Source: http://kaldu.org/joomla/index.php?option=com_content&view=category&layout=blog&id=98&Itemid=481
Timestamp: 2015-03-04 08:30:08
Document Index: 250495488

Matched Legal Cases: ['§1', '§1', '§1', '§2', '§ 5', '§ 10', '§ 12', '§ 104']

Kaldu.org - Diocesan Theology Courses
Diocesan Theology Courses	Diocesan Theology Courses
St. Peter Diocesan Theology Course 2014:Ecclesiology: The Theology of the Church
Wednesday; November 19, 2014
Lecture by Fr. Andrew Younan
Ecclesiastical History, Book III
Immar Ly ‘Edta
Tell me, O church, where do you wish me to build you?
“The rays of the sun are darkened.” (Joel 2:10)
Shall I build you upon the moon? No, no, for it is said in the Scriptures,
“The moon does not show forth its light.” (Isaiah 13:10)
Shall I build you upon the stars? No, no, for it is said in the Scriptures,
“The stars fall like leaves.” (Isaiah 34:4)
Shall I build you upon the mountains? No, no, for it is said in the Scriptures,
“The mountains melt like wax.” (Psalms 97:5)
Shall I build you upon the rock? Yes, yes, for it is said in the Scriptures,
“Upon the rock I will build my Church.” (Matthew 16:18)
Let all follow the bishop, as Jesus Christ follows his Father, and the college of presbyters as the apostles; respect the deacons as you do God's law. Let no one do anything concerning the Church in separation from the bishop. (St. Ignatius of Antioch)
Eastern Code of Canon Law:
Canon 177 - §1. An eparchy is a portion of the people of God which is entrusted for pastoral care to a bishop with the cooperation of the presbyterate so that, adhering to its pastor and gathered by him in the Holy Spirit through the Gospel and the Eucharist, it constitutes a particular Church in which the one, holy, catholic and apostolic Church of Christ is truly present and operative.
Canon 191 - §1. The eparchial bishop governs the eparchy entrusted to him with legislative, executive and judicial power.
Canon 201 - §1. Since he is obliged to safeguard the unity of the entire Church, the eparchial bishop is to promote the common discipline of the Church as well as to urge the observance of all ecclesiastical laws and legitimate customs.
§2. The eparchial bishop is to be vigilant lest abuses creep into ecclesiastical discipline, especially concerning the ministry of the word of God, the celebration of the sacraments and sacramentals, the worship of God and the saints and the execution out of pious wills.
Wednesday; November 12, 2014
The Apostle Mari in Babylonia The Acts of Mar Mari the Apostle is a book written in Chaldean, exposing the mission of the apostle Mari in upper Mesopotamia, descending toward Arbela, then to Babylonia, where he founded the first church, up to the Persian Sea. A scholar analysis can show different historic layers of the narrative reaching some data that are reflective of the sixth century; but also, through the same analysis, we can identify elements that point to a historic core that describes the factual apostolate of Mar Mari with data which must be considered an authentic witness. The description of the city of Seleucia, with its particular civil assemblies, where Mar Mari will make his first disciples, is in consistent continuity with the Babylonian/Akkadian city assemblies, therefore indicating the authentic historicity of that data (See Amir Harrak, The Acts of Mar Mari the Apostle, Introduction, pp. xxii-xxvi).
Being able to show that the See of Babylon is established by one of the apostles directly, it makes this church Apostolic in the full sense, which implies that the See of Babylon is not dependant of Antioch, or any other apostolic see, but equal to them in dignity, and autonomous in canonicity, since the beginning of the Church. Furthermore, it has to be clarified that Thomas had his leadership role in the evangelization of peoples east of Euphrates, Thaddeus headed the missionary station in Edessa in support of the penetration in depth of Mesopotamia to its heart in Babylon. The apostle Mari effectively crowned the apostolic effort by establishing the church with its center in Kokhe, Babylonia, with all of its required equipments, including priestly ministry and liturgical rituals.
