Sainte Rafqa
Ar-Rayes, religieuse
« Soeur
Rebecca », Rafqa Al-Rayès est née en 1832 à Himlaya au Liban. Orpheline,
maltraitée par une belle-mère acariâtre, elle attendit d'avoir atteint vingt et
un ans pour entrer dans la vie religieuse et devenir enseignante dans un
institut que venait de fonder le père Gemayel. En 1860, elle vécut le massacre
des chrétiens dans la montagne. Quand le jeune institut fut dissous, elle
choisit d'entrer dans l'Ordre Baladite, de religieuses maronites libanaises.
Elle mourut aveugle et percluse en 1914, ayant offert à Dieu le sacrifice de sa
vie devant tant de sacrifices dans son peuple.
Sainte Rafqa Ar-Rayes
Moniale de l'Ordre
libanais maronite (+ 1914)
Sainte Rébecca de Himlaya, Rafqa Pietra Choboq Ar-Rayès (1832 - 1914)
Rafqa Al-Rayès est née à
Himlaya au Liban. Orpheline, maltraitée par une belle-mère acariâtre, elle
attendit d'avoir atteint ses vingt et un ans pour entrer dans la vie religieuse
et devenir enseignante dans un institut que venait de fonder le P. Gemayel.. En
1860, elle vécut le massacre des chrétiens dans la montagne. Quand le jeune institut
fut dissous, elle choisit d'entrer dans l'Ordre Baladite, religieuses maronites
libanaises. Elle mourut aveugle et percluse, ayant offert à Dieu le sacrifice
de sa vie devant tant de sacrifices dans son peuple.
"un modèle à suivre
dans la dévotion au Saint Sacrement"
"Rafqa Ar-Rayes
était libanaise et aimait sa patrie, le Liban. Elle était maronite et aimait
son Église maronite. Elle était fille de l'Ordre Libanais maronite et aimait
son Ordre."
Biographie (site
du Vatican)
"Puisse sainte Rafqa
veiller sur ceux qui connaissent la souffrance, en particulier sur les peuples
du Moyen-Orient affrontés à la spirale destructrice et stérile de la
violence!"
Homélie
du pape Jean-Paul II pour la canonisation de 5 bienheureux.
Homélie
de sa béatitude le cardinal Mar Moussa 1er Daoud, préfet de la congrégation
pour les Églises orientales, le 11 juin 2001.
Béatification le 17
novembre 1985, canonisation le 10 juin 2001.
Voir aussi:
Visite
pastorale au Liban, Regina Cœli, Dimanche 11 Mai 1997
Rafqa
(Rebecca) ar Rayez (1832.1914) Liban religieuse maronite béatifiée en 1985
"La Biographie de la
moniale Rafqa de Himlaya n’est que l’histoire d’une souffrance vécue avec
amour, avec générosité et avec joie! Loin d’être une stoïcienne, elle a porté
au monde un message, et elle a donné au commun des mortels une leçon des plus
belles!"
(source: La Fille du
Liban - Opus Libani)
Près de Ad-Dahr au Liban,
en 1914, sainte Rébecca (Perrine ar-Rayyâs de Himlaya), vierge de l’Ordre
libanais de Saint-Antoine des Maronites. Privée de la vue pendant trente ans,
puis saisie d’une infirmité qui atteignit ses membres, elle demeura en prière,
entièrement remise à Dieu seul.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/10158/Sainte-Rafqa-Ar-Rayes.html
A
picture of an ill Rafqa Rayes being cared for at the monastery. Unknown date,
before 1914 (year of Rafqa Rayes' death). Archives of the Saint Joseph's
Monastery - Tomb of Saint Rafqa, Jrabta, Lebanon
CHAPELLE PAPALE POUR LA CANONISATION DE 5 BIENHEUREUX
HOMÉLIE DU PAPE JEAN PAUL II
Dimanche 10 juin 2001, Solennité de la Sainte
Trinité
1. "Béni soit Dieu le Père, et le Fils
unique de Dieu, et l'Esprit Saint: car son amour pour nous est grand"
(Antienne de début).
La liturgie tout entière est toujours orientée vers le
mystère trinitaire, source de vie pour chaque croyant, mais elle l'est encore
plus spécialement en la fête d'aujourd'hui de la Très Sainte Trinité.
"Gloire au Père, gloire au Fils, gloire à
l'Esprit Saint": chaque fois que nous proclamons ces paroles,
synthèse de notre foi, nous adorons l'unique et véritable Dieu en trois Personnes.
Nous contemplons émerveillés ce mystère qui nous enveloppe totalement. Un
mystère d'amour, un mystère de sainteté ineffable.
"Saint, Saint, Saint est le Seigneur, Dieu de
l'univers" chanterons-nous d'ici peu, en entrant dans le coeur de la prière
eucharistique. Le Père a tout créé avec sagesse et une providence aimante; le
Fils par sa mort et sa résurrection nous a rachetés; l'Esprit Saint nous
sanctifie par la plénitude de ses dons de grâce et de miséricorde.
Nous pouvons à juste titre définir la solennité
d'aujourd'hui comme une "fête de la sainteté". En ce jour, la
cérémonie de canonisation de cinq bienheureux trouve donc son cadre le plus
harmonieux: Luigi Scrosoppi, Agostino Roscelli, Bernardo da Corleone,
Teresa Eustochio Verzeri, Rafqa Pietra Choboq Ar-Rayès.
2. "Ayant donc reçu notre justification de
la foi, nous sommes en paix avec Dieu par notre Seigneur Jésus-Christ" (Rm 5,
1).
Pour l'Apôtre Paul, comme nous l'avons entendu dans la
seconde Lecture, la sainteté est un don que le Père nous communique à travers
Jésus-Christ. En effet, la foi en Lui est un début de sanctification. A travers
la foi l'homme entre dans l'ordre de la grâce; à travers la foi il espère
prendre part à la gloire de Dieu. Cette espérance n'est pas une vaine illusion,
mais le fruit sûr d'un chemin ascétique face à de nombreuses épreuves,
affrontées avec patience et une vertu éprouvée.
Ce fut l'expérience de saint Luigi Scrosoppi, au cours
d'une vie entièrement consacrée à l'amour du Christ et de ses frères, en
particulier des plus faibles et sans défense.
"Charité! Charité!": cette exclamation
jaillit de son coeur au moment de quitter le monde pour le Ciel. Il exerça la
charité de façon exemplaire, en particulier à l'égard des jeunes filles
orphelines et abandonnées, entraînant un groupe d'éducatrices, avec lesquelles
il fonda l'Institut des "Soeurs de la Divine Providence".
La charité fut le secret de son apostolat long et
inlassable, nourri d'un contact permanent avec le Christ, contemplé et imité
dans l'humilité et dans la pauvreté de sa naissance à Bethléem, dans la
simplicité de sa vie laborieuse à Nazareth, dans la complète immolation sur le
Calvaire, dans le silence éloquent de l'Eucharistie. C'est pourquoi l'Eglise le
présente aux prêtres et aux fidèles comme modèle d'une synthèse profonde et
efficace entre la communion avec Dieu et le service aux frères. Le modèle, en
d'autres termes, d'une existence vécue en intense communion avec la Très Sainte
Trinité.
3. "Son amour pour nous est grand".
L'amour de Dieu pour les hommes s'est manifesté de manière particulièrement
évidente dans la vie de saint Agostino Roscelli, que nous contemplons
aujourd'hui dans la splendeur de la sainteté. Son existence, toute imprégnée de
foi profonde, peut être considérée comme un don offert pour la gloire de Dieu
et pour le bien des âmes. Ce fut la foi qui le rendit toujours obéissant à
l'Eglise et à ses enseignements, dans une adhésion docile au Pape et à son
propre Evêque. Il sut puiser dans la foi le réconfort pour affronter les heures
sombres, les âpres difficultés et les événements douloureux. La foi fut le roc
solide auquel il sut s'accrocher pour ne jamais céder au découragement.
Il sentit le devoir de communiquer cette même foi aux
autres, en particulier à ceux qu'il approchait dans le mystère de la
confession. Il devint un maître de vie spirituelle, en particulier pour les
Soeurs qu'il fonda, qui le virent toujours serein même face aux situations les
plus critiques. Saint Agostino Roscelli nous exhorte nous aussi à avoir
toujours confiance en Dieu, en nous plongeant dans le mystère de son amour.
4. "Gloire au Père, au Fils et à l'Esprit
Saint". A la lumière du mystère de la Trinité le témoignage évangélique de
saint Bernardo da Corleone, lui aussi élevé aux honneurs des autels, acquiert
également une éloquence singulière. Tous s'émerveillaient devant lui et se
demandaient comment un frère laïc pouvait parler de façon aussi éminente du
mystère de la très Sainte Trinité. En effet, sa vie fut entièrement tendue vers
Dieu, à travers un effort constant d'ascèse, tissée de prière et de pénitence.
Ceux qui l'ont connu attestent de façon unanime qu'il "était toujours
occupé à la prière", "jamais il ne cessait de prier", "il
priait sans cesse" (Summ., 35). De ce dialogue ininterrompu avec Dieu, qui
trouvait dans l'Eucharistie son centre dynamique, il tirait la lymphe vitale
pour son courageux apostolat, en répondant aux défis sociaux de l'époque, qui
ne manquait pas de ten-sions et de problèmes.
Aujourd'hui aussi le monde a besoin de saints comme
Fra' Bernardo plongés en Dieu et précisément pour cette raison capables d'en
transmettre la vérité et l'amour. L'humble exemple de ce Capucin constitue un
encouragement à ne pas se lasser de prier, la prière et l'écoute de Dieu étant
précisément l'âme de la sainteté authentique.
5. "L'Esprit de vérité vous guidera à la
vérité tout entière" (Antienne de Communion). Teresa Eustochio Verzeri,
que nous contemplons aujourd'hui dans la gloire de Dieu, se laissa conduire
docilement par l'Esprit Saint au cours de son existence, brève mais
intense. Dieu se révéla à Elle comme une présence devant laquelle on doit
s'incliner avec une profonde humilité. Sa joie était de se considérer sous la
constante protection divine, en se sentant entre les mains du Père céleste, en
qui elle apprit à avoir toujours confiance.
S'abandonnant à l'action de l'Esprit, Teresa vécut
l'expérience mystique particulière "de l'absence de Dieu". Seule une
foi inébranlable l'empêcha de ne pas perdre la confiance en ce Père
porvidentiel et miséricordieux, qui la mettait à l'épreuve: "Il est
juste - écrivait-elle - que l'épouse, après avoir suivi l'époux dans toutes les
peines qui accompagnèrent sa vie, prenne encore part avec lui à la plus
terrible" (Livre des devoirs, III, 130).
Tel est l'enseignement que sainte Teresa laisse à
l'Institut des "Filles du Sacré-Coeur de Jésus", qu'elle fonda. Tel
est l'enseignement qu'elle nous laisse à tous. Même face aux contrariétés et
aux souffrances intérieures et extérieures, il faut conserver vivante la foi en
Dieu le Père, Fils et Esprit Saint.
6. En canonisant la Bienheureuse Rafqa Choboq
Ar-Rayès, l'Eglise met en lumière d'une manière toute particulière le mystère
de l'amour donné et accueilli pour la gloire de Dieu et le salut du monde.
Cette moniale de l'Ordre libanais maronite désirait aimer et donner sa vie pour
ses frères. Dans les souffrances qui n'ont cessé de la tourmenter durant les
vingt-neuf dernières années de son existence, sainte Rafqa a toujours manifesté
un amour généreux et passionné pour le salut de ses frères, puisant dans son
union au Christ, mort sur la croix, la force d'accepter volontairement et
d'aimer la souffrance, authentique voie de sainteté.
Puisse sainte Rafqa veiller sur ceux qui connaissent
la souffrance, en particulier sur les peuples du Moyen-Orient affrontés à la
spirale destructrice et stérile de la violence! Par son intercession, demandons
au Seigneur d'ouvrir les coeurs à la recherche patiente de nouvelles voies pour
la paix, hâtant les jours de la réconciliation et de la concorde!
7. "Yahvé, notre Seigneur, qu'il est
puissant ton nom par toute la terre!" (Ps 8, 2.10). En contemplant
ces lumineux exemples de sainteté, l'invocation du Psalmiste revient
spontanément dans le coeur. Le Seigneur ne cesse de donner à l'Eglise et au
monde d'admirables exemples d'hommes et de femmes, dans lesquels se reflète sa
gloire trinitaire. Leur témoignage nous pousse à regarder vers le Ciel et à
chercher sans répit le Royaume de Dieu et sa justice.
Marie, Reine de tous les Saints, qui la première a
accueilli l'appel du Très-Haut, soutiens-nous dans notre service à Dieu et aux
frères. Et vous, marchez avec nous, saint Luigi Scrosoppi, Agostino Roscelli,
Bernardo da Corleone, Teresa Eustachio Verzeri, Rafqa Pietra Choboq Ar-Rayès,
afin que notre existence, comme la vôtre, soit une louange au Père, au Fils et
à l'Esprit Saint. Amen!
© Copyright - Libreria Editrice Vaticana
HOMÉLIE DE SA
BÉATITUDE
LE CARDINAL MAR MOUSSA
Ier DAOUD,
PRÉFET DE LA
CONGRÉGATION
POUR LES ÉGLISES
ORIENTALES,
À L'OCCASION DE LA
CANONISATION
DE LA BIENHEUREUSE RAFQA
Lundi 11 juin 2001
Qu'est-ce qui a mû ces
délégations et ces foules du Liban et du voisinage, de l'Europe et des
Amériques pour qu'elles quittent leurs pays et leurs travaux et pour qu'elles
supportent les peines du voyage?
Qui a amené tous ces
croyants: patriarches, évêques, prêtres, moines, moniales, politiciens,
hommes d'affaires, responsables, pères, mères, vieux et jeunes?
Qu'est-ce qui nous réunit
aujourd'hui à Rome, en la Basilique Saint-Pierre, dans une commune prière?
Est-ce un motif
touristique, un monument archéologique, un congrès scientifique ou
artistique?
Non. Ce qui nous a réunis
aujourd'hui est une humble moniale qui resta dans son monastère des dizaines
d'années, qui n'était ni artiste ni poète, qui n'a pas été particulièrement
connue par sa science et sa culture, ni même par certains chefs-d'oeuvre. Elle
pratiquait l'ascèse et la mortification et elle préférait la pauvreté et
l'abnégation. Elle, c'est Rafqa Choboq Ar-Rayes, la nouvelle sainte de
l'Eglise, la sainte du Liban.
La sainteté exerce une
grande attraction et un grand pouvoir. Elle meut les esprits. Elle fascine les
coeurs et donne élan et courage.
Mais qui est saint?
Le saint n'est pas celui
qui opère des miracles et des prodiges. Le saint est un chrétien, comme nous.
Il reçoit le baptême et l'Eucharistie que nous recevons. Il a la même foi que
la nôtre. La seule différence réside dans le fait qu'il est conscient de son
christianisme et qu'il est cohérent avec lui-même. Il croit et met sa foi en
pratique.
Ainsi, Rafqa a imité
Jésus-Christ et a fait de l'Evangile la règle de sa vie. Devenant une nouvelle
image de Jésus-Christ et une nouvelle interprétation de l'Evangile, elle nous a
illuminés par un nouveau rayon du ciel, a donné un nouvel éclat à la splendeur
de la sainteté, et a répandu un nouveau parfum de la perfection divine.
Le Christ était tout pour
sainte Rafqa. Elle l'a cherché et l'a écouté. Elle a compris ses desseins et a
exécuté sa volonté. Elle l'a aimé au plus profond de son être.
Pour cela, sainte Rafqa
n'est pas morte parce que, avec sa mort, tout a commencé. Je ne parle pas de sa
vie au ciel, mais de sa nouvelle vie, sur la terre, avec les hommes.
