Vidi Aquam

“LLAMADOS A VIVIR EN LIBERTAD”

2007-10-20T15:45:00.000-07:00

Exhortación del episcopado venezolano sobre la propuesta de reforma constitucional

A todos los católicos y a todos los hombres y mujeres de buena voluntad

I- INTRODUCCION

1. Los Arzobispos y Obispos de Venezuela, como ciudadanos y como legítimos pastores de la Iglesia, compartiendo con el pueblo las angustias y esperanzas de cada momento histórico, hemos decidido dirigirnos a todos los venezolanos, a los residentes en nuestro país y, en particular, a los fieles católicos, ante la propuesta de Reforma Constitucional presentada a la nación el pasado 15 de Agosto por el ciudadano Presidente de la República, a la cual se agrega ahora lo propuesto por la Comisión Mixta de la Asamblea Nacional.

2. Nuestra contribución tiene el propósito de iluminar, desde una valoración ética, el juicio y la decisión que sobre el proyecto de Reforma corresponde asumir a los venezolanos en asunto de tanta importancia para el presente y el futuro del país. Fundamentamos esta iluminación en los principios y criterios del Evangelio, de la Doctrina Social de la Iglesia y de los numerosos documentos emanados de nuestra Conferencia Episcopal. Nos impulsan la convicción de que la Constitución de la República Bolivariana de Venezuela ha de seguir siendo patrimonio de todos los venezolanos, sin exclusión, y nuestro compromiso de fomentar la convivencia pacífica de todos los ciudadanos y la concordia entre los diversos sectores e instituciones para la construcción de un destino común como nación.

3. En nuestra fraterna y solidaria reflexión y discernimiento pastoral de la situación del país y, como portadores del clamor y preocupación de muchas comunidades y personas, hemos examinado la relación entre el contenido de la Reforma con las exigencias de la persona humana, su conciencia, su libertad, sus derechos, su dignidad, y con la concepción cristiana de la mayoría de la sociedad venezolana. Hemos considerado también los cambios más relevantes que plantea la propuesta, así como algunas de las consecuencias de índole ética y social que se seguirían de dicha Reforma.

4. En los países democráticos una Constitución es un pacto social, el resultado de las deliberaciones, discusiones y acuerdos de una Asamblea Constituyente, u otro cuerpo políticamente plural que represente al pueblo, y de una consulta electoral libre, confiable y pacífica; su finalidad es garantizar el Estado de Derecho para todas las personas, la estabilidad jurídica de las instituciones y el bienestar integral del conjunto de los ciudadanos. Su legitimidad radica en que acoja la pluralidad de posturas que tienen derecho a convivir en una sociedad democrática. En su articulado quedan claramente establecidos la definición del Estado y sus órganos, siempre al servicio del pueblo, el modelo de país y los principios y valores esenciales por los que el pueblo soberano quiere regir su vida y la de sus instituciones. En consecuencia, el verdadero sujeto de la Constitución es el pueblo, no el Estado y menos aún el gobierno; por eso ella debe expresar el acuerdo de todos los sectores, corrientes e ideologías. No puede ser la consagración de las ideas o propósitos políticos de un determinado grupo partidista. Consiguientemente, una modificación de la “Carta Magna” debe apoyarse en el mayor consenso posible.

II.- NUESTRAS PREOCUPACIONES ANTE LA PROPUESTA

5. La Reforma ha sido presentada como un instrumento para dar mayor poder al pueblo, especialmente a través del denominado “Poder Popular”. En ella se ofrece la reducción de la jornada laboral, y a los trabajadores independientes la tan deseada seguridad social. Sin embargo, se acentúa la concentración de poder en manos del Presidente de la República y se favorece el autoritarismo. Punto central de esta Reforma es que Venezuela pase de “Estado democrático y social de derecho y de justicia” (Art. 2 de la actual Constitución) a ser un “Estado Socialista” (art. 16 de la propuesta). Algunos artículos condicionan la participación del pueblo y la actividad de los ciudadanos a la sola construcción del socialismo (Art. 70) y de la economía socialista (Art. 112). Esto limita la libertad de los venezolanos; se incrementa excesivamente el poder del Estado, se elimina la descentralización, y el gobierno controla muchísimos espacios de la vida ciudadana. En ese modelo socialista, el Estado y el gobierno estarían dirigidos por un Presidente que puede ser reelecto - sólo él - continuamente, con un poder amplísimo que le permitiría disponer constitucionalmente de las instituciones, propiedades y recursos. Esto es verdaderamente grave y modificaría la estructura fundamental del Estado democrático.

6. Un modelo de Estado socialista, marxista-leninista, estatista, es contrario al pensamiento del Libertador Simón Bolívar (Cf. Discurso ante el Congreso de Angostura), y también contrario a la naturaleza personal del ser humano y a la visión cristiana del hombre, porque establece el dominio absoluto del Estado sobre la persona. Experiencias de otros países demuestran que en tal sistema, el Estado y su gobierno se convierten en opresores de las personas y de la sociedad, coartan la libertad personal y la expresión religiosa, y causan un gravísimo deterioro en la economía, produciendo una pobreza generalizada. Ejemplo de ello han sido los países de Europa Oriental, la Unión de Repúblicas Socialistas Soviéticas, y, más cerca de nosotros, la República de Cuba. En ese escenario se establecería una discriminación con quienes no participen de la ideología socialista, se reducirían los derechos políticos de muchos venezolanos, y la noción de “pueblo” tendría un carácter restringido y excluyente identificado sólo con las personas y grupos que adhieren al socialismo.

7. El pluralismo político es uno de los valores fundamentales consagrados por la actual Constitución (Art. 2). La implantación de un Estado Socialista es excluyente, e implica el cese del pluralismo y de la libertad política y de conciencia de los ciudadanos. Es un hecho comprobado que dentro de un Estado democrático pueden existir partidos socialistas y gobiernos socialistas. Abundan ejemplos en el mundo actual como Chile y Brasil. En cambio, en un “Estado socialista”, tal como se propone en Venezuela, toda la actividad política, social, económica y cultural se encuadra dentro de una única opción, un pensamiento único.

8. Con respecto al capitalismo y al socialismo, los Obispos nos hemos manifestado en diversas ocasiones. La solución al drama de la pobreza, de las injusticias sociales, de las hirientes desigualdades, no está en el capitalismo salvaje ni en el socialismo marxista, sino en la práctica de la justicia social y de una efectiva caridad (Cf. Juan Pablo II, Encíclica Centesimus Annus 33, 48 y 49).

9. Otros cambios propuestos restringen derechos ya consagrados en la actual Constitución, lo que atenta contra el principio de progresividad de los derechos humanos garantizado en el Art. 19 de la actual Constitución. En este campo de los derechos humanos y constitucionales, algunas disposiciones representan una patente involución, como los artículos 337, 338 y 339 de la Reforma sobre los estados de excepción, que suspenden el derecho al debido proceso (Art. 49) y a la información (Art. 57 y 58). El nuevo poder del Estado, el “Poder Popular”, no nace del sufragio ni de elecciones (R. Art.136), y su promoción, organización y registro es competencia del Poder Nacional (R. Art. 156, 35). Se vulnera de este modo la libertad de asociación (Art. 52), poniéndola en manos del Estado, lo cual quebranta el carácter democrático y electivo de todos los niveles de gobierno, previsto en el artículo 6 de la Constitución, y le quita poder al pueblo. Además, ya el pueblo es sujeto del poder y lo que necesita es tener el pleno ejercicio de sus derechos y libertades y que le presten servicios eficientes quienes han sido elegidos libremente para esas funciones. La genuina democracia no consiste sólo en la elección de las autoridades; “no basta una democracia puramente formal, fundada en la limpieza de los procedimientos electorales, sino que es necesaria una democracia participativa y basada en la promoción y respeto de los derechos humanos. Una democracia sin valores (…), se vuelve fácilmente una dictadura y termina traicionando el pueblo” (Documento de la V Conferencia General del Episcopado Latinoamericano y del Caribe, Aparecida 74).

10. Esta propuesta de Reforma más que enfrentar y superar la problemática vivida en el país, profundizaría la polarización entre los venezolanos, dificultaría la convivencia social con el peligro de generar nuevos odios y conflictos, que queremos evitar. Los obispos renovamos el llamado, que repetidas veces hemos hecho, al diálogo y a la reconciliación y ratificamos nuestra disposición de seguir acompañando al pueblo venezolano con el anuncio valiente y decidido del Evangelio y el compromiso de compartir sus alegrías, temores y esperanzas.

III. PERSONA Y LIBERTAD

11. Dios nos ha creado como personas libres con capacidad de organizar la vida personal y la vida social. Vida y libertad son inseparables. Dios libera, porque es el Dios de la vida; se revela en la historia liberando a su pueblo, no quiere que ninguna nación esté esclavizada o dominada por otra, ni por sus propias autoridades. La libertad no es una condición abstracta del ser humano y de la sociedad. La libertad es un derecho fundamental innato en cada ser humano, que no tiene otros límites que la libertad y los derechos de los demás. Todo lo que se opone a la libertad, se opone a la vida. La supresión de la libertad no corrige las injusticias sino que agrega otras, asfixiantes e insoportables.

12. Conforme a la enseñanza de la Iglesia, la persona humana, el pueblo, y no el Estado, son el centro de toda la vida social. El Estado existe para la persona y para el pueblo, y no al revés. En esta línea el Concilio Vaticano II declara: «El principio, el sujeto y el fin de todas las instituciones sociales es y debe ser la persona humana» (GS 25). El Catecismo de la Iglesia Católica expresa: «Cuando el Estado no pone su poder al servicio de los derechos de todo ciudadano, y particularmente de quien es más débil, se quebrantan los fundamentos mismos del Estado de derecho» (CEC 2273). Y Juan Pablo II en la Encíclica Centesimus Annus nos dice que el «Estado totalitario tiende, además, a absorber en sí mismo la nación, la sociedad, la familia, las comunidades religiosas y las mismas personas» (C.A. 45 b).

13. La doctrina de la Iglesia en este aspecto tiene una específica incidencia en el campo político. El principio de subsidiaridad debe aplicarse para construir una auténtica democracia. Esto es, que el Estado debe ayudar pero no absorber ni suplantar las iniciativas, la libertad y la responsabilidad de las personas y de los grupos sociales. En su Encíclica «Dios es amor» el Papa Benedicto XVI advierte: «Lo que hace falta no es un Estado que regule y domine todo, sino que generosamente reconozca y apoye, de acuerdo con el principio de subsidiaridad, las iniciativas que surgen de las diversas fuerzas sociales y que unen la espontaneidad con la cercanía a los hombres necesitados de auxilio» (28 b).

IV- DECISIÓN QUE MIRA AL FUTURO

14. La Constitución y la Reforma planteada no son un asunto sólo de partidos o de un determinado sector de la población. Es algo de interés nacional que nos afecta a todos. Nadie debe desentenderse, ni dejar de participar en su discusión, ni negarse a asumir una posición ante la propuesta de Reforma. Eso sería un gravísimo error.

15. El debate sobre la Reforma, no puede considerarse como un simple conflicto entre “oficialismo y oposición”, entre “ricos y pobres”. Es algo que concierne al futuro de todo el pueblo venezolano. Y en este debate, nadie debe discriminar, ni excluir, ni ofender a quienes sustenten una opinión contraria a la suya.

16. En síntesis, nuestra posición en cuanto al proyecto de Reforma puede formularse así:

- el proyecto presentado a la consideración del pueblo venezolano, debido a la radicalidad y profundidad de los cambios introducidos en la estructura del Estado, va más allá de una Reforma.

- la proposición de un “Estado Socialista” es contraria a principios fundamentales de la actual Constitución, y a una recta concepción de la persona y del Estado.

- la propuesta de Reforma excluye a sectores políticos y sociales del país, que no estén de acuerdo con el Estado Socialista, restringe las libertades y representa un retroceso en la progresividad de los derechos humanos.

- por cuanto el proyecto de Reforma vulnera los derechos fundamentales del sistema democrático y de la persona, poniendo en peligro la libertad y la convivencia social, la consideramos moralmente inaceptable a la luz de la Doctrina Social de la Iglesia.

V -CONCLUSIÓN: ESTAMOS LLAMADOS A VIVIR EN LIBERTAD Y A SER CONSTRUCTORES DE PAZ

17. Solamente quien es libre, construye la paz. “Felices los que trabajan por la paz, porque ellos serán llamados hijos de Dios”, nos dice Jesucristo (Mt. 5, 12). Cada uno de los cristianos está, pues, llamado a descubrir y promover caminos de justicia y reconciliación en la familia, en cada comunidad, en toda la nación:

“Venezuela quiere y reclama a gritos (…), que se termine con los odios, los insultos y las descalificaciones y que sus hijos e hijas se reconcilien, se respeten y vivan en paz” (Exhortación de la CEV, Julio 2007)

18. Como pastores de la Iglesia invitamos a todos los fieles a orar intensamente por nuestra Patria e invocamos las luces del Espíritu Santo sobre todos los ciudadanos en esta difícil toma de decisión e imploramos el auxilio de Nuestra Señora de Coromoto, Patrona de Venezuela, a cuyos pies en su “Basílica Menor” de Guanare, título con que el Santo Padre Benedicto XVI ha honrado y enaltecido su templo, nos postraremos en confiada súplica por el bien de la República.

Con nuestra afectuosa bendición episcopal,

Firman, los Arzobispos y Obispos de Venezuela

Caracas, 19 de octubre de 2007

Fiesta de los Angeles Custodios

2007-10-02T12:28:00.000-07:00

Lectura tomada de Devociones y Promesas. Las negritas son mias.

Hoy se hace memoria de nuestros Ángeles Custodios. Es por eso que quiero enviarles estos textos para que nos interesemos mucho más en esta fuerte y dulce compañía que nos ha dado Nuestro Señor.

Éxodo 23, 20-22:

He aquí que yo voy a enviar un ángel delante de ti, para que te guarde en el camino y te conduzca al lugar que te tengo preparado. Pórtate bien en su presencia y escucha su voz; no le seas rebelde, que no perdonará vuestras transgresiones, pues en él está mi Nombre. Si escuchas atentamente su voz y haces todo lo que yo diga, tus enemigos serán mis enemigos y tus adversarios mis adversarios.

Mensaje de la Virgen al Padre Gobbi, del Movimiento Sacerdotal Mariano:

Milán, 2 de octubre de 1993
Primer Sábado de mes y fiesta de los Ángeles Custodios

La misión de los Ángeles Custodios
“Hijos predilectos, en este primer sábado de mes, os reunís en Cenáculo para renovar la consagración a mi Corazón Inmaculado y para venerar la memoria litúrgica de vuestros Ángeles Custodios. En los tiempos de la gran prueba, os invito a volver cada vez más fuerte el lazo que os une a vuestros Ángeles Custodios.

Ellos tienen, para vosotros, una misión importante y especial que desarrollar, sobre todo en estos últimos tiempos.
Los Ángeles Custodios tienen sobre todo el encargo de ser Luz en vuestro camino.
Los días que vivís están señalados por una gran oscuridad que se hace cada vez más profunda y extendida.
Es la tiniebla de los errores que cubre las mentes de los hombres y les vuelve así víctimas de la gran apostasía; es la tiniebla de los pecados que obscurece la belleza y santidad de las almas; es la tiniebla de la impureza que afea el esplendor de vuestro cuerpo, llamado a reflejar la gloria del Dios viviente.
Así, cuántos son hoy mis pobres hijos que viven como sombras, sumergidos por las tinieblas del error, del pecado y de la impureza.
A vuestros Ángeles Custodios se ha confiado el encargo de protegeros de la gran tiniebla que os circunda para haceros caminar siempre en la luz de la verdad, de la santidad, de la pureza, de la humildad, de la confianza y del amor.
–Los Ángeles Custodios tienen el encargo de ser la defensa de vuestra vida.
Qué numerosas y disimuladas son las insidias que cada día os tienden los espíritus malignos, los demonios que ahora han afluido al mundo y obran por doquier para conducir a las almas a la eterna condenación.
Su acción ahora se ha vuelto potente porque se ha asociado a la fuerza que tienen los medios de comunicación como la prensa y la televisión.
Con un refinamiento disimulado se difunde el mal en forma de bien, el pecado como ejercicio de la propia libertad, la trasgresión de la Ley de Dios como una conquista de esta pobre y pervertida humanidad.
Qué fuertes y continuos son los ataques de los espíritus malignos, para golpearos aún en vuestra vida física con accidentes, desgracias, atentados, enfermedades, calamidades, explosiones de violencia, de guerra y revoluciones.
A los Ángeles Custodios se les ha confiado el encargo de protegeros de todos estos males, de defenderos contra estas insidias para haceros caminar en la vida bajo su segura y potente protección.
–Los Ángeles Custodios tienen en fin el encargo de combatir con vosotros la misma batalla para obtener la misma victoria.
En la gran prueba, que ya ha llegado, se vuelve cada vez más fuerte y sangrienta la lucha entre la Mujer vestida del Sol y el Dragón rojo, entre las fuerzas del bien y las fuerzas del mal, entre Cristo y el anticristo.
Es una batalla que se desarrolla sobre todo a nivel de espíritus: los espíritus buenos contra los espíritus malignos; los Ángeles contra los demonios; San Miguel Arcángel contra Lucifer.
Vosotros estáis implicados en esta gran lucha, que os supera inmensamente.
Por tanto debéis permanecer especialmente unidos a Aquellos que están cercanos a vosotros en el gran combate, que tienen gran potencia en esta lucha, que os ayudan a combatir y os conducen hacia la segura victoria.
Mi más pequeño niño, confía a la especial protección de tus Ángeles Custodios el largo y fatigoso viaje que, dentro de algunos días, debes llevar a cabo en Malasia, Indonesia, Australia, Islas Fiji y Nueva Zelanda para hacer por doquier los Cenáculos con sacerdotes y fieles de mi movimiento.
Hoy os invito a todos a volver más asidua la oración, más fuerte el vínculo de unión, más profundo el afecto hacia estos Ángeles de Luz, que os han sido dados por el Señor para vuestra custodia y protección.
En unión con todos ellos os bendigo en el Nombre del Padre, del Hijo y del Espíritu Santo.”

Oracion a nuestro Angel Custodio

Querido Angel Custodio,
mediador entre mil escogido
que velando por mi noche y día
me enseñas mi deber,
pídele al Señor que de mí se apiade,
por mis faltas, mis torpezas y desamores.
Dile a mi Señor que de bajar al abismo me libre
y su amor procure
para su honor y gloria.

Amen.

(V. Job 33, 23-24)
94-06-27

Ángel de Guarda, dulce compañía,
no me desampares ni de noche ni de día.

Amén.

Ángel de Dios, que eres mi custodio,
pues la bondad divina me ha encomendado a ti,
ilumíname, dirígeme, guárdame.

Amén.

Himno de la Liturgia de las Horas.

Angel santo de la guarda,
compañero de mi vida,
tú que nunca me abandonas,
ni de noche ni de día.

Aunque espíritu invisible,
sé que te hallas a mi lado,
escuchas mis oraciones
y cuentas todos mis pasos.

En las sombras de la noche,
me defiendes del demonio,
tendiendo sobre mi pecho
tus alas de nácar y oro.

Angel de Dios, que yo escuche
tu mensaje y que lo siga,
que vaya siempre contigo
hacia Dios, que me lo envía.
Testigo de lo invisible,
presencia del cielo amiga,
gracias por tu fiel custodia,
gracias por tu compañía.

En presencia de los ángeles,
suba al cielo nuestro canto:
gloria al Padre, gloria al Hijo,
gloria al Espíritu Santo.

Amén.

Ver tambien Diccionario de los Angeles por Corazones.org

EFICACIA DEL SANTO ROSARIO

2007-08-29T13:57:00.000-07:00

El 26 de Diciembre de 1957, el Padre Agustín Fuentes, Postulador de la Causa de Beatificación de Francisco y Jacinta Marto, entrevistó a Sor Lucía Dos Santos, vidente de las apariciones de Fátima. En el curso de esa entrevista, le dijo Sor Lucía al Padre Fuentes:

"… La Santísima Virgen nos dijo, tanto a mis primos como a mí, que 2 eran los últimos remedios que Dios daba al mundo: el Santo Rosario y el Inmaculado Corazón de María…"

"… Mire, Padre, la Santísima Virgen, en estos últimos tiempos en que estamos viviendo, ha dado una nueva eficacia: el rezo del Santo Rosario, de tal manera que ahora no hay problema por más difícil que sea: sea temporal y, sobre todo, espiritual; sea que se refiera a la vida personal de cada uno de nosotros o a la vida de nuestras familias del mundo o comunidades religiosas, o a la vida de los pueblos y naciones; no hay problema, repito, por más difícil que sea, que no podamos resolver ahora con el rezo del Santo Rosario".

"Con el Santo Rosario nos salvaremos, nos santificaremos, consolaremos a Nuestro Señor y obtendremos la salvación de muchas almas. Por eso, el demonio hará todo lo posible para distraernos de esta devoción; nos pondrá multitud de pretextos: cansancio, ocupaciones, etc., para que no recemos el Santo Rosario".

"Si nos dieran un programa más difícil de salvación, muchas almas que se condenarán tendrían el pretexto de que no pudieron realizar dicho programa. Pero ahora el programa es brevísimo y fácil: rezar el Santo Rosario. Con el Rosario practicaremos los Santos Mandamientos, aprovecharemos la frecuencia de los Sacramentos, procuraremos cumplir perfectamente nuestros deberes de estado y hacer lo que Dios quiere de cada uno de nosotros".

"El Rosario es el arma de combate de las batallas espirituales de los Últimos Tiempos".
Las Promesas de la Santísima Virgen María a los que rezan el Santo Rosario

1. Los que fielmente me sirven mediante el rezo del Santo Rosario, recibirán insignes gracias.

2. Yo prometo mi protección especial, y las más notables gracias a todos los que recitasen el Santo Rosario.

3. El Rosario será la defensa más poderosa contra las fuerzas del infierno. Se destruirá el vicio; se disminuirá el pecado y se vencerá a todas las herejías.

4. Por el rezo del Santo Rosario, florecerán las virtudes y también las buenas obras. Las almas obtendrán la misericordia de Dios en abundancia. Se apartarán los corazones del amor al mundo y sus vanidades y serán elevados a desear los bienes eternos. Ojalá que las almas hiciesen el propósito de santificarse por este medio.

5. El alma que se recomienda a Mí por el rezo del Santo Rosario, no perecerá jamás.

6. El que recitase el Rosario devotamente, aplicándose a meditar los Sagrados Misterios, no será vencido por la mala fortuna. En Su justo juicio, Dios no lo castigará. No sufrirá la muerte improvisa. Y si es justo, permanecerá en la gracia de Dios, y será digno de alcanzar la vida eterna.

7. El que conserva una verdadera devoción al Rosario, no morirá sin los sacramentos de la Iglesia.

8. Los que fielmente rezan el Santo Rosario, tendrán en la vida y en la muerte, la Luz de Dios y la plenitud de Su gracia. En la hora de la muerte, participarán de los méritos de los Santos del Paraíso.

9. Yo libraré del Purgatorio a los que han acostumbrado el rezo del Santo Rosario.

10. Los devotos del Santo Rosario, merecerán un grado elevado de gloria en el Cielo.

11. Se obtendrá todo lo que se me pidiere mediante la recitación del Santo Rosario.

12. Todos los que propagan el Santo Rosario recibirán Mi auxilio en sus necesidades.

13. Para los devotos del Santo Rosario, he obtenido de mi Divino Hijo, la intercesión de toda la Corte Celestial durante la vida y en la hora de la muerte.

14. Todos los que rezan el Santo Rosario son hijos Míos, y hermanos de Mi único Hijo, Jesucristo.

15. La devoción al Santo Rosario es gran señal de predestinación.

Para saber cómo se reza el Santo Rosario haga clic aquí.

Tomado de Devociones y Promesas.

Los insultos del presidente venezolano a la Iglesia son «una cortina de humo»

2007-07-22T22:23:00.000-07:00

Según un obispo, Chávez lleva al país al «modelo caribeño-comunista»

CARACAS, domingo, 22 julio 2007 (ZENIT.org).- Miembros de la Iglesia en Venezuela, obispos y laicos, han expresado su más enérgico rechazo a las acusaciones que el presidente Hugo Chávez dirigió a los obispos y llamaron a discutir las diferencias que mantienen sobre los planes de reforma constitucional del Gobierno.

El presidente insultó de nuevo a la Iglesia el pasado 18 de julio en el acto de transmisión de mando del Ministerio del Poder Popular para la Defensa, celebrado en el Patio de Honor de la Academia Militar.

El jefe de Estado dijo que Cristo fue el portador de uno de los más radicales discursos antiimperialista, antihegemónico, humanista y revolucionario. «¿Si Cristo apareciera aquí, mi Señor en cuerpo presente, a quiénes apoyaría en Venezuela?», se preguntó.

«Nadie tenga duda, yo no sé qué pasaría con algunos obispos, por ejemplo, no sé que le haría Cristo a algunos obispos que aquí en Venezuela, que se ponen al lado de los tiranos, de los que explotan a los pueblos, de los que traicionan el pensamiento y la obra de Jesús y apuñalean a Cristo por la espalda», aseguró.

Pero manifestó su apoyo «a la gran cantidad de curas y sacerdotes verdaderamente cristianos, los que andan con el pueblo, con el anhelo popular, con la esperanza popular, esos son los verdaderos sacerdotes, los demás son unos fariseos, hipócritas, como decía el mismo Jesús».

Monseñor Ovidio Pérez Morales, presidente del Concilio Plenario de Venezuela, consideró este jueves que las críticas de Hugo Chávez hacia el clero «son una especie de costumbre presidencial».

Lo importante, dijo, es centrarse en los cambios «trascendentales» a la Constitución a través de la Reforma que pretende adelantar el Ejecutivo. «Se busca cambiar una Constitución que es buena y, como ratifica el Episcopado, es base suficiente y apta para promover el desarrollo del país en justicia y libertad. Se busca una reforma, por declaraciones y actuaciones oficiales, hacen suponer que se dirige al establecimiento de una sociedad socialista, más en concreto hacia un modelo comunista, el modelo caribeño castro-comunista».

Insistió la campaña de desprestigio de la Iglesia, «no es más que una cortina de humo para ocultar algo que sí es grave que es el tratar de hacer una regresión de la Constitución hacia modelos de tipos totalitarios, eso es lo que está fundamentalmente planteado».

Monseñor Pérez Morales opinó que se trata de un modelo que constituye una regresión histórica, «estamos volviendo a la época de los sesenta, de la guerra fría, de un marxismo que demostró su incapacidad de construir una nueva sociedad».

Por su parte, el Consejo Nacional de Laicos emitió un comunicado (Cf. Documentos, Zenit, 22 de julio de 2007) en el que se pronuncia sobre las críticas a los obispos.

El Consejo expresa su rechazo «ante las continuas e injustas agresiones hacia la Iglesia y en especial hacia los señores obispos» y su «total respaldo y la sincera gratitud a la entera Conferencia Episcopal y a cada uno de los Obispos en particular, por la Exhortación Pastoral «Urge el Diálogo y la Reconciliación en Venezuela» del pasado 7 de julio.

Dicha exhortación fue el desencadenante de los últimos insultos del presidente Chávez a los obispos.

Según el Consejo de Laicos «cuantos se han expresado con menosprecio e incluso tratando de ridiculizar con un lenguaje descalificador a los señores obispos por este deber que han ejercido, parecen ignorar el verdadero significado de la dimensión socio-política de toda persona humana y de la dimensión social del Cristianismo y de la Iglesia. El pronunciarse a favor de la verdad, de la justicia y de la paz va mucho más allá de una mera actuación de partido político y al hacerlo, nuestros Pastores están expresando el sentir de todos los que, como Pueblo de Dios, integramos la Iglesia».

Cita a Benedicto XVI en su discurso inaugural en Aparecida: «La Iglesia es abogada de la justicia y de los pobres, precisamente al no identificarse con los políticos ni con los intereses de partido» y reafirma «que la Democracia es el sistema político más acorde con el pensamiento cristiano».

Expresa su «honda preocupación» «por la persistencia y el incremento de graves problemas sociales en nuestro país» y por «todo aquello que atenta e hiere nuestros valores democráticos incluso desconociendo y desacatando la Constitución» como «el proceso de ideologización del pueblo, sin respeto de la pluralidad de pensamiento; la pretensión de monopolizar la educación; los atropellos contra la libertad de expresión; las consignas que exaltan el odio y la violencia y, sobre todo, el proyecto de una Reforma Constitucional hecha secretamente a espaldas de la sociedad venezolana y orientada al establecimiento de un sistema socialista fundado en la teoría y la praxis del marxismo-leninismo (Exhortación n. 6-11), contrarias a los principios cristianos».

Pide al Gobierno «que ejerza responsablemente su deber de garantizar las condiciones básicas que permitan a la totalidad de los venezolanos, y no sólo a un sector de ellos, una convivencia justa, respetuosa de la diversidad, que promueva el bien común y que salvaguarde los principios fundamentales de la persona humana y de la sociedad».

Reafirma su presencia con toda la Iglesia «para responder al llamado de paz, de justicia, de perdón y de reconciliación que nos exige el Evangelio de Jesucristo».

Reconoce «con satisfacción que el movimiento estudiantil se ha manifestado con valentía en favor de la libertad y de la reconciliación». «Alentamos a los jóvenes estudiantes, principales constructores de la sociedad que anhelamos, a proseguir en su lucha pacífica por el respeto a los valores democráticos, especialmente la libertad, don inherente a la dignidad humana».

Ratifica su compromiso de «incrementar las actividades encaminadas a la educación de jóvenes y adultos en los valores y virtudes del Evangelio y en los principios de la Doctrina Social de la Iglesia».

Hace un llamamiento «a los laicos católicos del país para que estén atentos a los acontecimientos venideros y se mantengan cercanos a las directrices de la voz de la Iglesia a fin de poder discernir a la luz de la fe y bajo la guía del Magisterio, los planteamientos que han de anteceder a las propias decisiones».

Y acoge el llamamiento de los obispos «a intensificar la oración por la Solidaridad y la Reconciliación en Venezuela» proponiendo, junto a otras instancias eclesiales, la celebración de un «Día Nacional de Oración», del que informará oportunamente.

MENSAJE URBI ET ORBI, Navidad 2006

2006-12-26T08:54:00.000-08:00

BENEDICTO XVI

Navidad, lunes 25 de diciembre de 2006

"Salvator noster natus est in mundo" (Misal Romano).

¡"Nuestro Salvador ha nacido en el mundo"! Esta noche, una vez más, hemos escuchado en nuestras Iglesias este anuncio que, a través de los siglos, conserva inalterado su frescor. Es un anuncio celestial que invita a no tener miedo porque ha brotado una "gran alegría para todo el pueblo" (Lc 2,10). Es un anuncio de esperanza porque da a conocer que, en aquella noche de hace más de dos mil años, "en la ciudad de David, os ha nacido un Salvador: el Mesías, el Señor" (Lc 2,11). Entonces, a los pastores acampados en la colina de Belén; hoy, a nosotros, habitantes de este mundo nuestro, el Ángel de la Navidad repite: "Ha nacido el Salvador; ha nacido para vosotros. ¡Venid, venid a adorarlo!".

Pero, ¿tiene todavía valor y sentido un "Salvador" para el hombre del tercer milenio? ¿Es aún necesario un "Salvador" para el hombre que ha alcanzado la Luna y Marte, y se dispone a conquistar el universo; para el hombre que investiga sin límites los secretos de la naturaleza y logra descifrar hasta los fascinantes códigos del genoma humano? ¿Necesita un Salvador el hombre que ha inventado la comunicación interactiva, que navega en el océano virtual de internet y que, gracias a las más modernas y avanzadas tecnologías mediáticas, ha convertido la Tierra, esta gran casa común, en una pequeña aldea global? Este hombre del siglo veintiuno, artífice autosuficiente y seguro de la propia suerte, se presenta como productor entusiasta de éxitos indiscutibles.

Lo parece, pero no es así. Se muere todavía de hambre y de sed, de enfermedad y de pobreza en este tiempo de abundancia y de consumismo desenfrenado. Todavía hay quienes están esclavizados, explotados y ofendidos en su dignidad, quienes son víctimas del odio racial y religioso, y se ven impedidos de profesar libremente su fe por intolerancias y discriminaciones, por ingerencias políticas y coacciones físicas o morales. Hay quienes ven su cuerpo y el de los propios seres queridos, especialmente niños, destrozado por el uso de las armas, por el terrorismo y por cualquier tipo de violencia en una época en que se invoca y proclama por doquier el progreso, la solidaridad y la paz para todos. ¿Qué se puede decir de quienes, sin esperanza, se ven obligados a dejar su casa y su patria para buscar en otros lugares condiciones de vida dignas del hombre? ¿Qué se puede hacer para ayudar a los que, engañados por fáciles profetas de felicidad, a los que son frágiles en sus relaciones e incapaces de asumir responsabilidades estables ante su presente y ante su futuro, se encaminan por el túnel de la soledad y acaban frecuentemente esclavizados por el alcohol o la droga? ¿Qué se puede pensar de quien elige la muerte creyendo que ensalza la vida?

¿Cómo no darse cuenta de que, precisamente desde el fondo de esta humanidad placentera y desesperada, surge una desgarradora petición de ayuda? Es Navidad: hoy entra en el mundo "la luz verdadera, que alumbra a todo hombre" (Jn 1, 9). "La Palabra se hizo carne, y acampó entre nosotros" (ibíd. 1,14), proclama el evangelista Juan. Hoy, justo hoy, Cristo viene de nuevo "entre los suyos" y a quienes lo acogen les da "poder para ser hijos de Dios"; es decir, les ofrece la oportunidad de ver la gloria divina y de compartir la alegría del Amor, que en Belén se ha hecho carne por nosotros. Hoy, también hoy, "nuestro Salvador ha nacido en el mundo", porque sabe que lo necesitamos. A pesar de tantas formas de progreso, el ser humano es el mismo de siempre: una libertad tensa entre bien y mal, entre vida y muerte. Es precisamente en su intimidad, en lo que la Biblia llama el "corazón", donde siempre necesita ser salvado. Y en la época actual postmoderna necesita quizás aún más un Salvador, porque la sociedad en la que vive se ha vuelto más compleja y se han hecho más insidiosas las amenazas para su integridad personal y moral. ¿Quién puede defenderlo sino Aquél que lo ama hasta sacrificar en la cruz a su Hijo unigénito como Salvador del mundo?

"Salvator noster", Cristo es también el Salvador del hombre de hoy. ¿Quién hará resonar en cada rincón de la Tierra de manera creíble este mensaje de esperanza? ¿Quién se ocupará de que, como condición para la paz, se reconozca, tutele y promueva el bien integral de la persona humana, respetando a todo hombre y toda mujer en su dignidad? ¿Quién ayudará a comprender que con buena voluntad, racionabilidad y moderación, no sólo se puede evitar que los conflictos se agraven, sino llevarlos también hacia soluciones equitativas? En este día de fiesta, pienso con gran preocupación en la región del Oriente Medio, probada por numerosos y graves conflictos, y espero que se abra a una perspectiva de paz justa y duradera, respetando los derechos inalienables de los pueblos que la habitan. Confío al divino Niño de Belén los indicios de una reanudación del diálogo entre israelitas y palestinos que hemos observado estos días, así como la esperanza de ulteriores desarrollos reconfortantes. Confío en que, después de tantas víctimas, destrucciones e incertidumbres, reviva y progrese un Líbano democrático, abierto a los demás, en diálogo con las culturas y las religiones. Hago un llamamiento a los que tienen en sus manos el destino de Irak, para que cese la feroz violencia que ensangrienta el País y se asegure una existencia normal a todos sus habitantes. Invoco a Dios para que en Sri Lanka, en las partes en lucha, se escuche el anhelo de las poblaciones de un porvenir de fraternidad y solidaridad; para que en Dafur y en toda África se ponga término a los conflictos fraticidas, cicatricen pronto las heridas abiertas en la carne de ese Continente y se consoliden los procesos de reconciliación, democracia y desarrollo. Que el Niño Dios, Príncipe de la paz, haga que se extingan los focos de tensión que hacen incierto el futuro de otras partes del mundo, tanto en Europa como en Latinoamérica.

"Salvator noster": Ésta es nuestra esperanza; este es el anuncio que la Iglesia hace resonar también en esta Navidad. Con la encarnación, recuerda el Concilio Vaticano II, el Hijo de Dios se ha unido en cierto modo a cada hombre (cf. Gaudium et spes, 22). Por eso, puesto que la Navidad de la Cabeza es también el nacimiento del cuerpo, como enseñaba el Pontífice san León Magno, podemos decir que en Belén ha nacido el pueblo cristiano, cuerpo místico de Cristo en el que cada miembro está unido íntimamente al otro en una total solidaridad. Nuestro Salvador ha nacido para todos. Tenemos que proclamarlo no sólo con las palabras, sino también con toda nuestra vida, dando al mundo el testimonio de comunidades unidas y abiertas, en las que reina la hermandad y el perdón, la acogida y el servicio recíproco, la verdad, la justicia y el amor.

Comunidad salvada por Cristo. Ésta es la verdadera naturaleza de la Iglesia, que se alimenta de su Palabra y de su Cuerpo eucarístico. Sólo redescubriendo el don recibido, la Iglesia puede testimoniar a todos a Cristo Salvador; hay que hacerlo con entusiasmo y pasión, en el pleno respeto de cada tradición cultural y religiosa; y hacerlo con alegría, sabiendo que Aquél a quien anuncia nada quita de lo que es auténticamente humano, sino que lo lleva a su cumplimiento. En verdad, Cristo viene a destruir solamente el mal, sólo el pecado; lo demás, todo lo demás, lo eleva y perfecciona. Cristo no nos pone a salvo de nuestra humanidad, sino a través de ella; no nos salva del mundo, sino que ha venido al mundo para que el mundo se salve por medio de Él (cf. Jn 3,17).

Queridos hermanos y hermanas, dondequiera que os encontréis, que llegue hasta vosotros este mensaje de alegría y de esperanza: Dios se ha hecho hombre en Jesucristo; ha nacido de la Virgen María y renace hoy en la Iglesia. Él es quien lleva a todos el amor del Padre celestial. ¡Él es el Salvador del mundo! No temáis, abridle el corazón, acogedlo, para que su Reino de amor y de paz se convierta en herencia común de todos. ¡Feliz Navidad!

In English here.

Locus Iste by Libera

2006-12-14T16:48:00.000-08:00

by Libera

Locus iste a deo factus est,
In estimabile sacramentum

Sanctus, Sanctus

Benedictus qui venit in Domine

Sanctus Dominus Deus Sabbaoth,
Pleni sunt coeli et terra Gloria

Benedictus in nomine
Qui venit in nomine

Abortion on the Rise In Latin America

2006-10-05T09:27:00.000-07:00

October 05, 2006 / BOGOTÁ, Colombia — September headlines showcased conflicting signs from Latin American political life. On Sept. 20, Venezuela’s pro-abortion and irreverent president criticized America at the United Nations. On Sept. 5, Mexican courts ruled that the pro-family Felipe Calderon won the July presidential election.

But it was Aug. 25, a foggy Friday in Bogotá, that confirmed a disturbing trend in Latin America. That day will go down in history as the day the first legal abortion was performed in Colombia.

A group of doctors performed the abortion on an 11-year-old girl raped by her stepfather, while thousands of pro-life demonstrators protested outside the Simon Bolívar Hospital in Bogotá. At the same time, feminist organizations hailed the abortion in media outlets as a “big day” for the predominantly Catholic country.

But Monica Roa, the Colombian-born, New York-resident attorney who headed the legal and media battle that ended with the legalization of abortion by Colombia’s Constitutional Court last May, was not in Bogotá to listen to either side.

She was in Buenos Aires, Argentina, advising local feminist activists on how to exploit two high-profile rape stories to obtain the same result — the legalization of abortion by judicial means in Argentina.

The pro-abortion cause in Argentina has already made significant inroads lately. The Supreme Court of the province of Buenos Aires issued a 6-3 ruling in August, allowing a 19-year-old mentally handicapped woman, pregnant after being raped by a family member, to undergo an abortion.

The case made its way to the provincial Supreme Court after both a lower court and an appeal court ruled against the abortion.

Doctors at a public hospital refused to comply with the order, objecting that the baby was too far developed for the procedure to take place. But the abortion was finally performed at a private clinic.

The ‘American Way’

Roa, a lawyer who works for the New York-based Center for Reproductive Rights, believes that almost all moves to change legislation in Latin America through stealthy “baby steps” have failed, mostly because of a cultural opposition to abortion and the powerful influence of the Catholic Church.

So she and her colleagues at the center have opted for another strategy: Go high-profile, rely on the support of the secular media with emotional stories like rape cases, and then legalize abortion “the American way” — by the means of the Supreme Court.

Although Colombia is the Center for Reproductive Rights’ showcase, a similar strategy was used early this year in Mexico.

A rape victim, Paulina Ramirez, was used by the organization and its local partners to force the Mexican state of Baja California to approve abortion in cases of rape. The center sued the state “for preventing her access to abortion since the birth of the child violated her sexual integrity.” A court decision ordered the state to pay a civil reparation and “review procedures” to allow abortions when rape is argued.

“The coincidence in the strategy is not by chance,” said Antonio Donato, a Brazilian pro-life leader who has been following the legal strategy used by pro-abortion advocates in Latin America and in his home country, where a recent move to legalize abortion by a congressional bill was defeated.

“They know they can’t count on the culture, they can’t count on the votes in Congress, and they can’t count on the people,” Donato said about abortion activists. “But they count on most of the secular media and know that our legal system is feeble and prone to being impressed with international agreements.”

