Beyond the Battlefield: A Fascinating Encounter with Armageddon and Bet She’arim
The resumption of our archaeological excursion after an interruption during the war allows our STS to delve again into the rich history of the Holy Land. Our visit to Har Meggido (Armageddon), a site steeped in historical significance, serves as a poignant reminder of Israel’s storied past, particularly during the reigns of Kings David and Solomon. Megiddo is a national park that is a UNESCO World Heritage Site. It is about 16 acres of ‘ Strata’, which depicts different periods and cultures like Canaanites, Israelites, and Egyptians, dating back to the Neolithic period (7th– 6th century B.C.E.). It is an important strategic place for an army and a linking trade route for various countries. Therefore, there was a huge demand for this piece of land; henceforth, many battles were held here, which made Megiddo one of the most significant battlefields.
Under the knowledgeable guidance of Prof. Yunus Demirci, our exploration commenced with an illuminating video session, setting the stage for our immersive experience. Fr. Younus emphasised the pivotal role of Megiddo as a geographical nexus, shaping the trajectory of ancient commercial routes and exerting influence over travel and trade in the Middle East. As we traversed the site, we were transported back in time, envisioning the strategic importance of Megiddo as a coveted prize for kings vying for supremacy.
Megiddo was mentioned in several places in the Bible, including the New Testament. According to the Book of Revelation 16:16, it is in Megiddo that the most significant battle between God and evil will take place, after which God’s reign proceeds on earth. Upon reaching the site, we spotted many things to view, like the great Canaanite gate, the gate of Israel, the remains of palaces and temples, and the erected cultic stones for rituals, public granaries, reservoirs, stables, water systems, etc. The views of different strata from the excavations clearly indicate that it is ‘ a tomb of histories.’ I found the remnants of the “Northern Palace” and the “Water System” most fascinating.
The Northern Palace, which was King Solomon’s spectacular project and dates back to the Solomonic era, is described in the book of 1 Kings. Nonetheless, a few academics propose it was during the reign of King Ahab. A unique subterranean tunnel built by the Israelites for the water system demonstrates their prudence and wisdom. They have dug this huge tunnel to bring the water into the cistern from the outside of the walls. Therefore, during attacks, enemies cannot deprive them of water. Megiddo is known for its greatest war between Egyptians and Assyrians, and the former emerged victorious. According to 2 Kings 23:29– 30, King Josiah of Judah was killed by Egyptian King Neco. He reigned over the region for several years.
Armageddon has become synonymous with doomsday scenarios and apocalyptic fiction in popular culture, inspiring countless works of literature, film, and art. Yet, amid the spectre of impending doom, there remains a glimmer of hope—a belief that even in the darkest hour, humanity possesses the resilience and ingenuity to overcome adversity.
Later, we visited ‘ Bet She’arim’, which is a UNESCO World Heritage Site, and the ancient Catacombs dating back to the 3rd century. They are all the ancient Israelite tombs; among them is the tomb of Rabbi Yehuda Hanasi, who compiled the Mishnah. After the death of the Rabbi, many are all the ancient Israelite tombs; among them is the tomb of Rabbi Yehuda Hanasi, who compiled the Mishnah. After the death of the Rabbi, many Jews who considered this Rabbi a saint wanted to be buried near him. Therefore, several Israelites were buried here. What is most interesting is the different styles of burials and the use of techniques and arts to prepare the tombs and coffins. There are stoned coffins, marble coffins, wooden coffins, clay coffins, and lead coffins. It consists of 30 different catacombs. Entering through the narrow door of the catacombs, reaching the spacious caves, and watching the unfolded reality made me think for a minute and reminded me of Psalm 49:11–12, which explains that wise and foolish, rich or poor, all will perish. We returned to our house in the evening, filled with wisdom and content.
It is 1st February 2024, the beginning of the 2nd half of the 2023/2024 academic year. We begin right after St. John Bosco’s feast and begin the semester with a festive mood.
The opening ceremony events were planned to be in two parts: morning and afternoon sessions. The morning session of the ceremony began at 11:00 hrs. in the Don Bosco Hall with an opening prayer followed by a report from the Principal of the Institute, Rev. Dr. Andrzej Toczyski SDB. He highlighted the significant events of the previous semester but also commended professors and students for their cooperation in a successful first semester, especially the flexibility demonstrated when the war broke out. He also announced the departure of the Registrar, Sr. Angela Ridout SJA, back to her home country, assuming a new responsibility. He introduced Rev. Dr. Vincent Bosco SDB as the new Registrar and Secretary of the Institute, who in a few words, assured all of his readiness to combine the teaching and administrative work, regardless of the challenges.
There was an open session where students could express themselves by asking questions for clarification or making suggestions for a better semester. The morning session ended with the election of Kelvin Mutalala M.Afr. as the New Student Representative. Sincere gratitude to the outgoing Student Representative Deac. Acent Mtika SDB.
The second part of the opening ceremony featured a lecture by Rev. Dr. David Neuhaus, SJ, entitled “Before Jews, Against Arabs: Jews from Arab Lands.” Fr. David’s lecture provided valuable intellectual nourishment, highlighting the Jewish contributions to Arab nations across various domains such as language, culture, and tradition throughout recent history. Alongside this insightful lecture, we celebrate the promotion of Rev. Dr. Samuel Obu, SDB, to the rank of Associate Professor. This is a recognition of his dedication and expertise in his field.
