Leo on “the genealogy of Jesus”

The genealogy of Jesus” ADVENT - 18 December First Reading From the book of the prophet Isaiah (40:12-18.21-31) Romans 11:34; Isaiah 40:14 Second Reading From a letter by Saint Leo the Great (Ep. 31, 2-3: PL 54, 791-793) In this passage Leo shows the importance of the genealogy of Jesus. It assures us that our Lord had a true human nature, without which his victory over Satan would have been of no profit to us. Because of the union in Christ of the divine and human natures, we too may now be born again through the same Spirit by whom he was conceived. To speak of our Lord, the son of the Blessed Virgin Mary, as true and perfect man is of no value to us if we do not believe that he is descended from the line of ancestors set out in the Gospel. Matthew's gospel begins by setting out the genealogy of Jesus Christ, son of David, son of Abraham, and then traces his human descent by bringing his ancestral line down to his mother's husband, Joseph. On the other hand, Luke traces his parentage backward step by step to the actual father of the human race, to show that both the first and last Adam share the same nature. No doubt the Son of God in his omnipotence could have taught and sanctified men and women by appearing to them in a semblance of human form as he did to the patriarchs and prophets, when for instance he engaged in a wrestling contest or entered into conversation with them, or when he accepted their hospitality and even ate the food they set before him. But these appearances were only types, signs that mysteriously foretold the coming of the one who would take a true human nature from the stock of the patriarchs who had gone before him. No mere figure, then, fulfilled the mystery of our reconciliation with God, ordained from all eternity. The Holy Spirit had not yet come upon the Virgin nor had the power of the Most High overshadowed her, so that within her spotless womb Wisdom might build itself a house and the Word become flesh. The divine nature and the nature of a servant were to be united in one person so that the Creator of time might be born in time, and he through whom all things were made might be brought forth in their midst. For if the new man, by being made in the likeness of sinful humanity, had not taken on himself our fallen nature, if he who was one in substance with the Father had not stooped to share the substance of his mother, and being alone free from sin, united our nature to his, the whole human race would still have been held captive under the dominion of Satan. The conqueror's victory would have profited us nothing if the battle had been fought outside our human condition. But through this wonderful blending the mystery of new birth shone upon us, so that through the same Spirit by whom Christ was conceived and brought forth we too might be born again by a spiritual birth; and in consequence the evangelist declares believers to have been born not of blood, nor of the desire of the flesh, nor of the will of human beings, but of God.

Magnificat O Antiphons (Divine Office)

----- Forwarded Message ---- From: William . . . Sent: Wed, December 16, 2009 Subject: O Antiphons! Dear Father Donald, Thank you for the superb explanation of the tradition of the "O Antiphons". Quite enthralling to consider that since c.500 they have been recorded, and in use in the liturgical celebrations in Rome since the 8th century. What a heritage for us! I am quite intrigued by the ero cras formation, that is magnificent! Inspired by the tradition that unfold, I have typed them out in their modern idiom from the Divine Office so that I can delight in them across each day, to be able to relish them all the more (oh! how little we see as we walk with eyes that hasten before our racing minds!), for even as I typed them out, meanings that lay hidden at a single reading opened up for me. I show them below. Thank you sevenfold! In Our Lord, William. Magnificat O Antiphons (Divine Office) 17 December - O Wisdom, you come forth from the mouth of the Most High. You fill the universe and hold all things together in a strong yet gentle manner. O come to teach us the way of truth. 18 December - O Adonai (an ancient name of God) and leader of Israel, you appeared to Moses in a burning bush and you gave him the Law on Sinai. O come and save us with your mighty power. 19 December - O stock of Jesse, you stand as a signal for the nations; kings fall silent before you whom the peoples acclaim. O come to deliver us, and do not delay. 20 December - O key of David and sceptre of Israel, what you open no one else can close again; what you close no one can open. O come to lead the captive from prison; free those who sit in darkness and in the shadow of death. 21 December - O Rising Sun, you are the splendour of eternal light and the sun of justice. O come and enlighten those who sit in darkness and in the shadow of death. 22 December - O King whom all the peoples desire, you are the cornerstone which makes all one. O come and save man whom you made from clay. 23 December - O Immanuel, you are our king and judge, the One whom the peoples await and their Saviour. O come and save us, Lord, our God. ... leading to: Christmas Eve - When the sun rises in the heavens you will see the king of kings. He comes forth from the Father like a bridegroom coming in splendour from his wedding chamber. Christmas Day - Today Christ is born, today the Saviour has appeared; today the angels sing on earth, the archangels rejoice; today upright men shout out for joy: Glory be to God on high, alleluia.

