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2 INTRODUCTION I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 A JOURNEY THROUGH ANCIENT TRADITIONS By Fr Fadi Kmeid OLM ADVERTISEMENT ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24 15 StCharbel PORTAL In the heart of our community lies a cherished heritage steeped in centuries of spirituality and devotion The Maronite Church a beacon of the Syriac Rite Churches boasts one of the oldest liturgical rites a testament to its rich cultural linguistic theological and spiritual heritage Ori gi nat i ng fro m t h e ve n e ra b l e A nt io ch e n e Tra dition the Maronite liturgy finds its roots in the spiritual teachings of the Oriental Fathers of the Church Their focus on the spiritual and ascetic dimensions of worship laid the cornerstone for a tradition that has endured through the ages Throughout history the Maronite liturgical tradition has evolved absorbing the customs and traditions of its people and regions while steadfastly maintaining its core identity However the influence of the Roman Empire particularly after the Crusades in the 12th century and until the end of the Ottoman Empire brought about significant changes to the liturgy Many Latinization reforms were introduced during this period only to be rejected in the 20th century at the Second Vatican Council and the Maronite Church sought to reclaim its authentic roots Today t h e m o de r n Ma ro n ite l it u rgy h a s b e e n carefully codified and edited at the Institute of Liturgy at the Holy Spirit University of Kaslik undergoing a process of renewal and reform a task that would have never seen the light of day without the dedication of a group of monks from the Lebanese Maronite Order Their sole aim was to shed centuries of many influences returning the faith to its original beauty and purity as envisioned by its forefathers The Maronite liturgical tradition is a tapestry woven with mysticism and imagery expressed through the texts found in Maronite missals and lectionaries These ancient writings reveal a deep tradition of spiritual interpretation of scripture incorporating hagiographical texts of Syriac and Byzantine Fathers and saints as well as Oriental Church historians Through the centuries the Maronite liturgical celebration has been guided by synods and the works of individual patriarchs such as Estephan Douwaihy who will be beatified on the 2nd of August 2024 This complex interplay of historical and conflicting influences has shaped the Maronite Church into what it is today In this new issue of Melto we embark on a journey through the mysteries of Maronite liturgy exploring its ancient traditions mystical interpretations and the unique Syriac Maronite heritage We will together discover the profound spiritual depth and timeless wisdom that continue to inspire and uplift the faithful in our community www saint charbel com

14 PARISH AFFAIRS I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 ASH MONDAY SPIRITUAL ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24 3 PRAYING WITH THE BODY SPIRITUALITY OF GESTURES OF THE MARONITE LITURGY By Fr Eliah Abboud OLM Active participation in the Mass in the liturgical celebrations in the daily and spiritual life of the Church must be fostered and encouraged through an emphasis on liturgical gestures God was made Incarnate Christ sanctified the physical body raising it to the Divine imbuing within it a sacred and spiritual dimension United to Christ within the Church each of the faithful become one body united in prayer The liturgy becomes body in prayer raising all aspects of the physical all movements gestures postures and actions to the Divine instilling in each a spiritual significance allowing the faithful to pray using mind body and soul When the faithful are united as one Church these gestures and postures allow for the Church in her entirety to pray both spiritually and physically emphasising her role in the Mystical Body of Christ made visible in our world today Standing Historically standing was regarded as the accepted form of prayer since ancient times In Eastern Rites standing is still regarded as the norm I n th e Jewish Traditi on stan din g was seen as th e most fitting posture to pray to the Lord Ex 33 8 10 Sir 50 12 13 1 Sm 1 26 Ps 135 2 Mt 6 5 Mk 11 25 Lk 18 11 This custom was adopted by the early Christians shown through the frescoes of the orante or praying figures found in catacombs and sarcophagi Many early writers also mentioned this posture with Justin writing that all rise together and pray Justin Martyr 156 while Ter tu llian emp h asised th e fa c t th at We c ou nt fasting or kneeling in worship on the Lord s day to be u n lawfu l Ter tu llian D e C oron a Militis 2 1 5 In early Christianity as well