It was a successful and delightful opening ceremony, with interactive, recreational, and intellectual activities, helping us to launch into the second semester.
“What are your expectations of this Holy Place before going in for the first time?”, was the question asked to our brother Albert Leibor, sdb, a first-year theology student from Tanzania. His answer is what most of us could have said when we know we´re about to encounter something new, “Everything is better learned when you experience it by yourself, when you see holiness with your own eyes. We all have different ways of burying the death. I want to see how they buried Jesus.” This phrase could summarize the beginning of a path where our knowledge and faith is just about to encounter the divinity.
As it is tradition in the Ratisbonne Monastery, we, the first-year students, began the 4-year studies with a visit to the most well-known place in the Old City, in the mystical and spiritual Jerusalem of old. On 14th September 2023, the 19 new students to this study house, accompanied by our teacher, Father Yunus Demirci OFM, some Salesian priests and a religious sister, experienced a guided visit to one of the most important religious and touristic destinations of the Old City of Jerusalem: The Holy Sepulcher of Jesus Christ.
Everything started with a historic and topographical introduction to the place our feet were just about to step on. Father´s experience and explanation made us imagine the immensity of such place followed by immediately taking us at 11 am to the Jaffa Gate where he enlightened us about the importance of the main road (St Elena´s), the Christian quarter of the city, to reach the treasure waiting for us. Following the safe steps of the guide, we reached the entrance to the immense Basilica that safeguards the jewel of the Christian Faith (and many other religions): the place where the Messiah´s body lay for three days and later left after his Resurrection. The explanation of what we were about to encounter was made for us to answer all the possible questions we could have: how, where, when, who… followed right away by a flabbergasted and amazed group of neo visitors willing to find these answers in the remains of a real structure of Jesus’ human form.
The visit to the Basilica was as follows: the Stone of Anointment, Golgotha (touching of the cross) in the Latin side of the temple, the Church of Adam, the Armenian Side of the temple, Jesus’ tomb, the Syriac Chapel and Jose of Arimathea´s tomb, the Catholic chapel inside the Basilica and Jesus’ temporary prison. Each place was accompanied by a description by authority and a better religious understanding of each place visited with the clarification that this all is kept alive thanks to the written and pilgrim tradition and love for the importance of the center of our religion. Unfortunately, not all the places were available for the visit but the four years to come are enough to return to the place where the promise was fulfilled, the place that millions of people desire to visit and that we can encounter with all our senses. How blessed are we?
“My expectations were false. From father Yunus’ explanation I can see that through generations there is not a definitely place, that we always want something real to believe but all we need is faith that it happened. There is no need to have the exact facts, and, for that, faith is necessary.” Brother Albert said after the visit. The promise of understanding the mystery better through our theological studies has started well and, and from now on, is well assured.
On Friday, 24th March 2023, the second archaeological excursion of the students of the STS Jerusalem campus of the Salesian Pontifical University took place. All visited places during this excursion were somehow connected to Herod the Great. Herodion, a megalomaniac project of Herod that after his death was turned into a monumental mausoleum; then Hebron, with its well-preserved wall around the Cave of Machpelah, which is also Herod’s piece of work; and finally, Mamre, where Herod built an enclosure wall.
Starting from our Jerusalem Ratisbonne-based campus at 7:30 am, the students, guided by the archaeological scholar Fr. Yunus Demirci OFM Cap, first visited the Herodion National Park southeast of Bethlehem. After seeing one impressive documentary and one multimedia show about the history of the site, the life, and death of Herod the Great, the students visited the theatre, mausoleum, and fortress on the top of the hill, which is partly artificial, called the Upper Herodium. As Herod was an exceptional architect and sensualist, the fortress also contained a Roman bath. We did not visit the Lower Herodion, supposed to be the palace, but we had a beautiful view of the excavated remains from the hilltop.
Although the weather was favourable, the cultural aspects were not. The next stop was Hebron, the tombs of the Patriarchs. Unfortunately, it was Friday and a few days after the beginning of Ramadan. The staff did not allow us to enter the sacred site, neither from the Jewish nor the Muslim side. So we had just the opportunity to touch and admire the refined wall construction of Herod. Not of small importance for students from all around the world was the opportunity to observe and absorb on the spot, the political and religious situation between Israel and Palestine, Jews and Muslims.
Finally, we went to visit places associated with the life of Abraham and Sarah. There are at least two traditions connecting different places with them. In the 18th chapter of Genesis, we can read about the visit of God to Abraham in the form of three angels. Abraham treats them very generously and receives a promise of a child from Sarah. In the same chapter, we read about the intercession of Abraham to God wanting to destroy Sodom and Gomorrah. One tradition associates the Oaks of Mamre with today’s Elonei Mamre, north of the tombs of the Patriarchs. This archaeological site contains the remains of Herod’s enclosure and the Constantine basilica, one of the four basilicas spoken of by the ancient pilgrims – one was the Basilica of the Holy Sepulchre, one was the Basilica on the Mount of Olives dedicated to the Ascension, the Nativity Basilica in Bethlehem and finally Mamre. Unfortunately, the site was closed, but we were able to see the outside excavated area.