According to the Acts, and to many other references, Mar Mari died in a the city he made his headquarters, AD 82, and was buried in Beth Qoni, which became a monastery and Patriarchal cemetery. His achievement is of immense and perpetual value for the Chaldean Church of the East. The Assembly of the elders: "They came down to the city of Seleucia, which was located on the Tigris. Because Christianity did not exist in the region, nor could they find anyone who would receive them in his house for God's sake, the blessed one and those who were with him rented a house and settled in it. The people of Seleucia were evil pagans. Mar Mari passed through the whole of Seleucia, but no one followed him. He realized that they had no concern other than eating, drinking, and getting drunk. As soon as the wine of the day before lost its effects, they hastened to drink the wine of the following day. He could not tell them God's word because they were found drunken at all times."
"When he realized that no one followed him, he wrote a letter and sent it to the city of Edessa in Mesopotamia, to his colleagues the apostles. Thus he wrote: "The land to which you have sent me is evil and full of thorns. Its people are arrogant and hard. I am not able to work them and sow in them. And now if you order me, I would come to you or I would go to another place." The apostles took counsel among themselves and made the right decision, concerned about the lives of (Seleucia's) citizens, lest they perish. They wrote letter to the holy Mar Mari, which contained the following: "You have no right to come here or to go elsewhere before you go up the summits of those mountains and the top of high places, breaking them up, tilling them, and sowing them to bring plentiful yield!" When the blessed Mar Mari realized that he had nowhere to go, he pondered about what he would do."
"Now there were three assemblies in Seleucia, one the elders, one for the young people, and one for the children, for this is how they organized their assemblies. The blessed one thought to stir up controversy at the assembly of the elders: if it would be possible, I would hunt their souls starting from this place! He went to them, and they placed him below all of them, for they were saying: this man is a foreigner. And he joined them in singing and in merriment every day."
"After a time, came Mar Mari's turn among them to do his (banquet) service, and those who had converted said to him: "It is your service now, and therefore you should take care of the food and of the wine." For there was a custom in Seleucia according to which the one who did the service had to bring food, wine, perfume, and musicians from his house. So give the food and the wine now, and we will provide and musicians and the perfume." ... So he wrote a letter to the apostles, his colleagues, which he sent to the city of Edessa... they rejoiced and sent him gold as he requested from them, along with fragrant herbs, tambourines, harps, cymbals, and all kinds of instruments that had no equal in Seleucia, and they reached Mar Mari in Babylonia." (Amir Harrak, Ibid, Sections 19 & 22).
Another major argument, with a convincing evidence for the historicity of Mar Mari's mission to Babylonia and his establishment of the first church in it, is provided by a book called "Book of the Tower", written in Arabic, exposing the list of the Patriarchs of the Church of the East with their biography up to the middle of the twelve century; this list begins with Mar Addai, followed by Mar Mari. The author, Mari Ben Suleiman, is evidently knowledgeable of the Book of the Acts of Mar Mari, but he furnish us some extra details not found in the text of the Acts available today to us. The detail concerns the location of the property given to Mar Mari by the City Assembly on which he built a church. The detail indicates that: 1) Both cities, Seleucia and Ctesiphon were close to each other, separated by Tigris river and united by a bridge, to become known as the Twin-cities, Seleucia to the east, Ctesiphon to the west. 2) Kokhe, the huts, where Mar Mari built a church, was in the proximity of Ctesiphon.
The relevance of this information is based on the fact that since 79 AD Tigris changed the bed of its course in the vicinity of the Twin-cities, causing a different regional typography, where Kokhe will sit in the vicinity of Seleucia, not anymore on the side Ctesiphon. Thus, a text describing the location of Kokhe in the proximity of Ctesiphon must belong to an era prior to the year 79 AD; this specific description is what we find in the text of the Book of the Tower, as you may observe:
Building a church on the bank of Tigris: "Mar Mari the apostle... one of the Seventy... Christianized the people in Babylonia, Ahwaz, and the towns around Tigris, Pharis, Kashkar, and Rizaya... He went to Seleucia, which is to the east of the Twin-cities while Ctesiphon is to the west... He descended to the plain of Mayshan up to the Persian Sea... The reason why the church of the Twin-cities is called Kokhe is because it was huts of the workers of Mardinshah, the chief of Ctesiphon; when Mar Mari healed his daughter, he (Mardinshah) endowed it to him..." (Liber Turris, Arabic text, pp. 3 & 4).