International Law

Donato cited an essay written by Roa and two other members of the Center for Reproductive Rights, Lilian Sepulveda-Oliva and Luisa Cabal, entitled “What Role Does International Law Play in the Promotion and Advancing of Reproductive Rights in Latin America?”

In their essay, they openly propose using litigation based on international law to “develop new standards for the protection of reproductive rights” and to force local authorities to ignore national laws and allow abortion and “reproductive health” services for teenagers.

The essay acknowledges that their agenda is “still without a solid legal framework that reflects an obligation to exercise reproductive rights.” To get around this, the feminist lawyers advocate “proactive action” and “media exposure.”

Carlos Polo, director for Latin America of the U.S.-based Population Research Institute, said that the feminist legal strategy “clearly marks a completely new pattern.”

“The new priority of the pro-abortion organizations is not to prioritize congressional representatives or penal codes,” Polo said. “It is the reinterpretation of international pacts and treaties … to change the law by the means of either the executive branch of power or the judiciary, especially the Supreme Court.”

“They know that in Latin America, these branches are more sensitive to pressure from the media and far less accountable to the people than representatives.”

Speaking to The New York Times following the court decision in May that led to Colombia’s first abortion, Buenos Aires-based Mabel Bianco, president of the Foundation for Studies and Research on Women, said that the decision could trigger lawsuits in other countries demanding that abortion be legalized to conform with international treaties that address women’s health care.

“I think this decision will prompt countries in Latin America that have stringent legislation to reflect that abortion is not ideological, but a health care issue,” Bianco said.

In March 2005, Roa addressed a conference at New York University at which she provided a preview of the feminist strategy.

“Everything she said at that conference, including the invitation of Frances Kissling, from ‘Catholics for a Free Choice,’ to try to undermine Catholicism in Colombia, became true in the following months,” said Rafael Nieto Loayza, a former vice minister of justice in Colombia.
Nieto recently wrote in the Colombian daily El Tiempo that “those who seek the legalization [of abortion] have been exposed as the well-oiled machine they are.”

Wrote Nieto, “The fact that The New York Times was clearly explaining Roa’s strategy before anybody knew of it in Colombia reveals that there is an organized strategy to liberalize abortion in the region on the basis of ‘exceptions’ such as rape or fetal deformation.”

The Population Research Institute’s Polo admits that after Colombia, the new pro-abortion strategy looks quite effective, since most of the secular media is responding as predicted and, in places like Argentina, the judiciary is also cooperating.

“The media is not on our side and time is not on our side either; but the people and the culture is still on our side, and we have to take advantage of that,” Polo adds.

In fact, the massive anti-abortion demonstrations in Colombia have made feminists admit that full legalization of abortion in Colombia is not possible in the near future.

Hopeful Signs

And in Brazil, a recent poll has revealed that support for abortion is waning, not increasing. The company Datafolha polled 7,000 Brazilians and found that 63% of them believe the country’s abortion laws should remain untouched. Only 41% of those surveyed two years ago, in an official poll by the Ministry of Health, answered similarly.

Warned Polo, “With the massive media campaign, these figures will not hold for ever, so this is the time to come up with legislation to ‘shield’ the life of the unborn in the region.”

Alejandro Bermúdez
is based in Lima, Peru.

Como Murió Jesus?

2006-09-03T19:58:00.000-07:00

Médicos, historiadores y arqueólogos coinciden en que JESUS sufrió una de las formas más duras y dolorosas de pena capital jamás imaginada por el hombre.

Expertos médicos, historiadores y arqueólogos han examinado en detalle la ejecución que Jesucristo voluntariamente soportó.

Todos coinciden en que Él sufrió una de las formas más duras y dolorosas de pena capital jamás imaginada por el hombre. He aquí un breve sumario de algunas cosas que sabemos de la historia, la arqueología y la medicina acerca de su últimas horas...

UN SUFRIMIENTO INTENSO, INCLUSO ANTES DE QUE SE INICIARA LA VEJACIÓN

Jesús tenía el peso del mundo sobre su hombros. Incluso antes de que la crucifixión empezara Él mostraba claramente síntomas físicos relacionados con un intenso sufrimiento. La noche antes de la ejecución su discípulos dicen haber visto a Jesús en " agonía " sobre el Monte de los Olivos.

No tan solo no durmió en toda la noche, sino que parece haber estado sudando abundantemente.. Tan grande era el sufrimiento que había pequeños vasos sanguíneos que se rompían en sus glándulas sudoríferas y emitían gotas rojas tan grandes que caían al suelo (véase Lucas 22:44). Este síntoma de intenso sufrimiento se llama hematohidrosis.

Jesús estaba físicamente agotado y en peligro de sufrir un colapso si no recibía líquidos (lo cual aparentemente no sucedió). Este es el hombre al cual los soldados Romanos torturaron.

TORTURA AZOTADO CON LATIGOS ROMANOS

Habiendo pasado por manos judías, ahora era el turno de los romanos. Se sabe que los golpes infringidos por los soldados romanos, eran muy sangrientos, dejando heridas por todo el cuerpo.

Los romanos diseñaban sus látigos para cortar la carne de los cuerpos de sus víctimas. Estos golpes fueron concebidos para ser dolorosos hasta el extremo. También causaría una concentración de líquido alrededor de sus pulmones. Además, una corona de espinas fue impuesta sobre su cuero cabelludo la cual era capaz de irritar gravemente los nervios más importantes de su cabeza, causando un dolor cada vez más intenso y muy agudo, a medida que las horas pasaban.

En el estado de sufrimiento de Cristo, estos golpes eran suficientes para matarle. Su cuerpo estaba horriblemente magullado, cortado y sangrante. Tras no haber tenido ningún alimento durante muchas horas, y después de haber perdido líquidos por medio de abundantes hemorragias, Jesús estaría gravemente deshidratado. Esta tortura brutal ciertamente le habría llevado a lo que los médicos llaman colapso (shock), y el colapso mata.

Además, Jesús fue obligado a cargar con el travesaño de madera sobre el cual moriría. Imagine el efecto de cargar con una carga pesada si usted estuviera en esa condición.

CRUCIFIXIÓN

Al ser colgado completamente desnudo ante la multitud, el dolor y el daño causado por la crucifixión fue concebido para ser tan sumamente intenso que uno anhelaría constantemente la muerte, pero podría perdurar días sin ningún desahogo.

Según el Dr. Frederick Zugibe, la perforación de nervio medio de las manos por un clavo puede causar un dolor tan increíble que ni siquiera la morfina sería de ayuda, un dolor intenso, ardiente horrible, como relámpagos atravesando el brazo hacia la médula espinal. La ruptura del nervio plantar del pie con un clavo tendría un efecto así mismo horrible.

Además, la posición del cuerpo sobre un cruz pensada para hacer extremamente difícil la respiración.

Frederick Farrar describe el efecto torturador pretendido: "Porque de hecho una muerte por crucifixión parece incluir todo lo que el dolor y la muerte puedan tener de horrible y espantoso - - vértigo, calambres sed, inanición, falta de sueño, fiebre, tétano, vergüenza, publicación de la vergüenza larga duración del tormento, horror de la anticipación, mortificación de las heridas no cuidadas - - todo intensificado hasta el punto en el que puede ser soportado, pero llegando hasta un poco por debajo del punto que daría al sufriente el consuelo de la inconsciencia.

Un médico lo ha llamado " una sinfonía del dolor " producida por cada movimiento, con cada inspiración; incluso un pequeña brisa sobre su piel podría causar un dolor intenso en ese momento.

El examinador médico, Dr. Frederick Zugibe, cree que Cristo murió de un colapso debido a la pérdida de sangre y líquido, más un choque traumático por su heridas, además de una sacudida cardiogénica que causó que el corazón de Cristo sucumbiera.

En la hora novena (el instante en el cual un cordero sacrificial era sacrificado cada día en el templo judío), Jesús clamó a gran voz, diciendo, " Eloi, Eloi, ¿lama sabactani?" que traducido es " Dios mío, Dios mío, ¿ Por qué me has abandonado ? " y poco después murió tras decir "Todo está cumplido." Más o menos en este momento es probablemente cuando se hacía sonar el cuerno de carnero sacerdotal ese día, anunciando que el sacerdote había completado el sacrificio del cordero por los pecados de Israel. También en ese momento, la grande y gruesa cortina que cerraba el lugar Santísimo a la vista, se desgarró de arriba a abajo.
-Marcos 15:34 y Mateo 27:46

James Thompson cree que Jesús no murió por agotamiento, ni por los golpes o por las 3 horas de crucifixión, sino que murió por agonía de la mente la cual le produjo el rompimiento del corazón. Su evidencia viene de lo que sucedió cuando el soldado romano atravesó el costado izquierdo de Cristo. La lanza liberó un chorro repentino de sangre y agua (Juan 19: 34). No tan solo prueba esto que Jesús ya estaba muerto cuando fue traspasado, sino que Thompson cree que ello también es una evidencia del rompimiento cardíaco. El renombrado fisiólogo Samuel Houghton cree que tan solo la combinación de crucifixión y ruptura del corazón podría producir este resultado.

Cualquiera que fuere la causa final de la muerte, no hay duda de que fue dolorosa más allá de lo descriptible con la palabra.

Cerca del fin, un criminal junto a Él se burló, " Si tu eres el Cristo, sálvate a ti mismo y a nosotros. " Poco sabía este pecador que el hombre al cual él hablaba estaba colgado allí voluntariamente.

Estaba hablando a nuestro creador, capaz de desencadenar todo el poder del universo y más allá, y salvarse a sí mismo. Jesús permaneció en su agonía y vergüenza, no porque era impotente, sino por su increíble amor por la humanidad.

Él sufrió para crear el camino a la salvación necesario para usted y para mi.

The Crucifixion of Jesus

2006-09-03T19:53:00.000-07:00

Second Edition, Completely Revised and Expanded
Frederick T. Zugibe, Ph.D., M.D.

In this enthralling and meticulously researched book, renowned forensic pathologist and medical examiner, Dr. Frederick Zugibe, discusses his forty-five years of research in to mechanisms and causes of Christ’s death in crucifixion.

A completely revised and expanded edition of The Cross and The Shroud (previously published ISBN 0-913729-75-2), this book provides a detailed analysis on Christ’s death—from the crown of thorns to the burial tomb. Dr. Zugibe explores not only the Christ’s physical torment on the cross, but also looks at the emotional pain he experienced during the hours leading up to the actual crucifixion. Central to Dr. Zugibe’s conclusions is the severe mental anguish Christ underwent in Garden of Gethsemane, which Zugibe asserts contributed greatly to his death after only three hours on the cross.

As the world’s leading authority on the crucifixion, Dr. Zugibe incorporates the latest scientific discoveries about the Shroud of Turin, including recently released findings that disprove the previous attempts radiocarbon dating. Detailing his own personal examination of the Shroud, he sheds new light on its authenticity and provides the most complete scientific account of Christ’s death available today.
In language that is both precise and easy to understand, Dr. Zugibe’s presents his discoveries culled from years of exhaustive research. Using a scientifically accurate cross, he illustrates his unparalleled experiments that have helped him to understand the blood gas determinations, muscular effects, and other physical consequences of crucifixion. Documented with 95 illustrations that explore the impact of crucifixion on the body, Dr. Zugibe demonstrates the realities behind the crucifixion providing a virtual autopsy on Christ from across the centuries.

Frederick T. Zugibe, Ph. D., M.D. was the Chief Medical Examiner of Rockland County, New York from 1969-2003, where he was widely recognized as an expert in forensic pathology. He has also been the President of the Association of Scientists and Scholars International for the Shroud of Turin (ASSIST) for over twenty years. He lives in Rockland County, New York.

HOW DID JESUS DIE?

Read here.

Confusión y crisis de fe en el catolicismo actual

2006-08-15T12:32:00.000-07:00

Autor: Miguel Rivilla San Martín. Pbro

No quisiera pecar de pesimismo, pero sí de denunciar como muy grave la situación actual.

Seguro que no soy la persona más indicada para abordar el tema. Sólo soy un pobre sacerdote de pueblo, sin más títulos académicos ni eclesiásticos que mi amor a Cristo y a su Iglesia, pero que no puedo ni quiero quedar indiferente ante el panorama que contemplo dentro y fuera de mi entorno.

Millares de almas sencillas están "como ovejas sin pastor", sumergidas en un confusionismo galopante, que les afecta seriamente a su vida de fe y les lleva al abandono de su práctica cristiana o al indiferentismo religioso. Me quema el alma el ver y constatar la situación de grave crisis de fe, que atraviesa la Iglesia en general, a nivel de casi todos los estamentos de la misma, ante la pasividad de muchos, el silencio de otros y la inhibición de bastantes responsables.

De antemano pido perdón, si este escrito puede herir - no es mi intención - la sensibilidad de algún lector. Mi única pretensión es concienciar a quien me lea y poner remedio, entre todos, en la medida de nuestras posibilidades, a la avalancha de increencia, indiferentismo y materialismo, que amenaza anegarnos a todos. No quisiera pecar de pesimismo, pero sí de denunciar como muy grave la situación actual.

I. Situación anterior al Concilio Vaticano II

En breves notas resaltaré:

1- El Magisterio de todos los papas, hasta Pío XII, refrendado por la Sagrada Escritura y la Tradición de los santos Padres, había sido rectilíneo y unánime en cuestiones fundamentales de fe y de moral. Era como un faro luminoso que iluminaba la oscuridad, y sombras que aparecían en la vida de los pastores y fieles católicos.

2- Todos sabían bien a qué atenerse en cuestiones dudosas y problemáticas, teniendo seguridad y certezas en el campo de la fe y de la moral. La autoridad del romano Pontífice era indiscutible y aceptada plena y unánimemente, sin contestación ni divergencias de ninguna clase.

3- Había en los fieles un sentido reverencial y obediencia fiel y filial a todo cuanto el Papa enseñaba o proponía, tanto en su magisterio ordinario, como extraordinario. Dígase otro tanto respecto de la Jerarquía eclesial: Obispos y sacerdotes.

4-Se ejercía con naturalidad la autoridad a todos los niveles, enseñando, amonestando y corrigiendo las desviaciones o comportamientos no conformes al Evangelio o a la praxis establecida.

II. Situación después del Concilio Vaticano II

Al abrirse de par en par las ventanas de la Iglesia a los aires seculares, nuevas corrientes de pensamiento, contestación y crítica, penetraron en la misma, inficionando a multitud de sus miembros con el virus de la rebeldía, la autosuficiencia y desobediencia. Consecuencias de esto:

1- Se empezó a cuestionar casi todo lo referente a la fe y la moral

2- La Biblia, por influjo del "libre exámen" del protestantismo centroeuropeo, se empezó a interpretar liberalmente y su mayor influjo se hizo notar en la génesis y desarrollo del mismo Concilio con los llamados observadores y teólogos protestantes.

3- El Magisterio oficial de Papas anteriores, fue cuestionado, preterido, mutilado, ignorado y contestado abiertamente por coyuntural y no conforme a los tiempos actuales.

4- Se empezó a reformular los dogmas y el depósito de la Revelación bajo claras influencias modernistas.

5- La jerarquía dejó de orientar, corregir y ejercer su deber de autoridad, dando pie a incontables abusos.

6- Los teólogos cobraron un relieve inusitado en la Iglesia, ocupando y supliendo el papel de los obispos, como "maestros de la fe".

7- Tanto el clero como los fieles se dividieron entre "progresistas" y "conservadores".

8- Se arrinconó, como algo caduco, el gregoriano, el latín, -la lengua universal de la Iglesia-, la sotana. Otro tanto pasó con la escolástica y el tomismo.

9- La reforma litúrgica dió pie a arbitrariedades sin cuento, y el Novus Ordo Missae de Pablo VI, suplantó a la misa tradicional de S. Pío V, con consecuencias serias para la espiritualidad de ministros y fieles.

III. Panorama actual

Tras el Concilio, se ha obrado en todo el catolicismo una revolución de ideas, actitudes y comportamientos, cuyos efectos, como fuerte seísmo, han repercutido en toda la Iglesia y aún perduran. Para ser justos hay que señalar que el epicentro de esta convulsión ha sido el progresismo centroeuropeo de claras influencias protestantes. Se puede afirmar, sin exageración y no siempre para bien, que la subversión ha sido casi total en los campos de las ideas, criterios y comportamientos.

El campo de las certezas ha sufrido un vuelco total, dando origen a las dudas, inseguridad y a toda clase de perplejidades. He aquí sin afán exhaustivo, algunas muestras.

1- El teocentrismo ha sido suplantado, en múltiples aspectos, por el antropocentrismo; es decir, Dios por el hombre; la trascendencia por la inmanencia; la fe por la razón.

2- La verdad objetiva ha sido reemplazada por el relativismo y el subjetivismo.

3- La fe en Cristo, como único Salvador del hombre, ha sido cuestionada y atacada por el agnosticismo, por el racionalismo y por el indiferentismo.

4- El monolitismo doctrinal y dogmático, así como la unidad de fe intraeclesial, se ha cuarteado, cuando no desaparecido. Se ha obrado en la Iglesia una división manifiesta entre progresistas y conservadores, entre tradicionalistas y conciliares, fenómeno que algunos han calificado de "cisma sumergido".

5- Respecto a la moral, han desaparecido las barreras entre el bien y el mal. Para muchos, el concepto de pecado y hasta de redención vicaria de Cristo ha quedado obsoleto y lo que es más grave, se llama bien al mal, sin tener ideas claras ni criterios nítidos, ni principios seguros de referencia. Parece que vale todo y la única norma aceptable, es la propia conciencia y el propio criterio.

6- Respecto a la valoración de las distintas religiones el confusionismo es mayúsculo y cada día más grande. La gente sencilla se cuestiona: ¿Es la católica la única religión verdadera? ¿Son válidas las demás religiones no cristianas, en orden a la salvación? ¿Siguen en vigencia las misiones católicas? ¿Tienen parte de verdad-reveladas- las religiones monoteístas (judaísmo e islamismo)? ¿Son caminos de salvación las religiones orientales (budismo, hinduismo, confucionismo, sintoísmo, etc.) ¿Qué decir de las demás religiones animistas, tribales? ¿Hay o no salvación fuera de la Iglesia católica? ¿Los ortodoxos han aceptado el primado del Papa? ¿Los protestantes (luteranos, calvinistas, episcopalianos etc.) cómo y cuándo han abjurado de sus pertinaces errores, llamados "herejías"? ¿Qué decir de los anglicanos, aceptando el sacerdocio femenino y la homosexualidad entre el clero? ¿Qué se entiende por verdadero y falso ecumenismo?

7- Pocas, por no decir ninguna de las verdades que constituían el depósito de la fe, han permanecido incólumes e inmutables. Desde la divinidad de Jesucristo, la existencia del más allá, de los ángeles y demonios, el pecado original, la encarnación del Verbo, la Sma. Trinidad, la concepción virginal de Jesús, sus milagros, su muerte, la redención universal, su resurrección, la presencia real en la eucaristía, la fundación de su Iglesia, el infierno etc .. todo ha sido cuestionado, cuando no negado abiertamente, sin que haya habido una contundente reacción por parte de la autoridad de la Iglesia, de pública condena de tales "herejías" tanto en en el contexto intra como extraeclesial.

TODO ESTE DESOLADOR PANORAMA HA DADO ORIGEN A UN TERRIBLE CONFUSIONISMO.

IV. Causas principales

Sería interminable pretender enunciar y explicar todas y cada una de las múltiples y variadas causas que han producido esta situación, ya que, me atrevería a decir, que el cuerpo entero de la Iglesia ha sido contaminado e infeccionado POR LA MORTAL ENFERMEDAD DEL MODERNISMO.

Bajo capa de libertad de expresión, de tolerancia con el error, de pluralismo, de los derechos humanos, del liberalismo, del ateismo, del racionalismo, del progresismo; del marxismo, del laicismo, del secularismo, del materialismo, del relativismo etcétera.., se han hecho presentes en la Iglesia toda clase de "herejías",que han mermado la salud y vitalidad de la misma.

Si a esto añadimos la influencia cierta y perversa del Maligno, los ataques del judaísmo y de la masonería, bien organizados y programados, en tarea de zapa, desprestigio y calumnias contra Iglesia, obra de Cristo, la labor de destrucción ha sido terrible. El enemigo peor ha permanecido DENTRO DE LA PROPIA IGLESIA, tratando por todos los medios y personas aliadas la auto-demolición de la Iglesia.

V. Efectos desastrosos

Puestas las causas antes mencionadas los efectos no se han hecho esperar. Se han producido lógica e imparablemente. Por enumerar sólo algunos, reiterativamente, que están a la vista de todos:

1- Confusionismo generalizado a todos los niveles: fieles, presbíteros, teólogos, obispos, cardenales.

2- Ambigüedad en doctrina, posturas y comportamientos. Verdades a medias, ideas poco claras, contestación a la autoridad legítima, enseñanzas acatólicas en escritos y cátedras eclesiales etc.

3- Relativismo galopante en todas las materias dogmáticas, morales, litúrgicas etc.

4- Sincretismo entre diversas religiones. Un coltail religioso y aparición de una extraña religión "universal",a base de elementos eclécticos, apropiados y aportados por unas y otras.

5- Aparición y multiplicación alarmante y por doquier de SECTAS DE TODO TIPO, que van minando la influencia de la Iglesia católica. Sólo en Hispanoamérica-esperanza del futuro eclesial- abandonan la fe católica cerca del millón de fieles cada año, que engrosan las sectas.

6- Sangría alarmante de vocaciones sacerdotales, religiosas, con millares de secularizaciones y exclaustraciones, con esterilidad en bastantes institutos y órdenes religiosas, obligadas a cerrar sus casas y conventos.

7- Disminución en casi todas partes de la práctica religiosa-las estadísticas cantan- del pueblo fiel.

8- Abandono generalizado del sacramento de la reconciliación. Práctica casi normal de relaciones prematrimoniales entre jóvenes. Aumento escandaloso del número de abortos, divorcios, eutanasia, ensayos con embriones y en general -desprecio de la vida en países de raíces cristianas, con leyes laicas, permisivas y acatólicas.

9- Disminución del celo evangelizador misionero, suplido por tareas sociales e inmanentes màs bien propias de O.N.Gs.

10- ¿Dónde están los modelos de identificación cristiana de hoy día y dónde los profetas actuales?

11- Desplazamiento del "reinado social de Jesucristo" en casi todo el mundo.

12- Falta notabilísima de coherencia entre fe y vida.

N.b. La relación sería interminable. Cada uno -sin pecar de pesimismo ni cargar las tintas- puede añadir sus propias constataciones

VI. Todo revelado y anunciado con anterioridad

1- Esta lamentable situación (pérdida de la fe, apostasía generalizada, aparición de falsos profetas etc) estaba anunciada, siglos antes en la S.Escritura, tanto en el A.T, como en el N.T. antes del final.

2- Santos y Santas de la Iglesia anunciaron estos tiempos postreros de confusión y perdición.

3- Algunos Papas como Pío IX y Pío XII, con larga mirada previsora de fe, anunciaron en sus Encíclicas las consecuencias fatales del mal, que acarrearían a la Iglesia de Cristo, las doctrinas por ellos condenadas.

4- S.S.el Papa Pablo VI, habló claramente, tras el Concilio, del "humo de Satanás, introducido en la Iglesia" y la frase "autodemolición de la Iglesia" es propia suya.

5- El Papa Juan Pablo II en otras ocasiones habló de "negros nubarrones" en el cielo de la Iglesia.

6- Algunas apariciones de la Sma. Virgen María, reconocidas oficialmente por la Iglesia, como las de Fátima y otras aceptadas no oficialmente como las de la Salette etc. anunciaron esta triste situación eclesial y mundial. También en múltiples partes del mundo, en diversas lenguas, a personas de distinto estado y cultura pero con idénticos y coincidentes mensajes, desconocidos unos de otros, la Sma. Virgen anunció lo que está ahora pasando con todo detalle.

7- El mismo Señor en el Evangelio pronunció una frase terrible, al anunciar su segunda venida: "Cuando venga de nuevo el Hijo del Hombre, ¿encontrará fe en la tierra?"

VII. Hechos constatados

Sabido es que los hechos son más convincentes que las palabras. Donde se dan hechos sobran los argumentos. Los hechos son el lenguaje más elocuente. Cualquier católico, interesado en el tema, podrá por sí mismo constatar la veracidad de lo que, sucintamente, expongo a continuación o recabar la pertinente información de los siguientes hechos:

1- En muchos ambientes intraeclesiales se hace clara oposición de un Concilio a otro.,de un papa a otro.

Para muchos, parece no haber existido otro concilio ecuménico que el Concilio Vaticano II, ignorando los demás. No es correcto oponer un Papa a otro, como si uno fuera bueno y otro menos bueno; como tampoco aceptar lo que conviene a cada cual y rechazar lo que no conviene.

2- Aceptación indiscriminada de criterios acatólicos por lo novedoso o por congraciarse con los autores de doctrinas no católicas, en un indignante y vergonzoso pasteleo.

3- Adaptación de criterios y comportamientos mundanos o teorías modernas en oposición al dogma y moral de siempre.

4- Copia de religiones orientales-(budismo, hinduismo, brahamanismo etc ),despreciando la ascética y mística de la Iglesia católica, experimentada a lo largo de 20 siglos.

5- Cambio de la teología escolástica ,tomista, de principios universales.. por otra imprecisa y distinta,llamada nueva teología.

6- Cambio descarado de la moral tradicional por otra moral de consenso, humanista, subjetiva y variable.

7- Indefinición teórica y práctica en lo referente al ECUMENISMO, sin conversión y no centrado en la VERDAD REVELADA.

8- Abandono de medios válidos y experimentados para la santificación personal de los católicos en la praxis milenaria de la historia de la Iglesia en el campo de la liturgia, la ascética ,la oración etc..

9- Menosprecio del hábito religioso, sacerdotal, del breviario, de los Ejercicios Ignacianos etc.

IX. Unas preguntas comprometidas

1- ¿Tiene futuro el catolicismo, y con él la Iglesia, tal como se vive y presenta hoy día, o necesitará una purificación, una clarificación a todos los niveles o quizás otra reforma u otro Concilio?

2- ¿Existe verdadera unidad dentro de la misma Iglesia, presidida por el Papa?

3- ¿Es un obstáculo o un medio providencial el Primado de Pedro, para la unión de todas las confesiones cristianas?

4- ¿El gobierno de la Iglesia adolece de centralismo, u es objeto de modificación?

5- ¿Las conferencias episcopales, lo mismo que los Sínodos convocados hasta la fecha, influyen positivamente en la marcha de la Iglesia?

6- ¿Pueden y deben ser planteadas dentro de la Iglesia, cuestiones fronterizas: métodos anticonceptivos, sacerdocio femenino, celibato opcional, homosexualidad, etc.?

7- ¿Todo lo que acontece en la Iglesia de negativo, es casual o por el contrario obedece a un plan concreto y detallado de desprestigio de la misma Institución por parte de poderes extraños?

8- ¿Qué remedios se echan de menos para atajar algunos de los males que aquejan a la Iglesia actual?

X. A modo de conclusión

1- Reconociendo mis limitaciones personales, la tendencia a cargar las tintas en algunos hechos o apreciaciones, la falta de objetividad en algunas cosas y cierta subjetividad ,no quisiera que algún lector dudase de mi sinceridad y buena voluntad en la exposición que he realizado.

2- Aunque no debería nadie asustarse por lo leído, sí pienso que TODOS LOS CATÓLICOS DEBERÍAMOS COBRAR CONCIENCIA DE LA GRAVEDAD DE LA SITUACIÓN QUE ATRAVESAMOS.

3- Como sacerdote y hombre de fe, me es totalmente imposible SER PESIMISTA. Me fío totalmente de la palabra, la persona y las promesas de Jesucristo, que ha comprometido la especial presencia y asistencia de su Espíritu a su Iglesia hasta el final de los tiempos."Yo estaré con vosotros todos los días, hasta la consumación de los siglos.."

4- Está, pues, clarísimo y fuera de toda duda que la victoria final está asegurada. Lo que nadie podrá afirmar con certeza es que no se perderán muchas batallas y que muchos tendrán que sufrir también muchísimo.

5- Una última petición a todos los católicos. Mayor exigencia personal de COHERENCIA Y SANTIDAD.

6- La garantía del triunfo final de la Iglesia católica vendrà asegurada con estos tres pilares, testamento de S.Juan Bosco en una de sus visiones:
-AMOR A LA SANTÍSIMA VIRGEN
-AMOR A LA EUCARISTÍA Y
-OBEDIENCIA AL SUMO PONTÍFICE.

Forgiveness and Judaism

2006-07-28T12:25:00.000-07:00

Date: 2006-07-27

Interview With Carmelite Father F. Millán

MADRID, Spain, JULY 27, 2006 (Zenit.org).- Judaism offers a positive challenge to the Christian idea of forgiveness, says Carmelite Father Fernando Millán Romeral.

Father Millán, professor at the faculty of theology of the Pontifical University of Comillas in Madrid, explains in this interview with ZENIT that "modern Judaism has kept some essential features of forgiveness that we Christians -- at certain times and in certain ways, even with the best intentions -- have tended to neglect."

Q: Could you explain the Jewish concept of forgiveness?

Father Millán: First, it must be said that the concept of forgiveness is very important, not only for Judaism, but for all religions. More than that, it is such an essential experience that, understood or misunderstood, it is present in every cultural expression, in the political debate, in family life, etc.

In Judaism, forgiveness is conceived in a very similar way to what we Christians practice -- not in vain did we also inherit from them, among many other things, the idea of forgiveness.

Perhaps -- and this is what I usually speak about -- modern Judaism has kept some essential features of forgiveness that we Christians -- at certain times and in certain ways, even with the best intentions -- have tended to neglect.

Because of this, I believe that thinkers like Vladimir Jankelevitch or experiences such as those recounted by Simon Wiesenthal in his work "The Sunflower" can help us to rethink our idea of forgiveness, the idea that sometimes is addressed in theology and catechesis.

Q: Do you think that Christianity -- or, rather, Christians -- have abandoned the concept of conversion and that the concept of forgiveness has become somewhat "juridical"?

Father Millán: I don't think so. The believer who takes his faith fairly seriously is constantly hearing talk of conversion and forgiveness.

What has perhaps happened, at least in certain milieus, is that by preaching a merciful God, which could not be otherwise, we have forgotten that forgiveness means a "return" to God, a conversion -- that God does not rain down forgiveness and does not distribute it indiscriminately.

God always forgives and he forgives everything. There is no sin that is so great that it cannot be forgiven and that God is not willing to forgive, but only he who wants to be forgiven and this presupposes a series of elements such as the desire to repair in the measure possible the evil committed, sincere repentance, careful attention to the victims of our sin, etc. If it is not so, forgiveness becomes something else.

Of course all this makes sense when we speak of sin in the strong sense; otherwise this discussion becomes a caricature. Perhaps our trivialization of the concept of forgiveness comes from our trivialization of the concept of sin. When anything is called sin, in the end real sin is no longer taken seriously.

Q: Some theologians and pastors speak of a "crisis" of the confessional. Does that crisis exist? What are its causes?

Father Millán: It does exist, though it is also true that there are Christian groups, communities, movements, etc., of very different orientation that have included this element in their journey and in their living of the faith. But, in general terms, a crisis does exist.

The reasons are very varied and very complex: from a loss of a sense of sin in our society […], to a loss of values and moral points of reference, as well as a certain disaffection and lack of appreciation for this sacrament in the pastoral program and in Christian practice.

Also of influence, perhaps, is the trivialization of which we spoke earlier. When forgiveness is granted in a routine way, with little meaning, without consequences on real life, etc., it ends up by being something trivial and, often, believers with a strong faith experience have abandoned this practice.

Likewise the liturgical and symbolic poverty of this sacrament is now something chronic, despite the efforts of the new rite of penance of 1974. ... However, I stress, the causes are very complex.

Q: Does Pope John Paul II's petition for forgiveness for the errors committed by Christians in history, especially toward the Jews, come close to the idea of "conversion"?

Father Millán: I believe that gesture of John Paul II is of enormous grandeur and it will take us centuries to appreciate it properly.

It is true that some Christians might have felt disconcerted, and there were even those who complained that no one asks for forgiveness, only we Christians acknowledge our faults --blessed be God! By asking for forgiveness, one does not lose stature or dignity -- on the contrary.

Nor does this gesture in any way imply looking negatively at 2,000 years of history. Above all the Jubilee was an act of thanksgiving for all that the Church has received in the course of the years and for what she has given the world, but there have also been enormous infidelities, persistent errors, lamentable negligence, and for this the Pope, in the name of the whole Church, asks God for forgiveness.

I think that any person from another religious tradition, if he looks at this gesture of John Paul II without prejudices, would see something beautiful and hopeful in it.

Q: What influence has the Holocaust had on contemporary Jews?

Father Millán: Jean Amery, a Jewish thinker who has written much on this topic, says that the experience of the Holocaust is not only a "shema" Israel, but a "shema" world.

The whole world looks overwhelmed at the experience of the Holocaust, an experience that --without ever attributing more value to the death of one human being over that of another -- had such special characteristics ….

Let us recall, for example, that it was about a systematic, cold and bureaucratic death and a persecution that had no possibility of redemption. Even if a Jew was tall and blond, even if he was a Christian, even if he was affiliated to the Nazi party, he was equally destined to extermination.

The Holocaust should make us all more cautious, more profound in our political analyses. Today when there is so much superficial talk in the political world, the Holocaust is a constant knock on our consciences and an inescapable ethical warning.

Q: Do you think the Holocaust has influenced the dialogue between Jews and Christians? In general, what stage have these relations reached?

Father Millán: It is a very delicate question. Let's not forget that the Holocaust took place in Christian countries, though carried out by a strongly anti-Christian ideology. On the other hand, Jewish thought is not unitary. There is no unique or official Jewish thought.

In this connection, I think that Christians and Jews of good-will look at the Holocaust with the same astonishment and horror. And we also look toward the future. John Paul II was a very positive Pope in this regard and Benedict XVI follows the same line.

If Christianity shows itself to be respectful and willing to dialogue with all religions -- without implying that all is accepted uncritically, especially in certain cases -- in the case of Judaism this is even clearer and easier.

Our relationship with Judaism is not simply the respectful relationship between two religions that are parallel. It is much more: Christianity loses its meaning if it forgets Judaism. Much repeated in this connection is John Paul II's phrase "the Jews are our elder brothers in the faith," and it really sums up well what we are saying.

A Carmelite's View From Haifa

2006-07-28T12:20:00.000-07:00

Date: 2006-07-24

Interview With Sister Maria Giuseppina

HAIFA, Israel, JULY 24, 2006 (Zenit.org).- A Carmelite convent in Israel is being inundated with phone calls since the new round of strife begin in the Holy Land.

In this interview sent to ZENIT through the Carmelite order, Sister Maria Giuseppina, prioress of the Carmelite Convent of Haifa, talks about the way the religious are living these times of tension in Israel.

Q: What is the atmosphere in the country, where the population lives with the fear of a new alarm siren or the anxiety of having to run to a shelter before a new bombing raid?

Sister Maria: We have experienced the tension of the situation since July 13, when it was announced that they would begin to bomb Haifa, and the rockets arrive with a certain frequency.

The first fell that same night near the Stella Maris Basilica, on the road that goes down to Haifa. A woman died from a heart attack, and then more people have died because of these attacks.

The whole population is in a state of alarm. Thank God, schools are on vacation, but they have had to close the great University of Haifa, and working mothers have been told: "Stay at home with your children." Everything works slowly.

Q: How are the religious living these moments?

Sister Maria: We live them in solidarity with the Israeli people, with the Arabs and with the Jews.

We listen to the news and follow instructions. We have been told not to stay in our cells, which look out onto the sea, the direction from which the rockets come. That is why, we have changed our rooms, moving them to the corridors or changing to cells that don't look out onto the sea, out of prudence.

As for the rest, we continue with the same way of life. When there is an alarm sign, we go to the safest room and listen to the news on the radio. When all is over, life begins again.

We pray much and trust in the Lord, to whom we turn in this situation where we cannot see the end, as the two sides are locked in their positions. That is why we hope there will be interventions from on high, not only of the Lord but also of the powerful ones of the earth, to convince them to put down their weapons.

Q: Had you seen signs of what might happen before the conflict broke out?

Sister Maria: On Thursday afternoon, July 13, the sister who went to the market returned saying that she had heard that that night the bombing of Haifa would begin.

When the first rockets were fired we were in recreation. Before that moment, we didn't think this could happen, as it had never happened in Haifa.

Q: Do people ask you for help?

Sister Maria: Yes! For example, a girl we knew came to ask us to let her die in the convent, as a rocket had fallen near her home and she was very scared.

Our telephone rings from morning till night: Many people from abroad and from the country call us to ask what is going on and how we are.

Sunday, July 16, was the feast of the Virgin of Carmel, but few people came to Mass, as a bomb exploded causing nine deaths. Everyone was frightened and stayed at home. There is much fear, but at the same time life goes on ...

Q: If you wished to make and appeal or a request, what would you say?

Sister Maria: As Carmelites, we are in prayer and we pray, but we ask all Christians worldwide to pray, as the Holy Land is loved by all and our communities are here at the service of all.

Pray that the situation will change and that the desired peace will finally come. "It is an appeal we make with all our heart!

Christ the King

2006-07-25T21:08:00.000-07:00

Just want to share this beautiful image of Christ the King.

God Bless,

The Lebanese Saints

2006-07-20T14:49:00.000-07:00

Let's pray to them to intercede in the name of Lebanon. Amen.

Two thousand years ago, news of the teachings and the healing powers of the Prophet of Galilee reached Lebanon early in his ministry, and prompted people from Lebanon to go and witness the wonder of this man called Jesus. He himself was to visit Lebanon and while there he famously turned water in wine at Cana, southeast of Tyre, and also healed the daughter of a Phoenicia woman (Matt. 15, 21-28; Mk. 7, 24-31). A couple of miles southeast of Sidon lies a grotto housing a Church dedicated to Sayyidat al Mantarah (Our Lady of the Watch) and is where Mary awaited her son's advent. Many of Christ's followers went to Lebanon and St. Paul visited and stayed in Lebanon on a number of occasions and by the close of the second century Tyre had become the seat of a Christian bishop. In 325 the bishop of Sidon attended the coucil of Niceia and in 335 a council was held in Tyre, at about the same time a missionary from Tyre introduced Christianity to Ethiopia. Christianity has thus been linked with Lebanon from the earliest of times and plays a major role in its culture and society and monasteries cover its landscape. Being such a religious land it is not surprising that Lebanon has produced a number of Saints through the ages. During the first decades of persecution the Lebanese offered many martyrs such as St. Tlalaos of Mount Lebanon (d.284) St. Aquilina of Byblos (d.293), St Christina of Tyre (d.300), St Theodosia of Tyre (d.293), St Kyrillus of Baalback (d.362) St. Dorothee, bishop of Tyre (d.362) and many others. However not all of the Saints lived in days of antiquity. Lebanon has also been blessed with relatively modern Saints who inspire millions. Saint Charbel Makhlouf, whom Pope Paul Vl canonized on October 9th, 1977, and Rafqa Rayess, whom Pope John-Paul II beatified on November 17th, 1985, and Nimutallah al-Hardini's beatified by Pope John Paul II on Sunday May 10, 1998 are Maronites who followed Jesus Christ, doing his will.

Saint Maroun

Saint Maroun, born in the middle of the 4th century was a priest who later became a hermit, retiring to a mountain of Taurus near Antioch. It is believed that he spent all of his life on a mountain in the region of Cyrrhus, in a place called "Kefar-Nabo" on the mountain of Ol-Yambos. The holiness of this saint and his miracles attracted many followers, and drew attention throughout the empire. St John of Chrysostom sent him a letter around 405 AD expressing his great love and respect asking St Maroun to pray for him.

St Maroun is considered the Father of the spiritual and monastic movement now called the Maronite Church which had a profound influence on Lebanon. Saint Maroun's first disciple Abraham of Cyrrhus, who was called the Apostle of Lebanon, realised that paganism was thriving in Lebanon, and so he set out to convert the pagans to Christians by introducing them to the way of St Maroun. The followers of St Maroun, both monks and laity, always remained faithful to the teachings of the Catholic Church.

St Maroun's way was deeply monastic with emphasis on the spiritual and ascetic aspects of living. For Saint Maroun, all was connected to God and God was connected to all. He did not separate the physical and spiritual world and actually used the physical world to deepen his faith and spiritual experience with God.

St Maroun embraced the quiet solitude of the mountain life. He lived his life in open air exposed to the forces of nature such as sun, rain, hail and snow. His extraordinary desire to come to know Gods presence in all things, allowed St Maroun to transcend such forces and discover that intimate union with God. He was able to free himself from the physical world by his passion and fervour for prayer and enter into a mystical relationship of love with God.

St Maroun was a mystic who started this new ascetic-spiritual method that attracted many people to become his disciples. Accompanying his deeply spiritual and ascetic life, he was a zealous missionary with a passion to spread the message of Christ by preaching it to all he met. He sought not only to cure the physical ailments that people suffered, but had a great quest for nurturing and healing the "lost souls" of both pagans and Christians of his time. After his death in the year 410 AD, his spirit and teachings lived on through his disciples.

