Our mission


17. The Apostles founded the Church of Antioch and St. Peter was its first Bishop. It experienced the first apostolic mission ad gentes (cf. Acts chapters 11-14). From her the universal apostolic expeditions were launched. She is also the only Church to have experienced the fullness of unity between the essential components of the early Church, namely the Jews and the Gentiles. Therefore, the founding history of the Church of Antioch is an example for us in our desire to restore the Unity of the Catholic Church.

 

18. Any division in the One Church disfigures the revelation of its mystery. She is ONE, wherever she is. If, therefore, the local Church is the manifestation, here and now, of the Universal Church, division obscures its universality and weakens the members of the same body, the dynamism of Communion and the transmission of the Holy Spirit. Therefore, the greatest danger to the local Church is division, and the greatest service to her is full consecration to renew the mystery of her unity, that is, her local and universal cohesion.

 

19. Various factors have caused division, whether historical or geographical. However, the main reason for division is sin, which works in the heart of man[1] and from there, in the heart of the community; it deviates the ways of the Lord. Therefore, he who has dedicated himself to the cause of unity must fight sin and its traces in his heart.

 

20. The servants of Unity walk behind the Lamb of God who bears the sins of the world wherever He goes (Ap. 14: 4) carrying His infamy, that is, the Cross, and following the example of the Master who washed the feet of His disciples in the immensity of His tenderness, asking them to do the same and to love one another as He loved them. There is no greater love than the love of the Savior, Our Lord Jesus Christ who offered His life for us because He loved us.

 

21. Unity begins within the community that forms a small domestic church. The communion we cultivate and care for becomes like a seedling that can be transplanted into the mother church. Our community is a laboratory of communion and a guarantee of the unity of hearts in Jesus.

 

22. The intercessory prayer of the prophet Elijah on Mount Carmel, after his restoration of the altar on behalf of the twelve tribes of Israel, symbolizing the unity of the scattered children of God, is a source of inspiration for the intercessory service that is at the heart of the OUA's vocation.

 

23. Our Order considers that its service of intercession in favour of Unity has as its axis in the priestly prayer of the Lord in the Gospel according to Saint John, chapter 17.

 

24. The members of the OUA take the three religious vows of obedience, virginity and poverty which are simple when they take the Small Angelic Scheme. These vows take on a solemn character when the Great Angelic Scheme is granted, according to the CEO Law.

 

25.  In fidelity to their vocation, the Church allows them to make a fourth vow, which is that of serving the Communion among the members of the Body of Christ, in response to the priestly prayer of the Messiah.

 

26. The members of the OAU profess the greatest love for all persons belonging to another local Church. Our communities welcome vocations from all Churches provided that the aspirant remains, in spite of his monastic affiliation, faithful to his Church, enriching our religious community with his richness.

 

27.  We adopt the liturgy of the Greek-Melkite Catholic Church but it is desirable to celebrate in other rites to which the members of the monastic federation belong. It is also possible to embrace one of these rites as the principal rite according to what the local community decides with the local Ordinary and according to concrete pastoral needs.

 

The prophetic service of the second coming of Christ

 

28.  The call of the OAU to serve the Ecclesial Communion unfolds within the framework of Faith and Hope in the Second Coming of Christ, for which the Bride is preparing and adorning herself with the Glory of God (cf. Ap. 21: 10). As for the sons of the Church, they must prepare themselves prophetically and lovingly for this coming, for we are invited to the Wedding of the Lamb (cf. Ap 19: 9). With the Spirit and the Bride, we in the Church of Antioch proclaim: "Morân Atha", that is, Come Lord Jesus (cf. Ap 22: 20).

 

29.   Our community wants to prepare for this event with the duplicate spirit of the prophet Elijah, falling on John the Baptist. This will be done by preparing the ways of the Lord, by bringing the hearts of fathers to their sons and the hearts of sons to their fathers (cf. Lc 1: 17).  Therefore, following the Word made man, nothing human is foreign to us. We do not want to be exiled from human reality but only to distance ourselves from the spirit of the world (cf. Jn 16, 17). As for the spirit of the world, it is a will within man that resists the Kingdom and appropriates the goods of creation for an individualistic project, foreign to the saving will of God. Jesus, on the other hand, did not come to judge the world but to save it (cf. Jn 12: 47). The world's plan is to subject to the Prince of this world, that is to say, the devil who feeds the old man with the concupiscence of the flesh, the concupiscence of the eyes and the pride of life which are not of the Father but of the world (cf. 1 Jn 2: 16).