Unluckily in the nearby mosque, a noon prayer was taking place, and the gathered believers blocked our bus with their cars so we were unable to leave after our visit. However, this proved to be a great experience for many students to see the Muslim prayers during Ramadan: seeing pious men of all ages bowing down on their knees and touching their foreheads on the ground, was impressive. We stood there in silence, contemplation, and some in animated talks with nosy children.
Another tradition conserves an old oak tree claimed to be Abraham’s Oak on the only Christian property in Hebron, belonging to the Russian Orthodox Church. After a long and perseverant knocking, the door was opened and we were allowed to enter the Cathedral of the Holy Trinity. We had lunch just a few meters away from Abraham’s Oak in the shadow of the surrounding trees. Some explanation was given to us by a Russian volunteer in the monastery, Denis, a theology bachelor graduate. Following this, our driver Omar brought us safely back to Jerusalem, around 4 pm.
Forty people are leaving the Ratisbonne Monastery in Jerusalem. The morning is already late and the day will last until the contemplation of the sunset in front of a monolith: we are the students of the Studium Theologicum Salesianum and today's excursion, under the guidance of prof. Yunus Demirci, will take us to the cities of Ramleh, Lod, Yavne and the archaeological city of Gezer. We don't know it yet, but this day that we will spend in the western part of Israel will begin with water and end with water.
The first destination to be reached is Ramleh: it is a historic city in Palestine founded by the Arabs in the 8th century, built in the early Islamic period by Suliman, son of Abd al-Malik and ruled in the medieval period by various powers, including the Crusaders, who established a Latin church in the city. It was the capital and largest city of Palestine for several centuries and has played an important role in the political, cultural and religious history of the region. One of Ramleh's most notable features are its extraordinary cisterns, which were built in the 8th century to collect and store rainwater, essential for the city's survival in Palestine's arid climate... but before that, let's look at the 'water underground we enter a (former) medieval Latin church built during the Crusader period, when Ramleh was under Christian rule and which, after the reconquest by the Muslims, was transformed into a mosque in 1187 by the will of Saladin and was called the Great Mosque of Ramleh . The mosque has retained some of the original architectural features of the Crusader churches, such as the imposing columns and the three-nave subdivision.
After visiting the Franciscan church of St. Joseph and Nicodemus we arrive at another mosque: the White Mosque (also known as the Al-Jafari Mosque, after the Arab tribe that inhabited the area during the Islamic period) which was built during the reign of the Abbasid Caliphate in the 8th century and which is one of the oldest mosques in Israel. One of its most admirable parts is the minaret which is a tall, slender tower located in a corner of the courtyard: it has a square base with several levels of balconies and a cylindrical shaft that tapers towards the top. To conclude the Ramleh stage, a boat ride could not be missing. But where? Precisely in the underground cisterns, after which Fr. Yunus spoke to us all morning, connected to the great problem that the city had regarding the conservation of water: their Arabic name is Birkat al-Anaziyya (the pool of the arches) and they take their name from the rows of arches that surround them, which were built during the Fatimid period in the 10th century and which served as the supporting structure for a covered market which stood next to the pool. We'll have to keep these tanks in mind… before the day is out we'll have to get back to talking about them.
The second stop is Lod: a city located in central Israel, about 15 kilometers southeast of Tel Aviv. The city has a long history dating back to ancient times, with evidence of human habitation in the area dating back over 8,000 years. It was an important city in Roman and Byzantine times and played a significant role in the early Christian and Islamic eras. Once we arrive we immediately enter the Mosaic Archaeological Center, dedicated to the conservation and exhibition of a large and impressive ancient mosaic floor discovered in 1996 during construction works: the mosaic dates back to the 3rd century AD. and it is believed that it was part of a large villa belonging to a wealthy Roman. It features intricate designs and depictions of scenes from ancient Greek mythology, as well as daily life in the Roman period.
After a well-deserved break we enter a church (today run by Orthodox Christians), built in the 12th century by the Crusaders on a previous church from the Byzantine era: the church is dedicated to St. George as, according to tradition, the saint was born in Lod at the end of the 3rd century AD. to Christian parents. The place is considered sacred by both Christians and Muslims, as it is believed to be the burial place of St. George, revered as a saint in Christianity and as a prophet al-Khidr, in Islam. Indeed, after the fall of the Crusader kingdom at the end of the 13th century, the church was transformed into a mosque by the Mamluk sultan Baybars.
The sun is already taking on the warm tones of a day that is drawing to a close, when on a hill we reach a historic tower located in the Israeli city of Yavne. The building is also known as the Al-Anwar Mosque Minaret and is believed to have been built during the Ottoman period, around the 16th century, and was part of a mosque. From this hill it is possible to have an overview of the city which is located a short distance from the Mediterranean Sea and which is of historical importance due to the role it played after the destruction of the Second Temple in 70 AD: here, Gamaliel II, a Jewish rabbi who lived in and 2nd century AD, helped establish the Sanhedrin in the city of Yavne as the center of Jewish religious authority and lead the reform of Judaism.
