By the grace of God

By the grace of God,

Patriarch of Antioch and All the East,

To Our brother Bishops and All Sons and Daughters of

Our Church,

Clergy and Lay Faithful,

Dear Brothers and Sons and Daughters,

Peace and Apostolic Blessing.

This year, we dedicate our letter of Great Lent to the Maronite Patriarchal Assembly, which will open its sessions during the first and third weeks of the upcoming month of June. Since such an Assembly, according to Church canons which define it and convoke it, is a Church activity par excellence, all faithful, clergy and laity, are affected by it, though on different levels. We depend, of course, on the work of the experts and specialists to prepare the texts for study and discussion, before being adopted as synodal documents; however, it is also true that many are those who contribute, one way or another, in putting the final touch to those texts.

We thus consider the synodal work as a work of the Church, embracing all her members. It does not limit itself only to the members of the clergy.

Given the importance of the Councils in the Universal Church in general, and within our own Church particularly, we deem necessary to talk to you, in this letter, about:

1. The Councils in the Church, in general

2. The Councils in our Maronite Church

3. The Maronite Patriarchal Assembly

I. An Historical Overview

II. The Identity of the Assembly and Its Objectives

III. The Topics of the Assembly

4. The Participation in the Assembly.

Part One: The Councils In the Church

1. The convening of councils is closely connected to the birth of the Church. The Book of the Acts of the Apostles tells us, indeed, in Chapter 15, the story of the controversy raised among the first Christians. Those of Jewish origin demanded that the Mosaic law, including circumcision, be observed by all those who converted from paganism (15:6). As the Apostles and Presbyters met to discuss the issue, Peter and James put an end to the controversy. It is on this occasion that the first synodal letter was ever written, starting as follows: "The Apostles, Presbyters and the Brothers to those who are in Antioch, Syria and Cilicia of Gentile origin: Peace" (15:23). This letter determines the observances imposed on Christians who were just liberated from the ancient law and received salvation through their faith in Christ. It is worthy to note here, on one hand, the consultation taking place among the Apostles, Presbyters and Brothers about an issue in litigation; and, on the other hand, the settlement made on such issue in a spirit of participation and with the assistance of the Holy Spirit. (Acts 15:23-29)

2. The Church followed such a procedure in convoking further councils. Her purpose was to define Christian doctrine, clarify and protect it from errors and from the heresies which started to infiltrate the Church, causing corruption into the doctrine and divisions among the faithful. The Ecumenical Councils, convened during the first eight centuries of Christianity, are seven: The most important among them are the Council of Nicea (325), the Council of Ephesus (341), the First Council of Constantinople (381) and the Council of Chalcedon (451). These councils define and clarify the contents of faith about God the Father, the Son and the Holy Spirit. They teach the essential truths of the Christian doctrine as included in the Creed which we still recite during our liturgical celebrations.

There is no need to recall here all the councils; we, however, deem necessary to allude to two of them, which marked the Church life with a distinctive and permanent mark, - that is the Tridentine Council and the Vatican Council II. These two councils exercised a great influence upon our own Church, as we shall note later on.

The Tridentine Council was held in the Italian city of Trent in the year 1545. The works of this Council extended in a span of almost twenty years and convened in three different sessions. It was intended to confront the movement of the Reformists led by Luther and Calvin, who questioned a large number of accepted beliefs, such as the sacraments, interpretation of the Scriptures, the Church authority, the Church law and other subjects. This Council committed itself to the study of those topics, defining the Church doctrine and excommunicating whoever opposed it. At the same time, it paved the way to a true movement of Reform, creating a Church renewal and reaching most of the churches in the world. One of the results of such Reform was the creation of the Maronite College in Rome in 15 84 for the training of our clergy and later, the summon of the Synod of Mount Lebanon of Louaizeh. (We will discuss this later on.)

As for Vatican Council II, closest to us in time, it was held between 1963 and 1965, while the convocation and the preparations started since 1959, right after the election of Blessed Pope John XXIII. His Holiness wanted this Council to be pastoral and ecumenical, addressing, on one hand, the internal renewal of the Church and her relationship with the world in which we live; and, on the other hand, fostering seriously the unity of all Christians. The purpose was not to confront new heresies nor to condemn opposing doctrines. This Council is considered, at least from a church standpoint, as one of the most momentous events of the twentieth century. In order to have a grasp on it in all its aspects, we must go back to its exceptional documents; they, in fact, set clear guidelines for our reflection and ecclesial work. It is worthy to note here the most significant among those guidelines, - the understanding of the Church as people of God, the role of the laity within her, her relationship with other Christians and religions, her mission in the world and her position with regard to today's problems. Besides, the Council ratified the liturgical renewal, gave priority to ecumenism and called for renewal in all aspects of Church life.

3. The above are examples of councils held in past and recent times. They were ecumenical councils, because they took place upon a convocation by the Pope to all the Bishops of the Catholic world, and because he presides over them in person or through his representatives. After his approval and their promulgation by him, their resolutions become mandatory for all the children of the Church.

There are provincial councils. Held with the approval of the head of a church, they address questions regarding a particular region. The Bishops of the region discuss those questions and take the appropriate resolutions, with, of course, the approval of the Holy See.

There are, also, local councils, called patriarchal or eparchial councils. They present for consideration the problems of a local church or a particular eparchy. The patriarchal councils must obtain the approval of the Synod of Bishops of the patriarchal church, while the eparchial councils must have the approval of the eparchial Bishop.