Saint Charbel

On May 8, 1828 in a mountain village of Bekaa-kafra, the highest village in the near-east, Charbel was born to a poor Maronite family. Yussef, who later took the name Charbel, was the youngest of five children born to Antoun Zaarour Makhlouf and Brigitta Elias al-Shediyaq. His siblings were Hanna, Beshara, Koun and Warde (Sfeir 1995: 15). His father died when he was three years old. Like many of the Christians from the Lebanese Mountain, his father had been taken away from his family [by the Turks] and forced into hard labor. Antoun was required to transport the harvest on his donkey to the Emir (Prince) (ibid. 1995: 25-26). On his way back to his hometown, he developed a high fever and subsequently died. Because Antoun was buried in Gherfeen, near Byblos, where he had fallen ill, his family was unable to pay its last respects. (ibid. 1995: 26; Hayek 1956: 28-29)

With his father's premature death, his mother became responsible for the welfare of her five children during another brutal period. She was a pious woman of strong character. In Bekaa-Kafra, Brigitta was renowned for daily fasting and praying the rosary. She was engaged in silk weaving like many other women of the village. (Hayek 1956: 36)

Upon the death of their father and in accordance with the custom of the times, Youssef and his siblings were placed under the guardianship of their paternal uncle, Tanious Zaarour Makhlouf. Two years later, the widowed Brigitta married Deacon Lahoud, son of Girgis Ibrahim Makhlouf, who later became a priest under the name of Abdel-Ahad. She had two more children, Noah and Tannous. (Sfeir 1995: 26)

Father Abdel-Ahad, Brigitta and the children lived together as a devout Christian family. Brigitta continued to raise her children with love, faith and piety. The future saint and his siblings were used to prayer, fasting and attending Mass every day. Under the care of his stepfather, Yussef grew spiritually as he assisted him at Mass and in serving the community. (Sfeir 1995: 37)

Yussef studied at the parish school and tended the family cow. He spent a great deal of time outdoors in the fields and pastures near his village and he meditated amid the inspiring views of boundless valleys and proud mountains. Outdoor work suited him perfectly because it allowed him to pray and meditate. He spent many hours in prayer at a grotto near the pastures. Around 1845, the village people named it "the Grotto of the Saint" even before he had decided to become a monk. (Sfeir 1995: 37)

Yussef had several good role models within his family. In addition to his pious parents and his stepfather, his maternal uncles Augustin and Daniel al-Shediyaq were hermits at the monastery of Saint Anthony of Qozhaya in the Qadisha Valley, also called the Valley of Saints. He would visit them, follow their example and accept their guidance. He was so impressed by his uncles' devotion that his uncle Tanious and his mother were worried he would follow in their footsteps. Often, he said that he wanted to become a monk, but his uncle and mother were completely opposed and tried to change his mind. (Sfeir 1995: 49-50)

Yussef Becomes Brother Charbel
From early childhood, Yussef showed that he loved prayer and solitude. In 1851, without informing anyone, he left home. Tanious, his uncle and guardian, wanted Yussef to continue working with him. His mother wanted him to marry the young woman who loved him. (Daher 1952: 18-19; Sfeir 1995: 72-75)

When Yussef became Brother Charbel, he was filled with determination and walked all the way to his new home, "the monastery," his new family, "the Lebanese Maronite Order," and his new bride, "the Church." He followed in the footsteps of his maternal uncles, who were already hermits at the hermitage of Mar Boula (Saint Paul) in the Holy Valley of Qadisha, across from the Monastery of Our Lady of Qannobine. (Daher 1993:48-49)

The Lebanese Maronite Order of monks is the embodiment of the ancient eastern monasticism, which since early Christian times existed and thrived within widely dispersed, independent monasteries. In 1695, Lebanese Maronite monasticism was united under one order by the monk, 'Abdallah al-Qaraali, and his fellows (Khalife 1995: 1). During Saint Charbel's time, the Lebanese Maronite Order had over 1,000 monks out of a total Maronite population of about 300,000. (For information concerning the Maronite population in 1800s, see Mallah 1985: 22)

In 1853, two years after his novitiate, begun at Our Lady of Mayfouq and completed at the Monastery of Saint Maron in 'Annaya, the monastery council under the patronage of its Superior met to consider his request to become a monk. He was accepted and therefore would take the monastic vows. (Personal communication: interview with Reverend Hani Matar 1998)

At Mass on November 1, 1853 and in the presence of the superior, the novice master and the monks of the monastery, Charbel took the monastic vows. Neither the monk's family nor the public were allowed to attend this solemn occasion. Only the monastic family was present. (Matar 1998)

During Mass, the Superior questioned the novice about his readiness to observe all his vows (Matar 1998). After giving affirmative replies, Yussef then pronounced his monastic oath: "I, Brother Charbel, promise God Almighty, in the presence of my Most Reverend Father General, to commit myself to obedience, chastity and voluntary poverty until death, according to our Rule and Order." (Saint Charbel Makhlouf 1989: 28)

After pronouncing his vows, his hair was cut to show his dedication. He was then dressed in the black monastic habit, the angelic cowl [hood], the belt of the Order, the tassel and the habit (Matar 1998). Each of these has its own special meaning and is an important symbol in the novitiate's transition to monkhood.

Black represents dying to the world. The black garb means that the monk has withdrawn from the world and all things worldly. By wearing the habit --the cloth of the poor-- the monk proclaims his poverty. The angelic cowl is what the angel gave to Saint Anthony the Great. It symbolizes the purity of the monk, who has forsaken the world and renounced his desire for marriage and children. By wearing the cowl, the monk proclaims his chastity and celibacy --his total commitment to the will of God. The belt symbolizes the monk's fidelity and chastity. The black tassel reminds us of the whip used to scourge Jesus. Every time the monk touches the tassel, he says "With your pain, O Jesus Christ." The robe symbolizes the plea to God to protect the monk. It means that the monk is in God’s care. (Matar 1998)

After being vested, Charbel carried a cross in his left hand in response to Christ's call to "take up your cross and follow me" (Mt 10:38) and a candle in his right hand to symbolize Christ, "the light of the world" (Mt 5:14). He was then led in a procession to the church to show the community's joy that it had a new member. (Matar 1998)

Yussef was now Father Charbel, a name he took in honor of an earlier Saint Charbel, a martyr of the Antiochian Church. In wearing the monastic habit, cowl and belt, he was no longer part of the world or his family. Now he belonged to God and his community of monks.

For formation and education, Charbel was transferred to the Monastery of Saints Yostina and Keprianos in Kfifan, the most important school of theology in Lebanon. He stayed there for six years, from 1853 to 1859, for studies in philosophy and theology. At Kfifan, he met two holy monks who were his teachers. They were Namatallah al-Kafri and Namatallah al-Hardini. The latter was a renowned and pious reformer whose imprint on the Order remains even today. Al-Hardini will be beatified by His Holiness John Paul II in Rome this coming May. (Hayek 1956: 56-59; Daher 1952: 51-55)

Father al-Hardini became Charbel's spiritual mentor. As such, al-Hardini gave him a spiritual education and nurtured his deep love for holy monasticism. Father al-Hardini had a great influence upon Charbel. (Sfeir 1995: 147-166)

Charbel was ordained a priest at the Maronite Patriarchate in Bkerke in 1859. (Daher 1993: 77) His monastery was under the jurisdiction of the Patriarchal Vicar who resided in Bkerke at the time. (Personal communication)

After his ordination, Father Charbel returned to the Monastery of St. Maron. During his 19 years there, Charbel performed his priestly ministry and monastic duties in an edifying way. He dedicated himself totally to Christ to live, work and pray in silence. Charbel had said to his superior, "If you judge me worthy, give me the heaviest and most humiliating work." (Saint Charbel Makhlouf 1989: 31)

As he had done at Kfifan, Charbel tilled, planted and harvested the crops of the community’s land in Annaya. Indeed, working the land and engaging in manual labor formed the second element in monastic life after prayer: Ora et Labora (Hayek 1956: 50, 89-91). Until just a few decades ago, the Maronite Patriarch himself did farm work. Working the land in the Maronite tradition --the temporal and the sacred-- embodies a level of mysticism best illustrated by Father Michel Hayek. "A Maronite," said Hayek, "works, builds, plants as if he is celebrating the liturgy. His whole economy has a sacramental taste and a liturgical savoring --the vine and the wheat for the bread and the wine of the Eucharist; the olive tree to make the holy oils; the mulberry plant to weave the altar cloth and the vestments for benediction. All of which are signs of the hereafter." (Hayek 1980: 197)

Charbel The Hermit
As he worked the land and performed manual labor at the monastery, he continued a life of purity, obedience and humility that has yet to be surpassed. In 1875, because he showed "supernatural power," he was granted permission to live as a hermit at the Hermitage of Saints Peter and Paul, which is near the monastery. This foreshadowed the true significance of 'Annaya which is a Syriac word meaning "hermit" or "anchorite". (Hayek 1956: 65)

The Hermitage of Saints Peter and Paul was built as a monastery in 1798 and became a hermitage in 1829 when the Order decided to build the Monastery of Saint Maron on a nearby property (Dagher 1988: 96, 104). The first monk to live as a hermit in this newly established hermitage was Father Alisha' al-Hardini, the brother of Namatallah al-Hardini who was Charbel's teacher and mentor at Kfifan. He was followed by Fathers Yohanna al-'Akoury, Yowakim al-Zouki, Libaous al-Ramati and Charbel Bekaa-Kafra. (Dagher 1988: 104-111)

As a monk, Father Charbel learned and followed the rules of his Order to the letter, including:

He must say Mass and visit the chapel frequently night and day.
He must pray, meditate and read the Holy Scriptures.
He must do manual labor as a powerful remedy for many temptations, as a proof that he is not deserting his human obligations and in accordance with the stern injunction of Saint Paul: "If anyone will not work, neither let him eat."
He must live a life of strict poverty." (Vincent 1992: 52; Benedict 1990: 76-77; St. Charbel Makhlouf 1989: 54-56; Daher 1965:103-107)

He did penance alone and in silence, for the rule states:

The hermit can eat only one meal a day, which is sent by the monastery.
He must never eat meat or drink wine. During Lent he can have only vegetables, with a little oil.
He must not sleep more than five hours.
He must observe strict silence. In case of necessity, he must speak briefly and in subdued tones.
He must not leave the hermitage without the express consent of his superior (Vincent 1992: 52; Benedict 1990: 76-77; St. Charbel Makhlouf 1989: 54-56; Daher 1965:103-107).
At the hermitage, Saint Charbel's companions were the Son of God, as encountered in the Scriptures and in the Eucharist, and the Blessed Mother. The Eucharist became the center of his life. Though this hermit did not have a place in the world, the world had a great place in his heart. Through prayer and penance he offered himself as a sacrifice so that the world would return to God. (Benedict 1990: 10-11)

It was in this secluded sanctuary that the monk Charbel spent the remaining twenty-three years of his life practicing severe mortification. It is recorded by his companions that he wore a hair shirt, practiced corporal punishment, chained himself, slept on the hard ground and ate only one meal a day – the leftovers from his companions' meals. (Hayek 19526: 81-83; St. Charbel Makhlouf 1989: 41, 56-58; Sfeir 1996: 90-91)

His pillow was a piece of wood covered with an old cloth, a remnant from an old habit. His bed was made of goat hair and laid directly on the floor. Although a hermit, he was not exempt from the supervision and orders of his superiors. He was to follow strict religious practices and carry out a severe ascetic way of life. His day would start with adoration of the Eucharist, prayers and celebration of the Holy Mystery, followed by manual labor, fasting, penance, continuous prayer, little sleep, and mortification of the body…all of which Charbel practiced with utmost humility and love. (Hayek 1956: 81-83, 107; St. Charbel Makhlouf 1989: 41, 56-58; Sfeir 1996: 90-91)

Father Charbel suffered a stroke on December 16, 1898 while he was reciting the prayer of the Holy Liturgy: "Father of Truth, behold Your Son, a sacrifice pleasing to You. Accept this offering of Him who died for me..."As he fell to the floor, he kept his hands clasped around the Holy Eucharist. His companion, Father Makarios Al-Mishmeshani the Hermit, and some other monks helped him to his cell. Eight days later, on Christmas Eve, he died while murmuring the names of Jesus, His Blessed Mother and Saint Joseph. (Chebli 1950: 24-25; 'Awwad 1952: 33-34) This marked 23 years of solitude lived in total abandonment to God.

When Charbel died, Father Antonios Mishmeshani, the Superior of the Monastery was away at the Patriarchate because Patriarch John Peter el-Hage was dying. When the Superior returned to find that Charbel had died, he wrote prophetically about him. A paragraph from the Monastery's official Death Record states:

"On this day, the 24th of December 1898, Father Charbel of Bekaa-Kafra, the Hermit, died of a stroke in the mercy of God after receiving the Sacraments of the Church. He was buried in the graveyard of the monastery at 68 years of age when I, Father Antonios Mishmeshani, was the Superior. Because of what he [Charbel] is going to accomplish after his death, I excuse myself from giving details of his life, especially in regard to the extent to which he kept his vows so that we can say his obedience was angelic and not human." ('Awwad 1952: 85; Daher 1993: 8-9)

The body of the Saint was then laid out in the Church of the hermitage. The monks knelt near the body all night, praying and contemplating the life of their pious monk. On the morning of Christmas Day, a small cortege of monks and people from neighboring villages left the hermitage. The procession set out towards the Monastery of Saint Maron of 'Annaya for the burial ceremony, proceeding solemnly in prayer down the hill through the snow. The blessed body, clothed in the monk's habit, was laid on a stretcher made of three wooden planks. As the procession moved toward the monastery, a priest incensed the saint's body, while the mourners chanted in Syriac the psalms of the burial service. (Hayek 1956: 107-110; Daher 1993: 7; 'Awwad 1952: 50-35)

As the cortege drew near the monastery, the tolling of the bells could be heard more clearly. Despite the glacial weather, the men and women villagers who had heard about the Saint's death came to pay their respects and obtain the blessing of the holy man. All the monks from the monastery were waiting outside, reciting the rosary and chanting in Syriac "Open your doors, O Celestial Jerusalem!" The ceremony continued and the body was laid upon a catafalque draped with a pall in the nave of Saint Maron's Church. In keeping with custom, the monks and the people came forward one by one and kissed the hands of the monk. As the crowd and the assembly of monks left, the body was left alone in the church illuminated by candlelight. (Hayek 1956: 107-110; Daher 1993: 7; 'Awwad 1952: 50-35)

Charbel's First Miracle After His Death
An unusual occurrence took place that night when, according to custom, Brother Elie Mehrini came to visit the Blessed Sacrament at midnight. As he knelt in prayer and adoration facing the tabernacle, a great light issued forth from the tabernacle and caressed the face of the deceased. Astonished, Brother Elie ran to his superior to inform him of his vision. The superior dismissed him and asked him to ring the bell for recital of the Office of the Second Day of Christmas. (Daher 1993: 9-10)

Early the next morning, the body was carried to the grave located outside the monastery and adjacent to the wall of the church. After the Funeral Service was recited, a wooden board was placed in the large pit which contained the bones of other monks. Then Father Charbel’s body was lowered into the grave without a casket, covered only by his monk’s habit and hood with a cross-clasped in his hands. Water was dripping into the pit and mud covered its floor. Seeing the miserable condition of the grave, some monks and villagers asked that the body be buried in a private tomb or put in a coffin. However, the monk in charge explained that there was no exception to the rule. Father Charbel was to be buried just like his brothers in the order. The grave was subsequently covered with a stone, sealed with concrete and then sprinkled with holy water. (Daher 1993: 12; 'Awwad 1952: 60-78)

Charbel's Canonization
In the death records of the Monastery of Saint Maron, Charbel's superior wrote that because of what Charbel would accomplish after his death, he had no need to write about his life but was satisfied with stating that Charbel had kept his vows like an angel and not like a human. ('Awwad 1952: 85; Daher 1993: 8-9)

Starting on the night of his death, Charbel's tomb emanated a bright light. This aroused the suspicion of the Ottoman Army which came searching for people who might be conspiring against the Empire (Daher 1993: 12-13; St. Charbel Makhlouf 1989: 77-78). After getting permission from the Church authorities, the superior opened the tomb for the first time on April 15, 1899, four months after Charbel's death. The body was found to be intact and as of that day exuded a blood-like moisture for the next 67 years. Between 1950 and 1975, his tomb was opened eight times and was examined by medical doctors in the presence of the Protector of the Faith and representatives of the Maronite Patriarch and of the Vatican, who found that his body still resembled a living one. Experts and doctors were unable to give any medical explanation for the incorruptibility and flexibility of the saint's body. (St. Charbel Makhlouf 1989: 78-82; Hayek 1956: 114-125; also see 'Awwad 1952)

His tomb has been a site for pilgrimages ever since the day he died. Hundreds of miracles were performed through the intercession of Saint Charbel in 'Annaya, Lebanon, and throughout the world. By 1977, 'Annaya had received 135,000 letters which are kept in an archive. They have come from 95 countries that wish to share with Charbel's community the news of miracles, cures and wonders. (Nour wa Hayat 1977:79) Two of the cures were considered miracles by Church authorities --namely, the healing of Sister Maria Abel Kamari S.S.C.C., who suffered from pain caused by an ulcer, and the healing of Mr. Alessandro Obeid who had been blinded in his right eye following an accident. Both cures were instrumental in the beatification of Charbel on December 5, 1965 and in his canonization on October 9, 1977. (Hayek 1956: 127-138; Daher: 1993: 141-148; see also Shahin n.d.)

At the closing of the Second Vatican Council, on December 5, 1965, Charbel was beatified by Pope Paul VI who said: "Great is the gladness in heaven and earth today for the beatification of Charbel Makhlouf, monk and hermit of the Lebanese Maronite Order. Great is the joy of the East and West for this son of Lebanon, admirable flower of sanctity blooming on the stem of the ancient monastic traditions of the East, and venerated today by the Church of Rome.... The holy monk of Annaya is presented as one who reminds us of the indispensable role of prayer, hidden virtues and penance.... A hermit from the Lebanese Mountain is enrolled among the blessed...a new, eminent member of monastic sanctity is enriching the entire Christian people by his example and his intercession.... In a world largely fascinated with riches and comfort, he helps us understand the paramount value of poverty, penance, and asceticism to liberate the soul in its ascent to God...." (Saint Charbel: the Hermit of Lebanon n.d.: 24-28)

Charbel Is A Phenomenon In This Age
In 1965, just before his beatification in Rome, a high-ranking Roman prelate with the Sacred Congregation for the Causes of Saints said to Bishop Francis Zayek, head of the diocese of Saint Maron in the United States of America: "Reading about the holy hermits who lived in the desert, we used to consider many reported facts as mere fables. In the life of Blessed Charbel, however, we notice that these facts are authentic and true. Blessed Charbel is another Saint Anthony of the Desert, or Saint Pachomius or Saint Paul the Anchorite. It is marvelous to observe how your [Maronite] Rite was able to preserve the same spirituality of the fathers of the desert throughout the centuries, and at the end of the 19th century, 1500 years later, produced a Charbel for the Church." (Zayek n.d.: n.p.)

Miraculous Charbel
Through the intercession of Saint Charbel, many miracles have occurred since his body was laid to rest in the catacombs of the Monastery of Saint Maron in 'Annaya one hundred years ago. Myriad are the physical miracles and innumerable are the souls that have been healed. It is much easier for a person to proclaim one’s physical cure than to admit the healing of one’s soul.

Recently, a young married woman and mother of two, named Nadia Sader, publicly confessed her life of sin and proclaimed the work of Saint Charbel in her life. Her courage to speak in public astonished Lebanese society. According to her testimony, not only did she believe in the pleasures of this world, but she had experienced all of them. Then she was struck with an incurable disease that left her paralyzed and in unbearable pain. After medical examinations and trips to France to find a medical cure, this beautiful woman in her thirties, rich and prominent, was at the mercy of God.

Family and friends advised her to pray, to trust only in God's mercy or be blessed by a relic from Saint Charbel. However, her arrogance and cynicism prevented her from believing in Saint Charbel even after he appeared to her and she was cured time and time again. Finally, her baptism of pain and tears paved the way for her true baptism in the Spirit. Nadia finally bore witness to divine love through Charbel's intercession. In a society of double standards, she stood blameless before God and Saint Charbel. She had become humble yet dignified through God's forgiveness.

Nadia documented her visions and Saint Charbel's messages to her. In this she was supported and encouraged by her husband, family, friends and three priests who were her spiritual guides. The messages are simple. The message of July 30, 1996: "Carry the cross which is on my chest as a weapon with which to fight.... Preach by the Word, love and humility --the Word is the beginning and the end." The message of August 30, 1996: "Charbel loved Christ in silence. Teach the world to love Jesus aloud." The message of March 5, 1997:

"In the name of the Father, the Son and the Holy Spirit, always testify to the cure of your soul and not your cure from pain. Carry your pain in silence for the Glory of God. Listen and pray. Through the Rosary, you overcome your enemies and the wicked will leave you alone. Through confession and communion you protect your bodies. Through your love, work and prayers, you save your souls --so do not let anyone lead you astray." (Sayfi: 1997: 54-62).

Nadia was not the first person to have been touched by the mercy of God, Our Heavenly Father. She will not be the last. Nouhad El-Shamy and Raymond Nader are two of the most recent believers, blessed by visions of Saint Sharbel, one of the greatest saints of our times.

The spirit of Charbel still lives in many people. His miracles include numerous healings of the body and of the spirit. Thomas Merton, a Trappist monk known as "the American Hermit", discovered Saint Sharbel nine years after becoming a monk and he wrote in his journal: "Charbel lived as a hermit in Lebanon, he was a Maronite. He died. Everyone forgot about him. Fifty years later, his body was discovered incorrupt and in short time he worked over 600 miracles. He is my new companion. My road has taken a new turning. It seems to me that I have been asleep for 9 years, and before that I was dead." (Benedict 1977: xii)

Saint Rafqa

Boutrosiya (Pierina) Shabaq al-Rayes, the only child of her parents, was born on the feast of Saints Peter and Paul, the 29th of June 1832 in Hemlaya, Lebanon. Her father was Mourad Saber Shabaq al-Rayes and her mother was Rafqa Gemayel. She was orphaned upon her mother's death six years later. After working as a maid in the house of her father's friend in Syria from 1843-1847, she returned to Lebanon. In 1853, she entered the convent of Our Lady of Liberation in Bikfaya and became a nun in the Marian Order of the Immaculate Conception (Saadé 1986: 11-12).

Boutrosiya recounted that "As I entered the church of the convent, I felt immense joy, inner relief; and looking at the image of the Blessed Virgin, it seemed as if a voice had come from it and entered the most intimate part of my conscience. It said to me: 'You will become a nun' (A Message 1985: 7).

She became a novice on Saint Maron's day, the 9th of February 1855. In 1856, she pronounced her monastic vows and took the religious name of Anissa (Agnes). While serving in Deir-el-Qamar in 1860, she witnessed the massacres of the Christians in the Chouf Mountain and was greatly affected by the suffering of her people.

In 1871, her order united with the order of the Sacred Heart of Jesus to form the Order of the Sacred Hearts of Jesus and Mary. The nuns were given the free choice of joining the new order or another existing order, or resuming lay status after being dispensed from their vows.

This was a very difficult time for the nuns of both orders who were not involved in the original decision to unite. Sister Anissa was teaching in Ma'ad in the Batroun region in North Lebanon. When she learned of the decision and the new situation, she went to Saint George's Church to pray. While in prayer, she cried because of her great distress. She fell asleep and felt the presence of someone who told her, "I will make you a religious" (A Message 1985: 11).

That night she dreamed of a man with a long white beard carrying a staff shaped like a "T" at the tip. He told her twice: "Become a nun in the Baladiya Order (The Lebanese Maronite Order)" (A Message 1985: 12). Sister Anissa did enter. Through interpretation of her dream, Sister Anissa learned that the old man in her dream was Saint Anthony the Great, who carries a baton with a T-shape tip, made from a branch of a tree. Saint Anthony is the model of monastic life for the Baladiya Order.

On the 12th of July 1871 when she was 39 years old, she entered the novitiate again but it was at the monastery of St. Simon in El-Qarn as a member of the Baladiya Order. Her new religious congregation was cloistered. The nuns prayed, meditated, worked in the monastery and lived a life of asceticism. Her novitiate was documented in the records of that monastery as follows; "Sister Rafqa, whose name was Boutrosiya from Hemlaya, began her novitiate on the 12th of July 1871 at the age of 39" (Saadé 1986: 119). Two years later, on the 25th of August 1873, she made the solemn profession of her perpetual vows of obedience, chastity and poverty in the spirit of the strict Rule of the Baladiya Order. In the records of St. Simon's monastery we read "Sister Rafqa received her angelic cowl (the hood) from Father Superior Ephrem Geagea al-Bsherrawi during the administration of Sister Zyara al-Ghostawiye, Superior of the monastery on the 25th of August 1873" (Saadé 1986; 119). She took her mother's name Rafqa (Rebecca) as her religious name.

The Lebanese Maronite Order has its roots in the early monastic life in the East. However, it became an institution in the modern sense of the word in 1695. Pope Clement XII approved the monastic rules of the Order on the 31st of March 1732 (Shehwan 1996: 499). In 1736 at the Lebanese Synod, the women's branch of the Order was organized under the same rules (Azzi & Akiki 1995: 36). Their relationship with the men's branch was spiritual and administrative (Shehwan 1996: 505). Their monastic life was that of an Oriental solitary type, which stresses prayer, contemplation and asceticism (Shehwan 1996: 502).

Life as an enclosed (semi-cloistered) nun of the Baladiya or the Lebanese Maronite Order was not easy, and not everyone could observe the strict, rigorously observed rules. The Order followed the monastic spiritual and idealistic values of "following and imitating Christ; communal, fraternal life; emulating the martyrs; under Christ's banner, fighting against evil; spiritual expatriation (Ghourba: absence from our "heavenly home"); and waiting for the Second Coming with eternal life in the Divine Presence (Azzi & Akiki 1995: 49-50). The Order also follows the monastic practical and living values of "obedience, chastity, poverty, prayer, work, mission, and communal living" (Azzi & Akiki 1995: 50-52).

The nuns followed the basic monastic principle: pray and work. Their monastic daily life was divided as follows: prayer, chanting the office, meditation and Holy Mass, during the three hours from 4-7 A.M. Then came work from 7 to 10 A.M.

At 10 A.M. the nuns would sing the Breviary and this was followed by breakfast. Then they worked in the convent, paused to pray the Breviary once again, read from spiritual works and engaged in pious conversation as a community. At 2 o'clock in the afternoon they recited Vespers and this was followed by supper. Half an hour after sunset, they conducted the evening prayers from the Breviary, followed by the "great silence" when the nuns retire to their respective cells to meditate and rest until midnight. At that time (midnight), they leave their cells to join together in singing the first part of the Breviary. That would ordinarily last one and a half hours but during lent and Holy Week would last two hours. Back in their cells, they would be called again at four in the morning. Many of the nuns would stay in church to pray and meditate waiting for the four o'clock call to begin their day again [i.e. some nuns remained in chapel, and not in their cells, at prayer from midnight until 7 A.M.]. (A Message 1985: 15-16).

Rafqa lived her monastic life in great joy. On the feast of the Holy Rosary in 1885, seeing that she was blessed with health, Rafqa asked our Lord to let her share in the suffering of His crucifixion. Sister Rafqa prayed "Why, O My God, why have you distanced yourself from me and abandoned me? You have never visited sickness upon me! Have you perhaps abandoned me?" (A Message 1985: 17).

Blessed Rafqa was born in Lebanon at a time when suffering was the daily bread. She witnessed and experienced distress. For her to ask for more suffering is beyond comprehension. But Rafqa so requested. She believed that suffering is the path to salvation and a source of joy. Emulating Christ's love, she prayed asking to share in the suffering of Jesus and her people.

Her prayers were answered. From that night on her health began to deteriorate, yet she rejoiced in being made worthy to participate in the suffering of Our Lord. She began feeling pain in the optic nerves. The doctor who was treating her pierced through and destroyed her right eye in a barbaric manner. During bleeding and unbearable agony, Rafqa said only: "In communion with Christ's passion." Her other eye deteriorated and she became totally blind. Rafqa continued to suffer optic hemorrhage daily. She was left with no strength or energy.

Blind and in pain, she continued to work by spinning wool and cotton and knitting stockings for the other sisters. She took part in common prayer, chanting the psalms and reciting the Breviary -- all of this from memory. Even when blind and weak, she often begged the mother superior to let her share in the daily work of the other sisters. Refusing to eat what was considered the good food, Rafqa often chose to eat the leftovers.

In 1897, Sister Rafqa was transferred to the monastery of Mar Youssef of Grabta (Saint Joseph) with Sister Ursula Doumit, the superior, and three other sisters. In this monastery, Sister Rafqa's earlier request of suffering continued to be granted. In 1907 she told her superior about the intolerable pain. Rafqa soon became totally paralyzed, with complete disfunction of the joints.

In a 1981 medical report based upon the evidence presented in the Canonical Process, three specialists in ophthalmology, neurology and orthopedics diagnosed the most likely cause as tuberculosis with ocular localization and multiple bony excrescencies. This disease causes the most unbearable pain.

Rather than ever complain of her pains, she prayed unceasingly, saying: "In communion with Your suffering, Jesus", "With the wound on Your shoulder, Jesus," "With Your crown of thorns, Jesus," "With the sufferings caused by the lance… by the thorns… by the nails of the Cross, my Lord Jesus."

Under obedience, the superior, Sister Doumit ordered Sister Rafqa to tell her life story since she did not wish to do so because she was humble. On the 23rd of October 1914, Sister Rafqa asked for final absolution and the plenary indulgence. She died in peace and received a humble monastic burial in the tombs of the monastery.

Four days after her death, Sister Ursula Doumit experienced a miracle, which took place through the intercession of Sister Rafqa. For eight years, Sister Ursula Doumit had been suffering from a lump in her throat that prevented her from even drinking milk. On the fourth night after Rafqa's death, after having asked the other sisters to let her rest undisturbed, she heard a knock at the door of her cell and heard someone say, "Take sand from Rafqa's grave and swab your throat with it. You will be cured." (A Message 1985: 281). Sister Ursula thought that one of the sisters had come to her about community affairs, so she asked to be left alone and went back to sleep. Again there was a knock and she heard the same message. She answered "I will get the sand when morning comes." In the morning, after learning that none of the nuns had knocked on her door, she went to Rafqa's grave and took some sand. Though still in wonder about what had happened during the previous night, she mixed the sand in water and swabbed the lump. The lump disappeared immediately.

Sister Ursula had been miraculously cured! Since then, she advised all who came come to her with an illness to do the same.

On the 23rd of December 1925 and during the tenures in office of Maronite Patriarch Elias Howayek, the Superior General of the Lebanese Maronite Order Abbot Ignatius Dagher, and Pope Pius XI, the Lebanese Maronite Order presented Rafqa's cause for beatification to Rome. The causes of the future Blessed Hardini and Saint Sharbel were submitted at the same time.

Many physical and spiritual healings have been attributed to Rafqa's intercession such as the miracle of Joseph Ibrahim Fayyad, a child who was cured from a cancer at the right side of his neck in 1925, the miracle of Kafa Youssef Gerges, a child who was cured from paralysis in 1924, the miracle of Linda Philippe Hanna Sakr, a child who was cured from acute hemorrhage in 1924, the miracle of Mariam Hatem who was cured from nervous disorders in 1925, the miracle of Dona Youssef Abdallah who was cured from a skin disease in his leg in 1924, the miracle of Fahd, a boy who was cured from paralysis in 1925, the miracle of a woman from Ain Kfaa who was cured from ear pains in 1925, the miracle of Rachel Mahmoud el-Khazen who was cured from nervous disorders in 1935, the miracle of Michel Elias Sarrouf who was cured from an unknown disease that prevented him from speaking, the miracle of Marian Habbour who was cured from colon cancer in 1952, and the Miracle of Basma Youssef el-Khoury who was cured from skin cancer in 1966.

However, the miracle put forward for the Beatification of Sister Rafqa was the instantaneous, complete, definitive and scientifically inexplicable curing of a Lebanese woman named Elizabeth En-Nakhel from Tourza in northern Lebanon, who was suffering from uterine cancer. Elizabeth was cured, through Rafqa, in 1938 and lived for 28 years more. She died from a completely different illness in 1966.

On the 9th of June 1984, the eve of Pentecost, in the presence of the Holy Father John Paul II, the authenticity of the miracle experienced by Elizabeth En-Nakhel was publicly announced. This was necessary for beatification which took place on the 17th of November 1985. She was then called Blessed Rafqa. Her feast day is celebrated on the 23rd of March.

The Miracle of Celine Rubeiz was the miracle that confirmed Rafqa's Saintliness.
The story starts in October 1984, when one-year old Celine slept abnormally for 24 hours before being taken to hospital. After suffering from hemorrhage and swollen belly, Celine's tests showed she had a tumor in her kidney that had to be removed.

Soon after the surgery, Celine's little body was ravaged by cancer. She was bleeding from her nose and ears. Doctors gave her 24 hours.

In November 1985, Celine grandmother read an article about blessed Rafka and believed that some sand from Rafka's tomb was the only cure. So she brought some sand and gave them to Remonda, Celine's mother, who mixed the holy sand to a Mhallbieh plate to feed it to Celine who had stopped eating for a while.

Celine ate the first plate and a second plate, them she woke up and started walking around in the hospital. Nurses and doctors could not believe their eyes. Today Celine leads a perfectly normal life.

Celine's miracle was the latest proof awaited by the investigation committee for the saintliness of Rafka and it has finalized the Rafka case. Saint Rafqa's Miracles continue to this day and Shadi Estephan Kayyal was cured from a generalized cancer in 2000.

Rafqa is like the bride of the Song of Songs who listened to the calls of her beloved: "Come from Lebanon, my promised bride, Come from Lebanon, come on your way. Look down from the heights of Amanus, From the crests of Senir and Hermon, The haunt of lions, The mountains of leopards. The scent of your garments Is like the scent of Lebanon. She is a garden enclosed, My sister, my promised bride; a garden enclosed A sealed fountain Fountain of the garden, Well of living water, Streams flowing down from Lebanon!" Excerpts from the Song of Songs 4:1-15

Miracles continue to be granted through her intercession. Thousands of believers visit her tomb at Saint Joseph's monastery in Grabta. Saint Rafqa was canonized on June 10, 2001.

The Canonization of Saint Rafqa

The Blessed Hardini

Father Hardini was born Joseph Kassab in the year 1808 his father was George Kassab and his mother Marium Raad, daughter of Reverend Yousef Yacoub. He had four brothers and two sisters, his brothers were 'Assaf, Elias, Tanious, Yacoub and his sisters Masihieh and Mariam. Joseph's brother Elias became Father Lesha', the Hermit at Qozhaya, and later at 'Annaya where he died. Father Sharbel replaced the late Father Lesha' at the hermitage in 'Annaya. Joseph entered the school of the monks of St. Anthony at Houb from 1816 to 1822 and then entered the monastery of St. Anthony Ishaia and became a novice on November 1828. There he adopted the name Fr. Nimatullah Kassab Hardini, then he learned to bind books.

He professed his first vows on 14th of November 1830. After he finished his theological studies, he was ordained a priest under Bishop Seiman Zwain in the monastery at Kfifan on 25th of December 1833.

He became a member of the general council three times from 1845 to 1848, 1850 to 1853, 1856 to 1858. As a member of the council he continued to bind books. He taught in monastic schools, especially in Kfifan.

Father Nimatullah lived a very holy life. He was a man of prayer, totally "enraptured by God". He spent days and nights in meditation, prayer and adoration of the Eucharist. The Virgin Mary was his patron and Father Nimatullah prayed Her Rosary. He was also a very humble, sensitive and patient person who lived his monastic vows of "obedience, chastity and poverty" to perfection. His fellow brother Monks and the people who knew him called him "The Saint" while he was still alive. One of his students was Charbel Makhlouf (St. Charbel), 1853 to 1858.

Father Nimatullah Hardini died in the monastery of Kfifan on 14th December 1858. He passed away after struggling ten days with a high fever which he contracted from the cold winter wind characteristic of northern Lebanon. He was only then fifty years of age. He died holding a picture of the Virgin Mary, his last words being: "O Virgin Mary between your hands I submit my soul." People who were nearby at the moment of Father Nimatullah's death witnessed a heavenly light illuminating his room and an aromatic smell which remained in his room for a number of days afterwards. When the then Patriarch, Boulos Massad, heard of Father Nimatullah's death he commented: "Congratulations to this monk who knew how to benefit from his monastic life."

Some time later, the Monks opened Father Nimatullah's tomb and to their surprise they found his body had remained incorrupt. He was then removed and placed in a coffin near the church. After obtaining due permission from the local ecclesiastical authority, from 1864 visitors were allowed to see Father Neemtallah's intact body until 1927. In that same year the Committee of Inquiry set up to investigate the Cause of Father Nimatullah finalised its investigation. Father Nimatullah's body was then reburied in the curving wall of his monastic cell, before being transferred to a little Chapel where masses are celebrated for visitors.

He was declared Venerable on September 7, 1989. At the behest of his Beatitude Patriarch Nasrallah Peter Sfeir, his body was examined and placed in a new coffin on May 18, 1996. His body was recently transferred to a new coffin made of cedar and placed in the Monastery of Kfifan where people may visit.

Several cures have taken place through his intercession. These include the raising to life of a Muslim child whose mother claimed had died, the healing of a person with a neurological disease, the restoration of sight to a blind person and the curing of a person suffering from cancer.

The case of the curing of Andre Najm is of particular note due to its very recent occurance and thourough investigation by the international medical community that followed. Andre Najm, born on October 29, 1966 enjoyed excellent health for the first twenty years of his life. However in June of 1986 he began to experience a chronic fatigue and nervous breakdowns, unable to even walk a short distance. Many physicians in Lebanon and abroad treated him to no avail. He was suffering from a form of blood cancer and required frequent blood transfusions.

On September 26, 1987 Andre accompanied family and friends to the monastery of Kfifane where he prayed fervently at the grave of Fr. Hardini. The people around him heard him say "I beg you, Fr. Al-Hardini, give me a drop of blood for I am so tired to the point where I can't even beg for blood on the street." He then asked to wear the monastic habit, moments later he was cured, and cried out with joy, "I wore the monastic habit, I am cured, I don't need blood anymore!" Andre has not required any blood transfusions since that day, and in 1991 he married Rola Salim Raad. They have two children, a son named Charbel and a daughter named Rafka. Today, Andre is in excellent health.

On May 2, 1996, His Excellency Bishop Khalil Abi-Nader, retired Bishop of the Maronite Diocese of Beirut, obtained the permission of His Beatitude Nasrallah Boutros Cardinal Sfeir to start the investigation of the miracle of Andre Najm. On September 26, 1996 the Congregation for the Causes of Saints began to study the miracle. On February 27, 1997 the five member medical team unanimously voted to accept the miraculous cure of Andre Najm, and on May 9, 1997, the seven member theological team also voted unanimously to accept the miracle. On July 1, 1997 the General Assembly of the Congregation for the Causes of Saints, which includes twenty-four cardinals, accepted the miracle.

On July 7, 1997, and in the presence of the Holy Father Pope John Paul II, the Congregation for the Causes of Saints published a decree of accepting the miracle attributed to the intercession of the servant of God, Fr. Al-Hardini.

Nimutallah al-Hardini's Beatification by Pope John Paul II was held at Saint Peter's Basilica in Rome on Sunday May 10, 1998. The Maronite Church celebrates his feast day on the 14th of December.

Saint Aquilina

Aquilina was born in Byblos in 281. Her father's name was Eutolmius. She received her catechism from Evthalios, Bishop of Byblos. Her heart was inflamed with the love of Christ; hence her faith and fervor radiated like the sun in Byblos and its surroundings. At the age of twelve, Aquilina began an endeavor to spread Christianity among her compatriots. That was done through her example and teachings driven by the zeal of apostles and the innocence of children. Due to her preaching, many of the pagans were baptized, especially young lads and maidens. She was reported to the authorities and brought before Magistrate Volusian during the reign of Emperor Diocletian, and, when questioned about her activities she replied "I am Christian". The Magistrate said, "You are leading your friends and comrades away from the religion of our gods to the belief in Christ, the Crucified. Don't you know that our kings condemn this Christ and sentence to death those who worship him? Leave this error and offer oblation to the gods and you shall live. If you refuse, you shall undergo the most atrocious sufferings." Aquilina answered "I am not afraid of suffering at all; rather, I aspire to it because with it I emulate my God, Jesus Christ, and die like Him, so that I am resurrected and glorified with Him."

Upon her response, Volusian ordered that she be flogged. She was then tied and flogged mercilessly. The Magistrate tried again to shake her determination, but she answered with courage: "Neither you nor Satan will be able to impose on me sufferings stronger than my strength to sustain, with the power of my God, Jesus."

Volusian, the Magistrate, tried to forget the matter of this maiden, counting on time to change her position, saying to her: "You are going to change your opinion in a few days, so contemplate the matter." Aquilina answered, "I shall never change my mind. I am determined and I shall not budge. I lived a Christian since my childhood and Christian I shall die." Upon her answer, the Magistrate ordered that her body be lacerated by a sharp rake. This lasted until she fainted and fell on the floor, then her eardrums were punctured with flaming iron rods forcing the brain to discharge through her nose. Volusian thought that she had died so he ordered that she be thrown outside the walls of the city.

Later, it is said with the help of an angel, Aquilina regained consciousness and went before the Magistrate. Upon seeing her, he was astonished and thought that he was dreaming. He ordered that she be imprisoned and decapitated in the morning. The next day, 13th June 293 A.D, she was found dead in her cell. The Christians buried her body outside the city where her tomb became a site for pilgrimage and cures.

Later her holy relics were transported to Constantinople where a great basilica was built in her honor near the Forum of Constantine in the Philoxene quarter. This basilica was later destroyed in a fire. (Aigrain 1924: 1143; Daher 1969: 240; The Lives of the Holy Women Martyrs 1991: 206-207; and Sauma 1994: 89-90)

Saint Marina

Marina was born in Qlamoun North Lebanon sometime in the fifth century . Her father was a pious man. Her mother died while Marina was very young. This has made her father renounce the world and leave for the Monastery of Qannoubine in the Holy Valley; accompanying him was his daughter, whom he dressed like a man. It is said that her parents names were Ibrahim and Baddoura or and Eugene and Theodora. It is also said that her when the father became a monk left her in the care of her caretaker and after a few years he returned to see her, at which time she insisted on going wherever he went. In any event, father and daughter entered into monkshood with the daughter still pretending to be a man. As a monk she was known by the name Marinos.