Wednesday; November 5, 2014
Lecture by Bishop Bawai Soro
- Definition & Implication of Papal Primacy & Infallibility
- The Orthodox Reception
- The Protestant Objection
- The Assyrian Church Modern Position
- The Teaching of the Chaldean Catholic Church Tradition on Papal Primacy
- Scriptural Evidence
- Canonical Evidence
- Patristic Evidence
- Liturgical Evidence
- Recent Application of Papal Primacy in the Life of St. Peter Chaldean Catholic Diocese
The Chaldean Institute for Mesopotamian StudiesAnnual Session of Theological Studies On
The Chaldean Renaissance:Flowing from the Altar
THEOLOGICAL COURSE 2013
Every Wednesdayfrom 7:00 pm - 9:00 pmStarting November 06, 2013Ending November 20, 2013
Week 1: November 6, 7-9 PM Chaldean National and Ecclesial Identity
Mar Sarhad Y. Jammo
Download Week 2: November 13, 7-9 PM Applying Chaldean Ecclesial Identity within the Church Today
Week 3: November 20, 7-9 PM The Soul of Ecclesiastic Renewal
Previous Courses:2012 | 2011 | 2010 | 2009 | 2008 | 2007
St. Peter Diocesan Theology Course 2013:The Chaldean Renaissance: Flowing from the Altar
Week 3: Wednesday, November 20, 2013; 7-9 PM
THE SOUL OF ECCLESIASTIC RENEWALBy Bishop Sarhad Y. Jammo
The whole life of the Church must have a core, a soul from which it draws its energy and vitality; this core is known in Theology to be the Qurbana of the Church, and by extension, the entirety of the life of the Sacraments, Liturgical Seasons and Daily Prayer. This is the heart of the ecclesial body that pumps spiritual blood of life to everyone and every organ in the Church, both as a community and as organization. A bishop must provide and organize, in the best manner, the requirements for its confection, offering and consumption. "Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sin...." (Heb 5: 1).
Central worship in the Scriptures: The basic requirements of Worship are: Priesthood, Sacrifice, Temple; the peak of all is expressed in the Passover Offering. Jesus does not destroy the temple needed for worship, but he constructs a new one, which is his body. He is also the new High Priest, and his crucified Body is the Sacrifice. There are 2 basic moments: altar and banquet; a) Presentation and offering, in the temple. b) breaking and consuming in family homes. It is paramount to expose how the Sacramental founding act of Christ in the Last Supper corresponds to and replaces the Jewish Passover.
The Jewish Passover Practice: The day of April 14, in the afternoon, a lamb for each family ought to have been slain and offered in the temple of Jerusalem. Then the representatives of the family would take the rest of the offered lamb to their family, to be consumed by them in the evening, according to Passover prescriptions.
Christ's Passover: Jesus was crucified on the same day, called "of the preparation", dying on the cross in the corresponding hour when lambs were slain in the temple. Then, his body was taken from the cross to a nearby new tomb, where he was buried; Sunday early morning he was not anymore in the tomb but found risen. That is the Christian Passover in its first moment; the difference between the Jewish and the Christian Passover is that this Lamb of God, Jesus, is not slain as a final status of existence, but after being slain and buried, he is risen.
For the second moment, the consumption of the lamb, though the Jews wondered at the seeming absurdity of Jesus' plan in making himself a true nourishment of eternal life, the bread of life: "how can this man give us his body to eat?" Thus, the Lord Jesus established the sacrament of the Eucharist in which bread and wine will become, by the consecration, his body and blood; therefore the Qurbana of the church, through the consecrated elements of bread and wine, is to be consumed by the faithful.
Therefore, in the Mass: the first Eucharistic segment (the presentation of the gifts and their offering) makes present for us what happened on Golgotha, the offering to the Father of Jesus' self, to become our own Qurbana; in the second Eucharistic segment, we prepare for communion by the fraction of the Body of Christ and its signing with his Blood, followed by the communion itself.
* The temple, where there was an altar facing the Holy of the Holies, there the slain lambs were offered; on Holy Friday Jesus becomes the Lamb of God, Golgotha and the tomb become the Christian Holy of the Holies; Mother Mary with John the Beloved, and few devoted ladies stood in front of the Cross and, afterword with Peter, in front of the tomb. These are the most important features of the new Christian temple, built as the body of Christ.