Late Advent Day 17th O Wisdom

Of active interest - the Advent Workshop

Catholic Culture : Advent : Workshop : Advent - O Antiphons ...

Click on symbols to see the day. O WISDOM. December 17. Symbols: All-Seeing Eye and the Lamp ... During the late Renaissance, the eye was pictured in a triangle ...

http://www.catholicculture.org/culture/liturgicalyear/overviews/seasons/advent/O_1.cfm

Click on symbols to see the day.

O WISDOM December 17 Symbols: All-Seeing Eye and the Lamp Come, and teach us the way of prudence. O Wisdom, who came from the mouth of the Most High, reaching from end to end and ordering all things mightily and sweetly, Come, and teach us the way of prudence. O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem fortiter, suaviterque disponens omnia: veni ad docendum nos viam prudentiae. The "all-seeing eye" represents the all-knowing and ever-present God. During the late Renaissance, the eye was pictured in a triangle with rays of light to represent the infinite holiness of the Trinity. The lamp is a symbol of wisdom taken from the parable of the wise and foolish virgins in Matthew 25. Recommended Readings: Proverbs 8:1-12

Late Advent O Antiphons

What are the "O Antiphons"? FR. WILLIAM SAUNDERS The “O Antiphons” refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil. The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church. The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David(O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies : O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29). O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22). O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1). O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6). O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1). O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) . O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.” (7:14). Remember “Emmanuel” means “God is with us.” According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix,Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion. ACKNOWLEDGEMENT Saunders, Rev. William. “What are the ‘O Antiphons’?” Arlington Catholic Herald. Reprinted with permission of the Arlington Catholic Herald. THE AUTHOR Father William Saunders is dean of the Notre Dame Graduate School of Christendom College and pastor of Our Lady of Hope Parish in Sterling, Virginia. The above article is a "Straight Answers" column he wrote for the Arlington Catholic Herald. Father Saunders is also the author of Straight Answers, a book based on 100 of his columns and published by Cathedral Press in Baltimore. Copyright © 2003 Arlington Catholic Herald

O Antiphons

http://www.rcia.org.uk/blog/liturgy/people-in-darkness/

pre-Chritmas Octave

O Atiphons

17-23 DEC

It was odd coming back from Evening Prayer tonight... for the first time I noticed that there weren't so many lights on the outsides of houses this year. No enormous blow-up snowmen or Santas climbing walls - and just a few flashing icicles and snowflakes – and, bizarrely, one Father Christmas on a penny-farthing! (Obviously a new tradition in the making there!)

It's as if the financial gloom is being translated into a literal gloom with fewer lights to brighten dull winter nights. Perhaps it speaks too of an inner gloom besetting the minds and hearts of people as the fears of unemployment and loss of income take hold. Faced with massive uncertainty, people seem to become stuck in wintriness and losing faith that things will get better – and it is true that the light on the horizon is very faint for many people at present.

But as we approach the darkness of the longest night, we know (somewhere very deep down) that the nights will begin to draw out and light will prove stronger than the darkness. As we approach the feast of Christmas – with its timing at the darkest part of the year – we may be lighting the third and fourth candles of Advent wreaths and seeing the increase in light reminding us of this. On the other hand, Advent candles are gradually burning down – and the chocolates in the Advent calendars running out!

