many communities. Even those that have been freed from the hands of ISIS are often in ruins, and much of the Middle Eastern Christian community is now in diaspora. Talia wants to help ensure “that the community isn’t gone simply because it isn’t in the villages or the towns.”

The next generation

The preservation of their home cultures and traditions is also a major concern for young Middle Eastern Christians who want to know more about their roots.

Yousif Kalian is a second-generation Iraqi immigrant and a member of the Syriac Catholic Church. As an undergraduate student at The Catholic University of America, he was a young adult researcher on the Christian Communities of the East Cultural Heritage Project, and he has continued to work with the endeavor after graduation. He initially learned about the project while taking a class with Dr. Talia.

“I’ve always had an interest in the region from a professional point of view, on top of being Iraqi-American,” Kalian told CNA. He said that within both Catholic and secular culture in the United States, there is a lack of understanding about Middle Eastern Christians, as well as a culture gap between Middle Eastern parents or grandparents and their children or grandchildren. This, he said, has left a lot of questions about identity and culture among many of his Middle Eastern Christian peers.

Kalian sees this project’s blending of oral history and multimedia access as a way for young people to help change that knowledge gap.

“If you know anything about the Middle East, the oral tradition is the most prominent tradition there,” he said, pointing to the recitation traditions in Islam, Judaism and several Christian churches. Singing and storytelling are closely tied up with the identity of the people, he explained.

“I think not just preserving dates and numbers and facts, but really preserving the stories is the most important thing to preserve from Middle Eastern Christian culture,” Kalian stressed.  

“We all grew up with stories. The monastery that my grandfather is named after was destroyed by ISIS in 2015,” he said. “And my grandfather’s name was Behnam.”

Saint Behnam and Saint Sara monastery was established in the 4th Century in the Nineveh plain, about 20 miles from the city of Mosul. In late 2014, ISIS fighters took control of the monastery, expelling the monks under threat of death. On March 19, 2015, the terrorist group released images of the destruction of the tomb of Saint Behnam and the surrounding buildings.

Yet, Kalian keeps the memory of the monastery with him, as a part of who he is. “The story goes that my great grandma couldn’t have a son,” he told CNA. “Kept having daughters, and in Middle Eastern culture having a son is a point of pride: he carries the name and the wealth and protection. So she went to St. Behnam monastery and was praying, ‘Please give me a boy, St. Behnam. I’ll name him after you if you give me a boy’.”

“Sure enough, she gave birth to a boy, and he survived,” Kalian said, “He survived, and she named him Behnam.”

“You can find a book on Christianity in Iraq, or you can find a book on this monastery. But stories like this: they’ll die with our parents or grandparents.”

“That’s why I think this project is so important: to get the recipes of the food that they cook and the history behind the food they cook, and the names of our parents and grandparents and where they come from, and these saints and stories and traditions…once we move here, to an extent it stays and is alive, but in another sense it gets lost,” he lamented. “That’s why I think that this project really is important.”

And he is not the only one who is excited about the chance to pass on these stories: his siblings and other friends from his Syriac Catholic community have been interested in having a template to interview their parents and grandparents, and a way to digitize their memories. Kalian himself hopes to interview his family members and priests to collect their oral histories.

“I think every young person, if offered the opportunity, would love to speak with their grandparents or parents, if you gave them a structure to find out more about their own history,” he said.

“If you make it an active thing to learn about your culture and not just have it be reading or watching documentaries. Being able to engage – having it be an active thing and have an active culture – will engage them more and therefore persevere our communities, our history, our culture and our language.”

Once completed, the Christian Communities of the East Cultural Heritage Project will be accessible at www.ccmideast.org and in the archives of the Institute of Christian Oriental Research at The Catholic University of America. Documentary video will also be distributed in Michigan at a later date.

Photos courtesy of The Catholic University of America.

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Indianapolis, Ind., Jun 15, 2017 / 05:06 pm (CNA/EWTN News).- Advocates for Chaldean Christians detained by federal immigration enforcement are in a race against time to halt their deportation back to war-torn Iraq.

“Today is also the feast of the Body of Christ. And this is where the Body of Christ is in pain, and it turns to the Body of Christ for healing,” Bishop Francis Kalabat of the Chaldean Eparchy of St. Thomas the Apostle of Detroit told CNA on Thursday, the feast of Corpus Christi.

