النائب الخازن: زيارة الحريري لسوريا مهمة لتثبيت الثقة وتمتين العلاقة التحرك الدولي في اتجاه لبنان ضروري لمواجهة التهديدات الاسـرائيلية

المركزية– شدد عضو تكتل التغيير والاصلاح النائب فريد الخازن على أهمية أن يتواصل لبنان مع محيطه العربي وان يثبت حضوره على الساحة الدولية في مواجهة التهديدات الاسرائيلية". 
ولفت الى أن زيارة رئيس الحكومة سعد الحريري لسوريا خطوة مهمة على طريق تثبيت الثقة وتمتين العلاقة بين البلدين".  
ولاحظ في حديث الى "المركزية" وجود تشكيك في ما يتعلق بالعلاقات اللبنانية – السورية يترافق مع تصريحات وتأويلات وقراءات مضخمة وقال: العلاقات اللبنانية – السورية في مرحلة إعادة التأسيس بعد التوتر الذي سادها والأحداث التي حصلت بعد العام 2005 وزيارة الرئيس الحريري للمملكة العربية السعودية وسوريا وبعدها لمصر والأردن طبيعية تدخل في إطار الزيارات التي يقوم بها رئيس الحكومة ورئيس الجمهورية العماد ميشال سليمان لعدد من دول العالم في الشرق والغرب. 
واعتبر الخازن أن "زيارة الرئيس الحريري لسوريا خطوة مهمة لتثبيت الثقة وتمتين العلاقة بين البلدين وهي جاءت استكمالا للزيارة الأولى ولم تأخذ الطابع العملي في انتظار الزيارة المرتقبة للرئيس الحريري مع الوفد الوزاري لدمشق لمناقشة الاتفاقات المعقودة بين البلدين". 
وشدد على أن "المرحلة التي سادت قبل العام 2005 بتفاصيلها الداخلية والاقليمية والدولية انتهت الى غير رجعة والجانبان اللبناني والسوري لا يرغبان في إحيائها، وبالتالي التواصل والتشاور أمر مفيد للبنان ولتطوير العلاقات.  

By BASSEM MROUE, May 2010. Associated Press

The Lebanese immigrant who won the Miss USA 2010 pageant comes from a family that stood out for its tolerance in a religiously divided country, relatives said Monday. Rima Fakih, 24, was born into a powerful Shiite family in a village in southern Lebanon that was heavily bombed during the 2006 Israel-Hezbollah war. But she and her sister said the family celebrates both Muslim and Christian faiths and prefer to be referred to as Lebanese, Arabs or Arab-Americans. "We don’t take sides and this is strange in a country like Lebanon," Rana Fakih said, referring to the civil war that was mainly between Muslims and Christians. Rima Fakih of Dearborn, Michigan, beat out 50 other women to take the 2010 Miss USA title Sunday night at the Planet Hollywood Resort & Casino in Las Vegas, despite nearly stumbling in her evening gown.Her sister said the new Miss USA was born in their southern village of Srifa, near the port-city of Tyre, after her parents could not reach their home near Beirut because of heavy fighting during the 1975-90 civil war. She then attended the Catholic Saint Rita school near Beirut and immigrated with her family to the U.S. in 1993.

For pictures of Rima the new miss usa from Lebanese origins please click "read more"

I – Crucifiez-la !
mercredi, mai 12, 2010
 
Par P. Mansour LABAKY
Jamais l’Église n’a été autant malmenée par les médias. Je suis membre et fils de cette Église. Je me sens donc concerné. Je suis solidaire d’elle en tout. Je suis si fier de la manière avec laquelle notre Saint-Père le pape a fait face en bon et vrai berger. L’intérêt de cet acharnement médiatique est qu’il permet à chacun d’avoir un regard objectif sur tout ce qui s’écrit et de se forger une opinion claire et vraie sur l’Église en tant qu’épouse mystique du Christ et en tant qu’institution humaine.
Il est vrai que ce que certains prêtres pédophiles ont commis est non seulement affreux, infâme, humiliant et impardonnable, mais est un crime contre l’enfance. Même le Christ, qui nous exhorte à pardonner à nos ennemis, ne trouve pas de circonstances atténuantes à ceux qui scandalisent « l’un de ces petits ». Il va même jusqu’à exiger qu’on les jette au fond de la mer, une meule accrochée au cou. Je n’ai donc pas la prétention d’être plus clément que la Clémence personnifiée.
Mais, sans jouer les Tartuffe et en toute honnêteté et humilité, essayons de réfléchir sur quelques points qui pourraient nous aider à être objectifs dans nos jugements et à ne pas jeter le bébé avec l’eau du bain :
– La société est formée de gens bien portants et de gens malades, d’où le besoin d’hôpitaux et de médecins. Les prêtres font partie de la société et, parmi eux, il y a aussi des malades qui doivent se faire soigner. La pédophilie est une maladie, comme le cancer, qui a besoin d’être soignée. Les prêtres pédophiles ne le sont pas devenus après avoir été ordonnés, ils portaient ce mal avant. L’Église sera désormais plus prudente dans le discernement des vocations et évitera – autant que faire se peut – les déviances.

