The Rosary & its origins

from "Moment with Mary"

Most historians trace the origin of the Rosary as we know it today back to the so-called Dark Ages of ninth-century Ireland. In those days, as is still true today, the 150 Psalms of David were one of the most important forms of monastic prayer. Monks recited or chanted the Psalms day after day as a source of inspiration.

The lay people who lived near a monastery could see the beauty of this devotion, but because very few people outside the monasteries knew how to read in those days, the lay people were unable to adapt this prayer form for their own use. So one day in about the year 800 A.D., an Irish monk suggested to the neighboring lay people that they pray a series of 150 Our Fathers in place of the 150 Psalms. At first, in order to count their 150 Our Fathers, people carried around leather pouches which held 150 pebbles. Soon they switched to ropes with 150 or 50 knots; eventually they began to use strings strung with 50 wooden beads.

In other parts of Europe, the Angelic Salutation, which makes up the first part of our Hail Mary, was recited as a repetitive prayer. Saint Peter Damian (d. 1072) was the first to mention this prayer form. Then during the thirteenth century another prayer form, which would soon give the Rosary its Mysteries, began to develop. Soon Psalters devoted to 150 praises of Mary were also composed. When a Psalter of Marian praises numbered 50 instead of 150 it was commonly called a rosarium, or bouquet of roses.

Some reflections on Byzantine liturgy

From Amy Welborn...

Saturday evening, we attended the Liturgy at the local Melkite Catholic Church. I’ve shared my observations about Eastern Catholic liturgies before, and have really nothing to add except:

1) Please go. If you’re a Latin Rite Catholic and have never experienced worship in one of these other Catholic churches, go. It will open your eyes to what worship is, and help you grasp what people are saying, even in the Latin context of “singing the Mass” instead of “singing at Mass,” for almost every bit of the liturgy is chanted by presbyter, deacon and people, mostly facing in the same direction. It puts staring at each other and mumbling back and forth in a whole new light.

2) The Divine Liturgy is not directly comparable to the Roman Rite (either old or new) in many respects, but one of the points it might jostle about in the Westerner’s brain is that of the respective roles of clergy and people. One cannot accuse the Divine Liturgy of not being conducive to lay participation. (ritual caveat - yes, I know “participation” does not mean “vocal.”) It demands it, and it is constant. There is, to put it bluntly, never a dull moment. But at the same time, behind the iconostasis, there is a great deal going on. As we are chanting our litanies, the presbyter is praying, and at various points, he emerges with an invitation to us, and we pray something else, and then he returns to his work. I compare this to some of the Masses I attend in which, in the name of participation, I have to sit for at least five minutes after Communion is finished, in silence, watching the priest cleanse the vessels. Because “participation” apparently keepin my eyes glued on every act that the priest performs. Well, yes I’m supposed to be praying, but I’m going to admit to you, it’s difficult, when all is silent and there’s the priest, right up front and center, taking care of things.

3) That said, there is a casualness to the Eastern liturgy that is both refreshing and unnerving. The church is practically empty at the begining, but gradually fills up, until most people have shown up by the Gospel or so. Because there is this (what I call) freight train aspect to the liturgy - you get on and it just goes - it’s hard for a Westerner, accustomed to associating “prayerful” with silence and kneeling, to re-associate it with chanting and standing. But good.

(But I will say, too - that the other interesting thing here is that if you are tired of standing and you want to sit, it’s fine. There were times when about half the people were standing and the other sitting. It reminded me a bit of going to Mass in Italy. There is a sense that we are all here together, celebrating the feast, encountering the Lord, but we are still who we are,and that is fine.)

Read it all.

Liturgy is always interesting and an important topic of both ecumenism as well as culture.

The Immaculate Conception - Eastern Fathers speak

Some Eastern Father's on the Immaculate Conception...

Monday, 08 December 2008
The Immaculate Conception of the Blessed Virgin Mary - Solemnity

Saint Ephrem : «You allowed no stain of Adam's sin to touch the Virgin Mary. Full of grace, she was to be a worthy mother of your Son» (Proper preface of the Mass)


Book of Genesis 3,9-15.20.

The LORD God then called to the man and asked him, "Where are you?" He answered, "I heard you in the garden; but I was afraid, because I was naked, so I hid myself." Then he asked, "Who told you that you were naked? You have eaten, then, from the tree of which I had forbidden you to eat!" The man replied, "The woman whom you put here with me--she gave me fruit from the tree, so I ate it." The LORD God then asked the woman, "Why did you do such a thing?" The woman answered, "The serpent tricked me into it, so I ate it." Then the LORD God said to the serpent: "Because you have done this, you shall be banned from all the animals and from all the wild creatures; On your belly shall you crawl, and dirt shall you eat all the days of your life. I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heel." The man called his wife Eve, because she became the mother of all the living.

Psalms 98,1.2-3.3-4.

Sing a new song to the LORD, who has done marvelous deeds, Whose right hand and holy arm have won the victory.
The LORD has made his victory known; has revealed his triumph for the nations to see,
Has remembered faithful love toward the house of Israel. All the ends of the earth have seen the victory of our God.
Has remembered faithful love toward the house of Israel. All the ends of the earth have seen the victory of our God.
Shout with joy to the LORD, all the earth; break into song; sing praise.


Letter to the Ephesians 1,3-6.11-12.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens, as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, for the praise of the glory of his grace that he granted us in the beloved. In him we were also chosen, destined in accord with the purpose of the one who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ.

Holy Gospel according to Saint Luke 1,26-38.

In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary. And coming to her, he said, "Hail, favored one! The Lord is with you." But she was greatly troubled at what was said and pondered what sort of greeting this might be. Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end." But Mary said to the angel, "How can this be, since I have no relations with a man?" And the angel said to her in reply, "The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God. And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; for nothing will be impossible for God." Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her.

Commentary of the day :

Saint Ephrem (c.306-373), deacon in Syria, Doctor of the Church
Marian hymn

«You allowed no stain of Adam's sin to touch the Virgin Mary. Full of grace, she was to be a worthy mother of your Son» (Proper preface of the Mass)


St. Ephrem the Syrian
Son of God, grant me your own admirable Gift that I may celebrate the wondrous beauty of your beloved Mother! The Virgin gave birth to a son while preserving her virginity; she suckled him who gives nourishment to the peoples; in her immaculate breast she bore him who carries the whole world in his hands. She is Virgin and Mother, what will she not be hereafter? Holy in body, all beautiful in soul, pure of mind, upright in intelligence, perfect in feeling, chaste and faithful, pure of heart and filled with virtue.

May the hearts of virgins rejoice in Mary since of her was born the one who set humankind free from dreadful slavery. May the old Adam, wounded by the serpent, rejoice in Mary; it is Mary who gives Adam a posterity that allows him to crush the accursed serpent and who cures him of his mortal wound (Gen 3,15). Let priests rejoice in the blessed Virgin; she has brought the High Priest into the world who gave himself as a victim, putting an end to the sacrifices of the Old Covenant... Let the prophets rejoice in Mary, since in her were fulfilled their visions, in her were realized their prophecies, in her were confirmed their oracles. Let all the patriarchs rejoice in Mary since she received the blessing promised to them, she who, in her son, has brought them to completion...