Sainte Rafqa n'est pas
morte parce qu'elle a vécu dans l'esprit des croyants
fascinés par ses vertus, recourant à elle en leurs besoins, confiants dans son
intercession.
Par sa mort, Rafqa est
entrée dans la gloire de Dieu pour refléter la lumière divine sur le monde et
pour participer au pouvoir de Dieu. En effet, par le pouvoir qu'elle détient de
Dieu elle peut exaucer nos demandes et entendre nos appels au secours. Plus de
80 ans après sa mort, elle est la plus vivante parmi les vivants.
Parce qu'elle est
entièrement consacrée à Dieu, la sainte transcende l'espace et le lieu. Elle
est pour toutes les patries et les nations, et pour toutes les générations et
les temps.
Rafqa Ar-Rayes était
libanaise et aimait sa patrie, le Liban. Elle était maronite et aimait son
Eglise maronite. Elle était fille de l'Ordre Libanais maronite et aimait son
Ordre.
Mais par sa canonisation,
Rafqa n'appartient plus seulement à l'Ordre Libanais maronite, que cet Ordre
nous permette de le dire. Elle appartient désormais à tous les Ordres, à toutes
les Congrégations religieuses et à toutes les personnes consacrées.
Rafqa n'appartient plus
seulement à l'Eglise maronite, que cette Eglise nous permette de le dire. Elle
appartient désormais à toutes les Eglises et à toutes les communautés.
Rafqa n'appartient plus
seulement au Liban, que ce pays nous permette de le dire. Elle appartient
désormais au Liban, au monde arabe, à l'Orient et à l'Occident.
Sinon nous ne serions pas
venus du Liban à Rome, ni Sa Sainteté le Pape Jean-Paul II l'aurait proclamée
sainte.
C'est la leçon, je crois,
que Rafqa nous donne: franchir les frontières de nos Ordres et de nos
couvents, de nos Eglises et de nos particularités, et voir le Liban inséré dans
un monde plus vaste.
L'Eglise catholique est
la mère de la vraie mondialisation et la maîtresse de la juste
globalisation.
Rafqa est maronite,
libanaise, mais aussi syriaque, antiochienne, orientale, catholique.
Le Liban nous a donné
Rafqa. Et Rafqa a donné au Liban un nouveau sens. En Rafqa, je vois le Liban.
L'un et l'autre revêtent le visage de la souffrance, mais les deux ont une
vocation commune, celle d'aller au-delà des frontières.
Sa Sainteté le Pape n'a
pas estimé le Liban comme un simple pays. Il a dit: "le Liban est
plus qu'un pays. C'est un message... ". Moi non plus je ne vois pas le
Liban comme une superficie de 10.000 km2, mais je vois le Liban comme un esprit
qui se manifeste dans le monde et comme un modèle pour les peuples et les
nations unies.
Le salut du Liban est
d'être le pays à coeur ouvert, au-dessus des intérêts personnels et qui fait
primer le bien commun.
Au nom de la Congrégation
pour les Eglises orientales, je remercie sa Sainteté le Pape Jean-Paul II pour
la canonisation de Rafqa. C'est une grande grâce pour laquelle je félicite
l'Eglise maronite bien-aimée, ses évêques, ses prêtres, ses moines, ses
moniales, ses religieux, ses religieuses et ses fidèles, et à leur tête, leur
père courageux sa Béatitude et Eminence Mar Nasrallah Pierre Sfeir. J'offre
également mes voeux à l'Ordre Libanais maronite et à sa tête le Révérend Père
Abbé Athanase Jalkh qui prend soin de la frêle plante que l'Eglise syriaque
catholique lui a confiée. Comme aussi à la Révérende Mère Marie-Claude Eid,
Supérieure générale de l'Ordre des Moniales Libanaises maronites.
Tous mes voeux enfin au
Liban et à sa tête S.E. M. le Président de la République le général Emile
Lahoud, représenté par son épouse, Mme Andrée Lahoud.
Chers frères et soeurs,
par l'intercession de sainte Rafqa et des quatre saints canonisés avec elle,
que le Seigneur vous garde et donne au Liban paix, gloire et prospérité.
Rafqa Pietra Choboq
Ar-Rayès
(1832 - 1914)
Rafqa à Himlaya
(1832-1859)
Rafqa vit le jour le 29
Juin 1832 à Himlaya, village du Meten-Nord près de Bikfaya (Liban). Elle était
fille unique de Mourad Saber al-Choboq al-Rayès et de Rafqa Gemayel. Elle fut
baptisée le 7 Juillet 1832 et reçut le prénom de Boutrossieh (Pierrette). Ses
Parents l'ont élevée dans l'amour de Dieu et l'assiduité à la prière.
Sa mère mourut en 1839
alors que Rafqa n'avait que sept ans. Ce fut pour elle une grande peine.
Son père connut la misère
et la nécessité. Il décida alors, en 1843, de l'envoyer à Damas pour travailer
chez M. Asaad al-Badawi, d'origine libanaise. Elle y resta quatre ans.
Rafqa revint à sa maison
en 1847 et trouva son père remarié. Rafqa était belle, de bon caractère et
d'une humble piété. Sa tante maternelle voulait la marier à son fils et sa
marâtre à son frère. Alors que le conflit entre les deux femmes grandissait, Rafqa,
à l'écart de ces querelles, cultivait le désir d'embrasser la vie religieuse.
Rafqa dans la
Congrégation des Mariamettes (1859-1871)
Rafqa demanda à Dieu de
l'aider à réaliser son désir. L'idée lui vint d'aller au couvent Notre-Dame de
la Délivrance à Bikfaya pour se joindre aux Mariamettes, fondées par le Père
Joseph Gemayel. En entrant à l'église du couvent, elle sentit une joie
intérieure indescriptible. Alors qu'elle priait devant l'icône de Notre-Dame de
la Délivrance, elle entendit une voix qui lui dit: "Tu seras
religieuse".
La mère supérieure admit
Rafqa sans l'interroger. En connaissant cette nouvelle, son père vint, avec sa
femme, pour la ramener à la maison. Rafqa refusa de les rencontrer.
Après la période de
postulat, Rafqa reçut l'habit de novice en la fête de Saint Joseph, le 19 mars
1861. L'année suivante à la même date, elle prononça ses vœux temporaires.
La nouvelle professe fut
envoyée au Séminaire de Ghazir où elle fut chargée de la cuisine. Parmi les
séminaristes se trouvaient le Patriarche Élias Houayek et l'Évêque Boutros
al-Zoghbi.
Durant son séjour à
Ghazir, elle profitait de ses moments libres pour approfondir ses connaissances
de la langue Arabe, de la calligraphie et du calcul.
En 1860, Rafqa fut
transférée à Deir al-Qamar pour enseigner le catéchisme aux jeunes filles. Elle
assista durant cette même année aux événements sanglants survenus au Liban. Il
lui arriva de sauver la vie d'un petit enfant qu'elle cacha dans sa robe. Rafqa
passa environ un an à Deir al-Qamar puis revint à Ghazir.
En 1863, Rafqa rejoignit
une école de sa congrégation à Jbeil pour instruire des jeunes filles et les
former aux principes de la foi chrétienne.
Un an après, elle fut
transférée à Maad, sous la demande de M. Antoun Issa. Elle y passa sept ans,
durant lesquels elle fonda une école pour l'éducation des jeunes filles.
Rafqa dans l'Ordre
Libanais Maronite (1871-1914)
1. Au monastère Mar
Semaan al-Qarn, Alto (1871-1897)
Au cours de son séjour à
Maad, vers 1871, une crise secoua la Congrégation des Mariamettes qui fut
aussitôt dissoute. Ce fait troubla Rafqa. Elle entra à l'église Saint Georges
pour prier le Seigneur et Lui demander de lui montrer la bonne voie. Elle
entendit une voix disant: "Tu resteras religieuse".
Le soir même de sa
prière, Rafqa rêva et vit en songe trois Saints: Saint Georges, Saint Siméon le
Stylite et Saint Antoine le Grand, Père des moines, qui lui dit à deux
reprises: "Entre dans l'Ordre Libanais Maronite". M. Antoun Issa lui
facilita le transfert de Maad au monastère de Mar Sémaan al-Qarn à Aito
(Liban-Nord), où elle fut immédiatement acceptée. Le 12 Juillet 1871, elle reçut
l'habit de novice et le prénom de sa mère Rafqa. Elle fit sa profession
solennelle le 25 août 1872.
Elle passa 26 ans au
monastère Mar Sémaan al-Qam, Aito. Elle était un exemple vivant pour les
moniales par son observation des Règles.
Le premier dimanche d'octobre
1885, en la fête de Notre Dame du Rosaire, Rafqa entra à l'église du monastère
et se mit à prier, demandant au Seigneur de la faire participer à sa Passion
Rédemptrice. Sa prière fut immédiatement exaucée. Le soir, avant de dormir,
elle sentit un mal insupportable à la tête qui, par la suite, atteignit ses
yeux.
Tous les soins utilisés
étaient sans résultats. On consulta un médecin américain qui décida d'opérer
Rafqa dans l'immédiat. Elle refusa l'anesthésie durant l'opération, au cours de
laquelle le médecin lui arracha accidentellement son œil qui tomba par terre en
palpitant. Rafqa ne se plaignit pas et lui dit:
"Pour la Passion du
Christ. Que Dieu bénisse tes mains et te récompense". Puis le mal ne tarda
pas à passer à l'œil gauche.
2. Rafqa dans le
monastère Saint Joseph al-Dahr Jrabta (1897-1914) L'Ordre Libanais Maronite
décida de fonder le monastère de Saint Joseph al-Dahr à Jrabta-Batroun en 1897.
Six moniales furent transférées du monastère Saint Simon al-Qarn au nouveau
monastère Saint Joseph à Jrabta. Parmi elles, figurait Sainte Rafqa, car les
sœurs étaient très attachées à elle et espéraient la prospérité de leur
monastère grâce à ses prières. Mère Ursula Doumit, originaire de Maad, fut
nommée Supérieure.
En 1899, Rafqa devint
complètement aveugle puis paralysée. Ses articulations se disloquèrent, son
corps devint aride et sec: un squelette peu à peu décharné. Elle passa les sept
dernières années de sa vie étendue seulement sur le côté droit de son corps. Sur
son visage rayonnant et paisible, se lisait un sourire céleste.
Selon le jugement des
médecins, Rafqa était atteinte d'une tuberculose ostéo-articulaire.
Rafqa vécut 82 ans, dont
29 dans les souffrances qu'elle supportait avec joie, patience et prière pour
l'amour du Christ.
Le 23 mars 1914, Rafqa
demanda la Sainte Communion puis remit son esprit en appelant Jésus, la Vierge
Marie et Saint Joseph.
Enterrée au cimetière du
monastère Saint Joseph-Jrabta, une lumière splendide apparut sur son tombeau
pour deux nuits consécutives. Par l'intercession de Sainte Rafqa, Notre
Seigneur a fait beaucoup de miracles et a accordé largement ses grâces.
Le 10 juillet 1927, la
dépouille de Rafqa fut transférée dans un nouveau tombeau, dans l'église du
monastère. La cause de sa Béatification a été soumise au Vatican le 23 décembre
1925.
Sa Sainteté le Pape
Jean-Paul II déclara Rafqa: Vénérable le 11 février 1982; Bienheureuse le 17
novembre 1985; un modèle à suivre dans la dévotion au Saint Sacrement pour le
Jubilé 2000.
SOURCE : http://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20010610_rafqa-choboq_fr.html
SAINTE RAFQA
MONIALE LIBANAISE
MARONITE (1832 - 1914)
1-
RAFQA à Himlaya (1832 - 1859)
2-
RAFQA dans la Congrégation des Mariamettes (1859 - 1871)
3-
RAFQA dans l'Ordre Libanais Maronite (1871 - 1914)
. Au
Monastère Mar Sémaan (Saint Simon) El Qarn, Aïta (1871 - 1897)
. Dans
le Monastère Saint Joseph Al Dahr, Jrabta (1897 - 1914)
Déclarations
du Pape concernant RAFQA
1- RAFQA à Himlaya (1832
- 1859)
Sainte Rafqa vit le jour
le 29 Juin (fête des Saints Pierre et Paul) 1832 à Himlaya, village du
Metn-Nord près de Bikfaya.
Elle resta fille unique à
Mourad Saber al-Choboq al-Rayès et à Rafqa Gemayel.
Elle fut baptisée le 7
Juillet 1832 et reçut le prénom de Boutrossieh (Pierrette). Ses Parents l'ont
élevée sur l'amour de Dieu et l'assiduité à la prière. La mère mourut en 1839
alors que Rafqa n'avait que sept ans; ce fut pour elle une grande peine qui
marqua toute sa vie.
Son père connut la misère
et la nécessité. Il décida, en 1843, de l'envoyer à Damas pour travailler comme
servante chez M. Asaad al-Badawi, d'origine libanaise; elle y resta quatre ans.
Rafqa revint à la maison
en 1847, et trouva que son père s'était remarié en son absence. Elle cacha sa
grande peine. Elle était belle, de bon caractère et d'une humble piété. Sa
tante maternelle voulait la marier à son fils et sa marâtre à son frère; un
conflit entre les deux femmes s'agrandit.
C'est alors que Rafqa
choisit la vie religieuse.
2- RAFQA dans la
Congrégation des Mariamettes (1859 - 1871)
Rafqa demanda à Dieu de
l'aider à réaliser son désir. Elle décida d'aller au couvent Notre-Dame de la
Délivrance à Bikfaya pour se joindre aux Mariamettes, fondées par le Père
Joseph Gemayel.
En entrant à l'Église du
couvent, elle sentit une joie indescriptible. Pendant qu'elle y priait devant
l'icône de Notre-Dame de la Délivrance, elle entendit une voix qui lui disait:"Tu
seras religieuse". La Mère Supérieure admit Rafqa sans l'interroger. À
cette nouvelle, son père vint, avec sa femme, pour la ramener à la maison;
Rafqa refusa de les rencontrer.
Après la période du
postulat, Rafqa porta l'habit de novice en la fête de Saint Joseph le 19 mars
1861. L'année suivante et à la même date, elle prononça ses voeux temporaires
de religieuse.
La nouvelle professe fut
envoyée au Séminaire de Ghazir, où elle fut chargée de la cuisine. Parmi les
séminaristes se trouvaient le Patriarche Élias Houayek et l'Évêque Boutros
al-Zoghbi.
Durant son séjour à
Ghazir, elle profita de ses moments libres pour approfondir ses connaissances
de langue arabe, de calligraphie et d’arithmétique.
En 1860, Rafqa fut
transférée à Deir al-Qamar, pour y enseigner le catéchisme aux jeunes filles.
Elle y assista, durant cette même année, aux événements sanglants survenus au
Liban. Elle sauva la vie d'un petit enfant qu'elle cacha sous sa robe.
Rafqa passa environ un an
à Deir al-Qamar puis revint à Ghazir.En 1863, Rafqa rejoignit une école de sa
Congrégation à Jbeil pour y instruire des jeunes filles et les former aux
principes de la foi chrétienne. Un an après, elle fut transférée à Maad, sous
la demande de M. Antoun Issa; elle y passa sept ans, durant lesquels elle fonda
une école pour instruire les filles.
3- RAFQA dans l'Ordre
Libanais Maronite:
.
Au Monastère Mar Sémaan (Saint Simon) El Qarn, Aïto (1871 - 1897)
Au cours de son séjour à
Maad, une crise secoua et ébranla la Congrégation des Mariamettes vers 1871. Ce
fait troubla Rafqa, qui entra à l'Église Saint Georges, pour prier le Seigneur
Lui demandant de lui montrer sa bonne voie. Elle entendit une voix
disant: "Tu resteras religieuse". Le soir même, Rafqa vit en
songe Trois Saints: Saint Georges, Saint Simon le Stylite et Saint Antoine le
Grand, Père des moines, qui lui dit à deux reprises: "Entre dans
l'Ordre Libanais Maronite".
