Maronite Meditations

Had the monks of the monastery of St Maroun beensupporting Patriarch Acacius against the Pope as some suggest? That may be the impression which Pope Hormisdas had. One would think that he could not have been utterly unjustified, but the fact that the monks were attacked by Monophysites indicates that they were sincere in their Chalcedonian confession. A middle path is possible: it could be that the monks of St Maroun and hence of Syria II had notbroken with Chalcedon, but neither had they wished to argue with Acacius, the Patriarch of Constantinople, and had perhaps maintained a silence in the Acacian schism.

We examine the further three letters of 517-520: first, from Pope Hormisdas to the Monks of St Maroun, from those monks and others to the bishops of Syria, and from the priests of Antioch and the monastery of St Maroun to the Patriarch John II. They give us a firm foundation for Maronite history history but many of the details are still shrouded in darkness.

We study the letter which the Monks of St Maroun and other monks wrote to Pope Hormisdas in 517, subsequent to the massacre of about 350 monks by Monophysite s(anti-Chalcedonians). It shows that the Maronite monks were well and truly prominent within 70 years of the foundation of their monastery. It also provides evidence of their acknowledgement of the pre-eminent position of the Pope, and how the Patriarch of Antioch was under the political authority of Constantinople. It also affords some interesting glimpses of the contempoary beliefs about angels.

We go more deeply into the history of the monastery of St Maroun. It is interesting to examine what we can know about it, and how we know. In the end, we see that it must have been founded in 452 as a bulwark teaching the doctrine of the Council of Chalcedon, and destroyed by the year 956.

We examine the evidence of Procopius, and Abu l-Fida, which taken together, show that it was almost certainly on the Orontes River, near Emesa and Hama. But we also examine some of the other ideas floating around, and critique them where appropriate. I forgot to mention that the Monastery of St Maroun is mentioned in the monks' letter to the Pope of 517 - further evidence that the Monastery predates the year 582.

We examine the evidence for St Simeon's relation with the Maronites, and close with a summary of Maronite history so far.

We examine a critique of Theodoret's brief biography of St Maroun, and commence a related enquiry into the life of St Symeon (Simon) the Stylite.

We examine the letter of St John Chrysostom to St Maroun: a short but beautiful letter with its statement: "No distance can weaken the look of love." We also deal with Moosa's assertions that this letter was not addressed to St Maroun, patron of the Maronite Church.

We study what is known of St Maroun, his actions, age at death, and the significance of the similarity of his life, as reported, to that of St Anthony of Egypt.

We study the basic texts about early and medieval Maronite history, and of his life.

We look at Christian Life in Antioch, not least how Scripture was read, i.e. using typology.

We examine what is known of the Divine Liturgy in Antioch at the time when St Maroun is living.

We examine the life of St John Chrysostom, and explore his book "On the Priesthood." We note his letter to St Maroun, but we explore that in the forthcoming programme on the life of St Maroun.

The fact that the bishops were successors to the apostles explains why the episcopate did not develop to its fullest inJerusalem. Although St James the Apostle was what we would consider bishop of Jerusalem, St Peter was possibly still alive in the year 66 when the Jewish rebellion broke out. Certainly, St John was still alive, and it is possible that other apostles also lived. Antioch, which had lost its apostles before Rome, was thus the earliest centre for the development of the episcopate known to us.Monasticism owed much to the teachings of Christ and the example of the first Christians in Jerusalem. It appeared not only in Syria but also in Egypt. They were different establishments, but they eventually influenced one another.

We study the great saint's Epistle to the Ephesians.

We examine the deep work of St Theophilus of Antioch, its bishop from about 169 until perhaps 188. He was the first known to have used the term "Trinity". He defended the faith in the only surviving work, a rich volume in three books which shows the profundity of the faith, and the development of its theosophy, theology, and understanding of scripture, and the inspiration of what we now know as the New Testament.

The Christian search for oneness with God is, I believe, at the basis of all which St Ignatius wrote, for what is ONE in heaven, is MANY in this world; but the many do not have to be utterly separated from God. Rather, they can be brought into relation through a hierarchy, a holy rule or state of being. This is where the unity of the Church and its hierarchy comes in: the Church, bishops, priests and deacons mediate between the ONE and the MANY. They share in the characteristics of both.

We examine, in a general manner, the seven epistles of St Ignatius of Antioch. These remarkable testaments to the faith were written within 80 to 90 years from the death of the Lord. The last of the apostles, St John, had probably died, but there were people still living who had known them. These letters hit us with the impact of a powerful and sincere faith.