* The banquet is the second principal segment of the Eucharistic celebration, therefore, while the altar serves the presentation of the offering and their consecration and offering to the Father, the Banquet serves the breaking and signing followed by the communion. This section, according to the founding act of the Lord, in substitution to the Jewish Passover, is properly organized to face the people.
* The heart of Jesus as the ultimate sanctuary and refuge of our souls: The two scenes of the Gospel of John, one describing the piercing of the side of the Lord, the other the touching by hand of Thomas of that opening is for me the most powerful historic and theological reference, both for the liturgy, as well as for personal and community devotion. Thus: a) A cross, without the icon of the crucifix (with the bloody mark in his side), is a drastically diminished representation of Golgotha, inaccurately attributed to ancient Fathers of the Chaldean Church; those leaders who promote the iconoclastic doctrine of a Nestorian current within the Church of the East, were more in the business of pleasing their Islamic rulers than fulfilling the implications of Christian dogma.
b) The opening of Jesus' Heart is represented eloquently and dramatically by the opening of the veil in our churches, giving us access to the divine throne of mercy.
Pursuing a course of spiritual renewal in our diocese 11 years ago: Where to start, what is the ultimate reference?
IT IS: Organizing our Holy of Holies, the Qanke, according to the scriptural requirements, and living in continuity and harmony with it, was since the beginning of my episcopal mandate, and remains as long as I am the shepherd of this eparchy, the solid spiritual core of our diocesan renewal. BECAUSE the fundamental principal is the following: authenticity, truth, and bearing faithfully our responsibility is to be expressed first of all in front of the altar; otherwise, nothing else could be seriously authentic. This is where everything noble and serious begins and ends --obedience to the call of God, human dignity, concrete charity, redemption of self and of humankind, sacramental ministry, restored grace and paradise-- everything pertaining to eternal life is nothing but a consequence and application of the Paschal events and celebration. St. Peter Diocesan Theology Course 2013:The Chaldean Renaissance: Flowing from the Altar
Week 2 - Wednesday, November 13, 2013; 7-9 PM Applying Chaldean Ecclesial Identity within the Catholic Church TodayBy Bishop Sarhad Y. Jammo
What are the authentic features of the Chaldean Catholic Church, as formally recognized by the most authoritative reference of the Catholic Church, The Code of Canons of the Eastern Churches? Are the Chaldeans recognized as a distinct people, with specific culture and history, with liturgical, theological, spiritual, and disciplinary patrimony? What does the Catholic Church teach us about the importance of cultural and national identity? There may be, indeed, confusion among our Chaldean people regarding the relevance of nationality and culture. Is it, in the eyes of the Catholic Church, a divisive and harmful thing to understand and appreciate our own nationality and culture? Or, on the contrary, does the Church ask us to be proud of who we are and preserve our heritage, rather than dilute ourselves and our patrimony in other cultures or practices? Here are some helpful canonical guidelines and leads:
Does the Church want us to take on the practices of the Latin Church, or does she encourage us to resist Latinization and keep our own particular traditions? Does she have no preference whether Chaldeans go to Latin or other Churches, or does she prefer Chaldeans to attend and participate in their own Chaldean Church? Eastern Code of Canon Law, 1990:
§ 5. All members of the Eastern Churches should be firmly convinced that they can and ought always to preserve their own legitimate liturgical rites and ways of life, and that changes are to be introduced only to forward their own organic development. They themselves are to carry out all these prescriptions with the greatest fidelity. They are to aim always at a more perfect knowledge and practice of their rites, and if they have fallen away due to circumstances of times or persons, they are to strive to return to their ancestral traditions. (See details in the Holy See’s document Instruction for the Application of the Liturgical Prescriptions in the Code of Canons of the Eastern Churches, 1996).
§ 10. Desiring that these treasures flourish and contribute ever more efficiently to the evangelization of the world, OrientaliumEcclesiarum affirms, as do successive documents, that the members of Eastern Churches have the right and the duty to preserve them, to know them, and to live them. Such affirmation contains a clear condemnation of any attempt to distance the Eastern faithful from their Churches, whether in an explicit and irreversible manner, with its juridical consequences, inducing them to pass from one Church sui iuris to another, or whether in a less explicit manner, favoring the acquisition of forms of thought, spirituality, and devotions that are not coherent with their own ecclesial heritage, and thus contrary to the indications so often emphasized by Roman Pontiffs and expressed, with particular force, already in the Apostolic Letter OrientaliumDignitas of Leo XIII.
