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Letter 42, 2024, Sunday, October 20: Trastevere

I went to Santa Maria in Trastevere this warm Sunday evening in October, with a week to go until the end of the Synod, to attend the weekly Byzantine liturgy in Italian.

The liturgy is more beautiful than I can describe.

The words are all sung, by the priest and the choir, and flow up to the mosaics in the apse in a type of auditory incense.

The entire experience brings us who are present, with all of our humanity, all of our human concerns, into the presence of the very meaning of our existence, Christ, the crucified and risen Lord.

It is always extraordinary to attend this liturgy anywhere in the world, but… to be in Rome, and to be in this most beautiful of churches — the oldest church in the world dedicated to the Virgin — is extraordinary squared.

It is “beyond.”

Beyond words, into the infinite, the eternal…

It is something overwhelming to the mind, to the eyes, to the soul — the uneven columns from various ancient Roman temples (for every column and pedestal is different), the intricate Cosmatesque floors, unparalleled in the world (where my eyes seek and find patterns and the breaking of patterns, as I wrote a few days ago), the magnificent mosaics of Christ and the Virgin and a flock of sheep (we are the sheep) covering the apse (dating, I am told, to more than a thousand years ago, before the eastern and western Churches were divided) — all of it silences me, humbles me.


“Kyrie eleison,” the choir sings, in Greek. “Lord have mercy.”


Who is this “Lord”?


The choir answers:

“Christe eleison.” “Christ have mercy.”


This Lord is Christ.


And why do we ask Him for “mercy”?

Ah! That is the question.

Because we are in misery, in the misery of the self, the “I,” of being attached to our own will, the very will he has given to us as a sublime gift, because, having a will, we are free, and that means something astonishing in the universe.

We can choose.

But we have chosen wrongly.

We have chosen many types of slavery.

So we pray that He have mercy on us, who have fallen into that very slavery which we desired and chose for ourselves…


He is above us and beyond us, but also behind us and beneath us.

Above us, as divine.

Beyond us, as immortal, triumphant over death.

But also, behind us, as he arrived among us long ago, 2,000 years ago now.

And beneath us, because he experienced our pain and our abandonment, because he was incarnate, and indeed because he descended into hell, as we say in the Apostle’s Creed, so that we might know that this Lord is a worthy Lord, one who has borne what we must bear.

He meets us where we are, often at our lowest point, and, turning to look upon us, into our eyes, tells us we must continue on to where we have never yet been.


“Lord, have mercy on us,” we pray, as Christians have prayed here century upon century for 20 centuries now, “have mercy on us, for we have exchanged your Holy Spirit, your very Life, into which we also have been baptized, for a spirit of avarice, envy, lust, selfishness, hatred, murder and pride.”

“Lord, have mercy.”

“Kyrie eleison.”

Return us to our own right mind, which is Your mind.


The choir sings:

“Let us, who mystically represent the Cherubim,

who sing to the Life-Giving Trinity the thrice-holy hymn,

now lay aside all the cares of life,

that we may receive the King of all,

escorted, invisibly, by the angelic orders.

Alleluia.


Who are we?

Mystically, we represent the cherubim, angels, spiritual beings, who ceaselessly sing the praises of God, who is the ultimate and final reality, continuously.

How do we know the cherubim do that?

Because Isaiah, who lips were purified with a burning coal — not like the lips of the politicians and merchandise vendors of our time — tells us they do.

What did Isaiah say?

At the beginning of Chapter 6 of the Book of Isaiah, the prophet writes:

And it came to pass in the year in which king Ozias died, that I saw the Lord sitting on a high and exalted throne, and the house was full of his glory.

And seraphs stood round about him, each one had six wings, and with two they covered their face, and with two they covered their feet, and with two they flew.

And one cried to the other, and they said “Holy, holy, holy is the Lord of hosts! The whole earth is full of His glory!“


The word “Alleluia” is the Greek transliteration of the Hebrew hallelu-yah (“hallelujah” in English), meaning “praise the Lord.”

St. John heard the heavenly choir chant “Alleluia!” with “the voice of a great multitude, like the sound of many waters and like the sound of mighty thunderpeals” (Rev 19:1,3,4,6).