as for pagans and Jews standing was seen as a sign of respect Along with such respect Christians saw an added symbol of standing during the Liturgy as is evident in the writings of the Fathers it had the added significance of the new dignity the liberty of the children of God the freedom from slavery and sin through Baptism and participation in the Resurrection which makes it possible to stand confidently before God with eyes and arms uplifted to Him Mullahay Ellenbracht 2003 The Maronite Liturgy clearly states May these Mysteries allow us to stand with confidence before your awesome throne Anaphora of Saint Mark emphasising the importance of standing before God as His free children By this we see that Liturgy is not necessarily what man does for God but what God has done for us He has freed us from slavery symbolised by the ability to stand in prayer transforming us into free men free from the weight of bondage to sin allowing us to actively enter into a spiritual relationship with Him Furthermore standing was seen as an eschatological action symbolising the Church awaiting the Second Coming of the Messiah This can be found in the Maronite Liturgy where before the Words of Instituti on with the assembled congregation standing the priest prays O Lord we remember your coming that saved us and as we await your second coming we offer you praise and ask you On that day when you will judge the righteous and the sinners do not condemn us because of our sins but have compassion and mercy on us Anaphora of Saint Peter Expanding on this symbolic and spiritual nature of standing the Liturgy of St James emphasises the role of the angels standing before the Lord before whom stand thousand thousands and ten thousand times ten thousand hosts of angels and archangels Liturgy of Saint James Pri

6 SPIRITUAL I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 one expressing their faith through liturgy Liturgical gestures are expressive of divine realities being adapted to contemporary needs through their development throughout histor y We stand c elebrating the resurrection of Christ and united to the angels worshipping God in Heaven Expressing penance and adoration the faithful kneel Hands outstretched we celebrate the death of the Lord and beg for His mercy and forgiveness granting us our daily bread Prostrate we await the rebirth the c oming Lig ht of the World All these gestures symbols of liturgy reveal an innermost identity and spirituality one that is unseen yet made manifest as God was unseen yet became manifest through the Incarnation adding a spiritual dimension to our bodies and actions All these actions are an expression of the identity of the Church united as the Mystical Body of Christ with the Tr ut hs o f t he Fa it h ma d e ma nif es t a nd exp ressed through the physical aspects of the Liturgy emphasises the communion that exists between all the faithful present celebrating the Liturgy and the condition necessary in order for communion to be had between God and His people Boutros Gemayel describes the kiss of peace in the Maronite Liturgy in the following way The peace is taken by the Celebrant who places his hand on the altar and the sacred offering where formerly he kissed the altar and the offerings raises his hand to his mouth and kisses it he then touches the hand of the deacon s who then passes it with closed palms on to the congregation by the hand and it is distributed among all and those who receive it wipe their face with their palms and make the sign of the cross Gemayel 2007 This is to symbolise the peace that flows from the altar from God alone This is a Divine peace not one originating from this world By giving peace to each other the members of the congregation become instruments of peace building this peace between one another hand in hand Furthermore the hand being the instrument of design and works is to ultimately become an instrument of peace Conclusion The Church is body at prayer Through the Church man comes to express himself spiritually and physically It is where all faithful come united as Bibliography Gemayel B 2007 The History of the Maronite Mass Institute of Bishop Boutros Gemayel Hayek M 1 995 M aronite Eglise Vol X Beauchesne diteur Jungmann J A 1959 The Early Liturgy F A B r unner Tra ns Not re D a me Justin Martyr 156 Apologia 1 67 Monumenta eucharista et liturgica vetustissima ed J Quasten Ed Mullahay M I Ellenbracht M P 2003 Liturgical G estures New C atholic Encyclopedia Vol II Gale Group Ter t ul l ia n 21 5 D e C o ro na Mil it is J Mign e E d Patrologia Latina Vagaggini C 1 959 Theological Dimensions of the Liturgy Collegeville Minnesota L J Doyle INTERVIEW ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24 Him every day of our lives It is with His blessing and