Mary is the new tree of life who, instead of the bitter fruit picked by Eve, gives to mankind that sweet fruit on which the whole world is fed. [Sounds like St. Ephrem's 'intermediate' state language at work here; definitely coincides with the Immaculate Conception dogma of the west.]

-------------------------------------------------------------

On the Immaculate Conception
"The Reflection of the Beauty That Saves the World"

ROME, DEC. 9, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI gave Monday, the solemnity of the Immaculate Conception of the Virgin Mary, before praying the Angelus with those gathered in St. Peter's Square.

* * *

Dear Brothers and Sisters:

The mystery of Mary's Immaculate Conception, which we celebrated solemnly today, reminds us of two fundamental truths of our faith: in the first place original sin, and then the victory of Christ's grace over it, a victory that shines sublimely in Mary Most Holy. The existence of what the Church calls "original sin" is, sadly, a crushing truth, suffice it to look around us and above all in our interior. The experience of evil is, in fact, so consistent, that it imposes itself and makes us ask the question: from whence does it come? For a believer especially, the question is even more profound: If God, who is absolute goodness, has created everything, where does evil come from?

The first pages of the Bible (Genesis 1-3) respond precisely to the fundamental question -- posed by every human generation -- with the account of creation and our parents' fall: God created everything so that it would exist, in particular he created man in his own image; he did not create death, rather, the latter entered the world because of the envy of the devil (cf. Wisdom 1:13-14; 2:23-24), who, rebelling against God, also attracted men with deceit, inducing them to rebellion. It is the drama of freedom, which God accepts totally out of love, but promising that there would be the son of a woman that would crush the head of the ancient serpent (Genesis 3:15).

Hence, from the beginning, the "eternal counsel" -- as Dante would say -- has a "fixed term" (Paradise, XXXIII, 3): The Woman predestined to be mother of the Redeemer, mother of him who humbled himself to the extreme to lead us back to our original dignity. In God's eyes, this Woman has always had a face and name: "full of grace" (Luke 1:28), as the Angel called her when visiting her in Nazareth. She is the new Eve, spouse of the new Adam, destined to be the mother of all the redeemed. Thus wrote St. Andrew of Crete: "The Theotokos Mary, the common refuge of all Christians, was the first to be delivered from the primitive fall of our parents" (Homily IV, on Christmas, PG 97, 880 A). And today's liturgy states that God has "prepared a worthy dwelling for his Son and, in anticipation of his death, preserved her from all stain of sin" (Collect Prayer).


St. Andrew of Crete
Beloved, in Mary Immaculate we contemplate the reflection of the Beauty that saves the world: the beauty of God that shines on the face of Christ. In Mary, this beauty is totally pure, humble, free of all pride and presumption. The Virgin showed herself in this way to St. Bernadette 150 years ago in Lourdes, and in this way she is venerated in so many shrines. This afternoon, in keeping with tradition, I will also render her homage before the monument dedicated to her in the Piazza di Spagna. Let us now invoke the Immaculate Virgin with confidence, recalling with the Angelus the words of the Gospel, which today's liturgy proposes for our meditation.

Pius XII, the Miracle of the sun, & The Assumption of Mary

Does a pope use 'papal infallibly' at his whim? Indeed, not! Why Pius XII was confirmed in declaring the Dogma of the Assumption of Mary.

Pius XII Saw "Miracle of the Sun"
Handwritten Note Reveals Pope's Experience

By Antonio Gaspari

ROME, NOV. 4, 2008 (Zenit.org).- According to his own testimony, the Pope who declared the dogma of the Assumption saw the "miracle of the sun" four times.

This information is confirmed by a handwritten, unpublished note from Pope Pius XII, which is part of the "Pius XII: The Man and the Pontificate" display. The display opened in the Vatican to the public today and will run through Jan. 6.

A commissioner of the display and a Vatican reporter for the Italian daily Il Giornale, Andrea Tornielli, explained to ZENIT that the note was found in the Pacelli family archives. It describes the "miracle of the sun," an episode that until today had only been affirmed by the indirect testimony of Cardinal Federico Tedeschini (1873-1959), who recounted in a homily that the Holy Father had seen the miracle.

Pius XII wrote, "I have seen the 'miracle of the sun,' this is the pure truth."

The miracle of the sun is most known as the episode that occurred in Fatima, Portugal, on Oct. 13, 1917. According to the Fatima visionaries, Mary had said there would be a miracle that day so that people would come to believe. Thousands had gathered at the site of the visions, and the sun "danced," reportedly drying instantaneously the rain-soaked land and spectators.

Confirming the dogma

Pius XII's note says that he saw the miracle in the year he was to proclaim the dogma of the Assumption, 1950, while he walked in the Vatican Gardens.

He said he saw the phenomenon various times, considering it a confirmation of his plan to declare the dogma.

The papal note says that at 4 p.m. on Oct. 30, 1950, during his "habitual walk in the Vatican Gardens, reading and studying," having arrived to the statue of Our Lady of Lourdes, "toward the top of the hill […] I was awestruck by a phenomenon that before now I had never seen."

"The sun, which was still quite high, looked like a pale, opaque sphere, entirely surrounded by a luminous circle," he recounted. And one could look at the sun, "without the slightest bother. There was a very light little cloud in front of it."

The Holy Father's note goes on to describe "the opaque sphere" that "moved outward slightly, either spinning, or moving from left to right and vice versa. But within the sphere, you could see marked movements with total clarity and without interruption."

Pius XII said he saw the same phenomenon "the 31st of October and Nov. 1, the day of the definition of the dogma of the Assumption, and then again Nov. 8, and after that, no more."

The Pope acknowledged that on other days at about the same hour, he tried to see if the phenomenon would be repeated, "but in vain -- I couldn't fix my gaze [on the sun] for even an instant; my eyes would be dazzled."

Pius XII spoke about the incident with a few cardinals and close collaborators, such that Sister Pascalina Lehnert, the nun in charge of the papal apartments, declared that "Pius XII was very convinced of the reality of the extraordinary phenomenon, which he had seen on four occasions."

Son of Our Lady

Tornielli told ZENIT that there was always a close link between the life of Eugenio Pacelli and the mystery of the Virgin Mary.

"Since childhood," he said, "Eugenio Pacelli was devoted [to Our Lady] and was registered in the Congregation of the Assumption, which had a chapel close to the Church of Jesus. A devotion that seemed prophetic, since he would be precisely the one to declare the dogma of the Assumption in 1950."