Although young, Marina occupied herself with the practice of monastic virtues with utmost spirit and minuteness. She was silent and reticent with bowed head and eyes, concealed the features of her face and eyes with a hood.

One day she was sent to a neighboring town on a mission for the Monastery. He was obliged to spend the night at the house of a friend of the monks named Paphnotius.

Paphnotius had a young girl who had fallen into adultery and was found pregnant. Upon finding out, her father was enraged and demanded the name of the perpetrator. His daughter told him that Marinos the Monk had raped her the night he spent in their house. Her father went straight to the Monastery and told the Superior, who was surprised for he knew that Marinos is pious and pure. The Superior called Marina and scolded her, but Marina said nothing to defend herself and did not reveal that she was a woman. Consequently, the Superior was very perplexed and considered Marina’s silence to be an admission of guilt. He then sentenced Marina to dismissal and to be thrown outside the Monastery.

Marina resigned herself to the will of God and stayed at the door of the Monastery praying and living off the leftovers of the monks’ food. Her father had long since died.

When Paphnotius' daughter delivered, Paphnotius brought the child, a boy, to the Monastery and gave him to Marina to raise.Marina took the boy and began raising him with what the monks used to bring in th way of goat's milk and of leftovers from their table. Marina carried the shame of this hideous accusation without any complaints and still did not reveal that she was a woman. It is believed that upon receiving the child to raise, she cut a piece from her habit to swaddle him and that upon her retreat into the grotto to raise the child, she miraculously was able to nurse the infant from her own breasts.

Another version states that she used to feed the child milk, donated by the shepherds who used the pastures in the vicinity of her grotto. This situation lasted four years until the Superior had compassion for her and let her enter the Monastery under very strict conditions.

Marina persevered in her ascetic work until the hour of her death when the features of his face glowed with a heavenly light. She asked forgiveness from all and she forgave all those who sinned against her. She then gave up her spirit. The Superior then ordered that the body be prepared for burial outside the Monastery. It is not known how long she lived after the accusation, there are mainly two versions, one claiming that it was 4 years and another states that it was around 20 years.

It was a great moment of astonishment when the monks found that Marina was infact a woman and not a man. The Superior and the monks fell on their knees before asking God and marina for forgiveness. Legend tells that when she died, the bells of the monastery rang on their own. As for the father of the sinful daughter, he was ashamed and came to make a statement before everyone. As for the daughter, she spent her life crying and repenting at the tomb of Marina.

Tradition has it that Tourza, a village in north Lebanon about 29km from Besharre, was the place of the sin that was laid on Marina. It is believed that because of the slanderer’s action, this village remained forever poor and was several times destroyed by earthquakes.

The sanctity of Marina spread all over Lebanon, people from all its regions came to the Monastery of Qannoubine to be blessed by her body. Her tomb became a source of cures and graces.

The Maronites and the Lebanon

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Maronite history is coloured with the romance that attaches itself to a struggle of a determined people. Most nations in their history often have to make a choice between confrontation or cooperation and time has shown us that minorities usually pay for their continued existence through deformation of character or out right collaboration. The Maronites through perpetual resistance and the preservation of a precarious independence have escaped this fate. Not only have they survived, but they have survived uncowed. The remarkable nature of their history lies hand in hand with that of Lebanon, for centuries being their retreat and fortress. Lebanon and the Maronites are inseparably attached. The Maronites have survived the storms of invasion, occupation, repression and suppression for over 1600 years, preserving their religion, traditions and state. Through the ages they refused to bow to their occupiers, at the height of the Umayyad dynasty the Maronites even exacted tribute as a price for their good behaviour, in due course their Christian neighbours all succumbed to Islam but not Lebanon, holding a Maronite majority well into the 20th century, even their Syriac (Christian Aramaic) language was widely spoken well into the late 19th century and still survives today in their liturgy and in some of their villages. The mountain Maronites remain much as the earliest travellers found them, not having lost the virtues for which they have been admired. The ingenuity and perseverance with which they have tamed the hillsides is remarkable, striving for soil, capturing it from rocks laboriously, foot by foot. Their terraced vines, piled vertically one above the other, climb to the snows. Their minute orchards are often wedged in the faults and crannies of precipices. Such industry has its reward, the very rocks have grown fertile. Their long political struggle and the effort to squeeze a livelihood from the rocks and precipices have made them independent, courageous and provident.

The Birth of the Maronites.
Early Christianity in the region focused in and around the city of Antioch. The conversion of Antioch was carried out by the disciples of Jesus and the faith of its inhabitants was further strengthened by the work of the apostles Paul and Barnabas. The church of Antioch itself was founded by Saint Peter who was bishop there before moving on to Rome, and it was in this church where the disciples of Jesus were first called Christians. Along with Alexandria in Egypt and Constantinople, Antioch was one of the most important spiritual centres of the east. It outranked the others in biblical scholarship. Two factors, however, led to the gradual decay of the church of Antioch: its political position as a buffer state between the Byzantine Empire and its antagonistic powers; and its ecclesiastical division by schisms and heresies.

One of the most serious divisions of the early church was a result of a conflict over the nature of the divinity and humanity of Christ himself. It was maintained by the Monophysites that in the person of Christ there was but one nature which was primarily divine but had human attributes. A second school of thought held that in Christ there was both a divine nature and a human nature and that these were perfectly united.

A certain monk probably wishing not be distracted by the divisions of the early church retreated to the wilderness of the mountains not far from Antioch where he could completely dedicate himself to God. This hermit's name was Maroun in Syriac and Maron in Greek. Saint Maroun found however, that his true vocation lay in the preaching of the word of God and he began to attract people from far and near who were drawn by his godliness and wisdom and who desired to live under his spiritual guidance. As his disciples increased in number, they began to be called Maronites after their teacher. The earliest known source of 'Maron the monk' who 'planted the garden of ascetic life' in the region was by the powerful patriarch of Constantinople, John Chrysostom who solicited St. Maroun's prayer and news was in an epistle in the year 404. Our principal historical source on the life of Maroun is Theodoret, Bishop of Cyrr, who wrote, some thirty years later the Religious History of Syriac Asceticism. Theodoret tells us that the mountain Maron chose for his retreat had been sacred to pagans and that he converted a pagan temple that he found there into a church which he dedicated to 'the true God'. In his description of the beginning of Maroun's life, Theodoret states that Maroun had 'already increased the number of saints in heaven' and that St. Maroun 'cured not only infirmities of the body, but applied suitable treatment to soul as well, healing this man's greed and that man's anger, to this man supplying teaching in self-control and to that providing lessons in justice, correcting this man's intemperance and shaking up another man's sloth'. If it were not for these references, the only indication of the saint's existence would be the oral tradition of the Maronite community itself.

Lebanon Converts.
Christianity has been linked with Lebanon from the earliest of time. News of the teachings and the healing powers of Jesus of Nazareth reached Lebanon early in his ministry, and prompted people from Lebanon to go and witness his works. He himself was to visit Lebanon and while there he famously turned water in wine at Cana, southeast of Tyre, and also healed the daughter of a Phoenicia woman (Matt. 15, 21-28; Mk. 7, 24-31). A couple of miles southeast of Sidon lies a grotto housing a Church dedicated to Sayyidat al Mantarah (Our Lady of the Watch) and is where Mary awaited her son's advent. Many of Christ's followers went to Lebanon and St. Paul visited and stayed in Lebanon on a number of occasions and by the close of the second century Tyre had become the seat of a Christian bishop. In 325 the bishop of Sidon attended the coucil of Niceia and in 335 a council was held in Tyre, at about the same time a missionary from Tyre introduced Christianity to Ethiopia. However at this time paganism had not yet died and was also practiced in Lebanon.

Maron is said to have died in the year 410 but some date his death later, in 423. It would seem that after his death some of the disciples of St. Maroun, possibly to avoid persecution from the Monophysites to whose doctrine they did not subscribe, migrated south following the Orontes upstream towards Lebanon taking St. Maroun's body with them and along the way making many new converts. A Maronite monastery called Beth-Maroun, was then built near Saint Maroun's tomb and Theodoret described the profound devotion which the monks of the monastery Beth-Maroun had to their departed spiritual father Maroun. The monastery became the nucleus of a community where men and women, under the guidance of the monks, could find material and spiritual happiness. The monastery was situated at Qal'at al-Madiq, in Northern Phoenicia, on the banks of the Orontes not far from Mount Lebanon, the monastery belonged juridically to the venerable patriarch church of Antioch. As the hardships of the early Christian church continued more and more the faithful set all their hopes on the Maronite community where, in spite of persecutions and devastating wars, the spiritual leaders provided guidance and protection. This is the reason why, even today, the liturgy and the organization of the Maronite community has strong monastic characteristics and it is also the reason why for centuries the spiritual leaders of the Maronites have kept watch over the political and social rights of their people.

Some years prior to the death of St. Maroun his disciples had begun to make a strong inmpact on Lebanon. Saint Maroun's first disciple Abraham of Cyrrhus (350-422), who is called the Apostle of Lebanon, realized that, despite having some of the oldest Christian communities, paganism was thriving in Lebanon. In around 402 AD Abraham set out with some companions to convert the Lebanese pagans to Christianity by introducing them to the way of St Maroun. According to Theodoret, Abraham 'repaired to the Lebanon, where, he had heard, a large village was engulfed in the darkness of impiety'. He lived in that village and served as its priest for three years. Theodoret then tells us that 'after spending three years with them and guiding them well towards the things of God, he got another of his companions appointed in his place'. AbouZayd in his Study of the Life of Singleness in the Syrian Orient, From Ignatius of Antioch to Chalcedon 451 AD states that Abraham 'founded an eremitic community on Mount Lebanon. It was probably located in Aqura near the river Adonis', and that from Theodoret's account it would appear that 'Abraham founded an ascetic community with his companions in the Lebanese village'. Legend has it that the Adonis River, named after the Phoenician god, was renamed the Abraham River after that village and the region was converted to Christianity by Abraham and his Maronite companions.

The location of the Maronite monastry of Beth-Maroun, so close to Mount Lebanon, enabled Maronite monks to regularly follow the example of Abraham and do their work not only in Mount Lebanon, but in the Lebanese coastal cities and the Beqaa valley as well. Saint Simon the Stylite also converted many pagans from Mount Lebanon to Christianity. St. Simon the Stylite died in 459 and was a contempory of St. Maroun and many historians describe him as a disciple of St. Maroun and a valient pioneer of the Maronites having had a profound impact of Maronite history.

These times were hard times for Christianity as various factions argued and became divided over the nature of Christ. As conflict over the nature of the divinity and humanity of Christ raged, in 451 at the Council of Chalcedon, it was decreed that Christ was both God and man, having two natures, one divine and one human in unity. The Maronites were loyal supporters of the decrees of the Council and as a result, the opponents of Chalcedon showed themselves bitter enemies of the Maronites and began to brutally persecuted them.

Attacks on Maronites continued into the sixth century. In a letter addressed to Pope Hormisdas in 517, monks of St. Maroun inform him that they are being constantly attacked. They single out Antiochian Patriarchs Severus and Peter, who, they say, anathematize the Council of Chalcedon and Pope Leo, whose formula the Council had adopted. The Emperor Anastasius had sent an army against the Maronites closing monasteries and expelling the monks. Some had been beaten, others were thrown into prison and some killed. The Maronites also appealed to the Emperor in Constantinople, but to no avail. In one incident, while on the way to the monastery of St. Simon Stylite, Maronites were ambushed and 350 monks were put to the sword, even though some of them had taken refuge at the altar. The monastery was burned.

By this time, as a result of the works of the Maronite monks, a large area of the Byzantin empire had become Maronite, this area stretched from Awasin in the north down through towns and cities such as Manbij, Qinnesrin, Antioch, Aleppo (Halab), Epiphania (Hama), Hemesa (Homs), Shayzar, following the Orontes to Lebanon in the south. For the most part had become Maronite and there the followers of Maroun thrived in their mountians relatively safe from attack unlike many maronites outside Lebanon. For over two hundred years the Maronites in Lebanon and worked the land, terraced the mountains and built their villages.

The Arab Invasion.
The first battle between the invading Arabs and the Christians was the battle of Wadi al Arabah just south of the Dead Sea in 633, this battle was not taken seriously by the Byzantines and was regarded more as a border skirmish. A couple of years after Wadi al Arabah, Damascus was attacked and put under siege for six months before treason on the part of some government officials allowed the Arabs to take the city. The battle that was decisive and resulted in the large scale invasion of Lebanon was the Battle of Yarmuk. The battle took place on August 20, 636 at Yarmuk. A Byzantine army of some 50,000 mainly Greeks, Phoenicians, Arameans, Mesopotamians and Armenians faced a much smaller Arab army. The Arabs won a great victory that day with commander Khalid ibn al Walid beeing the hero of the battle. He was given the title "The Sword of Allah". By 637, Baalbak, Acre, Tyre, Sidon, Byblos, and many other cities fell to Arab invaders. Many Maronites living on the coast and in the Bekaa seeing that they were unable to halt the Arab advance moved up into Mount Lebanon which at the time was a Maronite stronghold. The mountain offered no attraction to the desert Arabs who considered agriculture below there dignity and who new little of industry and nothing of maritime trade, the caliphs did not realize the strategic importance of Lebanon and left it to itself.

The Maronites resisted the Arab invasion and almost immediatly began to launch operations against these new invaders. Nowhere was resistance more hostile than in Lebanon, realtively safe high in the mountains the Lebanese had a geographic advantage that facilitated their operations

The Byzantine Emperor Constantine IV, Progonatus, who was suspicious of the Maronites due to their allegiance to Rome in Christological disputes became impressed with the resistance that the Maronites were mounting, recruited Christian mountaineers from the Black Mountain to infiltrate Lebanon and join the Maronites in harassing the Arabs. These irregular troops known as the Jurjumah or Jarajima were inhabitants of Jarjuma and were fearsome fighters. Ahmad al-Baladhuri an Arab historian (d. 892) located Jarjuma in the Black Mountain between Bayyas and Buqa. Bayaas is a small town north of Antioch near Iskandarun (Alexandretta) and Buqa is a citadel near Antioch in present day Turkey. The exact denomination of the Jarjuma is not exactly known but most historians agree that Jarajima, like the Lebanese were Maronite and when one considers Jarjuma's very close proximaty to Antioch one can only reach the same conclusion.

In 669 a Byzantine cavalry company marched to Jarjuma linked up with the Jarajima and continued on to Lebanon on the way being joined by Nabateans and slaves who had escaped from the Muslims. In some cases this army had to fight its way through Arab lines and so "invade" Lebanon to join up with the Lebanese Maronites as the Arabs had surrounded Mount Lebanon. Over the next few years The Lebanese and the Jarajima regained controlled a large track of the Near East streching from the Black Mountain down to Jerusalem and became such a problem for the Umayyad Dynasty (661-750) that the Caliph Muawiya decided to sign a peace treaty in 677 and to pay a tribute to the Maronites and to the Emperor of Constantinople so as to ensure good behaviour on the part of the Maronites.

Lebanon, the Marada Nation.
The peace treaty signed between the Caliph and the Emperor stopped hostilities between the two powers but raids by the Lebanese and the Jarajima against the Arabs did not totally cease. When Abd al-Malik Ibn Marwan became Calpih in 685 the region of Syria was undergoing famine and plague. The Maronite raids of the Lebanese and the Jarajima increased in the severity of the famine and as a result many groups arose to overthrow the Caliph. It was decided by Abd al-Malik that he should follow the example of his predicessor and negotiate with Emperor Constantine IV, Progonatus, to stop the attacks by paying tribiute. In the same year the emperor died and the Maronites yet again launched attacks. A new peace treaty that would ensure the end of the Maronite attacks would have to be signed with the new emperor, Justinian II. A ten year peace treaty was thus concluded in which the Byzantine emperor undertook to evacuate the Jarajima from Lebanon and to block any future entry, which in the words of the great historian Theophanes, resulted in the emperor "destroying with his own hands the brass wall which was standing in Lebanon".

In an act of treachary 12,000 Jarajima were expelled from Lebanon most of which were resettled in parts of Anatolia and Greece. Gibbon states "The aged caliph was desirous of possessing his dominions, and ending his days in tranquillity and repose: while the Moors and Indians trembled at his name, his palace and city of Damascus was insulted by the Mardaites, or Maronites, of Mount Libanus, the firmest barrier of the empire, till they were disarmed and transplanted by the suspicious policy of the Greeks."

Many of the Jarajima refused to leave Lebanon and remained there to settle along side their fellow Maronites and together continued their resistance in defiance of the emperor however the removal of 12,000 of their number from Lebanon greatly weakend them and reduced their fighting capabilities.

Finding themselves increasingly cut off, the Maronites appointed in 687 their own Patriarch, Saint John-Maron who had been bishop of Batroun since 676. John Maroun proceeded to appoint his own bishops and even army commaders, among them his own nephew Ibrahim. The Emperor of Byzantium's authority which even extented extended over the Church as he constantly interfered in ecclesiastical matters was threatened. Justinian II felt that it was he who appointed Patriarchs, bishops and army commanders and so became infuriated with the Maronites who he already held as heretics for not siding with him but with Rome in the matter of the nature of Christ. Some historians claim that the John-Maroun like Justinian II was a Monothelite, who believe that in the person of Christ there existed two natures but one will and that John Maron struck a deal with Rome whereby he would be made a bishop and in return he would denounce the Monothelite doctrine. Either way, for the emperor the latest Maronite actions had become the the last straw and he branded the Maronites as heretics and rebels. The Maronites in Lebanon were thus forced to hold off the Arabs with one hand and the Emperor of Constantinople with the other hand and became known as Marada (Maradites, Mardaites) from the Aramaic "Muruda" meaning rebels.

In 694, the imperial army of Justinian II was sent to attack the Maronites and the monastery on the Orontes was destroyed and 500 monks executed. The Maronites now had to face the Imperial Army. The patriarch led his people in combat, and after a number of engagements, the Maronites won a decisive victory at Amioun, in Mount Lebanon. The Imperialist generals, Moreek and Mooreikan, were slain. There and then, the Maronite nation, conceived many years before, may be said to have been born. 'Maronite', says Edward Gibbon, the eighteenth century English historian, 'was transferred from a hermit to a monastery, and from a monastery to a nation. This humble nation survived the empire of Constantinople, which persecuted it'

The defeat of the Byzantine army meant that raids against the Arabs continued to the point tha the Arabs felt they had to take direct and massive action. In 707 the Umayyad Caliph al-Walid, son of Abd al-Malik sent his brother Maslama to attack and occupy Jarjuma. After occupying Jarjuma, Maslama offered the inhabitants very favourable financial conditions, excluded them from taxation, and permitted them to keep their Christian religion as long as they fought with the Muslims as allies. The Jarajima refused and so the city Jarjuma was destroyed and its inhabitants scattered across the region so as to free the Muslims from this source of trouble.

The Maronites of Lebanon now found themselves the only group in the Levant resisting the Arabs and so had to move high into the mountains to ensure their survival and independence. The Patriarch established himself at Kfarhay, in the mountains above Batroun, where he made the episcopal palace his seat. A number of other Patriarchs also resided at Kfarhay, among whom are Cyr, and Gabriel. Many of their followers flocked about them, trudging to Kfarhay, carrying their children and staggering under the burden of what simple belongings they had been able to bring as they were driven from their houses, their lands, and their property in surrounding areas. They now came to forge a living from a rocky, densely forested land, lacking in every amenity. The Anaphora of St John-Maron, in daily use, is a brilliant testimony to the faith of the Maronites. Their belief could not be shaken, nor could the assaults of their enemies disperse them.

With the Arab invasion the Maronites put behind them the years of plenty and prepared for the years of hunger. They transformed rock into fertile soil in which they grew wheat and other grains, planted olive trees, grapevines and mulberry trees, and added to their traditional prayers a beautiful one:

'By the intercession of your Mother, O Lord, turn your wrath from the land and its inhabitants. Put an end to trouble and sedition, banish from it war, plunder, hunger and plague. Have pity on us in our misfortunes. Console those of us who are sick. Help us in our weakness. Deliver us from oppression and exile. Grant eternal rest to our dead. Allow us to live in peace in this world that we may glorify you.'

In their prayers the Maronites spoke of their hardships, hunger, disorders, and injustice, for these were things they were familiar with.

The Abbasids Dynasty (750-1258), which brought humiliation to the Umayyads did not spare Lebanon and treated it very much as an occupied territory. The Maronites staged revolt after revolt, and though successful in the beginning, in 759 in an attack on Baalbek, the Maronites met disaster. Severe repression followed and the Maronites found it very difficult to survive.

Finally, after 251 years spent by the Patriarchs in the region of Batroun, continued pressure forced them to find a new refuge, this time in the mountains above Jbeil, facing new difficulties on new soil. Patriarch John II, was obliged the to 'take refuge in the heart of Mount Lebanon in 938' as Patriarch DOUAIHY wrote of him. Finally, he settled in the vicinity of Aakoura. (The Annals, 50)

The sojourn of the Maronite Patriarchs in the district of Jbeil lasted for 502 years, that is to say, from 938 to 1440 A.D and these were years of constant turmoil as the plains and mountains Lebanon became a battle field for the Crusaders and the army of Islam.

Thirty-four Patriarchs resided in the region of Jbeil, through the troubled times, they were:
John-Maron II, Gregory, Stephen, Mark, Eusebius, John, Joshua, David, Gregory, Theofelix, Joshua, Dumith, Isaac, John, Simon, Joseph el Gergessi (1110-1120), Peter (1121-1130), Gregory of Halate (1130-1141), Jacob of Ramate (1141-1151), John (1151 -1154), Peter (1154-1173), Peter of Lehfed (1173-1199), Jeremiah of Amshit (1199-1230), Daniel of Shamat (1230-1239), John of Jaje (1239-1245), Simon (1245-1277), Daniel of Hadshit (1278-1282), Jeremiah of Dmalsa (1282-1297), Simon (1297-1339), John (1339-1357), Gabriel of Hjula (1357-1367), John (1367- 1404), John of Jaje (1404-1445).

The monks lived in inaccessible and trackless mountain fastness and considered themselves happy if they were able to live in peace among their faithful people, treasuring the Christian teaching that had been handed down to them. They did not even have any fixed Patriarchal seat. They went from Yanuh down to Mayfuq, then to Lehfed, to Habil, back to Yanuh, to Kfifan, to Kfarhay, to Kafre, to Yanuh again, and to Hardine, and to Mayfuq again. If they accepted to live an austere life and to be like Abraham ever on the move, it was because it was their will to follow in the footsteps of St Maron, their master.

Their dwellings were extremely humble, and deprived of all show of riches and pomp, but magnificent in their simplicity and detachment from the world. However, 'the devoted inhabitants of Yanuh, being pious and good Apostles, insisted on building a residence for the Patriarch, in green stone, very attractive and solidly constructed'. (DOUAIHY, The Annals 50)

The Patriarchal seat at Mayfuq, which still exists, is a true work of art. If the greater part of the construction is devoted to the church, as was the case of the other residences vestiges of which are scattered about, this was because the Patriarchs were above all men of prayer and so wanted their places of residence to be in the first place retreats for prayer.

In 1017 a non-Christian sect, the Druze, entered the Lebanese stage. The sect owes its name to Al-Darazi ('the tailor'), a Turk from Bukhara, who served as a tailor in the of Al-Hakim, the sixth Fatimid caliph-imam in Cairo. Al-Hakim was on of the most enigmatic figures of history committing irreconcilable acts of extreme violence and brutality as well as benevolence. He greatly oppressed both Jews and Christians, he even went so far as to forbid them from riding horses and forcing them to wear black robes and black turbans so that they would be easily recognized.

Al-Hakim demolished the the Church of the Holy Sepulchre in Jerusalem, this added to the tension between Islam and Christendom and ultimately lead to the Crusades.

The Crusades.
In 1097 The Crusaders set off from Europe to deliver the Holy Land from the hands of Islam. By 1099 the Crusaders had reached Lebanon, after a three month siege of Arqah, the fortified birthplace of the Roman emperor Alexander Severus, by Raymond of Saint Gilles the Count of Toulouse, the Crusaders headed south through Tripoli, Batroun, Byblos (Jbeil), Beirut, Sidon, and Tyre towards their goal, Jerusalem.

For three centuries the Maronites were cut off from the rest of the world, blockaded with in their mountains; and when the Crusaders swarmed into the East, their discovery of the Maronites came as a surprise. The Holy See itself was astonished to learn of their continued existence when their disappearance had been taken for granted. Subsequently there were strong ties formed between the Maronites and the Crusaders, particularly after the arrival in the East of St Louis, King of France.

William, archbishop of Tyre and chancellor of the Kingdom of Jerusalem, states in his Chronicle that when the Crusaders arrived at Tripoli, Maronites descended from the mountains 'to come and testify to the Crusaders tender sentiments of fraternity' and that the Crusaders 'addressed themselves to the fideles of Lebanon, as to wise and sober minded men, and having exact knowledge of the roads and localities, to ascertain what would be the safest and most practicable road to Jerusalem'. The Maronites thus joined the Crusaders and accompanied them to Jerusalem.

The Maronites were also described by Jaques de Vitry in his 'Historia Hierosolymitana' of the twelfth century 'men armed with bows and arrows, and skilful in battle, inhabit the mountains in considerable numbers, in the province of Phoenicia, not far from the town of Byblos. They are called Maronites, from the name of a certain man, there master, Maroun'.

It was during these confused times that some described the Maronites as Monothelite heretics, who believe that in the person of Christ there existed two natures but one will. They claim that the Maronites converted on mass upon the arrival of the Crusaders, the Maronites say that a proclamation of faith may have been mistaken for a conversion. There appears to be no evidence of any heresy and the Maronites adamantly deny that they were ever heretics and state that they have forever been faithful to the decrees of the Vatican.

Pope Innocent III saw with his own eyes what men of prayer the Maronite Patriarchs were on the day when Patriarch Jeremiah of Amshit came to see him during the proceedings of the Latran Council of 1215, in which the latter participated. 'The Pope ordered that the Patriarch be depicted in a painting to be made for St Peter’s. When over the centuries the painting had lost much of its radiance, Pope Innocent XIII ordered that it be retouched. This painting represents the Patriarch raising the host that had frozen in his hands while he was celebrating Mass, with the Pope attending'. (DOUAIHY, Chronologie des Patriarches Maronites, 24).

These Patriarchs did not leave behind them great works, such as fine Churches or castles or universities. Nevertheless, they succeeded like the Apostles in watching over their flocks as mothers and fathers do over their children, and to pass on to them the teachings of Our Lord. They formed a people full of the faith, blessing when insulted and enduring when persecuted. When at last they had completed their labours in one place, they carried the torch and went elsewhere.

During the thirteenth century, Lebanon knew some decades of relative peace. The Maronites were even able to undertake the construction of a number of Churches, an activity which Patriarch DOUAIHY recorded as follows: 'At that time, Christianity spread throughout the East and was openly proclaimed. Bronze bells were rung to summon the faithful to prayer and to the sacred services. Those who received the outpourings of God’s grace founded convents and built Churches, for the people yearned to serve the Almighty and to perform good deeds. Father Basil of Besharri had three daughters: Mariam, Thecla, and Salomeh. Mariam constructed the shrine of St Saba in Besharri in Mount Lebanon; Salomeh, that of St Daniel in Hadath; and Thecla, that of St George in Bkerkasha as well as two churches in Koura...' (The Annals, 104)

By 1291 the Crusaders were all but defeated, but the relationship that they had made with the Maronites was to endure. These Christians of Lebanon were most responsive to western influence and in the Latin states they were accorded the rights and privileges pertaining to Latin bourgeoisie including the right to own land. Some Maronites followed the Crusaders to Cyprus where their descendants make up a healthy Maronite community.

It is estimated that during the Crusades 50,000 Maronites fell in battle under the standard of the Cross.

Under the Mamluk Sword.
Of all the lands of the East, Lebanon was to suffer the most in the last years of the Crusades and over many years to follow. Not only did it have to face four Mongol waves between 1260 and 1303 that left most of the low lying towns and cities in ruins but also Mamluk reprisals were brutal. General anti-Christian feeling was channelled against the Maronites. They suffered every humiliation, their Churches were set of fire, their villages plundered, and their vineyards destroyed. The Mamluk army went deep into the Maronite heart land and demolished Besharri, Ehden, Hadath, and Jubbah all high up in the mountain in the shadow of the cedars.

In 1302 and 1306 to 1308 the Mamluk campaigns were mainly directed against Kesrouan as reprisals were not only taken against Maronites but also against schismatic Muslims. Kesrouan, which according to tradition is named after an early Maronite prince, had at the time a mixed population of Maronites, Shiites, and some Druze. In the battle of Sawfar in 1307 a Mamluk army of 50,000 came close to annihilating a Kesrouan contingent of 10,000 and went on to devastate the Shuf district. Men, women and children were slaughtered, and tress were cut down. After the Mamluk campaign the Shiites left Kesrouan and moved to south Lebanon.

'On Monday, the second day of Muharram, Akush Pasha, governor of Damascus, marched at the head of a military force into the mountains of Kesrouan. The soldiers invested these mountains and, having dismounted scaled the slopes from all sides. The governor invaded the hills, and his soldiers trampled underfoot a land whose inhabitants had believed it impregnable. The enemy occupied the heights, destroyed the villages, and wreaked havoc in the vineyards. They massacred the people and made prisoners of them. The mountains were left deserted.” (The Annals, 288)

The Mamluk scorched earth policy in Lebanon spared nobody and succeeded in nullifying the fighting power of the Maronites, dissident Muslims and the Druze. The Mamluks had realized the strategic importance of Lebanon and decided that it could never be allowed to be so troublesome again. Lebanon, they felt had to be fragmented, and so it was divided in three provinces. The provinces fell under muslim governors, each of whom acted almost independently and maintained a court.

The Patriarchs themselves over the years also had their share of the general misfortune, suffering as much as any. One was tortured, another harassed, another compelled to flee, another put on trial, and yet another burnt alive.

'In 1283 Patriarch Daniel of Hadshit in person led his men in their defence against the Mamlouk soldiery, after the latter had assaulted the Jubbeh of Besharri. He succeeded in checking their advance before Ehden for forty days, and the Mamlouks captured Ehden only after they had seized the Patriarch by a ruse. In 1367, patriarch Gabriel was conveyed from Hjoula, his home district where he had taken refuge during the persecutions, down to Tripoli, where he was burnt alive at the stake. His tomb still stands in Bab el Ramel, at the gates of Tripoli. In 1402, there was great hardship. Many of the dead remained without burial, many of which died of hunger. It was a tragedy without parallel.” (DOUAIHY, The Annals, 338).

The Churches that have survived from this period are small, but they testify to the renewal in the mountains of the mission in Jesus Christ, which began when he trod the soil of Lebanon. The priests administered the sacraments and preached the word of God. Despite the dangers they faced daily the Maronites did not loose give up their faith or weaken their determination to survive, no matter what was thrown at them, they would not be assimilated. Not only did they openly and defiantly practice their Christianity but managed to keep contact with Rome throughout the difficult years.

Pope Eugene IV (1431-47) invited the Maronite Patriarch to attend the Council of Florence in person, the Patriarch however, sent Fra Juan as his delegate, being motivated by concern about the risks of the voyage. Fra Juan had an audience with the Pope, at that time presiding the works of the Council, after which he returned to Lebanon bearing the Pallium.

'When the worthy friar reached Tripoli, there was a large crowd who came to greet him; unfortunately however, there were also soldiers sent by the governor to arrest him, the official in question being persuaded that the Christians had met in Florence to prepare the launching of another crusade against the Muslims of Syria. On learning of the envoy’s misfortune, the Patriarch sent emissaries to reassure the governor about Fra Juan’s intentions. After having pocketed a substantial bribe, the governor set his prisoner free after the latter had promised to return after completing his mission. Fra Juan made his way up to Our Lady of Mayfuk, which was then the seat of the Patriarch, and delivered him the Pallium together with a letter from Pope Eugene IV. But he then set off for Rome again, this time passing through Beirut and ignoring his earlier promise to the governor of Tripoli, who naturally enough flew into a rage and sent his soldiers to arrest both the Patriarch and other leading personalities. Finding nobody at the patriarchal residence, he plundered and set fire to the houses around and even killed a number of the local inhabitants. Those of his men who continued the search for the Patriarch destroyed the monastery, killing some of the monks and taking the others in chains to Tripoli. The Patriarch was obliged to leave the monastery of Mayfuk and from then on lived under the protection of Jacob, Mukaddam of Besharri.' (The Annals, 210).

As if the miseries brought on by man were not enough, the Maronites also had to fight nature, in the form of earthquakes, plagues, drought and famine. In the two hundred and fifty years of Mamluk rule, Lebanon and its neighbours are said to have lost two-thirds of their population.

When finally they found themselves in a situation, which knew no other solution, the Maronites had to move Patriarchal seat further into the mountain, the chosen place was the valley of Kadisha, Syriac or the Sacred Valley.

The Sacred Valley.
As one advances into the deep-cut valley of Kadisha, one is surrounded by mountains towering over the gorge, leaving only a patch of the sky visible overhead, it is all crag and mountain rock, soaring heights and plunging depths. It is a land still bearing the imprint of its Creator, and is a source of revelation and inspiration to action. If one looks down from the shoulder of one of the great mountains into the three-thousand-foot depths of the gorge below, one is overwhelmed by a sense of power, and one wants to seize some twisted tree- trunk or jutting crag so as not go falling into the vast space between plunging cliffs. One European traveller recounted how the Patriarch, like a second Moses risen from the pages of the Old Testament, guided his people from his austere retreat among the rocks. Our Lady of Kannoubine was where the Patriarch took refuge during the period of great hardship, which lasted 383 years, it was the seat of 24 Maronite Patriarchs from 1440 to 1823, they were:

John of Jaj (1440-1445), Jacob of Hadeth (1445-1468), Joseph of Hadeth (1468-1492), Symeon of Hadeth (1492-1524), Moussa AKARI of Barida (1524-1567), Michael RIZZI of Bkoufa (1567- 1581), Sarkis RIZZI of Bkoufa (1581-1596), Joseph RIZZI of Bkoufa (1596-1608), John MAKHLOUF of Ehden (1608-1633), George OMAIRA of Ehden (1633-1644), Joseph HALIB of Akoura (1644-1648), John Bawab of Safra (1648-1656), George Rizkallah of Bseb’el (1656- 1670), Stephen DOUAIHY of Ehden (1670-1704), Gabriel of Blaouza (1704-1705), Jacob AWAD of Hasroun (1705-1733), Joseph DERGHAM Khazen of Ghosta (1733-1742), Symeon AWAD of Hasroun (1743-1756), Toubia EL KHAZEN of Bekaata Kanaan (1756-1766), Joseph STEPHAN of Ghosta (1766-1793), Michael FADEL of Beirut (1793-1795), Philip GEMAYEL of Bikfaya (1795-1796), Joseph TYAN of Beirut (1796-1808), John HELOU of Ghosta (1808-1823).

All of those named above were God-fearing men, servants of their people. The valley stands witness to their holiness and the sincerity of their quest for God through austerity and frugality. People said of them, 'Their crosses are made of wood, but their hearts are made of gold.'

Their suffering the people faced united them under their leaders, in turn under the authority of the Patriarch. The Mukaddam of Bsharri was the chief of this whole region and he established some semblance of peace and order. But even the times of peace were not without trouble as people constantly feared for their lives, a report made by a traveller who visited Kannoubine in 1475 states:

'The Maronite nation has lived under occupation enduring continuous oppression and tyranny. All over Lebanon one finds ruin, tears, and terror. Under the pretext of gathering a certain tax called the Gezia, the authorities strip the peasants of all their belongings and beat them with sticks, and torture them in order to extract from them all that they possess. Many would have perished had not their aged patriarch, Peter son of Hassan, come to their rescue. Terrified by the perils that threatened his people, the Patriarch gave away all the revenues of the Church to satisfy the rapacity of the tyrants. The door of the patriarchal monastery was sealed, and the Patriarch sometimes had to hide in caves as did Popes Urban and Sylvester.' (Marcellin de Civezza, Histoire universelle des missions franciscaines, Paris 1858, vol. 3, p. 209)

In Wadi Kannoubine, the Maronites heard the Gospel and lived by it. Theirs was a life of sacrifice inspired by the true faith and by hope, and so their lives were directed. They were an example of unity and love. In Wadi Kannoubine the Maronites had no need to be urged to pray. Wadi Kannoubine is in itself an invitation to the forgetfulness of self, to meditation, and to prayer, an invitation that the Maronites did not refuse. 'They spent their time as the first Christians did, learning from the Apostles' (Acts II:42). Some of them felt the need to live a life more fully devoted to prayer; many men and women sought God away from the haunts of men, and soon the caves in the valley became the retreats of hermits devoted to the inner life of union with the Creator.

The Maronites at that time were always under the threat of famine through failure of the crops. They were also under the threat of attack on their persons whenever they went out to their fields. But they lived without hate towards any, anxious only to fulfil their mission in this world. They were the Apostles of Jesus Christ. They laboured in patience and in hope. They looked on their enemies as people for whom Jesus had died, people to whom they must convey the message of the Gospel. They made such progress in virtue that in 1515 Pope Leo could write them a letter of encouragement in which he said: 'You have acted without allowing the persecutions and the hardship inflicted on you by the infidels, enemies of Our Saviour, and from the heretics and schismatic, to turn you away from the faith of Christ.'

Even though the Maronites endured famine and privation, and were pursued by enemies, they did not bow. They did not accept to be downtrodden. Wadi Kannoubine was indeed their last stronghold, if it was lost, all would be lost. Now the Maronite people reacted with vigour and initiative. These men and women devoted to prayer, and particularly to the life of the hermitage, increased in number. Schools were opened and the pupils flowed in. Religious orders were founded.

The Ottoman Crescent.
For two and a half centuries the power of the Mamluks had been supreme, but by the the start of the sixteenth century the balance of power had shifted. Ottoman Turkey had emerged. Under Salim I, the Ottomans clashed with the Persian Safawids, destroyed their army and occupied Mesopotamia, then they turned their attention to the Mamluks. The Ottoman-Mamluk clash took place on 24 August 1516, on a plain north of Aleppo called Marj Dabiq. The Ottomans had a well trained and experienced body of infantry, heavy artillery and long range muskets. The Mamluks of the other hand clung to personal valour and hand to hand combat. The Ottomans victory was decisive. The old Arab era had ended, a new one, Ottoman, began.

As soon as the Ottoman victory was complete, a Lebanese delegation of chiefs presented themselves to Salim to offer homage. Among the delegates, and indeed their spokesman, was a man by the name of Fakhr-al-din Al-Maani. The Maanis first appear in 1120 when they were instructed by the Saljuq governor of Damascus to settle the central slopes of Lebanon and harass the Crusaders on the maritime plain. The Manis were to adopt the Druze religion. Fakhr-al-din kissed the ground before the victories sultan and lavished praised upon him. The Sultan greatly impressed with Fakhr-al-din's seeming sincerity, personality, and grand eloquence, confirmed Fakhr-al-din and his companions in their fiefs and also confirmed the autonomous privileges they had enjoyed under the Mamluks.

The Ottomans did not want any trouble from Lebanon and so the tribute imposed was very light, the Ottomans wanted to concentrate on more urgent matters in Persia and Egypt and felt it expedient to leave the mountaineers alone. Thus the latest waves of conquests that engulfed the area failed to reach the heights of Lebanon where its Maronite sons persisted in their ancestral way of life and watched what was transpiring in the plains below. Earlier conquerors such as the Egyptians, Assyrians, Babylonians, and the Romans all left their mark chiselled at the foot of Mount Lebanon at Nahr el Kalb, now their monumental structures are empty and crumbling. There was no reason to believe that these fresh upstarts would leave much more of a permanent impression, even if they were to stay for four hundred years.

The Ottomans, however, realized that Lebanon could be a source of discomfort to them and so decided that it could not be allowed to stand united. Lebanese history from the 16th century to 1840 largely records the efforts of the Turk to divide the country and of the Lebanese emirs to unite it against Ottoman rule. On the whole the Lebanese emirs were surprisingly successful, two among them, Fakhr-al-din II and Bachir II, were outstanding.

Fakhr-al-din II.
After the death of his father, the twelve year old Fakhr-al-din II was rushed to Kisrwen by his mother where he was raised by a Maronite family, the Al-Kazins. When Fakhr was entrusted with a fief in the Shouf, he could finally realize his childhood dream, for fifty years 1585-1635 he fought for Lebanese independence and in so doing created Greater Lebanon. By means of marriage, bribery, intrigue, treaties and war he carved out his kingdom. On the domestic level Fakhr had three objectives: security, prosperity, and unity. His army consisted of 40,000 disciplined and well trained professional. New garrison stations were built and artillery imported from Europe. A Maronite Khazim commanded his army and another served as his chief counsellor. In 1611 he sent a Maronite bishop on a confidential mission to the Pope and the grand duke of Tuscany. A secret treaty was signed between Lebanon and Florence.

In 1613 the Porte moved against Fakhr with 50,000 troops and a sixty galley fleet. Prudence dictated flight on the part of Fakhr and so he escaped on a French vessel to find a warm welcome at the court of the Medicis. Cosmo II of Tuscany received his Lebanese ally in style. Fakhr wrote to his people:

Having set before our eyes a goal toward which shall unswervingly move - the goal being full independence of ouur country and its complete sovereignty - we are resolved that no promise of rewward or threat of punishment shall in the least dissuade us.'