His gift of the Holy Spirit that we keep trying to succeed and fulfill his will in this world There is no doubt that the time we are living in today is immensely difficult but believe it or not I am very optimistic for the future of Lebanon I think each and every one must do what is best for the community and leave the results in the hands of our Lord I would suggest in this matter to read the Encyclical of Benedict XVI Deus Caritas Est paragraph 35 in which he says In all humility we will do what we can and in all humility we will entrust the rest to the Lord It is God who governs the world not we We offer him our service only to the extent that we can and for as long as he g rants us the streng th To do al l we can wi th what strength we have however is the task which keeps the good servant of Jesus Christ always at work The love of Christ urges us on 2 Cor 5 14 You have vi si ted London three ti mes so far What is your impression I have visited London many times in the past as president of USEK for administrative work for the university This is my third visit as Superior General and I have had a very beautiful experience as I previously mentioned during Gala dinner it s a vibrant and living community and Bishop Paul added a flourishing community to wich I totally agree I am very pleased in the direction we are going today and in the services our monastic community is providing for the Maronites in the UK I really hope that we will soon have our own church where we can practice our liturgy and live our faith and preserve our identity for future generations 11

10 INTERVIEW I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 cation and especially as a Maronite no one can deny that our relation with the Catholic church starting from the sixteenth century with the opening of the Maronite College in Rome gave us an openness to the western culture and the students of that college played a crucial role in forging our identity That being said I think that as Christians of this world we can learn from each other wherever we are and never forget that our main mission is to preach Christ to the world You were elec ted a s P re s id e nt of t h e Co nfere n ce of Rectors of the Middle East CONFREMO which brings together 46 Middle Eastern universities and promotes regional university collaboration How has this in your opinion impacted on the education implemented in the Holy Spirit University of Kaslik Every institution in today s world strived a lot to have international relations with other institutions In the world of universities that is intensified because in the field of research it is important to collaborate with others to reach better results In terms of administration at USEK we worked hard to have good relation with other un i vers i t i es all ove r t h e wo r l d To d a y in t he era of globalization you cannot skip having relations with everyone local regional and international As President of CONFERMO I was able to create a good network for USEK and for other Lebanese Universities This is very important for the university ranking for accreditation and for cooperation in various fields of research Yo u we re t he s u p e rio r of t he St Ma ro u n m onastery in Annaya How was the experience of being so close to St Charbel in a manner of seeing from a primary point of view how he affects everyone Visiting St Charbel for a few moments now and then is a wonderful experience so imagine living there I think that it was one of the graces in my life it is very much of a magnificent experience because you sense the heavenly presence of St Cha rb e l a ro u n d yo u Yet it is a c ha lle n ging experience impelling you to become a better person a better monk and a holier being It s a wonderful experience because you can see closely how nice warm and complete the devotion to St Charbel is I can assure you that summertime every single minute day and night you have someone praying in front of the statue outside Even wintertime you have visitors at night despite the snowy conditions I am blessed to have lived this experience in that holy place Being close to St Charbel is a heavenly experience and I encourage every person to do his best to experience this by spending more and more time in that holy place Yo u a re n ow s u p e rio r Ge n e ra l of t he Le banese Maronite Order How has the occupation been for you during this difficult and contemporary time And what are your plans God have blessed me with various positions in the OLM I have started working in the Order at a very young age The path was filled with challenges and difficulties At the end of the day I believe that God is the Master of History we have to count on HISTORICAL ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24 7 QOLO SURYAYA MAROON Maronite