M. Antoun Issa lui
facilita le transfert de Maad au monastère de Mar Sémaan El Qarn à Aïto, où
elle fut immédiatement acceptée. Elle y porta l'habit de novice et prit le
prénom de sa mère RAFQA le 12 Juillet 1871. Elle fit sa profession
solennelle le 25 août 1872.
Elle passa 26 ans au
monastère Mar Sémaan El Qarn, Aïto. Elle mena une vie exemplaire avec ses sœurs
les moniales.
Le premier dimanche
d'octobre, en la fête de Notre Dame du Rosaire en 1885, Rafqa entra à l'Église
du monastère et se mit à prier demandant au Seigneur de lui accorder de
participer à sa Passion Rédemptrice. Sa prière fut immédiatement exaucée. Le
soir même avant de dormir, elle sentit un mal de tête insupportable qui,
ensuite, atteignit ses beaux yeux.
Tous les soins utilisés
furent vains. Un médecin américain à Jbeil, consulta Rafqa et décida de
l'opérer instantanément. Rafqa refusa l'anesthésie durant l'opération, au cours
de laquelle le médecin lui arracha accidentellement l’oeil droit. Rafqa au lieu
de se plaindre lui dit: "Pour la Passion du Christ. Que Dieu garde
tes mains et te donne récompense". Le mal ne tarda pas à passer à son oeil
gauche.
.
Rafqa dans le Monastère Saint Joseph Al Dahr, Jrabta (1897 - 1914)
L'Ordre Libanais Maronite
décida de fonder le monastère de Saint Joseph al Dahr à Jrabta - Batroun en
1897. Six moniales furent transférées du monastère Saint Simon El Qarn au
nouveau monastère Saint Joseph à Jrabta. Parmi elles, figurait Rafqa, car les
soeurs étaient très attachées à elle et espéraient la prospérité du nouveau
monastère grâce à ses prières. Mère Ursula Doumit, originaire de Maad, fut
nommée Supérieure.
En 1899, Rafqa devint
complètement aveugle puis paralysée. Ses articulations se disloquèrent; son
corps devint aride et sec: un squelette à peu près décharné. Elle passa les
sept dernières années de sa vie étendue sur le côté droit de son corps. Sur son
visage paisible, rayonnait toujours un sourire céleste.
Selon le jugement des
médecins, Rafqa fut atteinte d'une tuberculose ostéo-articulaire. Rafqa vécut
82 ans, dont 29 furent passés dans les souffrances, qu'elle supportait avec
joie, patience et prière pour l'amour du Christ.
Le 23 mars 1914, Rafqa
demanda la Sainte Communion puis remit son esprit en appelant Jésus, la Vierge
Marie et Saint Joseph. Enterrée au cimetière du monastère Saint Joseph -
Jrabta, une lumière splendide apparut sur son tombeau en deux nuits
consécutives. Notre Seigneur accorda par son intercession beaucoup de miracles
et de grâces.
La cause de sa
Béatification fut présentée au Vatican le 23 décembre 1925. L'investigation sur
sa vie pour la canonization fut commencée le 16 mai 1926. Le 10 juillet 1927,
la dépouille de Rafqa fut transférée à un nouveau tombeau dans l'Église du
monastère.
Déclarations du Pape
concernant RAFQA
Sa Sainteté le Pape
Jean-Paul II déclara Rafqa:
Vénérable le 11 février
1982.
Bienheureuse le 17
novembre 1985.
Modèle à suivre par sa
dévotion au Saint Sacrement, pour le Jubilé 2000.
SAINTE pour l'Église
Universelle le 10 Juin 2001.(avec 4 autres Bienheureux):
LUIGI
SCROSOPPI (1804-1884) Udine, Friuli, ITALIE;
AGOSTINO
ROSCELLI (1818-1902) Bargone of Casarza Ligure, ITALIE;
BERNARDO
DA CORLEONE (1605-1667) Corleone, Sicilia, ITALIE;
TERESA
EUSTOCHIO VERZERI (1801-1852) Bergamo, ITALIE et
RAFQA PIETRA CHOBOQ
AR-RAYES (1832-1914) Himlaya, Metn, LIBAN.
SOURCE : http://www.strafqa.org/13fr/fbiog/biog3.htm
Sainte Rafqa Pietra
Choboq Ar-Rayes
Sainte Rafqa Pietra
Choboq Ar-Rayes (1832-1914) est une religieuse Maronite du Liban.
Elle est la première sainte libanaise. A l'âge de 27 ans, elle entre dans la
congrégation des servantes de Marie et elle se dévoue à l'enseignement et
au catéchisme. Elle est aimée pour ses vertus et sa douceur.
«L'homme est le fils de
son milieu», dit le proverbe libanais. C'est pourquoi, pour mieux comprendre la
vie de Sœur Rafqa, il nous paraît utile de la situer tout d'abord dans son
contexte à la fois national, ecclésial et monastique. Notre Servante de Dieu
est née au Liban, au sein d'une famille maronite, et s'est sanctifiée dans
l'Ordre Libanais Maronite. Chacun de ces trois milieux a eu sa part d'influence
sur la voie que Sœur Rafqa a suivie.
Fille du Liban, elle a
été marquée par ce pays.
Hagiographie
Sainte Rafqa vit le
jour le 29 juin 1832 (fête des Saints Pierre et Paul) 1832 à Himlaya, village
du Metn-Nord près de Bikfaya. Sa Sainteté le Pape Jean-Paul II déclara Rafqa:
Vénérable le 11 février
1982.
Bienheureuse le 17
novembre 1985.
Modèle à suivre par sa
dévotion au Saint Sacrement, pour le Jubilé 2000.
Elle resta fille unique à
Mourad Saber al-Choboq al-Rayès et à Rafqa Gemayel.
Elle fut baptisée le 7
Juillet 1832 et reçut le prénom de Boutrossieh (Pierrette). Ses Parents l'ont
élevée sur l'amour de Dieu et l'assiduité à la prière. La mère mourut en 1839
alors que Rafqa n'avait que sept ans; ce fut pour elle une grande peine qui
marqua toute sa vie.
Son père connut la misère et la nécessité. Il décida, en 1843, de l'envoyer
à Damas pour travailler comme servante chez M. Asaad al-Badawi, d'origine
libanaise; elle y resta quatre ans.
Rafqa revint à la maison
en 1847, et trouva que son père s'était remarié en son absence. Elle cacha sa
grande peine. Elle était belle, de bon caractère et d'une humble piété. Sa
tante maternelle voulait la marier à son fils et sa marâtre à son frère; un
conflit entre les deux femmes s'agrandit. C'est alors que Rafqa choisit la vie
religieuse.
Rafqa meurt le 23 mars
1914, le visage illuminé et le sourire aux lèvres, en disant « Je donne
mon âme à Saint Joseph et Sainte Vierge Marie ».
Trois jours après sa
mort, son tombeau s'illumina de lumières miraculeuses. De nombreuses personnes
vinrent prier, ou emportèrent un peu de terre, et de nombreuses guérisons et
miracles se produisirent (encore de nos jours).
La mort n'empêcha Sainte
Rafqa de faire du bien à ceux qui l'invoquaient. Il ne faut pas s'en étonner:
Les Saints dans le Ciel ont pour nous le même amour qu'ils avaient sur la
terre, et leur pouvoir y est plus grand.
Lors de la cérémonie
de canonisation de Rafqa, le pape Jean Paul II dit :
« En canonisant
Rafqa Choboq Ar-Rayes, l'Église met en lumière le mystère de l'amour donné et
accueilli pour la gloire de Dieu et le salut du monde. Moniale de l'Ordre
libanais maronite, elle a désiré passionnément aimer Dieu et donner sa vie pour
ses frères. »
« Puisse sainte
Rafqa veiller sur ceux qui connaissent la souffrance, en particulier sur les
peuples du Moyen-Orient affrontés à la spirale destructrice et stérile de la
violence ! »
La biographie de la
moniale Rafqa de Himlaya n'est que l'histoire d'une souffrance vécue avec
amour, avec générosité et avec joie! Loin d'être une stoïcienne, elle a porté
au monde un message, et elle a donné au commun des mortels une leçon des plus
belles!
On se tromperait si l'on
considérait le chrétien comme un adhérent du stoïcisme. Le chrétien est un
disciple du Christ qui, loin de chanter la majesté des souffrances humaines,
est resté sensible à toute souffrance, et qui nous a appris comment nous devons
souffrir. Le chrétien est celui qui regarde toute souffrance à travers
Jésus-Christ, et comme Jésus-Christ. Dans l'Ancien Testament, la souffrance
était considérée parfois, si ce n'est souvent, comme un signe de malédiction;
tandis que dans le Nouveau Testament, la souffrance devient béatitude et source
de bonheur (Mt,5, 3-12), C'est là l'un des secrets de notre Religion
chrétienne.
De plus, à entendre Saint
Paul dire qu'il surabonde de joie dans toutes ses tribulations (2 Cor, 7,4),
d'aucuns pourraient se demander si la foi du chrétien ne serait pas
insensibilité et indifférence! Mais lorsqu'on connaît bien les chrétiens,
lorsqu'on vit avec eux, on se rend compte que leur foi de croyants devient
plutôt source de toute sensibilité et de toute ouverture aux autres. Le Christ
lui-même n'a-t-il pas été sensible à toute douleur humaine? Ne s'est-Il pas
fait homme pour alléger nos souffrances et réduire nos peines? Combien de fois
nous Le voyons, dans l'Evangile, ému et compatissant: en consolant la femme qui
venait de perdre son fils unique (Lc, 7, 13), en guérissant les malades (Mt,
14, 14), en apprenant la mort de son ami Lazare (ln, Il, 33 et 38), en ayant
pitié de la foule qui Le suivait sans pain et sans eau (Mc, 6, 34), etc...
Etant «vrai homme», voire le plus parfait des hommes, tout en étant bien sûr
«vrai Dieu» -et c'est là que réside tout le mystère de son
Incarnation-Rédemptrice le Christ a pu donner, par sa Passion, un sens aux
souffrances humaines. Par sa Passion, Il a pu nous enseigner cette vérité que
ce sont les souffrances «du vendredi» qui préparent la joie «du dimanche», à
condition que nos souffrances deviennent intimement liées à la Passion du
Christ.
Qu'on le veuille ou non,
la souffrance était et reste toujours notre pain quotidien, quelque soit notre
âge, notre sexe, notre patrie, notre condition etc... Mais n'oublions pas qu'en
tant que baptisés, nous sommes membres du Corps du Christ; nous appartenons au
Christ; et, comme dit Saint Paul dans ses diverses Épîtres, «.la faveur de Dieu
qui nous a été donnée, n'est pas seulement de croire au Christ et d'être membre
de son Corps, mais aussi de souffrir pour Lui» (Ph, 1,29). Oui, la faveur de
Dieu, c'est de souffrir pour Lui et avec Lui. Toute l'éducation chrétienne
consiste donc à savoir souffrir avec le Christ, pour le Christ et aussi par le
Christ.
De plus, le Christ, en
tant que vrai homme, était solidaire de tous les hommes, dans le passé, Il
l'est dans le présent et le sera dans le futur. Nous-mêmes, en tant qu'hommes,
nous sommes aussi ontologiquement solidaires les uns des autres. Etant notre modèle
et l'exemple par excellence que nous devons imiter à tout instant de notre vie,
le Christ s'est fait solidaire de tous ceux qui souffrent en ce monde, et Il
nous a laissé cette loi que nous devons observer si nous voulons être vraiment
ses disciples. C'est pourquoi, nous devons souffrir, non seulement en Lui, avec
Lui, et pour Lui, mais aussi, à son exemple, avec et pour l'humanité entière
qui gémit et se lamente.
D'aucuns pourraient se
demander: pourquoi tout cela? La réponse est simple: lorsque nous souffrons
avec les autres et nous partageons leurs malheurs, nous serons alors capables
de réduire leur peine et d'alléger leurs douleurs. Le petit enfant qui subit
une opération souffre et pleure; mais quand il se rend compte que sa maman est
là à ses côtés, et qu'elle le tient avec ses bras d'amour, et que son cœur
maternel souffre autant que lui, et peut-être plus que lui, et qu'elle soupire
en même temps que lui, comme si leur souffrance s'était mise au même diapason
ou se diffusait sur une même longueur d'onde, alors sa souffrance est vraiment
réduite, et sa douleur est apaisée. Et la maman qui souffre pour son bien-aimé
est alors pleine de joie, et son visage garde sa sérénité, car elle souffre
pour et avec cet être qui lui est cher. Souffrir avec joie n'est donc point
insensibilité ou indifférence, c'est un acte d'amour.
Il est certain qu'il faut
avoir un cœur pur pour comprendre ces réalités. Le cœur humain, envahi par les
passions diverses, est incapable de saisir toujours ce qu'est l'oubli de soi,
et ce qu'est le don total de soi-même pour autrui; autrement dit, ce qu'est le
vrai amour! En effet, lorsque les passions s'emparent du cœur humain, elles le
rendent tellement opaque qu'il perd sa transparence et sa limpidité; d'où son
malheur, sa solitude et son enfer; toutefois, et par bonheur, il garde la
nostalgie du «paradis perdu»; c'est pourquoi, quoique opaque et dur, il demeure
récupérable; ne nous désespérons jamais!
Sœur Rafqa qui s'est
consacrée totalement à Dieu, et qui a tout quitté pour être entièrement au
Christ son bien-aimé, a compris ces vérités, et elle a agi en conséquence.
Cette religieuse de la montagne libanaise a cherché à vivre son amour pour le
Christ et pour 1 'humanité dans toute sa plénitude, et elle y est parvenue. Le
Seigneur, si l'on ose dire, n'a pas voulu être moins généreux qu'elle; Il lui
accorda une grâce toute spéciale: c'est de souffrir et de compléter en son
corps, d'ailleurs chétif, «les plaies de Jésus Christ» de sorte que, comme dit
Saint Paul, ce n'était plus elle qui vivait mais c'était le Christ qui vivait
en elle (Ga, 2, 20). Peut-on aspirer à quelque chose de plus?
Toutefois, dans la vie de
notre Servante de Dieu, nous nous sommes heurtés à deux paradoxes: d'une part,
comment se fait-il qu'en dépit de ses souffrances atroces et qui ont trop duré,
sœur Rafqa est restée toujours heureuse, et que son visage radieux rayonnait
constamment de joie? D'autre part, comment peut-on expliquer ce fait qu'elle
est restée solitaire et enfermée au monastère, voire clouée sur son lit, des
dizaines d'années, et pourtant, elle n'a jamais souffert de la solitude? et
elle n'a connu ni l'angoisse, ni la tristesse, ni la tribulation? Si paradoxal
que cela paraîsse, ce fut la réalité même des choses, et c'est là que réside
tout le secret de sa vie! C'est là aussi que nous saisissons, dans toute son
ampleur, le message que sœur Rafqa, la moniale libanaise maronite, a porté et
qu'elle porte à notre monde contemporain, ce monde qui cherche le bonheur et
qui ne le trouve pas, ce monde qui est plongé dans la solitude dont il cherche
de s'enfuir, sans y parvenir!
En effet, notre monde
contemporain, en dépit des découvertes auxquelles il est parvenu et dont il
est, à juste titre, fier; et en dépit du confort dans lequel il vit; ce monde
est victime de la solitude, une solitude effrayante qui l'écrase et le tue:
Solitude de l'individu
qui cherche d'en sortir en fréquentant réunions, meetings, cabarets, toute
sortes de boîtes de nuit, etc... sans d'ailleurs y parvenir; il est parmi les autres,
quantité d'autres, et pourtant sa solitude le tue.