4. When they are convened by the church head, - the one who has the jurisdiction to convoke them, the councils are considered by the church canons as the highest authority within such a church, provided they are done in total harmony with the authority of the Pope and without any reduction of such authority. Since it is difficult to convene ecumenical councils on a regular cycle, the Catholic Church adopted a new procedure, - that is the Synod of Bishops: The Pope summons representatives of the Catholic Conferences of Bishops in the world; they meet regularly every three years, to study a special topic regarding the Church as a whole or one particular region or country (for example, "Synod for Lebanon"). This Synod does not possess a legislative character; however, it presents to the Pope its resolutions, and in light of them, the Pope publishes an apostolic exhortation which includes the essence of these resolutions and proclaims the teachings of the Church about the topic discussed by the fathers of the Synod.

The Vatican Council II recommended that the bishops of a particular country or region meet on a yearly basis and study the affairs of their country or their region. It also entrusted to them the convocation of local or provincial councils according to the needs of their churches, with the approval of the Holy See. On its part, The Code of Canons of Eastern Churches cites the convocation of patriarchal and eparchial councils in the following canons: 140-145, (Patriarchal Assembly); 235242, (Eparchial Assembly).

The summon to the councils is very old in the Church, beginning with the fourth century (the Council of Nicea in 325) until our own times. There is urgency and a sense of obligation in their summoning. In fact, the Synod of Mount Lebanon (173 6) recollects a long list of resolutions about them, concluding with the words: "One should not neglect the convocation of eparchial councils in every eparchy and of regional councils in which bishops and archbishops meet around His Beatitude, the Patriarch, in order to revise moral discipline within the Church, correct errors, settle disputes and other things, according to our holy canons." (Synod of Mount Lebanon, On Bishops, #29) It also determines that the interval of time separating one council from another should not exceed three years.

5. A question comes to mind: "Why this insistence on summoning councils?" We do not want to dwell on the obvious reasons, those which relate to matters of organization and administration, and which require constant consultation and joint decisions. Rather, we want to look at the profound reasons which touch on the nature of the Church and her mission.

The Church embodies the continuity of Christ's presence and His action; she meets upon a calling from Christ, her invisible Head, and acts under the inspiration of His Holy Spirit: She carries on his threefold mission of teaching, sanctifying, and governing. When the Church meets, the Lord is present in her; she calls on his presence and seeks the inspiration of the Holy Spirit in everything she discusses. The gift of the Spirit appears in the Church when all her members use their gifts for the sake of building her up. St. Paul expresses this reality in his first letter to the Corinthians as he compares the Church to a body "in which all members cooperate according to the gift of each one." (Chapter 12) The same appears in his letter to the Romans: "For as we have many members in one body, and all members have not the same function, so we, being many, are one body in Christ, and everyone member of one another. We have, then, gifts differing according to the grace that is given to us.." (Romans 12:4-6) The councils, as diverse as they are, gather those spiritual gifts, - numerous, different and distinct, and utilize them for the good of the body, that is the Church, scattered everywhere. The Spirit supports her, enlightens her in her research, discussions, resolutions and decisions, so that she may act for the sake of all. For this reason, the ecumenical councils convoked and recognized by His Holiness, the Pope, are considered exempt of error in matters of doctrine and Christian morality.

It is from this ecclesial and diverse standpoint that the councils are convened - that is, to express the unity and universality of the Church, explain her faith, protect her beliefs, outline the conduct of her children and their roles within her, and define her relationship with the world surrounding her. In her, the mission of teaching, handed on to her by the Lord Jesus before His ascension to heaven, is revealed in a wonderful manner.

Part Two: The Councils in Our Maronite Church

6. Our Maronite Church learned from the experience of the Universal Church in this area. Beginning with the 16`h century, she held her own councils. The Synod of Mount Lebanon, held in 1736 in the Monastery of Our Lady of Louaizeh, represents the center of attention, most significant among them all, because of the wide range of topics treated in this Synod, and the vast results which affected the whole of our Church life. Before touching on this Council, we should cast a quick look at the other councils, the previous as well as the later ones.

7. Seven councils were held in the 16'x' century. Prominent among them are four: the Council of 1580, during the time of Patriarch Mikhael Rizzi; two Councils in 1596, during the times of Patriarch Sarkis Rizzi and Patriarch

Youssef Rizzi; and the Council of 1598, during the time of Patriarch Youssef Rizzi himself. The remaining three councils were held in 1557, during the time of Patriarch Moussa Akkari, and 1569 and 1587, during the time of Patriarch Mikhael Rizzi. All these councils took place in the patriarchal residence of Qannoubine, except the council of 1598, which met in the Church of Saint Moura, in the village of Moussa (Ehden). In the 17' century, only one council was held in the year 1644, in Hrash, during the time of Patriarch Youssef Accouri (see "History of the Law of the Maronite Church " by Msgr. Joseph Feghali; see `AI-Manarat" of 1983, Vol. I: this whole volume is dedicated to the Maronite councils).

Of all these councils, the most important was the Council of 1580, convened in the presence of two delegates from the Holy See, one of them being the Jesuit Father Eliano. Father Eliano wrote the texts based on the Tridentine Council. The Maronite Church has to abide by them in order to show the conformity in her beliefs, discipline and sacraments with the Church of Rome. The Council begins with an exposition of the basic truths of the Catholic faith, the seven sacraments of the Church and the various books of the Holy Scriptures. The Council resolves, among other things, the convocation of a council every three years (Canon 9).