The future Pope celebrated his first Mass on April 3, 1899, at the altar of the icon of Mary "Salus Populi Romani" in the Basilica of St. Mary Major. "And then," Tornielli continued, "Eugenio Pacelli received episcopal ordination from Pope Benedict XV in the Sistine Chapel on May 13, 1917, the day of the first apparition of the Virgin of Fatima."

As Pope, in 1940, he approved the Fatima apparitions, and in 1942, consecrated the entire world to the Immaculate Heart of Mary.

As well, Pius XII often spoke with Sister Lucia, the visionary of Fatima, and he asked her to transcribe the messages she received from the Virgin. He thus became the first Pope to know the "third secret of Fatima," which Pope John Paul II would later make public.

Latest Old Books Club discussion...

We've been reading "Hymns on Paradise" by St. Ephrem the Syrian.
This, again, is an ecumenical book club. Some interesting topics covered.
Here's a snapshot of our discussion:

I responded....

(1) Ephrem as a Catholic & Orthodox Father
One thing that I forgot to bring up during our great discussion on Wednesday night was the fact that Ephrem is both part of the Patrimony of the Catholic and Orthodox Churches. When discussing the "intermediate state" theory posited by Ephrem, the discussion seemed to follow a line that this was a great idea and one that was outside the thinking of the Catholic Church. I would simply point out that all of the Fathers we are reading are within both Traditions, respectively.

(2) O Happy Fault (Felix Culpa)
A decent explanation from Wikipedia...

Felix culpa is a Latin phrase that literally translated means a "blessed fault" or "fortunate fall". As a religious term it refers to Adam and Eve's fall and the loss of the Garden of Eden, known theologically as the source of original sin. The phrase is sung annually in the Exsultet of the Easter Vigil: "O felix culpa quae talem et tantum meruit habere redemptorem," "O happy fault that merited such and so great a Redeemer." The medieval theologian Thomas Aquinas cited this line when he explained how the principle that "God allows evils to happen in order to bring a greater good therefrom" (not to say that it ought or needs to happen) underlies the causal relationship between original sin and the Divine Redeemer's Incarnation.

The phrase "Oh happy fault!" is used in colloquial English, especially among literary intellectuals.

In a literary context, the term "felix culpa" can be used to describe how a series of miserable events will eventually lead to a happier outcome. The theological concept is one of the underlying themes of Raphael Carter's science fiction novel The Fortunate Fall; the novel's title is explicitly derived from the Latin phrase. John Milton also invokes ideas of felix culpa in his epic poem Paradise Lost.
Mike chimes in... So, ultimately, the main point is this: felix culpa is from a beautiful song sung during the epic Easter Vigil mass at midnight... it is not any sort of theological maxim or hermeneutic by which Catholics operate. It does however say something profound about the faith that we have in God to transform such a calamity as Original Sin in such a powerful, redemptive manner, renewing the face of the earth.

(3) Intermediate State/Sanctification or 'being clothed in Glory' w/o Original Sin
I would actually like to couple this with a side remark made by Tim yesterday about Marian devotion, specifically the Immaculate Conception. Let me retrace some steps first. Again, Ephrem was positing that Original Sin did not need to occur; the Tree was a 'test' so to speak, and God wanted Adam and Eve to use their radical freedom for the good. If they were to choose righteously and faithfully (not eat the fruit), then they would have (without 'needing' to sin) been 'clothed in Glory' and essentially been given the graces won through Christ on the Cross without all the suffering and death. We all seemed to like and be intrigued by this idea.
Ok, here's the move...
If Adam and Eve were created in an intermediate state (not Glorified, not fallen, yet created in God's image) then couldn't God also create another human (if He so wished) in such an 'intermediate state'? Could He not create, say the Mother of His Divine Son, in this 'intermediate state'? Clearly the roots of the idea behind the Immaculate Conception are within such a doctrine. This is precisely what the Catholic Church teaches on this manner; Mary, set aside for the specific mission of bearing the Son of Man, could not have been born with Original Sin, thus God in all His Omnipotence created her in an 'immaculate state/intermediate state'. She still had radical freedom just like Eve, but not the 'concupiscence' or tendency of fallenness to sin. That's why there's all these Patristic references to Mary as the "new Eve". Hence, when Gabriel announced to her the great task of bearing the Son of God, she was able to answer with a resounding "Let it be done to me according to they will!". Hence, the great Archangel's response: "Hail, full of grace, the Lord is with thee."
The Immaculate Conception, contrary to common belief, is not a new idea. It was discussed even in the time of Thomas Aquinas in the 11th century. The Orthodox, and Aquinas, reject the idea because in those days most believed that the soul did not "quicken" the body at conception, but ensouled the fetus/embryo 40 days later. This was even posited by Augustine in the 4th century. Aquinas openly rejected the theological idea being debated even way back then. Orthodox theology, like Catholicism, developed from Pentecost until around the 10th or 11th century; then, in my interpretation, it became ossified and static, though still quite rich. The Catholic Church, after the schism, still continued the thoughtful, prayerful, and slow 'development of doctrine', for it is like a seed, growing and revealing more to us. Theology is not static. As we know now via science, the embryo is 'kicking' almost at conception, and most would now say that the ancient/medieval idea of 'quickening' was wrong. The body clearly appears to be ensouled at conception, the cornerstone of pro-life teaching.
Thus, it is not extraordinary that 800 years later (after Aquinas et al.) the pope proclaimed it a dogma of Mary, divinely revealed (Immaculate Conception 1854; Assumption of Mary 1950... Orthodox 'dormition' is essentially the same= Matt, correct me on this if necessary!).
Also, the Catholic Church, through the exercise of God given reason and Divine Revelation, thinks about, prays about, and asks God for his assistance in such matters of faith and morals. The Church believes that Peter and his papal successors have the "keys of the Kingdom" to "bind and loose" guided infallibly by the Holy Ghost. God is in fact the authority behind such a declaration. Keep in mind there have really only been 6 major 'infallible statements' made by popes throughout the ages; it is not a power-play as is typically believed.
Here they are:

* "Tome to Flavian", Pope Leo I, 449, on the two natures in Christ, received by the Council of Chalcedon;
* Letter of Pope Agatho, 680, on the two wills of Christ, received by the Third Council of Constantinople;
* Benedictus Deus, Pope Benedict XII, 1336, on the beatific vision of the just prior to final judgment;
* Cum occasione, Pope Innocent X, 1653, condemning five propositions of Jansen as heretical;
* Auctorem fidei, Pope Pius VI, 1794, condemning seven Jansenist propositions of the Synod of Pistoia as heretical;
* Ineffabilis Deus, Pope Pius IX, 1854, defining the immaculate conception; and
* Munificentissimus Deus, Pope Pius XII, 1950, defining the assumption of Mary.

(This is from Wikipedia, and seems correct, so don't take this as 'dogma'... ha, ha, ha.)

In conclusion, the theological groundwork is within Ephrem for such a dogma of Mary via the 'intermediate state' doctrine.

What say you fellas on all these matters?

