The seven monks from Atlas – 13th Anniversary of the martyrs of Tibhirine, May 21, 2009.
On May 21, 1996, seven monks of the Cistercian-Trappist monastery of Our Lady of Atlas in Algeria died by assassination at the hands of terrorists: Fr. Christian de Chergé, Br. Luc Dochier, Fr. Christophe Lebreton, Br. Paul Favre-Miville, Br. Michel Fleury, Fr. Bruno Lemarchand, and Fr. Célestin Ringeard.
As we prepare for the Abbatial election at Nunraw we direct our prayers urgently to the Atlas Brothers to help our future.
At the Trappist General Chapter Assisi 2008 there was a Report of the Activities of Postulator 2005-2008. The Postultrix, M. Augusta explains that the number of causes for Beatification are mostly under the responsibility of various dioceses. She says:
In regard to the seven monks from Atlas and for the other twelve martyrs of Algeria the diocesan process began at Algiers on October s" 2007 under the responsibility of the diocese. There have already been several sessions to question witnesses there. Since it is a question of a cause related to 19 martyrs killed in seven different circumstances, the process will take a long time. There are numerous witnesses, a difficult political situation and a new Archbishop. But what the postulators and the persons responsible in the 8 Congregations wanted was to begin the work so as not to lose the witnesses. There is no hurry to have a Beatification. We are working to classify everything about the lives of our brothers and sisters: witnesses, letters that can be found etc. because we think that it is our duty to keep and spread the remembrance of the martyrs of Algeria with the certainty that in so doing we are remembering all the other innocent victims of this terrible page of Algerian history. In regard to the death of our brothers the Congregation for the Saints is well informed and it follows closely everything that is published in the press.
Papal Pilgrimage Ends With a Bang Benedict XVI Sums Up Message in Packed Address
By Father Thomas D. Williams, LC
JERUSALEM, MAY 15, 2009 (Zenit.org).- As I write this, Benedict XVI is flying back to Rome, having left Tel Aviv Airport less than an hour ago. Yet it turns out that his final send-off at the airport entailed more than a perfunctory adieu.
Benedict took advantage of his last meeting with Israeli President Shimon Peres to reiterate the key messages of his pilgrimage to the Holy Land. This Pope -- whom many consider incapable of uttering a sound bite -- managed to condense his week’s message into an 859-word address that lasted no more than three minutes. Somehow in this brief interval he was able to encapsulate the gist of the 29 different encounters that he had throughout this action-packed week. It seemed as if he were back in the university classroom once again, summing up his day’s lecture to keep his more distracted students on track.
He wasted no time in getting back to the thorny issue of Catholic-Jewish relations, noting first how Christianity had grown out of Judaism. Benedict made reference to the olive tree that he and President Peres had planted together in the garden of the presidential palace earlier in the week. He drew a parallel to Saint Paul’s use of the olive tree as an image to express how the Christian Church was “grafted onto the cultivated olive tree which is the People of the Covenant.” In words that could only facilitate Jewish-Christian dialogue, he reminded his hearers: “We are nourished from the same spiritual roots. We meet as brothers, brothers who at times in our history have had a tense relationship, but now are firmly committed to building bridges of lasting friendship.”
From there Benedict moved to Monday’s Yad Vashem encounter, where the Holy Father had paid his respects to the many Jews who lost their lives in the Shoah as well as meeting with six Holocaust survivors. As if in answer to his critics who thought that Benedict had showed too little emotion at the meeting, the Pope called the encounter “deeply moving” and went on to evoke the memory of his visit three years earlier to the death camp at Auschwitz “where so many Jews -- mothers, fathers, husbands, wives, brothers, sisters, friends -- were brutally exterminated under a godless regime that propagated an ideology of anti-Semitism and hatred.”
To put the final nail in the coffin, especially after his much-criticized lifting of the excommunication of Holocaust-denier Richard Williamson, the Pope stated: “That appalling chapter of history must never be forgotten or denied.”
That wasn’t the end of the emotions, however, as Benedict went on to use moving language in referring to the strife that still exists between Israelis and Palestinians. Benedict called himself a “friend of the Israelis,” as well as “a friend of the Palestinian people” and went on to say that no friend “can fail to weep at the suffering and loss of life that both peoples have endured over the last six decades.”