We are also coming up to the pre-Christmas Octave and the time of the O Antiphons – the antiphons that open the praying of the Magnificat at Evening Prayer in the days leading up to Christmas. These are a rich source of images and thoughts for prayer – for the dark time of year and the chill of economic troubles – drawn as they are from a heritage of faith of people who lived through their own dark times – of slavery – of Exile – of longing for a shoot of hope from long-dead tree.

Even if time does not permit the praying of the whole of the Evening Prayer of the Church, it could be worth finding the antiphon for each day (see below) and praying it – and the Magnificat – and praying that the prophecies and promises of God intervening in the world will be fulfilled. We can explore the Divine Office and its role in the prayer life of the whole Church – and then unpack the meaning of the Antiphons a little with our catechumens and candidates.

The opening words of the Antiphons form titles of Christ – and the links between the dates and the titles are as follows

17 December - O Wisdom

18 December - O Adonai (an ancient name of God)

19 December - O stock of Jesse

20 December - O key of David

21 December - O Rising Sun

22 December - O King...

23 December - O Immanuel...

Cistercian Fathers by Benedict xvi

Paul writes:

Just to leave you with a quote from St Bernard which the pope used recently to great effect in one of his sermons.

"Only Jesus is 'honey to the mouth, song to the ear, joy to the heart.

Only one name counts, that of Jesus the Nazarene. 'Arid is all food of the soul,' 'if it is not sprinkled with this oil; insipid, if it is not seasoned with this salt. What is written has no flavor for me, if I have not read Jesus.' 'When you discuss or speak, nothing has flavor for me, if I have not heard resound the name of Jesus.'

Pope Benedict Speaks on the Cistercian Fathers(December 5, 2009) Pope Benedict XVI In recent weeks the Holy Father has been devoting his general audiences to the topic of monastic theology. Several speeches have focused specifically on the Cistercian Fathers. Here are links to the texts, on the Vatican site and on Zenit: On William of St Thierry, 2 December 2009 Libreria Editrice Vaticana Zenit On Bernard and Abelard, 4 November 2009 Libreria Editrice Vaticana Zenit On Bermard of Clairvaux, 21 October 2009 Libreria Editrice Vaticana Zenit ocsoroma@ocso.org

William writes:

Christmas fast approaches! I see from a liturgical diary that from 17th December each day carries one of the Names of God (Wisdom, Adonai, Stock of Jesse, Key of David, Rising Sun, King, Emmanuel). I wondered if, on your Blog, you could tell us the origin of this tradition?

Gaudete Sunday Advent 3rd

3^rd Advent ©©©

Homily: Fr. Aelred

GAUDETE Sunday

There is a clear note at rejoicing in today’s liturgy. In the first reading the Prophet Zephaniah tells us to ‘Shout out for joy’, and the prophet Isaiah, in the responsorial psalm, tells us to ‘Sing and shout for joy’. Both of them direct us to that deep, lasting, life-giving joy that is the hallmark of God’s presence.

This third Sunday of Advent is meant to wake us up to a gift of heaven which is given to us already today. Blessed Columban Marmion once said that ‘Joy is the echo of God’s life in us’.

This is not a superficial joy based on good fortune or pleasant circumstances. Both Zephaniah and Isaiah often wrote in times of societies of extortion, persecution and disillusion. Just like the circumstances of today often bring their own worries and pain: unemployment, families breaking up, addiction, scandals within the Church. And St. Paul, in the second reading who tells the earthy Christians to always be happy in the Lord, knew that it is easy to be happy when we are doing what we want. But to find happiness in what we have to do, not simply in what we want to do, this is a blessing from God!

The source of the joy of today’s Gaudete Sunday (the word Gaudete means rejoice) comes from one who is so powerful that even John the Baptist, the greatest of all the prophets, is not worthy even to undo his sandals. It is Jesus himself who gives us divine joy by plunging us into the love of the Holy Spirit. A joy that can be felt even when we are under severe pressure from without or within.