Liturgical Renewal What does the Church teach us about how to respect and develop our traditions “organically”?
Does authentic renewal mean adding elements from outside our tradition, for example from the Latin tradition? Or does it mean allowing the Chaldean tradition to grow from within, and expand in its own way? Which form of “renewal” is correct in the Chaldean Church: the Latinization that occurred due to a misunderstanding of the Second Vatican Council, or the Reformed Chaldean Mass of 2006? Eastern Code of Canon Law, 1990:
§ 12. The Council specifies that changes in the rites and disciplines of these Churches are not admitted except by reason of their own organic progress and adds that whenever they have fallen short, due to circumstances of time or persons, they are to strive to return to their ancestral traditions. What does the Church teach us about the particularities of our Eastern church-buildings?
Is the Sanctuary meant to be open to the public or kept as a holy place? Are the elements of the Bema and Veil to be abandoned as old-fashioned or re-established? The Holy See’s document Instruction for the Application of the Liturgical Prescriptions in the Code of Canons of the Eastern Churches, 1996:
§ 104. The sanctuary is separated from the nave by a veil, gate or iconostasis, because it is the most sacred place: it contains the altar on which the Divine Liturgy is celebrated and the Oblation is offered. Only those who are entrusted with the sacred ministry can enter the sanctuary to complete the sacred acts...Therefore, it is important that in restoring old churches or constructing new ones, those responsible should attentively study the symbology expressed in them, while taking into account and foreseeing the possibility of re-establishing the usage in conformity to their proper tradition.
Week 1: Wednesday, November 6, 2013; 7-9 PM Chaldean National and Ecclesial IdentityBy Bishop Sarhad Y. Jammo
I - Who are the Contemporary Chaldeans?Contemporary Chaldeans are: a) the descendants and main remnant of the ancient inhabitants of Mesopotamia: the Sumerians, the Akkadians, the Babylonians, the Assyrians, and most of all the Chaldeans. b) Their language is the Chaldean, i.e. the vernacular, Aramaic of Mesopotamia, being in continuous use for the past 3000 years until the present time. c) They are the heirs of successive Mesopotamian civilizations, particularly of its spiritual heritage, as represented by the Patriarch Abraham of Ur of the Chaldeans, and as frequently referred to in the Holy Scriptures both the Old and the New Testament, as embodied as well, in regard to Christian heritage, in the Chaldean Catholic Church of the East.
II - What is the Chaldean particularity among the nations?
III - What is the goal of the Chaldeans and how to reach it? 1) The goal of the Chaldeans is to survive and thrive while preserving their identity and growing in it civilly, culturally and spiritually:
4) By establishing free media to proclaim genuine Chaldean identity and culture.
THEOLOGICAL COURSE 2012Every Wednesdayfrom 7:00 pm - 9:00 pmStarting November 07, 2012Ending November 28, 2012
Week 1: Introduction on Faith November 7, 7-9 PM - at St. Peter Cathedral
Lecture 1: We Believe in One God Mar Sarhad Y. Jammo
Full Notes Download Lecture 2: The Church believes in the Holy Trinity Mar Sarhad Y. Jammo
Full Notes Download Week 2: The Family Living the Faith November 14, 7-9 PM - at St. Peter Cathedral
Lecture 1: The Family as Created by God
Lecture 2: The Family as Sacrament of Love
Shamasha Alen Glina
Download Week 3: Parish Community as Family of Faith November 21, 7-9 PM - at St. Michael Church
Lecture 1: We Believe in One Church
Lecture 2: The Parish as the Local Living Church and Family of Faith
Download Week 4: Diocese as Embodiment of Apostolic Church & Chaldean Heritage November 28, 7-9 PM - at St. Michael Church Lecture 1: The Bishop and Priests
Lecture 2: Vital Diocesan Institutions
Previous Courses:2013 Diocesan Course2012 Diocesan Course2011 Diocesan Course2010 Diocesan Course2009 Diocesan Course2008 Diocesan Course2007 Diocesan Course
Week 2: The Family Living the FaithSecond Hour: The Family as Sacrament of Love November 14, 2012
God takes the love that a couple brings to him and He elevates, magnifies and infuses it with the divine love in the sacrament of Holy Matrimony.