8. The provincial Synod of Mount Lebanon (1736) convened during the time of Patriarch Youssef Dergharn Al-Khazen, in the presence of the Apostolic Delegate, [the Maronite] Youssef Semaan Assemani. Assemani brought with him a Latin copy of the works of the Council, based on the canons of the Roman Church, especially the Tridentine Council. The Patriarch and Bishops had made the request to His Holiness, Pope Clement XII, to send them Assemani "in order to reform those things that infiltrated the Church discipline and compromised its original nature and splendor, for they were unable by themselves to reform them and bring them to order." (see "Al-Manarat", p86).

If we look at the table of contents of the Council, we realize the magnitude of the topics addressed by it. It is divided into four parts: Part One, composed of five chapters, covers the Catholic faith, Christian education, the preaching of the Word of God, the publication of books and their use, the feast days and fasting, the devotion to saints, and the veneration of relics and sacred images. Part Two, of fourteen chapters, discusses the sacraments, indulgences, penal sanctions and others. Part Three, of six chapters, touches on the Holy Orders, bishops, priests, the Patriarch and his privileges and tribunals. Part Four, of seven chapters, deals with churches, schools, monasteries, and conciliar resolutions.

The Appendix to the Council includes forty-three chapters; it covers topics of diverse interest, from indulgences; to papal letters, rules for monasteries, schools, feast days and fasting. Besides, all correspondence in connection with the Council was also added at the end of the volume.

In recalling all these titles, our intention is to incite people to go back to the Council's documents, read them, and discover the treasures they hold, their resolutions and directives, some of which assume a prophetic character, especially in regard to education.

In spite of all what has been said, this Council still remains the subject of research, study and analysis for many scholars. It is but a sign telling us of the kind of qualitative change this Council brought to our Church life and which is still manifest in our history.

Yet, one must admit that these innovations dictated by the Council took a long time before being put into practice. For that matter, the convocation to further councils was required.

9. Three councils were summoned during the time of Patriarch Simon Awad: the first in 1744 was held in Bekaata (Kesrouan); the second in 1747 and the third in 1755 in Qannoubine. Another council was held in 1756 in Bekaata by Patriarch Tobie Al-Khazen. On the other hand, a Council was held in the Monastery of Mayfouq in 1780 at the request of the Apostolic Delegate and under the presidency of the Patriarchal Vicar, Bishop Mikhael al-Khazen. Patriarch Youssef Estephan convoked three Councils, the first in 1768 in the Monastery of St. Joseph Al-Hosn in Ghosta, the second in 1786 in Ain Chkeek in Wata Jaouz, the third in Bkerke in 1790.

During the 19' century, two councils were held, one in the Monastery of Our Lady of Louaizeh in 1818 during the time of Patriarch Youhanna Helou, the second in 1856 during the time of Patriarch Boulos Massad.

The councils convoked after the Synod of Mount Lebanon, upon request of the Holy See, were mostly intended to implement the decisions of the Synod itself, especially those related to the eparchies, the definition of the bishops' competence, the responsibilities of pastors, monks, nuns, the use of the liturgical books and other things.

10. No council was convened during the second half of the 19' century. This interruption in time opened a big gap in the government of Church, as it was practiced according to decisions made by previous councils. At the start of the 20' century, some voices among the clergy and the laity as well began to be heard: they were calling for a new Maronite council.

"In 1921, Bishop Besharra Chemali presented a report to Pope Benedict XV, in which he requested the foundation of a central Maronite seminary. This seminary would foster life in our Maronite Church and serve as a base for a radical reform within her." He goes on to demonstrate the need of such an institution and then comes to the idea of a council, adding: "[this Seminary] will cooperate in the preparation of a new Mount Lebanon council in which all canonical, administrative and liturgical questions will be clarified, defined and adapted to the current needs. It would be easy, once the proposed Seminary is established, to appoint various committees taken from among its faculty; they would be given the task to study all kinds of topics on discipline, liturgy, canon law, to be used as a consultation plan for a council. Great would be our joy if we could summon in the year 1936, on the occasion of the second bicentennial of the Synod of Mount Lebanon, a second Council which would represent the dawn of a new life and a needed implementation of the 1736 Council." (See: "Ar-Rabitat" Magazine, No. 6, 1986, pp. 13-21).

If we glance at the conferences held by the association, "The Sacerdotal League ", the gatherings of clergy and lay people, their publications and statements, we find out that all of them call for renewal and enlist the topics that should be subjects for study. Such claims emerged more particularly after Vatican Council II, because of all the revisions the Council introduced in the Church worldwide. Their echo reached us in a letter, already more than thirty years old, addressed to the Church authority by more than one hundred priests. The letter reads: "It seems obvious to us that the best way to undertake the reform and the renewal according to your wishes, our own wishes and the yearning of the Christian people, is to summon a council similar to that of Vatican Council IL" The letter then displays a list of topics whose studies were deemed urgent (January 27, 1973). All those ideas and suggestions became quite obvious, following various workshops held by the movement "A Church for our World", who presented them in a well thought and unified project, at the end of the year 1982.