In 1618 Fakhr returned to Lebanon to much rejoicing but found that in his absence his seat at Dier al Qamar had been assaulted by his rival Yusuf Sayfa.Fakhr swore vengeance and lost no time in implementing his oath. His men captured Crac des Chevaliers, demolished the Sayfa palaces in Akkar and Tripoli and removed their stones so as to rebuild Dier al Qamar. Next came the turn of the pasha of Damascus, in the battle of Anjar, 4000 Lebanese captured the pasha and cut down 12,000 of his men. Lebanon, Syria and Palestine was now under the rule Fakhr-al-din II. Nothing was left for Fakhr, in the words of a biographer of his time, but to declare himself sultan. Fakhr-al-din II preferred the title of 'Emir of Mount Lebanon, Sidon, and Galilee'.

As lord of Greater Lebanon he now felt free to proceed with his economic programme which was to bring great benefits to his people. His Christian leanings and European dealing again angered the Porte who in 1633 launched a land and sea offensive against Fakhr. 80,0000 troops from Syria and Egypt and a 22 galley fleet converged on Lebanon. Facing them was a force of 25,000 Maronite and Druze. After initial victories Fakhr-al-din II was captured and sent to Constantinople were on 13th April 1635 he along with three of his sons were executed.

The Maronite College of Rome.
It was during the reign of the Maanis that the Maronite College in Rome was established. On July 5th, 1584, Pope Gregory inaugurated the Maronite College in Rome, satisfying the aspirations of the community and opening to its students the way to success. In his bull the Pope declared:

'We hope that the students of this college during the days ahead, after being formed in piety and the true religion, which are of the tree of Sion and of the teaching of the Roman Church, head of all the Churches, will return home to the cedars of Lebanon to serve their community, renewing in their country faith in God. This is why, with full knowledge of the facts and by virtue of our apostolic authority, we establish the Maronite College, where the students of this community may learn good behaviour, devotion, the true doctrine, and all the virtues which every Christian must have.'

With the arrival of the first students in Rome, the dreams of the Pope became a reality, and the whole Maronite community began to emerge from the shadows. More than that, the Maronite community now had means of access to Europe and to the world beyond, and was able to play its role as an intermediary between East and West and cement Latin-Lebanese relations.

One of the earliest graduates to remain in Europe was Gabriel Sionite, who taught Syriac and Arabic in Rome, occupied the chair of Semitic languages in what is now the College de France on Paris, served as an interpreter to King Louis XIII, worked on the compilation of the Paris polyglot Bible which was the first to include Syriac and Arabic in its columns. The Career of of Gabriel was exactly paralleled by Ibrahim al-Haqili (Echellensis) who also worked with him on the Bible. Others include Mirhej Ben Namroun, who was also a professor and an interpreter.

Another outstanding Maronite figure was Joseph Assemani (*), who as director of the Vatican Library made it a world leading depository. His research covering Syriac, Arabic, Hebrew, Turkish, Persian, and Ethiopic, were embodied in his massive Bibliotheca Orientalis which remains a mine of information to this day. As the historiographer of the king of Naples and of Italy, he produced a four volume work which won him citizenship of that country. The Pope sent Assemani as his delegate in 1736 to the synod held at Dier al Louaizeh and the resolutions reached sealed the union between the Maronite Church and Rome.

Perhaps the most famous graduate was Patriarch Douaihy who was able to compile, among many other works, the earliest major history of jis church and community, making him the father of Maronite history. Furthermore he 'visited every diocese to choose holy and educated priests. He examined the liturgical books, corrected the errors introduced into them by the copyists, read and adapted the works of historians, both eastern and western, and wrote books some of which are still unpublished.' (Patriarch Jacob Awad)

The Patriarchs now found themselves in a position to encourage the education of their people. As the famous Lebanese Synod said:
'In the name of Jesus Christ we urge you all, the ordinaries of the dioceses, of the towns, villages and hamlets, and of the convents, to work together to encourage this undertaking, which will bear much fruit. The chiefs of the people must find teachers wherever they can, and take the names of all the children able to learn, and order the parents to bring their children to school even against their will. If they are orphans or if they are poor, let the church or the monastery feed them, and if it cannot, let it contribute one half of the cost and the parents the other.' (The Lebanese Synod, 529)

Now western religious communities began to settle in Lebanon. The Capuchins were the first in 1626, followed in 1635 by the Carmelites and in 1656 by the Jesuits. The process went steadily ahead.

These religious orders came in order to serve the Lebanese. They opened schools in which the youth of the country were formed, schools whose academic level was on a par with those of Europe itself.

Schools were opened one after the other, until there was one adjoining every Maronite Church. Some, such as those of Ain Warka, Mar Abda, and Haouka, flourished and gained a reputation for themselves. Once the Lebanese, at that time mostly Maronites, had acquired a good education, they were at the forefront of Arab intellectual progress, and played a leading role in the cultural Renaissance of the Middle East.

First Maronite Order was established in 1694, when 'Gabriel Hawa, Abdallah Qara’li, and Youssef Bin Albeten, approached Patriarch Douaihy to request his permission to establish a religious community that follows a religious rule and constitutions under the authority of superiors who would be under a superior general. The members would take vows of poverty, chastity, and obedience, under the patronage of St Anthony, the father of hermits. The Patriarch looked favorably on their demand, thanked them, and blessed their enterprise.' (Debs, 253)

Bashir II.
The Shihabs succeeded the Maans in 1697. They originally lived in the Hawran region of south-western Syria and settled in Wadi at Taim in southern Lebanon. The most prominent among them was Bashir II, who in many ways was much like his predecessor, Fakhr al Din II, wanting a strong and independent Lebanon. Bashir was an ultra-liberal, his palace contained a mosque and a chapel, he himself was a Maronite Christian by baptism, Muslim by matrimony, and Druze by convenience rather than by conviction.

Bashir strong reign of over 50 years interrupted by self imposed or enforced exile was marked by a steady move towards expanding Lebanon, developing it and making it autonomous in defiance of the Porte. Bashir centralized his authority and consolidated his realm, he executed his rivals and destroyed his foes, criminals were dealt with without mercy. He also established firm contacts with the outside world and the West in particular. Bashir's Lebanon became the safest region in the Ottoman empire and its reputation spread attracting new settlers from neighbouring lands.

His ability as a statesman was first tested in 1799, when Napoleon besieged Acre, a well-fortified coastal city in Palestine, about forty kilometres south of Tyre. Both Napoleon and Al Jazzar, the governor of Acre, requested assistance from the Shihab leader; Bashir, however, remained neutral, declining to assist either combatant. Unable to conquer Acre, Napoleon returned to Egypt, and the death of Al Jazzar in 1804 removed Bashir's principal opponent in the area. When Bashir II decided to break away from the Ottoman Empire, he allied himself with Muhammad Ali, the founder of modern Egypt, and assisted Muhammad Ali's son, Ibrahim Pasha, in another siege of Acre. This siege lasted seven months, the city falling on May 27, 1832. The Egyptian army, with assistance from Bashir's troops, also attacked and conquered Damascus on June 14, 1832.

Ibrahim Pasha and Bashir II at first ruled harshly and exacted high taxes. These practices led to several revolts and eventually ended their power. In May 1840, despite the efforts of Bashir, the Maronites and Druzes united their forces against the Egyptians. In addition, the principal European powers (Britain, Austria, Prussia, and Russia), opposing the pro-Egyptian policy of the French, signed the London Treaty with the Sublime Porte (the Ottoman ruler) on July 15, 1840. According to the terms of this treaty, Muhammad Ali was asked to leave Syria; when he rejected this request, Ottoman and British naval units bombarded Beirut and troops landed on the Lebanese coast on September 10, 1840. Faced with this combined force, Muhammad Ali retreated, and on October 14, 1840, Bashir II surrendered to the British and went into exile in Malta and later Constantinople where he died in 1850.

Dimane and Bkerke.
Under Bashir II, as conditions slightly improved, the Patriarchs envisaged the transfer of their seat to Dimane in the summer, Bkerke in winter. The first Patriarch to consider such a move was Youssef HOBAISH, who occupied a house overlooking the valley and belonging to a partner in ownership of a farm west of the village. But the first to act on the idea was Patriarch Hanna EL HAJJ, who built the Patriarchal residence in Dimane now known as the Old Residence, in the centre of the village, while near it he erected the church of St John-Maron, now the parish Church. The present residence was the work of Patriarch Elias HOAYEK, who laid the foundation stone on September 28, 1899.

In 1703, cloister of Bkerke was built by Sheikh Khattar EL KHAZEN. It had a little Church with a presbytery alongside. In 1730, it was taken in charge by the Antonine order. In 1750, Bishop Germanos SAKR and Sister Hindyieh Oujaymeh took it as a house for the Congregation of the Sacred Heart. In 1779, an apostolic decree was issued dissolving the Congregation of the Sacred Heart and putting the house at the disposition of the Maronite community for any useful purpose. In 1786, the Maronite Synod of Bishops declared that Bkerki should be a dependency of the residence at Kannoubine. In 1890, Patriarch Hanna EL HAJJ restored it, adding part of the ground floor and the whole of the upper story. Brother Leonard, the Lazarist, was the architect. He also planned the residence at Dimane.

Nine Patriarchs have used Dimane as a summer residence and Bkerki as a winter one: Youssef HOBAISH of Sahel Alma (1823-1845), Youssef EL KHAZEN ofAjaltoun (1845-1854), Boulos MASSAD of Ashkout (1854-1890), Hanna EL HAJJ of Dlebta (1890-1898), Elias HOAYEK of Hilta (1898-1931), Antoun ARIDA of Bsharri (1932-1955), Boulos MEOUSHI of Jezzine (1955-1975), Anthony KHORAISH of Ain Ibl (1975-1986), Nasrallah SFEIR of Reyfoun (1986)

Autonomous Lebanon.
The early part of the 19th century was donimated by acts of aggression by the Druze against the Christians which culminated in the deaths of many thousands of Christians at the hands of the Druze with Turkish assistance in the Massacres of 1840-1860 which were finally halted in July 1860 when the great powers finally decided to act, France taking the intiative by dispatching 7,000 troops. The Ottomans fearing this intervention, sent their foriegn minister, Fuad Pasha, to Lebanon ahead of the French and put an end to the violence. The French troops landed in Beirut in August 1860.

On October 5, 1860, an international commission composed of France, Britain, Austria, Prussia, and the Ottoman Empire met to investigate the causes of the events of 1860 and to recommend a new administrative and judicial system for Lebanon that would prevent the recurrence of such events. The commission members agreed that the partition of Mount Lebanon in 1842 between Druzes and Christians had been responsible for the massacre. Hence, in the Statute of June 9, 1861
Lebanon was separated from Syrian administration and reunited under a non-Lebanese Christian mutasarrif (governor) appointed by the Ottoman sultan, with the approval of the European powers. The mutasarrif was to be assisted by an administrative council of twelve members from the various religious communities in Lebanon. Maronite nationalists strongly objected to a non-Lebanese governor and insisted on self rule.

This Statute which was revised on September 6, 1864 and also adhered to by Italy in 1867 recognized and guaranteed the autonomy of Lebanon, but not the Lebanon of Fakhr-al-Din and Bashir, but one stripped of its maritime and inter-mountain plains with their cities and reduced to its mountainous region. Only Mount Lebanon was to be out of the Ottoman grasp. The leading signatory, Turkey, cherished the conviction that Lebanon, without its ports, cities, and plains was unviable and could not survive. Turkey was wrong, despite the mutasarrifs being totally incompetent and completely subservient to Constantinople, Lebanon, thanks to the efforts of its inhabitants, not only survived, but registered a record of prosperity, security, and progress that made it the envy of the provinces of the Ottoman empire. Lebanon's neighbours found expression in the saying 'Happy is he who owns but a goat's enclosure in Lebanon.'

Youssef Bey Karam.
In 1866 Maronite nationalist uprising took place against the first governor, Dawood Pasha. The uprising was led by a gallant and dashing young man by the name of Youssef Karam.

Youssef Bey Karam was born in Ehden, in Mount Lebanon on the 5th May 1823. His father was Sheikh Boutros Karam, then Lord of Ehden and surrounding district, and his mother was Marian, daughter of Sheikh Antonios Abi Khattar Al Ayntouri. French-schooled Youssef began his education at an early age, and he was a keen student. At the age of 7 years, he was well versed in Aramaic, Arabic, French and Italian. Later on, he was tutored in the arts of unarmed combat, horsemanship, shooting and fencing. He was a devout Maronite.

In 1840, Karam aged 17, fought beside his father and elder brother against Egyptian armies then occupying Lebanon in the battles of Hayrouna and Bazoun. Youssef showed remarkable skills as a fighter and leader, and his reputation and influence in the area steadily grew. So much so that in 1846, when his father died, Youssef succeeded him as ruler. Karam ruled with fairness, and his reputation and influence as a soldier and politician continued to grow and spread.

To win Lebanese support the governor, Dawood Pasha, offered Karam a senior Government post but Karam refused and insisted on nothing less than self rule for Lebanon and so Dawood issued an order exiling Karam to Turkey in 1861. In 1864 however, Karam returned to Lebanon where he was greeted as a national hero. War was inevitable.

The first confrontation took place near Jounieh on the 6th January 1866. Karam was attending Mass at St. Doumit Church when regular Turkish troops attacked his men stationed outside. A fierce fight followed, and Karam, aided by neighbouring villagers, defeated the Turkish troops. Karam immediately wrote to Istanbul and European Governments detailing the causes of conflict, and championed his people's right to defend themselves.

Dawood Pasha however, determined to rid himself of Karam and deal a fatal blow to the Lebanese nationalist movement tried to set a trap. Dawood instructed his military Commander, Amin Pasha, to arrange a meeting with Karam in the presence of the Maronite Archbishop at Karem Saddah. The meeting was arranged for Sunday the 28th January 1866. Whilst the meeting was in progress, Turkish troops were sighted advancing at nearby Bnasha toward Karem Saddah. The meeting was abandoned, and one of the fiercest battles was fought at Bnasha involving some 800 of Karam's men opposing a far greater number of Turkish troops. Here, Karam won a decisive victory which led to a string other victories: the battle of Sebhell 1st March 1866, Ehmej 14th March 1866, Wadi El Salib 22nd March 1866, Aytou 5th May 1866, Ey El Yawz 7th June 1866, Wadi Miziari 20th August 1866, Ehden 15th December 1866, Ejbeh 10th January 1867 and Wadi El Sabeeb 17th January 1867.

So successful was Karam, that he finally decided to march on 'Beit El Din', the Governor's residence, over-throw Turkish rule and install a Lebanese national government. Thousands of people joined Karam in his march to 'Beit El Din', and Dawood Pasha was forced to flee to Beirut. Victory must have seemed imminent to Karam and his men. In Beirut however, Dawood Pasha rallied support from the European Ambassadors. These emissaries warned Karam that as their government were parties to the Lebanese constitution which allowed Turkish rule over Lebanon, they were bound to support Turkey and would actively oppose Karam and refuse to recognise any government he may form. At a meeting at Bkerke, the French Ambassador ordered Karam in the name of Napoleon III, to leave Lebanon in return for French guarantees of safety for his men and people and the implementation of all of Karam's national demands. Karam was warned that to refuse would mean to place his men and the welfare of his people in jeopardy. On Thursday the 31st January 1867, Karam left Lebanon on board a French ship bound for Algeria. Karam's demands were not met and so he traveled from Algeria to European capitals describing, for the rest of his life, the plight of the Lebanese people and their desire for a sovereign and independent state. A strangely a very similar situation was to occur 123 years later when the French gave similar guarantees to another Maronite leader. In 1990 General Michel Aoun also left Lebanon into exile on board a French vessel.

On the 7th April, 1889, Karam died of natural causes in Razinia, near Napoli, Italy. His last words were "God ... Lebanon". He had a simple burial and his grave stone read "This is the resting place of Youssef Boutros Karam, Prince of Lebanon". In September 1889, his body was taken to Ehden, Lebanon, to St. George Church. In September 1932, a statue of Karam on his horse was erected outside of the church, as a monument to the man who devoted his life to the liberty. His actions and philosophy, "I shall sacrifice myself, that Lebanon may live", became an inspiration to future generations in the pursuit of a free and independent Lebanon.

World War I.
The outbreak of World War I in August 1914 brought Lebanon further problems, as Turkey allied itself with Germany and Austria-Hungary. The Turkish government abolished Lebanon's autonomous status and appointed Jamal Pasha, then minister of the navy, as the commander in chief of the Turkish forces, the fourth army, in Syria and Lebanon, with discretionary powers. Jamal lost no time in dealing with Lebanon, considered the most disloyal of all the provinces. Known for his harshness, he militarily occupied Lebanon.

Nationalist feelings were running high in Lebanon and in other parts of the Ottoman Empire such as in Armenia and the Turks were not willing to tolerate anything that may lead to the break up of their Empire. In February 1915, frustrated by his unsuccessful attack on the British forces protecting the Suez Canal, and an Allied initiated a blockade of the entire eastern Mediterranean coast to prevent supplies from reaching the Turks, Jamal Pasha vented his anger on Lebanon and its people.
In August 1915 Jamal replaced the Armenian mutasarrif, Ohannes Pasha, with a Turk, Munif Pasha and abolished Lebanon's autonomy. Before the end of the month a military court was established in Aley and thousands of Maronites were imprisoned or exiled for little reason. In 1916 Turkish authorities publicly executed 16 Lebanese in Beirut, for alleged anti-Turkish activities. The date, May 6, is commemorated annually as Martyrs' Day, and the site in Beirut has come to be known as Martyrs' Square. Jamal earned his new title of al-Saffah, the blood shedder.

Using the war as cover the Turks hoped to finally put an end to the troublesome Lebanese who had resisted Turkish rule for so long. Conscription was imposed and it was so decided that Lebanon was to starve. The Turks committed mass murder by commandeering Lebanon's food supplies and requisitioning its beasts of burden and so caused hundreds of thousands of deaths from widespread famine. The Druze fled to Houran. The land of Lebanon became a paradise for disease and plagues claimed thousands of souls. When locusts invaded Lebanon and all vegetable produce was destroyed, Jamal Pacha blocked the land and sea routes of aid sent to the Lebanese by the Europeans.Furthermore, the Turkish Army cut down trees for wood to fuel trains or for military purposes, and it was the huge Cedar forests that suffered the most with over 60% being cut down in three years.

In a letter to The Times on 15th September 1916 quoted by George Antonius in his book 'The Arab Awakening' an American woman resident of Beirut writes how she passed 'women and children lying by the roadside with closed eyes and ghastly, pale faces. It was a common thing to find people searching the garbage heaps for orange peel, old bones or other refuse, eating them greedily when found. Everywhere women could be seen seeking eatable weeds among the grass along the roads.' Another American resident in 1917 states: 'the scenes were indescribable, whole families writhing in agony on the bare floor of their miserable huts. Every piece of their household effects had been sold to buy bread, and in many cases the tiles of the roof had shared the same fate. It is conservatively estimated that not less than 120,000 persons have died of actual starvation during the last two years in Lebanon'.

To compound all of these problems, the war also deprived the country of its tourists and summer visitors, and remittances from relatives and friends abroad were lost or delayed for months.

In order to alleviate this disaster the Maronite Church opened its doors to the poor as much as it could. The Lebanese maronite Order, headed by Abbe Ignatius Dagher, following the approval of Apostolic Consulate and the Maronite Patriarchate, pawned, all its properties in lieu of 1,000,000 gold francs paid by the French Government. The French governor of Arwad Island arranged the mortgage. This sum of money was sent to Lebanon in installments via special routes and distributed over the poor to protect them against famine. When the war was over, the French Government declined to claim the loan or even to confiscate the property of the Lebanese Maronite Order because, as declared by President Clemenceau: " The French Government did not want to be less generous than a Community (Maronite Order) of 600 members"

Jamal Pacha tried to kill the Maronite Patriarch Elias Hoayek, who struggled to save his people from the tyrant. Jamal Pacha, hoping to separate the Patriarch from the people, summoned the Patriarch to Aley in order to humiliate him, exile him to Syria, and ultimately to kill him. The news caused great commotion in Lebanon and abroad.

Sensing the danger threatening the Maronite Patriarch, Pope Benedictus XV asked the Austrian Emperor to intervene with his ally the Ottoman Sultan on behalf of the Patriarch. The Ottoman Sultan obliged his ally and Jamal Pacha stopped harassing the Maronite Patriarch.

During this period, Lebanon suffered more than any other Ottoman province, loosing over one third of its population to slow and painful deaths. Suffering under Turkish rule however was not limited to Lebanon, the Armenians also felt the fury of the Turk in what is now known as the Armenian Genocide.

Relief for Lebanon came in September 1918 when the British general Edmund Allenby and Faysal I, son of Sharif Husayn of Mecca, moved into Palestine with British and Arab forces, thus opening the way for the liberation of Lebanon and Syria.

Flying the Cedar Flag.
Thirsty for freedom, the Lebanese people delegated in 1919, the Maronite Patriarch Elias HOAYEK to go to the Peace Conference at Versailles and to demand independence on their behalf. The Patriarch went to Versailles and explained the problems of Lebanon, negotiated effectively, and accomplished his mission. He thus put the future of Lebanon on a firm footing and obtained satisfaction for the national aspirations. Soon after this famous Treaty of Versailles, the San Remo Conference was held in Italy in April 1920, and Allies gave France a mandate over Lebanon and Syria. France then appointed General Henri Gouraud to implement the mandate provisions.

On September 1, 1920, General Henri Gouraud proclaimed:

'At the foot of these majestic mountains, which have been the strength of your country, and remain the impregnable stronghold of its faith a freedom; on the shore of this sea of many legends that has seen the triremes of Phoenicia, Greece and Rome and now by a happy fate, brings you confirmation of a great and ancient friendship and the blessings of French peace, I solemnly salute Grand Liban, in its glory and prosperity, in the name of the Government of the French Republic.'

(*) This blogger is proudly descendant of the Assemani family.

More on the Assemani family from the Catholic Encyclopaedia:

Assemani

(Arabic, Sam'an, i.e. Simeon)

The name of an illustrious Maronite family of Mount Lebanon, Syria, four members of which, all ecclesiastics, distinguished themselves during the eighteenth century in the East and in Europe. For their zeal, learning, and unbounded attachment to the Roman See, they were held in great esteem by the Popes, who conferred upon them many well-merited ecclesiastical dignities and offices. Oriental, but especially Syriac, studies owe more to them than to any others; for it was through their researches, collection of manuscripts, and voluminous publications that Syriac studies, and in general the history, hagiography, liturgy, and literature of the Oriental Churches were first introduced into Europe. Therefore they can be justly regarded, if not as the creators, certainly as the most illustrious pioneers, of modern Oriental studies. In this work they were preceded by other Maronite scholars, known to Orientalists under their latinized names of Echellensis, Sciadrensis, Sionita, and Benedictus. To these and to the Assemanis we owe the fact that the characters, vowels, and pronunciation of Syriac, first introduced by them in Europe, were after the so-called Western Syriac, or Jacobite system, and not as would have been more original and correct, of the Eastern Syriac, or Nestorian. This anomaly, however, is easily explained by the fact that, as the Western Syriac system is the one used by the Maronite Church, to which these scholars belonged, it was but natural that they should adopt this in preference to the other. The four Assemanis are the following:

Joseph Simeon
Born in the Mountains of Lebanon, Syria, 1687; died at Rome, January, 1768. In 1703, he entered the Maronite College, Rome, to study for the priesthood. Soon after his ordination he was given a post in the Vatican Library, and in 1715-17 sent by Clement XI to the East for the purpose of collecting Oriental manuscripts; he accomplished his task successfully, visiting Cairo, Damascus, Aleppo, Mount Lebanon, and especially the Nitrian desert. He brought these manuscripts to Rome, and they were placed by order of the Pope in the Vatican Library, where they formed the nucleus of its subsequently famous collection of Oriental manuscripts. In 1735-38 he was sent again to the East, and returned with a still more valuable collection. On his return, he was made titular Archbishop of Tyre and Librarian of the Vatican Library, where he devoted the rest of his life to carrying out a most extensive plan for editing and publishing the most valuable Syriac, Arabic, Ethiopic, Armenian, Persian, Hebrew, and Greek MSS., treasures of the Vatican. His published works are very numerous, besides others (about one hundred in number) which he left in manuscript form. The majority of these, however, were destroyed by a fire, which, in 1768, broke out in his Vatican apartment, adjacent to the Library. His published works are the following: — (1) "Bibliotheca Orientalis Clementino-Vaticana in qua manuscriptos codices Syriacos, Arabicos, Persicos, Turcicos, Hebraicos, Samaritanos, Armenicos, Aethiopicos, Graecos, Aegyptiacos, Ibericos et Malabaricos. . .Bibliothecae Vaticante addictos recensuit, digessit Josephus Simonius Assemanus" (Rome, 4 vols. fol., 1719-28). This gigantic work, of which only the first four volumes appeared, was to comprise twelve volumes, of which the unpublished ones were as follows: Vol. V, "De Syriacis sacrarum Scripturarum versionibus"; Vol. VI, "De libris ecclesiasticis Syrorum"; Vol. VII, "De Conciliorum collectionibus Syriacis"; Vol. VIII, " De collectionibus Arabicis"; Vol. IX, "De Scriptoribus Graecis in Syriacum et Arabicum conversis"; Vol. X, "De Scriptoribus Arabicis Christianis"; Vols. XI and XII, "De Scriptoribus Arabicis Mahometanis." Considerable preparation for these unpublished volumes was made by the author, a portion of which was destroyed by fire. The four published volumes are divided as follows: Vol. I, "De Scriptoribus Syris orthodoxis"; Vol. II, "De Scriptoribus Syris monophysitis"; Vol. III, "Catalogus Ebedjesus Sobensis" (of Nestorian writers); Vol. IV, "De Syris Nestorianis." — (2) "Ephraemi Syri opera omnia quae extant graece, syriace et latine," six volumes, folio. The first three volumes were edited by our author, the fourth and the fifth by the Maronite Jesuit Mubarak, or Benedictus, and the sixth by Stephanus Evodius Assemani (see below). — (3) "Italicae historiae scriptores ex bibliothecae Vaticanae aliarumque insignium bibliothecarum manuscriptis codicibus collegit," etc., four volumes, folio (Rome 1751-53). — (4) "Kalendaria ecclesiae universae," etc., to consist of twelve volumes, of which only the first six appeared (Rome, 1755), treating of "Slavica Ecclesia sive Graeco-Moscha"; the other six, which were to treat of the Syrian, Armenian, Egyptian, Ethiopian, Greek, and Roman saints, were partly prepared, but destroyed by fire. — (5) "De sacris imaginibus et reliquiis," destined to comprise five volumes. Parts of the manuscript were saved and extracts from it given by Bottarius (Rome, 1776). — (6) "Bibliotheca juris Orientalis canonici et civilis," five volumes, quarto (Rome, 1762-66). — (7) "Abraham Echellensis; Chronicon Orientale," printed in "Scriptores Historiae Byzantinae," vol. XVII. — (8) "Rudimenta linguae Arabicae" (Rome, 1732). — (9) Several dissertations, in Italian, on Oriental Churches, published by Cardinal Angelo Mai in his "Scriptorum Veterum Nova Collectio" (Rome, 1831). From two Maronite writers, viz., G. Cardahi (Liber Thesauri de arte poetica Syrorum, pp. 171-183) and Msgr. Joseph Dibs, Archbishop of Beirut, Syria ("Spiritus Confutationis," etc., in Latin and Arabic) we learn that J.S. Assemani had in preparation four more gigantic works. The first on "Syria vetus et nova," in nine volumes; the second a "Historia Orientalis," in nine volumes; the third, "Concilia ecclesiae Orientalis," in six volumes; and the fourth "Euchologia seu Liturgia ecclesiae orientalis," etc., in seven volumes. From his "Bibliotheca juris Orientalis," etc. we learn that our author was: "Utriusque Signaturae Apostolicae Referendarius, Bibliothecae Vaticanae Praefectus, Basilicae Sancti Petri de Urbe Canonicus; Sanctae Romanae et Universalis Inquisitionis Consultor"; also "Sacrae Poenitentiariae Apostolicae Sigillator", etc. All our author's works, but especially his "Bibliotheca Orientalis," which has been till recently, and which to a great extent is still, our main guide on the subject, needs thorough revision in the light of the many newly discovered and edited Syriac manuscripts.

Josephus Aloysius
Brother of the preceding, b. in Tripoli, Syria, 1710; d. at Rome, 1782. He made his theological and Oriental studies in Rome and under the care of his illustrious brother. He was appointed by the Pope, first, as professor of Syriac at the Sapienza in Rome, and afterwards professor of liturgy, by Benedict XIV, who made him also member of the academy for historic research, just founded. His principal works are: — (1) "Codex liturgicus ecclesiae universae in XV libros distributus" (Rome, 1749-66). — This valuable work has become so rare that a bookseller of Paris recently issued a photographic impression of it. — (2) "De Sacris ritibus Dissertatio" (Rome, 1757). — (3) "Commentarius theologico-canonicus criticus de ecclesiis, earum reverentia et asylo atque concordia Sacerdotii et Imperii" (Rome, 1766); — (4) "Dissertatio de unione et communione ecclesiastica" (Rome, 1770); — (5) "Dissertatio de canonibus poenitentialibus" (Rome, 1770); — (6) "De Catholicis seu Patriarchis Chaldaeorum et Nestorianorum commentarius historico-chronologicus," etc. (Rome, 1775); — (7) "De Synodo Diocesana Dissertatio" (Rome, 1776); — (8) A Latin version of Ebedjesus's "Collectio Canonum," published by Cardinal Mai in his "Scriptorum Veterum Nova Collectio" (pt. I, pp. vii, viii and 1-168; pt. II, pp. 1-268, etc.).

Stephanus Evodius
Or AWWAD, titular Archbishop of Apamaea in Syria, b. in Syria, 1707; d. in Rome, 1782; nephew of the two preceding brothers, and prefect of the Vatican Library after the death of J.S. Assemani. His lifework was to assist his two uncles at the Vatican Library. He became a member of the Royal Society of London. His principal works are: — (1) the sixth volume of "Ephraemi Syri opera omnia" (see above); — (2) "Bibliothecae Mediceae Laurentianae et Palatinae codicum manuscriptorum orientalium catalogus" (Florence, 1742); — (3) "Acta Sanctorum Martyrum Orientalium et Occidentalium" (Rome, 1748). The first part gives the history of the martyrs who suffered during the reign of the Sassanian Kings of Persia: Sapor, Veranes, and others; — (4) "Bibliothecae Apostolicae Vaticanae codicum manuscriptorum catalogus," to be completed in four volumes in collaboration with his uncle, J.A. Assemani: Vol. I, Oriental manuscripts; Vol. II, Greek; Vol. III, Latin; and Vol. IV, Italian. The first three volumes appeared in 1756-69, but the fourth, of which only the first eighty pages were printed, was destroyed by fire in 1768; — (5) "Catalogo della biblioteca Chigiana" (Rome, 1764).

Simeon
Grand-nephew of the first and second Assemanis, b. 1752, in Tripoli, Syria; d. at Padua, Italy, 1821. He made his theological studies in Rome, and at the age of twenty-six visited Syria and Egypt. In 1778 he returned to Rome, and then went to Genoa, with the intention of going to America, but he was prevented. In 1785 he was appointed professor of Oriental languages at the seminary of Padua, and in 1807 was transferred to the University of the same city, to fill the same chair. He had many admirers and friends, such as Cardinal Borgia, the founder of the Museo Borgiano at the College of the Propaganda, in Rome, the French Orientalist Silvestre de Sacy and others. His works are: — (1) "Saggio storico sull' origine, culto, letteratura, e costumi degli Arabi avanti Maometto" (Padua, 1787); — (2) "Museo Cufico Naniano, illustrato," in two parts (Padua, 1787-88); — (3) "Catalogo dei codici manoscritti orientali della biblioteca Naniana," in two parts (Padua, 1787-92); — (4) "Globus coelestis arabico-cuficus Veliterni musei Borgiani. . .illustratus, praemissa de Arabum astronomia dissertatione" (Padua, 1790); — (5) "Se gli Arabi ebbero alcuna influenza sull' origine della poesia moderna in Europa?" (1807); — (6) "Sopra le monete Arabe effigiate" (Padua, 1809). Our author is also well known for his masterly detection of the literary imposture of Vella, which claimed to be a history of the Saracens in Syria.

La vida de Santa Dorotea

2006-07-05T11:41:00.003-07:00

En Cesarea de Capadocia a fines del Siglo III, nació Dorotea, cuando Diocleciano, a nombre del Emperador Maximiano Galerio, regía los destinos del imperio romano.
Dorotea era cristiana, amaba y servía al verdadero Dios y le honraba con el ayuno y la oración Era muy atractiva, mansa, humilde, pero sobre todo, prudente y sabia. Quienes la conocían, se maravillaban de sus dones y glorificaban a Dios por su sierva. Por su amor perfecto a Cristo alcanzó la corona de la virginidad inmaculada y la palma del martirio.
La fama de la santidad de Dorotea llegó a oídos del perseguidor de los cristianos Saprizio, el Prefecto, quien mandó a apresarla para interrogarla.
Cuando se instaló el tribunal, trajeron a Dorotea quien, después de haber elevado su oración ante Dios, se mantuvo firme delante del Prefecto.
- ¿Cómo te llamas?” , le preguntó.
- “Mi nombre es Dorotea”, respondió la joven.
Saprizio dijo: “He mandado traerte para que ofrezcas sacrificios a los dioses inmortales, según la ley de nuestros augustos príncipes”.
Respondió Dorotea: “El Dios que está en el cielo es la augusta Majestad, sólo a Él sirvo: Adorarás al Señor, tu Dios y a él sólo servirás. Los dioses que no crearon el cielo y la tierra, perecerán de la tierra. Pues bien, a qué emperador debemos obedecer, al terrenal o al celestial, a Dios o a un hombre. Los emperadores son hombres mortales como lo fueron también estos dioses, de los cuales adoráis sus imágenes”.
Saprizio añadió: “Si quieres regresar sana y salva, cambia tu decisión y ofrece el sacrificio a los dioses, de lo contrario te haré castigar por las leyes más severas, para escarmiento de los demás”.
“Ante esto -replicó Dorotea- daré testimonio de temor de Dios, para que todos aprendan a temer a Dios y no a los hombres airados que, como criaturas irracionales o perros rabiosos, se lanzan contra los hombres inocentes, se agitan, se inquietan, ladran insolentes y los desgarran con mordeduras”.
Saprizio dijo. “Veo que estás resuelta a mantenerte firme en tu confesión inútil y quieres morir. Escúchame, y ofrece sacrificios para que escapes del “potro” (caballete de torturas.).
Esas torturas son pasajeras, pero los tormentos del infierno son eternos. Para escapar de la pena eterna, no temo estos sufrimientos, pues Jesús dijo: “No temáis los que matan el cuerpo pero no pueden matar el alma, temed más bien a Aquel que puede herir el cuerpo y el alma en el infierno” , dijo Dorotea.
Saprizio replicó: “Entonces teme a los dioses y ofréceles sacrificios, para evitar el castigo de su ira”.
Pero ella dijo: “De ningún modo me convencerás, esos dioses son los espíritus de hombres vanos que vivieron torpemente y murieron como seres irracionales, porque no conocieron al Creador del cielo y de la tierra, del mar y de todas las cosas. Las almas de tus ídolos cuya imagen impresa en metales adoráis, arden en el fuego, donde también irán los que negaron al Creador”.
Saprizio se encendió en cólera y dijo a los verdugos: “Ponedla en el potro, atormentadla hasta que ofrezca el sacrificio a los dioses”.
La sierva de Dios inmutable y firme, le interpeló: “¿Qué esperas? Haz lo que debes hacer, así podré ver a Aquel por cuyo amor no temo la muerte ni los tormentos”.
Saprizio añadió: “¿Pero, quién es Aquel que tu deseas?”.
“Cristo, el Hijo de Dios”, respondió Dorotea.
Y ¿dónde está Cristo? preguntó Saprizio.
Dorotea respondió: Si creemos en su Omnipotencia, Él está en todas partes; si miramos en cambio su Humanidad santísima, profesamos que el Hijo de Dios subió al cielo y está sentado a la diestra de Dios Padre omnipotente, desde allí, verdadero y único Dios con el Padre y con el Espíritu Santo, nos invita al Paraíso de sus delicias, donde los árboles siempre están cargados de frutas. En toda las estaciones florecen los lirios, las rosas, verdean los campos los montes, las colinas se adornan, el agua fluye dulcemente y las almas de los santos gozan en Cristo. Si creyeses lo que yo creo, también tú podrías entrar en el Paraíso de las delicias de Dios”.
Saprizio sentenció: “Olvídate de esas pequeñeces, ofrece incienso a los dioses, cásate y disfruta en esta vida sino perecerás como tus padres”.

Conversión y martirio de Crista y Calixta
Después de esto, Saprizio llamó a dos hermanas Crista y Calixta quienes, poco antes habían apostatado y les ordenó: “Así como vosotras abandonasteis la vanidad y la superstición cristiana y ya adoráis a los dioses invictos, por lo cual os recompensé; ahora debéis inducir a Dorotea a renunciar de su necedad, os premiaré con mejores regalos”.
Llevaron a su casa a Dorotea y trataron de persuadirle: “Acepta lo que te dice el juez, y te librarás del peligro de las penas como nosotras. No desperdicies tu vida con los tormentos y la muerte”.
Dorotea, con dulzura, les reprochó: “Oh, si escuchaseis mi consejo, os arrepentiríais de haber ido tras los dioses falsos, pero el Señor es bueno y misericordioso hacia quienes se convierten a Él de todo corazón”.
Crista y Calixta se conmovieron: “Pero si ya hemos matado a Cristo en nuestro corazón, cómo lo resucitaremos?”.
Dijo Dorotea: “Pecado más grande es desesperar de la misericordia del Señor que ofrecer sacrificios a los ídolos. No desesperéis porque el Señor puede curar vuestras llagas. No hay llaga que El no pueda sanar. Es Salvador porque salva; es Redentor porque redime; liberador porque no cesa de liberar. Arrepentíos de corazón, tened fe y seréis perdonadas”.
Las dos mujeres se arrojaron a sus pies, bañadas en lágrimas y le suplicaron su intercesión para ofrecer a Dios su arrepentimiento y alcanzar el perdón.
Dorotea elevó su oración conmovida por las lágrimas: “Oh Señor que has dicho, “No quiero la muerte del pecador, sino que se convierta y viva.” Y “hay mayor fiesta en los cielos por un pecador que se arrepiente, que por noventa y nueve justos que no han pecado”, muestra tu piedad hacia quienes el Demonio te había arrebatado. Vuelve a llamarlas a tu grey para que con su ejemplo, regresen a Ti todos los que se alejaron de tu amor”.
Mientras así oraba, el Prefecto mandó traer a Crista y Calixta para averiguar si habían logrado replegar el ánimo de Dorotea.
Ellas respondieron: “Estabamos equivocadas, habíamos obrado inicuamente al ofrecer sacrificios a los dioses falsos por miedo a las penas y dolores pasajeros; pero ya nos hemos arrepentido para alcanzar el perdón de Dios”.
Entonces Saprizio, se rasgó sus vestidos y ordenó furioso que las amarrasen juntas de espaldas y las pusieran en el suplicio de la copa, si no adoraban a los dioses, mas, ellas elevaron su oración: “Señor Jesús, acepta nuestro arrepentimiento y concédenos tu perdón.” Y repitiendo esta confesión fueron torturadas y quemadas vivas.
Dorotea les animaba: “Id al cielo, con la certeza del perdón de vuestros pecados, sabed que habéis recuperado la palma del martirio que habías perdido. Viene a abrazaros el Padre, alegre por el hijo perdido y hallado”.

Muerte de Dorotea
Luego, Dorotea al ser torturada nuevamente, comprendió que había llegado por fin su anhelada aspiración. Subió feliz al tormento porque, aquellas almas que el Demonio había raptado de Dios, en ese momento, habían sido reconquistadas.
Dijo a Saprizio “En el cielo hay una gran fiesta; gozan los Angeles, se alegran los Arcángeles, exultan los Apóstoles, los Mártires y todos los Profetas. Apresúrate, haz pronto lo que debes hacer, para poder unirme a la alegría y gozo de los santos”.
Entonces Saprizio hizo aplicar en los costados de la joven, antorchas encendidas, y luego la hizo abofetearla hasta desfigurar la cara. Finalmente dictó la sentencia de muerte: “A Dorotea, joven muy soberbia que se negó a adorar a los dioses inmortales para salvar su vida y más bien, quiso resueltamente morir por no sé qué hombre que se llama Cristo, ordeno la pena de muerte a espada”.
Dorotea exclamó dichosa: “Te agradezco, oh Amado de las almas, porque me invitas a tu Paraíso y a las nupcias celestiales”.

Mientras salía del pretorio, Teófilo, el abogado de Saprizio, en forma irónica le dijo: “Oh tú, esposa de Cristo, mándame rosas y manzanas del paraíso de tu esposo.” Dorotea le respondió: “Sí, te las mandaré”.

Al llegar al lugar del suplicio, oró un instante, y se realizó el prodigio: apareció un niño con tres manzanas y tres rosas. Dorotea le ordenó: “Llévalas a Teófilo y dile: “He aquí, te mando del Paraíso lo que me has pedido”.
Enseguida, la joven fue degollada, y, circundada con la gloria del martirio, fue al encuentro de Cristo.

Conversión y muerte de Teófilo
Teófilo, aún estaba burlándose de la promesa de Dorotea, cuando en ese mismo instante apareció el niño con las manzanas y rosas: “He aquí, Dorotea desde el paraíso de su Esposo te manda estos dones”. Era el mes de Febrero.