One fellow, currently attending a High Anglican parish, replied:

Hmmm, on part 3-- that is an interesting move, which I will consider.
This whole "intermediate state" is all new to my thinking, so I'm
still processing it, but you propose an interesting twist. It is
possible that it begins to work toward a resolution of my major
objection--an objection that I thought otherwise could only be dealt
with by a very mystical explanation of the nature of kairos v chronos.
(Are these the right terms?)
I am aware that the germs of some of the modern innovations in Marian
theology have been around for some considerable time, but to my
curmudgeonly anti-modern sensibility, it still seems all too
innovative for me.

On 2, my hesitation is that the phrase could possibly be seen as
trying to make the fall less bad than it was. Maybe this phrase and
the hymn, properly understood, do not do this. But the idea could
easily lead some in that direction. (Similarly--and I don't think you
object to any of this--Death is truly bad, a result of the fall.
Christ's conquest of death does not make death not-bad, but rather
conquered. It is a mistake, then, to think that because of Christ,
death can be a good thing in itself. I think a similar thing could
happen with this fortunate fall idea.)

On 1, yes, of course, pre-schism.

Another friend, newly converted to Orthodoxy, also said he found the connection of Immaculate Conception and St. Ephrem's 'intermediate state' interesting.

Good stuff...

No love for Columbus?

Columbus on the Santa Maria.

From Zenit.

Hero: Columbus
Remembering the Truth of His Faith and Courage

By Elizabeth Lev

ROME, OCT. 16, 2008 (Zenit.org).- Even the ancient Romans understood the importance of gratitude. Marcus Tullius Cicero, orator extraordinaire, extolled that "gratitude is not only the greatest of virtues, but the parent of all the others."
Yet in our modern age we seem to have lost this virtue as revisionist history, cinema and popular literature have vilified those whose achievements have shaped the world we live in today.

This came to mind Sunday, Oct. 12, on what was once known as Columbus Day in commemoration of the day Christopher Columbus first sighted the New World.

This event, which opened the age of discovery, has been since renamed "Indigenous People Day" by some U.S. towns, thus casting into obscurity the courageous and visionary undertaking of the explorer and his patrons who equipped the mission.

Columbus himself has been recast as a greedy, social-climbing tyrant, and while his defects have been blown out of all proportion, his admirable qualities have been simply forgotten.

Ironically, Columbus, the first European man to set foot in America, was the first example of what would later be called "the American dream."

Born of poor parents in Genoa, he immigrated to Spain with only his hard-earned knowledge of seamanship, his desire to get ahead and his profound Catholic faith to sustain him.

Like the countless immigrants who would follow him, he had a dream and the drive to work hard and take risks to realize it.

Divine Providence decreed that he would find a sympathetic ear in the king and queen of Spain, and so Columbus fulfilled his life's ambition, did well for himself and paved the way for future generations to be able to excel through hard work and ingenuity.

A deeply devout man, Columbus was always grateful to God and dedicated his mission to the New World to the conversion of pagan peoples; like the apostles, he hoped to bring the Gospel to those who had never heard of Christ. Upon sighting land on Oct. 13, 1492, the entire crew prayed the Salve Regina.

Today, his contributions are masked by words like "exploitation" and "gold-hunger," but all those Americans who descend from families who hoped to live out their ambitions while freely practicing their faith, should be grateful to Christopher Columbus who was not only great navigator on the seas, but in life.

In my email box today....

The Seventh Ecumenical Council Approves the Veneration of Icons

The Seventh Ecumenical Council which opened in Nicea, Bithynia, on September 24, 787, was attended by 350 bishops, and soon joined by 17 other hierarchs, who abjured the Iconoclast heresy. Next to the papal delegates and those sent by the Patriarchs of Antioch and Jerusalem, the monks, who had been relentlessly persecuted under the Iconoclast emperors Leo III the Isaurian (717-741) and Constantine V Copronymus (741-775), were well-represented with a count of 136.

In this last great council recognized by all the Apostolic Churches, the holy fathers proclaimed the eternal memory of the defenders of Orthodoxy: Patriarch Germanus (715-730), Saint John Damascene, George of Cyprus, and all who had been subjected to exile and torture in their defense of Holy Icons.

The council fathers decreed:

"We define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Savior Jesus Christ, of our spotless Lady, the Mother of God, of the honorable Angels, and of all Saints and pious people."

Remember: Lepanto

The Victory of Lepanto and the Feast of Our Lady of the Rosary

In the 15th century, the expanding Ottoman Empire continued to threaten all Christianity in the West. Pope Pius V finally succeeded in uniting the forces of Venice, Spain and the Holy See.

An important fleet was entrusted to Don John of Austria, and the Pope recommended that his commander-in-chief leave behind all soldiers of ill repute, promising victory if he did so. He ordered public prayers, and increased his own supplications to heaven.

The decisive battle took place on October 7, 1571, in the Gulf of Lepanto, off the Strait of Corinth. A good number of the enemy ships were taken over. The Turkish admiral Ali Pasha was decapitated. Fifteen thousand Christian prisoners were released. Less than a third of the Turkish fleet was able to set out again, dealing the Turkish power a blow from which it never recovered.

On the evening of the battle, Pope Pius V went to the window of his office and looking up at the sky, he cried out, "? our great task at present is to thank God for the victory which he has just given the Christian army." It was the 7th of October, a little before 5 PM, but the news of the victory did not reach Rome until 19 days later on October 26th, confirming the sovereign pontiff's revelation.

In memory of this triumph Pope Pius V instituted for the first Sunday of October the Feast of the Rosary, and added to the Litany of Loreto the supplication "Help of Christians." Among the Catholic faithful, the Lepanto victory contributed extensively to the rapid popularity of the devotion of the Rosary.

Today is the anniversary of the Battle of Lepanto, the 1571 grand naval battle that saved Europe from Ottoman Turkish conquest. The victory -- one of the greatest ever in naval warfare -- was credited by Pope Pius V to the intercession of the Virgin Mary, who'd received countless rosaries in petition for the victory of Christian forces and the protection of Christian Europe from Islamic conquest. Today, then, is the feast of Our Lady of the Rosary among Catholic Christians. Europe wouldn't be free of the Turkish threat for good until the Battle of Vienna in 1683.

If you have a glass to lift tonight, raise it in thanksgiving to God, the Virgin and the West's naval commanders, especially Don John of Austria.

Below is G.K. Chesterton's famous poem Lepanto.

Lepanto

White founts falling in the courts of the sun,
And the Soldan of Byzantium is smiling as they run;
There is laughter like the fountains in that face of all men feared,
It stirs the forest darkness, the darkness of his beard,
It curls the blood-red crescent, the crescent of his lips,
For the inmost sea of all the earth is shaken with his ships.
They have dared the white republics up the capes of Italy,
They have dashed the Adriatic round the Lion of the Sea,
And the Pope has cast his arms abroad for agony and loss,
And called the kings of Christendom for swords about the Cross,
The cold queen of England is looking in the glass;
The shadow of the Valois is yawning at the Mass;
From evening isles fantastical rings faint the Spanish gun,
And the Lord upon the Golden Horn is laughing in the sun.