Syriac Melodies By Juliana Hayek Aoun St Ephrem Music is one of the most beautiful instruments that reflects the spiritual dimension of the world used by us humans to convey our beautiful feelings and prayers to our Creator Hence no man can disagree on the importance of the role that hymns play during our practice of our religious rituals especially the Syriac Maronite hymns On every occasion the Our Lady of Lebanon Choir in London of which I am a member perform a Maronite Syriac melody the worshipers in the church feel an exceptional closeness to God So what is this secret that lies behind the beauty and uniqueness of these melodies and their distinction from all religious melodies in the world The Maronite Syriac melody is one of the oldest Christian hymns in the world because it is linked to the Jewish melodies that were sung in ancient times and were then transferred by the apostles to the melodies that accompanied the early church after which they reached the Aramaic Syriac and finally the Maronite melodies These hymns in melody and word go back more than a century and their roots are directly linked to the Christ Syriac music like all ethnic music is a tool for prayer and a way of life at the same time It is dominated by spontaneity and originality The Maronite Syriac did not differentiate between church and civil music as one accompanied him in all his religious and profane activities With the Maronite monks these hymns spread thanks to their collective life which was centered on Saint Maron It is recited within the group and there is no role for solo singing in it Its melodies are simple and based on trichords and tetrachords not on the whole maqam known as the scale in the modern music The hymn is composed using not more than 3 or 4 notes from the maqam or scale The movement of the notes often comes adjacent without significant jumps and if they are present they are filled immediately There is no significant difficulty in performing the Syriac melody but seriousness and sobriety in singing without embellishments and ornaments is a basic condition The melody follows the poetic meter which is often set to the rhythm of the zajal or qaraadi The instrumental accompaniment of these melodies was almost absent except on some occasions and processions where some percussion instruments are added such as gongs and tars All of these elements of the Maronite hymns contributed to their continuity and our attachment to them and it was so evident that the Lebanese Maronite Order undertake tremendous work to collect these melodies write them down and adjust the Arabic texts to their musical structure Also dividing them according to ritual times and putting this great heritage within the reach of the people Thus Syriac Maronite music was included in the heritage of world religious music attracting not only the praying people but also researchers and scholars of music drawing on its treasures and getting inspired by its beauty

8 INTERVIEW I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 MOST REVEREND ABBOT HADY MAHFOUZ Superior General of the OLM Interviewed by Annabelle Yazbek How did your vocation come about and your first time experience living in a monastery I grew up in Fidar a village in the district of Byblos in Lebanon in a Christian neighborhood and region in a very dedicated and pious family We attended mass every Sunday as a family and I used to do the readings almost every Sunday Our Family was not just committed to the Sunday Mass my mother used to take care of the church and my father was also in the church committee I grew up in this Christian atmosphere During my last year in school and before taking my official exams I intensified my prayers I remember that it was during the month of May I remember that clearly because I can never forget the Fest of St Rita that year I was praying for her intersession because I wanted to get highest grades in class My results that year where excellent so I wanted to thank God by intensifying my prayers and my fasting until I decided to join the Lebanese Maronite Order attracted by our great Saint Charbel and I wanted to become a saint I was seventeen and a half at that time When you have the vocation and you want to become a monk prayers and discipline and the mo nastic way of life is not that hard I didn t have any problems growing up in the monastic life The novitiate in the OLM is not very easy but if you are used to discipline at home it becomes easier What was the motivation behind acquiring a PhD in Biblical Studies one of the most difficult doctorates that you can study I was not the one who chose this field but I was very happy about it I had good grades during my theological studies at the Holy Spirit University of Kaslik Usually in the OLM we ask