Written By Malek el Khazen     In one of your Last Week News introduction, in response of the Patriarch of Antioch Mar Nasrallah Boutros Sfeir comments on the incident that occurred in the Bekaa, you accused the Patriarch of triggering, supporting and legitimizing the actions of citizens attacking the army, which is not a […]

By Deacon Keith Fournier 4/10/2010 Catholic Online (www.catholic.org) Now that he is The "800 pound Gorilla" in the room in the coming selection and appointment of a replacement for Justice John Paul Stevens is this legal construct called an "Abortion Right." Its’ manufacture by the Supreme Court out of what it called the "penumbra" of […]

By Fr. Dwight Longenecker

The feminists had promised that their argument was not theological, merely pragmatic and egalitarian. "Women will make good priests," they said, "and it is unfair that they should be barred from ordination." However, the argument became theological because it was always theological. The traditionalists understood this from the beginning, and the saavy feminists did too — but they understood that their case for ordination would be derailed if they hinted that they wanted to unseat God the Father completely.

WASHINGTON, DC (Inside Catholic) – When I was an Anglican priest and the feminists were arguing for women’s ordination, those who were opposed used the theological argument that the fatherhood of the priest was an indispensable part of a patriarchal system of belief, and that the patriarchal system of belief was indispensable to the Judeo-Christian revelation. In other words, in the family of faith, the priest represents God the Father, and a female can’t do that. Tinker with the symbolism of priesthood, and you tinker with the revealed faith.
 
The feminists countered by saying, "This is not a theological argument. We have no problem with the revelation as it stands. Instead, this is simply a matter of justice. This is about equal rights. That’s all." So, eventually, they won the argument, and the Anglican Church voted for women priests.

Almost immediately, the feminists began to tinker with the liturgy to make it "non-sexist." Prayers to "God the Father" were changed to simply address "God" or "Almighty God," and "Father" or "Father in Heaven" was altered to "Almighty God." The changes were subtle and slight to start with. Then they began their revision on the hymns. Any references to God as Father were changed. If they hymn was too grounded in the Fatherhood of God, it quietly disappeared from hymnals altogether.
 
The next revision was to excise references to God as Son. An alternative Trinitarian formula was offered: Instead of "Father, Son, and Holy Spirit," it was suggested that we say, "Creator, Redeemer, and Sustainer." New revisions of the prayer book started to include new "female-friendly" psalms and canticles. Not only were feminist-friendly Scripture passages — like the ones personifying Divine Wisdom as female — turned into canticles for worship (no problem with that, necessarily), but sections by much-loved female spiritual writers from the past, like Julian of Norwich, were incorporated and structured as "alternative canticles."

 
In addition to these innovations, completely new compositions by feminist theologians were also interpolated. You can see the slow drift: Include new scriptural canticles, then include non-scriptural material from the Sacred Tradition, then weave in new material that will eventually become part of the Tradition.
 

By Fr. Dwight Longenecker

The feminists had promised that their argument was not theological, merely pragmatic and egalitarian. "Women will make good priests," they said, "and it is unfair that they should be barred from ordination." However, the argument became theological because it was always theological. The traditionalists understood this from the beginning, and the saavy feminists did too — but they understood that their case for ordination would be derailed if they hinted that they wanted to unseat God the Father completely.

WASHINGTON, DC (Inside Catholic) – When I was an Anglican priest and the feminists were arguing for women’s ordination, those who were opposed used the theological argument that the fatherhood of the priest was an indispensable part of a patriarchal system of belief, and that the patriarchal system of belief was indispensable to the Judeo-Christian revelation. In other words, in the family of faith, the priest represents God the Father, and a female can’t do that. Tinker with the symbolism of priesthood, and you tinker with the revealed faith.
 
The feminists countered by saying, "This is not a theological argument. We have no problem with the revelation as it stands. Instead, this is simply a matter of justice. This is about equal rights. That’s all." So, eventually, they won the argument, and the Anglican Church voted for women priests.

Almost immediately, the feminists began to tinker with the liturgy to make it "non-sexist." Prayers to "God the Father" were changed to simply address "God" or "Almighty God," and "Father" or "Father in Heaven" was altered to "Almighty God." The changes were subtle and slight to start with. Then they began their revision on the hymns. Any references to God as Father were changed. If they hymn was too grounded in the Fatherhood of God, it quietly disappeared from hymnals altogether.
 
The next revision was to excise references to God as Son. An alternative Trinitarian formula was offered: Instead of "Father, Son, and Holy Spirit," it was suggested that we say, "Creator, Redeemer, and Sustainer." New revisions of the prayer book started to include new "female-friendly" psalms and canticles. Not only were feminist-friendly Scripture passages — like the ones personifying Divine Wisdom as female — turned into canticles for worship (no problem with that, necessarily), but sections by much-loved female spiritual writers from the past, like Julian of Norwich, were incorporated and structured as "alternative canticles."

 
In addition to these innovations, completely new compositions by feminist theologians were also interpolated. You can see the slow drift: Include new scriptural canticles, then include non-scriptural material from the Sacred Tradition, then weave in new material that will eventually become part of the Tradition.