Dim drums throbbing, in the hills half heard,
Where only on a nameless throne a crownless prince has stirred,
Where, risen from a doubtful seat and half-attainted stall,
The last knight of Europe takes weapons from the wall,
The last and lingering troubadour to whom the bird has sung,
That once went singing southward when all the world was young.
In that enormous silence, tiny and unafraid,
Comes up along a winding road the noise of the Crusade.
Strong gongs groaning as the guns boom far,
Don John of Austria is going to the war,
Stiff flags straining in the night-blasts cold
In the gloom black-purple, in the glint old-gold,
Torchlight crimson on the copper kettle-drums,
Then the tuckets, then the trumpets, then the cannon, and he comes.
Don John laughing in the brave beard curled,
Spurning of his stirrups like the thrones of all the world,
Holding his head up for a flag of all the free.
Love-light of Spain - hurrah!
Death-light of Africa!
Don John of Austria
Is riding to the sea.

Mahound is in his paradise above the evening star,
(Don John of Austria is going to the war.)
He moves a mighty turban on the timeless houri's knees,
His turban that is woven of the sunset and the seas.
He shakes the peacock gardens as he rises from his ease,
And he strides among the tree-tops and is taller than the trees,
And his voice through all the garden is a thunder sent to bring
Black Azrael and Ariel and Ammon on the wing.
Giants and the Genii,
Multiplex of wing and eye,
Whose strong obedience broke the sky
When Solomon was king.

They rush in red and purple from the red clouds of the morn,
From temples where the yellow gods shut up their eyes in scorn;
They rise in green robes roaring from the green hells of the sea
Where fallen skies and evil hues and eyeless creatures be;
On them the sea-valves cluster and the grey sea-forests curl,
Splashed with a splendid sickness, the sickness of the pearl;
They swell in sapphire smoke out of the blue cracks of the ground, -
They gather and they wonder and give worship to Mahound.
And he saith, "Break up the mountains where the hermit-folk may hide,
And sift the red and silver sands lest bone of saint abide,
And chase the Giaours flying night and day, not giving rest,
For that which was our trouble comes again out of the west.
We have set the seal of Solomon on all things under sun,
Of knowledge and of sorrow and endurance of things done,
But a noise is in the mountains, in the mountains, and I know
The voice that shook our palaces - four hundred years ago:
It is he that saith not 'Kismet'; it is he that knows not Fate;
It is Richard, it is Raymond, it is Godfrey in the gate!
It is he whose loss is laughter when he counts the wager worth,
Put down your feet upon him, that our peace be on the earth."
For he heard drums groaning and he heard guns jar,
(Don John of Austria is going to the war.)
Sudden and still - hurrah!
Bolt from Iberia!
Don John of Austria
Is gone by Alcalar.

St. Michael's on his Mountain in the sea-roads of the north
(Don John of Austria is girt and going forth.)
Where the grey seas glitter and the sharp tides shift
And the sea-folk labour and the red sails lift.
He shakes his lance of iron and he claps his wings of stone;
The noise is gone through Normandy; the noise is gone alone;
The North is full of tangled things and texts and aching eyes
And dead is all the innocence of anger and surprise,
And Christian killeth Christian in a narrow dusty room,
And Christian dreadeth Christ that bath a newer face of doom,
And Christian hateth Mary that God kissed in Galilee,
But Don John of Austria is riding to the sea.
Don John calling through the blast and the eclipse
Crying with the trumpet, with the trumpet of his lips,
Trumpet that sayeth ha!
Domino gloria!
Don John of Austria
Is shouting to the ships.

King Philip's in his closet with the Fleece about his neck
(Don John of Austria is armed upon the deck.)
The walls are hung with velvet that is black and soft as sin,
And little dwarfs creep out of it and little dwarfs creep in.
He holds a crystal phial that has colours like the moon,
He touches, and it tingles, and he trembles very soon,
And his face is as a fungus of a leprous white and grey
Like plants in the high houses that are shuttered from the day,
And death is in the phial and the end of noble work,
But Don John of Austria has fired upon the Turk.
Don John's hunting, and his hounds have bayed -
Booms away past Italy the rumour of his raid.
Gun upon gun, ha! ha!
Gun upon gun, hurrah!
Don John of Austria
Has loosed the cannonade.

The Pope was in his chapel before day or battle broke,
(Don John of Austria is hidden in the smoke.)
The hidden room in a man's house where God sits all the year,
The secret window whence the world looks small and very dear.
He sees as in a mirror on the monstrous twilight sea
The crescent of his cruel ships whose name is mystery;
They fling great shadows foe-wards, making Cross and Castle dark,
They veil the plumed lions on the galleys of St. Mark;
And above the ships are palaces of brown, black-bearded chiefs,
And below the ships are prisons, where with multitudinous griefs,
Christian captives sick and sunless, all a labouring race repines
Like a race in sunken cities, like a nation in the mines.
They are lost like slaves that swat, and in the skies of morning hung
The stairways of the tallest gods when tyranny was young.

They are countless, voiceless, hopeless as those fallen or fleeing on
Before the high Kings' horses in the granite of Babylon.
And many a one grows witless in his quiet room in hell
Where a yellow face looks inward through the lattice of his cell,
And he finds his God forgotten, and he seeks no more a sign -
(But Don John of Austria has burst the battle-line!)
Don John pounding from the slaughter-painted poop,
Purpling all the ocean like a bloody pirate's sloop,
Scarlet running over on the silvers and the golds,
Breaking of the hatches up and bursting of the holds,
Thronging of the thousands up that labour under sea
White for bliss and blind for sun and stunned for liberty.
Vivat Hispania!
Domino Gloria!
Don John of Austria
Has set his people free!

Cervantes on his galley sets the sword back in the sheath
(Don John of Austria rides homeward with a wreath.)
And he sees across a weary land a straggling road in Spain,
Up which a lean and foolish knight forever rides in vain,
And he smiles, but not as Sultans smile, and settles back the blade. . .

(But Don John of Austria rides home from the Crusade.)


- G.K. Chesterton

The Black Madonna of Mount Irazú

In 1635 a young black girl found a small black stone statue of Our Lady and the Holy Child in the woods near Cartago. She took it home with her but it returned by itself to where she had found it. After several futile attempts to keep it, she took the statue to the village priest, who tried hiding it, but to no avail. It was always found back in the woods.

The black families nearby built a little chapel to house their treasured Mother and Child on the spot that she herself had chosen to stay. In time it became a famous place of pilgrimage for all of Costa Rica. The image of the black Madonna, gaily dressed with Jesus, was solemnly crowned in 1927.