It was Antioch where we were first called "Christians." Prior to this, we had been known as followers of "The Way of God" and "The Way of the Lord," showing Jesus (the Lord) was understood as God. Why? What can we draw from this? Finally, we note the critical of St Peter in ancient Antiochian tradition, and the little-known saying that while Christ Himself baptised Peter, St Peter baptised the other apostles.

In this, our first podcast on Maronite History, we look at the city of Antioch, and why it was so central to the first Christian missionaries.

We complete our review of "Loss and Gain," noting the brilliance and fairness of St Newman's arguments for an against conversion, the poignancy of leaving Oxford, becoming a stranger where he had hoped to find a home, and losing the friends of his childhood and youth. We close with a summary of the greatness of this wonderful saint.

We examine St Newman's treatment of how a soul moves, slowly but surely, from one state of belief to another which is different and more satisfying. We open with his discussion of how scents and sounds affect our actions without any logic or argument, and what this means for the way we move from one faith to another. It closes with an exposition of how worship necessarily implies certain ideas, and these have an ongoing effect in our minds, leading us to new thoughts and insights.

We begin studying the story of Loss and Gain. We see how it begins by making some insightful observations on how people develop in character and in spirit. We follow Charles Reding through childhood to Oxford, and meet the various personalities who present him with a range of current ideas; all of which leave Charles unsatisfied.

We present an overview of St J.H. Newman's first novel, "Loss and Gain," 1848. We see how Charles Reding, a young man with a desire to live life consciously in the presence of God, moves - in both mind and heart - to Catholicism, and the peace he thereby finds. This under-appreciated novel anticipates the later deep ideas on belief and its development in an individual.

It might seem at first sight paradoxical that The Tamworth Reading Room is itself a logical argument. Logic can be quite useful in showing the weakness of arguments, and where they cannot look to philosophy for vindication. But St Newman never said that logic had no legitimate place, no critical role. What he said was that it does, but then, so too does faith, and the one should not usurp the role of the other. It is the privilege of the well-formed and balanced Christian to live in both worlds simultaneously: that of nature and the supernatural, that of reason and of faith.

In this section look at The Tamworth Reading Room, we see how St J.H. Newman explains that faith is the basis of action, and is more fundamental even than knowledge (to the extent that knowledge does not fall within faith). It is faith, not secular knowledge, which we need.

In the first part of our analysis of St JHN's "Tamworth Reading Room," we see what he says about the need for something higher than science and intellectual knowledge to bring order to the internal chaos of man, and to teach virtue. True moral achievement comes from active self-conquest, not passively learning things, no matter how "scientific."

St John Henry Newman not only selects some powerful teachings from St Ignatius' epistles, but he also shows us how to think about reading the Fathers and about religion in general. His attention to method is absolutely necessary for us today.

We now consider St J.H. Newman's concise but powerful "Short Road to Perfection" from his Meditations and devotional writings.

We begin a study of the life and work of St John Henry Newman with what was perhaps his major poetical achievement, The Dream of Gerontius, a lengthy poem concerning the passing from this world into thenext. It is called a "Dream" but it is in fact an imaginative, almost prophetic glimpse of eternity. We then meditate upon its theme. (N.B. The Apologia was published in 1864 and the Dream in 1865)

We end our study of the Book of Ecclesiasticus with some wise words about speech, and the great section commencing: “Let us now praise famous men.” Finally, we meditate in lectio divina upon the farewell prayer of Jesus be Sira, the author of the book.

We see how the super-meaning of the Book of Ecclesiasticus is that whatever we do, we should remember why we are living and what we hope for at death. With that, everything in this sprawling book finds it place. Once more, we end with further study of lectio divina.

We study the proverbs in the Book of Ecclesiasticus, and see how they are concerned to teach virtuous self-control. We also examine the value of proverbs as a spiritual genre, and continue our research of the practice of lectio divina

We begin our study of the Book of Ecclesiasticus with some words about its date and authorship, and placing it in relation to other Wisdom books. We then begin to see how it develops the Wisdom tradition. We touch on its teaching about patience, and end with some lectio divina.