We, ourselves, wrote an article published in "AlManarat" in 1983, about the influence of the religious councils on the life of the Maronite Church. We concluded, saying: "A century and a quarter have already gone after the convocation of the last council. Right after the conclusion of Vatican Council II, some precursory signs appeared on the horizon. They told of the need for the revision of many Church matters, through the convocation of a Maronite council. However, the events which befell Lebanon, and still do, prevented the fulfillment of such a need. We pray that the time of trials will pass, that Lebanon may regain the security and peace yearned for by its children, and that the spirit may breathe again and renew the face of the earth." (`Al-Manarat", p. 10).

After our election to Patriarch in 1986, we addressed our children, the monks, who came to congratulate us, and whose Superior General called for a council: "Many are the wishes as the dust of time is piling over many of our institutions, traditions and customs. After a journey of two hundred fifty years, it is about time that we shake the dust and revise many of our affairs. We welcome the idea [of a general council]; however we must prepare for it and guarantee the support of our Synod of Bishops and especially the blessing of His Holiness, Pope John Paul 11" (`An-Nahar ", 4-5-1986).

In view of what we just exposed at length, in view of the calling for renewal presented to us, either by Vatican Council II, in the Code of Canons for the Eastern Churches, or in the episcopal councils held in various countries and on every level, we deemed necessary to put in motion the convocation of a new council. This is what, indeed, we agreed upon with our brother Bishops.

Part Three: The Maronite Patriarchal Assembly

I. Historical Outlook

11. In 1985, the members of the Sacerdotal League, gathered in our Seminary of Ghazir for their annual spiritual retreat, with the late Father Youakim Moubarak as their retreat master, launched a pastoral survey for a Maronite synodal journey. In this survey, they sought a large number of faithful and asked questions relating to the idea and topics of a council. Then in 1987, they presented to us the results of the survey. In June of the same year, during our Synod of Bishops, we resolved to appoint a synodal Commission under the presidency of His Excellency, the late Bishop Youssef Khoury and with the membership of Bishops John Chedid, Youssef Becharra and Becharra Rai. We assigned to them the task to explore the proper times and climate for the convocation of a general Maronite council, for the revision of our Church matters. With the assistance of delegates taken from eparchies and religious orders, among clergy and lay experts, the Commission began its work; it appointed Father Youakim Moubarak as General Secretary, assisted by Father Mounir Khairallah. In June 1988, the members presented the results of their work to our patriarchal Synod. We commended them for a job well done and authorized them, as they concluded this preliminary stage, to begin the preparatory work for the council.

12. The Commission worked hard in setting the final plan of the files for study. The experts devoted their time to the writing of the texts and their continuous revision. Year after year, the Commission kept informing us of the progress of its work until the month of June, 1991.

13. On June 12, 1991, His Holiness, John Paul II, announced the convocation of a Special Assembly of the Synod of Bishops for Lebanon. The members of the Commission were compelled to cease temporarily their own work, in order to join all the efforts for the success of the new Synod; they would also benefit from its results in preparing the texts of the forthcoming Maronite council. In the meanwhile, the Commission lost their President on February 2, 1992. His Holiness appointed Bishop Bechara Rai as Coordinator of the Synod. However, our own Synod of Bishops, in their desire to pursue the preparatory work of the Maronite council, appointed, in June 1992, a new Commission, having Bishop Youssef Becharra for President and Bishops John Chedid, Antoine Hamid Mourani, and Boulos Matar for members. Later on, they were joined by Bishop Francis Baissari.

14. At the conclusion of the "Synod for Lebanon" and after the proclamation of the Apostolic Exhortation, "New Hope for Lebanon", on May 10, 1995, the Commission resumed its monthly meetings, with a new General Secretariat, composed of Father Mounir Khairallah, Father Richard Abi-Saleh, and Father Boulos Rouhanna. They resumed their contact with the experts and delineated the methodology of their work: the texts are first accepted by the Central Committee; then they are mailed to the Bishops, General Superiors of men and women religious, seminaries, and universities, they are submitted for discussion in small groups and amended with suggestions and remarks; finally they are sent back to the authors in order to be rewritten.

During the month of June of every year, the Commission presented its report to our Synod of Bishops, giving account of the course of its task and its progress. In June of 2000, the Commission handed us the first draft of all the Council's files.

15. The Preparatory Commission came to realize that some of the topics dealt with sensitive issues and needed clarification and close examination before the convening the Council. It thus held two sessions: the first discussed on one hand, the issue of the identity and, on .he other, the belonging to the Maronite Church of the Maronites of the patriarchal territory as well as those of the Expansion. The second session looked at the structure of the Maronite Church and the relationship ,within her, between the hierarchy and the religious orders. During that later session, we presented a paper galled "The Structure of the Maronite Church: A Vision of the Future".

16. Once the Preparatory Commission completed most of the files and mailed them to those concerned, it presented to us, during our Synod of Bishops of June 2002, a plan of action for the coming years. After studying this plan, we resolved to open the first sessions of the Council during the first and third weeks of June of 2003. The sessions of the Council will take place in Our Lady of the Mountain, Fatqua (Kesrewan), while the opening and concluding Liturgy will be celebrated in our patriarchal Residence of Bkerke.