3 years later- Divine Mercy

Dear brothers and sisters,

The date of April 2 has been imprinted in the Church's memory as the day the Servant of God Pope John Paul II [said] good-bye to this world. Let us again live with emotion the hours of that Saturday afternoon, when the news of his passing away was received by a great multitude of people in prayer who filled St. Peter's Square. For a few days, the Vatican Basilica and this Square truly became the heart of the world. An uninterrupted river of pilgrims paid homage to the remains of the venerated Pontiff and his funeral was a last testament of the esteem and the affection that he had won in the spirit of so many believers and people from all the corners of the earth.

Just like three years ago, today as well, just a short time has passed since Easter. The heart of the Church finds itself still submerged in the mystery of the resurrection of the Lord. In truth, we can interpret the entire life of my beloved predecessor, particularly his Petrine ministry, according to the sign of Christ resurrected. He felt an extraordinary faith in Him, and with Him, he maintained an intimate, unique, uninterrupted conversation. Among his many human and supernatural qualities, he had an exceptional spiritual and mystical sensitivity. [Benedict using a lot of language rich with mysticism and classic doctrine; he also focuses on the fact that JPII was amazing because he was in constant communion with God- no other reason.]

It was enough to see him praying: He literally submerged himself in God and it seemed that everything else during those moments was left outside. During the liturgical celebrations, he was attentive to the mystery being carried out, with a keen capacity to perceive the eloquence of God's word in the development of history, penetrating deeply into God's plan. Holy Mass, as he often repeated, was for him the center of the day and all his existence -- the "living and holy" reality of the Eucharist that gave him spiritual energy to guide the people of God on the path of history. [Benedict's 'marshal plan' for the Church is even in full throttle when honoring JPII; the liturgy is at the heart of rejuvenating Catholic identity, according to Benedict.]

John Paul II died on the vigil of the Second Sunday of Easter, "the day the Lord made." The throes of death happened on this "day," in the new time-space that is the "eighth day," desired by the Holy Trinity through the work of the incarnate Word, dead and risen. Pope John Paul II showed on various occasions that already from before, during his life, and especially in the fulfilling of his mission as Supreme Pontiff, he was in some way submerged in this spiritual dimension. [More Petrine language, combined with spiritual mysticism: the office is divinely instituted, not a Roman, man-made power-play.]

His pontificate, taken together and in many specific moments, presents itself to us as a sign and testimony of the resurrection of Christ. This paschal dynamism [you gotta love how he doesn't dumb it down!], which made of John Paul II's existence a total responding to the call of the Lord, could not be expressed except without a participation in the sufferings and the death of the divine Master and Redeemer. "This saying is trustworthy," the Apostle Paul says, "If we have died with him we shall also live with him; if we persevere we shall also reign with him" (2 Timothy 2:11-12).

Since childhood, Karol Wojtyla had experienced the truth of these words, finding the cross on his path, in his family, with his people. Very soon he decided to carry it beside Jesus, following in his footsteps. He wanted to be his faithful servant to the point of welcoming the call to the priesthood as a gift and a commitment for all of his life. [The 'marshal plan' of BXVI incorporates a renewal of the priesthood in a big, big way.] With Him, he lived, and with Him, he wanted to die. And all of this by way of the unique mediation of most holy Mary, mother of the Church, mother of the Redeemer, intimately and truly associated with the salvific mystery of his death and resurrection. [Some love for Mary. Will She one day be declared "Mother of all humanity- Co-Redemptrix & Co-Mediator of all graces? Who knows...]

In this evocative reflection, the biblical readings just proclaimed guide us: "Be not afraid!" (Matthew 28:5). The words of the angel of the Resurrection, addressed to the women before the empty tomb, which we just heard, became a type of motto on the lips of Pope John Paul II, since the solemn beginnings of his Petrine ministry [Again, the papacy, people! This amazing man was known to us precisely because of his PETRINE MINISTRY!]. He repeated them on various occasions to the Church and to the world on the journey toward the year 2000, and after having passed that historical time, as well as afterward, in the dawn of the third millennium. He always pronounced them with inflexible firmness, first raising up [his] crosier predominated by the cross, and later, when his physical energies were weakening, nearly clinging to it, until that last Good Friday, in which he participated in the Way of the Cross from his private chapel, embracing within his arms the cross.

We cannot forget that last and silent testimony of love for Jesus. That eloquent scene of human suffering and faith, in that last Good Friday, also indicated to believers and to the world the secret of every Christian life. That "be not afraid" was not based on human strength, nor on successes accomplished, but rather, only on the word of God, on the cross and resurrection of Christ. In the degree in which he was being stripped of everything, at the end, even of his very words, this total surrender to Christ manifested itself with increasing clarity. As it happened to Jesus, also in the case of John Paul II, words gave way at the end to the ultimate sacrifice, to the gift of self. And death was the seal of an existence totally given to Christ, conformed to him even physically with the traits of suffering and trusting abandonment to the arms of the heavenly Father. "Let me go to the house of the Father," these words -- reported by those who were at his side -- were his last words, the fulfillment of a life totally oriented to knowing and contemplating the face of the Lord. [Pretty amazing...]

Venerated and dear brothers: I give thanks to all of you for having united yourselves to me in this Mass for the soul of the beloved John Paul II. I address a particular thought to the participants in the first world congress on Divine Mercy, which begins precisely today, and which aims to go deeper in his rich magisterium [again, but a new title] on this theme. The mercy of God, he himself said, is a privileged key for interpreting his pontificate. He wanted the message of the merciful love of God to reach all men and women and he exhorted the faithful to be its witnesses. (Cf. Homily at the dedication of the Shrine of Divine Mercy, Aug. 17, 2002.)

For this reason, he wanted to elevate to the altars Sister Faustina Kowalska, a humble religious, converted by the mysterious divine design into the prophetic messenger of divine mercy. The Servant of God John Paul II had known and personally lived the terrible tragedies of the 20th century, and he asked himself during a long time what could stop the advance of evil. The answer could only be found in the love of God. Only divine mercy, in fact, is capable of putting limits on evil; only the omnipotent love of God can topple the dominance of the evil ones and the destructive power of egotism and hate. For this reason, during his last visit to Poland, upon returning to his native land, he said, "Apart from the mercy of God there is no other source of hope for mankind."

Let us give thanks to God because he has given the Church this faithful and courageous servant. Let us praise and bless the Virgin Mary for having ceaselessly watched over his person and his ministry for the benefit of the Christian people and all of humanity. [The pope benefited all of humanity- there he said it.] And while we are offering for his chosen soul the redeeming Sacrifice, we ask him to continue interceding from heaven for each one of us, for me in a special way, who Providence has called to take up his inestimable spiritual heritage. May the Church, following his teaching and example, faithfully continue its evangelizing mission without compromises, spreading tirelessly the merciful love of Christ, fount of true peace for the entire world.

[Translated by Kathleen Naab]

A Possible 5th Marian Dogma?