In the strongest language of his entire visit, Benedict made an impassioned appeal: “No more bloodshed! No more fighting! No more terrorism! No more war! Instead let us break the vicious circle of violence. Let there be lasting peace based on justice, let there be genuine reconciliation and healing.”
To put the final nail in the coffin, especially after his much-criticized lifting of the excommunication of Holocaust-denier Richard Williamson, the Pope stated: “That appalling chapter of history must never be forgotten or denied.”
That wasn’t the end of the emotions, however, as Benedict went on to use moving language in referring to the strife that still exists between Israelis and Palestinians. Benedict called himself a “friend of the Israelis,” as well as “a friend of the Palestinian people” and went on to say that no friend “can fail to weep at the suffering and loss of life that both peoples have endured over the last six decades.”
In the strongest language of his entire visit, Benedict made an impassioned appeal: “No more bloodshed! No more fighting! No more terrorism! No more war! Instead let us break the vicious circle of violence. Let there be lasting peace based on justice, let there be genuine reconciliation and healing.”
Again, to leave no doubts what all this means in practical terms, Benedict declared his intentions in the clearest of terms. First, to those who still dispute Israel’s right to exist as a state, Benedict stated: “Let it be universally recognized that the State of Israel has the right to exist, and to enjoy peace and security within internationally agreed borders.” Yesterday Israeli Prime Minister Benjamin Netanyahu had requested that the Pope denounce Iran on Israel’s behalf, especially regarding Iran’s repudiation of Israeli statehood. While avoiding mentioning Iran by name, Benedict lost no time in doing just that.
Moving on to the flip side of the relation, he said: “Let it be likewise acknowledged that the Palestinian people have a right to a sovereign independent homeland, to live with dignity and to travel freely. Let the two-state solution become a reality, not remain a dream.”
If anyone still harbored doubts regarding Benedict XVI’s political aspirations for the Holy Land, this clear statement should leave little room for doubt. His final appeal, in fact, made the next practical step more concrete still. Returning to a theme that he had broached on Wednesday in Bethlehem, Benedict called the wall separating Palestinians from Israelis “one of the saddest sights for me during my visit to these lands.” Acknowledging “how hard it will be to achieve that goal,” Benedict said that he had prayed, and that Catholics would continue to pray, “for a future in which the peoples of the Holy Land can live together in peace and harmony without the need for such instruments of security and separation.”
For anyone looking for a concise summary of Benedict’s weeklong trip to the Holy Land, and especially the second leg in Israel and the Palestinian Territories, Benedict himself provided the material. Benedict’s goodwill and intentions are evident. It remains to be seen what kind of reception this message will receive in the hearts of his hearers.
Forgiving Sometimes Means Forgetting The Pope's Unique Role in the Holy Land
JERUSALEM, MAY 13, 2009 (Zenit.org).- Benedict XVI left Jerusalem for Bethlehem early this morning amidst further carping from the locals; I couldn't help but raise my heart to God in gratitude for this gentle, German Pope. I realized just how unique his mission is in this faction-torn land of continual squabbles over everything from land to doctrinal minutiae.
The fact is that the Holy Father didn't come to the Holy Land to play party politics, not even for his own "party." He didn't come merely as a representative of the Catholic Church, but truly on behalf of everyone involved, on behalf of humanity itself.
Benedict speaks on behalf of the Jews, praising their religious heritage and defending their right to security and self-rule. He speaks on behalf of Palestinians and their right to sovereignty and freedom. He speaks on behalf of Muslims, calling them to the best of their religious tradition with its deep religious convictions and heartfelt worship of the one God. He speaks for Christians in their difficult status as a tiny, suffering minority of the population. In a word, he speaks to all and for all.
And this is the singularity of the Pope's voice and message. Paradoxically, amidst all the manipulation of Benedict XVI's message and all the complaints that he doesn't side closely enough with any one group, we see the greatness and uniqueness of his presence here. No other leader in the world can speak with the same moral authority or true impartiality. His very refusal to play partisan politics is why his message is so often rejected, and why it is so desperately important.
Meanwhile, one of those raising the biggest stink over the Pope's supposed lack of remorse for the Shoah is Rabbi Ysrael Meir Lau, chairman of the Yad Vashem memorial. He criticized the Pope's speech as being "devoid of any compassion, any regret, any pain over the horrible tragedy of the six million victims." If you happened to see the broadcast, Lau was the fellow off to the Pope's right looking as if he had recently eaten something particularly disagreeable to his stomach.