“Today we are carrying our crosses, and those crosses are real,” he continued June 15. “And with every cross we have our Good Friday, but trusting in God we will also have our Easter Sunday.”

Beginning last Sunday, U.S. Immigration and Customs Enforcement arrested dozens of Chaldean Christians in the Detroit metropolitan area, and most were quickly sent to detention at the Northeast Ohio Correctional Center in Youngstown, Ohio. Some were taken from their homes in front of their families, and others were reportedly arrested in public places like restaurants.

An estimated 106 Iraqis have been arrested so far, Bishop Kalabat said, “the vast majority of them Chaldean Christian,” though there are reportedly Muslims among the detained.

ICE explained in a statement that the Chaldeans had previous criminal records including convictions for homicide, rape, and aggravated assault, had been ordered for removal by a federal judge, and were being deported to Iraq as part of an agreement between the U.S. and Iraq.

They entered the U.S. legally, some of them decades ago, with an eventual path to citizenship, but since then those who committed felonies would not have a legal path to citizenship.

Many of the crimes were committed decades ago, in the 1980s and ’90s, Bishop Kalabat said, with one case “literally 30 years ago.” That man “did his time [in prison], paid the price, has cleared his name,” and is now married with four children.

Some of the detainees may have recent criminal records and be a threat to public safety, the bishop noted, and if that is the case they should be detained.

He maintained, however, that many of those detained have long been responsible, law-abiding residents.

Chaldeans are native to Iraq and the population has been Christian almost since Christianity began. Detroit is one of the largest Chaldean diaspora communities in the U.S., where an apostolic exarchate was created in 1982. An estimated 30,000 Iraqi refugees have been settled in Michigan since 2003.

The church and the community have been working feverishly to halt the deportation of the Iraqis. Prayer vigils have been taking place this past week in the community, Bishop Kalabat said.

Martin Manna, president of the Chaldean Community Foundation, told CNA on Wednesday that advocacy for the plight of the detainees has reached the highest levels of government. The U.S. bishops have written a letter to the Vice President asking for a halt to the deportations, he added.

“Hardened criminals” make up a “very small percentage” of the detainees, he insisted.

The Knights of Columbus have written Secretary of Homeland Security John Kelly on the matter, and several members of Congress – Reps. Sander Levin (D-Mich.), John Conyers (D-Mich.), Debbie Dingell (D-Mich.), Dan Kildee (D-Mich.), Brenda Lawrence (D-Mich.), and John Moolenaar (R-Mich.) — wrote Secretary Kelly as well.

The detainees “will be placed in great danger if deported to Iraq,” they insisted, noting that the State Department declared in 2016 that Christians in Iraq and Syria faced genocide at the hands of the Islamic State. They continue to be threatened by the Islamic State and other terror groups.

“Because of the horrors perpetrated against the Catholic Chaldean population in Iraq, these individuals could be stranded in a country in which they are subject to extreme jeopardy,” the letter said.

Furthermore, many of the detainees may have no families or connections in Iraq given how long they have lived in the U.S., the members wrote.

“Until we in Congress can review all aspects of the agreement reached with Iraq, and the referenced safety measures, we urge you to hold off removal of these individuals to Iraq,” the members stated.

Detainees must not be deported without due process, Manna insisted, saying that sending them back to a country with an active war zone like Iraq is inhumane.

“The law is really on their side,” he said of the detainees, who have had clean records for at least ten years. They served their time in prison and “paid their debt” to society, he said, and should not be deported without due process as federal judges had ruled long ago they could be removed.

Furthermore, sending these detainees back to Iraq while it is an active war zone could violate the International Convention Against Torture, he added.

“The U.S. also bears responsibility” to rectify the problem, he told CNA, as the American-led 2003 invasion of Iraq precipitated a massive exodus in Christians from the country, from a population of 1.5 million in 2003 to under 300,000 now.

“The administration has committed itself to helping Christians,” Bishop Kalabat said, but if Christians who committed crimes decades ago and have “turned the corner” are being deported, “it doesn’t make sense.”

Yet God suffers with his people, he continued.

“This, to me, is the greater tragedy, when we forget about giving of our lives to God and allowing God to be with us, and allowing God to speak to us, to be hurt with us.”

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