5th Marian Dogma Nothing New
Interview With Puerto Rico's Cardinal Aponte

SAN JUAN, Puerto Rico, MARCH 18, 2008 (Zenit.org).- By declaring Mary the Spiritual Mother of All Humanity, Benedict XVI wouldn't be saying anything new about her, only clarifying her role in salvation, says Cardinal Luis Aponte Martínez.

The retired archbishop of San Juan is one of the five cardinal co-sponsors of the 2005 International Symposium on Marian Co-redemption, held in Fatima, that are asking Benedict XVI to declare a fifth Marian dogma.

The petition urges the Pope to proclaim Mary "the Spiritual Mother of All Humanity, the co-redemptrix with Jesus the redeemer, mediatrix of all graces with Jesus the one mediator, and advocate with Jesus Christ on behalf of the human race."

In this interview with ZENIT, Cardinal Aponte discusses his views in favor of the proposed dogma.

Q: Your Eminence, what has led you to take a leadership role in the present petition to Benedict XVI for this new Marian dogma?

Cardinal Aponte: Our Lady has always been a source of particular strength and the object of particular love for me. These roles of the Blessed Virgin as our spiritual mother have always been part of our Catholic tradition. For Latin American Catholics, it is all contained in her manifestation as Our Lady of Guadalupe who shows herself as a merciful mother, ready to intercede for us in our gravest needs, and to use her maternal intercession to bring us closer to Jesus.

I first spoke of the importance of this dogma to my brother cardinals in the presence of Pope John Paul II in Rome in 2002. There I related this Marian proclamation to the Church’s new evangelization. As the first great evangelization of Latin America was led by Our Lady of Guadalupe, so should the Mother of Christ be invoked to lead this new evangelization of the third millennium.

The solemn definition of her motherly roles as co-redemptrix, mediatrix, and advocate will simply release Our Lady all the more to perform these motherly functions of intercession for our age for the maximum effectiveness in leading a new evangelization.

There are new times for the world and the Church. Just imagine how much Our Lady can help us in the new evangelization and with other elements of difficulty and crisis in our present age if we solemnly acknowledge her in these God-given roles of intercession for humanity.

Q: How would you respond to the objection that the Church doesn’t need a new teaching on Mary at this time?

Cardinal Aponte: There is nothing new in this teaching. It is actually very ancient. It is important to keep in mind that this truth is already an official doctrine of the Church regarding Mary as taught at the Second Vatican Council -- "Lumen Gentium," Nos. 57, 58, 61, 62 -- and has been the consistent teaching of the papal magisterium for centuries.

John Paul II called Mary the “co-redemptrix” six times during his pontificate. The role is always understood in complete dependency to Jesus and as a human participant with the redeemer in the work of salvation.

When Blessed Pope Pius IX proclaimed the doctrine of the Immaculate Conception as a dogma in 1854, he explained that a dogmatic statement would add greater light and appreciation of the doctrine, leading to its “perfection.” That’s what this definition would do for Our Lady’s spiritual motherhood -- add nothing new, but provide greater appreciation, understanding, and clarity of the existing truth.

Q: Do you think that these functions of co-redemptrix, mediatrix, and advocate within her general role as our spiritual mother may be too difficult for the common person to comprehend?

Cardinal Aponte: On the contrary, I think, for example, that the faithful in Latin America both comprehend this Marian doctrine in their hearts and already experience these maternal roles of Mary in their lives. Once again, Our Lady of Guadalupe embodies these motherly roles in a dynamic way, as a mother who suffered with Jesus for us, a mother who comes to nourish us with the graces of Jesus, and a mother who intercedes for us in our needs. That’s co-redemptrix, mediatrix, advocate.

John Paul II, in his brilliance, always spoke of Our Lady’s mediation in terms of her motherhood, using the expression “maternal mediation.” What is more common and understandable than a mother who suffers, nourishes, and pleads for her people? That’s what Our Lady does for us as a spiritual mother. It is really quite simple and already part of the daily experience of the Catholic faithful. What may be challenging to some of the learned has already been revealed to the little ones and accepted within the Church.

Q: The principal objection to this new Marian dogma seems to be ecumenism. Would this papal definition hurt the Church’s critically important mission of ecumenism in your view?

Cardinal Aponte: Mothers by their very natures and vocations are unifiers of families. So, too, with the Mother of Jesus within the family of Jesus. The Church’s mission of ecumenism is extremely important, but by leaving the Mother out, we only impede our own progress toward eventual Christian unity in the one body of Christ.

John Paul II made it clear in his encyclical on ecumenism, "Ut Unum Sint," that authentic Catholic ecumenical activity could never include either compromise of Catholic doctrine or impede proper doctrinal development, and this includes the doctrine regarding Mary.

A solemn definition regarding Our Lady’s spiritual maternity would actually be a giant step forward in ecumenism, as it would clearly distinguish what the Church definitively teaches -- that Mary is not a goddess, that Catholics don’t place Mary on a level of equality with Jesus her divine son, and that Mary as a human participated in the historic act of redemption in a way absolutely and completely dependent on Jesus. This would clear up a myriad of misunderstandings amidst our non-Catholic Christian brothers and sisters, leading to greater dialogue and unity regarding Jesus’ mother and within his body. This is true ecumenism from a Catholic perspective.

At the time preceding the definition of the Assumption in 1950, the same objections regarding ecumenism were raised to Pius XII. After the definition, the Church experienced its greatest progress to date in ecumenism leading up to the second Vatican council.

Mary is the Mother of the ecumenical movement, the Mother of unity, not is obstacle. Let us give her the opportunity to unite us in ways only a mother can by openly and proudly declaring her maternal roles of intercession for us. Just think of how powerfully she could help us in the mission of Christian unity if we solemnly invite her to intercede for this goal.

From Zenit.org

Merry Christmas from Pope Benedict...

Benedict XVI's Midnight Mass Homily
"God Finds a Space, Even If It Means Entering Through the Stable"

VATICAN CITY, DEC. 24, 2007 (Zenit.org).- Here is a Vatican translation of Benedict XVI's homily today at Christmas Midnight Mass in St. Peter's Basilica.

* * *

Dear Brothers and Sisters,

"The time came for Mary to be delivered. And she gave birth to her first-born son and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn" (Lk 2:6f.). These words touch our hearts every time we hear them. This was the moment that the angel had foretold at Nazareth: "you will bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High" (Lk 1:31). This was the moment that Israel had been awaiting for centuries, through many dark hours - the moment that all mankind was somehow awaiting, in terms as yet ill-defined: when God would take care of us, when he would step outside his concealment, when the world would be saved and God would renew all things. We can imagine the kind of interior preparation, the kind of love with which Mary approached that hour. The brief phrase: "She wrapped him in swaddling clothes" allows us to glimpse something of the holy joy and the silent zeal of that preparation. The swaddling clothes were ready, so that the child could be given a fitting welcome. Yet there is no room at the inn. In some way, mankind is awaiting God, waiting for him to draw near. But when the moment comes, there is no room for him. Man is so preoccupied with himself, he has such urgent need of all the space and all the time for his own things, that nothing remains for others - for his neighbour, for the poor, for God. And the richer men become, the more they fill up all the space by themselves. And the less room there is for others.