the monks who are willing to pursue higher education and have good grades to pursue their studies abroad and once they finish they come back to Lebanon to teach or do research And that s what happened with me they chose me to continue my studies in this specific field The Superior General at that time was very interested in having someone doing a PhD in Biblical Studies He was my teacher at the Faculty of Theology and he knew that I was committed in my studies so he asked me to go to Rome to study Biblical Sciences I was the second person from Lebanon to graduate with a PhD from the Pontifical Biblical Institute INTERVIEW ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24W 9 In the field of Biblical Studies you have what is called Biblical Theology and Biblical Sciences And the curriculum to reach a PhD in Biblical S ci ences i s somehow tough You need to know old languages very well and good knowledge in many of the modern languages and study a lot There is also the idea that you want to preserve the prestige of this specific institute The saga Can you explain further the role of the Lebanese Maronite order in Lebanon The OLM is like any other religious order in the world who mission is to serve the church and by church I mean the people of God In that sense our primary role is spiritual praying for and with the people as well as guiding the people In other words promoting more goodness on earth through prayer and having Jesus Christ as our example Moving from this common missions to all religious orders the OLM have their own identity that we express in our monasteries and in the variations of our ways of life within the OLM Unlike western Orders who usually have specific missions the OLM was obliged to fulfill the need of the people of God in the society that we live in and at the same time we live a variation of monastic ways of life In the OLM there is a set of fixed rules and traditions that we all abide by and from there on each of us can go far in his mission and talents and divine gifts For example in the same monastery you can see that many monks live their own talents and missions even is they are different They all follow the same program of the monastery in terms of communal prayers and shared times of the monastic community and in between every monk live his own vocation and fulfill his own mission as variant as it is from the others such as parish priests agricultural activities teaching agricultural production writing and research management of various institutions such as schools universities or even hospitals etc It is worth mentioning that we are very attached to Lebanon and the idea of Lebanon and serving Lebanon and preserving Lebanon and its identity How have the Eastern churches and Christians contributed to the preservation and permanency of Christianity around the world and more specifically in the West The Eastern churches are very old churches rooted in the Christian traditions and they have a unique and rich liturgy they are also known for their commitment to the church and it s identity I think the world could learn from this commitment and the West could also benefit from the importance that we give to our families and the way we raise our children in faith and also they way we preserved our liturgical tradition It is also worth mentioning that our Eastern Churches have also benefited from the West in terms of edu

12 PARISH AFFAIRS I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 OUR LADY OF LEBAON ANNUAL GALA DINNER SPIRITUAL ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24 5 of all authority justice forgiveness and mercy Prostration This gesture is an intense and total giving of self It was common among ancient peoples and part of Jewish traditions Gn 17 3 Dt 9 18 Neh 8 6 Tb 12 16 Jdt 9 1 10 1 2 Mc 10 4 It is also fou n d in th e New Testam ent Mt 17 6 2 6 2 9 Takin g th e examp le of th e Syria c m onastic prostrations they are a symbol of rebirth as the prostrator takes on the form of a child within the mother s womb the foetal position This symbolic and spiritual gesture is not only that of penance but signifies the need to constantly be reborn anew through God becoming the symbol of total dependence upon Him as an infant is dependent upon his mother In the Syro Maronite Liturgy the prostration can be seen as a direct expression of the underlying spirituality of Maronite Liturgy This is the spirituality of The Saturday of Light the day after Good Friday and the day before Resurrection Sunday Michel Hayek summarises the symbolic nature of the prostration as If Byzantia stands erect in Resurrection dressed in light and the splendour of the Emperor and the Latins kneel before the Christ of Good Friday who it follows in the way of his cross the Syriac Church