17. We replaced the Preparatory Commission with an expanded Central Commission. We appointed the following members:

Bishop Youssef Becharra: President

Bishops: Roland Aboujaoudi; Chekrallah Harb; Becharra Rai; Boutros Gemayel; Francis Baissari; Boulos Matar; Samir Mazloum; Antoine Nabil Andary; Abbot Francois Eid; General Superior Khalil Alwan; Abbot Boulos Tannouori; Chorbishop Camille Zaidan; Msgr. Mounir Khairallah; Mother Dominic Halby; Fr. Richard Abou- Saleh; Fr. Boulos Rouhanna; Fr. Salim Dakkash; Fr. Nasser Gemayel; Sister Yara Mata; Ambassador Simon Karam; and Mrs. Simone Moubarak: members.

This Commission was assigned the role to continue the works of preparation and to be in charge of the works before and after the Council.

We also appointed the President of the Commission as Secretary General. He was assisted by Msgr. Mounir Khairallah, Father Richard Abou-Saleh and Father Boulos Rouhanna, for the Executive and Synodal affairs, and by Father Khalil Alwan for the administrative and organizational affairs of the synodal sessions.

We authorized the Secretary General to address invitations to those who may be concerned according to Canon 143 of the Code of Canons of the Eastern Churches.

We personally addressed invitations to the Council to those who must be invited. Besides, the Commission is publishing a "Guidebook of the Council", which includes all the details for the Council, its stages and the progress of its work.

II. The Identity of the Council and Its Objectives

18. From a canonical standpoint, we relied on the framework described by the Code of Canons of the Eastern Churches (Canons 140 - 145). The Patriarchal Assembly, which is to meet every five years (Canon 141), is presided by the Patriarch; it is the consultative body of the whole Church; it assists the Patriarch and the Synod of Bishops of the patriarchal church in matters of great importance, producing harmony between, on one hand, the various aspects of her mission, means and ecclesial discipline, and on the other, the signs of times and the common good of the particular Church; it must also take into consideration the common good of each region where various sui iuris Churches coexist. The Council brings together bishops, priests, monks, nuns, lay faithful, men and women, and experts in various fields. Though advisory by nature, from a canonical point of view, it enjoys however an official character. The Church authority has to give it proper attention and consideration, and extend to its resolutions the canonical form they deserve. Indeed, it may become, for the whole Church, a source of growth and renewal, and outline for her the path of the future.

19. We should not stop at the canonical aspect of the Council, but rather at its ecclesial aspect. This is indeed the first time where the Maronite family is brought together. The sons and daughters of St. Maron in the patriarchal territory as well as in the eparchies of the Expansion, of far and near, will head toward the patriarchal Residence in Lebanon, bearing in their hearts and minds their noble heritage with great expectations. They meet around their Patriarch, head of their Church, symbol and protector of their unity. They share prayer, reflection and discussion about their own affairs, looking with confidence and hope into the future, confirmed by their faith in the Lord Jesus, and bound in unity to their saint fathers, from Maron to Sharbel to Rafka, through the hosts of martyrs who were loyal to their Lord and their mission.

20. This Council would continue the calls of the previous ones, those Maronite and those ecumenical, especially the Vatican Council II. We deem necessary to recall here all the basic principles set by the Apostolic Exhortation, "New Hope for Lebanon", so that our Church may renew herself and become a leaven of reconciliation and peace, and a promoter of dialogue and love. The Exhortation urged each one of the patriarchal Churches to preserve her traditions, for each one of them enjoys a special cultural patrimony and a distinctive eeclesial, liturgical, theological, spiritual and disciplinary tradition (No. 8). Elsewhere, the Exhortation explains that such a heritage deserves not only to be respected and preserved, but also to be confirmed and encouraged (No. 21). It also calls for a renewed evaluation of those traditions which are tied to the Fathers and to the liturgy, particularly within the Antiochene Churches who share a joint tradition. This is, indeed, a vital requirement, on one hand, for their own renewal (No. 41), and on the other, for the ecumenical dialogue and mission among them. The Exhortation openly states that the Antiochene tradition, in its Aramaic and Greek roots, has been transmitted through the Fathers of the Church, the spiritual authors, the Divine Liturgy and through the example of martyrs and men and women saints. Fidelity to such a tradition helps for a true return to the sources. Through it, the Holy Spirit works for the renewal of every particular Church and for the development of "communion" among themselves (No. 40). The Exhortation insists on the rediscovery of the Antiochene heritage and its study, in depth, for the sake of an efficient ecumenical dialogue.

21. These testimonies illustrate for us the limits of our synodal action and its importance. We do not intend to study the various topics only from a general and theological approach. Each topic is assigned three centers of interest to be observed as close as possible: the first one takes us back to the past; the second analyzes the current reality; and the third envisions the future and provides suggestions. The purpose of adopting such centers or such methodology is to show the distinctive character of our Church and her patrimony; it confirms in us our ecclesial identity, illustrates for us the guidelines of our mission, preserves us from deviation and mistakes, and, without denying the progress and growth we have experienced in the course of time, strengthens us in our own heritage.

Our deep-felt roots and firmly established traditions will protect us from getting lost and deliver us from anxiety toward the future.