Solitude «du couple» et
«dans le couple» qui s'avère plus dure et plus terrible que celle de
l'individu. On est sous un même toit; et pourtant on est isolé, et victime
d'une association à deux. Situation infernale: à deux et pourtant solitaire.
Solitude «dans le
monastère» et «du monastère» où le moine et la religieuse vivent en communauté,
mais isolés, chacun vit dans sa tour d'ivoire, renfermé sur lui-même, ne
pensant qu'à soi-même. Situation plus infernale encore, car de temps à autre,
le consacré prend conscience qu'il est porteur d'un message, et qu'il doit
témoigner de quelque chose, et pourtant, il mène une vie inféconde, privée de
son sens. Solitude qui le ronge et le tourmente, et il cherche de s'en évader;
mais malheureusement, toute évasion reste possible à l'exception de l'évasion
de soi -même.
Solitude «dans le
presbytère» et «du presbytère» où le pasteur d'âmes, bien que plongé dans les
activités de la paroisse et vivant parmi les autres, souffre d'un isolement qui
ne crée que des idées noires et un nervosisme gênant.
A toutes ces solitudes,
et à tant d'autres que nous rencontrons dans la société humaine, civile et
religieuse, et à tous les échelons, la moniale libanaise maronite, sœur Rafqa,
dont «le sourire ne quittait jamais les lèvres», est là pour nous en donner le
remède, voire même l'unique moyen pour en sortir. Ce moyen consiste à «savoir
aimer» Dieu et les autres, tous les autres, et à «savoir souffrir» pour le
Christ et pour les autres, avec? tout l'amour sincère que peut éprouver un cœur
humain. Seul l'amour est créateur et vivifiant, tandis que l'égoïsme écrase et
tue. L'ouverture aux autres est source de joie tandis que la recherche de ses
propres intérêts n'est qu'angoisse et tribulation. Penser aux autres, surtout à
ceux qui souffrent, et se dévouer pour eux, c'est connaître le vrai bonheur,
tandis que donner libre cours à ses diverses passions: «à la convoitise de la
chair, à la convoitise des yeux, et à l'orgueil de la richesse» (1 Jn, 2, 16),
n'est, en réalité, qu'amertume et ennui! Pourtant, nous cherchons incessamment
la joie et le bonheur!
Sœur Rafqa n'a rien écrit
bien qu'elle fut très instruite et très intelligente. Elle ne nous a laissé
aucune lettre, si petite soit-elle; cependant, elle a écrit tout un chapitre
sur la souffrance créatrice de joie. Qui de nous ne sent pas le besoin de lire
en ce chapitre, surtout qu'il est l'histoire d'une vie menée par une personne
chair de notre chair et os de nos os? Sœur Rafqa est morte il y a plus d'un
demi-siècle; mais son message reste vivant, et sa vertu reste salvatrice. La
beauté du message de cette moniale libanaise maronite consiste dans le fait
qu'il n'est pas théorique, mais qu'il est l'histoire de toute une vie. Il en
est de même de son témoignage; celui-ci n'est pas du simple «donné», mais il
est surtout du pur «vécu»; d'où sa force et sa valeur.
Vraiment, les «saints»
ont toujours quelque chose à nous dire; ah! si nous savions les écouter!
Sources
P. Elias Hanna (O.L.M.,
Monastère saint Joseph, tombe de sainte Rafqa), Sainte Rafqa (1832-1914),
l'éducatrice des générations et la sainte patronne des souffrants, Batroun,
Liban 2001.
Also known as
Agnes
Anissa
Boutrosiya
Boutrossieh
Boutrossieh Ar-Rayes
Lily of
Himlaya
Little Flower of Lebanon
Petra
Petronilla
Pierette
Purple Rose
Rafka
Rafka Al Rayes
Rafqa Shabaq al-Rayes
Rebecca
Rebecca Pierrette Ar-Rayes
Profile
Daughter and only child of
Mourad Saber Shabaq al-Rayes and Rafqa Gemayel. Her mother died when
Rafka was six. She and her step-mother never got along. The girl worked
as a maid from
age 11 to 15, announcing at age 14 that she felt a call to religious
life. Her father objected,
but at 21 she became a nun in
the Marian Order of the Immaculate Conception at Bikfaya, taking the
religious name Anissa (= Agnes), and making her final vows
in 1856.
In 1871, her
Order merged with the order of the Sacred Heart of Jesus. The sisters were
given the choice of joining the new combined order, joining other orders, or
being released from their vows. Following dreams in which Saint Anthony
the Great appeared to her, she joined the Lebanese Order of Saint
Anthony of the Maronites (Baladiya Order) on 12 July 1871, a novice at age
39, taking the new religious name of Rafqa (= Rebecca).
On the feast of
the Holy Rosary in 1885,
Rafqa prayed that
she might share Christ’s sufferings. Her health began to deteriorate,
and she was soon blind and crippled.
She spent as much of her remaining 30 years in prayer as she
could, but always insisted on working in the convent as well
as she could with her disabilities, usually spinning wool
and knitting. By 1907 she
was completely blind and paralyzed.
In a 1981 medical
report based upon the evidence presented in the Canonization process,
specialists in ophthalmology, neurology and orthopedics diagnosed the most
likely cause as tuberculosis with
ocular localization and multiple bony excrescences. This causes unbearable
pain, but Rafqa was thankful for her special form of communion.
Late in life her close friend and supporter, Mother Superior
Ursula Doumit, ordered her to dictate her autobiography, and Rafka complied. Near
the time of her death,
Rafqa asked that her sight be
restored for a single hour so she could again see the face of Mother Ursula;
the hour of sight was granted.
Beginning four days after her death, miraculous cures were
recorded at Rafka’s grave,
the first being Mother Doumit
whose throat was slowly closing so there was fear she would starve to death.
Elizabeth En-Nakhel from Tourza, northern Lebanon,
was cured from
uterine cancer,
through Rafqa, in 1938,
the miracle which
permitted her beatification.
Born
29 June 1832 at
Himlaya, Lebanon as Boutrossieh
Ar-Rayes
23 March 1914 at
the Convent of
Saint Joseph, Grabta, Lebanon of
natural causes
11 February 1982 by Pope John
Paul II
17 November 1985 by Pope John
Paul II
10 June 2001 by Pope John
Paul II
purple rose
Additional Information
Saints
of the Day, by Katherine Rabenstein
other sites in english
images
sitios en español
Martirologio Romano, 2001 edición
fonti in italiano
Dicastero delle Cause dei Santi
Pope John Paul II: Omelia di l’Beatificazione, 17 novembre
1985
websites in nederlandse
nettsteder i norsk
MLA Citation
“Saint Rafqa“. CatholicSaints.Info. 29 June 2023.
Web. 2 March 2025. <https://catholicsaints.info/saint-rafqa/>
SOURCE : https://catholicsaints.info/saint-rafqa/
CANONIZATION OF 5
BLESSEDS
HOMILY OF JOHN PAUL II
Feast of the Blessed Trinity
10 June 2001
1. "Blessed be
God the Father and his only-begotten Son and the Holy Spirit: for great
is his love for us" (Entrance Antiphon).
The entire liturgy is
focused on the Trinitarian mystery, source of life for every believer, but
especially today, on the feast of the Blessed Trinity.
"Glory to the
Father, glory to the Son, glory to the Holy Spirit": every time we
proclaim these words, the synthesis of our faith, we adore the only true God in
three Persons. With amazement we contemplate the mystery that completely
surrounds us. Mystery of love, mystery of ineffable holiness.
"Holy, holy, holy,
Lord God of sabbaoth" we will sing in a little while, entering into the
heart of the Eucharistic prayer. The Father created everything with his wisdom
and loving providence; the Son redeemed us with his death and resurrection; the
Holy Spirit sanctifies with the fullness of his gifts of grace and mercy.
We can correctly define
today's solemnity as the feast of holiness. It is a perfect day for the
ceremony of the canonization of the five blesseds: Luigi Scrosoppi,
Agostino Roscelli, Bernardo da Corleone, Teresa Eustochio Verzeri, Rafqua
Pietra Choboq Ar-Rayès.
2. "Justified
... by faith, we are in peace with God by means of our Lord Jesus Christ" (Rom
5,1).
For the apostle Paul, as
we have heard in the second reading, holiness is a gift which the Father
communicates to us through Jesus Christ. Faith in him is the principle of
sanctification. By faith man enters the order of grace; by faith he hopes to
take part in the glory of God. This hope is not a vain illusion, but the sure
fruit of an ascetic path through many trials, that are faced with patience and
proven virtue.
This was the experience
of St Luigi Scrosoppi, during a life entirely spent for the love of Christ
and his neighbour, especially, the weaker and the defenceless.
"Charity,
charity": this exclamation burst from his heart at the moment of
leaving the world for heaven. He exercised charity in an exemplary way, above
all, in the service of abandoned orphan girls, involving a group of teachers,
with whom he was able to start the Congregation of the "Sisters of Divine
Providence".
Charity was the secret of
his long and untiring apostolate, nourished by a constant contact with Christ,
contemplated and imitated in the humility and poverty of his birth at
Bethlehem, in the simplicity of his life of hard work at Nazareth, in the
complete immolation on Calvary, and in the astonishing silence of the
Eucharist. Consequently, the Church holds him up to priests and to the faithful
as a model of a deep and effective union of communion with God and the service
of his neighbour. In other words, he is a model of a life lived in intense
communion with the Holy Trinity.
3. "Great is his love for us". The love of God for men is revealed
with special emphasis in the life of St Agostino Roscelli, whom we
contemplate today in the splendour of holiness. His existence, entirely
permeated by deep faith, can be considered a gift offered for the glory of God
and the good of souls. Faith made him ever obedient to the Church and her
teachings, in docile adherence to the Pope and to his own bishop. From faith he
knew how to draw comfort in bleak times, in bitter difficulties and in painful
events. Faith was the solid rock to which he held on tightly in order to avoid
yielding to discouragement.
He felt the duty to
communicate the same faith to others, above all, to those whom he approached in
the ministry of confession. He became a master of the spiritual life,
especially for the congregation of sisters founded by him. The sisters always
found him serene even in the the most trying situations. St Agostino Roscelli
exhorts us always to trust in God, immersing ourselves in the mystery of his
love.
4. "Glory to the Father, to the Son, and to the Holy Spirit".
The evangelical witness of St Bernard of Corleone, elevated to the honour
of the altars today, observed within the mystery of the Trinity gains a
particular effectiveness. All wondered and asked how a simple lay brother could
disccourse so well about the mystery of the Trinity. In fact, his life was
entirely directed toward God, by a constant ascetical exertion joined with
prayer and penance. Those who knew him agreed in testifying that "he was always
at prayer", "never ceased to pray", "prayed
constantly" (Summ., 35). From such an uninterrupted conversation with
God, which found in the Eucharist its ongoing impulse, he drew the lifeblood
for his courageous apostolate, responding to the social challenges of the time,
with all their tensions and disquiet.
Even today the world
needs saints like Brother Bernard immersed in God and for that very reason able
to hand on God's truth and love. The humble example of the Capuchin saint
offers an encouragement never to tire of prayer, since prayer and listening to
God are the soul of authentic holiness.
St Teresa Eustochio
Verzeri: faith in providence and abandonment to direction of Spirit
5. "The Spirit of truth will lead you into all truth" (Communion
antiphon). Teresa Eustochio Verzeri, whom today we contemplate in the
glory of God, in her brief but intense life knew how to be led with docility by
the Holy Spirit. God revealed himself to her as a mysterious presence before
whom we must bow with profound humility. Her joy was to be considered under
constant divine protection, feeling herself in the hands of the heavenly
Father, whom she learned to trust in forever.
Abandoning herself to the action of the Spirit, Teresa lived the particular
mystical experience of the "absence of God". Only an unshakable faith
kept her from losing her confidence in the provident and merciful Father, who
put her to the test: "It is right, she wrote, that the spouse after
having followed the bridegroom in all the pain that marked his life, should
share in the most terrible" (Book of Duties, III, 130).
This was the teaching
that St Teresa left to her Institute of the "Daughters of the Sacred Heart
of Jesus" founded by her. This is the teaching that she left us all. In
the midst of contradictions and inner and exterior sufferings one must keep
alive faith in God Father, Son and Holy Spirit.
6. By canonizing Blessed Rafqa Choboq Ar-Rayès, the Church sheds a very
particular light on the mystery of love given and received for the glory of God
and the salvation of the world. This nun of the Lebanese
Maronite Order desired to love and to give her life for her people. In the
sufferings which never left her for 29 years of her life, St Rafqa always
showed a passionate and generous love for the salvation of her brothers,
drawing from her union with Christ, who died on the cross, the force to accept
voluntarily and to love suffering, the authentic way of holiness.
May St Rafqa watch
over those who know suffering, particularly over the peoples of the Middle East
who must face a destructive and sterile spiral of violence. Through her
intercession, let us ask the Lord to open hearts to the patient quest for new
ways to peace and so hasten the advent of reconciliation and harmony.
7. "O Lord our God,
how great is your name through all the earth" (Ps 8,2.10). Contemplating
these outstanding examples of holiness, the psalmist's exclamation comes
spontanously to mind.
The Lord does not stop
giving to the Church and to the world wonderful examples of men and women who
are reflections of the glory of the Trinity. Their witness incites us to raise
our eyes to heaven and to seek without pause the kingdom of God and his
justice.
May Mary the Queen of all
saints, who first heard the call of the Most High, uphold us in our service of
God and neighbor. And may you go with us saints Luigi Scrosoppi, Agostino
Roscelli, Bernardo da Corleone, Teresa Eustocchio Verzeri, Rafqa Pietra Choboq
Ar-Rayès, so that our lives like yours may give praise to the Father, the Son
and the Holy Spirit.
Amen
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
St. Rafqa
Feastday: March 23
Birth: 1832
Death: 1914
Beatified: November 16, 1985 by Pope John Paul II
Canonized: June 10, 2001, Saint Peter's Basilica in Rome, Italy by Pope John
Paul II
Saint Rafqa, also know as
Saint Rebecca, was born in Hemlaya, Lebanon on June 29, 1832. She was the only
child of her parents, Saber El-Choboq El-Rayess and Rafqa Gemayel. She was
baptized on July 7, 1832 and named Boutroussieh.
Her parents were devout
Christians and taught her daily prayers. By all accounts, her childhood was
happy and simple, until she was just 7 years old and her mother, Rafqa (for
whom she was named) died.
The death of her mother
started a period of tribulation for Rafqa and her father, who soon experienced
financial difficulties. Rafqa was sent to work as a domestic servant for four
years to help support the family. During that period, she worked in Damascus,
away from her father.
In 1847, she returned to
find that her father had remarried and his new wife desired that Rafqa marry
her brother. At the same time, an aunt wanted to arrange a marriage between
Rafqa and her cousin.
Rafqa was left to decide
what to do with herself, split between two potential suitors and under pressure
from family to make two different choices. She turned to prayer and asked God
to guide her. Her answer surprised everyone. Rafqa would marry neither man, but
instead would devote her life to Jesus and become a nun.
Rafqa traveled to the
convent of Our Lady of Deliverance in Bikfaya. She joined the Mariamettes,
founded by Fr. Jospeh Gemayel.
According to legend, when
she entered the convent and gazed upon the icon of Our Lady of Deliverance, she
heard the voice of God tell her "You will become a nun.”
The Mother Superior of
the convent accepted her immediately, without question. Shortly thereafter, her
father and his new wife arrived to try to dissuade Rafqa from her God-chosen
path. She refused to leave and remained devoted to her vocation.
She was sent to Deir El
Qamar to teach catechism. The town became the site of civil unrest and on one
occasions he reportedly saved a child from murder by hiding him under her
robes.