rather performs the Metanoia which is distinctive it curls up like an unborn child in its prayers of mourning bows before the tomb of the teacher and goes with him into the depths of Sheol into the dawn of the Great Saturday According to her the light of the resurrection has not yet shone and yet the current darkness is the darkness of that precedes dawn with the hope of promised glory unending Hayek 1995 As such the prostration of the Syriac Church signifies the awaiting of the coming Light The darkness is overcome the Light to come is victorious even though it has not yet emerged This is symbolic of the sinner living in the hope to overcome his weakness The prostration spiritually symbolises he who awaits the coming of Christ The prostration brings man s face closer to the ground blocking all light bringing him into darkness awaiting the Light to dawn on him and the beginning of the New Day The Orans Position Standing with arms outstretched was the favoured gesture in the early Church This gesture was utilised to symbolise Christ upon the Cross offering His supreme prayer of sacrifice His own life Through the raising of hands in the orans position one is able to express one s identification with the sacrifice of Christ the lifting up of one s whole being to God This reflects our dependence on God confidently awaiting His answer opening our souls to Him In the case of Eastern Churches praying in the orans posi Hermits from Maifuq Photography by Gerard de Martimprey 1893 tion is evident in the Lord s prayer The congregation raises their hands as the needy beggar cries out to his master for mercy seeking what is necessary for sustenance and daily living The outstretched hands further symbolise the raising of our prayers to God a symbolic representation of the rising incense of the temple oblations Let my prayer be counted as incense before thee and the lifting up of my hands as an evening sacrifice Ps 141 2 as prayed in the Maronite Monastic Office Just as the smoke of incense rises so do the prayers of the faithful lifted up upon the hands hearts and minds of the faithful The Kiss Saint Paul mentions in his letters of greeting others through a holy kiss Rom 16 16 1 Cor 16 20 2 Cor 13 12 1 Thes 5 26 The kiss is found in the liturgy in two instances the kiss of peace and the celebrant s act of kissing the altar In modern liturgy the kiss of peace has been replaced by the exchange of peace through hands Eastern Liturgies maintained the kiss at the time of offertory At the offertory the kiss was a symbol of reconciliation with one another emphasising Christ s words Therefore if you are offering your gift at the altar and there remember that your brother or sister has something against you leave your gift there in front of the altar First go and be reconciled to them then come and offer your gift Matt 5 23 24 This

4 SPIRITUAL I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 or to the Holy Holy Holy in the Maronite Liturgy the celebrant declares Those who glorify you are countless cherubim and seraphim thousands of spiritual beings standing before you and myriads of fiery ranks serving your majesty Anaphora of Saint John Maron emphasising the eschatological and heavenly nature of the standing posture Sitting Historically this was seen as the standard position of official teachers presiding officials judges or people of higher dignity among those with lower ranks Cathedral originates from the Latin word cathedra meaning seat or throne symbolising the rank or authority of the presiding Bishop Furthermore all infallible declarations by the Roman Pontiff are done so ex cathedra that is from the throne seated in authority Sitting can be seen as the norm for both listeners and those who are speaking For example Jesus was found seated between the teachers of the temple as a child Lk 2 46 Mary sat at the feet of Jesus listening to His words Lk 10 39 From Scripture we can find that the seated position was one assumed by Jews and Early Christians to listen to readings and sermons standing during times of prayer Lk 4 16 20 Jn 8 2 Acts 20 9 1 Cor 14 30 Symbolically and spiritually sitting is a representation of God Enthroned and as such the Celebrant sits at times during the Eucharistic Celebration This is emphasised through the Divine Liturgy of Saint James stating The sovereign and quickening Spirit that sits upon the throne with You ou r G od a n d F at h e r and w i t h Yo ur o nl y begotte n S on rei g n i ng w i t h Yo u L i t ur g y o f S a int James The seated and enthroned God Head in the liturgy goes beyond the literal meaning as found in the prayers It symbolises the kingly reign and victory over sin and death fulfilling the pinnacle goal of all believers having Christ enthroned in His Glor y on the throne