It turns out that Rabbi Lau is no stranger to criticism of the papacy. He has also been a tireless disparager of Pope Pius XII, even when this means distorting the truth. During the 1998 Berlin commemorations of the 60th anniversary of Kristallnacht -- the Nov. 9, 1938, event that sparked the era of Jewish persecutions in Germany -- Lau, then chief rabbi of Israel, was invited to speak. During his impassioned address he asked the damning question, "Pius XII, where were you? Why were you silent during the Kristallnacht?" The next day two Italian newspapers ran that title, with the subheading, "The Shameful Silence of Pius XII." The only problem with this was that Pius XII was not elected until March 1939, four months after Kristallnacht. Yet I haven't seen Rabbi Lau rushing to express remorse for his defamation of Pope Pius.
On my flight over to Israel I had the chance to re-read Benedict XVI's candid autobiography "Milestones." I was struck once again by how his own childhood was viciously interrupted by Hitler's rise to power, and how so many good German people have been unfairly tarred with a Nazi brush. If Benedict's critics are to be believed, anyone living in Germany in the 1930s and 1940s is necessarily guilty by association.
Fortunately, some important Jewish voices are beginning to be heard in Jerusalem inviting critics to lay off the Pope. For instance, Noah Frug, the head of the Consortium of Holocaust Survivors' Organizations in Israel, said the criticism directed at the Pontiff was exaggerated. "He came here to bring the Church and Judaism closer together, and we should consider his visit positive and important," Frug added. Today attention has shifted to Bethlehem, the City of David and birthplace of Jesus Christ, but also a part of the Palestinian Territories. On arriving to Bethlehem, Benedict XVI lost no time in expressing his heartfelt solidarity with the suffering Palestinians, and in affirming the Holy See's position regarding their right to sovereignty. "Mr. President, the Holy See supports the right of your people to a sovereign Palestinian homeland in the land of your forefathers, secure and at peace with its neighbors, within internationally recognized borders," he said.
In theory this should provoke no disagreement, since the official position of the State of Israel coincides with that of the Holy See. Israel, too, affirms the right of the Palestinians to a sovereign homeland, once such an arrangement can be feasibly worked out without detriment to Israel's security. Of course, there's the rub.
Here in the Holy Land I have spoken with a number of people of diverse backgrounds and experiences, and the one thing they all seem to have in common is suffering. Each one wanted to tell me of the hardships and injustices endured, either personally or historically. Each had a tale of woe to tell. No one seems to recall ever having committed injustice, but all remember having suffered it. And I cannot help but wonder, in a land of so much pain and grief, a land whose peoples pride themselves on "remembering," whether on occasion forgetfulness mightn't be a more needed virtue.
Today in Bethlehem, Benedict XVI urged his Christian hearers to "Be a bridge of dialogue and constructive cooperation in the building of a culture of peace to replace the present stalemate of fear, aggression and frustration." This is what he himself is striving to be -- by his presence, by his words and by his patient resolve to persistently preach the Good News "in season and out of season" (2 Timothy 4:2).
Legionary of Christ Father Thomas D. Williams, an American theologian living in Rome, is providing commentary for CBS News on Benedict XVI's historic visit to the Holy Land. He is offering a chronicle of his trip for ZENIT as well.
In the Cedron Valley preparations for Benedict XVI’s visit proceed. The most spacious Catholic Church in Jerusalem is the Church of All Nations, in Gethsemane, which can congregate 800 people. However, it is still small for the number of Catholics that will participate in the Mass with the Pope. The Franciscans have made available a part of the field that they acquired in 1666, which at the time probably formed one estate with the garden of Olives. Father Pierbattista Pizzaballa, Custodian of the Holy Land, explains the beauty and significance of this place. “This is definitely a very beautiful and fascinating place from a visual point of view but also because of its great significance. We are here under the Golden Gate, or the Gate of Mercy, where, according to the Arab and Jewish mentality, the Judgment Day at the end of time will take place. Near by is the Basilica of Gethsemane. We stand between the Mount of Olives and the Holy City of Jerusalem. A placed filled with so many meanings from the Biblical history of both the Old and the New Testament; here Jesus began His passion, the way to the cross and His Resurrection. Therefore, it is a place that has a truly very profound and uplifting, symbolic meaning.” Meanwhile preparations continue to welcome 3 to 6 thousand people. A workforce is operating in 18 hours shifts so that all is ready when the Pope arrives. The choice of this place was not random, but followed with careful reflection. “Above all we had to choose a significant place, not just a simple stadium; a place where the Christian community could come and feel it as their own.” “As we can see, we are conducting a restoration and restructuring of the garden itself. What you see is mainly the reconstruction of the terraces that hold up the road and function as walls of the valley itself.”