The love found in the Trinity is both creative and redemptive. During the precious time on the cross, Christ shows us the depth and loftiness of marriage.
It is not something within the spouces that keeps a marriage bound together but a holy marriage keeps the spouses together.
It is the parents that must first prepare the way of God within their children. A holy family is sent out to the heart of society to evangelize by its existence.
Lecture Notes All of the sacrament flow out of God's love to us so that we may be worthy to receive his grace
so when one of those sacraments translates the divine love into human love a bridge is built
God gave us a way to make visible His invisible divine love. ****
The only Sacrament that two persons are required to enter
all the other sacraments a person enters, marriage two enter
God has chosen this sacrament to mimic the trinity on earth
its given two because its not static love, like the Trinity
He takes the love that a couple brings to him and elevates magnifies and infuses it with the divine love, the love that is at the core of the Holy Trinity
Trinitarian love is two part
it is in the cyclical love of the Father to the Son and from the Son to the Father that the Holy Spirit is begotten
God could have chosen any method to bring life in this world, but he chose through lovewhen a husband loves his wife and the wife in return loves her husband they give the themselves fully that's when window is open to life
trees grow fruit
it is the loving submission of the son to the father's will humanity has redemption
Luke 22:42 ESV - "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done."
in a home where the father and the mother live in complete dedication to one another and keeping God's will first before their own they open the biggest window to the children to God's saving grace
we say this during the mass "Lord, grant us peace and serenity that we may confess your Trinity"
Peace and serenity are prerequisites
starts with one and gives to the other
must come from inside and given to the other
Love of Christ to Church is the prime image of family;
This theological reality is not overlooked in the Chaldean liturgy
liturgical calendar-after the season of the cross is the crowning of the church
church hymn and marriage rite -Church, O betrothed of Jesus Christ who save you by his precious Blood; gave you his body (living Food which wicked man had sacrificed), who placed in your hands his redeeming Cup (his most precious Blood that flowed from his side when they stabbed him by the spear)
A holy and successful marriage
is in love with God. Not just internally or individually, but externally and collectively.
does not melt within society. We are not married because we are not religious. We are sent as a religious couple in the world. Zero exceptions or excuses.
Week 2: The Family Living the FaithFirst Hour: The Family as Created by God November 14, 2012
- Matthew 19:3-15
Being in society is something that is part of our nature. This is especially true in marriage.
The society does not end in the husband and wife, it ends in children.
Those who are called to virginity are not against nature, they supersede nature.
Children are also in the context of consecrated life. The element of taking care of others and being responsible for
God did not create man alone. Even at creation, he did not create male and female alone. The family is not an isolated unit on its own, this too is unnatural. A family is meant to interact with the world and make it a better place. Even God the creator is not alone, it overflows into the human being and the family.
Therefore, the family too must overflow into society.
Human nature as we have inherited it is fallen and stained with sin.
It is because of this fall that we have people desiring things that are against nature.
Creation was not “very good” until man and woman were created. Be subject to one another out of reverence for Christ. Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Savior. As the church is subject to Christ, so let wives also be subject in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, because we are members of his body. "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." This mystery is a profound one, and I am saying that it refers to Christ and the church; however, let each one of you love his wife as himself, and let the wife see that she respects her husband. Children, obey your parents in the Lord, for this is right. "Honor your father and mother" (this is the first commandment with a promise), "that it may be well with you and that you may live long on the earth." Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.
- Ephesians 5:21-6:4
Parents must be the first example of obedience before they expect their children to obey them. The father is the father of his child because of Christ. Parents are stewards of the family, not the creators or gods of their children. Page 1 of 2	«StartPrev12NextEnd»	HomeNewsDioceseLiturgySunday ReadingsSermons Basilica HymnsChaldean Liturgical BooksThe Reformed Chaldean MassDiocesan Theology CoursesLiturgical CalendarLectures on Ramsha and SapraBa’uthaPrayer ServicesEastern SaintsNovena of Mar AbbaContact	Sawra NewsletterChaldean CultureChaldean ChurchRetreatsYouth ConventionChaldean ScoutsDocumentsLinksArchives	Search...	Links