Because of the inevitable pressures of daily living and survival, we must continually tap into the deeper river of joy that flows from God by praying and giving thanks in every situation. St. Benedict advises us to begin every task by asking God’s help. Every day, even amid difficulties and problems, there are small gifts coming our way from the hand of God for which we can give thanks. Remembering the ordinary gifts of everyday and giving thanks is a great antidote to envy and bitterness!

By continually turning to God in every situation, as St. Paul suggests, our hearts and thoughts are guarded by God’s peace. Only that which has lasting good for us will survive the fire of God’s love. The pains of life don’t just disappear because we pray; but they do loosen their grip on us. We are less controlled by worry and anxiety, and we begin to grow in patience, tolerance and forbearance.

Such a change of attitude shows itself in concrete decisions; we are more just in our everyday dealings with others, and more willing to share whatever resources we have!

Advent urges us to prepare a way for the Lord, and there is no better way to prepare than to be welcoming towards those in need. The way to peace and happiness lies in self-forgetfulness and love of others.

Advent- unsifted (Origen)

Advent- unsifted (Origen) It is the count down of the 3rd Sunday for Christmas John Baptist is the Precursor of Christmas in every way but, enough for us, is his word this morning, “One Mightier will baptize you WITH THE HOLY SPIRIT AND FIRE”. Think against that Jordan bank drama of all the ‘precursors’, like the grannies preparing the Christmas gifts for children, reminding of the responses of children of EVERY AGE – in response to what the great Origen writes of the SIFT of the Holy Spirit, the sift of chaff from wheat, The Sift for the Holy Spirit among the presents of Christmas to - enlightening - animating - inspiring - and fire. At the Reading in the Night Office the thought of Origen gave light on St. Luke (3:10-18) “the Holy Spirit and in fire holds a winnowing fan in his hand”, . . . “I suggest that the faithful are like a heap of unsifted grain”. From a homily on Saint Luke's gospel by Origen (Hom. 26, 3-5: se 87, 340-342) The baptism that Jesus gives is a baptism in the Holy Spirit and in fire. Baptism is one and the same no matter who receives it, but its effect depends on the recipient's disposition. He who is portrayed as baptizing in the Holy Spirit and in fire holds a winnowing fan in his hand, which he will use to clear his threshing floor. The wheat he will gather into his barn, but the chaff he will burn with fire that can never be quenched. I should like to discover our Lord's reason for holding a winnowing fan and to inquire into the nature of the wind that scatters the light chaff here and there, leaving the heavier grain lying in a heap-for you must have a wind if you want to separate wheat and chaff. I suggest that the faithful are like a heap of unsifted grain, and that the wind represents the temptations which assail them and show up the wheat and the chaff among them. When your soul is overcome by some temptation, it is not the temptation that turns you into chaff. No, you were chaff already, that is to say fickle and faithless; the temptation simply discloses the stuff you are made of. On the other hand, when you endure temptations bravely it is not the temptation that makes you faithful and patient; temptation merely brings to light the hidden virtues of patience and fortitude that have been present in you all along. Do you think I had any other purpose in speaking to you, said the Lord to Job, than to reveal your virtue? In another text he declares: I humbled you and made you feel the pangs of hunger in order to find out what was in your heart. In the same way, a storm will not allow a house to stand firm if it is built upon sand. If you wish to build a house, you must build it upon rock. Then any storms that arise will not demolish your handiwork, whereas the house built upon sand will totter, proving thereby that it is not well founded. So while all is yet quiet, before the storm gathers, before the squalls begin to bluster or the waves to swell, let us concentrate all our efforts on the foundations of our building and construct our house with the many strong, interlocking bricks of God's commandments. Then when cruel persecution is unleashed like some fearful tornado against Christians, we shall be able to show that our house is build upon Christ Jesus our rock. Far be it from us to deny Christ when that time comes. But if anyone should do so, let that person realize that it was not at the moment of his public denial that his apostasy took place. Its seeds and roots had been hidden within him for a long time; persecution only brought into the open and made public what was already there. Let us pray to the Lord then that we may be firm and solid buildings that no storm can overthrow, founded on The rock of our Lord Jesus Christ to whom be glory and power for ever and ever. Amen.