Modern ears, even unchurched ones, are perhaps most familiar with the word through George Frideric Handel’s oratorio The Messiah and its iconic “Hallelujah” chorus.

Gina Christian writes (link): “Handel himself wasn’t in the best of places when he composed the work: in 1741, he was in serious debt after a series of musical failures, and his career looked to be over. Providentially, his friend Charles Jennens gave him the libretto, and with funding from Irish charitable groups, Handel wrote the score in just 24 days for a benefit performance to free men from debtors’ prison. The project left him with little sleep or appetite, and Handel’s servants often found their boss in tears while writing. Yet the end result was exultation: after completing the “Hallelujah” chorus, Handel is reported to have said, ‘I did think I did see all heaven before me, and the great God himself seated on his throne, with his company of angels.’”

Here is a link to The Messiah: the Hallelujah chorus is at 1:54:51 of the performance.


Afterward the liturgy, outside in the piazza, I met my friend Maestro Aurelio Porfiri, the well-known Italian writer, composer and organist, and his son, Aureliano, and we went to have a plate of “Primavera” pasta “Da Gildo,” just as we did last Sunday night.

It was a beautiful evening. The streets were filled with tourists and pilgrims. The restaurants were full. The night air hummed with voices speaking many languages, Italian, English, German, French, Spanish, and others still.

Aurelio said he was worried about the wars in Ukraine, Israel, Gaza, and possible expansions of these conflicts, and then others, perhaps in the far east.

We talked a while longer, of this and that, and then I looked at young Aureliano and said, “Remember this night, Aureliano, October 20, 2024. Remember this peaceful night here in Rome, despite the terrible wars elsewhere. Remember the people walking peacefully, the calm night air. Let us pray that this peace remains, and that, if it is ever shattered, let us pray that it returns, when we finally learn to beat our swords into ploughshares, and so are finally able to live in that time of peace that has been prophesied.”

—RM

https://insidethevatican.com/news/newsflash/letter-42-2024-sun-oct-20-trastevere/

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Pope Francis Cries Out: “Immediate Ceasefire on All Fronts!”
As the Gaza war bleeds into Lebanon, the Church labors to stop further escalation

By Christopher Hart-Moynihan

“No one wants war but no one can stop it.” 

That was how the Latin Patriarch of Jerusalem, Pierbattista Pizzaballa, characterized the situation in the Holy Land recently, after nearly a year of war, in an interview with Vatican News, the official Vatican news agency. What started with a series of terrorist attacks carried out against Israel on October 7, 2023, has after 10 months spiraled into a conflict that is on the brink of expanding — some would say, has expanded — to the entire Middle East. 

The international community has largely stood by while the terrible bloodshed that broke out on October 7 has continued and grown worse. Many observers have warned that the conditions are now in place for several possible “worst-case scenarios” to play out, which would embroil the world’s major powers in a new “World War” for the 21st century. These concerns were accentuated by several recent targeted bombing attacks outside of Israel, in Lebanon and in Iran, for which Iran and Hezbollah have vowed to retaliate. As of this writing, a definitive retaliation has not yet occurred. 

Of course, as many analysts have observed, the roots of Israel’s current war with Hamas and the increasingly intensifying dispute with Hezbollah and Iran date back decades, making the current iteration of the conflict exponentially more difficult to resolve. Nonetheless, in recent weeks, various voices in the Vatican have continued to work through diplomatic channels in attempts to prevent the conflict from escalating further. 

The task of Cardinal Pizzaballa is made even more difficult by the fact that Christians on all sides of the conflict have experienced, and continue to experience, suffering and loss. In the first week of August, Israel’s northern neighbor Lebanon, which is both the seat of Hezbollah’s operations as well as the home of several sizable Christian communities — including Orthodox, and Maronite, Syriac and Melkite Catholics — saw panicked crowds pack into Beirut’s Rafic Hariri international airport as people desperately tried to leave the country before the outbreak of further hostilities. 