Mount of Olives
The Mt. of Olives is located east of Jerusalem, across the Kidron Valley.
It offers a magnificent view of the Old City and a striking panorama as far as the Dead Sea and the mountains of Moab in the East.
The Mt. of Olives is associated with some of the most important events in Jesus' life.
Here, Jesus ascended to Heaven (Chapel of Ascension), f
oretold the destruction Jerusalem, taught his disciples the Lord's prayer (Pater Noster),
and wept over Jerusalem on his way to the Holy City on Palm Sunday (Church of Dominus Flevit).
The Russian Orthodox Church of St. Mary Magdalene, with its striking onion-shaped spires is also located on the Mt. of Olives.
Basilica of Agony
The Church of All Nations ( also known as the Basilica of Agony) is so named because its construction in 1924 was financed by twelve different countries. The church is built over 2 others, the Egenia dating from around 380, and a crusader basilica of around 1170. The Church is also notable for its Byzantine mosaic floor and the striking mosaic arches above the entrance.
The Church of Virgin Mary's tomb
According to tradition, the Virgin Mary, who died in Jerusalem, was buried in the Kidron Valley. The present church was built by the Crusaders over the ruins of a Byzantine basilica. The site marks the traditional place of Virgin Mary's tomb and her Assumption.
HOMILY OF POPE BENEDICT XVI MASS AT MANGER SQUARE BETHLEHEM 13 MAY 2009
Dear Brothers and Sisters in Christ,
I thank Almighty God for giving me the grace to come to Bethlehem, not only to venerate the place of Christ’s birth, but also to stand beside you, my brothers and sisters in the faith, in these Palestinian Territories. I am grateful to Patriarch Fouad Twal for the sentiments which he has expressed on your behalf, and I greet with affection my brother Bishops and all the priests, religious and lay faithful who labor daily to confirm this local Church in faith, hope and love. In a special way my heart goes out to the pilgrims from war-torn Gaza: I ask you to bring back to your families and your communities my warm embrace, and my sorrow for the loss, the hardship and the suffering you have had to endure. Please be assured of my solidarity with you in the immense work of rebuilding which now lies ahead, and my prayers that the embargo will soon be lifted.
“Do not be afraid; for behold I proclaim to you good news of great joy … today in the city of David a Savior is born for you” (Lk 2:10-11). The message of Christ’s coming, brought from heaven by the voice of angels, continues to echo in this town, just as it echoes in families, homes and communities throughout the world. It is “good news”, the angels say “for all the people”. It proclaims that the Messiah, the Son of God and the Son of David, has been born “for you”: for you and me, and for men and women in every time and place. In God’s plan, Bethlehem, “least among the clans of Judah” (Mic 5:2), has become a place of undying glory: the place where, in the fullness of time, God chose to become man, to end the long reign of sin and death, and to bring new and abundant life to a world which had grown old, weary and oppressed by hopelessness.
For men and women everywhere, Bethlehem is associated with this joyful message of rebirth, renewal, light and freedom. Yet here, in our midst, how far this magnificent promise seems from being realized! How distant seems that Kingdom of wide dominion and peace, security, justice and integrity which the Prophet Isaiah heralded in the first reading (cf. Is 9:7), and which we proclaim as definitively established in the coming of Jesus Christ, Messiah and King!