of man s hear t through the sacraments namely the Eucharist Preparing to receive the sacraments as such becomes the preparation for the enthronement of Christ in our hearts united as the God Head with the Father and Holy Spirit Jungmann 1959 Kneeling Even though kneeling has just only become common in the last few centuries this instinctive pra ct ic e dat es ba ck t o t he O l d Tes t am ent 1 Kgs8 54 Dn 6 11 Christ Himself prayed on His knees during the agony in the garden Lk 22 41 It is also recorded that Stephen knelt in prayer before his martyrdom Acts 7 60 This posture was introduced in liturgy as a sign of humility and supplication one of sorrow and a penitential spirit incompatible with times of joy associated with Season of Easter but suitable for fasting As time passed kneeling became associated with adoration The ever growing practice of the Adoration of the Blessed Sacrament is a direct result of the emphasis on the Real Presence by the Counter Reformation This has been one of the leading reasons as to why kneeling rather than standing is the most characteristic form of prayer in modern times Vagaggini 1 959 The Eastern Churches have not been overly influenced by this with the characteristic form of prayer during liturgical celebrations still being the standing position Bowing The gesture of bowing is one that symbolises humble supplication and adoration toward God It is one of reverence and veneration towards persons of high rank and is commonly used to express and intensify religious sentiments such as adoration and reverence in prayer and respect for sacred objects namely the altar and the crucifix Recorded in ancient forms of the liturgy it was common practice for the celebrant and the entire congregation to bow symbolising the awaiting of blessings from God highlighting his authority over man s humanity Jungmann 1959 For example Bow your heads before the God of mercy before His forgiving altar and before the Body and Blood of our Saviour who gives life to those who partake of Him and receive the blessing from the Lord as found in the Maronite Liturgy The gesture was commonly used in penitential rites and prayers throughout in the Liturgy In this case the bow is symbolic of pardon submission and confession of sin and weakness It is the symbol of admission of unworthiness and submission to God who through Him alone we can be made worthy Once again this is shown in the Maronite Liturgy Lord God we bow before you and ask that you grant us in your mercy the riches of your grace and kindness May your compassion and assistance sustain us all the days of our lives through the grace of your only Son and his love for all people Those who bow are the people of God The Church bows signifying she is under the Lord He is her one Lord and God the one Redeemer the one source PARISH AFFAIRS ISSUE NUMBER 0 16 SUNDAY J ULY 21 20 24 13 FEAST OF ST MAROUN MASS WITH ABBOT HADY MAHFOUZ

16 FUN PAGE I S S U E NUM B E R 016 SUNDAY JULY 2 1 2 02 4 HILARIOUS HUMOR Little Johnny Little Johnny went to Sunday school one Sunday The lesson for the day was from Genesis God opened up Adam s side took a rib from him and created Eve from it was what really struck Johnny Later that afternoon Johnny started feeling sick and his side began to hurt He layed down on the couch and after about half an hour his mother came over and asked him if he was feeling okay He said Not really I think I m gonna have a wife CROSSWORDS SUDOKU Find the solution word described by each numbered across or down clue and then write it into the corresponding squares in the grid 1 2 3 4 5 6 7 Across 1 The opposite of full 5 5 A gift from someone 7 6 Belonging to the same family 7 7 A room used for writing and reading 5 Down 2 Hot tasting yellow food paste often added to ham 7 3 Glittery material used to decorate Christmas trees 6 4 Religious leader 6 Every SUDOKU has a unique solution that the player have to reach logically Enter the numbers into the blank spaces so that each column row and 3x3 box contains numbers from 1 to 9 without repeats 7 8 5 1 9 9 6 4 21 961 8 54 31 7 875 53 9 8 4 4 6 8 5 7 OUR LADY OF LEBANON LEBANESE MARONITE ORDER UNITED KINGDOM 6 DOBSON CLOSE SWISS COTTAGE LONDON NW6 4RS T 44 0 20 7586 1801 REGISTERED CHARITY NO 290830 melto maronitechurch org uk www maronitechurch org uk MARONITE SPIRITUAL HISTORICAL Free Quarterly Newspaper Published by Our Lady of Lebanon Maronite Church in the United Kingdom IN THE BEGINNING WAS THE WORD AND THE WORD WAS WITH GOD AND THE WORD WAS GOD JOHN 1 1 ISSUE NUMBER 01 6 SUNDAY JULY 21 2024 3 SPIRITUAL PRAYING WITH THE BODY 8 INTERVIEW ABBOT HADY MAHFOUZ 12PARISH AFFAIRS OUR LADY OF LEBANON ANNUAL GALA DINNER MARONITE LITURGY The Convent of St Antonio Near Eden in Lebanon Fisher Son Co London Paris 1840