Last stop: the sky has now taken on reddish hues when we arrive at Gezer, an ancient site located in the central coastal region of today's Israel: archaeological evidence suggests that Gezer was inhabited as early as the Chalcolithic period (4500-3200 BC), and was later colonized by the Canaanites in the Bronze Age (3200-1200 BC). One of the oldest known Hebrew inscriptions was found here: the Gezer calendar is believed to date back to the 10th century BC, during the Israelite period and with 12 lines of Hebrew text, which are divided into two columns, it lists agricultural activities that were typically performed during each month of the year and also includes references to various religious festivals and observances, such as the Feast of Tabernacles, the Feast of Unleavened Bread, and the Feast of the New Moon.
The archaeological city is very large and crossing it we find different types of buildings including a Canaanite tower, the Canaanite Gate and the so-called Solomon's Gate. We finally arrive at the Monolith Temple as the sun is setting and the day draws to a close: without realizing it we have returned to the beginning of the story. However, we have not yet talked about an element of this city, which is essential for keeping the places visited during this excursion together: water!
Gezer's water system was built in the Middle Bronze Age, around 1800 BC, and served as the main source of water for the city for many centuries. The plant consists of a large underground tunnel, which can be traveled in the company of bats, which extends for over 70 meters, leading to a spring located outside the city walls. Only one detail is missing: a Roman-era canal that connects the water system to Birkat al-Anaziyya, the cisterns of the city of Ramleh.
The day ended: we began with water and we concluded with water and the water itself, flowing underground, accompanied us on this journey that connected ancient civilizations and more than 4,000 years of history: from the Chalcolithic to the Crusades, from Canaanite to Jewish civilization, from Christian rule to Muslim rule. This is the Holy Land.
Behold, how good and how pleasant it is for brethren to dwell together in unity! -Ps 133
One need not quote scripture to emphasize one's point, but, there is no finer way to reiterate the words of the psalmist, as STS, participated in 'Jerusalem as a centre of culture and spirituality'; an evening spent in the sharing of new ideas and in building new relationships.
On the 1st of March, a joint meeting of seminarians from the major Theologates in and around Jerusalem, was organised at St Saviour’s Monastery - namely, the Franciscans, the Salesians of Don Bosco, the Missionaries of Africa and the Diocesans from Beit Gemal. The main theme was to stress the importance of interculturality, which, though misconstrued by many to be an agent of division, is actually a great asset for a community to possess.
At the start, the heads of each institute expounded on various aspects of inter-culturalism and its multi-faceted nature that influences human relations in community. The common idea to most of the presentations given was still the unique position that 'Jerusalem' plays in our life, with its colourful history and rich heritage. However, we cannot deny the fact that though each one of us is enriched by our experiences here, each one of us contributes to this reality for better or worse.
The programme then took on a more lively style form, with everyone breaking off into groups to prepare for a short 'cultural' presentation. These included short skits, dances and others which mostly highlighted some aspect of various regions of the world. These performances by the seminarians not only showed their own talents in acting, music and dance, but also showed the variety of regions from where they come. The very fact of the success of this event was the ability of the different groups to collaborate and even enjoy one another's company
Not forgetting to pray in all this, the gathering then moved to the Church. A well 'animated' adoration which focused on Don Bosco and Francis of Assisi, helped those present to raise their minds to God and give Him thanks for his wonderful works. As a fitting culmination to the event, the Franciscans, hosted a scrumptious dinner.
In the words of some of our brothers, "Today we got to meet the real persons behind those clerical collars and habits. Usually religious gatherings in Jerusalem end up being so engaging that we only have the time to shake a hand or exchange a hug. Today, we actually got a moment to share." Jerusalem is truly a phenomenon in itself. Living here is not only a privilege but also entails a task; a task to build a greater community. The potpourri of cultures and the many flavours of Christianity lived here, and have left an indelible mark on everyone who spends their time here at the confluence of three world religions, in Jerusalem, the city of Peace.
SACRED ART AND IMAGES IN CATHOLIC LITURGY AND WORSHIP
On 7th December 2022, Fr. Dr. Moses WANJALA, Sdb, a Professor of Liturgy at Salesian Pontifical University, Studium Theologicum Salesianum – Jerusalem Campus, delivered a conference to the INTER-FAITH GROUP of the Association of Jewish and Christian academics and religious leaders in Jerusalem – Israel, on the theme: Sacred Art and Images in Catholic Liturgy and Worship.
In the first place, he clarified what sacred art or images (icon) and worship entail; what we use these images for; what reverence or respect we pay to images and how, why or with what attitude (intention) we use images, signs, symbols, objects, words and actions that involve the human person’s faculties of the body, mind, heart and soul, precisely the use of senses in Catholic liturgical Worship. In our “liturgy of life” or in our relationship (encounter) with God and with each other, we should always be conscious of what sacred images are used for, and with what intention we use them!
He emphasized the fact that Christian images, unfold beliefs, principles, themes and realities that should basically be drawn from the Sacred Scriptures. These images are mediations, means or vehicles that facilitate our understanding and relationship with God-others-self, in a way that enables every human person to transcend from the visible, material human realities of art to the invisible spiritual-divine realities, with a transformation or shift from (through) the body to the spirit.