From the day of his birth, Jesus was “a sign of contradiction” (Lk 2:34), and he continues to be so, even today. The Lord of hosts, “whose origin is from old, from ancient days” (Mic 5:2), wished to inaugurate his Kingdom by being born in this little town, entering our world in the silence and humility of a cave, and lying, a helpless babe, in a manger. Here, in Bethlehem, amid every kind of contradiction, the stones continue to cry out this “good news”, the message of redemption which this city, above all others, is called to proclaim to the world. For here, in a way which surpassed every human hope and expectation, God proved faithful to his promises. In the birth of his Son, he revealed the coming of a Kingdom of love: a divine love which stoops down in order to bring healing and lift us up; a love which is revealed in the humiliation and weakness of the Cross, yet triumphs in a glorious resurrection to new life. Christ brought a Kingdom which is not of this world, yet a Kingdom which is capable of changing this world, for it has the power to change hearts, to enlighten minds and to strengthen wills. By taking on our flesh, with all its weaknesses, and transfiguring it by the power of his Spirit, Jesus has called us to be witnesses of his victory over sin and death. And this is what the message of Bethlehem calls us to be: witnesses of the triumph of God’s love over the hatred, selfishness, fear and resentment which cripple human relationships and create division where brothers should dwell in unity, destruction where men should be building, despair where hope should flourish!
“In hope we were saved”, the Apostle Paul says (Rom 8:24). Yet he affirms with utter realism that creation continues to groan in travail, even as we, who have received the first-fruits of the Spirit, patiently await the fulfilment of our redemption (cf. Rom 8:22-24). In today’s second reading, Paul draws a lesson from the Incarnation which is particularly applicable to the travail which you, God’s chosen ones in Bethlehem, are experiencing: “God’s grace has appeared”, he tells us, “training us to reject godless ways and worldly desires, and to live, temperately, justly and devoutly in this age”, as we await the coming of our blessed hope, the Savior Jesus Christ (Tit 2:11-13).
Are these not the virtues required of men and women who live in hope? First, the constant conversion to Christ which is reflected not only in our actions but also in our reasoning: the courage to abandon fruitless and sterile ways of thinking, acting and reacting. Then, the cultivation of a mindset of peace based on justice, on respect for the rights and duties of all, and commitment to cooperation for the common good. And also perseverance, perseverance in good and in the rejection of evil. Here in Bethlehem, a special perseverance is asked of Christ’s disciples: perseverance in faithful witness to God’s glory revealed here, in the birth of his Son, to the good news of his peace which came down from heaven to dwell upon the earth.
“Do not be afraid!” This is the message which the Successor of Saint Peter wishes to leave with you today, echoing the message of the angels and the charge which our beloved Pope John Paul II left with you in the year of the Great Jubilee of Christ’s birth. Count on the prayers and solidarity of your brothers and sisters in the universal Church, and work, with concrete initiatives, to consolidate your presence and to offer new possibilities to those tempted to leave. Be a bridge of dialogue and constructive cooperation in the building of a culture of peace to replace the present stalemate of fear, aggression and frustration. Build up your local Churches, making them workshops of dialogue, tolerance and hope, as well as solidarity and practical charity.
Above all, be witnesses to the power of life, the new life brought by the Risen Christ, the life that can illumine and transform even the darkest and most hopeless of human situations. Your homeland needs not only new economic and community structures, but most importantly, we might say, a new “spiritual” infrastructure, capable of galvanizing the energies of all men and women of good will in the service of education, development and the promotion of the common good. You have the human resources to build the culture of peace and mutual respect which will guarantee a better future for your children. This noble enterprise awaits you. Do not be afraid!
The ancient Basilica of the Nativity, buffeted by the winds of history and the burden of the ages, stands before us as a witness to the faith which endures and triumphs over the world (cf. 1 Jn 5:4). No visitor to Bethlehem can fail to notice that in the course of the centuries the great door leading into the house of God has become progressively smaller. Today let us pray that, by God’s grace and our commitment, the door leading into the mystery of God’s dwelling among men, the temple of our communion in his love, and the foretaste of a world of eternal peace and joy, will open ever more fully to welcome, renew and transform every human heart. In this way, Bethlehem will continue to echo the message entrusted to the shepherds, to us, and to all mankind: “Glory to God in the highest, and on earth, peace to those whom he loves”! Amen.
Holy Land: Catholic communities welcome Benedict XVI Posted: Tuesday, May 12, 2009 4:23 pm
At 11.40am today, the Holy Father travelled by car from the 'Hechal Shlomo' Centre in Jerusalem to the Cenacle, where he prayed the Angelus with ordinaries of the Holy Land.
The Cenacle is the place where the ordained priesthood and the Sacraments of the Eucharist and Penance were instituted. The Latin word 'Coenaculum' was used to indicate the dining area, but more generally signified the upper room where guests were welcomed; it is in the upper room that the chapel is located today. The Christian tradition on the authenticity of the Cenacle goes back to the end of the third century.