Saint John, in his Gospel, went to the heart of the matter, giving added depth to Saint Luke's brief account of the situation in Bethlehem: "He came to his own home, and his own people received him not" (Jn 1:11). This refers first and foremost to Bethlehem: the Son of David comes to his own city, but has to be born in a stable, because there is no room for him at the inn. Then it refers to Israel: the one who is sent comes among his own, but they do not want him. And truly, it refers to all mankind: he through whom the world was made, the primordial Creator-Word, enters into the world, but he is not listened to, he is not received.

These words refer ultimately to us, to each individual and to society as a whole. Do we have time for our neighbour who is in need of a word from us, from me, or in need of my affection? For the sufferer who is in need of help? For the fugitive or the refugee who is seeking asylum? Do we have time and space for God? Can he enter into our lives? Does he find room in us, or have we occupied all the available space in our thoughts, our actions, our lives for ourselves?

Thank God, this negative detail is not the only one, nor the last one that we find in the Gospel. Just as in Luke we encounter the maternal love of Mary and the fidelity of Saint Joseph, the vigilance of the shepherds and their great joy, just as in Matthew we encounter the visit of the wise men, come from afar, so too John says to us: "To all who received him, he gave power to become children of God" (Jn 1:12). There are those who receive him, and thus, beginning with the stable, with the outside, there grows silently the new house, the new city, the new world. The message of Christmas makes us recognize the darkness of a closed world, and thereby no doubt illustrates a reality that we see daily. Yet it also tells us that God does not allow himself to be shut out. He finds a space, even if it means entering through the stable; there are people who see his light and pass it on. Through the word of the Gospel, the angel also speaks to us, and in the sacred liturgy the light of the Redeemer enters our lives. Whether we are shepherds or "wise men" - the light and its message call us to set out, to leave the narrow circle of our desires and interests, to go out to meet the Lord and worship him. We worship him by opening the world to truth, to good, to Christ, to the service of those who are marginalized and in whom he awaits us.

In some Christmas scenes from the late Middle Ages and the early modern period, the stable is depicted as a crumbling palace. It is still possible to recognize its former splendour, but now it has become a ruin, the walls are falling down - in fact, it has become a stable. Although it lacks any historical basis, this metaphorical interpretation nevertheless expresses something of the truth that is hidden in the mystery of Christmas. David's throne, which had been promised to last for ever, stands empty. Others rule over the Holy Land. Joseph, the descendant of David, is a simple artisan; the palace, in fact, has become a hovel. David himself had begun life as a shepherd. When Samuel sought him out in order to anoint him, it seemed impossible and absurd that a shepherd-boy such as he could become the bearer of the promise of Israel. In the stable of Bethlehem, the very town where it had all begun, the Davidic kingship started again in a new way - in that child wrapped in swaddling clothes and laid in a manger. The new throne from which this David will draw the world to himself is the Cross. The new throne - the Cross - corresponds to the new beginning in the stable. Yet this is exactly how the true Davidic palace, the true kingship is being built. This new palace is so different from what people imagine a palace and royal power ought to be like. It is the community of those who allow themselves to be drawn by Christ's love and so become one body with him, a new humanity. The power that comes from the Cross, the power of self-giving goodness - this is the true kingship. The stable becomes a palace - and setting out from this starting-point, Jesus builds the great new community, whose key-word the angels sing at the hour of his birth: "Glory to God in the highest, and peace on earth to those whom he loves" - those who place their will in his, in this way becoming men of God, new men, a new world.

Gregory of Nyssa, in his Christmas homilies, developed the same vision setting out from the Christmas message in the Gospel of John: "He pitched his tent among us" (Jn 1:14). Gregory applies this passage about the tent to the tent of our body, which has become worn out and weak, exposed everywhere to pain and suffering. And he applies it to the whole universe, torn and disfigured by sin. What would he say if he could see the state of the world today, through the abuse of energy and its selfish and reckless exploitation? Anselm of Canterbury, in an almost prophetic way, once described a vision of what we witness today in a polluted world whose future is at risk: "Everything was as if dead, and had lost its dignity, having been made for the service of those who praise God. The elements of the world were oppressed, they had lost their splendour because of the abuse of those who enslaved them for their idols, for whom they had not been created" (PL 158, 955f.). Thus, according to Gregory's vision, the stable in the Christmas message represents the ill-treated world. What Christ rebuilds is no ordinary palace. He came to restore beauty and dignity to creation, to the universe: this is what began at Christmas and makes the angels rejoice. The Earth is restored to good order by virtue of the fact that it is opened up to God, it obtains its true light anew, and in the harmony between human will and divine will, in the unification of height and depth, it regains its beauty and dignity. Thus Christmas is a feast of restored creation. It is in this context that the Fathers interpret the song of the angels on that holy night: it is an expression of joy over the fact that the height and the depth, Heaven and Earth, are once more united; that man is again united to God. According to the Fathers, part of the angels' Christmas song is the fact that now angels and men can sing together and in this way the beauty of the universe is expressed in the beauty of the song of praise. Liturgical song - still according to the Fathers - possesses its own peculiar dignity through the fact that it is sung together with the celestial choirs. It is the encounter with Jesus Christ that makes us capable of hearing the song of the angels, thus creating the real music that fades away when we lose this singing-with and hearing-with.

In the stable at Bethlehem, Heaven and Earth meet. Heaven has come down to Earth. For this reason, a light shines from the stable for all times; for this reason joy is enkindled there; for this reason song is born there. At the end of our Christmas meditation I should like to quote a remarkable passage from Saint Augustine. Interpreting the invocation in the Lord's Prayer: "Our Father who art in Heaven", he asks: what is this - Heaven? And where is Heaven? Then comes a surprising response: "... who art in Heaven - that means: in the saints and in the just. Yes, the heavens are the highest bodies in the universe, but they are still bodies, which cannot exist except in a given location. Yet if we believe that God is located in the heavens, meaning in the highest parts of the world, then the birds would be more fortunate than we, since they would live closer to God. Yet it is not written: 'The Lord is close to those who dwell on the heights or on the mountains', but rather: 'the Lord is close to the brokenhearted' (Ps 34:18[33:19]), an expression which refers to humility. Just as the sinner is called 'Earth', so by contrast the just man can be called 'Heaven'" (Sermo in monte II 5, 17). Heaven does not belong to the geography of space, but to the geography of the heart. And the heart of God, during the Holy Night, stooped down to the stable: the humility of God is Heaven. And if we approach this humility, then we touch Heaven. Then the Earth too is made new. With the humility of the shepherds, let us set out, during this Holy Night, towards the Child in the stable! Let us touch God's humility, God's heart! Then his joy will touch us and will make the world more radiant. Amen.

[Original text: Italian]

© Copyright 2007 -- Libreria Editrice Vaticana