Teófilo los tomó y exclamó en alta voz: “Cristo es el verdadero Dios, no hay en Él ningún engaño”.

Le dijeron los compañeros: “¿Te has vuelto loco”, Teófilo, o bromeas?; “No me he vuelto loco, ni intento bromear- dijo- tengo razones para creer en el verdadero Dios. Mirad, Capadocia está inmersa en un frío glacial, ningún arbusto está revestido de su verde follaje, de dónde creéis que vengan estas manzanas y rosas magníficas?”.

Bienaventurados los que creen en Cristo; los que sufren por su Nombre. Él es el verdadero Dios y quien cree en Él, es un verdadero sabio”.

Con estas palabras, los compañeros fueron ante el Magistrado: “Tu abogado Teófilo que luchó y persiguió a los cristianos hasta la muerte, está alabando y bendiciendo el nombre de no sé qué Jesucristo y muchos creen en su predicación”.

Teófilo confesó: “Alabo a Cristo a quien hasta hoy, he negado”. Le dijo el Magistrado: “Me sorprende que tú, hombre prudente, pronuncies ese nombre, si antes habías perseguido a cuantos lo nombraban”. Teófilo respondió: “Ahora creo que Él es el verdadero Dios porque me sacó del error y me condujo a la vía recta.”

Añadió el Magistrado: “Todos crecen en la sabiduría, los sabios llegan a ser más sabios; tú en cambio, de sabio te haces ignorante, llamas Dios a Aquel que fue crucificado por los judíos según dicen los cristianos”.

Dijo Teófilo: “He oído que fue crucificado y por esto, en mi error, creía que no fuese Dios, pero me arrepiento de mis pecados y blasfemias, y profeso que Cristo es Dios”.
Continuó el Magistrado “Y dónde y cómo te has hecho cristiano, si hasta hoy habías adorado a nuestros dioses?”. Contestó Teófilo: “Desde el momento en que he pronunciado el nombre de Cristo, he creído en Él, me he convertido en cristiano. Creo con todo mi corazón en Cristo inmortal, Hijo de Dios, predico su Nombre santo, inmaculado, en el cual no hay engaño como en tus dioses”. “¿Quieres decir que nuestros dioses son impostores?” preguntó Saprizio.

Teófilo dijo: “Mentiría si digo que no hay falsedad en estos simulacros que el hombre ha tallado de la madera, ha fundido del bronce, ha limado del hierro, ha modelado del plomo, custodiados por los mochuelos, entretejidos por las telas de araña en cuyas partes cóncavas hacen nidos los ratones. Como no te miento, es justo que tú aceptes la Verdad y te liberes de la falsedad. Y como tú juzgas a los mentirosos, es necesario que te liberes de la mentira y te conviertas a la verdad que es Cristo”.

El Magistrado dijo: “Infeliz Teófilo, quieres morir de una muerte execrable. Si persistes en tu necedad, ordenaré que te den una muerte con crueles suplicios ”.

Respondió Teófilo: “Yo deseo encontrar la verdadera vida. Ya he tomado esta decisión y estoy resuelto a ello.”

Cuando estuvo en el caballete de tormentos exclamó: “ahora soy verdadero cristiano porque estoy en la cruz. (la forma del potro era como una cruz) Gracias, Oh Cristo, porque me has concedido ser elevado en tu madero”.

Luego laceraron sus costados con garfios de hierro y los quemaron con antorchas encendidas. Antes de ser decapitado entregó su espíritu con esta oración: “Oh Cristo, Hijo de Dios, creo en Ti: inscríbeme en el número de tus santos”.

(Tomado de las Actas del Martirio)

EL CÓDIGO REMBRANDT

2006-07-03T11:09:00.000-07:00

Interesting site.

El secreto de las almas del Purgatorio, Maria Simma

2006-07-01T09:44:00.000-07:00

Autor: Martha Morales

Read in English here.

María Simma tiene 83 años, vive en Sonntag (Alemania); es una campesina que desde su niñez reza mucho por las almas del Purgatorio. Cuando tenía 25 años fue favorecida por un carisma muy particular en la Iglesia, muy raro también, el carisma de ser visitada por las almas del Purgatorio. La primera vez que fue visitada por un alma del Purgatorio fue en 1940. Una noche, alrededor de las 3 de la madrugada, oyó que alguien entraba en su habitación. Vio a un hombre pero no pudo agarrarlo, atrapó aire. Ella lo contó a su director espiritual, el cual le dijo que le preguntara lo que quería. A la noche siguiente, el hombre regresó, reconoció que era definitivamente el mismo.
Ella le preguntó:
-“¿Qué quiere usted de mí?”.
El respondió:
-“Mande celebrar tres Misas por mí y seré liberado”.
Entendió que se trataba de un alma del Purgatorio. Su padre espiritual se lo confirmó y le aconsejó que nunca las rechazara, sino que aceptara con generosidad cualquier cosa que pidieran de ella. Las visitas continuaron. María relata que la mayoría pide que se celebren Misas por ellas y que esté presente en ellas; también piden que se rece el Rosario y el Via Crucis.

Ningún alma querría volver del Purgatorio a la tierra: Aún cuando allá el sufrimiento es terrible, sin embargo, existe la certeza de vivir para siempre con Dios. No quieren volver a la tierra, donde nunca estamos seguros de nada.

Los pecados que llevan al Purgatorio son los pecados contra la caridad, la dureza de corazón, la hostilidad, la maledicencia, la calumnia, rehusarse a la reconciliación... La persona que desaprovecha sus sufrimientos, al morir ve lo mucho que pudo haber ganado –para el bien de ella y de otros, por la comunión de los santos-, llevándolos bien.

Muchas veces María Simma ha sido invitada a sufrir por las ánimas benditas del Purgatorio. Ella lo relata así: La primera vez un alma me preguntó si no me importaría sufrir por ella tres horas en mi cuerpo para que ella pudiera salir del Purgatorio. Le dije que sí y tuve la impresión de que eso había durado tres días porque fue muy doloroso. Esa alma me dijo que por haber aceptado con amor ese sufrimiento de tres horas, ¡le había ahorrado 20 años de Purgatorio! porque el sufrimiento en la tierra tiene un valor distinto.

Todo esto es alentador porque confiere un significado extraordinario a nuestros sufrimientos, aún los sacrificios más pequeños pueden tener un poder inusitado para ayudar a las almas.

Lo mejor que podemos hacer, dice María Simma, es unir nuestros sufrimientos a los de Jesús, poniéndolos en manos de María Santísima. Contemplar los sufrimientos del Señor en el Via Crucis ayuda a odiar el pecado y desear la salvación de todas las personas, y esto da alivio a las almas del Purgatorio. Por medio del Rosario, muchas almas salen del Purgatorio. Las indulgencias tienen también un valor inestimable para ellas.

Las almas del Purgatorio no pueden ya hacer nada en favor de sí mismas porque al momento de la muerte, el tiempo de ganar méritos se termina. Si los vivos no rezan por ellas, quedan abandonadas. Cada uno de nosotros tiene el inmenso poder de aliviarlas. Mientras estamos vivos podemos reparar el mal que hagamos hecho. Pero a menudo el sufrimiento nos lleva a rebelarnos.
Los sufrimientos son la prueba más grande del amor de Dios. Debemos acogerlos como un don y entregarlo a Nuestra Señora. Ella es quien sabe mejor quien necesita tal o cual ofrenda para salvarse. Los sufrimientos soportados con paciencia salvan más almas que la oración, dice María; pero la oración nos ayuda a soportar nuestros sufrimientos.
En el Purgatorio hay diferentes grados de dolor. Cada alma tiene un sufrimiento único. Los Ángeles custodios les proporcionan consuelo.

-Si una persona sufre demasiado y desea morir, ¿qué puede hacer?, le preguntaron a María Simma.
Contestó:
-Sí, esto es muy frecuente. Yo diría: “Dios mío, puedo ofrecer este sufrimiento para salvar almas”. Esto nos da una fe renovada y valor. Al hacerlo así, el alma gana gran bienaventuranza, una gran felicidad para el Cielo. En el Cielo hay miles de tipos y grados de felicidad; para cada alma es una felicidad plena. Cada uno sabe que no merecía más. La soberbia conduce al infierno. El infierno es obstinarse en decirle “no” a Dios. Nuestra oración puede suscitar un acto de humildad en los moribundos, un solo instante de humildad puede evitarles el infierno. El sufrimiento soportado con paciencia, tiene para el alma un valor infinito. Se tiene el deber de aliviar los grandes sufrimientos, pero no el derecho de acortar la vida con medios químicos.

Le preguntaron a María:
-¿Qué piensa de las prácticas de espiritismo, invocar a los espíritus de los difuntos, las tablas de ouija, etc.?
-Eso es siempre malo. Es el demonio quien hace que la tabla se mueva. No está permitido invocar a los difuntos. En el espiritismo, si hay respuesta, es siempre y sin excepción, Satanás y sus ángeles caídos. Las personas que practican el espiritismo (adivinadores, brujas, etc.) están haciendo algo muy peligroso contra ellas mismas y contra quienes van a consultarlos. Están sumidas hasta el cuello en mentiras. Está estrictamente prohibido por Dios invocar a los muertos. Satanás puede imitar todo lo que viene de Dios. Él puede imitar la voz y la apariencia de los muertos; una manifestación de este tipo siempre proviene del Maligno. Satanás incluso puede sanar, pero esas curaciones nunca duran.

Hemos de acoger con amor y gratitud este regalo de las pruebas. San Juan de la Cruz dice que la Providencia provee a cada hombre de la purificación necesaria a fin de permitirnos entrar directamente al Cielo a la hora de la muerte. Mientras estamos en la tierra podemos hacer crecer cada minuto nuestro amor. Valoremos cualquier oportunidad de ser tan bellos como Dios nos desea ya en su presencia. ¡Si viéramos a toda luz el esplendor de un alma pura, gritaríamos de emoción y de alegría! El alma humana es espléndida delante de Dios.

Los santos no son almas sin faltas, sino aquellas que se levantan una y otra vez después de cada caída y piden perdón. Cada hora, cada segundo de nuestra vida tiene un peso de eternidad.

Resumen que hizo martha Morales del folleto: El sorprendente secreto de las almas del Purgatorio. María Simma. Comunidad de las Bienaventuranzas. A.R. Convento San Francisco. Atlixco, Puebla. México. Tel (244) 511 45. Fax (244) 5 84 15.

PLENARY INDULGENCE FOR WORLD MEETING OF FAMILIES

2006-06-28T16:43:00.000-07:00

VATICAN CITY, JUN 28, 2006 (VIS) - For the occasion of the Fifth World Meeting of Families, due to be held in Valencia, Spain from July 1 to 9, Benedict XVI will concede Plenary Indulgence to those faithful who participate in any of the associated celebrations and in the closing ceremony, according to a decree from the Apostolic Penitentiary made public yesterday afternoon.

The Holy Father will attend the closing ceremony of the meeting and hopes, the decree states, "that the many people from all over the world who come together in Valencia may participate enthusiastically and dutifully in the various initiatives and liturgical celebrations taking place there in favor of the family, and that, having returned to their own homes fortified by the grace of God, they may dedicate themselves generously to moulding their own families and those of their neighbors to the holy rules of the Gospel."

Moreover, the decree continues, the Pope asks the Most Holy Trinity "that great benefit may be forthcoming to the Church; especially through profound reflection on the theme of the family, seat of life and of love, domestic church in which parents transmit to children the priceless gift of faith."

"The Supreme Pontiff," the decree adds, "grants Plenary Indulgence to the faithful under the usual conditions (sacramental confession, Eucharistic communion and prayer in keeping with the intentions of the Supreme Pontiff, with the soul completely removed from attachment to any form of sin), if they participate in any of the solemn functions held in Valencia during the Fifth World Meeting of Families, and in the solemn closing ceremony.

"All other faithful who are unable to participate in that event, may obtain the same gift of Plenary Indulgence, under the same conditions, over the days the meeting is held and on its closing day if, united in spirit and thought with the faithful present in Valencia, they recite in the family the 'Our Father,' the 'Creed,' and other devout prayers calling on Divine Mercy to concede the above-mentioned aims."
OP/PLENARY INDULGENCE/MEETING FAMILIES VIS 060628 (350)

What are the indulgences?

In spanish:

INDULGENCIA PLENARIA EN ENCUENTRO MUNDIAL DE LAS FAMILIAS

CIUDAD DEL VATICANO, 28 JUN 2006 (VIS).-Con motivo del V Encuentro Mundial de las Familias, que tendrá lugar en Valencia (España) del 1 al 9 de julio, Benedicto XVI concede la indulgencia plenaria a los fieles que participen a alguna de las celebraciones y a la clausura. Así se explica en el decreto de la Penitenciaría Apostólica, que se hizo público ayer por la tarde.

El Papa, que clausurará el encuentro, manifiesta el deseo de que las numerosas personas de todo el mundo que concurran a Valencia, "participen con fervor y atención en las diferentes iniciativas y celebraciones religiosas que tendrán lugar a favor de la familia, y que, una vez que regresen a sus casas fortalecidos por la gracia de Dios, se dediquen con generosidad a conformar a sus familias y a las de su prójimo según las santas reglas del Evangelio".

Además, el Santo Padre pide a la Santísima Trinidad que obtenga de esta iniciativa "un gran beneficio para la Iglesia, especialmente con la reflexión profunda sobre el tema de la familia, sede de la vida y del amor, iglesia doméstica, en la que los padres transmiten a los hijos el don inestimable de la fe".

En el decreto se afirma que "el Sumo Pontífice concede a los fieles la indulgencia plenaria, que se obtendrá según las condiciones acostumbradas (confesión sacramental, comunión eucarística y oración según las intenciones del Sumo Pontífice), con espíritu desapegado de cualquier pecado, si participan fervientemente en alguna celebración solemne, en Valencia, en el transcurso del V Encuentro Mundial de las Familias, y en su clausura solemne".

"Todos los demás fieles que no puedan participar en ese acontecimiento -añade el texto- alcanzarán el mismo don de la indulgencia plenaria, con las mismas condiciones, en los días en los que se celebra y en el día conclusivo, si, unidos con el espíritu y el pensamiento a los fieles presentes en Valencia, rezan en familia el "Padre Nuestro", el "Credo" y otras oraciones devotas para invocar de la Divina Misericordia las finalidades antes mencionadas".
OP/INDULGENCIA PLENARIA/ENCUENTRO FAMILIAS VIS 060628 (350)

Que son las indulgencias?

The New Age is condemned by the Vatican

2006-06-28T16:32:00.000-07:00

It teaches that we are all gods

On February 3, 2003, the Vatican issued a remarkable document to denounce the damaging effects of the New Age. This 90-page document of the Pontifical Council for Culture and the Pontifical Council for Interreligious Dialogue, called “Jesus Christ, the bearer of the water of life — A Christian reflection on the “New Age”, explains in detail how the New Age is opposed to the Catholic Faith, and why it cannot be accepted by anyone who wants to remain faithful to Christ and His Church. Here are large excerpts from this enlightening document; the subtitles are from the “Michael” Journal:

Nothing new with the New Age

When one examines many New Age traditions, it soon becomes clear that there is, in fact, little in the New Age that is new. The name seems to have spread first through Rosicrucianism and Freemasonry, at the time of the French and American Revolutions, but the reality it denotes is a contemporary variant of Western esotericism. This dates back to Gnostic groups which grew up in the early days of Christianity...

It is characterized by a progressive rejection of a personal God for other entities (so-called “mediums”, or evil spirits) which would often figure as intermediaries between God and humanity...

If New Age has found a remarkable level of acceptance, it is because... the ground was well prepared by the growth and spread of relativism, along with an antipathy or indifference towards the Christian faith.

Opposed to Christian doctrine

An adequate Christian discernment of New Age thought and practice cannot fail to recognize that, like second and third century gnosticism, it represents something of a compendium of positions that the Church has identified as heterodox (opposed to the Christian doctrine).

When the understanding of the content of Christian faith is weak, some mistakenly hold that the Christian religion does not inspire a profound spirituality, and so they seek elsewhere.

Revival of pagan religions

According to astrologers, we live in the Age of Pisces, which has been dominated by Christianity. But the current age of Pisces is due to be replaced by the New Age of Aquarius early in the third Millennium. The Age of Aquarius has such a high profile in the New Age movement largely because of the influence of theosophy, spiritualism and anthroposophy, and their esoteric antecedents.

Some of the traditions which flow into New Age are: ancient Egyptian occult practices, Cabbalism, early Christian gnosticism, Sufism, the lore of the Druids, Celtic Christianity, medieval alchemy, Renaissance hermeticism, Zen Buddhism, Yoga, and so on.

Here is what is “new” about New Age. It is a “syncretism of esoteric and secular elements”. They link into a widely-held perception that the time is ripe for a fundamental change in individuals, in society and in the world.

The rejection of modernity underlying this desire for change (paradigm shift) is not new, but can be described as “a modern revival of pagan religions with a mixture of influences from both eastern religions and also from modern psychology, philosophy, science, and the counterculture that developed in the 1950s and 1960s.”

In these contexts, the term “paradigm shift” is often used. This notion was made popular by Thomas Kuhn, an American historian of science, who saw a paradigm as “the entire constellation of beliefs, values, techniques and so on shared by the members of a given community.” When there is a shift from one paradigm to another, it is a question of wholesale transformation of perspective rather than one of gradual development. It really is a revolution, and Kuhn emphasised that competing paradigms are incommensurable and cannot co-exist.

New Age and Christianity are irreconcilable

What is actually taking place is a new vision of the world, which puts into question not only the content but also the fundamental interpretation of the former vision. Perhaps the clearest example of this, in terms of the relationship between New Age and Christianity, is the total recasting of the life and significance of Jesus Christ. It is impossible to reconcile these two visions... New Age may well be one of the signs of a “return to religion,” but it is most certainly not a return to orthodox Christian doctrines and creeds.

The first symbols of this “movement” to penetrate Western culture were the remarkable festival at Woodstock in New York State in 1969 and the musical Hair, which set forth the main themes of New Age in the emblematic song “Aquarius”. But these were merely the tip of an iceberg whose dimensions have become clearer only relatively recently.

Mediums taken over by demons

One of the most common elements in New Age “spirituality” is a fascination with extraordinary manifestations, and in particular with paranormal entities. People recognised as “mediums” claim that their personality is taken over by another entity (evil spirit, or demon) during trances in a New Age phenomenon known as “channeling”, during which the medium may lose control over his or her body and faculties.

Some people who have witnessed these events would willingly acknowledge that the manifestations are indeed spiritual, but are not from God, despite the language of love and light which is almost always used... It is probably more correct to refer to this as a contemporary form of spiritualism...

No distinction between good and evil

In New Age there is no distinction between good and evil. Human actions are the fruit of either illumination or ignorance. Hence we cannot condemn anyone, and nobody needs forgiveness.

For some New Age healers, there should actually be no need for us to die. Developing our human potential will put us in touch with our inner divinity and with those parts of ourselves which have been alienated and suppressed.

This is revealed above all in Altered States of Consciousness (ASCs), which are induced either by drugs or by various mind-expanding techniques, particularly in the context of “transpersonal psychology”. The shaman is often seen as the specialist of altered states of consciousness, one who is able to mediate between the transpersonal realms of spirits and gods and the world of humans.

Advertising connected with New Age covers a wide range of practices as acupuncture, biofeedback, chiropractic, kinesiology, homeopathy, iridology, massage, and various kinds of “bodywork” (such as orgonomy, Feldenkrais, reflexology, Rolfing, polarity massage, therapeutic touch etc.), meditation and visualisation, nutritional therapies, psychic healing, various kinds of herbal medicine, healing by crystals, metals, music or colours, reincarnation therapies and, finally, twelve-step programmes and self-help groups. The source of healing is said to be within ourselves, something we reach when we are in touch with our inner energy or cosmic energy.

Reincarnation dispenses with the notion of hell

Inasmuch as health includes a prolongation of life, New Age offers an Eastern formula in Western terms. Originally, reincarnation was a part of Hindu cyclical thought, based on the atman or divine kernel of personality, which moved from body to body in a cycle of suffering, determined by the law of karma, linked to behaviour in past lives. Hope lies in the possibility of being born into a better state, or ultimately in liberation from the need to be reborn... This post-Christian approach to eschatology is said to dispense with the notion of hell... People have access to their former lives through dreams and meditation techniques.

One of the central concerns of the New Age movement is the search for “wholeness”. There is encouragement to overcome all forms of “dualism”, as such divisions are an unhealthy product of a less enlightened past. Divisions which New Age proponents claim need to be overcome include the difference between Creator and creation, the distinction between man and nature, or spirit and matter. (In other words, for the New Age, there is no distinction between God and man, man is his own god, his own Creator.)

Promotes a world government

There is the temptation to overcome not only undue division, but even any real difference and distinction... at the risk of submitting to a global network which assumes quasi-transcendental authority. For New Agers, the Earth's executive agent is the human race as a whole, and the harmony and understanding required for responsible governance is increasingly understood to be a global government, with a global ethical framework.

The warmth of Mother Earth (the Greek goddess Gaia), whose divinity pervades the whole of creation, is held to bridge the gap between creation and the transcendent Father-God of Judaism and Christianity, and removes the prospect of being judged by such a Being.

The origin of New Age thinking: freemasonry, occultism

The essential matrix (origin) of New Age thinking is to be found in the esoteric-theosophical tradition which was fairly widely accepted in European intellectual circles in the 18th and 19th centuries. It was particularly strong in freemasonry, spiritualism, occultism and theosophy, which shared a kind of esoteric culture.

In this vision of the world, Nature is a living being, shot through with networks of sympathy and antipathy, animated by a light and a secret fire which human beings seek to control. People can contact the upper or lower worlds by means of their imagination (an organ of the soul or spirit), or by using mediators (angels, spirits, devils) or rituals.

People can be initiated into the mysteries of the cosmos, God and the self by means of a spiritual itinerary of transformation. The eventual goal is gnosis, the highest form of knowledge... a secret (esoteric) doctrine which is the key to all the “exoteric” traditions which are accessible to everyone. Esoteric teachings are handed down from master to disciple in a gradual programme of initiation.

Helena Blavatsky

This form of esotericism... reached its clearest form in the ideas of Helena Blavatsky, a Russian medium who founded the Theosophical Society with Henry Olcott in New York in 1875. The Society aimed to fuse elements of Eastern and Western traditions in an evolutionary type of spiritualism. It had three main aims:

1. “To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, caste or colour.

2. “To encourage the study of comparative religion, philosophy and science.

3. “To investigate unexplained laws of Nature and the powers latent in man.

“The significance of these objectives... should be clear. The first objective implicitly rejects the 'irrational bigotry' and 'sectarianism' of traditional Christianity as perceived by spiritualists and theosophists. For theosophists, 'science' meant the occult sciences...

A prominent component of Mrs. Blavatsky's writings was the emancipation of women, which involved an attack on the “male” God of Judaism, of Christianity and of Islam. She urged people to return to the mother-goddess of Hinduism. This continued under the guidance of Annie Besant, who was in the vanguard of the feminist movement. Wicca and “women's spirituality” carry on this struggle against “patriarchal” Christianity today.

The dream of becoming gods

The tendency to interchange psychology and spirituality was firmly embedded in the Human Potential Movement as it developed towards the end of the 1960s at the Esalen Institute in California. Transpersonal psychology, strongly influenced by Eastern religions and by the Swiss psychiatrist Carl Gustav Jung, offers a contemplative journey where science meets mysticism...

To realise one's potential, one had to go beyond one's ego in order to become the god that one is, deep down. This could be done by choosing the appropriate therapy – meditation, parapsychological experiences, the use of hallucinogenic drugs. These were all ways of achieving “peak experiences”, “mystical” experiences of fusion with God and with the cosmos.

New Age involves a fundamental belief in the perfectibility of the human person by means of a wide variety of techniques and therapies (as opposed to the Christian view of co-operation with divine grace). There is a general accord with Nietzsche's idea that Christianity has prevented the full manifestation of genuine humanity.

It is useful to distinguish between esotericism, a search for knowledge, and magic, or the occult: the latter is a means of obtaining power. Some groups are both esoteric and occult. At the centre of occultism is a will to power based on the dream of becoming divine. Mind-expanding techniques are meant to reveal to people their divine power; by using this power, people prepare the way for the Age of Enlightenment.

Satanism, rock music

This exaltation of humanity overturns the correct relationship between Creator and creature, and one of its extreme forms is Satanism. Satan becomes the symbol of a rebellion against conventions and rules, a symbol that often takes aggressive, selfish and violent forms. Some evangelical groups have expressed concern at the subliminal presence of what they claim is Satanic symbolism in some varieties of rock music, which have a powerful influence on young people. This is all far removed from the message of peace and harmony which is to be found in the New Testament; it is often one of the consequences of the exaltation of humanity when that involves the negation of a transcendent God.

But it is not only something which affects young people; the basic themes of esoteric culture are also present in the realms of politics, education and legislation. It is especially the case with ecology. Deep ecology's emphasis on bio-centrism denies the anthropological vision of the Bible, in which human beings are at the centre of the world, since they are considered to be qualitatively superior to other natural forms. It is very prominent in legislation and education today, despite the fact that it underrates humanity in this way. (For New Agers, human beings have no more value than animals, which in practice have more rights than humans!)

The same esoteric cultural matrix can be found in the ideological theory underlying population control policies and experiments in genetic engineering, which seem to express a dream human beings have of creating themselves afresh. How do people hope to do this? By deciphering the genetic code, altering the natural rules of sexuality, defying the limits of death.

No God, no need for salvation

In what might be termed a classical New Age account, people are born with a divine spark, in a sense which is reminiscent of ancient gnosticism; this links them into the unity of the Whole. So they are seen as essentially divine, although they participate in this cosmic divinity at different levels of consciousness. We are co-creators, and we create our own reality...

We need to make a journey in order fully to understand where we fit into the unity of the cosmos. The journey is psychotherapy, and the recognition of universal consciousness is salvation. There is no sin; there is only imperfect knowledge. The identity of every human being is diluted in the universal being and in the process of successive incarnations. People are subject to the determining influences of the stars, but can be opened to the divinity which lives within them, in their continual search (by means of appropriate techniques) for an ever greater harmony between self and divine cosmic energy. There is no need for revelation or salvation which would come to people from outside themselves, but simply a need to experience the salvation hidden within themselves (self-salvation), by mastering psycho-physical techniques which lead to definitive enlightenment.

Everything is God

New Age has a marked preference for Eastern or pre-Christian religions, which are reckoned to be uncontaminated by Judaeo- Christian distorsions. Hence great respect is given to ancient agricultural rites and to fertility cults. “Gaia”, Mother Earth, is offered as an alternative to God the Father, whose image is seen to be linked to a patriarchal conception of male domination of women.

There is talk of God, but it is not a personal God; the God of which New Age speaks is neither personal nor transcendent. Nor is it the Creator and sustainer of the universe, but an “impersonal energy” immanent in the world, with which it forms a “cosmic unity”: “All is one”. God is the “life-principle”, the “spirit or soul of the world”, the sum total of consciousness existing in the world. In a sense, everything is God. God's presence is clearest in the spiritual aspects of reality, so every mind/spirit is, in some sense, God.

When it is consciously received by men and women, “divine energy” is often described as “Christic energy”. There is also talk of Christ, but this does not mean Jesus of Nazareth. “Christ” is a title applied to someone who has arrived at a state of consciousness where he or she perceives him- or herself to be divine and can thus claim to be a “universal Master”. Jesus of Nazareth was not the Christ, but simply one among many historical figures in whom this “Christic” nature is revealed, as is the case with Buddha and others. Every historical realisation of the Christ shows clearly that all human beings are heavenly and divine, and leads them towards this realisation.

A world government, world religion

It all happens as if New Age, having plucked people out of fragmentary politics, cannot wait to throw them into the great cauldron of the global mind.” The global brain needs institutions with which to rule, in other words, a world government. “To deal with today's problems New Age dreams of a spiritual aristocracy in the style of Plato's Republic, run by secret societies...” There is much evidence that gnostic elitism and global governance coincide on many issues in international politics.

New Age shares with a number of internationally influential groups the goal of superseding or transcending particular religions in order to create space for a universal religion which could unite humanity.

New Age is often referred to by those who promote it as a “new spirituality”. It seems ironic to call it “new” when so many of its ideas have been taken from ancient religions and cultures. But what really is new is that New Age is a conscious search for an alternative to Western culture and its Judaeo-Christian religious roots.

New Age vs. Christianity

Here is a key point of contrast between New Age and Christianity: our problem, in a New Age perspective, is our inability to recognise our own divinity, an inability which can be overcome with the help of guidance and the use of a whole variety of techniques for unlocking our hidden (divine) potential. The fundamental idea is that 'God' is deep within ourselves. We are gods, and we discover the unlimited power within us by peeling off layers of inauthenticity.

Since the New Age movement makes much of a communication with nature, of cosmic knowledge of a universal good – thereby negating the revealed contents of Christian faith – it cannot be viewed as positive or innocuous.

In the divine plan of salvation, human beings have been saved by Jesus Christ who, as God and man, is the one mediator of redemption. In Christianity salvation is not an experience of self, a meditative and intuitive dwelling within oneself, but much more the forgiveness of sin, being lifted out of profound ambivalences in oneself and the calming of nature by the gift of communion with a loving God. The way to salvation is not found simply in a self-induced transformation of consciousness, but in a liberation from sin and its consequences which then leads us to struggle against sin in ourselves and in the society around us. It necessarily moves us toward loving solidarity with our neighbour in need.

Christ or Aquarius? People who wonder if it is possible to believe in both Christ and Aquarius can only benefit from knowing that this is very much an “either-or” situation. “No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn” (Lk 16.13).

This article was published in the January-February, 2003 issue of “Michael”.

Los falsos profetas

2006-06-28T16:18:00.000-07:00

Mateo 7, 15-20. Tiempo Ordinario. Entremos hoy en el huerto de nuestra vida y veamos cómo van los frutos.

En aquel tiempo, dijo Jesús a sus discípulos: Guardaos de los falsos profetas, que vienen a vosotros con disfraces de ovejas, pero por dentro son lobos rapaces. Por sus frutos los conoceréis. ¿Acaso se recogen uvas de los espinos o higos de los abrojos? Así, todo árbol bueno da frutos buenos, pero el árbol malo da frutos malos. Un árbol bueno no puede producir frutos malos, ni un árbol malo producir frutos buenos. Todo árbol que no da buen fruto, es cortado y arrojado al fuego. Así que por sus frutos los reconoceréis.

Reflexión

Nos tocaron vivir momentos históricos excepcionales: el fin de uno de los siglos más convulsivos y el inicio de un milenio de esperanza, de un tiempo de primavera. Esto no quiere decir que la eterna lucha entre el bien y el mal haya terminado. Ahora incluso parece más fuerte que nunca. Por ello la recomendación de Cristo en el evangelio cobra una grande actualidad: ¡Cuidaos de los lobos vestidos de ovejas! Es decir, de aquellos que, bajo el nombre de cristianos, van entrometiéndose en nuestras vidas, engañando y creando confusión en nuestra fe.

Ahora bien, Cristo nos pide tener cuidado, no nos dice que los ataquemos y mucho menos que los matemos. No, en palabras de san Pablo, nos pide vencer el mal con el bien. Esos frutos buenos a los que hace referencia en este evangelio.

Y todos sabemos lo que significa el cosechar frutos buenos. Significa saber sembrar con la oración, regar con el sacrificio, alimentar con la esperanza. Entremos hoy en el huerto de nuestra vida y veamos cómo van los frutos, en la familia, en el trabajo, con los amigos... y pongamos los que haga falta, aunque sea sólo una sonrisa a los demás. Por tus frutos te conocerán.

Autor: Roberto Carlos Estévez | Fuente: Catholic.net

LAS ADVERSIDADES SON ÚTILES A LOS JUSTOS, NECESARIAS A LOS PECADORES

2006-06-28T16:12:00.000-07:00

Ved a esta madre amante que con mil caricias mira de apaciguar los gritos de su hijo, que le humedece con sus lágrimas mientras le aplican el hierro y el fuego; desde el momento en que esta dolorosa operación se hace ante sus ojos y por su mandato, ¿quién va a dudar de que este remedio violento debe ser muy útil a este hijo que después encontrará una perfecta curación o al menos el alivio de un dolor más vivo y duradero?

Hago el mismo razonamiento cuando os veo en la adversidad. Os quejáis de que se os maltrate, os ultrajen, os denigren con calumnias, que os despojen injustamente de vuestros bienes: Vuestro Redentor –este nombre es aún más tierno que el de padre o madre–, vuestro Redentor es testigo de todo lo que sufrís, Él os lleva en su seno, y ha declarado que cualquiera que os toque, le toca a Él mismo en la niña del ojo; sin embargo Él mismo permite que seáis travesado, aunque pudiera fácilmente impedirlo, ¡y dudáis que esta prueba pasajera no os procure las más sólidas ventajas! Aunque el Espíritu Santo no hubiera llamado bienaventurados a los que sufren aquí abajo, aunque todas las páginas de la Escritura no hablaran en favor de las adversidades, y no viéramos que son el pago más corriente de los amigos de Dios, no dejaría de creer que nos son infinitamente ventajosas. Para persuadirme, basta saber que Dios ha preferido sufrir todo lo que la rabia de los hombres ha podido inventar en las torturas más horribles, antes de verme condenado a los menores suplicios de la otra vida; basta, dije, que sepa que es Dios mismo quien me prepara, quien me presenta el cáliz de amargura que debo beber en este mundo. Un Dios que ha sufrido tanto para impedirme sufrir, no se dará el cruel e inútil placer de hacerme sufrir ahora.

Hay que fiar en la Providencia

Para mí, cuando veo a un cristiano abandonarse al dolor en las penas que Dios le envía, digo en primer lugar: “He aquí un hombre que se aflige de su dicha; ruega a Dios que le libre de la indigencia en que se encuentra y debería darle gracias de haberle reducido a ella.

Estoy seguro que nada mejor podría acaecerle que lo que hace el motivo de su desolación; para creerlo tengo mil razones sin réplica. Pero si viera todo lo que Dios ve, si pudiera leer en el porvenir las consecuencias felices con las que coronará estas tristes aventuras, ¿cuánto más no me aseguraría en mi pensamiento?

En efecto, si pudiéramos descubrir cuales son los designios de la Providencia, es seguro que desearíamos con ardor los males que sufrimos con tanta repugnancia.

¡Dios mío!, si tuviéramos un poco más de fe, si supiéramos cuánto nos amáis, cómo tenéis en cuenta nuestros intereses, ¿cómo miraríamos las adversidades? Iríamos en busca de ellas ansiosamente, bendeciríamos mil veces la mano que nos hiere.

“¿Qué bien puede proporcionarme esta enfermedad que me obliga a interrumpir todos mis ejercicios de piedad?”, dirá tal vez alguien. “¿Qué ventaja puedo obtener de la pérdida de todos mis bienes que me sitúa en el desespero, de esta confusión que abate mi valor y que lleva la turbación a mi espíritu?”. Es cierto que estos golpes imprevistos, en el momento en que hieren acaban algunas veces con aquellos sobre quienes caen y les sitúan fuera del estado de aprovecharse inmediatamente de su desgracia: Pero esperad un momento y veréis que es por allí por donde Dios os prepara para recibir sus favores más insignes. Sin este accidente, es posible que no hubierais llegado a ser peor, pero no hubierais sido tan santo. ¿No es cierto que desde que os habéis dado a Dios, no os habíais resuelto a despreciar cierta gloria fundada en alguna gracia del cuerpo o en algún talento del espíritu, que os atraía la estima de los hombres? ¿No es cierto que teníais aún cierto amor al juego, a la vanidad, al lujo? ¿No es cierto que nos os había abandonado el deseo de adquirir riquezas, de educar a vuestros hijos con los honores del mundo? Quizá incluso cierto afecto, alguna amistad poco espiritual disputaba aún vuestro corazón a Dios. Sólo os faltaba este paso para entrar en una libertad perfecta; era poco, pero, en fin, no hubierais podido hacer aún este último sacrificio; sin embargo, ¿de cuántas gracias no os privaba este obstáculo? Era poco, pero no hay nada que cueste tanto al alma cristiana como el romper este último lazo que le liga al mundo o a ella misma; sólo en esta situación siente una parte de su enfermedad; pero le espanta el pensamiento de su remedio, porque el mal está tan cerca del corazón que sin el socorro de una operación violenta y dolorosa, no se le puede curar; por esto ha sido necesario sorprenderos, que cuando menos pensabais en ello, una mano hábil haya llevado el hierro adelante en la carne viva, para horadar esta úlcera oculta en el fondo de vuestras entrañas; sin este golpe, duraría aún vuestra languidez. Esta enfermedad que se detiene, esta bancarrota que os arruina, esta afrenta que os cubre de vergüenza, la muerte de esta persona que lloráis, todas estas desgracias harán en un instante lo que no hubieran hecho todas vuestras meditaciones, lo que todos vuestros directores hubieran intentado inútilmente.

Tomado de www.devocionesypromesas.com.ar/

Práctica del abandono confiado

2006-06-24T12:42:00.001-07:00

Nos queda por ver cómo podemos alcanzar esta feliz sumisión. Un camino seguro para conducirnos es el ejercicio frecuente de esta virtud. Pero como las grandes ocasiones de practicarla son bastante raras, es necesario aprovechar las pequeñas que son diarias y cuyo buen uso nos prepara enseguida para soportar los mayores reveses, sin conmovernos. No hay nadie a quien cien cosillas contrarias a sus deseos e inclinaciones, sea por nuestra imprudencia o distracción, sea por la inconsideración o malicia de otro, ya sean el fruto de un puro efecto del azar o del concurso imprevisto de ciertas causas necesarias. Toda nuestra vida está sembrada de esta clase de espinas que sin cesar nacen bajo nuestras pisadas, que producen en nuestro corazón mil frutos amargos, mil movimientos involuntarios de aversión, de envidia, de temor, de impaciencia, mil enfados pasajeros, mil ligeras inquietudes, mil turbaciones que alteran la paz de nuestra alma al menos por un momento. Se nos escapa por ejemplo una palabra que no quisiéramos haber dicho o nos han dicho otra que nos ofende; un criado sirve mal o con demasiada lentitud, un niño os molesta, un importuno os detiene, un atolondrado tropieza con vosotros, un caballo os cubre de lodo, hace un tiempo que os desagrada, vuestro trabajo no va como desearíais, se rompe un mueble, se mancha un traje o se rompe. Sé que en todo esto no hay que ejercitar una virtud heroica, pero os digo que bastaría para adquirirla infaliblemente si quisiéramos; pues si alguien tuviera cuidado para ofrecer a Dios todas estas contrariedades y aceptarlas como dadas por su Providencia, y si además se dispusiera insensiblemente a una unión muy íntima con Dios, será capaz en poco tiempo de soportar los más tristes y funestos accidentes de la vida.

A este ejercicio que es tan fácil, y sin embargo tan útil para nosotros y tan agradable a Dios que ni puedo decíroslo, hemos de añadir también otro. Pensad todos los días, por las mañanas, en todo lo que pueda sucederos de molesto a lo largo del día. Podría suceder que en este día os trajeran la nueva de un naufragio, de una bancarrota, de un incendio; quizá antes de la noche recibiréis alguna gran afrenta, alguna confusión sangrante; tal vez sea la muerte la que os arrebatará la persona más querida de vosotros; tampoco sabéis si vais a morir vosotros mismos de una manera trágica y súbitamente. Aceptad todos estos males en caso de que quiera Dios permitirlos; obligad vuestra voluntad a consentir en este sacrificio y no os deis ningún reposo hasta que no la sintáis dispuesta a querer o a no querer todo lo que Dios quiera o no quiera.

En fin, cuando una de estas desgracias se deje en efecto sentir, en lugar de perder el tiempo quejándose de los hombres o de la fortuna, id a arrojaros a los pies de vuestro divino Maestro, para pedirle la gracia de soportar este infortunio con constancia. Un hombre que ha recibido una llaga mortal, si es prudente no correrá detrás del que le ha herido, sino ante todo irá al médico que puede curarle. Pero si en semejantes encuentros, buscarais la causa de vuestros males, también entonces deberíais ir a Dios pues no puede ser otro el causante de vuestro mal.

Id pues a Dios, pero id pronto, inmediatamente, que sea éste el primero de todos vuestros cuidados; id a contarle, por así decirlo, el trato que os ha dado, el azote de que se ha servido para probaros. Besad mil veces la mano de vuestro Maestro crucificado, esas manos que os han herido, que han hecho todo el mal que os aflige. Repetid a menudo aquellas palabras que también Él decía a su Padre, en lo más agudo de su dolor: Señor, que se haga vuestra voluntad y no la mía; Fiat voluntas tua. Sí, mi Dios, en todo lo que queráis de mí hoy y siempre, en el cielo y en la tierra, que se haga esta voluntad, pero que se haga en la tierra como se cumple en el cielo.

San Claudio de la Colombiere

Tomado de www.devocionesypromesas.com.ar/

Para profundizar en este tema lea en "Devociones y Promesas" los siguientes artículos:

Voluntad de Dios

Oración y Bondad de Dios

SOLIDARITY AND RESPECT BETWEEN MUSLIMS AND CHRISTIANS

2006-06-22T12:40:00.000-07:00

VATICAN CITY, JUN 22, 2006 (VIS) - Made public today was the final document of the twelfth plenary session of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People, which was held in the Vatican from May 15 to 17 on the theme: "Migration and Itinerancy from and towards Islamic majority Countries."

The text has been published in various languages, extracts from the English-language version are given below:

"The phenomenon of human mobility," the text begins, "raises a number of problems, religious and spiritual, besides social, economic and political ones. When discussing 'migration and itinerancy from and towards Islamic majority countries,' the complexity, timeliness and importance of the topic are evident."