The lower floor of the building houses a cenotaph called the 'Tomb of David'. It is a place of national pilgrimage for Jews, although the reference to David's last resting place has no historical or archaeological foundation. Also on the lower floor is an ancient chapel dedicated to the washing of the feet. Today the building, property of the State of Israel, is one of the places under the aegis of the Custody of the Holy Land, which since the fourteenth century has been administered by Franciscans.
This was considered to be the most important of all the Franciscan provinces as it included the land where Jesus Christ was born, lived, preached the Good News, died and rose from the dead. Indeed, according to the Franciscan order, St. Francis himself visited the Holy Land and this province between 1219 and 1220.
In 1333 Robert of Anjou, king of Naples, and his wife, Queen Sancha, negotiated with the sultan of Egypt, through Friar Ruggero Garini, to purchase the Cenacle and the right to celebrate religious ceremonies in the Holy Sepulchre. Friar Garini, with financial assistance from the queen, then built a monastery near the Cenacle. The king and queen also secured the right for Franciscans to legally own certain sanctuaries and to have the right of use in others.
In 1342, Pope Clement VI, in two papal bulls, hailed the work of the king and queen of Naples and set forth instructions on running the ecclesiastical province of the Custody of the Holy Land.
The first statutes of the Franciscans regarding the Holy Land date from 1377 and state that a maximum of 20 friars should serve the Holy Places of the Cenacle, the Holy Sepulchre and Bethlehem. In 1517 the Custody of the Holy Land was granted complete autonomy and the Holy See granted it the status of province with special privileges and particular rights. Since 1558 the Custody has had its seat in the convent of the Most Holy Saviour.
While the term Custody of the Holy Land refers to the ecclesiastical province, the Custos of the Holy Land is the minister provincial of the friars living in the Middle East. He has jurisdiction over the territories of Israel, Palestine, Jordan, Lebanon, Egypt (partially), Cyprus and Rhodes. Given the importance of his role, the Custos is directly nominated by the Holy See, after consultation with the friars of the custody. The current Custos is Fr. Pierbattista Pizzaballa.
"You represent the Catholic communities of the Holy Land", said the Holy Father in his address to the assembled ordinaries, "who in their faith and devotion are like lighted candles illuminating the Holy Places that were graced by the presence of Jesus our living Lord".
"In the Upper Room the mystery of grace and salvation, of which we are recipients and also heralds and ministers, can be expressed only in terms of love. Because He has loved us first and continues to do so, we can respond with love". "This transforming love, which is grace and truth, prompts us, as individuals and communities, to overcome the temptation to turn in upon ourselves in selfishness or indolence, isolation, prejudice or fear, and to give ourselves generously to the Lord and to others. It moves us as Christian communities to be faithful to our mission with frankness and courage".
"The call to communion of mind and heart ... is of special relevance in the Holy Land. The different Christian Churches found here represent a rich and varied spiritual patrimony and are a sign of the multiple forms of interaction between the Gospel and different cultures. They also remind us that the mission of the Church is to preach the universal love of God and to gather, from far and near, all who are called by Him, in such a way that, with their traditions and their talents, they form the one family of God".
"In the measure in which the gift of love is accepted and grows in the Church, the Christian presence in the Holy Land and in the neighbouring regions will be vibrant. This presence is of vital importance for the good of society as a whole. The clear words of Jesus on the intimate bond between love of God and love of neighbour, on mercy and compassion, on meekness, peace and forgiveness, are a leaven capable of transforming hearts and shaping actions. Christians in the Middle East, together with other people of good will, are contributing, as loyal and responsible citizens, in spite of difficulties and restrictions, to the promotion and consolidation of a climate of peace in diversity".
"Count on my support and encouragement", the Pope told the bishops, "as you do all that is in your power to assist our Christian brothers and sisters to remain and prosper here in the land of their ancestors and to be messengers and promoters of peace".
"For my part, I renew my appeal to our brothers and sisters world-wide to support and to remember in their prayers the Christian communities of the Holy Land and the Middle East". After praying the Regina Coeli, Benedict XVI moved on to the Latin co-cathedral of Jerusalem where he greeted the 300 people gathered there to welcome him, among them various female religious of contemplative orders. Having venerated the Blessed Sacrament and listened to a brief greeting from the Latin patriarch of Jerusalem, the Pope thanked the religious for their prayers for his universal ministry and asked them, "in the words of the Psalmist, ... to 'pray for the peace of Jerusalem', to pray without ceasing for an end to the conflict that has brought so much suffering to the peoples of this land".