She served in Deir El
Qamar for a year.
In 1861, she returned to
her congregation and become a novice. On March 19, 1862, she took her temporary
vows and was assigned to kitchen service in a seminary.
Rafqa spent her free time
learning Arabic, writing, and arithmetic. She also helped convince other girls
to join the congregation. In 1863, she continued working as a teacher, first at
a school belonging to her congregation in Byblos, then Maad village where she
and a fellow sister established a new school for girls.
Following this early
period, Rafqa repeatedly heard messages from heaven. When her order faced a
crisis, god told her "You will remain a nun." And she heard the
voices of saints directing her to enter the Lebanese Maronite Order. She obeyed.
Sister Rafqa took her
solemn vows in the new order on Augist 25, 1872.
During her time, she was
known to be quiet and contemplative. She was devoted to prayer and spoke
little. She commonly made sacrifices and lived in great austerity.
In October 1885, Sister
Rafqa made an unusual request of Jesus, asking to share in his suffering. She
immediately began to experience pain in her head, which moved to her eyes. Her
superior was concerned about Rafqa's pain and ordered that she be examined by
doctors and sent to Beirut for treatment.
As she passed through the
nearby church in Byblos, the congregation made note that an American doctor was
in the area. The located the doctor who recommended immediate surgery for
Sister Rafqa.
During the surgery, she
refused anesthesia, and the doctor made a mistake which caused her eye to
emerge from its socket and fall to the floor. Sister Rafqa, instead of
panicking, blessed the doctor, saying "For Christ's passion, god bless
your hands and may God repay you.”
The surgery did not
succeed. Shortly thereafter, pain entered her left eye.
For the next 12 years,
she experienced pain in her remaining eye and headaches. At no point did she
reverse her wish to share in Christ's suffering. Instead, she remained joyful in
prayer and patient in her suffering. She remained quiet for long periods,
speaking infrequently, but always joyously.
In 1887, Sister Rafqa was
sent with five other sisters to found a new monastery in Jrabta, Batroun in
Lebanon. She did as she was asked, working patiently and diligently as she was
able despite her suffering. In 1899, she became blind and paralysis set in.
Eventually she was
confined to bed, mostly paralyzed and only able to lie on her right side. Her
body withered, but her hands remained capable, and she used them to knit socks.
A wound developed in left shoulder, which she referred to as "the wound in
the shoulder of Jesus.” This continued for seven years.
On March 23, 1914, she
received her last communion and called upon Jesus and the Holy Family, then
went to her reward in Heaven.
After she was buried in
the monastery cemetery, a light appeared on her grave for three consecutive
light and was witnessed by many.
In 1925, a case for her
beatification was opened in the Vatican and the investigation into her life
began in the year following.
In 1927, her grave was
exhumed and she was reburied in the monastery church.
Pope John Paul declared
her venerable on Feb. 11, 1982, and she was beatified on Nov. 17, 1985. She was
finally recognized as a saint on July 10, 2001.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=46042
Rafqa Pietra Choboq
Ar-Rayès
(1832 - 1914)
Rafqa in Himlaya
(1832-1859)
Rafqa was born in
Himlaya, one of the villages of Northern Metn (Lebanon), on June 29, 1832.
She was the only child of
Mourad Saber el-Choboq el Rayess and Rafqa Gemayel.
On July 7, 1832 she was
baptized and named Boutroussieh. Her parents taught her the love of God and the
practice of daily prayer. At age seven, she suffered her first great loss with
the death of her mother.
In 1843, her father
experienced financial difficulties and sent her into service for four years in
the home of Assaad Badawi. Rafqa grew into a beautiful, pleasant, humorous
young woman, pure and tender with a serene voice.
In 1841, she returned
home to find that her father had remarried. His new wife wanted Rafqa to marry
her brother. Conflict developed when her aunt sought to arrange a marriage
between her son and Rafqa.
Rafqa in the Congregation
of the Mariamettes (1859-1971)
At this time, Rafqa felt
drawn to the religious life. She asked God to help her achieve her desire and
set off for the convent of Our Lady of Deliverance in Bikfaya, accompanied by
two girls whom she met along the road.
When she entered the
convent church, she felt deep joy and happiness. One look at the icon of Our
Lady of Deliverance, and she heard God's voice confirming her desire to enter
religious life.
Following a year of
postulancy, Rafqa received the habit of her congregation on the feast of St.
Joseph, March 19, 1861. A year later, she pronounced her first vows.
The new nun, along with
sister Mary Gemayel, was assigned to work in the Jesuit-run seminary in Ghazir.
Among the seminarians were Elias Houwayek and Boutros el-Zoghbi, later to
become Partriarch and Archbishop, respectively.
Rafqa was in charge of
kitchen service. In her free time she studied Arabic, calligraphy and
mathematics and also helped to educate girls aspiring to join her congregation.
In 1860 Rafqa was sent to
Deir el-Kamar to teach catechism. There she witnessed the bloody clashes that
occurred in Lebanon during this period. On one occasion, she risked her own
life by hiding a child under her robe and saving him from death.
After a year in Deir
el-Kamar, Rafqa returned to Ghazir. In 1862, she was sent to teach in a school
of her order in Byblos. One year later, she was transferred to Maad village.
There, with another nun, she spent seven years establishing a new school for
girls, made possible through the generosity of Antoun Issa.
Rafqa in the Lebanese
Maronite Order (1871-1914)
1. In the Monastery
of St. Simon el-Qarn in Aito (1871-1897)
While living in Maad, and
following a crisis in her congregation, Rafqa sought divine guidance. Entering
at St. George's Church, she prayed for help. Once again, she heard the Lord's
voice confirming her call to religious life. Soon after, she dreamt that St.
George, St. Simon and St. Anthony the Great, the father of monasticism, were
telling her to enter the Lebanese Maronite Order.
Her thp from Maad to the
Maronite Monastery of St. Simon el-Qarn in Aito was facilitated by the
generosity of Mr. Antoun ISSA. She was immediately admitted to the Order,
receiving the habit on July 12, 1871 and pronouncing her vows on August 25,
1872. She received the name, sister Rafqa, after her mother.
She was to spend the next
26 years in the monastery of St. Simon. In her observation of the rule, her
devotion to prayer and silence, in her life of sacrifice and austerity, she was
a role model to the other nuns.
On the first Sunday of
October 1885, she entered the monastery church and began to pray, asking Jesus
to permit her to experience some of the suffering He endured during His
passion. Her prayer was immediately answered. Unbearable pains began in her head
and moved to her eyes.
Her superior insisted
that she undergo medical treatment. After all local attempts to cure her had
failed, she was sent to Beirut for treatment. Passing by St. John-Mark's Church
in Byblos, her companions learned that an American doctor was traveling in the
area. Contacted, he agreed to perform surgery on the afflicted eye. St. Rafqa
refused anesthesia. In the course of the surgery, her eye became completely
detached. Within a short time, the disease struck the left eye.
For the next 12 years she
continued to experience intense pain in her head. Throughout this period, as
before, she remained patient and uncomplaining, praying in thanksgiving for the
gift of sharing in Jesus' suffering.
2. Rafqa in St. Joseph
Monastery al Dahr in Jrabta (1897-1914)
When the Lebanese
Maronite Order decided to build the monastery of St. Joseph al Dahr in Jrabta,
Batroun, in 1897, six nuns, led by Mother Ursula Doumit, were sent to the new
monastery. Rafqa was among them.
In 1899, she lost the
sight in her left eye. With this a new stage of her suffering began,
intensified by the dislocation of her clavicle and her right hip and leg. Her
vertebrae were visible through her skin.
Her face was spared and
remained shining to the end. Her hands stayed intact; and she used them to knit
socks and make clothing. She thanked God for the use of her hands while also
thanking Him for permitting her a share in His Son's suffering.
Preparing for death, she
called upon the Mother of God and St. Joseph. Finally, on March 23, 1914, after
a life of prayer and service, and years of unbearable pain, she rested in
peace. She was buried in the monastery cemetery.
On July 10, 1927, her
body was transferred to a shrine in the corner of the monastery chapel. The
case for her beatification was introduced on December 23, 1925, and canonical
investigation of her life began on May 16, 1926.
Pope John Paul II
declared her: Venerable on February 11, 1982; Beatified on November 17, 1985; a
role model in the adoration of the Eucharist during the Jubilee Year 2000.
SOURCE : http://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20010610_rafqa-choboq_en.html
Blessed Rafqa Shabaq
al-Rayes V (AC)
(also known as Rafka,
Rebecca, Pierina, or Boutrosiya)
Born in Hemlaya, Lebanon,
June 29, 1832; died October 23, 1914; beatified November 17, 1985.
Too often we forget that
there are other rites within the Catholic Church beyond the Roman Rite. Blessed
Rafqa (Rebecca) is God's gift to the universal Church from the Maronites, which
hale from Lebanon. Raqfa, like the bride in the Song of Songs, listened to her
Beloved's call: "Come from Lebanon, my promised bride, Come from Lebanon,
come on your way. Look down from the heights of Amanus, From the crests of
Senir and Hermon, The haunt of lions, The mountains of leopards. The scent of
your garments Is like the scent of Lebanon. She is a garden enclosed, My
sister, my promised bride; a garden enclosed A sealed fountain Fountain of the
garden, Well of living water, Streams flowing down from Lebanon!" [vv. 4:1-15].
Pierina (Petronilla), the
only child Mourad Saber Shabaq al-Rayes and his wife Rafqa Gemayel, was named
after Saint Peter on whose feast she was born in the land of the Canaanites and
Phoenicians. This blind seer, known as the "Little Flower of Lebanon,"
the "Purple Rose," and the "Silent, Humble Nun," related
the story of her life to her mother superior months before her death.
Life in Lebanon was not
easy even in the 19th century and was made more difficult for Pierina by the
death of her mother when she was six years old. She worked as a house maid in
Syria for four years (1843-1847) and a few years later (1853) entered the
Marian Order of the Immaculate Conception as a postulant at the convent of Our
Lady of Liberation in Bikfaya. Saint Maron's Day 1855 she was received as a
novice and took the name Anissa (Agnes). Five years later she witnessed the
massacre of Christians in Deir-el-Qamar. In 1871, her order was united with
that of the Sacred Heart of Jesus to form the Order of the Sacred Hearts of
Jesus and Mary. Each nun was given the choice of entering the new order,
another existing order, or being dispensed from her vows.
Throughout her life,
Raqfa was gifted with extraordinary revelations by voices, dreams, and visions.
In 1871, Sister Anissa went to Saint George's Church in Batroun to pray about
the future of her vocation. That night she dreamed that Saint Antony the Hermit
told her to become a nun in the Baladiya Order of the Maronites. At the age of
39 (July 12, 1871), she responded to the dream by entering the ascetic Baladiya
Order at the cloistered convent of Saint Simon in El-Qarn, where she was known
as Boutrosiya from Hemlaya. She made her perpetual vows and received the veil
from Father Superior Ephrem Geagea al-Bsherrawi on August 25, 1873, and took
the name Rafqa (Rebecca).
As a member of an ascetic
order, in 1885, Rafqa asked our Lord to let her share in His suffering. From
that night on her health began to deteriorate. Shortly she was blind and
crippled and still she imposed greater penances upon herself, such as eating
only the leftover scraps of food. She continued to share in the prayers of the
community and its work by spinning wool and knitting of stockings. By 1907,
Sister Rafqa was totally paralyzed and in constant pain, but by uniting her
suffering with Christ's she was able to bear all with joy, without complaint.
Four days after her
death, her superior, Sister Doumit experienced the first of many miracles
wrought at the intercession of Blessed Rafqa (Hourani, Zayek).
SOURCE : http://www.saintpatrickdc.org/ss/0323.shtml
_-_relic_of_Rafqa_Pietra_Choboq_Ar-Ray%C3%A8s.jpg)
A relic of Saint
Rafqa (here still “Blessed”) at St. Raymond
Maronite Cathedral (St. Louis, Missouri)
Life of Saint Rafca, The
Blind mystic of Lebanon
The Lily of Himlaya
She was born in Himlaya,
a small village near Bickfaya (Metn), on June 29, 1832 and was given the name
Petronilla as a reminder that she was a daughter of St. Peter, on whose feast
day she entered the world.
The Land of Rafca
The Land of Rafca is
Lebanon: a country, torn by four years of war, in search of peace and
tranquillity. The wealthy, big powers have brought their conflicts there and
are trying to resolve them there. The greatness of that Land lies in the fact
that it has always been a land of refuge.
The Land of Rafca is the
land of the Canaanites and the Phoenicians, and is mentioned with enthusiasm
and wonder more than sixty times in Holy Scripture.
Preface
Like Therese of Lisieux,
Rafca, "The Little Flower of Lebanon," the "Purple Rose,"
the "Silent and Humble Nun", had to tell her life story to her Mother
Superior some months before her death. Obedience to this request is the reason
why today we are able to know something about this woman who sought for nothing
else but to be forgotten by men and live only for God. However, the perfume of
this violet immediately spread after her death and has attracted the attention
of the ecclesiastical authorities.
The Cause for
Beatification of the Servant of God, Rafca, is currently in Rome. It will now
be up to the Holy Father to make the final decision regarding her virtues and
the graces obtained through her intercession, as to whether he will elevate her
to the ranks of the saints. As we anticipate and pray for this glorious day, we
submit ourselves to the decision of the Church and patiently wait.
Bride of the Crucified
Rafca's condition grew
more serious. The pain she was enduring in her eyes became excruciating. Her
Superior sent her to Tripoli for treatment. The treatments were most painful,
too, and she lost a great deal of blood. However, during all of this time, she
kept repeating, "With your sufferings, O Lord, for your glory." ...
The Total Gift
In 1897, a group of nuns
from the convent of St. Simeon of the Horn moved to the new convent of St.
Joseph Ad-Daher. Mother Ursula, who was to be the Superior of the new
foundation, asked to have Sister Rafca included in the group. She wished to
have her example before the eyes of the sisters as they met with the hardships
that are always inherent in establishing a new foundation.
Sister Rafca spent the
last seventeen years of her life in this convent which was to be the scene of
her greatest sufferings, as well as of her greatest spiritual joys.
Rafca was not to
disappoint Mother Ursula. Her example and assistance proved invaluable in
establishing the new convent. The novices especially were impressed with the
blind nun's spirit of prayer, humility, and charity. Many years later, after
her death, several of Rafca's sisters who had either come with her to the new
foundation, or who had been novices during the seventeen years that she lived
at St. Joseph Ad-Daher and had never forgotten what they had observed of their
sister's life, testified regarding her holiness...
...Rafca suffered for
seventeen years as a blind paralytic. Only God knew how much she had to endure.
Her pain was continuous night and day, yet the other sisters never heard her
murmuring or complaining. She often told them that she thanked God for her
sufferings, "...because I know that the sickness I have is for the good of
my soul and His glory" and that "the sickness accepted with patience
and thanksgiving purifies the soul as the fire purifies gold."
She was always quiet and
calm, smiling, enduring even the greatest pain with patience, hoping in the
Lord who promised to increase the glory of His faithful servants in heaven (Lk.
21:19).
By her patience, she can
be compared to the greatest of the saints.
A Light Shining in the
Darkness
A few years before she
died, Rafca's Bridegroom granted her two more favors to show His acceptance of
her offering of herself as a Victim of Love.
One day, mother Ursula
noticed that Rafca seemed to be suffering much more than usual and, touched by
pity for the poor sister, asked her, Is there anything else you want from this
world? Have you never regretted the loss of your sight? Don't you sometimes
wish you could see this new convent with all the natural beauties that surround
it--the mountains and rocks, and the forests?"
Sister Rafca answered
simply, "I would like to see just for an hour, Mother--just to be able to
see you."
"Only for one
hour?" asked the Superior. "And you would be content to return to
that world of darkness?"