Sacred art unfolds, reveals, conserves or keeps the religious, biblical traditions alive, since sacred images make it easier for the human person to visualize or understand an event (expressed in art) that would otherwise be difficult to imagine, explain or to understand only with mere words, however many they may be. Moreover, sacred images expound and manifest or reveal Biblical-moral messages, for the image has a strong power that speaks so much that its impacts remain easily imprinted in people’s minds, hearts, lives and whole being, for instance, the sacred image of Creation (cf. Gen 1 and 2); God’s Covenant with Noah (cf. Gen 9:1-17); the Jewish Passover (cf. Ex 12); Crossing the Red Sea (cf. Ex 14:21-29); the Washing of the feet (cf. Mt 26: 14-39; Jn 13:2-17) within the context of the Last Supper before Jesus’ crucifixion (cf. Mt 26:17-30; Mk 14:12-25; Lk 22:7-38; 1 Cor 11:23-25) unfold many human and Christian virtues like fraternity, solidarity, charity, patience, generosity, sacrifice, humility, tenderness, love, hospitality, friendship, care, forgiveness, peace, justice, reconciliation, forgiveness, unity.
The heart or centrality of our discussion on the question of images is based on the first commandment of the Decalogue which emphasizes that adoration should be given only to the one and unique God: “You shall not make for yourself a graven image (idol), or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Ex 20:4; cf. Deut 5:8).
On one hand, we could literally interpret the first commandment as an absolute commandment that completely forbids the making of any image or anything anywhere that represents human persons, animals, plants or any form of creation. In the same optic, God’s people are not only told not to adore and not to serve the images; they are commanded not to make any graven thing or even the likeness of anything at all in heaven above, on earth and under the earth! The fear is that if they try to represent anything or make any graven image like statues or pictures, just as it happened with the story of the “golden calf” in Exodus 32, they may end up adoring or worshipping it, and in this case, this is idolatry which is abominable, and yet the Law, instead, emphasizes that adoration should be totally addressed to the one unique and only God, and not to anything else or not to any strange gods.
On the other hand, however, the Old Testament exceptionally presents us with episodes, where some living things, according to the law, were used as ornaments or decorations of the Temple: with lions and bulls that supported the Temple basins (cf. 1 Kgs 7:25, 29); with garlands of fruits, flowers and trees (cf. Num 8:4; 1 Kgs 6:18; 7:36); with offering for the Tabernacle (cf. Ex 25-31; 35-40); with the Ark of the Covenant surrounded by “images of beasts” (cf. Ez 1:5;10-20) and with the lamp stand as described by the instructions given by God to Moses, generally in Exodus 25:1-40 (cf. 1 Kgs 6:23-8; 8:6-7), all these, were commanded to be made, without any intention to worship them.
Within this perspective, we, therefore, notice that the mysterious beings that cover and protect the place of divine revelation can be RE-PRESENTED by material realities, precisely to conceal, to express and to unfold the great Mystery of the powerful presence of God himself among His own people as the Author and Creator who gives life, even in our sinfulness, woundedness, helplessness, as noted in God’s healing intervention through the image of the blood on the door posts during the Exodus event (cf. Ex 12) and the image of the lifted fiery brazen serpent in the form of the Cross (cf. Num 21:5-9).
We also gradually realize that not only the ancient Jewish Synagogues but also the early Christian Churches in the first Centuries of persecution, precisely in the Catacombs and on sarcophagi, were painted with representations of scenes from the Old and New Testaments, with symbols of fish, loaves, vines, palms, candle lights, but most especially, with the images of the ministry or deeds of Christ, the Good Shepherd. These poor, persecuted first Christian communities of the early Centuries often used images to visibly express their inner-most, profound or deep joyful and sorrowful sentiments, beliefs or trust in God in every situation. With the many gifts, specifically the gifts of wisdom and (in) art, we could say that the Bible was not only written in Words but also expressed in art in order to facilitate the comprehension of God’s marvelous works right from Creation, through-with-in His Redemption in Jesus Christ to His second coming at the end of time, even to those who could not read and write. Sacred art was not regarded as mere images of the past events in history but rather, these sacred images were celebrated as a live narrative (haggadah or telling of God’s works) that commemorate, remember or re-call to mind God’s wonderful deeds of love, His providence and His interventions towards his people in the past, and how these deeds of the past are celebrated, re-enacted, re-lived, and made alive in thepresent moment hic et nunc (here and now) within the Liturgy, Sacraments and in people’s lives or ways of living today (culture), in view of the futurelife with God forever, all thanks to the mediation of the sacred Words and sacred images that are always derived from the events that are revealed and described from within the Sacred Scriptures. Basically, during these festive moments, every human person and every community participates in God’s action in time, and the Sacred images themselves, as remembrance in visible form, are involved in the re-presentation of these WONDERS (marvels) of God towards humanity.