Dom Raymond

IMMACULATE CONCEPTION 2009 The doctrine of the Immaculate Conception is not, of course, to be found explicitly mentioned in Sacred Scripture. However, the meaning of Sacred Scripture is not to be found only in the grammatical analysis of its words and sentences. It’s meaning is also, and perhaps more fundamentally, to be found in the comparison of events and personages of the past with events and personages of the future. It is to be found in the images, types and foreshadowings which reveal the meaning and purposes of these future personages and events. So it is with the mystery of faith which we call the Immaculate Conception of the Blessed Virgin Mary. Namely, that at the first moment of her conception Mary was personally free from all those implications of original sin which affect the rest of the human race. The very first intimations of this mystery are to be found in the very first chapters of Genesis. They are to be found in the account of the creation of the first Adam and of his companion Eve and their being placed in a paradise and commanded to multiply and fill the earth. Now Tradition tells us that Christ is the new Adam and Mary the New Eve and the implications of that fact are enormous. We can argue that just as the first Eve was created immaculate to partner the first Adam in the settling of the human race in the first paradise of grace, so also the second Eve had to be created immaculate to partner the second Adam in resettling the now-fallen human race back into the realparadise of grace – a paradise which had only been symbolised by the first paradise, and thus to people it for the glory of God. The real recipients of the command to increase and multiply and fill paradise were, not the first Adam and Eve, but the New Adam and Eve. Mary was to join with Christ in his work of begetting a people for God, and indeed each one of us too has his role to play in the ultimate peopling of the kingdom of God. We are all made in God’s image and likeness and at the very heart of the Godhead is the reality of ‘generation’, a reality in which every child of God must participate in their own way. Each one of us is called spiritually to increase and multiply and fill the new paradise which is the church of God with new sons and daughters begotten by grace. Finally, besides this foreshadowing of Mary’s complete triumph over Satan in sacred scripture, there is what we might call a well nigh explicit reference to it in the passage where St Paul tells us that “in the same way as death came to all through the one man, Adam, so also life comes to all through the one man Christ Jesus. Now it was precisely by his involvement with the first Eve that Adam brought death to the world and so, according to the reasoning of St Paul it must be precisely through his involvement with the second Eve that the second Adam conquers death and brings life to the world. The immaculate conception of Christ’s blessed Mother follows from this as does the day from the night.

Advent Second Sunday

Second Sunday of ADVENT

Homily: Dom Raymond at St. Anne’s

CHRISTMAS 2009

ITS CHRISTMAS THAT REALLY COUNTS

Our Christian Faith is arguably defined more precisely by the birth of Christ rather than by his Passion, Death and Resurrection. If He who suffered and died for us had not been born the incarnate Son of God then his suffering and death could never have been sufficient to redeemed us. It is who Jesus is, rather than what he doesfor us, that accomplishes our redemption. Jesus is, by his very nature, the Father’s beloved Son. We are his sons and daughters only by adoption; the adoption of Grace. His love for Jesus then is obviously much greater than his love for us and it is precisely Jesus identification with us in our misery that draws his Father’s forgiveness and blessing upon us. As the prophet tells us, he says to his Father:“ Behold, I and the brethren you have given me”

Let us try to illustrate with a simple story how our restoration to God’s favour is brought about by the Christ child whose birth we celebrate at this season.