"Yes," replied
the invalid.
Mother Ursula shook her
head in wonder and began to leave Rafca's cell. Suddenly, the paralyzed nun's
face broke into a beautiful smile and she turned her head toward the door.
"Mother," she called, I can see you!"
The Superior turned
around quickly and saw the glow on Rafca's face. That alone was enough to tell
her that her daughter was not teasing, but she wanted to be certain that the
phenomenon was actual and not just a trick of the mind of the poor nun who had
been blind for so many years.
Desperately trying to
conceal her emotions, she walked back to the bedside.
"If it is as you
say," she queried, "tell me what is lying on the wardrobe."
Sister Rafca turned her face toward the little closet and answered, "The
Bible and the Lives of the Saints--she could hardly contain her excitement.
But, she reasoned, perhaps Rafca knew that these were the only two books in her
cell as she had no need for others and the sisters who read to her usually only
used these two titles--knowing that the invalid loved them best.
Another test would have
to be tried and this time, witnesses were called in the testify to the miracle.
There was a lovely
multi-colored cover on Rafca's bed. Mother Ursula called her attention to it
and began to point to the colors one by one, asking the newly-sighted nun to
call out the names of the colors as she pointed to them. The three sisters who
assisted the Superior in the test verified that Sister Rafca named each color
correctly.
As she had requested,
though, this new sight lasted only for one hour during which time she conversed
with Mother Ursula and looked around her cell, at her siters, and through the
window to catch glimpses of the beauties outside.
After this time, she fell
into a peaceful sleep. The Mother Superior remained at Rafca's side for a short
time and then decided to waken the nun to see if she would be able to see
again...
From the Dust of the
Earth
Charify Khoury, widow of
Saad Peter Khoury, Mayor of Mazraat Ram (Batroun) declared on November 23,
1925:
My son, Peter, who was
three years old, became very ill when his body began to store up uric acid. The
quantity of acid increased to such an extent that his body became swollen and
his eyes were closed. Dr. Elias Anaissi forbade him to eat anything except milk,
but the child did not like milk and refused to take it. We used to put rose
water in the milk and force it into his mouth, but he would just vomit it back
up and finally refused to take any more.
The doctor insisted that
the only medicine for his condition was milk and advised that if he didn't take
it, he would die, so we kept forcing him to drink the milk. I was very
frightened. This situation continued for thirty or forty days and Peter was
close to death.
I had heard about the
miracles of Rafca, so I made her a conditional vow: "If my son gets well
so that I can feed him any kind of food without hurting him, I will visit the
Convent of St. Joseph with him."
That very night I saw in
my dreams an old lady with a cane in her hand. She told me, "Do not be
afraid for your son. Give him whatever he wants to eat. He will not
die". I realized that this was Rafca.
SOURCE : http://www.rafca.org/saint/rafca/life/
Blessed Rafka, A Lebanese
Maronite Nun, Canonized on June 10, 2001
Born about the year 1832,
Blessed Rafka was first known by her baptismal name Boutrossieh (Pierrette or
Petronila in French). Before dying, Blessed Rafka told of her life to
Sister Ursula, superior of the monastery in which she died, “There is nothing
important in my life that is worthy of being recorded … my mother died when I
was seven years old. After her death my father married for a second time.”
When Blessed Rafka was 14
years old her stepmother wanted her to marry her brother, and her maternal aunt
wanted her to marry her son. Rafka did not want to marry either of the
men and this caused a great deal of discord in her family. After overhearing
her stepmother and aunt exchange insults, Rafka asked God to help her deal with
the problem. She then decided to become a nun and went straight to the
convent of Our Lady of Liberation at Bikfaya.
This decision was not
just to escape the problem of her marriage but a response to a true calling.
As Rafka recounts, “When I entered the Church I felt immense joy, inner
relief and, looking at the image of the Blessed Virgin, I felt as if a voice
had come from it and penetrated the most intimate part of my conscience.
It said to me: You will be a nun.”
Rafka’s father and
stepmother did try to take her back home but she did not want to go. “I
asked the mistress of novices to excuse me from seeing them and she agreed.
They returned home, saddened, and since then I never saw them again…”
Fr. Joseph Gemayel and
his family founded a new religious institute for women that provided them with
full- time education as well as religious instruction. Blessed Rafka’s name,
Pierina, was listed last among the first four aspirants of “Daughters of Mary
of the Immaculate Conception” (“Mariamettes”, in French) in Fr. Gemayel’s
notebook dated January 1, 1853. She was 21.
On February 9, 1855, the
Feast of St. Maron, Rafka commenced her novitiate in Ghazir convent and chose
the name Anissa (Agnes). She took her first vows in 1856 that were
renewable every year. She was first “in charge of the kitchen and was
studying in preparation for teaching the rudiments of culture … She was placed
in charge of the workers and had the task of giving them religious instruction
in a spinning mill in Scerdanieh , where she remained for two months.” After
her final vows, Rafka was sent to the Jesuit founded Eastern seminary of Ghazir
.
In 1860 she went to
Deir-el-Qamar , in southern Lebanon. She recounted, “That year there were
the well known battles and bloody massacres.” In less than two
months the Druse sect, goaded by the Turks, killed 7,771 people and destroyed 360
villages, 560 churches, 28 schools, and 42 convents. Blessed Rafka saved
one child’s life by hiding him in her skirt as he was being chased by some
soldiers.
Two years later, Rafka
was transferred to Gebail where she remained for one year before going to Ma’ad
at the request of Antoun (Anthony) Issa, a local dignitary who was married but
had no children. Rafka lived in their home while teaching Christian
doctrine and supervising religious practice. One of her students of six
years described Sister Anissa as “always tranquil, serene, sensitive and
smiling in her humility…she never raised her voice and…never used corporal
punishment.”
In 1871, the
“Mariamettes” religious institute dissolved. Blessed Rafka decided to
join the Baladita Order, the monastic order now named “The Lebanese Maronite
Order of St. Anthony, founded in 1695 and told Antoun Issa of her decision.
He asked her to stay on until the end of the year promising to leave her
property and money but refused. Realizing her resolve, he offered to pay
the dowry demanded by the Order for her.
That same night, Blessed
Rafka dreamed of three men. One with a white beard, one dressed like a
soldier and the third was an old man. One of the men said to her,
“’Become a nun in the Baladita Order.’ I woke up very happy … and went to
Antoun Issa, bursting with joy … and I told him about my dream.” Antoun
identified the men as St. Anthony of Qozhaia (St. Anthony Abbot) of whom the
order was inspired, the soldier was St. George, to whom the church in Ma’ad was
dedicated and the third could only be a Baladita monk. Rafka decided to
leave immediately for the monastery of St. Simon in Al-Qarn. Antoun gave
her the money as promised as well as a letter of recommendation to the
archbishop.
On July 12, 1871, at the
age of 39, Blessed Rafka began her novitiate into the new monastery and then on
August 25, 1873, she “professed her perpetual vows of poverty, chastity and
obedience in the spirit of the strict Rule of the Baladita Order.” Her
new name was that of her mother’s, Rafka, (Rebecca), the name of Abraham’s
great granddaughter and wife of his son Isaac. Rafka remained in the
monastery until 1897.
In 1885, at the age of
53, Blessed Rafka decided not to join the nuns for a walk around the monastery.
In her autobiographical account she wrote, “It was the first
Sunday of the Rosary. I did not accompany them. Before leaving each of
the nuns came and said to me, ‘Pray for me sister.’ There were some who
asked me to say seven decades of the Rosary … I went to the Church and started
to pray. Seeing that I was in good health and that I had never been sick
in my life, I prayed to God in this way, ‘Why, O my God, have you distance
yourself from me and have abandoned me. You have never visited me with
sickness! Have you perhaps abandoned me?’”
Blessed Rafka continued
in her account to her superior, the next night after the prayer “At the moment
of sleeping I felt a most violent pain spreading above my eyes to the point
that I reached the state you see me in, blind and paralyzed, and as I myself had
asked for sickness I could not allow myself to complain or murmur.”
“The symbolic daughter of
a country which for over a decade has been in the world headlines because of
its suffering,” 1Blessed Rafka (Rebecca) suffered many years because of her desire
to share in the passion of Jesus Christ.
One sister accompanied
Rebecca to Tripoli for a medical visit for her eyes. “The doctor
explored, poking one eye, then the other. Blood gushed out and… [Rafka]
remained calm and smiling, repeating, ‘In communion with your suffering,
Jesus!’…Two or three days later, the sore became inflamed and for about a month
there was a copious discharge of pus.”
For two years, Blessed
Rafka suffered. She went to several doctors who all agreed that there was
nothing they could do. Upon the persuasion of Fr. Estefan, Blessed Rafka
consulted an American doctor who strongly suggested that the eye be removed.
Fr. Estefan recalls, “Before the operation I asked the doctor to
anesthetize the eye so that Rebecca would not feel any pain but she refused.
The doctor made her sit down and pushed a long scalpel … into her eye …
the eye popped out and fell on the ground, palpitating slightly … Rafka didn’t
complain … but only said, ‘in communion with Christ’s Passion.’” The pain
was then all concentrated to her left eye and nothing could be done.
Gradually her left eye
shrunk and sunk into the socket and Rafka became blind. For about thirty years
both sockets hemorrhaged two to three times a week. She also suffered from
frequent nosebleeds. “Her head, her brow, her eyes, her nose were as if
they were being pierced by a red hot needle. Rafka did not let this pain
isolate her from the community. She continued to spin wool and cotton and
knitted stockings for the other sisters; she participated in choral prayer.
Due to the harsh winters
at the monastery of St. Simon, Rafka was allowed to spend the coldest months on
the Lebanese coast as a guest of the Sisters of Charity and then of the
residence of the Maronite Order. Unable to observe the Rule at these
locales, Blessed Rafka asked to be taken to the monastery of St. Elias El Rass,
which belonged to her order.
In 1897, Blessed Rafka,
out of obedience, was able to permanently move to the monastery St. Joseph of
Grebata in Ma’ad along with Sister Ursula, where she remained for the last 17
years of her life. It was here that her suffering increased.
In 1907, she confided to
Sister Ursula that she felt a pain in her legs, “as if someone were sticking
lances in them and pain in my toes as if they were being pulled off.”
This began the long list of sufferings and pains Blessed Rafka withstood
for the last seven years of her life.
Based on direct evidence
and on the autopsy of Rafka’s remains in 1927, she became paralyzed due to “the
progressive disarticulation of her bones. She kept intact only her brain,
her tongue, her ears and her wrist and finger joints while the pain continued
in her head, her devastated eye sockets and her nosebleeds … completely
immobile her lower jaw touched her benumbed knee.”
Even in this state,
Blessed Rafka was able to crawl to the chapel on the feast of Corpus Christi to
the amazement of all the sisters. When asked about this, Blessed Rafka
replied, “I don’t know. I asked God to help me and suddenly I felt myself
slipping from the bed with my legs hanging down; I fell on the floor and
crawled to the chapel.”
On a separate occasion,
when asked by her superior if she would like to see, Blessed Rafka responded,
“I would like to see for at least an hour, to be able to look at you.” In
an instant the superior could see Rafka smile and suddenly said, “Look, I can
see now.” Not believing her, Sister Ursula put her to the test asking her
to identify several objects. Shortly thereafter, Rafka fell into a deep
sleep for about two hours. Sister Ursula became worried and tried
repeatedly to awaken her. Upon waking, Rafka explained that she had
entered a large, beautifully decorated building with baths full of water and
people crowding to enter them; she went with them. Sister Ursula asked
her why she came back; why she didn’t continue to walk. Blessed Rafka
explained, “You called me, and I came.”
Blessed Rafka’s obedience
and love for her superior is quite evident in this account. For a nun,
the superior, “as the Rule puts it, represents Christ and is owed respect,
obedience and love. Despite her condition, Rafka did nothing without the
Superior’s permission.”
Three days before her
death, Rafka said, “I am not afraid of death which I have waited for for a long
time. God will let me live through my death.” Then on March 23,
1914, four minutes after receiving final absolution and the plenary indulgence,
she died.
On June 9, 1984, the eve
of Pentecost, in the presence of the Holy Father John Paul II, the decree
approving the miracle of Elizabeth Ennakl who was completely cured of uterine
cancer in 1938 at the tomb of Rafka, was promulgated.
On November 16, 1985 His
Holiness Pope John Paul II declared her a Blessed and on June 10, 2001 the same
Holy Father elevated her to the rank of Saints at a solemn ceremony in the
Vatican.
Eparchy of Saint Maron
109 Remsen Street
Brooklyn NY 11201
SOURCE : http://www.stmaron.org/strafka.html
St. Rafqa
Saint Rafqa was born in
Hemlaya, Lebanon on June 29, 1832. She was the only child of her parents, Saber
El-Choboq El-Rayess and Rafqa Gemayel. She was baptized on July 7, 1832 and
named Boutroussieh.
Her parents were devout
Christians and taught her daily prayers. By all accounts, her childhood was
happy and simple, until she was just 7 years old and her mother, Rafqa (for
whom she was named) died.
The death of her mother
started a period of tribulation for Rafqa and her father, who soon experienced
financial difficulties. Rafqa was sent to work as a domestic servant for four
years to help support the family. During that period, she worked in Damascus,
away from her father.
In 1847, she returned to find
that her father had remarried and his new wife desired that Rafqa marry her
brother. At the same time, an aunt wanted to arrange a marriage between Rafqa
and her cousin.
Rafqa was left to decide
what to do with herself, split between two potential suitors and under pressure
from family to make two different choices. She turned to prayer and asked God
to guide her. Her answer surprised everyone. Rafqa would marry neither man, but
instead would devote her life to Jesus and become a nun.
Rafqa traveled to the
convent of Our Lady of Deliverance in Bikfaya. She joined the Mariamettes,
founded by Fr. Jospeh Gemayel.
According to legend, when
she entered the convent and gazed upon the icon of Our Lady of Deliverance, she
heard the voice of God tell her "You will become a nun.
The Mother Superior of
the convent accepted her immediately, without question. Shortly thereafter, her
father and his new wife arrived to try to dissuade Rafqa from her God-chosen
path. She refused to leave and remained devoted to her vocation.
She was sent to Deir El
Qamar to teach catechism. The town became the site of civil unrest and on one
occasions he reportedly saved a child from murder by hiding him under her
robes.
She served in Deir El
Qamar for a year.
In 1861, she returned to
her congregation and become a novice. On March 19, 1862, she took her temporary
vows and was assigned to kitchen service in a seminary.
Rafqa spent her free time
learning Arabic, writing, and arithmetic. She also helped convince other girls
to join the congregation. In 1863, she continued working as a teacher, first at
a school belonging to her congregation in Byblos, then Maad village where she
and a fellow sister established a new school for girls.
Following this early
period, Rafqa repeatedly heard messages from heaven. When her order faced a
crisis, god told her "You will remain a nun." And she heard the
voices of saints directing her to enter the Lebanese Maronite Order. She
obeyed.
Sister Rafqa took her
solemn vows in the new order on Augist 25, 1872.
During her time, she was
known to be quiet and contemplative. She was devoted to prayer and spoke
little. She commonly made sacrifices and lived in great austerity.
In October 1885, Sister
Rafqa made an unusual request of Jesus, asking to share in his suffering. She
immediately began to experience pain in her head, which moved to her eyes. Her
superior was concerned about Rafqa's pain and ordered that she be examined by
doctors and sent to Beirut for treatment.
As she passed through the
nearby church in Byblos, the congregation made note that an American doctor was
in the area. The located the doctor who recommended immediate surgery for
Sister Rafqa.
During the surgery, she
refused anesthesia, and the doctor made a mistake which caused her eye to
emerge from its socket and fall to the floor. Sister Rafqa, instead of
panicking, blessed the doctor, saying "For Christ's passion, god bless
your hands and may God repay you.