III. The Topics of the Council

22. We did mention earlier the attempts made for the preparation of a list of topics for study. The Preparatory Commission, benefiting from such attempts as well as from the opinions of the participants in the Pastoral Survey, established the structure of those topics. Our Synod of Bishops agreed to them. Here they are:

1. Theological Introduction: Church of Hope, an Act of Faith for our World

File One: Identity of the Maronite Church, Her

Vocation and Mission

2. Identity of the Maronite Church

3. Apostolic and Missionary Vocation of the Maronite Church

4. Ecumenical Vocation of the Maronite Church

5. Vocation of the Maronite Church in Her Relationship with Islam and the Arab World

File Two: Pastoral Renewal in the Maronite Church On Persons:

6. Priests in the Maronite Church: Their Priesthood, vocation,

training and ministry

7. Religious Life in the Maronite Church

8. Laity in the Maronite Church

9. Maronite Family

10. Youth

On Structures:

11. Maronite Patriarchate

12. Episcopal Collegiality in the Maronite Church

13. Parish and Pastoral Ministry

On Pastoral Life:

14. Education/Proclamation and Ongoing Training for Adult Lay Faithful

15. Liturgy

File Three: Maronite Church in Today's World

16. Maronite Church in Today's World

17. Maronite Church and Politics

18. Maronite Church, Apostle of Modernity

19. Maronite Church and the Media

20. Maronite Church and the Sociological Question

21. Maronite Church and Economic Affairs

22. Maronite Church and the Land

File Four: Laws and Rules of the Maronite Church

23. Laws and Rules of the Maronite Church

File Five: The Maronite Church and Her

Expansion in the World

24. The Maronite Church and Her Expansion in the World (11 countries).

23. The review of the topics offered to the conscience of the Council displays the magnitude of the challenges facing us; they demand from us all to confront them with awareness, openness and joint responsibility. We do not intend to predict here what the discussions and the interventions will lead to; they will appear in time and will enrich every topic presented for discussion. However, we would like to bring to attention, as of now, some of the urgent problems which provoke our reflection and our prayer.

A. The First File proposes three important issues: the first one touches on the identity of the Maronite Church from an historical and theological standpoint. An identity is established and perpetuated only on clearly defined foundations. Therefore, there is a permanent need of historical and theological research; it does not stop at the Council itself; it rather grows out of the Council in order to be for us and for our children, wherever they may be, a nourishment for their faith and their belonging, as well as a support during their centuries old journey. The second issue is linked to the Antiochene dimension of our Church and her noble common patrimony with the other Antiochene Churches. Such dimension compels us to explore such a patrimony in the various fields, especially the ecumenical one. We wish to see the day come when all our Churches gather in one Antiochene Council! The third issue concerns our relationship with the Arab World and Islam. Such a topic is of such importance, especially in the present circumstances, that it requires from us to mobilize all our Church potential. We have to focus on history as well as on our daily and multi-faceted experience, on the current reality and its challenge, on the role it imposes on us, and on the mission we are destined to accomplish. We have to protect our joint experience and our common values; we have to strengthen the dialogue among us and reject every defamation and accusation; we have to promote the human beings and defend their rights; we have to set the foundations for democratic laws within our societies to which we, organically, belong.

B. The Second File, which deals with the topic of renewal, presents for consideration structural problems and life's affairs. Among the structural problems, there is the understanding of the patriarchal Church: on one hand, between the Patriarch and Bishops and their firm relationship within the work of their permanent Synod; on the other, between them and the different groups of faithful, clergy and religious men and women. Such relationships, based on clear ecclesial foundations, are the guarantee for us to realize our yearning for unity in reflection and action, while we let each group enjoy their own independence and govern their own internal affairs. Whenever we believe that we can think and live separated from others and from our patrimony and history, we are reneging our identity. As for the affairs that relate to life, they are many. We mention only three. The first is tied to a religious culture. It should be acquired by adults, in order to enable them to confront with faith the hurdles of life and play their role as leaven in the dough and as light of the world. The providing of such a culture is the duty of both the clergy and the people at the same time. One of the efficient means to realize it is the use of the religious media. The second regards the on-going education of the clergy in all the stages of life. In fact, the priests are those who embody among the people the presence of the Church and the mission of Christ. Such education represents an essential center of interest among the concerns of our Church. The third concerns the youth with the difficulties they confront before their education and their future, and before the questions they ask about their fate. The attention in this area represents one of our priorities in action and preoccupation, in order for us to guarantee their future as well as the future of the Church and the homeland.

C. The Third File is abundant in questions and problems of life. The first among them deals with Church and politics. This problem must denounce the current confusions and biased rumors which depict the position of the Church as partial, factional and lost into political labyrinths. The Church position is but a reminder of the rights of human beings and their dignity; a defense of freedoms and a warning against selfish passions; a call for the sovereignty, independence and free choice of the homeland. Those are the general principles taught by the Church. They appeared in the Apostolic Exhortation, "New Hope for Lebanon", which addresses, at length, national matters. National matters are, in fact, part of this year's program, within the general five year program prepared by our patriarchal Commission for the application of the Exhortation. We urge our children, the politicians, to seek inspiration in these teachings and directives, so that their choices and political conduct become a service to their country and countrymen, not a compliance to desires, motives and conspiracies which have nothing to do with the common good.

As for the economic and social questions, they are as important as the political one. We know that the three of them are profoundly connected. There is no doubt that our role should be significant in that field even though we cannot replace the state, and do not wish to replace it at all. We already took some initiatives here. We will continue to join hands with people of good will and our many qualified children; we will put together a development plan, relying on the material and moral potential of the Church - for her own sake and the sake of the people. We commend every initiative, be it from individuals or institutions, civil or religious, which contributes to alleviate the heavy burden placed upon the citizens and helps in the creation of jobs, so that our children remain firmly attached to their land. In fact, the attachment to the homeland, especially in times of trial, is one of our first duties; more so, it is a choice for our mission within this homeland.