After the ceremony, the Holy Father had lunch with ordinaries and abbots of the Holy Land at the Latin Patriarchate in Jerusalem.
Source: VIS (Vatican Information Service) PV-ISRAEL/CENACLE CO-CATHEDRAL/JERUSALEMVIS 090512 (1090)
“Christ is risen, alleluia!” With these words I greet you with immense affection. I thank Patriarch Fouad Twal for his words of welcome on your behalf, and before all else I express my joy at being able to celebrate this Eucharist with you, the Church in Jerusalem. We are gathered beneath the Mount of Olives, where our Lord prayed and suffered, where he wept for love of this City and the desire that it should know “the path to peace” (Lk 19:42), and whence he returned to the Father, giving his final earthly blessing to his disciples and to us. Today let us accept this blessing. He gives it in a special way to you, dear brothers and sisters, who stand in an unbroken line with those first disciples who encountered the Risen Lord in the breaking of the bread, those who experienced the outpouring of the Spirit in the Upper Room and those who were converted by the preaching of Saint Peter and the other apostles. My greeting also goes to all those present, and in a special way to those faithful of the Holy Land who for various reasons were not able to be with us today.
As the Successor of Saint Peter, I have retraced his steps in order to proclaim the Risen Christ in your midst, to confirm you in the faith of your fathers, and to invoke upon you the consolation which is the gift of the Paraclete. Standing before you today, I wish to acknowledge the difficulties, the frustration, and the pain and suffering which so many of you have endured as a result of the conflicts which have afflicted these lands, and the bitter experiences of displacement which so many of your families have known and – God forbid – may yet know. I hope my presence here is a sign that you are not forgotten, that your persevering presence and witness are indeed precious in God’s eyes and integral to the future of these lands. Precisely because of your deep roots in this land, your ancient and strong Christian culture, and your unwavering trust in God’s promises, you, the Christians of the Holy Land, are called to serve not only as a beacon of faith to the universal Church, but also as a leaven of harmony, wisdom and equilibrium in the life of a society which has traditionally been, and continues to be, pluralistic, multiethnic and multireligious.
In today’s second reading, the Apostle Paul tells the Colossians to “seek the things that are above, where Christ is seated at the right hand of God” (Col 3:1). His words resound with particular force here, beneath the Garden of Gethsemani, where Jesus accepted the chalice of suffering in complete obedience to the Father’s will, and where, according to tradition, he ascended to the right hand of the Father to make perpetual intercession for us, the members of his Body. Saint Paul, the great herald of Christian hope, knew the cost of that hope, its price in suffering and persecution for the sake of the Gospel, yet he never wavered in his conviction that Christ’s resurrection was the beginning of a new creation. As he tells us: “When Christ, who is your life, is revealed, you too will be revealed with him in glory!” (Col 3:4).
Paul’s exhortation to “set our minds on the things that are above” must constantly echo in our hearts. His words point us to the fulfilment of faith’s vision in that heavenly Jerusalem where, in fidelity to the ancient prophecies, God will wipe away the tears from every eye, and prepare a banquet of salvation for all peoples (cf. Is 25:6-8; Rev 21:2-4).
This is the hope, this the vision, which inspires all who love this earthly Jerusalem to see her as a prophecy and promise of that universal reconciliation and peace which God desires for the whole human family. Sadly, beneath the walls of this same City, we are also led to consider how far our world is from the complete fulfilment of that prophecy and promise. In this Holy City where life conquered death, where the Spirit was poured out as the first-fruits of the new creation, hope continues to battle despair, frustration and cynicism, while the peace which is God’s gift and call continues to be threatened by selfishness, conflict, division and the burden of past wrongs. For this reason, the Christian community in this City which beheld the resurrection of Christ and the outpouring of the Spirit must hold fast all the more to the hope bestowed by the Gospel, cherishing the pledge of Christ’s definitive victory over sin and death, bearing witness to the power of forgiveness, and showing forth the Church’s deepest nature as the sign and sacrament of a humanity reconciled, renewed and made one in Christ, the new Adam.