Regarding the use, treatment, intention and reverence paid to the sacred images, we learn that it was very clear right from the first Christians that no art or images should be adored because adoration is reserved only for the One and unique Almighty God. But yet, the place of honour that the Christians gave to their sacred symbols, signs, pictures, images or icons and the care with which they decorated them, argue that they treated their most Sacred-Biblical images - with at least decent respect or reverence because these sacred images were seen as vehicles or signs that eventually led or pointed to the Divine. For instance, if it was seen as normal for people to revere, bow, kiss, incense the imperial eagles, images and empty throne of Caesar (without suspecting any form of idolatry), then the early Christians also found it, even more appropriate that more reverence should be given to what is real, fundamental and transcendental, that is: the Images of Christ our Saviour; the Word of God which is spirit and life for us; the Cross, symbol of our Salvation, pointing to the Passion, Death, Resurrection and new life with God through-with-in Christ; the Altar, place of Sacrifice where God Himself feeds His own people with His own Body and Blood, etc.
The only reasonable standard measure in venerating any person, image or object by means of genuflections, bows, kisses, incense and any signs or gestures, is always the INTENTION or aim of any person that uses them, because sacred images are only a means for us to know, to love and to serve better the One and only God, but they are not at all an end in themselves. In other words, although it is clear that the sign of anyone or anything in itself, like the national flag, the statue of an outstanding or esteemed person or Saint, is not the prototype (original), it is equally clear that a respect, reverence or honour given to the sign of the image of someone or something represented by the image, is a respect to the person or the thing of which it is a sign, and similarly, a disrespect or insult to the same sign (image) of anyone or anything is a disrespect or insult to the person or thing signified in the image. Hence, we honour or respect the prototype (the original that we may not even physically see) by honouring the sign or symbol (that visibly represents or points to the prototype).
It is within this perspective of the intention and honour awarded to the image that Trent remarks:
Images of Christ, the Virgin Mother of God, and other saints are to be held and kept especially in churches, that due honour and reverence are to be paid to them, not that any divinity or power is thought to be in them for the sake of which they may be worshipped, or that anything can be asked of them, or that any trust may be put in images, as was done by the heathen who put their trust in their idols [Psalm 134:15], but because the honour shown to them is referred to the prototypes which they represent, so that by kissing, uncovering to, kneeling before images we adore Christ and honour the saints whose likeness they bear (Denzinger, no. 986).
Honouring any sacred image, thus, leads us to honor and adore “one God and Father of all, who is over all and through all and in all” (Eph 4:6) because “we know that God causes everything to work together for the good of those who love God and are called according to his purpose” (Rom 8). The Image of Jesus Christ and those of the Saints are not pictures, for they enable us to move from the material realm to the spiritual realm that enables us to perceive the Invisible through the visible realities.
During the liturgical celebrations, the deeds of God in the past are made present, thanks to the mediation of the sacred Words and sacred images that are always derived from the events that are revealed and described from within the Sacred Scriptures. In the liturgical celebration of life, every human person and every family and community participates fully consciously and actively in God’s action in time, and these Sacred images themselves, as remembrance in visible form, are involved in the re-presentation of the marvelous WONDERS that God our Father did in the past; that He continues to do now and that He will do in the future for his people, always out of love for His children.
One of the greatest Sacred Image is the Image of the GOOD SHEPHERD (Jn 10:11-18; cf. Ps 23) that sums up the entire History of our Salvation, when at the fullness of time (cf. Gal 4:4-7), God entered into the sensible world of our time and history, with the Incarnation of the “Word that became flesh and dwelt among us” in Jesus Christ (cf. Jn 1:14); recapitulating everything in Christ (cf. Eph 1:3-10); searched for the lostsheep (cf. Lk 15) and made a homeward path into the Church of the Jews and Gentiles, thereby reconciling and embracing every human person and the whole of creation, and orienting everything back to God, the Creator, Alpha and Omega of everything.
At this point, we emphasize the Supremacy of the Image (Icon) of the Invisible God, made visible in Jesus Christ, inviting us to journey from our Creation to our Deification; and from our being created in the image and likeness of God to our being united in the Trinitarian communion relationship:
The Son is the IMAGE of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. God was pleased to have all his fullness dwell in him,and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the Cross (Col 1:15-20).
St. Paul presents Jesus Christ as the Image of the Invisible God (cf. Col 1:15-20) implying that by focusing our glance at Christ, we concretely experience, already now, the true nature of God and come to know, love and serve the Father whom we have not yet physically seen. It is worth highlighting the close, intrinsic relationship between the invisible Father and the visible Son Jesus Christ at the incarnation, through the Holy Spirit. It is impressive that even before Christ is explicitly described as the Image of God, right from Genesis, the first pages of the Scriptures, the human person is said to have been created in the image and likeness of God (cf. Gen 1:27).
It is important to note that Jesus Christ as the Visible Image of the Invisible God, is not like other finite images or objects or paintings of persons or things that are a means that lead or point to God, but rather the Person of Jesus Christ Himself is the INFINITE God Himself, the Beginning and END of everything; the Son of God that was present right from the beginning and that created the world with His own Word that incarnated or became visible in the flesh for our Salvation and now dwells among His own people and journeys with everyone at all times and in all circumstances, for He assures everyone: “surely, I am with you always, to the very end of time (age)” (Mt 28:20).