 

30.   We want to help the Lord to bind up the wounds of the Great Tribulation which is taking hold of every human person (cf. Mt 24: 21-22.)   Therefore, we welcome every soul in search of consolation, accompaniment or rectification. This welcome is subject to the discernment of the Mother Abbess with her Council as to the details of the stay, the spiritual or moral help to be given. We are also ready to open the doors of our monasteries to any homeless child, according to local laws and customs.

 

31. The OAU opens the doors of its monasteries to every human being who seeks to build his or her humanity on the rock that is Christ, with a spiritual and solid construction, so that it becomes a Temple of the Holy Spirit. Thus we invite anyone who wishes to do so to share in the course of community life and the teachings given to the community, provided that the visitor never enters the enclosure and does not interfere in the interior affairs of the community life.

 

32.  Every visitor or resident must comply with a charter which he/she will draw up and sign and to which he/she must be faithful.

 

33. In the course of prophetic preparation to appear before the Lord, the community seeks to be the voice that cries out in the desert (cf. Lc 3: 4) for witness and admonition without this activity of teaching and evangelisation threatening the specificities of community anchorite life. 

 

 

 

[1] Ref. 914/2000-VIII, dated 14/9/2000, per OEB No. 435

[2] The above-mentioned Eparchial Decree. 

[3] 1 Jn, 1

[4] Cf. Acts 2:8

[5] Ps. 45:11-15

[6] The framed articles are of a canonical nature

[7] See Acts, chapters 11 to 14

[8] "Memory and Reconciliation, the Church and the Sins of the Past", International Theological Committee

[9] Rev. 14, 4

 

[10] Rev. 21, 10

[11] Rev. 19,9

[12] Rev. 22, 20

[13] Lk 1:17

[14] Jn 16:17

[15] Jn 12:47

[16] 1 Jn 2:16

[17] Mt 24:21

[18] Mt 24:22

[19] Lk 3:4

17. The Apostles founded the Church of Antioch and St. Peter was its first Bishop. It experienced the first apostolic mission ad gentes (cf. Acts chapters 11-14). From her the universal apostolic expeditions were launched. She is also the only Church to have experienced the fullness of unity between the essential components of the early Church, namely the Jews and the Gentiles. Therefore, the founding history of the Church of Antioch is an example for us in our desire to restore the Unity of the Catholic Church.

 

18. Any division in the One Church disfigures the revelation of its mystery. She is ONE, wherever she is. If, therefore, the local Church is the manifestation, here and now, of the Universal Church, division obscures its universality and weakens the members of the same body, the dynamism of Communion and the transmission of the Holy Spirit. Therefore, the greatest danger to the local Church is division, and the greatest service to her is full consecration to renew the mystery of her unity, that is, her local and universal cohesion.

 

19. Various factors have caused division, whether historical or geographical. However, the main reason for division is sin, which works in the heart of man[1] and from there, in the heart of the community; it deviates the ways of the Lord. Therefore, he who has dedicated himself to the cause of unity must fight sin and its traces in his heart.

 

20. The servants of Unity walk behind the Lamb of God who bears the sins of the world wherever He goes (Ap. 14: 4) carrying His infamy, that is, the Cross, and following the example of the Master who washed the feet of His disciples in the immensity of His tenderness, asking them to do the same and to love one another as He loved them. There is no greater love than the love of the Savior, Our Lord Jesus Christ who offered His life for us because He loved us.

 

21. Unity begins within the community that forms a small domestic church. The communion we cultivate and care for becomes like a seedling that can be transplanted into the mother church. Our community is a laboratory of communion and a guarantee of the unity of hearts in Jesus.

 

22. The intercessory prayer of the prophet Elijah on Mount Carmel, after his restoration of the altar on behalf of the twelve tribes of Israel, symbolizing the unity of the scattered children of God, is a source of inspiration for the intercessory service that is at the heart of the OUA's vocation.

 

23. Our Order considers that its service of intercession in favour of Unity has as its axis in the priestly prayer of the Lord in the Gospel according to Saint John, chapter 17.