Gathered beneath the walls of this city, sacred to the followers of three great religions, how can we not turn our thoughts to Jerusalem’s universal vocation? Heralded by the prophets, this vocation also emerges as an indisputable fact, a reality irrevocably grounded in the complex history of this city and its people. Jews, Muslims and Christians alike call this city their spiritual home. How much needs to be done to make it truly a “city of peace” for all peoples, where all can come in pilgrimage in search of God, and hear his voice, “a voice which speaks of peace” (cf. Ps 85:8)!
Jerusalem, in fact, has always been a city whose streets echo with different languages, whose stones are trod by people of every race and tongue, whose walls are a symbol of God’s provident care for the whole human family. As a microcosm of our globalized world, this City, if it is to live up to its universal vocation, must be a place which teaches universality, respect for others, dialogue and mutual understanding; a place where prejudice, ignorance and the fear which fuels them, are overcome by honesty, integrity and the pursuit of peace. There should be no place within these walls for narrowness, discrimination, violence and injustice. Believers in a God of mercy – whether they identify themselves as Jews, Christians or Muslims – must be the first to promote this culture of reconciliation and peace, however painstakingly slow the process may be, and however burdensome the weight of past memories.
Here I would like to speak directly to the tragic reality – which cannot fail to be a source of concern to all who love this City and this land – of the departure of so many members of the Christian community in recent years. While understandable reasons lead many, especially the young, to emigrate, this decision brings in its wake a great cultural and spiritual impoverishment to the City. Today I wish to repeat what I have said on other occasions: in the Holy Land there is room for everyone! As I urge the authorities to respect, to support and to value the Christian presence here, I also wish to assure you of the solidarity, love and support of the whole Church and of the Holy See.
Dear friends, in the Gospel we have just heard, Saint Peter and Saint John run to the empty tomb, and John, we are told, “saw and believed” (Jn 20:8). Here in the Holy Land, with the eyes of faith, you, together with the pilgrims from throughout the world who throng its churches and shrines, are blessed to “see” the places hallowed by Christ’s presence, his earthly ministry, his passion, death and resurrection, and the gift of his Holy Spirit. Here, like the Apostle Saint Thomas, you are granted the opportunity to “touch” the historical realities which underlie our confession of faith in the Son of God. My prayer for you today is that you continue, day by day, to “see and believe” in the signs of God’s providence and unfailing mercy, to “hear” with renewed faith and hope the consoling words of the apostolic preaching, and to “touch” the sources of grace in the sacraments, and to incarnate for others their pledge of new beginnings, the freedom born of forgiveness, the interior light and peace which can bring healing and hope to even the darkest of human realities.
In the Church of the Holy Sepulchre, pilgrims in every century have venerated the stone which tradition tells us stood before the entrance to the tomb on the morning of Christ’s resurrection. Let us return frequently to that empty tomb. There let us reaffirm our faith in the victory of life, and pray that every “heavy stone” that stands before the door of our hearts, blocking our complete surrender to the Lord in faith, hope and love, may be shattered by the power of the light and life which shone forth from Jerusalem to all the world that first Easter morn. Christ is risen, alleluia! He is truly risen, alleluia!
There have already been several sessions to question witnesses there. Since it is a question of a cause related to 19 martyrs killed in seven different circumstances, the process will take a long time. There are numerous witnesses, a difficult political situation and a new Archbishop. But what the postulators and the persons responsible in the 8 Congregations wanted was to begin the work so as not to lose the witnesses. There is no hurry to have a Beatification. We are working to classify everything about the lives of our brothers and sisters: witnesses, letters that can be found etc. because we think that it is our duty to keep and spread the remembrance of the martyrs of Algeria with the certainty that in so doing we are remembering all the other innocent victims of this terrible page of Algerian history. In regard to the death of our brothers the Congregation for the Saints is well informed and it follows closely everything that is published in the press.
+speaker+Reuven+Rivlin+(L)+%26+Ptes.JPG)
Wednesday, 13 May 2009
.jpg)
The Church of All Nations ( also known as the Basilica of Agony) is so named because its construction in 1924 was financed by twelve different countries. The church is built over 2 others, the Egenia dating from around 380, and a crusader basilica of around 1170. The Church is also notable for its Byzantine mosaic floor and the striking mosaic arches above the entrance.