The panic in Lebanon was brought on by the targeted killings of a Hezbollah leader in Beirut and a Hamas leader in Tehran. Airstrikes by the Israeli Defense Forces (IDF) killed Fuad Shukr, the Hezbollah commander, on July 30 in Beirut (upper left), and Ismail Haniyeh, the leader of Hamas’ political arm (here), in Tehran on July 31. In response, Hassan Nasrallah, the longtime leader of Hezbollah, stated, “After the assassination of Haniyeh, Iran finds itself obliged to respond. After the assassination of Fuad [Shukr], Hezbollah finds itself obliged to respond.” 

As of this writing, nearing the middle of August, a military response by Iran and/or Hezbollah, of the type that would definitively usher in a wider war, has not yet occurred. However, multiple signs seem to indicate that such a response is imminent. In recent days, Russian military officials have visited Iran and the United States Navy has begun to position warships off the coast of Israel and in the Arabian Sea and the Persian Gulf, to the south of Iran. An escalated conflict could quickly entangle the two superpowers, who are already fighting a shadow war in Ukraine. Meanwhile, the U.S. State Department issued an updated travel advisory for Lebanon on July 31, advising all Americans, “Do Not Travel to Lebanon due to rising tensions between Hizballah [Hezbollah] and Israel. If you are in Lebanon, be prepared to shelter in place should the situation deteriorate.” 

The trust between Pope Francis and Latin Patriarch of Jerusalem Pierbattista Pizzaballa dates back to the beginning of the pontificate. Here, Pizzaballa whispers into the Pope’s ear on May 26, 2014, more than 10 years ago, when Pope Francis visited Israel to commemorate the 50th anniversary of the historic 1964 encounter in Jerusalem between Pope Paul VI and the Ecumenical Greek Orthodox Patriarch, Athenagoras (Photo Grzegorz Galazka)

At his August 7 General Audience, Pope Francis once again called for de-escalation. “I pray that the sincere search for peace will extinguish strife, love will overcome hatred, and revenge will be disarmed by forgiveness,” Francis said, reiterating his long-standing appeal for an end to the violence. He added, “I reiterate my appeal to all parties involved to ensure that the conflict does not spread and to immediately cease fire on all fronts, starting from Gaza where the humanitarian situation is extremely serious and unsustainable.” 

In his interview with Vatican News at the end of June, Pizzaballa alluded to the increasing risk of a wider war, stating, “The internal debate exists in Israel and also in Lebanon: no one wants war but it seems that no one can stop it, and this is the problem. Of course, if the northern front were to open, it would certainly be a tragedy, especially for Lebanon, which risks becoming another Gaza, at least in the southern part. I am not an expert in military matters, but the landscape remains very tense, always on the verge of further escalation.” Discussing the impact of the war specifically on the Christian community, he added, “Christians are not a separate people, they live what everyone else lives. We know the situation in Gaza, unfortunately, but it is also very problematic in the West Bank, especially from an economic point of view. There is a situation of paralysis, work is scarce or non-existent, and this makes the prospects of emigration increasingly attractive, unfortunately especially for Christians.” 

Amidst the chaos and uncertainty, one thing is abundantly clear: this war, thus far, is a human tragedy on a massive scale. While the eyes of the world shift towards Iran and Lebanon, ten months of Israeli efforts to eliminate Hamas have led to at least 39,965 dead and 92,294 wounded, according to U.N. estimates as of August 13. An estimated 1,139 people were killed in Israel during the Hamas-led attacks on October 7, and more than 200 were taken captive. In addition, there now exists “a full-blown famine” in the north of Gaza (according to Cindy McCain, director of the World Food Programme), while Hamas continues to be operational. In the months since the October 7 attacks, millions more have been left without water, electricity, and food. 

During a lecture he gave to the College of Europe in Natolin (located near Warsaw, Poland) in mid-May, Pizzaballa made several interesting observations about the nature of the conflict, and how it affects his leadership and actions as Patriarch. “The Latin Patriarchate of Jerusalem… has jurisdiction over Israel and Palestine, the two conflicting parties. I have Catholics who are Israelis, Catholics who are Palestinians. Some Palestinian Catholics are under the bombs and others are serving in the Army, bombing. And this brings tensions also within our church community.” 

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