More than once, we expressed such a message in the letters that we addressed in company of our brothers, the Eastern Catholic Patriarchs. However, those who are responsible in this country must provide the conditions of a free and dignified life to the individual citizens as well as the communities.

D. The Fourth File examines the canonical and disciplinary issues which held a large part of the previous Maronite councils. As we realize the importance of discipline and law, we cannot separate them today from the theology of the Church and her spiritual life. We have definite things regarding discipline and administration; they are determined by the canons on all and every level of the Church structures; among them we have active secretariats, which should be created and made efficient in order to realize the participation in the council. Besides, many are the conferences and boards recommended by the canons. Yet, the canons do not create life; they only discipline it and guide it on the path of holiness.

E. The Fifth File touches on one of the most important issues which confront the Church and the country as well, - that is the emigration of our children which did intensify for the last quarter of a century. There is a link between emigration and expatriation. Expatriation, in fact, paves the way first to an internal emigration and then to an external one. When it lasts a long period of time, emigration leads to the shrinking of the bonds to the point of disappearance. Then begins the journey in exile, which hurts the identity and the sense of belonging at their very heart. As a Church, we must find the proper ways guaranteeing for our children of the Expansion the preservation of their heritage and, at the same time, that of their new various belongings. They would not then lose their identity and we would not have to lose them twice. The participation of delegates coming from the eparchies of the Expansion, the intellectual contribution of bishops and priests and the possession of true data on this issue will enable us to better understand the problem and prepare a plan for its study. We will benefit from it, all of us, those of the homeland as well as those in the countries of Expansion. We will discover the immense potential existing among our children of the Expansion. They may then mobilize such a potential, from an ecclesial as well as a national standpoint, wherever they are settled now and wherever their roots are solidly anchored in the countries they left.

Part Four: Participation in the Council

24. Canon 143 of the Code of Canons for the Eastern Churches determines those who are to be convoked to the Council. Besides the Bishops, Superiors General of Religious men and women, rectors of Catholic universities, deans of institutes of theology and canon law, there are priests, monks, nuns and lay faithful from all eparchies. The participation of lay faithful is not new to us. Throughout history, our councils are well known in counting lay faithful among them. This is the sign of an ecclesial Eastern understanding, appropriate and true. It should be always present in our life. This kind of diversity opens the space for the participation of a large number of talents, all used for the good of the Church. If we add the number of experts, authors of the texts and commissions who worked during the preparatory stage, it clearly appears that the Council is not the work of an individual or a small group; it is rather the result of labor pains undergone by the entire people: they join their effort to reflect, they gather all kinds of experiences and they bear their hope, knit with faith, prayer and love of the Church. The Council progresses without deviation under the inspiration of the Holy Spirit, for our goal is the radiance of Christ's face within the face of our Church, today. She enters the Third Millennium, confident that God is calling her to continue her journey without fear nor hesitation.

In spite of this large number of participants, there are still many of our children who wish to be part of the Council. As we appreciate their wish, we are compelled to observe the canons and limit the number. However, we advise them all to participate in certain ways which are different and to which we will allude soon. We know that there is no precedence of one participant over another, except for the efficient contribution they provide, be it from inside or from outside the Council, and for their active loyalty to the Church, the vigor of their faith and the spiritual radiance of their life.

25. The canons also allow the invitation of people who belong to other Churches, Catholic and non-Catholic. We are doing so, in order to foster among us the ecclesial "communion" in brotherly love and ecumenical spirit. We are, indeed, connected churches, tied to each other with the bonds of the same faith and the same destiny. We are called to face our obstacles, especially the pastoral ones, in a spirit of openness and solidarity for the welfare of our sons and daughters.

We will also invite observers among our brother Muslims as it was done during the "Synod for Lebanon". We are convinced, on one hand, of the principle of open communication, sincerity and transparency; and, on the other, the principle of honest sharing in what enables us to build up the human being in Lebanon and build the homeland itself. Their symbolic participation illustrates the distinctive characters of Lebanon/the message, as mentioned more than once by His Holiness the Pope. It shows at the same time our common will to be together, remain together and work together, - especially in our Church Council which will reveal our choices as faithful and as citizens.

26. It is about time to brief you quickly about the work of the Council itself and about the time needed for that: The texts of the various files are distributed to the participants. They study them and make their remarks during the general sessions, which begin in the first week of the upcoming month of June. The week is dedicated to the interventions of the participants. During the second week, the experts of the special commissions spend time studying the remarks. Meanwhile, the Bishops go about their usual annual retreat. In the third week of the month, the remarks are presented to the members of the Council. Once approved by them, these remarks are considered as amendments and are included in the core of the texts. With this, the first stage of the Council is concluded.

During the period of time that extends from July 2003 until June 2004, the writing of the texts will resume in light of the proposed amendments. Then, once more, they are distributed to the members of the Council.

The second stage takes place in the first and third weeks of the month of June of the year 2004. The texts are again the subject of study. When the members of the Council agree to them, they will be approved. However, these texts are not yet considered ecclesial documents. They are not ready for publication, until they receive the final approval of the proper ecclesial authority.

All the above mentioned matters are explained in great detail in the "Guidebook of the Patriarchal Assembly ".