The surgery did not
succeed. Shortly thereafter, pain entered her left eye.
For the next 12 years,
she experienced pain in her remaining eye and headaches. At no point did she
reverse her wish to share in Christ's suffering. Instead, she remained joyful
in prayer and patient in her suffering. She remained quiet for long periods,
speaking infrequently, but always joyously.
In 1887, Sister Rafqa was
sent with five other sisters to found a new monastery in Jrabta, Batroun in
Lebanon. She did as she was asked, working patiently and diligently as she was
able despite her suffering. In 1899, she became blind and paralysis set in.
Eventually she was
confined to bed, mostly paralyzed and only able to lie on her right side. Her
body withered, but her hands remained capable, and she used them to knit socks.
A wound developed in left shoulder, which she referred to as «the wound in the
shoulder of Jesus.» This continued for seven years.
On March 23, 1914, she
received her last communion and called upon Jesus and the Holy Family, then
went to her reward in Heaven.
After she was buried in
the monastery cemetery, a light appeared on her grave for three consecutive
light and was witnessed by many.
In 1925, a case for her
beatification was opened in the Vatican and the investigation into her life
began in the year following.
In 1927, her grave was
exhumed and she was reburied in the monastery church.
Pope John Paul declared
her venerable on Feb. 11, 1982, and she was beatified on Nov. 17, 1985. She was
finally recognized as a saint on July 10, 2001.
SOURCE : http://www.catholic.org/saints/saint.php?saint_id=46042
Saint Rafqa
Sister Rafqa (Rebecca)
EI-Choboq EI Rayes, a Maronite Catholic Lebanese nun, was beatified as Blessed
Rafqa in 1985 and canonised as Saint Rafqa on 10 June 2001, in both instances
by His Holiness Pope John Paul II.
In 1885, at the age of
53, Sr Rafqa’s wish and repeated prayers had finally been answered the desire
to participate in the sufferings of Christ. She began to suffer numerous and
extreme violent pains for the remaining 29 years of her life. She is a striking
example for us of how suffering can be lived with joy but only through total
submission to God. She is “The Little Flower of Lebanon” for hope and
intercession to God for divine assistance. The miracles which are now recorded
and verified by the Vatican are a testament to her help.
Saint Rafqa was born on
29 June 1832 in Himlaya, a Maronite village in the Lebanese mountains near Bikfaya.
Her baptismal name was Boutrosiya (pronounced in Arabic as the feminine of
Peter) having been born on the feast day of St Peter. She was an only child of
her father Mrad EI Rayes and her mother Rafqa Gemayel. Her mother died when she
was 7 years old and her father later re-married. Civil war in the 1840’s in
Lebanon caused economic hardship. To help her father, Boutrosiya became a maid
for three years in the home of Assad and Helena EI-Badaui, both in Baabda,
Lebanon, and Damascus, Syria. According to the EI Badaui family she was a
“model of purity”. She was devoted to the Most Holy Virgin and prayed morning
and night having learnt the devotion from the sweet heart of her maternal
mother. On her 21st birthday she entered the convent of the Mariamite Sisters
in Bikfaya. Shortly thereafter her father and stepmother attempted to take her
back home but she refused. Her father never saw her again. After one year of
postulancy, Boutrosiya became a novice on St Maroun’s feast day, 9 February
1855. She pronounced her religious vows in 1856 in Ghazir. For 7 years she
performed kitchen work during the day and studied Arabic, calligraphy and
mathematics at night. For the next 11 years she taught schoolgirls in
Deir-EI-Qamar, Jbeil (Byblos) and Ma’ad. During the time of the massacres of
the Christians in the Chouf Mountains she saved a young boy by hiding him in
her gown (habit) and later herself hid with other Sisters in a stable. Sr
Boutrosiya was deeply affected by the massacres. In 1871 at the age of 39 she
went to the monastery of St Simon in the village of Aitu near Ehden to become a
cloistered nun rather than a teaching nun. It was at that time she adopted her
name in religion as the name of her mother Rafqa. At the age of 41 after 2
years’ novitiate, Sr Rafqa made her solemn vows in 1873 dedicating her
remaining years on earth to a life of asceticism and contemplation. On the
first Sunday of October in 1885 at the age of 53, on the feast of the Holy
Rosary, Sr Rafqa made the following prayer to God: “0 my God, why are you
distant from me and have abandoned me? You don’t visit me with sickness. Have
you perhaps abandoned me?” She desired to share in the sufferings of Christ and
His crucifixion. That same night she felt a violent pain to her head which
spread to her eyes. No doctor could alleviate her sufferings. One American
doctor removed her eye without anaesthetic. She calmly said to the doctor: “I
am in communion with the Passion of Christ. May God preserve your hands,
Doctor. May God repay you.” Enduring immense suffering, she became totally
blind shortly thereafter.
In 1897, at the age of
65, Sr Rafqa and five other nuns transferred to a new convent of Mar Youssef of
Jrapta (St Joseph) in the Batrun region. Her requests for suffering continued.
Gradually she lost weight
and paralysis spread to her whole body with complete dysfunction to all joints.
The whole time she never complained and thanked God for the pains and His holy
will. In a 1981 medical report based on the evidence presented in the Canonical
Process, three specialists diagnosed the most likely cause as tuberculosis with
ocular localisation and multiple bony excrescences. This disease causes the
most unbearable pain. Many of the details outlined above come from the fact
that Sr Rafqa under obedience to her superior Sr Doumit told her life story
which she previously refused because she was so humble. After asking for
absolution and the plenary indulgence, Sr Rafqa died on 23 March 1914 at the
age of 82. She suffered intolerable pain for 29 years. On one occasion Mother
Superior asked Sr Rafqa whether she wished she could see. Rafqa stated that she
would like to have vision just for an hour to see Mother Superior. At that
moment Rafqa saw, and because of her Superior’s doubt Rafqa miraculously described
in detail the items and colours in the room. On another occasion, on the feast
of Corpus Christi, Sr Rafqa, blind and paralysed, left the bed and dragged
herself alone to the chapel to join the other nuns for the adoration, much to
their disbelief. The same phenomenon happened over Rafqa’s tomb as happened
over that of St Charbel immediately following his burial in 1898. A number of
persons from neighbouring villages witnessed a splendid bright light coming
from the tomb. Also, four days after Rafqa’s death, Mother Superior, Sr Doumit,
was instantly cured of a large cyst in her throat which for 8 years had even
made it difficult for her to drink any fluid. Whilst asleep Mother Superior
heard a knock on the door and a voice say, “Take dirt from the grave of Rafqa
and put it on your throat.” The next morning Sr Doumit proceeded to the grave
of Rafqa and took a handful of dirt, mixed it with water and placed it on the
cyst. She then felt her throat and instantly found no trace of the cyst. Since
then numerous persons who have eaten the dirt from around her grave have been
miraculously cured. Between 1926 and 1952, the number of miracles and graces
obtained through the intercession of Rafqa numbered 2,689, and are recorded in
detail with medical evidence in six volumes kept at the convent in Jrapta. Sr
Rafqa’s beatification took place in 1985, and her canonisation in Rome by the
Holy Father John Paul II in 2001. The feast day of St Rafqa is celebrated on 23
March. On this day especially every year the Maronite Catholic Church honours
her and seeks her intercession in our lives.
Sources
Maronite, The Maronite
Heritage.
SOURCE : http://www.maronitehistory.org/Saint_Rafqa
Santa Rebecca ar-Rayyas
da Himláya (Rafqa Pietra Choboq) Vergine
Himlaya, Libano, 29
giugno 1832 - Grabta, Libano, 23 marzo 1914
Nasce a Himlaya,
villaggio del Metn settentrionale, nel 1832. Il suo nome di battesimo in arabo
è Boutroussyeh, che corrisponde all'italiano Pierina. Nel 1853 si presenta alla
congregazione delle suore Mariamât (Figlie di Maria) nel loro convento di
Nostra Signora della Liberazione a Bifkaya. Accolta come postulante, compie il
noviziato, pronuncia i voti nel 1856, studia da maestra e poi incomincia la sua
missione di catechista e insegnante nei villaggi di montagna. Ma nel 1871 entra
nel monastero di San Simeone, ad Aitou, e fa la professione solenne dei voti
nel 1872 prendendo il nome di Rafka, Rebecca. Una nuova famiglia religiosa e
soprattutto un nuovo servizio, che non consiste più nell'insegnare, ma nel
soffrire. Dolori tremendi alla testa e agli occhi, dovuti anche a un'operazione
sbagliata, e accettati con la certezza di partecipazione in questo modo alla
passione del Signore. Muore nel 1914. (Avvenire)
Etimologia: Rebecca =
avvince (gli uomini) con la bellezza, dall'ebraico
Martirologio Romano:
Presso ad-Dahr in Libano, santa Rebecca ar-Rayyās da Himláya, vergine della
Congregazione delle Suore Libanesi Maronite, che, cieca per trent’anni e
affetta da altre infermità in tutto il corpo, perseverò nell’orazione continua
confidando solo in Dio.
Rafqa a Himlaya (1832-1853)
Rafqa nacque a Himlaya, villaggio del Metn settentrionale, il29 giugno 1832. Era figlia unica di Mourad Saber al-Choboq al-Rayès e di Rafqa Gemayel; fu battezzata il 7 luglio 1832 e ricevette il nome di Boutroussyeh (Pierina). I suoi genitori le insegnarono ad amare Dio e a pregare quotidianamente.
Nel 1839, quando aveva sette anni, perse sua madre, alla quale era molto attaccata.
Suo padre cadde, allora, in povertà e, nel 1843, la mandò a Damasco, a servizio nella casa di Asaad al-Badawi, che era di origine libanese, dove restò quattro anni.
Rafqa tornò alla casa paterna nel 1847 e scoprì che suo padre si era risposato in sua assenza con una donna chiamata Kafa. Ella aveva, allora, quindici anni; era bella, socievole e di buon carattere, dotata di una voce melodiosa e di una religiosità profonda e umile. La sua zia materna voleva farla sposare a suo figlio, e la sua matrigna invece al proprio fratello, e ciò fece nascere un dissidio fra loro. Rafqa fu addolorata di questo e decise di farsi religiosa.
Rafqa nella Congregazione delle Mariamât (Figlie di Maria) (1853-1871)
Rafqa chiese a Dio di aiutarla a realizzare il suo desiderio. Le si presentò, allora, alla mente l'idea di recarsi al convento di Nostra Signora della Liberazione a Bikfaya, per divenire religiosa, insieme ad altre due ragazze che aveva incontrato lungo la strada.
Al momento di entrare in chiesa, ella sentì una gioia interiore indescrivibile. Un solo sguardo gettato sull'immagine di Nostra Signora della Liberazione fu sufficiente per confermare in lei la chiamata a consacrarsi a Dio: "Tu diventerai religiosa" le diceva una voce nel profondo del suo cuore. La Madre Superiora accettò lei sola, senza le sue due compagne, senza farle le domande d'uso. Rafqa non ritornerà più a casa sua. Suo padre e la moglie si recarono al convento, per cercare di distoglierla dalla sua decisione, ma inutilmente. Ella fece un anno di postulantato e il 9 febbraio 1855, festa di San Marone, prese l'abito di novizia.
Il 10 febbraio dell'anno seguente (1856), emise i voti religiosi, sempre nel convento di Nostra Signora della Liberazione a Bikfaya.
Il primo agosto 1858, la giovane religiosa fu inviata al Seminario di Ghazir, in compagnia di suor Maria Gemayel. I Padri Gesuiti dirigevano, all'epoca, quel seminario. I superiori si proponevano, allora, di dare un'educazione adeguata alle ragazze che desideravano entrare fra le Mariamât. Oltre a questo incarico, fu affidato a Rafqa il servizio della cucina del seminario. Fra i seminaristi c'erano, a quel tempo, il futuro Patriarca Elia Huwayek, l'Arcivescovo Boutros al-Zoghbi e molti altri.
Durante il soggiorno a Ghazir, profittò dei momenti liberi per approfondire le proprie conoscenze della lingua araba, dell'ortografia e dell'aritmetica.
In seguito i superiori la inviarono in numerose scuole della montagna libanese, come Beit-Chabab, Choueir, Hammana,e altre.
Nel 1860, Rafqa fu trasferita a Deir al-Qamar, per insegnare il Catechismo ai giovani. Ebbero luogo in quel periodo i drammatici avvenimenti che insanguinarono il Libano in quell'anno. Rafqa vide con i propri occhi il martirio di un gran numero di persone. Ebbe anche il coraggio di nascondere un bambino sotto il proprio mantello, salvandolo dalla morte. Rafqa trascorse a Deir al-Qamar circa un anno: poi tornò a Ghazir, passando per Beyrouth.
Nel 1862, per ordine dei suoi superiori, Rafqa fu trasferita alla scuola della sua Congregazione a Jbeil, dove trascorse un anno a istruire le ragazze ed a formarle nei principi della fede cristiana.
All'inizio del 1864, fu trasferita da Jbeil a Maad, su richiesta del grande
benefattore Antoun Issa. Vi rimase sette anni, durante i quali fondò una scuola
per istruire le ragazze; fu aiutata, in questo, da un'altra religiosa.
Rafqa nella Congregazione delle Monache Libanesi Maronite (1871-1914)
1. Al Monastero di Mar Semaan al-Qarn, Aïtou
Durante il suo soggiorno a Maad, nel corso di una crisi che aveva scosso la Congregazione delle Mariamât, intorno al 1871, Rafqa domandò a Dio di aiutarla a prendere una decisione secondo la sua volontà. In quei momenti sentì una voce che le diceva: "Tu sarai monaca".
Dopo aver pregato fervidamente, vide in sogno San Giorgio, San Simeone lo Stilita, e Sant'Antonio il Grande, Padre dei monaci, che le disse: "Entra nell'Ordine delle Monache Libanesi Maronite". Antoun Issa la aiutò a trasferirsi da Maad al monastero di San Simeone al-Qarn a Aïtou, dove fu subito ricevuta, e vestì l'abito di novizia il 12 luglio 1871. Quindi, il 25 agosto 1872, fece la professione religiosa solenne, e prese il nome di suor Rafqa, in ricordo di sua madre, che si era chiamata Rafqa.
Trascorrerà 26 anni nel monastero di Mar Semaan al-Qarn, Aïtou (1871-1897), essendo un esempio vivente, per le religiose sue consorelle, nell'obbedienza alle Regole, l'assiduità nelle preghiere, l'ascesi, l'abnegazione, ed il lavoro compiuto in silenzio.
La prima domenica d'ottobre del 1885, nella chiesa del monastero, mentre era in preghiera, domandò al Signore di farla partecipare alla sua Passione redentrice. La sua preghiera fu esaudita la sera stessa: essa cominciò a provare fortissimi dolori alla testa e ben presto furono colpiti anche gli occhi. Tutte le cure furono senza effetto e si decise di mandarla a Beyrouth per tentare altre cure. Durante il viaggio si fermò a Jbeil, dove fu affidata a un medico americano che, dopo averla visitata, decise di operarla, ma durante l'operazione le estrasse per errore l'occhio destro. Il male colpì ben presto anche l'occhio sinistro; allora, i medici giudicarono che qualunque cura sarebbe stata inutile e Rafqa tornò nel suo monastero, dove il dolore agli occhi la accompagnò per 12 anni. Sopportò il suo dolore con pazienza, in silenzio, nella preghiera e nella gioia, ripetendo continuamente: "In unione con la Passione di Cristo".