With reference to "Muslim migrants in countries of Christian majority," the document affirms that "Catholics, in particular, are called to practice solidarity with Muslim immigrants, to be open to sharing with them and to know more about their culture and religion. At the same time they are to bear witness to their own Christian values, also in view of a new evangelization which of course respects freedom of conscience and religion."

"In any case, while it is necessary to welcome Muslim immigrants with respect for their religious freedom, it is likewise indispensable for them to respect the cultural and religious identity of the host societies.

"It was also deemed vital to distinguish between what the receiving societies can and cannot tolerate in Islamic culture, what can be respected or shared with regard to followers of other religions, and to have the possibility of giving indications in this regard also to policymakers, towards a proper formulation of civil legislation, with due respect for each one's competence."

"Given the reaffirmed importance of the principle of reciprocity, confirmed by the Holy Father in his talk to the participants in the plenary session, it is thus necessary to move towards a distinction between the civil and the religious spheres also in Islamic countries. In any case, it is fundamental, in this context, to distinguish between the West and Christianity, because often Christian values no longer inspire the attitude, position or actions (also with regard to public opinion) in the so-called western world."

Going on to consider the situation in some Islamic-majority countries, the text notes how "Christians and immigrant workers, in general, who are poor and without real contractual power, have great difficulty in having their human rights recognized. The latter, moreover, have very little possibility of having their cause respected before justice, because they can easily be punished or deported.

"The Church is therefore called to help Christian migrants in those countries, as well as in the whole world, in a context of due respect for legality and an interest in the formulation of just legislations concerning human mobility and the legal protection of all those involved."

Addressing the topic of the "solicitude of the Church in the various sectors of human mobility," the document stresses the need "to create bonds of friendship, in an atmosphere of respect for cultural and religious differences, also with people who think of going back to their place of origin, like migrants, or with foreign (international) students who will be the future leaders of their countries;" and the need to make a renewed commitment "to involve women in decision making, especially in issues affecting them, as well as in the work of convincing parents to provide girls with an education equivalent to that given to boys, which should obviously include ethical formation."

The section on "schools and education" underlines how "it is important to assure education to the new generations, also because the school has a fundamental role to play in overcoming the conflict of ignorance and prejudices, and to have a correct and objective knowledge of the other's religion, with special attention to the freedom of conscience and religion."

It is also "indispensable to work for a verification of textbooks, also regarding the presentation of history in relation to religions, which shapes one's own identity, and transmits an image of the other's religious identity."

"Muslim parents and religious leaders must be helped to understand the righteous intentions of the western educational systems and the concrete consequences of their refusal of the education imparted in the schools of these systems within which their children live."

The last section of the document is dedicated to "States and religious freedom:"

"Since, very often, it is the State that gives 'form' to Islam in certain countries of Islamic majority, organizes its worship, interprets its spirit, transmits its heritage, thus giving the whole of society a globally Islamic character, the non-Muslims very often feel that they are second-class citizens. For Christian immigrants therefore the difficulty is even greater. It is therefore necessary to work hard everywhere so that what prevails would be a culture of 'living together' between host and immigrant populations, in a spirit of mutual civic understanding and respect for everyone's human rights. It is also necessary to search ways for reconciliation and of purifying memories. We must also become advocates in defense of religious freedom - our constant imperative - and of common good, and procure respect for minorities, which is an unquestionable sign of true civilization."

Finally, consideration was given to "some causes of tension and conflict, ... with the hope that these situations would be resolved justly and quickly, also to prevent war, violence and terrorism.

"It is in any case necessary," the text concludes, "to avoid the abusive use of religion to inculcate hatred for believers of other religions or for ideological and political reasons. It is therefore hoped that Muslim and Christian intellectuals, in the name of a common humanism and of their respective beliefs, would pose to themselves the dramatic questions linked to the use of violence, often still perpetrated in the name of their religion."

CON-SM/MUSLIMS:CHRISTIANS/... VIS 060622 (980)

En español:

SOLIDARIDAD Y RESPETO ENTRE MUSULMANES Y CRISTIANOS

CIUDAD DEL VATICANO, 22 JUN 2006 (VIS).-Se ha publicado hoy el documento final de la XVII Asamblea Plenaria del Pontificio Consejo para la Pastoral de los Emigrantes e Itinerantes, celebrada en el Vaticano del 15 al 17 de mayo y cuyo tema ha sido "Migración e itinerancia desde y hacia los países de mayoría islámica".

"El fenómeno de la movilidad humana -dice el texto- plantea no pocos problemas también religiosos y espirituales, además de sociales, económicos y políticos. Cuando se trata de "Migración e itinerancia desde y hacia los países de mayoría islámica", la complejidad, la actualidad y la importancia del argumento se presentan ante los ojos de todos".

Refiriéndose a los "migrantes musulmanes en los países de mayoría cristiana", el documento afirma que "los católicos, especialmente, están llamados a ser solidarios y a estar abiertos a compartir con los inmigrados musulmanes, conociendo mejor su cultura y su religión, y testimoniando, al mismo tiempo, los propios valores cristianos también desde la perspectiva de una nueva evangelización, respetuosa -desde luego- de la libertad de conciencia y de religión".

"En todo caso, del mismo modo que es necesario acoger a los inmigrados musulmanes, respetando su libertad religiosa, es imprescindible respetar la identidad cultural y religiosa de las sociedades que los acogen".

"Ha parecido importante, además, saber distinguir, en esto, lo que dichas sociedades pueden o no pueden tolerar de la cultura islámica y lo que se ha de respetar o compartir, con relación a los creyentes de otras religiones, con la posibilidad de dar indicaciones, al respecto, también a los políticos, para una justa formulación de la legislación civil, dentro del respeto de las competencias de cada uno".

"Dada la importancia, reafirmada, del principio de reciprocidad, confirmado por el Santo Padre en su discurso a los participantes en la Plenaria, es necesario establecer una distinción entre esfera civil y esfera religiosa, también en los países islámicos. En todo caso, es fundamental en dicho contexto, distinguir entre Occidente y Cristianismo, puesto que con frecuencia los valores cristianos ya no inspiran actitudes, posturas o acciones (también en relación con la opinión pública) en el llamado mundo occidental".

Por cuanto respecta a la situación en algunos países de mayoría islámica, el texto afirma que "sucede que cristianos, y generalmente los trabajadores inmigrados pobres y sin un verdadero poder contractual, experimentan graves dificultades para que les sean reconocidos sus derechos humanos. Además, estos últimos tienen escasa posibilidad de hacer valer su propia causa, en justicia, pues pueden ser fácilmente castigados o expulsados".

"La Iglesia está, pues, llamada a ayudar a los migrantes cristianos en esos países, así como en todo el mundo, dentro del respeto de la legalidad y con el interés de que se elabore una justa legislación con relación a la movilidad humana y con protección legal de todos los que en ella están implicados".

Hablando después de la "solicitud de la Iglesia en los distintos sectores de la movilidad humana", la asamblea insiste en "la necesidad de crear vínculos de amistad, en un ambiente de consideración por las diferencias culturales y religiosas, también con aquellos que piensan, como migrantes, en regresar al lugar de origen, o con los estudiantes extranjeros (internacionales), que serán los futuros líderes de sus países". Subraya además la importancia de "renovar el empeño por implicar a las mujeres, especialmente en las decisiones que les conciernen, así como en la obra de convencer a los padres de familia a que ofrezcan a las jóvenes una educación equiparada con la de los varones, que incluya, naturalmente, la formación ética".

El apartado "Escuelas y educación" subraya que "es importante garantizar la educación de las nuevas generaciones, también porque la escuela tiene un papel fundamental para ganar en la lucha contra la ignorancia y los prejuicios, y para conocer correctamente y objetivamente la religión de los demás, poniendo especial atención en la libertad de conciencia y de religión".

También es "indispensable realizar un trabajo de verificación de los textos escolares, para la presentación histórica en conexión con las religiones, que forja la propia identidad y transmite una imagen de la identidad religiosa de los otros".

Asimismo, "los padres de familia musulmanes y sus responsables religiosos han de ser ayudados a comprender las rectas intenciones de los sistemas de educación occidentales y las consecuencias concretas de un rechazo a la educación impartida en las escuelas de estos sistemas, en cuyo interior ellos viven y crecen".

El último capítulo está dedicado a "Los Estados y la libertad religiosa".

"Puesto que, muy a menudo, el Estado da la "forma" al Islam en una determinada Nación de mayoría islámica, organiza el culto, interpreta su espíritu y transmite su patrimonio, dando a la sociedad un carácter globalmente islámico, los no musulmanes se sienten allí, con mucha frecuencia, ciudadanos de segunda clase. Para los inmigrados cristianos, la dificultad, es, pues, aún mayor. Por eso, es necesario empeñarse, en todas partes, para que prevalezca la cultura de la convivencia entre los autóctonos y los inmigrados, con un espíritu de mutua comprensión civil y de respeto por los derechos humanos de todos. Hay que buscar, además, caminos de reconciliación y de purificación de las memorias, así como tratar de ser abogados en la defensa de la libertad religiosa -constante imperativo nuestro- y del bien común para todos, y de respetar las minorías. Se trata, en tal caso, de un signo muy claro de auténtica civilización".

Finalmente se han considerado "algunas causas de tensión y conflicto, con el anhelo de resolver con justicia y prontitud esas situaciones, además para prevenir las guerras, la violencia y el terrorismo".

"Habrá que evitar, en todo caso -concluye el texto-, que la religión sea utilizada abusivamente para inculcar el odio hacia los creyentes de otras religiones, o por motivos políticos o ideológicos. Se espera, pues, que los intelectuales musulmanes y cristianos, en nombre de un común humanismo y de sus respectivas creencias, se planteen los dramáticos problemas relacionados con el uso de la violencia, todavía con frecuencia perpetrada en nombre de la religión".

CON-SM/MUSULMANES:CRISTIANOS/... VIS 060622 (1009)

THE POPE: SERENE AND PEACEFUL COEXISTENCE IN MIDDLE EAST

2006-06-22T12:38:00.000-07:00

THE POPE: SERENE AND PEACEFUL COEXISTENCE IN MIDDLE EAST
VATICAN CITY, JUN 22, 2006 (VIS) - This morning, the Holy Father received 100 participants in the annual Meeting of Aid Agencies for the Oriental Churches (ROACO), thanking them for the service they have been carrying out since 1968, "supporting the pastoral, educational and charitable activities and meeting the urgent needs" of those Churches.

Referring to the community of Eastern Catholic Churches in the Holy Land, the Pope recalled how "the serious difficulties it is going though because of profound insecurity, lack of work, innumerable restrictions and consequent growing poverty, are a cause of pain for us all.

"It is a situation," he added, "that makes the educational, professional and family future of young generations extremely uncertain, unfortunately tempting them to leave forever the beloved land of their birth. This also happens in other areas of the Middle East, such as Iraq and Iran, which also benefit providentially from your generous kindness."

In order to face these serious problems, Pope Benedict went on, "our prime and fundamental duty is that of persistent and faithful prayer to the Lord, Who never abandons his children in times of trial. This should be associated with activities of fraternal solicitude, in order to find new and at times unexpected ways to meet the needs of those people."

"I invite pastors, faithful, and everyone in positions of responsibility in the civil community, to favor mutual respect between cultures and religions, and to create as soon as possible the conditions for serene and peaceful coexistence throughout the Middle East."

AC/.../ROACO VIS 060622 (270)

En español:

EL PAPA: UNA CONVIVENCIA SERENA Y PACIFICA EN ORIENTE MEDIO

CIUDAD DEL VATICANO, 22 JUN 2006 (VIS).-El Papa recibió esta mañana a 100 participantes en el encuentro anual de la ROACO (Reunión de las Obras para la Ayuda a las Iglesias Orientales) y les dio las gracias por el servicio que desarrollan desde 1968, "sosteniendo las actividades pastorales, educativas y asistenciales y atendiendo las necesidades urgentes" de estas Iglesias.

Refiriéndose a las comunidades católicas orientales de Tierra Santa, el Santo Padre recordó "las serias dificultades que están viviendo por el clima de gran inseguridad, por la falta de trabajo, por las innumerables restricciones, con el consiguiente aumento de la pobreza, que constituyen para todos nosotros un motivo de sufrimiento."

"Se trata -continuó- de una situación que hace bastante incierto el futuro educativo, profesional y familiar de las jóvenes generaciones, por desgracia fuertemente tentadas de dejar para siempre la tan querida tierra natal. Esto se verifica también en otras áreas de Oriente Medio, como Irak e Irán, que se benefician providencialmente de vuestra consideración generosa".

Benedicto XVI afirmó que para afrontar estos problemas tan graves el "nuestro deber primordial y fundamental es perseverar en una oración confiada al Señor, que nunca abandona a sus hijos en la prueba. A ella se une una activa solicitud fraterna, capaz de encontrar vías siempre nuevas y a veces inesperadas, para afrontar las necesidades de aquellas poblaciones".

"Invito a los pastores y a los fieles, a todos los responsables de la comunidad civil, para que favoreciendo el respeto mutuo entre culturas y religiones -terminó-, se creen cuanto antes en toda la región de Oriente Medio las condiciones para una convivencia serena y pacífica".

AC/.../ROACO VIS 060622 (280)

El Testimonio de vida despues de la vida de la Dra. Gloria Polo

2006-06-20T20:18:00.000-07:00

TESTIMONIO DE GLORIA POLO

Tomado de una de las entrevistas efectuadas a la doctora Gloria Polo en Radio Maria (Colombia)

¡Hermanos! De verdad es muy lindo para mí estar con ustedes compartiendo ese hermosísimo regalo que me hizo mi Señor Hace más de diez años. (Esto fue en la Universidad Nacional en Bogotá). Nos estábamos especializando con un sobrino que (también era odontólogo y mi esposo nos acompañaba. teníamos que recoger unos libros en la Facultad de Odontología un viernes por la tarde. Estaba lloviendo muy fuerte, mi sobrino y yo nos fuimos debajo de un paraguas muy pequeño, y mi esposo tenía su chaqueta impermeable y él se acercó contra la pared de la Biblioteca General. Mientras nosotros, sin darnos cuenta saltando para evitar coger charcos, nos acercamos a los árboles .Cuando fuimos a saltar para evitar coger un gran charco nos cayó un rayo. Nos dejó carbonizados; mi sobrino fallece allí. Él era un muchacho, a pesar de su corta edad, muy entregado al Señor y era muy devoto al Niño Jesús y traía siempre la imagen de él en su pecho dentro de un vidrio de cuarzo. Según la fiscalía el rayo entra a través de la imagen, Y a él le entra el rayo en el corazón, le quema por dentro y le sale en el pie. Pero por fuera no se carbonizo. Ni se quemo. En cambio a mí el rayo me entra en esta parte. Me quema de forma espantosa todo mi cuerpo, por fuera y por dentro, esto que ven aquí, este cuerpo reconstruido, es misericordia de nuestro Señor. Me carboniza me deja sin senos, prácticamente se me desaparece toda mi carne y mis costillas; el vientre, las piernas... sale el rayo por el pie derecho, se me carboniza el hígado, se me queman los riñones, los pulmones…

Planificada con la T de cobre. De manera que el cobre, buen conductor eléctrico, me carbonizo, me pulverizo los ovarios, quedé en paro cardiaco, allí sin vida, el cuerpo saltando por la electricidad que quedó en todo ese sitio. Pero miren. Ésa es la parte físico. Pero lo más hermoso, lo más bello, es que mientras mi carnes estaban allí carbonizadas, yo en ese instante me encontraba dentro de un hermosísimo túnel blanco, era un gozo, una paz, una felicidad que no hay palabras humanas para describirles la grandeza de ese momento; era un éxtasis inmenso, Yo iba feliz gozosa, nada me pesaba dentro de ese túnel, miré en el fondo de ese túnel como un sol, una luz hermosísima. Yo digo que es blanco para ponerle color porque ninguno de los colores es comparable terrenalmente con esa luz hermosísima. Yo sentía la fuente de todo ese amor. De esa paz...

Cuando yo voy subiendo digo: ¡miércoles! Me morí. Y en ese instante pienso en mis hijos y digo: - ¡Ay Dios mío, mis hijitos! ¿.Qué van a decir esos hijos? Esa mamá tan ocupada, nunca tuvo tiempo para ellos. Ahí miro con verdad la vida mía y me da tristeza. Me salí de mi casa a transformar el mundo; y me quedaron grandes mis hijos y mi hogar.

Y en ese instante de vacío por mis hijos. Yo hago una mirada, cuando miro hay algo bello; ya mis carnes no estaban ni en las medidas de tiempo de acá. Ni de espacio, y vi a todas las personas en un mismo instante, en un mismo momento, a todas las personas; a k>s vivos ya los muertos, me abracé con mis bisabuelos. Con mis padres, que habían fallecido, con todos, fue un momento pleno, hermoso. Ahí me di cuenta, que me habían metido un " Gol" en la reencarnación, porque yo si defendía la reencarnación. Y yo decía, mi abuelo y mi bisabuelo, andaba viéndolos por todas partes. Me abrazaron, me encontré con ellos en un instante, nos abrazamos y abracé a todas las personas con las cuales tuve que ver en mi vida, en todas partes, en un mismo instante. Sólo a mi hija cuando yo la abracé, se asusto, tenía 9 años, ella, sí sintió mi abrazo. No había pasado nada de tiempo en ese momento tan hermoso, y que lindo; ya sin carnes. Ya no miraba corno miraba antes, que sólo miraba el que estaba gordo, flaco, negro, feo, con criterios. Así no, Ya cuando estaba sin carnes. Veía el interior de las personas, que lindo ver el interior de las personas. Ver en las personas sus pensamientos, sus sentimientos. Los abracé en un instante y sin embargo, yo seguía subiendo y subiendo llena de gozo. Cuando, sentí que iba a disfrutar de una vista hermosa; en el fondo un lago bellísimo. En ese instante oigo la voz de mi esposo, mi esposo llora y con un grito profundo, con todo el sentimiento me grita, dice: "Qué hubo ¡Gloria! por favor no se vaya! ¡Mire Gloria regrese! los niños Gloria. No sea cobarde". En ese instante yo hago esa mirada así, como global y no lo miro sólo a él y lo vi llorando con tanto dolor Y ahí el Señor me concede regresar, yo no me quería venir Que gozo, que paz, que alegría. Entonces, empecé a bajar lento a buscar mi cuerpo, me encontré sin vida. Estaba mi cuerpo en la camilla de la Universidad Nacional de la Enfermería; veía como los médicos le hacían como choques eléctricos a mi corazón para sacarme del paro cardíaco. Duramos dos horas y media allí, tirados. Porque no nos podían recoger, porque "le pasábamos corriente" a todo el mundo. Hasta que dejamos de "pasar corriente" y nos pudieron asistir. Y me empezaron a reanimar. Mire. Yo llego y pongo los pies aquí. En esa parte de mi cabeza. Y una chispa con violencia me entra. Y yo entro en mi cuerpo; me dolió muchísimo entrar. Porque es que salen chispas como de todas partes. Y lo veía encapsular en esto "tan chiquito". Y el dolor de mi Carne. Mi carne quemada. Como me dolía. Salía humo y vapor. Y el dolor más terrible, el de mi vanidad. Una mujer con criterios de mundo, la mujer ejecutiva. La intelectual, la estudiante, y la esclavizada del cuerpo, de la belleza y de la moda: 4 horas diarias de aeróbicos. Esclavizada para tener un cuerpo hermoso. Masajes. Dietas... bueno. De todo lo que se quieran imaginar esa era mi vida. Una rutina esclavizante por un cuerpo bello. Y yo decía: - Bueno, si tengo senos bonitos es para mostrarlos porque que tal guardados igual mis piernas, porque sentía que tenia muy espectaculares piernas y senos; en un instante veía con horror. Como toda una vida cuidando un cuerpo. Ése era el centro de mi vida: el amor a mi cuerpo. Y no había cuerpo. Ni senos. Unos huecos impresionantes. Sobre todo el seno izquierdo. estaba prácticamente desaparecido, y mis piernas, era lo más terrible que tenia, pedazos vacíos y sin carnes, como chicharrón negrísimos... y de allí me llevaron al Seguro Social, rápidamente me operan y empiezan a raspar todos mis tejidos quemados. Cuando yo estoy

Anestesiada. Me vuelvo a salir del cuerpo. Y estaba mirando lo que estaban haciendo los médicos con mi cuerpo. Preocupada por mis piernas. Cuando de pronto. Fue un momento tan terriblemente horroroso. Porque yo les cuento mis hermanos: "Católica Dietética" como toda mi vida. Pues mi relación con el Señor. Era una eucaristía los domingos. 25 minutos donde el Padre hablara menos, porque que desespero y que angustia. Esa era mi relación con Dios. Y como esa era mi relación. Sólo eso, pues todas las corrientes del mundo me arrastraban como una veleta; al punto de que cuando ya me estaba especializando. Y cuando yo estaba estudiando y oía a un sacerdote que" el infierno no existía y que los diablos tampoco" ¿Quién dijo miedo? a mi lo único triste, mire padre, y vergonzosamente les confieso y lo único que me mantenía en la iglesia. Era el miedo al Diablo. V cuando me dicen que no existe. Pues que lucha. Y yo dije: "Bueno para el Cielo Vamos, no importa como somos", Entonces, eso termino de alejarme totalmente del Señor. Empiezo hablar mal porque el pecado no se quedó en mi, yo empiezo a dañar mi relación con el Señor peor. Y empiezo a decirte a todo el mundo que los demonios no existen, que son invenciones de los curas, que son manipulaciones, bueno. Empiezo,.. Y estudiando con muchos compañeros de La Nacional, empecé a andar con el cuento de que Dios no existía y que éramos producto de una evolución. Y miren, cuando, cuando me veo en ese instante, que susto tan terrible! cuando veo a los demonios, y que me vienen a recoger, y que la paga soy ¡yo!...En ese instante, empiezo a ver como de la pared del quirófano empiezan a brotar muchísimas personas. Aparentemente común y corrientes, pero con una mirada de odio tan grande, una mirada espantosa y yo me doy cuenta en ese instante, que en mis carnes hay una sabiduría especial, y yo me doy cuenta que a todos ellos les debo; que el pecado no fue gratis y que la principal infamia y mentira del demonio fue decir que no existía, y veo como me vienen y me empiezan a rodear y me vienen a recoger. Ya ustedes tienen idea del susto, el terror, esta mente científica e intelectual no me servía de nada. Y rebotaba al piso, rebotaba dentro de mi carne, para que mi carne me recibiera y mi carne no me recibía. En ese susto tan terrible, yo salí corriendo y no sé en que instante atravesé la pared del quirófano. Yo aspiraba esconderme entre los pasillos del hospital, y no cuando pase la pared del quirófano... "zas" un salto al vació...
Y entro por una cantidad de túneles que van abajo. Al principio tenían luz y eran luces como panales de abeja. Donde había muchísima gente. Pero voy descendiendo y la luz se va perdiendo y empiezo andar en unos túneles de tinieblas espantosas y cuando llego a las tinieblas esas no tienen comparación, vea, lo más oscuro de lo oscuro terrenal es luz del mediodía allá. No se puede comparar. Ellas mismas ocasionan dolor. Horror. Vergüenza y huelen mal. Y yo termino ese descenso por entre todos esos túneles y llego a una parte plana desesperada, esa voluntad de hierro que decía que tenia, es que a mi nada me quedaba grande, no me servia de nada. Porque yo quería subir e igual estaba ahí, y veo como en es piso se abre una boca grandísima y siento un vació impresionante en mi cuerpo, un abismo al fondo inenarrable, porque lo mas espantoso de ese hueco era que no se sentía ni un poco del amor de Dios, ni una gota de esperanza y ese hueco tiene como unas chupas y me halan y yo grito aterrorizada.

Y yo sabia que si entraba ahí, ya estaba muerta mi alma. Y en ese horror tan grande, cuando estoy entrando, me toman de los pies. Mi cuerpo entro en ese hueco pero mis pies estaban sostenidos de arriba. Fue un momento muy doloroso y terrorífico. ¡Vea! El ateismo se me quedo en el camino y empecé a gritar: ¡”Almas del purgatorio por favor sáquenme de aquí”! Cuando yo estaba gritando fue un momento de un dolor inmenso porque me doy cuenta que ahí se encuentran millares y millares de personas en ese hueco sobre todo jóvenes y con dolor me doy cuenta que se empiezan a escuchar el rechinar de dientes con unos alaridos y lamentaciones que me estremecían. Muchos años me habían costado para asimilar eso, porque yo me ponía a llorar cada vez que me acordaba del sufrimiento de esas personas, y me doy cuenta que allí estaban todas las personas que en un segundo de desesperación se habían suicidado y estaban en esos tormentos con todas esas cosas que ahí se encontraban, pero los mas terrible de esos tormentos es la ausencia de Dios. No se sentía al Señor.

Y en ese dolor empiezo a gritar “¿quien se equivoco?”. Miren yo tan santa. Jamás he robado yo nunca he matado, yo le daba mercados a los pobres, yo sacaba muelas gratis a los que necesitaban. ¿Yo que hago aquí?. Yo iba a misa los domingos, a pesar de que me consideraba atea nunca falte, si en mi vida falte cinco veces a misa fue mucho. Yo era alma que siempre iba a misa. Y yo que hago aquí. Yo soy católica, por favor yo soy católica sáquenme de aquí. Cuando yo estoy gritando que soy católica, veo una lucecita y miren una luz en esas tinieblas es el máximo regalo que puede recibir uno. Veo unas escaleras encima de ese hueco, veo a mi papa, que había fallecido cinco años atrás, casi a ras del hueco, un poquito de luz tenia y cuatro escalones mas arriba veo a mi mama, con mucho mas luz y en esa posición como de oración.

Cuando yo los vi. Me dio una alegría tan grande, y empecé a gritar:” ¡papito, mamita por favor sáquenme de aquí se los suplico, sáquenme de aquí!”. Cuando ellos bajan la vista y mi papa me ve allí si hubieran visto el dolor tan grande que sintieron ellos; uno siente los sentimientos en el sitio, uno mira esa parte y ve ese dolor tan grande, mi papa empezó a llorar y se ponía sus manitas en la cabeza y temblaba: “¡hija mía, hija mía!”. Y mi mama oraba y me doy cuenta que ellos no me pueden sacar pues el dolor que me daba era de ver que ellos estaban allí compartiendo ese dolor conmigo.

Y empiezo a gritar de nuevo:” ¡por favor, miren, sáquenme de aquí, que soy católica!,” ¿pero quien se equivoco?" ¡Por favor, sáquenme de aquí! Y cuando yo estoy gritando esta segunda vez, se escucha una voz, es una voz dulce, es una voz que cuando la escucho se estremece toda mi alma, y todo se inundo de amor y de paz, y todas esas criaturas salieron despavoridas, porque ellas, no resisten el amor, ni la paz y hay paz para mi, me dice esa voz tan preciosa: “muy bien, y si tu eres católica dime los mandamientos de la ley de Dios”.

Y que rajada tan horrible, ¡,oyeron?, yo sabia que eran diez pero de ahí en adelante nada, ¡miércoles! qué voy hacer aquí. No, aquí si hago. Mi mamá siempre me hablaba del primer mandamiento del amor. Al fin me sirvió. Al fin ~ sirvió para algo "la carreta" de mi mamá. Aquí me toca "echar esta carreta" de mi mamá. Para ver como salgo de ésta que no se note las demás. Pensaba manejar las cosas como la manejaba acá siempre tenia la excusa perfecta, y siempre me justificaba y me defendía de tal manera que nadie se enterará de lo que no sabia. Y aquí me figuro, aquí empiezo a decir: ..El primero. Amar a Dios sobre todas las cosas, y al prójimo como a ti mismo ", -¡" Muy bien!" Y me dicen:-" ¿ Y tú los has amado" - Y digo :yo sí, yo si, yo si,! Y es cuando me dicen: "No” Miren. Cuando me dijeron ..No !", ahí sí sentí el corrientazo del rayo, porque yo no me di cuenta en que parte me cayó el rayo, no sentía nada, y me dicen:" NO! Tú! nos has amado a tu Señor sobre todas las cosas, y muchísimo menos a tu prójimo como a ti misma! tú hiciste un dios que acomodaste a tu vida sólo en momentos de extrema necesidad.! Te postrabas ante él, cuando eras pobre, cuando tu familia era humilde, cuando querías ser profesional! . ¡ Ahí sí todos los días orabas, y te postrabas tiempos enteros, horas enteras suplicando a tu Señor!¡Orando y pidiéndole para que él te Sacara de esa pobreza y te permitiera ser profesional y ser alguien!.Cuándo tenias necesidad, querías dinero, ahí mismo un rosario Señor, Pero mándame la platica!. ¡Esa era la relación que tú tenías con el Señor!. Yo veía a mi Señor, de verdad tristemente. Les comento, la relación ron Dios era de" cajero automático” . Pisaba un rosario y tenía que bajar la plata, esa era mi relación con él. Y me muestran, Tan pronto el Señor me permitió que tuviese profesión. Que empezaba a tener un nombre. Y empezaba a tener dinero ya me quedo chiquitíco el Señor, y ya empecé a creerme muchísimo; ni siquiera la mínima expresión de amor con tú Señor. ¿Ser agradecida '?!Jamás¡, Ni siquiera abría los ojos ¡Señor, gracias por este día que me has dado, gracias por mi salud, por la vida de mis hijos, por que tengo un techo pobrecitos los que no tienen techos, ni comida Señor....! !Nada. Desagradecidísima! y fuero de eso, pusiste tan debajo a tu Señor, que creías más en Mercurio y Venus para la suerte, andabas segada a la astrología diciendo que los astros manejaron tu vida. Empezaste andar en todas las doctrinas que te ofrecía el mundo, Empezaste a creer que simplemente morías y volvías a empezar. Y te olvidaste de la'. Gracia!". Que tú habías costado un precio de sangre a tu Señor. Me hacen un examen de los Diez Mandamientos. Me muestran que yo decía que adoraba, que amaba a Dios. Con mis palabras; y adora.. A Satanás. Porque en mi consultorio llegaba una señora a hacer riegos, y yo decía :."Yo no creo en eso".pero échelos por sí las moscas "!. Y empezaba echar ella rieguitos para la buena suerte.

Había puesto allá en un rincón donde no supieran los pacientes una penca de sábila con una herradura que dizque para alejar las malas energías.

Miren todo eso, ¡vergonzoso!, Me hacen un análisis de toda mi vida sobre los diez mandamientos, me muestran con el prójimo quien fui yo, como le decía a Dios que lo amaba cuando todavía no me había alejado de El; cuando no había empezado andar en el ateismo yo decía: -¡Dios mío te amo! Pero con esa misma lengua que yo bendecía al Señor, con esa misma lengua le daba garrote a toda la humanidad; criticaba a todo el mundo, a todo el mundo andaba señalando con el dedo, siempre la santa Gloria; y como me mostraba que yo decía que amaba a Dios y era envidiosa y que agradecida; jamás le reconociste todo el esfuerzo y amor y la entrega de ellos, para darte una profesión, para levantarte, y todo eso tan pronto tuviste profesión; hasta ellos te quedaron pequeños. Al punto de llegar a avergonzarte de tu mama, por la humildad y la pobreza de ella.

Y me muestran como esposa, ¿Quién era? Todo el día renegando desde que me levantaba. Mi esposo me decía: “! Buenos Días”! ¿Cuáles buenos días?!Mire, esta lloviendo, renegando todo el tiempo y con mis hijos; Me muestran que ni siquiera jamás tuve amor y compasión por el prójimo, por mis hermanos de fuera. Y me decía el Señor “nunca pensaste..!Pobrecitos, Señor los enfermos! Dame la gracia de ir allá a acompañarlos en su soledad. Los niños que no tienen mama, los huerfanitos, cuantos niños sufriendo Señor.”……..mi corazón de piedra…….! Total!; en el examen de los diez mandamientos no pase ni medio.

¡Terrible espantoso!, Vivía un verdadero caos. ¿Cómo que yo no había asesinado y había matado a tanta gente?

Por ejemplo yo di muchos mercados a gente necesitada pero daba no por amor, daba por mi imagen, porque como era muy rico que todo mundo me viera la gracia, y como era de rico manipularle la necesidad a la gente.

Y entonces yo decía: “tome le doy este mercado pero me hace el favor va y me remplaza en las reuniones del colegio de mis hijos, porque yo no tengo tiempo de ir a las reuniones personales, de los colegios. Y así a todo el mundo le daba cosas pero les manipulaba; además me encantaba que anduviera un montón de gente detrás de mí diciendo lo buena y lo santa que era. ¡Me creé una imagen!. Y me dicen a mi: “¡Es que tu tenias un dios y ese dios era el dinero!,¡por el te condenaste!; Por el te hundiste en el abismo, y te alejaste de tu Señor.”….nosotros si habíamos tenido mucho dinero, pero estábamos quebrados, endeudadísimos, se nos había acabado el dinero…; Entonces cuando me dicen dios dinero yo grite; “Pero cual dinero si yo allá en la tierra deje muchas culebras”… y hasta ahi hable…..

Y cuando me hablaban por ejemplo en el segundo mandamiento veía que yo pequeñita tristemente aprendí que para evitar los castigos de mi mama que eran bastante severos las mentiras eran excelentes y empecé a caminar con el padre de la mentira (Satanás), y empecé a volverme mentirosa y a medida que mis pecados Iván creciendo, las mentiras Iván haciéndose mas grandes. Me daba cuenta que mi mama respetaba mucho al Señor y para ella el nombre del Señor era santísimo, entonces yo pensé y dije: aquí tengo el arma perfecta y comencé a jurar en vano, le decía: “mami por Cristo lindo te juro…….”, y así evitaba los castigos. Imagínense en mi mentira colocando el Santísimo nombre del Señor en las porquerías, en mi inmundicia porque ya estaba llena de tanta mugre y de tanto pecado.

Y vean hermanos aprendí que las palabras no se las lleva el viento, cuando mi mama se me ponía muy terca le decía: “mama, sabe que, ¡que me parta un rayo si te estoy diciendo mentiras!”, y la palabra se fue en el tiempo, pero miren por misericordia de Dios estoy aquí, porque en realidad el rayo entro y me atravesó prácticamente en dos partes y me quemo.

Me mostraban como yo que me decía católica nunca tuve palabra y siempre anteponía el Santo nombre del Señor.

Me impresiono como el Señor pasaba, y todas las criaturas, todas esas cosas espantosas, se votaban al piso en una adoración impresionante. Vi a la santísima Virgen postrada a los pies del Señor, orando por mi, en una extrema adoración y yo pecadora desde mi inmundicia de tu a tu con el Señor. Yo tan buena que he sido. Renegando y maldiciendo del Señor.

En Santificar las fiestas fue espantoso y sentí un inmenso dolor; la voz me decía que yo dedicaba cuatro y cinco horas a mi cuerpo y ni siquiera diez minutos diarios de profundo amor al Señor, de agradecimiento o de una oración; eso si empezaba el rosario a una velocidad y yo decía: “en los comerciales de la novela alcanzo hacer el rosario”. Mostraban como nunca fui agradecida con el Señor, y también me mostraban lo que yo decía cuando me daba pereza ir a misa: “pero mama, si Dios esta en todas partes que necesidad tengo de ir allá. Claro me era muy cómodo decir eso; y la voz me repetía que yo tenia al Señor veinticuatro horas en el día pendiente de mi, y yo no rezaba ni un poquito o un domingo a darle gracias al Señor, mostrarle cuan grande era mi agradecimiento y mi amor por el, y me quedaba grande, pero lo peor del caso, es que esa entrada a la iglesia era el restaurante de mi alma, me dedique a cuidar mi cuerpo, me volví esclava, y se me olvido un pequeño detalle, tenia un alma y jamás cuide de ella, nunca la alimente con la Palabra de Dios porque yo muy cómodamente decía que el que lee la palabra de Dios se volvía loco.

Y en los sacramentos nada yo solamente que como me iba a confesar con esos viejos que eran mas malos que yo, porque era muy cómodo para mi entre mi porquería no irme a confesar, el maligno me saco de la confesión y así fue como me quito la sanación y limpieza de mi alma, porque cada vez que yo cometía pecado no era gratis, Satanás ponía dentro de esa blancura de mi alma su marca, una marca de tinieblas; jamás, solo en mi primera comunión hice una buena confesión, de hay en adelante nunca mas y recibí a mi Señor indignamente. Llego a tal punto la blasfemia, la incoherencia de mi vida que yo llegue a decir: “¿Cuál Santísimo? ¿Qué tal Dios vivo en un pan? Es que esos sacerdotes deberían echarle un poco de arequipe para que supiera a rico”. Hasta ese punto llego la degradación de mi relación con Dios.

Jamás alimente mi alma, y para rematar no hacia sino criticar a los sacerdotes, si hubieran visto como me fue de mal con eso; en mi familia y desde muy pequeños criticábamos a los sacerdotes, empezando por mi papa, decían que esos tipos son unos mujeriegos que tienen mas plata que nosotros y nosotros lo repetíamos. Y nuestro Señor me decía: “¿Quién te creías tu para hacerte Dios y juzgar a mis ungidos?”, me decía: “son de carne y por la santidad de un sacerdote la hace la comunidad, que ora, le ama y le apoya y cuando un sacerdote cae en pecado no le preguntan tanto al sacerdote sino a la comunidad. Y el Señor me mostraba que cada vez que yo criticaba a los sacerdotes se me pegaban unos demonios. Fuera de eso cuanto mal hice cuando llame a un sacerdote homosexual y toda la comunidad se entero, no se imaginan cuanto daño hice.

Del cuarto mandamiento: honrar a Padre y Madre, es Señor me mostraba como ya les comente como fui de desagradecida con mis padres, como maldecía y renegaba de ellos y no me podían dar todo lo que mis amiga tenían y como fui una hija que no valoraba lo que tenia llegue al punto de decir que esa no era mi mama porque me parecía muy poquita cosa para mi. Fue espantoso ver el resumen de una mujer sin Dios y como una mujer sin Dios destruye todo lo que se acerca y fuera de eso lo más grande de todo es que yo sentía que era buena y santa. También me mostró el Señor como yo creía que no me rajaba en este mandamiento por el simple hecho de haber pagado los médicos y las medicinas de mis padres cuando ellos se enfermaron, también como yo analizaba todo a través del dinero y como los manipule cuando yo tenia dinero, hasta de ellos me aproveche, el dinero me endioso y los pisoteé. ¿Saben que me dolió?, ver a mí papa llorando con tristeza a pesar de todo el había sido un buen padre que me había enseñado a ser trabajadora, emprendedora y que debía ser honorable, porque solo el que trabaja puede salir adelante, pero se le olvido un pequeño detalla que yo tenia alma y que él era un evangelizador con su testimonio y como toda mi vida se empezó a hundir a través de todo esto. Veía a mi papa con dolor cuando era mujeriego; el era feliz diciéndole a mi mama y a toda la gente que el era muy macho porque tenia muchas mujeres y que podía con todas; que adema el tomaba y fumaba. Con esos vicios que lo hacían sentir orgulloso, pues el no pensaba que eran vicios sino virtudes. Y empecé a ver como mi mama se cubría las lágrimas cuando mi papa empezaba hablar de otras mujeres. Me empecé a llenar de rabia, de resentimiento y empiezo a ver como el resentimiento me lleva a la muerte espiritual, sentía una rabia espantosa de ver como mi papa humillaba a mi mama delante de todo el mundo. Y empiezo con la rebeldía y le digo a mi mama; “yo nunca voy hacer como usted, por eso las mujeres no valemos nada por mujeres como usted, sin dignidad, sin orgullo que se dejan pisotear de los hombres. “Y yo le decía a mi papa cuando ya fui mas grande”:”Jamás, póngale cuidado, papa jamás voy a permitir que un hombre me humille como usted lo hace con mi mama, si un hombre me llega a ser infiel yo me desquito papa”. Mi papa me pego y me dijo:”¿Cómo se le ocurre?” mi papa era muy machista y le dije: así me pegue y me mate si yo me llego a casar y mi esposo me es infiel yo me desquito para que los hombres entiendan como sufre una mujer cuando un hombre la pisotea”. Y me lleno de todo ese resentimiento y de esa rabia, y cuando ya tuve plata empecé a decirle a mi mama” ¿sabe que mama?”:¡sepárese de mi papa, y eso que yo adoraba a mi papa, es imposible que usted aguante un tipo así, sea digna, hágase valer mama”. Imagínense! quería divorciar a mis padres. Y mama decía, “no hija, a mi no es que no me duela, a mi si me duele pero me sacrifico porque ustedes son siete hijos y yo no soy sino una, me sacrifico porque finalmente su papa es un buen papa y yo seria incapaz de irme y dejarlos sin papa, además, si yo me separo quien va a orar para que su papa se salve, yo soy la que puedo orar para que su papa encuentre la salvación porque el dolor y el sufrimiento que el me ocasiona yo los uno a los dolores de la cruz y todos los días le digo al Señor, este dolor no es nada unido a tu cruz me permita que se salve mi esposo y mis hijos. Yo no entendía eso. Y saben que, me dio tanta rabia y eso hizo que mi vida cambiara y me volviera una rebelde, y empezara a promulgar en esos mismos deseos de defender a la mujer. Empecé a defender el aborto, la estancia, el divorcio y a defender la ley del “Talion”, el que me la hace me la paga, nunca fui infiel físicamente pero dañe a mucha gente con mis consejos.