Let us imagine that a good father (God) had two children whom he loved very dearly – Peter, representing Jesus, and Paul, representing each one of us. Now Peter, of course, was very well behaved and was his Father’s favourite, whereas Paul, representing you and me, often offended his father, and sometimes very badly at that! Now, one day, this good Father promised to take the boys to some wonderful place they had long wanted to visit. However, that very day, Paul offended his father again particularly badly; so much so in fact that he became very angry and said that only Peter would be going with him and that was that! Paul, of course, began to cry and lament but the father wouldn’t relent. But then Peter began to cry too and said he would be miserable if Paul didn’t come too. He would have no one to share the day with. Finally, the father out of his special love for Peter, gave in and took the boys together. And so, all ended well for both boys!

That is how our redemption is brought about by the Christmas Babe. Christ so loves us that he shares our misery, and the Father so loves Christ, who is now our Brother, that he cannot give to the one without giving to the other. In any household, how often is this pattern repeated: But Dad! You gave him an ice cream! You have to give me one too! That’s life in the family! Whether its the family of God or the family of the Broons!

God bless

Fr Raymond

COMMENT

Nivard writes:---

Thanks Raymond,

Excellent!

You have the 'O Henry' touch.

He was famous for his short stories.

A poor young couple each planned to give the other a Xmas gift.

She cut her long tresses to buy him a gold chain for his precious pocket watch.

He sold his watch to buy a gold band for her hair.

Love, human or divine, is like that.

N

St Saba & Neve Shalom Latrun

COMMENT from William.

Thank you William for your extreme interest in following my path in the Holyland sojourn.

Through the great hospitality of the monks of Latroun Abbey it was possible for me the make access to wonderful sacred places.

Thank you for taking such great interest in the Saint Saba’s focus.

William writes: Please might you consider adding to the article 'Mar Saba' on your Blog the excerpt from your Holy Land Chronicle shown below? "More Surprises – Spring of St. Sabas I shall have to return to see “The Pluralistic Spiritual Centre” at Neve Shalom under construction, but my own discoveries continue at this very spot on learning of the association of St. Sabas with this place. In the course of lectures and expeditions we were introduced to the wonders of the Judean Desert Monasteries, e.g. St. George’s on the Wadi Qilt, St Gerasimo, east of Jericho, Mar Sabas etc. What was my surprise to discover that Saint Sabas left his very successful laura at Mar Sabas, south of Bethlehem, because of rebellious monks settled at Nikopolis, the Byzantine name of Emmaus/Latroun, first as a hermit then as abba of the laura/monastery at this very place of Neve Shalom. ‘Fr. Rene (Prior} is going to take me down to the spring which supplied the monks with water. I have still to find if anything remains of the buildings. But how amazing! Even the Latroun booklet, printed in 1960s has no mention of this particular monastic settlement. It is also interesting that Murphy-O’Connor’s encyclopaedic “Holy Land”, (Oxford), shows a great partiality to the monastic sites which, owing to researches by young Israeli archaeologists, identifies at least 73 such ‘Judean Desert Monasteries’. This site, within the immediate environs of Latroun, is not actually in the Desert since the bulk of the hermitages, monasteries and lauras are within the confines of the extreme JudeanDesert. St. Sabas (439-532) founded eight monasteries in the Judean Desert and two outside the desert." Thank you for a fascinating article! An avid follower, In Our Lord, William.

Neve Shalom – Wāħat as-Salām From Wikipedia, the free encyclopedia View of the village from Latrun Monastery Neve Shalom (Hebrew: נְוֵה שָׁלוֹם‎, lit. Oasis of Peace), also known as Wāħat as-Salām (Arabic: واحة السلام‎) is a cooperative village jointly founded by Israeli Arabs and Jews in an attempt to show that the two peoples can live side by side peacefully, as well as to conduct educational work for peace, equality and understanding between the two peoples. The village is located on one of the two Latrun hilltops, midway between Tel Aviv and Jerusalem, in the territory Israel has controlled since1967, which was until then no man's land between the Israeli and Jordanian lines. Falling under the jurisdiction of Mateh Yehuda Regional Council, in 2006 it had a population of 200.