27. We must now clarify a few things, in order to avoid confusion or inappropriate interpretation.

a) The texts proposed for study and discussion are not final. They are only drafts, subject to modifications made by the remarks received and which may lead to eliminations, additions or further development. For the moment. these texts are not considered official texts. Their publication as representing the official position of the Church is not allowed. They are still, indeed, in the stage of preparation and clarification. If they are put into the hands of the media and see publication at the wrong time, they may be exposed to deformation, partition or misinterpretation about the Church position.

b) Some may ask: "Why the methodology of the `Synod for Lebanon' is not adopted here?" In fact, the Synod prepared its "general outlines", then presented them to the people, and at last the people responded with their remarks.

The methodology proper to the Council differs from that of the Synod. After the study of the "general outlines", the work of the Synod is based on the formulation of an agenda serving as a working plan for the Synod. It adopts the suggestions and resolutions taken from there and presents them to the Pope. It is the Pope himself who, relying on these resolutions and suggestions, promulgates the results of the Synod with an Apostolic Exhortation. This exhortation becomes an official document of the Church, but not a conciliar one.

As for the Council, it devotes itself to the study of texts they present to the Bishops for their approval and adoption, before becoming conciliar documents. These texts are first written by special commissions; then they are revised and approved by a Central Commission; they are sent back to the members of the Council for remarks; then they are written once more; finally they are revised again by the members of the Council for approval. This is the methodology adopted by the Councils.

c) Such a methodology, however, does not mean at all the exclusion of the role of the people and the participation of the faithful. The question is: "How do we participate, independently of being inside or outside the Council?"

28. There are three ways of participating in the Council:

1. By Praying for the Success of the Council: Prayer is an essential element in invoking the grace of the Holy Spirit and the light of his inspiration. On the Spirit, the Apostles relied in their first council held in Jerusalem. Besides, you all know the role played by prayer for the success of the "Synod for Lebanon", -prayer raised by individuals as well as by communities, families, schools, monasteries and parishes. We hope that the same will happen in regard to our upcoming Council.

2. By Return to God: Along with the prayer, there is the return to God, in order to discover his will and accomplish it, not only on the individual level, but also on the communal ecclesial one. The Council is a joint endeavor, whose purpose is renewal. Renewal is not possible without a return to God and an upright conduct based on the Gospel's principles and the Church's teachings.

3. By Intellectual Participation: It comes as a crowning to the spiritual one. It is manifested in the indepth study of the proposed topics of the files, done through lectures and workshops and addressed to all groups of faithful through our educational and pastoral institutions. We highly recommend that those who are competent among our people deliver to the General Commission of the Council some of their serious studies, to be of help in the preparation of the documents and to assist the participants on the Council. At the same time, we urge the Council's Commission for Communications to do such a work and to provide the best of advice in order for us to reach our goals, mobilize our diverse capabilities, avoid the missteps, correct our errors and preserve the ecclesial spirit of the Council.

We urge all our eparchies, our religious orders and institutions to create in their midst such commissions for study and prayer.

Conclusion

The Council is a journey which is part of that journey of ecclesial renewal, practiced by our Church throughout centuries. Every renewal has its rules, means and motives, but the j journey will not stop going forward. Let us repeat here the words of His Holiness the Pope in his Apostolic Exhortation, "New Hope for Lebanon": "This document offers some principles for reflection, directives for renewal and concrete suggestions. It will remain for you, during the coming years, a guide for a permanent renewal .... You must keep reflecting on what is proposed to you .... Do not consider that, with the publication of the Apostolic Exhortation, the Synod comes to an end. I exhort you earnestly to seek all means possible so that this Exhortation may be accepted fraternally and efficiently. Put into practice what I am proposing to you .... Continue to use a critical mind and be obedient to the work of the Holy Spirit. Let the Gospel of Jesus Christ be your inspiration, that, renewed by the Spirit, Christ himself may be your true hope.

Then, you will remain together and bear witness to his love."

The purpose of every council, especially this one, is to be a revision of our own behavior with God and among ourselves, we mean, strictly speaking, during the years when the war was raging in our land and the years after. A quick look at what happened among us, at what is still happening, in fact, will compel us, if we intend to be true to ourselves and to our country, to leave the past behind us, cement firm bonds of solidarity among us, and liberate ourselves from the severe crisis facing us. Nobody ignores that our Christian faith was, for our fathers and forefathers, who found refuge in these mountains, their way of salvation; it is also for us as it was for them, the way of salvation, in spite of the changing times and circumstances. We hope that this Council will instigate the will in us to follow the right path, to choose love over conflict and to conform ourselves to the teachings of our Maronite Church. For more than thirteen centuries, she has been leading the way in our j journey . We also hope that this Council will provide our Church and her children, those who reside within the patriarchal territory as well as those who live in the countries of Expansion, with a new and sound beginning, firmly anchored on our historical roots and looking at the future with great hope. The adherence to the authenticity of our heritage does not mean our recoiling within ourselves; it rather guarantees for us continuity in life and testimony wherever we live; it opens us to all things new that take us forward without taking away from us the values of a dignified and free life and without exiling us from our own selves and our commitment to the calls of our times and milieu.

We place this Council under the wing of our Mother, the Virgin Mary, who walked with us in our historical journey, protected us from all harms and confirmed us, beyond all obstacles, in her Son's love and her own love.

Throughout centuries, we found in our saints, especially St. Maron, St. Sharbel, St. Rafka and Blessed Hardini, the signposts of guidance on the road to holiness, which is the calling of the Lord to us, so that we may live together, supporting and comforting each other, within his Church who remains inspired by the Holy Spirit.