All in all, it is Christ who perfectly Images God and the image of the human person is mirrored, signified and fulfilled in the Image of Christ. There is no better or fuller way of seeing and finding the Image of God than to behold, gaze and be illumined, warmed and set aflame by the incarnate Person of Jesus Christ, for whoever has seen Christ, has seen the Father (cf. Jn 14:8-10), because Jesus, the Son and the Father are one (cf. Jn 10:30; Jn 17:21). We notice that God our Father gives us Jesus Christ as a Visual or Visible example of what or who the Image of God is. Through the Holy Spirit who dwells within us, every human person is invited to conform his/her life to the life, heart and Person of Jesus Christ (cf. Rom 8:29) in order to become true sons and daughters of God our Father, because in conforming our image to the Image of God in Christ, we actualize, realize, fulfill and find meaning in our human vocation or calling, for the goal, aim and purpose of the existence (lives) of every human person is our “Deification”, that is, to become Divine like Jesus who is God made flesh (human) for the Salvation of all.
In our attempt to understand the significant impact of sacred images, the senses are not to be discarded, but they should be expanded to their widest capacity, so as to lead us from the visible reality of images to the INVISIBLE DIVINE reality – God Himself, because “in the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by His Son, whom he appointed heir of all things, and through whom also he made the universe (Heb 1:1-4).
Essentially, the images of beauty, in which the mystery of the Invisible God becomes visible (as described in the Sacred Scriptures), are an essential part of Christian worship. The real “action” in liturgy in which we are all supposed to participate is the action of God Himself who acts through His Spirit and works through-with-in us, thanks for the mediation of everything that is within us and around us, including the images.
In liturgy and life, sacred images do not merely illustrate the succession of past events of the history of Salvation, but they rather point to a presence as they reveal the inner unity of God’s continuous healing and salvific action in every reality of the human person today, here and now, as noted in the Sacraments, most especially, in Baptism, Eucharist and Penance (Reconciliation). In this way, these sacred images, signs, symbols and Sacraments are tangible or visible mediations that enable us to encounter the Divine and having been empowered by the Divine, they enable us to nourish and empower each other with the Divine life and love infused and operating in and through us. In other words, these images and Sacraments facilitate the dialogue and encounter with God, with the person himself and with every human and created realities.
We now evidence some basic characteristics of Sacred images. Christian sacred images are intended to be: Trinitarian, for the Holy Spirit gives us the gift to see, to know and to love Christ – the Image of God – that leads us to the Father; Christological, for they reveal the Paschal memorial and new life accomplished in Christ; Sacred, since they come from Scripture and prayer and lead us to the prayer of the Word of God; Sacramental and Anamnetical, for they make historical-Biblical events of God’s action in the past, present, in view of the future; Liturgical, because they draw us eastward to the celebration of the entire Mystery or life of Christ centered around His Paschal mystery, enabling us to encounter God through our brothers and sisters and in all creation; Incarnational, for they manifest how God became flesh, entering and purifying our human fragilities and realities – so material can now illustrate God, and how the material (flesh) draws us to experience and encounter the Divine; Eschatological, because they point towards the final destiny of every human person and the world to come where we shall experience happiness forever as we see God face to face (cf. 2 Cor 3:7-18).
As a psycho-somatic being, composed of body and soul, the human person participates in liturgy, or in his encounter with the Divine, not only through his soul but also through his body, thanks to the mediation of sacred art, images, signs, symbols, postures, gestures, voices, vestments, matter easily perceived by the body, that facilitate a full, conscious, active and effective participation in liturgical Worship and life, because Catholic liturgy is the liturgy of the Word made flesh (sacramental and concrete). In the liturgy of the Word made flesh, matter (like the image) is the vehicle towards the Divine.
On speaking about sacred art and sacred furnishings, the Second Vatican Council Document Sacrosanctum concilium (SC 122-130) promotes and emphasizes the importance of art in the Catholic Church because it promotes Christian spirituality and strengthens our way of believing (faith), our way of praying the Word of God and our way of living the Word of God (lex orandi, lex credendi, lex vivendi). The Catholic Church promotes all forms of art and admits all styles from every period and peoples, as long as these forms of art help the human person to grow and strengthen his/her relationship with God and with each other. Sacrosanctum Concilium also reminds us that the Bishop has the responsibility of promoting the sobriety, modesty and noble beauty in all art works (architecture, pictures, statues, articles and vestments used for liturgical sacred actions) by getting help of trained artists, experts and craftsmen for art works, always drawing inspiration from the Holy Scriptures, with an aim of facilitating the encounter of the human with the Divine, ensuring that art inspires Faith, Morals and Christian Piety (love, peace, harmony, unity, solidarity, fraternity), and making sure that it does not offend the true religious sense. Providentially, even Joseph Cardinal Ratzinger reflects on the theme of art, images, body and liturgy in part three and four of his book: “The Spirit of the Liturgy,” San Francisco: Ignatius Press, 2000.