 

24. The members of the OUA take the three religious vows of obedience, virginity and poverty which are simple when they take the Small Angelic Scheme. These vows take on a solemn character when the Great Angelic Scheme is granted, according to the CEO Law.

 

25.  In fidelity to their vocation, the Church allows them to make a fourth vow, which is that of serving the Communion among the members of the Body of Christ, in response to the priestly prayer of the Messiah.

 

26. The members of the OAU profess the greatest love for all persons belonging to another local Church. Our communities welcome vocations from all Churches provided that the aspirant remains, in spite of his monastic affiliation, faithful to his Church, enriching our religious community with his richness.

 

27.  We adopt the liturgy of the Greek-Melkite Catholic Church but it is desirable to celebrate in other rites to which the members of the monastic federation belong. It is also possible to embrace one of these rites as the principal rite according to what the local community decides with the local Ordinary and according to concrete pastoral needs.

 

The prophetic service of the second coming of Christ

 

28.  The call of the OAU to serve the Ecclesial Communion unfolds within the framework of Faith and Hope in the Second Coming of Christ, for which the Bride is preparing and adorning herself with the Glory of God (cf. Ap. 21: 10). As for the sons of the Church, they must prepare themselves prophetically and lovingly for this coming, for we are invited to the Wedding of the Lamb (cf. Ap 19: 9). With the Spirit and the Bride, we in the Church of Antioch proclaim: "Morân Atha", that is, Come Lord Jesus (cf. Ap 22: 20).

 

29.   Our community wants to prepare for this event with the duplicate spirit of the prophet Elijah, falling on John the Baptist. This will be done by preparing the ways of the Lord, by bringing the hearts of fathers to their sons and the hearts of sons to their fathers (cf. Lc 1: 17).  Therefore, following the Word made man, nothing human is foreign to us. We do not want to be exiled from human reality but only to distance ourselves from the spirit of the world (cf. Jn 16, 17). As for the spirit of the world, it is a will within man that resists the Kingdom and appropriates the goods of creation for an individualistic project, foreign to the saving will of God. Jesus, on the other hand, did not come to judge the world but to save it (cf. Jn 12: 47). The world's plan is to subject to the Prince of this world, that is to say, the devil who feeds the old man with the concupiscence of the flesh, the concupiscence of the eyes and the pride of life which are not of the Father but of the world (cf. 1 Jn 2: 16).

 

30.   We want to help the Lord to bind up the wounds of the Great Tribulation which is taking hold of every human person (cf. Mt 24: 21-22.)   Therefore, we welcome every soul in search of consolation, accompaniment or rectification. This welcome is subject to the discernment of the Mother Abbess with her Council as to the details of the stay, the spiritual or moral help to be given. We are also ready to open the doors of our monasteries to any homeless child, according to local laws and customs.

 

31. The OAU opens the doors of its monasteries to every human being who seeks to build his or her humanity on the rock that is Christ, with a spiritual and solid construction, so that it becomes a Temple of the Holy Spirit. Thus we invite anyone who wishes to do so to share in the course of community life and the teachings given to the community, provided that the visitor never enters the enclosure and does not interfere in the interior affairs of the community life.

 

32.  Every visitor or resident must comply with a charter which he/she will draw up and sign and to which he/she must be faithful.

 

33. In the course of prophetic preparation to appear before the Lord, the community seeks to be the voice that cries out in the desert (cf. Lc 3: 4) for witness and admonition without this activity of teaching and evangelisation threatening the specificities of community anchorite life. 

 

 

 

[1] Ref. 914/2000-VIII, dated 14/9/2000, per OEB No. 435

[2] The above-mentioned Eparchial Decree. 

[3] 1 Jn, 1

[4] Cf. Acts 2:8

[5] Ps. 45:11-15

[6] The framed articles are of a canonical nature

[7] See Acts, chapters 11 to 14

[8] "Memory and Reconciliation, the Church and the Sins of the Past", International Theological Committee

[9] Rev. 14, 4

[10] Rev. 21, 10

[11] Rev. 19,9

[12] Rev. 22, 20

[13] Lk 1:17

[14] Jn 16:17

[15] Jn 12:47

[16] 1 Jn 2:16

[17] Mt 24:21

[18] Mt 24:22

[19] Lk 3:4