15 September is the feast of Our Lady of Sorrows. ŠubHō la.bō wal.brō wal.rou.Hō d.qoud.šō; men hō.šō wa3.da.mō l.3o.lam 3ōl.meen AmeenGlory be to the Father and to the Son, and to the Holy Spirit from now, and unto the age of ages. Amen. Why do we celebrate the feast of Our Lady of Sorrows? The only reason can be because it assists us on the path of salvation, that is, that by meditating upon this feast and observing it with reverence we become better Christians and more worthy of Grace and redemption through our Lord Jesus Christ. As ever, Mary leads us to God.Is it not strange however to have a feast dedicated to her anguish? When we search for reasons we might think first that by reverencing her in her sorrow and compassionating with her we are doing something pleasing to God. And I think there must be a great deal in that. Further, to reflect that the most perfect purely human being who ever lived, suffered as she did must be some consolation to us when we are in undeserved troubles, for the simple reason that in view of her great innocence and purity we have no right to complain.Even philosophically, celebrating this feast with the entire Church reminds us that all of us are human and are born to suffer, to feel pain, and to die. The acceptance of this can build up tremendous strength of soul. But there is yet more because Mary is a model for us, someone in whose patient footsteps we should follow and whose example we should imitate.St John Henry Newman believed that at the end of her life, Mary probably did not die from sickness or the feebleness of old age. Neither was she worn out by her sorrows. Rather, moved by love and her desire to be reunited with her Son in heaven and with His angels and Saints, she allowed her soul to leave her body. That is, she lived a full and productive life on earth, no one more so, and when she sensed that she was ready, her love for her Son led her to ask God to take her spirit from her. She surrendered her soul to God with her final breath which was also her final act of love on this earth in her mortal body. It was right that she should die, St Newman tells us, because her Son had died. Yet, honouring her or all she had sacrificed, and respecting her pure Motherhood, He did not allow her to suffer further, but rather freed her to return to Him in unlimited joy and most profound peace.May we be granted something at least in the direction of this. It is often truly said that the best preparation for a good death is a good life. But it is surely a help to have as a model to follow the death of our lady, a willing sacrifice of the earthly life through and with the impulse of love for the divine union with God.May her prayers always be with us.In the name of the Father, and of the Son, and of the Holy Ghost, Amen. (Fr Yuhanna Azize)

We complete our study of the Book of Wisdom, examining theprayer of Solomon, and the super-meaning that God is the Lord of human history. We close with more lectio divina, exploring how it can transfer an idea from our head into our feeling.

We delve more deeply into the concept of Wisdom in the Book of the Wisdom of Solomon, and explore how it not only anticipates the Incarnation of Christ, but also theDescent of the Holy Spirit. We return to lectio divina, considering not only the first stage, reading; but also the second, meditation.

We introduce the Book of Wisdom, also known as The Wisdom of Solomon. We read the first chapters with their sublime teaching on the world being filled with the Spirit of God, which means that divine justice pervades the entire universe, in both space and in time, so that justice is worked out over eternity, and not in front of our very noses, as we say. At the end of this talk, we begin to study lectio divina, godly or divine reading.

We reach the furthest point of interpretation: Job is both an antetype of Christ who suffers and is raised fromthe dead after terrible sufferings, and of the ordinary person,. It is thus a symbol of the possible unity of God and man in and through the mystery of Christ.

We continue our study of the Book of Job, and ask, why does God not immediately punish evil deeds and reward good ones?

In this episode we examine the Book of Job, taking a bird's-eye view of the message of the entire book.

We look at the three Solomonic books (Proverbs, Ecclesiastes, and the Song of Songs) as one whole, and then meditate on their message.

In our third podcast on the Song of Songs, we investigate its mystic meaning, and its teaching of love as the means to reach God.

We read the contents of the Song of Songs, and see how natural the mystic understanding of it is. We discover that the many dazzling images form one super-image of the beauty of God and the desirability of uniting with Him (in so far as is possible). The meditation takes us in this direction.

Between any sense of the presence and of the absence of God, there is not any void - love waits in hope. This nourishes our contemplation.

In our third episode on the Book of Proverbs, we ask the elusive question: what exactly is Wisdom? Then we contemplate wisdom, so as to have more of it in our lives.

Today we learn about Wisdom in the Book of Proverbs, the instrument of God created in the creation before the creation! And then we meditate upon this mystery.

We begin to read the Book of Proverbs, and examine the almost astounding meaning of the "Fear of God," and close with a contemplation to benefit from this new understanding.

In the third treatment of the Book of Ecclesiastes, we see how we can cleanse our souls in contemplation, and view the world in the light of eternity. We then attempt such a contemplation.

We explore how the Book of Ecclesiastes is true in three ways: as the testimony of King Solomon, as the teaching of Christ, and as the diary of our lives and chronicle of our times, written by the Holy Spirit before we were born.We close with contemplating the gift of life.