We may sum up the question of veneration of any form of sacred art and images in liturgy with some conclusive highlights: it is forbidden to give Divine Worship or adoration directed to anything or anyone because Supreme Adoration, Supplication and Worship belongs and should be always directed to One God alone; we should respect or honour the angels and Saints because they imitate Jesus Christ who, though He was in the form of God, He humbled Himself, emptied Himself, took the form of a slave – servant, became human as we are (cf. Phil 2:6-8); Jesus loved, sacrificed Himself for us and offered His whole life for the poor, least, last, lost, sinners, marginalized and broken hearted, reconciling, saving, healing and bringing everyone back to God; we should give a relative honour or respect to sacred images, relics, crucifixes and holy pictures, for they are linked to Christ and are memorials or commemorations of Him, bearing in mind that sacred images point to a real presence - God; it is clear for us that our one and primary intention is to pray to God alone and that we do not pray to any images, pictures or statues, since they can neither see nor hear nor help us, but we use these sacred images as one of the languages or means to pray to God alone; we Worship, adore, trust and glorify ONLY ONE GOD; Jesus Christ is the Visible Image (per excellence) of the Invisible God, not like other finite images that are a means that lead to God, but rather He Himself is the INFINITE God made Visible, in flesh for us. In a nutshell, sacred images are like a sign post pointing to the original Author of everything that exists; they are a vehicle or a means to an end, pointing to the DIVINE who receives and deserves ALL the honour, respect, adoration, glory and thanksgiving because our God is the beginning and end (Alpha and Omega) of everything that exists.
The path of stone rising ahead in rugged perfection, the light playing over the grey stones of the desert, the silver lined clouds hovering over the Dead Sea, as if it were the finger of a pianist playing a melody for the day, all set the magical day out, as the students of STS visited the historical Qumran Caves and the magnificently standing Masada.
On 9th November, the students left for the third archaeological excursion at 7:30 am from STS reaching Qumran around 8:45 am. The trip was guided by Fr. Yunus, who made the trip productive and insightful with his extensive, yet beautiful explanations about the history of the places. Qumran sits at the vertical cliff of the Judean Desert, rising up from the shores of the Dead Sea. History tells us the Dead Sea scrolls were discovered here by the Bedouins in 1952. After spending approximately 2 hours, the students moved on to the next location – Masada.
After an early lunch, a large group of students decided to go up walking, while the rest ascended by the cable car. Energized and enthused, the students started the ascent with smiles on their faces and sense of wonder in their eyes. The snake trail, about 2.5 kilometers in length, never seemed to threaten as it offered a spectacular desert landscape along with the Dead Sea that kept our eyes glued. Upon reaching the summit, Fr. Yunus briefed us on the history of the event of the “Siege of Masada.” He stressed that the location is famously known for the fortification of Herod the Great and the 967 Jewish men and women who chose to end their own lives rather than suffer enslavement or death at the hands of the Romans. Masada kept all the students overwhelmed and awestruck as they started skimming through the historical lanes. After spending a considerable amount of time, the students headed back to Jerusalem, enjoying the sunset and rain, reaching STS around 5:45 pm.
The second archaeological excursion of the academic year 22/23 included a series of visits to the Judean Desert. The group left Jerusalem for the shores of the Dead Sea where, guided by the great expertise of Fr. Yunus, professor and archaeologist at STS, they visited Ein Gedi’s nature reserve.
Whilst hiking up, along the trail in the desert, the students were surrounded by the magnificence of the oasis and with its resonant sound of water. It’s remarkable to think that this very road had been used by the Romans at the time of the Second Revolt and that centuries before the great encounter between David and Saul (cfr. 1Sam 24) took place here. Not only that, most likely this site has inspired the writing of the book of the Song of Songs. Even though at David’s time the area was not inhabited, many traces of ancient people can be found here which attest to the importance of this location. The most impressive example is the Chalcolithic temple that must have served as a central sanctuary for the region. Tribes just emerging from the Stone Age came to this plateau above the waterfall to worship. From this temple a spectacular view over the oasis and the southern part of the Dead Sea can be enjoyed and a sharp observer will easily spot, near the springs, the presence of groups of Ibexes, a type of mountain goat, from which comes the name Ein Gedi (spring of the kid) .
Finally, the visit ended at the modern tent-shaped roof that protects the synagogue ruins. Established in the 3rd century AD, the synagogue remained in use, with various alterations, until the 6th century. This corresponds to the information provided by Eusebius of Caesarea, according to whom Ein Gedi was "a large Jewish village”. The synagogue faces north, towards Jerusalem and the interior is decorated with a large mosaic, very well preserved, depicting four marsh birds in the centre and a pair of peacocks in each corner. Inscriptions list Adam's descendants, then the Patriarchs and the three companions of the prophet Daniel (Dan 3), as well as the synagogue's benefactors.
‘My love is a cluster of henna flowers among the vines of Ein Gedi’ S.of S. 1:14; cf. Sir. 24: 14)
Now, after having visited Ein Gedi, the group fully understood why the author of the Song of Songs considers this place heavenly and wonderful. How couldn’t they be struck by the beauty of the date palms, the greenery of the oasis, and the gurgling of the springs that descend the valley to flow into the Dead Sea? Enjoying such beauty, the excursion ended at the Dead Sea shores where the group was able to benefit from the therapeutic effects of the water and enjoyed a couple of hours rest.