Cuando llegamos al quinto mandamiento el Señor me mostraba que yo era una asesina espantosa y que cometí lo pero y lo mas abominable ante los ojos del Señor, el Aborto, miren es que el poder que me dio el dinero me sirvió para financiar varios abortos porque yo decía: “la mujer tiene derecho a escoger cuando quiere quedar embaraza o no”, mire en el libro de la vida y me dolió tanto que cuando vi. A una niña de catorce años abortando, yo le había enseñado, porque saben que cuando uno tiene veneno nada bueno queda, y todo a lo que se acerca se daña.

Unas niñas, tres sobrinas mías y la novia de un sobrino abortaron, las dejaban ir a mi casa porque yo era la de plata, la que las invitaba las que les hablaba de moda, de glamour, y de cómo exhibir su cuerpo, y mi hermana me las mandaba halla, miren como las prostituí, prostituí menores que fue otro pecado espantoso después del aborto, porque yo les decía a esas niñas:”no sean bobitas mijitas es que sus mama les hablan de virginidad y de castidad es porque están pasadas de moda, ellas hablan de una Biblia de hace dos mil años, y los curas no se han querido modernizar, ellas hablan de lo que decía el papa, pero ese papa esta pasado de moda.

Imagínense mi veneno y les enseñe a las niñas que ellas tenían que disfrutar de su cuerpo pero que tenían que planificar. Yo les enseñe los métodos de planificación “perfecta mujer”, y esa niña de catorce años, la novia de mi sobrino llega un día a mi consultorio (lo vi. en el libro de la vida), llorando me dice”¡Gloria, soy un bebe y estoy embarazada”, y yo le dije: “bruta, ¿no le enseñe a planificar?” y entonces me dice:”si, pero no funciono”. Entonces miré y el Señor me ponía allí esa niña para que no se hundiera en el abismo, para que no fuera a abortar, porque es que el aborto es una cadena que pesa tanto, que arrastra y pisotea, es un dolor que nunca se acaba, es el vació de haber sido un asesino. Es lo peor a un hijo. Y saben que fue lo peor de esa niña, que en lugar de yo hablarle del Señor le di plata para que fuera a abortar en un lugar muy bueno para que después no la fueran a perjudicar. Así como ese patrocine varios abortos, cada vez que la sangre de un bebe se derramaba era como un holocausto a Satanás, es un holocausto, al Señor le duele y se estremece cada vez que se mata un bebe porque en el libro de la vida, vi como el alma de nosotros tan pronto como se tocan el espermatozoide y el ovulo se forma una chispa hermosa una luz cogida del sol de Papa Dios, el vientre de una madre tan pronto es fecundado se ilumina con el brillo de esa alma y cuando se aborta esa alma grita y gime de dolor así no tenga ojos ni carne, se escucha ese grito cuando lo están asesinando y el cielo se estremece y en el infierno se escucha otro igual pero de jubilo, de inmediato del infierno se abre unos sellos y salen unas larvas para seguir asediando a la humanidad, y seguir haciéndola esclava de la carne y de todas esas cosas que se ven y se verán cada día peor.

Porque ¿cuantos bebes se matan a diario? Y eso es un triunfo para el. Como será que ese precio de sangre inocente ocasiona un demonio mas afuera y me lavan en esa sangre y mi alma blanca se empezó a poner absolutamente oscura. Después de los abortos ya no tuve mas convicción de pecado, para mi todo eso estaba bien. Y lo triste también ver como en esos pagares que me tenias el maligno allí me mostraba todos los bebes que yo había matado también, porque saben que? Yo planificaba con la t de cobre y fue doloroso ver cuantos bebitos habían sido fecundados y se habían estallado esos soles, y el grito de ese bebe desgarrándose da las manos de papa Dios. De razón que vivía amargada y mal geniana, haciendo mala cara, frustrada con todos y con mucha depresión y decía para mi: “Que Mamera “claro, me había vuelto una maquina de matar bebes
Y eso me hundió más en el abismo; como que no había matado? Y que decir de cada persona que me cayó gorda, que odiaba, que detestaba. ¡Ahí ya era aún asesina! Porque no solo con un disparo se mata a una persona, basta con odiarla con hacerle el mal, con tenerle envidia, con eso ya se le mata y en cuanto al sexto mandamiento de no fornica yo dije: “no aquí si no me van al levantar ni un amante porque yo toda la vida solamente he tenido un hombre y es mi esposo”. Cuando me muestran que yo cada vez que yo estaba con mis senos descubiertos y mi cuerpo con mis trusas estaba incitando a otros hombres a que me miraran y tuvieran malos pensamientos y los hacia pecar y así fue como entre en adulterio.

Yo les aconsejaba a las mujeres que fueran infieles con sus esposos les decía: no sean bobas desquítense no los perdonen y mas bien divórciense, ya con eso estaba cometiendo un abominable adulterio. Y me di cuenta que los pecados de la carne son espantosos y son condenatorios así el mundo les diga que son chéveres y que sigamos actuando como animales. Triste mente me solté de la mano del señor, porque los pecados están en los pensamientos, en el alma y en la acción. Fue tan doloroso ver como todo ese pecado, por ejemplo el pecado del adulterio de mi papa daño y desgarro a sus hijos, a mi me volvió una resentida con los hombres y en mis hermanos tres fieles fotocopias de mi papa, felices por ser muy machos, mujeriegos y toma tragos… no se daban cuenta como dañaban a sus hijos. Por eso mi papá lloraba con tanto dolor viendo como su pecado había sido heredado en ellos, en su hija dañándose así toda la obra de Dios.

En el séptimo mandamiento de no robar, yo me consideraba honesta; y el Señor me mostraba que mientras que en mi casa ase desperdiciaba la comida , tanta hambre que padecía todo el mundo y me decía “ yo tenia hambre y mira tú lo que hacías con lo que yo te daba desperdiciabas, yo tenia frió y mira lo que hacías tú esclavizada con las modas y las apariencias, gastándote mucho dinero en una inyección para estar delgada, esclavizada en el cuerpo en pocas palabras hiciste un Dios te tú cuerpo y me mostraba que yo era culpable de la miseria de mi país y que yo si tenia que ver con eso. También me mostraba que cada vez que yo hablaba mal de alguien, le robaba la honra y difícil devolvérsela, que hubiera sido mas fácil reparar al robarle un billete a una persona porque le había podido devolverle la plata y no robarle el buen nombre a una persona. Le rogaba a mis hijos la gracia de una mama en la casa, tierna, una mama que les amaba y no la mama en la calle dejando a los niños solos con el papá televisor, la mamá computadora u con los juegos de video y para calmar mi conciencia le s compraba ropa de marca. Mas me horrorizo cuando vi a mi mamá que se cuestionaba y eso que mi mamá fue una mujer santa que nos corregía y nos amaba, igualmente mi papá y dije “ que será de mi que yo ni siquiera les he dado nada a mis hijos ... Que espanto, que dolor tan grande “.

Me dio una vergüenza porque en el “libro de la vida ve uno todo como en una película y los niños decían “ ahí que se demore mi mamá, que halla un trancon ,porque mi mama es muy cansona y no hace si no renegar; Que tristeza un niño de tres años y una niña mas grande diciendo eso , y les robe a su mamá les robe la paz que iba a dar en mi casa y no los deje que conocieran de Dios a través mió y no les enseñe amar al prójimo y es que si no amo a mi prójimo yo no tengo que ver con el señor , si no tengo misericordia no tengo nada con el señor.

Porque Dios es amor... y bueno, les voy hablar un poquito de no levantar falsos testimonios. Ni mentir en eso si que fui experta ¿oyeron? porque Satanás se volvió mi papá es que tú tienes tu papá Dios y a Satanás.

Si Dios es Amor y yo odio ¿quién es mi Papá? no era tan difícil y si Dios me habla del perdón y de amar a los que, me hacen daño y yo decía el que me la hace me la paga y hasta allí llegó conmigo, pues ¿quién era mi papá? y si El es la verdad y Satanás es la mentira ¿quién era mi papá? y no hay mentira ni rosada, ni amarillita ni verdecita todas las mentiras son mentiras, y Satanás es su padre. Tan terrible fueron los pecados de mi lengua. Que yo veía con mi lengua cuanto dado hacía. Cuando yo chismoseaba, cuando yo me burlaba, le colocaba un apodo a alguien, como sentía esa persona. Como le dolía el apodo. Como le podía crear complejo de inferioridad a una persona gordita que le andaba diciendo gorda, como cuanto mal hacia y como la palabra siempre terminaba en una acción. Cuando me hacen el examen de los 10 mandamientos y de la codicia salieron todos mis males ese deseo loco. Yo pensaba que iba a ser feliz teniendo mucho dinero y se me volvió una obsesión tener dinero. Lastima. Cuando tuve mucho dinero, fue el peor momento que vivió mi alma hasta el punto de querer suicidarme. Con tanto dinero y sola vacía. Amargada. Frustrada. Esa codicia de desear tener dinero fue el camino que me llevó de la mano a extraviarme y soltarme de la mano del Señor. Después de ese examen de los 10 Mandamientos, me muestran "El Libro de la Vida", hermoso, yo ya quisiera tener palabras para describirles "El Libro de la Vida", empezó desde la concepción tan pronto se unieron el par de células de mis padres de inmediato, .hubo!:Zas! una chispa. .una explosión hermosa y se formo una alma, el alma mía cogida de la mano de Papá Dios me encontré un Papá Dios tan hermoso. Tan maravilloso 24 horas al día cuidándome buscándome y lo que yo veía que era castigo. no era más que su amor porque él mira no aquí en mi carne, sino miraba mi alma, y miraba como me iba alejando de la salvación, ese "Libro de la Vida", para terminar les voy a dar un ejemplo de como es de hermoso el "Libro de la Vida", yo era muy hipócrita ya la gente te decía a alguien ihuy! oye como estas de linda que vestido tan precioso, como se te ve de lindo., y por dentro decía "Huy " que de pinta tan asquerosa, y todavía se cree la reina. En mis pensamientos. En ese libro se ve igualito lo que yo decía. Con mi lengua con una diferencia se veían mis pensamientos, y se veía el interior de mi alma. Todas mis mentiras quedaron al rojo vivo, vivas, todo mundo se dio cuenta. A mi mamá cuantas veces me le volaba porque mi mamá no me dejaba ir para ningún lado. Mami tengo un trabajo en grupo en la biblioteca y mi mamá creía el cuento. Y arrancaba a ver una película de pornografía, o a un bar a tomar cervezas con mis amigas y mi mamá viendo mi vida, nada se escapó, vea. es tan lindo "El Libro de la Vida" que mis padres me daban bananos en las onces, en la época mía mis padres eran pobres de manera que en mi lonchera era bananos, bocadillos y leche, y yo me comía el banano y botaba la cáscara de los bananos por todos lados, nunca tuve la conciencia de pensar que si yo dejaba una cáscara de banano podía hacerle algo a alguien, ahí quedo la cáscara de banano, pero saben qué fue lo lindo, que el Señor me mostró algunas veces, no siempre quién se cayó con esa cáscara de banano y que hubiera podido asesinar a esa persona, por mi falta de misericordia y cómo solo una vez, que hice una confesión con dolor y vergüenza bien hecha, que fue cuando una señora me dio 4.500 pesos de más en un supermercado en Bogotá. Y mi papá nos había hablado de ser honorables y nunca tocar un centavo de nadie y yo me doy cuenta en el carro. Cuando ya voy para mi consultorio, “ ahí esa vieja bruta" este animal me dio 4.500 pesos de más y ahora me toca devolverme, y miro y hay un trancon y digo "huy" no que me voy a devolver, no quién la manda de ser tan bruta, pero me quedo el dolor. De esa plata. Porque mi papá había fundamentado muy bien la honorabilidad y el domingo me confesé y le dije "hay padre acúseme: que me robe 4.500 pesos porque no se los devolví a una señora". Ni le puse atención a lo que me dijo el padre. Pero saben que el maligno no me pudo acusar de ladrona, pero sí saben que me dijo el Señor, esa falta de caridad tuya cuando no reparaste el pecado, 4.500 pesos para ti no era nada, pero para esa mujer con un sueldo mínimo, era el alimentación de tres días y saben que fue lo más triste que me mostró, como sufrió y aguanto hambre un par de días. Por mi culpa con sus dos chiquitos, porque así muestra el Señor, muestra cuando yo hago algo quién sufrió quién actúa y como actúa. Me pregunta el Señor ¿qué tesoros espirituales traes? ,. Tesoros espirituales y mis manos iban vacías, no llevaba nada mis manos iban absolutamente desocupadas, es cuando me dice de que te sirve decir que tenías 2 apartamentos, que tenías casas que tenias consultorios. Que te considerabas una profesional con muchísimo éxito. Te pudiste traer el polvo de un ladrillo aquí. Es cuando me dice ¿Qué hiciste con los talentos que yo te di? ¿Talentos? Tenía una misión. La misión de defender el reino del amor. El reino de Dios. Se me había olvidado que tenía alma, muchísimo menos que tenía talentos. Muchísimo menos que tenia talentos, que yo, era las manos misericordiosas de Dios. Mucho menos que todo el bien que deje de hacer le dolió al Señor .Por qué saben que era lo que siempre me preguntaba el Señor? La falta de amor y caridad en el prójimo siempre me preguntaba por el amor, y es cuando me dice:-" Es que tú muerte espiritual... Estaba viva pero muerta. Si hubieran visto que es "muerte espiritual." como es un alma que odia. Como es un alma espantosamente terrible de amargada y de fastidiosa. Que le hace mal a todo el mundo. Cuando uno está lleno de pecados, y ver mi alma por fuera oliendo muy rico y con buena ropa y mi alma oliendo horrible viviendo en los abismos. Con razón tanta depresión y tanta amargura. Y me dice: "Es que tu muerte espiritual comenzó cuando a ti te dejaron de doler todos tus hermanos".Era una alerta cuando veías el sufrimientos de tus hermanos: en todas partes. O cuando veías en los medios de comunicación, mataron, secuestraron, desplazaron y tú con la lengua por afuera dices:-" ¡Ay!. Pobrecitos!.Que pecadito". Pero no te dolían tus hermanos. En el corazón no sentías nada, toda de piedra, el pecado te lo petrifico.

Cuando se cierra mi Libro, ustedes se imaginan la tristeza tan grande mía. Cuan dolor fuera de eso, por haberme portado así con mi Papá Dios, porque a pesar de todos mis pecados, a pesar de toda mi inmundicia y de toda mi indiferencia y de todos mis sentimientos horribles, el Señor siempre hasta el último instante me buscó, siempre me enviaba instrumentos, personas, me hablaba, me gritaba, me quitaba cosas para buscarme, él me busco hasta el último instante. ¿Saben quién es Papá Dios? "pidiéndonos cacao" a cada uno de nosotros para convertirnos. Yo como le decía:- "Óigame Señor usted me condeno". Claro que no, en mi libre albedrío, escogí quién era mi papá, y no fue mi papá Dios. Escogí a Satanás, ese fue mi papá, y cuando se cerró ese libro, yo veo que en mi mente, estoy de cabeza porque me voy, a un hueco y después de ese hueco se va abrir una puerta. Y allí ya voy, y empecé gritarle a todos los santos, que me salvaran, ustedes no tienen idea la cantidad de santos que llegué a saber yo no tenía idea que sabia tantos santos, era tan mala católica, Que pensaba que igual me salvaba San Isidro el labrador, que San Francisco de Asís, y cuando se me acabaron todos santos, el mismo silencio. Sentía un vacío, un dolor tan grande. Diciendo: y todo el mundo allá en la tierra pensando que "tan Santa, " esperando que yo me muera para pedirme un milagrito. Y ¡Miren! ¿Para donde me voy? No, levanto los ojos y me encuentro con los ojos de mi mamá. Y con mucho dolor le grito:- ¡Mami!. Que vergüenza ¡Me condene madre a donde yo voy, no te voy a volver a ver jamás. Y en ese momento a ella le concedieron una gracia muy bella. Estaba inmóvil y le permiten mover sus dos deditos hacia arriba y ella señala allí y saltan de mis ojos dos costras espantosamente dolorosas, esa ceguera espiritual. Salta allí, y veo un momento hermoso. Cuando una paciente me había dicho:- "Mire doctora. Usted es muy materialista y un día lo va a necesitar. Cuando usted esté en eminente peligro, cualquiera que sea, pídale a Jesucristo que la cubra con su sangre que él nunca, nunca la va abandonar. Porque El pagó un precio de su sangre por usted". Y con esa vergüenza tan grande y ese dolor. Empecé yo a gritar: - Jesucristo. Señor ten compasión de mí !perdóname, Señor dame una segunda oportunidad!. Y ese fue el momento más bello, yo no tengo palabras para describir ese momento, El baja y me saca de ese hueco. Cuando El me recoge, todas esas cosas se botaron al piso. Me levanta y me saca en esa parte planita, y me dice con todo ese amor:- "Vas a volver, vas a tener tú segunda oportunidad (...), pero me dice, pero no por la oración de tu familia. Porque es normal que ellos "oren y clamen por ti, sino por toda la intercesión de todas las personas ajenas a tu carne ya tu sangre que han llorado, han orado y han elevado su corazón con muchísimo amor por ti”. Y empiezo a ver como se prenden un montón de lucecitas que son como llamitas blancas llenas de amor. Y veo a las personas que están orando por mí. Pero había una llama grande, grande que era la que más luz daba. La que más amor daba Yo miraba quién era esa persona que me amaba tanto. Y me dice el Señor:-"Esa persona que tú ves allí , es una persona que te ama tanto, tanto que ni siquiera te conoce". Y me mostraba, había visto el recorte en la prensa del día anterior porque bajo al pueblo, bien pobre, era un campesino que vivía al pie de la Sierra Nevada de Santa Marta. Bajó el hombre bien pobrecito. Compró una panela y se la envolvieron en una hoja del "Espectador" del dio anterior. Estaba ahí mi fotografía, quemada. Cuando ese hombre ve esa noticia que ni la leyó de corrido se fue para el piso y empieza a llorar con un amor tan grande, y dice:- "Padre. Señor ten compasión de mi hermanita. Señor sálvala, señor mira Señor. Si tú salvas a mi hermanita, yo te prometo que me voy al "Santuario de Buga" y te cumplo una promesa, pero sálvala". Imagínense un hombre pobrecito, no estaba renegando ni maldiciendo por que estaba aguantando hambre, con una capacidad de amor ofrecerse a atravesar todo un país, por alguien, que no conocía. Y me dice el Señor: "Eso es Amor al Prójimo" (...) y cuando me dice esto: vas a volver pero tú no lo vas a repetir 1000 veces. Sino 1000 veces mil. Y hay de aquellos que oyéndote no cambiaron. Porque van a ser juzgados con más severidad. Como lo vas a ser tú en tu segundo regreso. Los ungidos que son sus sacerdotes o cualquiera de ellos, porqué no hay peor sordo que el que no quiere oír, ni peor ciego que el que no quiere ver. Y esto mis queridos hermanos no es una amenaza, el Señor no necesita amenazarnos, esta es la segunda, oportunidad que ustedes tienen y gracias a Dios. Que viví lo que yo viví! Porque cuando les habrán "El Libro de la Vida". a cada uno, cuando se mueran cada uno de ustedes, vamos a ver este momento igualito, y vamos a vernos tal cual estamos con la diferencia que vamos a ver nuestros pensamientos, y nuestros sentimientos en la presencia de Dios, y lo más hermoso es que cada quien va a ver el Señor en frente de cada uno de nosotros. Otra vez pidiéndonos cacao para que nos convirtamos, para que de verdad empecemos a ser nuevas criaturas con él, sin él no podemos.

Que el Señor los bendiga a todos grandemente. La gloria para Dios. La gloria
Para nuestro señor Jesucristo.

The Secret of the Poor Souls in Purgatory. An interview with Maria Simma of Austria.

2006-06-20T15:44:00.000-07:00

Lea en español, aqui.

Today, very little is taught in regular catechism classes about Purgatory, about the suffering that the Poor Souls experience in order to be completely purified to be able to enter into the Kingdom of Heaven. Yet Purgatory does exist, and the sufferings that the Poor Souls experience there are very real.

Since 1940 (she was then aged 25), a privileged soul, named Maria Simma, has had regular visits from the souls in Purgatory to explain their sufferings and to ask for prayers and Masses to be released from Purgatory. Her local Bishop and parish priest told her she could make known these visitations as long as there were no theological errors.

One day, Sister Emmanuel Maillard, a French nun known for her apostolate in favor of the Apparitions of Our Lady in Medjugorje, came across Maria Simma's book, called The Souls in Purgatory told Me... and read it with great interest: “This book struck me so much because it related very recent testimonies, and also explained very well the Church's doctrine on the subject... Straight away, I wrote to the editor who told me that Maria Simma is still alive. Quickly, I contacted her, and she agreed to meet me to answer my questions, which were many!”

This interview took place in 1997 at Maria's house in Sonntag, a very lovely village in the Vorarlberg Mountains in Austria. The following are excerpts from this interview of Sister Emmanuel of Medjugorje with Maria Simma, taken from a booklet entitled: The Amazing Secret of the Souls in Purgatory, published by Queenship Publishing Co., P.O. Box 220, Goleta, CA 93116, USA (Phone 800-647-9882, Fax: 805-967-5843):

(Note: Maria Simma died on March 16, 2004, in Sonntag, at the age of 89.)

Sr. Emmanuel with Maria Simma:

Maria, can you tell us how you were visited for the first time by a soul in Purgatory?

Yes, it was in 1940. One night, around 3 or 4 o'clock in the morning, I heard someone coming into my bedroom... I saw a complete stranger. He walked back and forth slowly. I said to him severely: "How did you get in here? Go away!" But he continued to walk impatiently around the bedroom as if he hadn't heard. So I asked him again: "What are you doing?" But as he still didn't answer, I jumped out of bed and tried to grab him, but I grasped only air. There was nothing there. So I went back to bed, but again I heard him pacing back and forth.

I wondered how I could see this man, but I couldn't grab him. I rose again to hold onto him and to stop him from walking around; again, I grasped only emptiness. Puzzled, I went back to bed. He didn't come back, but I couldn't get back to sleep. The next day, after Mass, I went to see my spiritual director and told him everything. He told me that if this should happen again, I shouldn't ask, "Who are you?" but "What do you want from me?"

The following night, the man returned. I asked him: "What do you want from me?" He replied: "Have three Masses celebrated for me, and I will be delivered."

So I understood that it was a soul in Purgatory. My spiritual director confirmed this. He also advised me never to turn away the poor souls, but to accept with generosity whatever they asked of me.

And afterwards, the visits continued?

Yes. For several years, there were only three or four souls, above all in November. Afterwards, there were more.

What do these souls ask of you?

In most cases, they ask to have Masses celebrated and that one be present at these Masses. They ask to have the Rosary said and also that one make the Stations of the Cross.

Maria, do the souls in Purgatory have, nevertheless, joy and hope in the midst of their suffering?

Yes. No soul would want to come back from Purgatory to the earth. They have knowledge which is infinitely beyond ours. They just could not decide to return to the darkness of the earth.

Here we see the difference from the suffering that we know on earth. In Purgatory, even if the pain of the soul is just terrible, there is the certitude of living forever with God. It's an unshakeable certitude. The joy is greater than the pain. There is nothing on earth which could make them want to live here again, where one is never sure of anything.

Maria, can you tell us now if it is God who sends a soul into Purgatory, or if the soul itself decides to go there?

It is the soul itself which wants to go to Purgatory, in order to be pure before going to Heaven.

Maria, at the moment of death, does one see God in full light or in an obscure manner?

In a manner still obscure, but, all the same, in such brightness that this is enough to cause great longing.

Maria, can you tell us what the role of Our Lady is with the souls in Purgatory?

She comes often to console them and to tell them they have done many good things. She encourages them.

Are there any days in particular on which She delivers them?

Above all, Christmas Day, All Saints Day, Good Friday, the Feast of the Assumption, and the Ascension of Jesus.

Charity covers a multitude of sins

Maria, why does one go to Purgatory? What are the sins which most lead to Purgatory?

Sins against charity, against the love of one's neighbor, hardness of heart, hostility, slandering, calumny — all these things.

Here, Maria gives us an example which really struck her which I would like to share with you. She had been asked to find out if a woman and a man were in Purgatory. To the great astonishment of those who had asked, the woman was already in Heaven and the man was in Purgatory. In fact, this woman had died while undergoing an abortion, whereas the man often went to church and apparently led a worthy, devout life.

So Maria searched for more information, thinking she'd been mistaken — but no, it was true. They had died at practically the same moment, but the woman had experienced deep repentance, and was very humble, whereas the man criticized everyone; he was always complaining and saying bad things about others. This is why his Purgatory lasted so long. And Maria concluded: "We mustn't judge on appearances."

Other sins against charity are all our rejections of certain people we do not like, our refusals to make peace, our refusals to forgive, and all the bitterness we store inside.

Maria also illustrated this point with another example which gave us food for thought. It's the story of a woman she knew very well. This lady died and was in Purgatory, in the most terrible Purgatory, with the most atrocious sufferings. And when she came to see Maria, she explained why.

She had had a female friend. Between them rose a great enmity, caused by herself. She had maintained this enmity for years and years, even though her friend had many times asked for peace, for reconciliation. But each time, she refused. When she fell gravely ill, she continued to close her heart, to refuse the reconciliation offered by her friend, right up to her deathbed.

Maria, please tell us: who are those who have the greatest chance of going straight to Heaven?

Those who have a good heart towards everyone. Love covers a multitude of sins.

What are the means which we can take on earth to avoid Purgatory and go straight to Heaven?

We must do a great deal for the souls in Purgatory, for they help us in their turn. We must have much humility. This is the greatest weapon against evil, against the Evil One. Humility drives evil away.

The Holy Mass

Maria, can you now tell us what are the most effective means to help deliver the souls in Purgatory?

The most efficient means is the Mass.

Why the Mass?

Because it is Christ who offers Himself out of love for us. It is the offering of Christ Himself to God, the most beautiful offering. The priest is God's representative, but it is God Himself who offers Himself and sacrifices Himself for us. The efficacy of the Mass for the deceased is even greater for those who attached great value to the Mass during their lives. If they attended Mass and prayed with all their hearts, if they went to Mass on weekdays — according to their time available — they drew great profit from Masses celebrated for them. Here, too, one harvests what one has sown.

A soul in Purgatory sees very clearly on the day of his funeral if we really pray for him, or if we have simply made an act of presence to show we were there. The poor souls say that tears are no good for them: only prayer! Often they complain that people go to a funeral without addressing a single prayer to God, while shedding many tears; this is useless!

Earthly sufferings

There is another means, very powerful, to help the poor souls: the offering of our sufferings, our penances, such as fasting, renunciations, etc., — and of course, involuntary suffering, like illness or mourning.

Maria, you have been invited many times to suffer for the poor souls, in order to deliver them. Can you tell us what you have experienced and undergone during these times?

The first time, a soul asked me if I wouldn't mind suffering for three hours in my body for her, and that afterwards I could resume working. I said to myself: "If it will all be over after three hours, I could accept it." During those three hours, I had the impression that it lasted three days, it was so painful. But at the end, I looked at my watch, and I saw that it had only lasted three hours. The soul told me that by accepting that suffering with love for three hours, I had saved her twenty years of Purgatory!

Yes, but why did you suffer for only three hours to avoid twenty years of Purgatory? What did your sufferings have that was worth more?

It is because suffering on earth does not have the same value. On earth, when we suffer, we can grow in love, we can gain merits, which is not the case with the sufferings in Purgatory. In Purgatory, the sufferings serve only to purify us from sin. On earth, we have all the graces. We have the freedom to choose.

All of this is so encouraging because it gives an extraordinary meaning to our sufferings. The suffering which is offered, voluntary or involuntary, even the smallest sacrifices we can make, suffering or sickness, mourning, disappointments... if we live them with patience, if we welcome them in humility, these sufferings can have an unheard-of power to help souls.

The best thing to do, Maria tells us, is to unite our sufferings to those of Jesus, by placing them in the hands of Mary. She is the one who knows best how to use them, since often we ourselves do not know the most urgent needs around us. All this, of course, Mary will give back to us at the hour of our death. You see, these sufferings offered will be our most precious treasures in the other world. We must remind each other of this and encourage each other when we suffer.

Let me add something important: the souls in Purgatory can no longer do anything for themselves; they are totally helpless. If the living do not pray for them; they are totally abandoned. Therefore, it is very important to realize the immense power, the incredible power that each one of us has in our hands to relieve these souls who suffer.

We wouldn't think twice about helping a child who has fallen in front of us from a tree, and who had broken his bones. Of course, we would do everything for him! So, in the same way, we should take great care of these souls who expect everything from us, attentive to the slightest offering, hopeful for the least of our prayers, to relieve them from their pain. And it might be the finest way to practice charity.

Maria, why can one no longer gain merits in Purgatory, when one can on earth?

Because at the moment of death, the time to earn merits is over. For as long as we are living on earth, we can repair the evil we have done. The souls in Purgatory envy us of this opportunity. Even the angels are jealous of us, for we have the possibility of growing for as long as we are on earth.

But often, the suffering in our lives leads us to rebellion, and we have great difficulty in accepting and living it. How can we live suffering so that it bears fruit?

Sufferings are the greatest proof of the love of God, and if we offer them well, they can win many souls.

But how can we welcome suffering as a gift, and not as a punishment (as we often do), as a chastisement?

We must give everything to Our Lady. She is the one who knows best who needs such and such an offering in order to be saved.

We should not always consider sufferings as a punishment. It can be accepted as expiation not only for ourselves, but above all for others. Christ was innocence itself, and He suffered the most for the expiation of our sins. Only in Heaven will we know all that we have obtained by suffering with patience in union with the sufferings of Christ.

Maria, do the souls in Purgatory rebel when faced with their suffering?

No! They want to purify themselves; they understand that it is necessary.

What is the role of contrition or repentance at the moment of death?

Contrition is very important. The sins are forgiven, in any case, but there remains the consequences of sins. If one wishes to receive a full indulgence at the moment of death — that means going straight to Heaven — the soul has to be free from all attachment.
Maria, I would like to ask you: at the moment of death, is there a time in which the soul still has the chance to turn towards God, even after a sinful life, before entering into eternity — a time, if you like, between apparent death and real death?

Yes, yes! The Lord gives several minutes to each one in order to regret his sins and to decide: I accept, or I do not accept to go and see God. Then we see a film of our lives.

I knew a man who believed in the Church's teachings, but not in eternal life. One day, he fell gravely ill and slid into a coma. He saw himself in a room with a board on which all his deeds were written, the good and the bad. Then the board disappeared as well as the walls of the room, and it was infinitely beautiful. Then he woke up from his coma, and decided to change his life.

Maria, does the devil have permission to attack us at the moment of death?

Yes, but man also has the grace to resist him, to push him away. So, if man does not want anything to do with him, the devil can do nothing.

Maria, what advice would you give to anyone who wants to become a saint here on earth?

Be very humble. We must not be occupied with ourselves. Pride is evil's greatest trap.

Maria, please tell us: can one ask the Lord to do one's Purgatory on earth, in order not to have to do it after death?

Yes. I knew a priest and a young woman who were both ill with tuberculosis in the hospital. The young woman said to the priest: "Let's ask the Lord to be able to suffer on earth as much as necessary in order to go straight to Heaven." The priest replied that he himself didn't dare to ask for this. Nearby was a religious sister who had overheard the whole conversation. The young woman died first, the priest died later, and he appeared to the sister, saying: "If only I had had the same trust as the young woman, I too would have gone straight to Heaven."

Maria, are there different degrees in Purgatory?

Yes, there is a great difference of degree of moral suffering. Each soul has a unique suffering, particular to it; there are many degrees.

Maria, are the sufferings in Purgatory more painful than the most painful sufferings on earth?

Yes, but in a symbolic way. It hurts more in the soul.

Maria, you know, many people today believe in reincarnation. What do the souls tell you concerning this subject?

The souls say that God gives only one life.

But some would say that just one life is not enough to know God and to have the time to be really converted, that it isn't fair. What would you reply to them?

All people have an interior Faith (conscience); even if they do not practice, they recognize God implicitly. Someone who does not believe — that doesn't exist! Each soul has a conscience to recognize good and evil, a conscience given by God, an inner knowledge — in different degrees, of course, but each one knows how to discern good from evil. With this conscience, each soul can become blessed.

What happens to people who have committed suicide? Have you ever been visited by these people?

Up to now, I have never encountered the case of a suicide who was lost — this doesn't mean, of course, that that doesn't exist — but often, the souls tell me that the most guilty were those around them, when they were negligent or spread calumny.

At this moment, I asked Maria if the souls regretted having committed suicide. She answered yes. Often, suicide is due to illness. These souls do regret their act because, as they see things in the light of God, they understand instantly all the graces that were in store for them during the time remaining for them to live — and they do see this time which remained for them, sometimes months or years —– and they also see all the souls they could have helped by offering the rest of their lives to God. In the end, what hurts them most is to see the good that they could have done but didn't, because they shortened their lives. But when the cause is illness, the Lord takes this into account, of course.

Are there priests in Purgatory?

Yes, there are many. They didn't promote respect for the Eucharist. So Faith overall suffers. They are often in Purgatory for having neglected prayer — which has diminished their Faith. But there are also many who have gone straight to Heaven.

What would you say, then, to a priest who really wants to live according to the Heart of God?

I would advise him to pray much to the Holy Spirit — and to say his Rosary every day.

Have you been visited by souls who, on earth, practiced perversions? I am thinking, for example, about the sexual domain.

Yes, they are not lost, but they have much to suffer to be purified. For example: homosexuality. This truly comes from the Evil One.

What advice would you give, then, to all those people afflicted by homosexuality, with this tendency in them?

Pray a lot for the strength to turn away from it. They should above all pray to the Archangel Michael; he is the great fighter par excellence against the Evil One.

What are the attitudes of heart which can lead us to losing our soul for good, I mean going to Hell?

It is when the soul does not want to go towards God, when it actually says: "I do not want."
Jesus said that it was difficult for a rich person to enter into the Kingdom of Heaven. Have you seen such cases?

Yes! But if they do good works, works of charity, if they practice love, they can get there, just like the poor.
What do you think of the practices of spiritism? For example: calling up the spirits of the departed, Ouija-boards, etc.?

It is not good. It is always evil. It is the devil who makes the table move.

What is the difference between what you are living with the souls of the departed, and the practices of spiritism?

We are not supposed to summon up the souls — I don't try to get them to come. In spiritism, people try to call them forth.

This distinction is quite clear, and we must take it very seriously. If people were only to believe one thing I have said, I would like it to be this: those who engage in spiritism (moving tables and other practices of that kind) think that they are summoning up the souls of the dead. In reality, if there is some response to their call, it is always and without exception Satan and his angels who are answering. People who practice spiritism (diviners, witches, etc.) are doing something very dangerous for themselves and for those who come to them for advice. They are up to their necks in lies. It is forbidden, strictly forbidden, to call up the dead. As for me, I have never done so, l do not do so, and I never will do so. When something appears to me, God alone permits it. (End of interview.)

This article was published in the January-February, 2004 issue of “Michael”.

Beware of Harry Potter! A sneaky way to promote the occult

2006-06-20T15:04:00.000-07:00

by Melvin Sickler

Who is Harry Potter?

Despite all the publicity he got, perhaps there are some of our readers who do not know who Harry Potter is. He is the hero of a series of books, written by British author J.K. Rowling, for children. In fact, it is the all-time best-seller book for children — 100 million copies have been sold worldwide, which have been translated into 40 different languages. Moreover, a movie was made a few months ago about the first book of the series, and it made the top of the list at the box offices.

In volume one, entitled Harry Potter and the Sorcerer's Philosopher's Stone, we are introduced to the world of sorcery and to the boy who plays the pivotal role in the struggle between good and evil, as it is defined in the series. The story begins with the murder of Harry's parents, a witch and wizard, who are destroyed by another wizard named Voldemort, the chief of all the wizards who have gone too far into the practice of the “Dark Arts — the evil side of sorcery”. Harry is rescued by witches and wizards who take him to a suburb of London to be raised by his aunt and uncle, Mr. and Mrs. Dursley. Harry knows nothing about his background.

On his eleventh birthday, he begins to discover that he has some mysterious powers. He soon meets witches and wizards who harass the Dursleys with magic in order to obtain their permission for Harry to attend Hogwarts, a school of witchcraft and wizardry.

At Hogwarts castle, Harry meets the headmaster, Professor Dumbledore, who is also the unofficial chief of the “good wizards” in the world. The wizard world coexists with the world of the Muggles (the ordinary people who are not wizards), but it is so enchanted that ordinary humans are blinded to its existence.

Truly satanic!

The only teaching Harry gets at school is making magic potions, tricks of magic. They say good magic can be used for good, even though supernatural powers belong only to God.

In the book, Harry never prays. The only religious character is a fat little monk. He is one of the phantoms at the college in the story. The only time they mention a church is in the 4th volume in the scene of satanic sacrifice. Book after book becomes more and more immoral. From volume to volume, the adventurers of Potter become more and more terrifying and bloody.

Chapter 32 of the 4th volume is the most terrible of all. In that chapter, there is a black wizard who kills a schoolmate of Harry Potter under his own eyes in the cemetery. Then during a satanic ritual, he raises from the dead Lord Voldemort, the one who killed the parents of Harry.

To do so, he throws into a big container of boiling water a kind of monstrous child, and they add the bones of dead corpuses taken from graves, with some of the blood of Harry Potter, all the while pronouncing formulas that recall in a blasphemous way the words of the Eucharistic consecration. It only makes one wonder what will come out in the next book!

Each book of this series corresponds to a school year in the life of Harry Potter. So far, four books have been written, and there are three more to go.

To keep children obsessed with Potter

The first book of the series has approximately 300 pages, but the fourth book, Harry and the Goblet of Fire, has approximately 650 pages. It is impossible for a ten-year-old child to read it in a few weeks or even in a few months; it could take the whole year. But this is done on purpose to keep the minds of the children obsessed with Potter so they will think about him continuously.

Some will say that the Harry Potter is only a story, a fairly tale, and that it is harmless for children to read it. But if you study it deeper, you will see that it makes the occult look trivial, and that it is a sneaky way of promoting the occult among children. Children know full well that the story is make-believe. But on the subconscious level, they have absorbed it as experience, and this experience tells them that the mysterious forbidden is highly rewarding.

Contrary to the Bible and the Church

Harry learns how to throw magic spells. According to the book, there is no difference between black and white magic; all magic is good as long as you do it for good things. But the Bible and the Church do not agree.

In the Catechism of the Catholic Church, sections 2116-2117, it states the following: “All forms of divination are to be rejected: recourse to Satan or demons... Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums contradict the honor, respect, and loving fear that we owe to God alone.

“All practices of magic or sorcery, by which one attempts to fame occult powers, so as to place them at one's service and have a supernatural power over others, are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it.”

The Potter series repeatedly portray in a positive light the very activities that are condemned in both the Old and New Testaments in the strongest possible terms. In Deuteronomy 18:9-12 is a passage in which enchanting divination, charms, consulting with familiar spirits, or a wizard or a necromancer, are described as an “abomination” in the eyes of God, and must be driven out. Numerous other passages forbidding the practice of witchcraft and wizardry, or consultation with mediums or diviners, can be found in Leviticus 19:31, 20:6, 27; Isaiah 8:19, 19:3; Galatians 5:19-21; and in Revelation 21:8, just to mention a few.

Plainly diabolical!

Rome has even spoken out against the Potter books. In early December of 2001, the Diocese of Rome's official exorcist, Father Gabriele Amorth, warned parents against the Harry Potter book series. The priest, who is also the president of the International Association of Exorcists, said Satan is behind the works.

In an interview with the Italian INSA news agency, Father Amorth said, “Behind Harry Potter hides the signature of the king of darkness, the devil.” The exorcist, with his decades of experience in directly combating evil, explained that J.K. Rowling's books contain innumerable positive references to magic, “the satanic art”. He noted that the books attempt to make a false distinction between black and white magic, when in fact, the distinction “does not exist, because magic is always a turn to the devil.”

In another interview, which was published in papers across Europe, Father Amorth denounced the disordered morality presented in Rowling's works, noting that they suggest that rules can be contravened, and that lying is justified when they work to one's benefit.

The Potter series might look innocent enoug! And yet, never has the occult come in such a desirable form, and never has it come in such a massive fashion. It does not take an expert to see that Potter casts spells, that he employs witchcraft, and that the books about him contain the names of actual demons. Witchcraft is presented as being exciting and powerful. Witches are portrayed as friendly, positive, supportive, and good. One former witch — now a pastor — described the Potter series as “witchcraft manuals” written at a surprising level of sophistication.

To orient our youth in the direction of the occult, and to expose them to such forces in the name of fun, is very dangerous. Already, the Pagan Federation in England receives an average of 100 inquiries a month from young people who want to become witches — an unprecedented phenomenon which is attributed in part to the Potter books.

Parents: Wake up!

Rowlings' stories create the impression that some of us could learn to handle occult powers and wield them for good. This is a grave error, for our intentions, however noble, cannot transform an objective evil into a good.

No Christian family should allow their children to read the Potter books. Parents must be warned that exposing their children to the enchanting world of Harry Potter is playing with a fire from hell. A set of books which glamorizes and normalizes occult activity is as deadly to the soul as sexual sin, if not more so! Children must be taught that the practice of magic is a major offense against God, something that is very serious in nature.

Parents need to pray daily for the spiritual protection of their families. They need to ask God for the extraordinary gifts of wisdom and discernment. They must know what their children are reading, and they should encourage their children to model after the saints whom we know are now in Heaven. For what is our life on earth all about but to work our way to the Kingdom of Heaven. Meditating on witchcraft and the occult will just not bring one on the right road!

Parents, take on your responsibilities of protecting the souls of your children, and make known to those around you the evils presented in the Potter series. Remember: All that is needed for the triumph of evil is for good men to do nothing!

Melvin Sickler

This article was published in the January-February, 2002 issue of “Michael”.