2. Nel monastero di San Giuseppe al-Daher, Jrabta (1897-1914)
Le autorità religiose dell'Ordine Libanese Maronita avevano preso la decisione di fondare il monastero di San Giuseppe al-Daher, a Jrabta (Batroun), e, nel 1897, furono distaccate sei religiose dal monastero di Mar Semaan a Aïtou, per formare la prima comunità residente in questo nuovo monastero, sotto l'autorità della Madre Ursula Doumith di Maad. Rafqa faceva parte di questo gruppo. Nel 1899 divenne completamente cieca, inaugurando una nuova tappa del suo calvario.
Rafqa visse l'ultima tappa della sua vita cieca e paralitica: gli occhi completamente spenti, dolori acuti nei fianchi, e una debolezza generale in tutto il corpo, ad eccezione del suo volto, che restò luminoso e sereno fino all'ultimo respiro. Il femore destro si era dislocato e spostato; lo stesso anche il femore dell'altra gamba; la clavicola si era dislocata e conficcata nel collo; le vertebre potevano essere contate ad una ad una. Non rimaneva nessuna parte del corpo sana, tranne le articolazioni delle mani, delle quali si serviva per lavorare a maglia, ringraziando il Signore per averle risparmiato la sofferenza di dover restare senza poter far nulla.
Rafqa si addormentò nel Signore in odore di santità il 23 marzo 1914, dopo una vita passata nella preghiera, nel servizio e nel portare la Croce, affidandosi all'intercessione di Maria, Madre di Dio, e di San Giuseppe. Fu sepolta nel cimitero del monastero.
Il 10 luglio 1927 la sua spoglia mortale venne trasferita in una tomba nuova, in un angolo della chiesa del monastero, e questoin seguito all'introduzione della sua causa di beatificazione, il 23 dicembre 1925, ed all'inizio dell'inchiesta sulla fama di santità,il 16 maggio 1926.
Sua Santità il Papa Giovanni Paolo II l'ha dichiarata Venerabile l'11 febbraio
1982; fu beatificata il 17 novembre 1985 e canonizzata il 10 giugno 2001.
Fonte : Santa Sede
SOURCE : http://www.santiebeati.it/dettaglio/46725
OMELIA DI GIOVANNI PAOLO
II
Domenica, 17 novembre 1985
“Voi siete il sale della
terra” (Mt 5, 13).
1. Nell’odierna liturgia
la Chiesa ci ricorda queste parole di Cristo Signore, pronunziate nel discorso
della montagna.
Il sale ha il suo sapore che
non può perdere. Grazie a questo sapore esso è necessario alla terra, è
necessario all’uomo. Il cibo senza sale è insipido, senza gusto. Proprio per
questo il sale deve conservare il suo sapore. Se lo perde, non serve a
nulla (cf. Mt 5, 13).
Il Signore Gesù dice
queste parole ai discepoli. E le dice servendosi di una parabola: “Voi
siete il sale della terra”. Voi dovete essere sale. Voi dovete
dare sapore - il sapore evangelico - alla vita dell’umanità. Siate il
sale!
2. La Chiesa applica
queste parole alle tre persone che oggi eleva alla gloria degli altari: Pio
Campidelli, passionista; suor Maria Teresa di Gesù Gerhardinger, fondatrice
delle Povere suore scolastiche di Nostra Signora; Rafqa (Rebecca) Ar-Rayes de
Himlaya, monaca dell’Ordine Libanese Maronita. La santità è “il gusto” specifico della
vita cristiana. E in questo senso i santi sono il sale della terra (cf. Lumen
gentium, 33).
Come il buon sale,
immersi nell’esperienza multiforme della vita umana e nell’epoca storica alla
quale sono inviati, i santi, con l’intenso sapore della loro testimonianza
fedele al Vangelo fino all’eroismo, sanno permeare il loro ambiente della
dottrina di Cristo, contribuendo alla progressiva attuazione della missione
della Chiesa nel mondo.
3. Nell’anno
internazionale della gioventù è elevato alla gloria degli altari Pio
Campidelli, fratel Pio di San Luigi, un giovane che, come sale saporoso, ha
dato la vita per la sua terra, per il suo popolo: offrì la vita per la Chiesa,
il Papa, la conversione dei peccatori, per la sua Romagna.
Fratel Pio ha trovato il
valore fondamentale della sua vita religiosa proprio nel dono di se stesso.
Questo tratto essenziale della sua fisionomia interiore apparve ai testimoni
specialmente nel momento della morte, quando, “con piena conoscenza della sua
prossima consumazione andavasi tuttodì offrendo a compiere perfettamente il suo
sacrificio per uniformarsi alla volontà del suo Dio; l’offriva per la Chiesa .
. . e in specie per il bene della sua diletta Romagna” (dal “Processo
Canonico”). Solo in quel momento si espresse la peculiare nota della sua virtù,
che rivelò lo stile dell’intera sua esperienza spirituale.
Fin da fanciullo Pio
Campidelli aveva percepito l’attrazione alla preghiera, alla liturgia,
all’istruzione religiosa e, sostenuto dal buon esempio della famiglia, vi aveva
aderito con entusiasmo, manifestandolo con le espressioni tipiche dell’infanzia
innocente, come la devozione alla Madonna al Santissimo Sacramento, al
Crocifisso. Entrato nella Congregazione dei Passionisti, vi trovò il clima
favorevole per sviluppare l’aspirazione dominante di vivere in unione con Dio
nell’intimo di sé e per prepararsi a coinvolgere gli altri in questa esperienza
appassionante nell’esercizio del ministero sacerdotale. Al sacerdozio, però,
non poté arrivare perché Dio lo chiamò a sé, all’età di ventun anni. Nel voto
particolare dei passionisti di fare continua memoria della passione, morte e
risurrezione di Gesù, egli seppe coinvolgere totalmente la propria vita,
realizzando così la missione della vocazione specifica della sua famiglia
religiosa. Proveniva da gente povera, aveva salute fragile, intelligenza
normale; ma non ritenne sfortuna né senti come una frustrazione la sua povertà
e il suo limite. Realizzò, invece, il massimo di sé perché “ricercò la sapienza
nella preghiera . . . seguì dalla giovinezza le sue orme . . . vi trovò
insegnamento abbondante” (cf. Sir 51, 13-16). E fu così che fratel
Pio fu vero “sale della terra” per quanti lo conobbero da vivo, e “sale”
continua ad essere per quanti avvicinano la luminosa testimonianza del suo
esempio.
4. “Voi siete la luce del
mondo” (Mt 5, 14). Gesù rivolge oggi queste parole del Vangelo in modo
particolare anche alla nostra nuova beata Maria Teresa Gerhardinger. La Chiesa
esalta la luce che emana dalla sua vita santa e dalla sua opera; proclamandola
beata la pone sul candelabro, perché d’ora in avanti la sua luce splenda per
tutti gli uomini. La Chiesa onora, in Madre Teresa una qualificata educatrice e
insieme una straordinaria opera educativa cristiana, che tuttora continua, in
molte regioni e continenti, mediante la congregazione da lei fondata, delle
“Povere suore scolastiche di Nostra Signora”.
All’età di soli dodici
anni, quando ancora si chiamava Carolina Gerhardinger, essa accolse prontamente
la chiamata a divenire insegnante; e più tardi fondò la sua congregazione per
l’educazione, rispondendo, così, a una grande sfida del suo tempo; sfida che
interpretò come una speciale chiamata di Dio nei suoi riguardi. La carenza di
educazione e di vita di fede, prodotta dai rivolgimenti politici e sociali, la
decadenza morale delle famiglie, soprattutto l’abbandono della gioventù,
richiedevano nuove vie per una efficace formazione e un rinnovamento cristiani,
specialmente tra le popolazioni rurali e gli strati sociali più umili e poveri.
Con la guida spirituale del vescovo Wittman, ben convinto del fatto che le
donne e le madri determinano la vita morale delle città e delle nazioni, la
beata Maria Teresa di Gesù si consacrò, insieme alle consorelle, soprattutto
all’educazione cristiana della gioventù femminile, per ottenere il risanamento
morale delle famiglie e il miglioramento della società mediante la formazione
di buone madri e donne di casa.
Carolina Gerhardinger
intese il suo compito educativo come un invito a essere, secondo lo spirito di
Cristo, “sale della terra” per gli altri (cf. Mt 5, 13). Il suo
impegno sociale è, in fondo, un apostolato cristiano, che trova la sua piena
espressione nella persona che nella società secolarizzata del nostro tempo,
rimane valido e attuale, oggi come allora.
Chiediamo che la beata
Maria Teresa di Gesù Gerhardinger sia, d’ora in avanti, per tutti gli educatori
cristiani, e non solo per le consorelle della sua congregazione, un luminoso
esempio e una interceditrice.
5. È ancora una donna la
terza figura luminosa elevata agli onori della beatificazione, la beata Rafqa.
La sua origine ci fa volgere immediatamente lo sguardo e il cuore verso la
terra così cara del Libano di cui la Bibbia ha conservato delle immagini assai
suggestive. Oggi questa evocazione si accompagna a una profonda stretta del
cuore, a causa delle innumerevoli sofferenze che schiacciano le infelici
popolazioni di questo paese. È il motivo per il quale, e con quanto fervore,
sale dal mio cuore una supplica alla nuova beata. La prego d’intercedere presso
Dio per la sua nobile patria accasciata dai tormenti. Possano gli abitanti del
Libano trovare nell’esempio di questa donna forte, che ha tanto sofferto e non
ha mai fatto soffrire, un incoraggiamento ad avanzare sulle vie del perdono,
della riconciliazione e della pace!
La beata Rafqa de Himlaya
fu veramente “sale della terra e luce del mondo”: missione che incombe a tutti
i discepoli del Cristo. Avendo molto ricevuto dalle ricche tradizioni
ecclesiali e monastiche del Libano, la nuova beata ha trasmesso in cambio al
suo Paese e alla Chiesa il sapore misterioso di un’esistenza totalmente impregnata
dello spirito di Cristo redentore. Essa è veramente come “una luce in cima alla
montagna”. Le si può anche applicare il bel versetto del Salmo 92: “Il giusto
fiorirà come palma, crescerà come cedro del Libano”!
Aggregatasi inizialmente
alle Suore Marianite col nome di suor Anissa, vale a dire suor Agnese, dopo una
breve preparazione fu incaricata dell’insegnamento elementare e dell’educazione
religiosa ai suoi piccoli compatrioti. In questi compiti delicati, essa
manifestò una diligenza e una dolcezza che impressionarono profondamente i suoi
alunni e le loro famiglie. I fanciulli spontaneamente accorrevano a lei.
Durante la persecuzione del 1860 ne salvò molti. Si racconta che un bambino di
Deir-el-Qamar fuggì alla morte rifugiandosi sotto il mantello della cara suora.
L’anno 1871 segna una
svolta nella vita di suor Anissa. La sua cara Congregazione delle Mariamette fu
disciolta. Bussò allora alla porta dell’Ordine Libanese Maronita, e vi fece la
professione solenne il 25 agosto 1873 sotto il nome di suo Rafqa, o Rebecca,
che era il nome di sua madre stessa. Giunta alla cinquantina e godendo di buona
salute, fu allora che suor Rafqa, spinta misteriosamente dallo Spirito Santo,
desiderò la grazia di essere visitata dalla malattia. Lungi dall’essere vittima
di un gusto morboso per il dolore, provava il fascino mistico della conformità
al Cristo sofferente. A partire dal 1885, fino alla sua morte nel 1914,
conoscerà quotidianamente dei mal di testa e di occhi che la condussero
progressivamente ad uno stato d’impotenza e di cecità complete. La sua
preghiera più frequente era questa: “In comunione con la tua sofferenza, o
Gesù”.
Ammirevole suor Rafqa, imitazione così umile e autentica del Cristo crocifisso, noi ti ringraziamo! Se non hai aggiunto nulla alla redenzione unica e sovrabbondante del Signore Gesù, ci hai lasciato la testimonianza sconvolgente di una cooperazione misteriosa e dolorosa all’applicazione dei frutti di questa redenzione. Che i discepoli di Cristo, dovunque oggi essi siano, e i tuoi compatrioti libanesi così provati da dieci anni di conflitti, possano attingere nella tua vita di sofferenza e di gloria il coraggio evangelico di offrire, di sperare, di perdonare, di amare!
© Copyright 1985 -
Libreria Editrice Vaticana
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
CAPPELLA PAPALE PER LA
CANONIZZAZIONE DI 5 BEATI
OMELIA DI GIOVANNI PAOLO
II
Santissima Trinità, 10
giugno 2001
1. "Sia
benedetto Dio Padre, e l'unigenito Figlio di Dio, e lo Spirito Santo: perché
grande è il suo amore per noi" (Ant. d'inizio).
Sempre, ma specialmente
nell'odierna festa della Santissima Trinità, l'intera Liturgia è orientata al
mistero trinitario, sorgente di vita per ogni credente.
"Gloria al Padre,
gloria al Figlio, gloria allo Spirito Santo": ogni volta che proclamiamo queste
parole, sintesi della nostra fede, adoriamo l'unico e vero Dio in tre Persone.
Contempliamo attoniti questo mistero che ci avvolge totalmente. Mistero di
amore; mistero di ineffabile santità.
"Santo, Santo, Santo
il Signore, Dio dell'universo" canteremo tra poco, entrando nel cuore
della Preghiera eucaristica. Il Padre ha tutto creato con saggezza e amorevole
provvidenza; il Figlio con la sua morte e risurrezione ci ha redenti; lo
Spirito Santo ci santifica con la pienezza dei suoi doni di grazia e di
misericordia.
Possiamo a giusto titolo
definire l'odierna solennità una "festa della santità". In questo
giorno, pertanto, trova la sua più opportuna cornice la cerimonia di
canonizzazione di cinque Beati: Luigi
Scrosoppi, Agostino
Roscelli, Bernardo
da Corleone, Teresa
Eustochio Verzeri, Rafqa
Pietra Choboq Ar-Rayès.
2. "Giustificati...
per la fede, noi siamo in pace con Dio per mezzo del Signore nostro Gesù Cristo"
(Rm 5,1).
Per l'apostolo Paolo,
come abbiamo ascoltato nella seconda Lettura, la santità è dono che il
Padre ci comunica mediante Gesù Cristo. La fede in Lui è, infatti, principio di
santificazione. Per la fede l'uomo entra nell'ordine della grazia; per la fede
egli spera di prendere parte alla gloria di Dio. Questa speranza non è vana
illusione, ma frutto sicuro di un cammino ascetico tra tante tribolazioni,
affrontate con pazienza e virtù provata.
Fu questa l'esperienza
di san
Luigi Scrosoppi, durante una vita interamente spesa per amore di Cristo e
dei fratelli, specialmente dei più deboli e indifesi.
"Carità!
Carità!": quest'esclamazione sgorgò dal suo cuore nel momento di lasciare
il mondo per il Cielo. La carità egli esercitò in modo esemplare, soprattutto
nei confronti delle ragazze orfane e abbandonate, coinvolgendo un gruppo di
maestre, con le quali diede inizio all'Istituto delle "Suore della Divina
Provvidenza".
La carità fu il segreto
del suo lungo e instancabile apostolato, nutrito di costante contatto con
Cristo, contemplato e imitato nell'umiltà e nella povertà della sua nascita a
Betlemme, nella semplicità della vita laboriosa a Nazaret, nella completa
immolazione sul Calvario, nell'eloquente silenzio dell'Eucaristia. Per questo
la Chiesa lo addita ai sacerdoti e ai fedeli quale modello di profonda ed
efficace sintesi tra la comunione con Dio e il servizio dei fratelli. Modello,
in altre parole, di un'esistenza vissuta in comunione intensa con la Santissima
Trinità.
3. "Grande è il suo
amore per noi". L'amore di Dio per gli uomini si è manifestato con
particolare evidenza nella vita di sant'Agostino
Roscelli, che oggi contempliamo nel fulgore della santità. La sua
esistenza, tutta permeata di fede profonda, può essere considerata un dono
offerto per la gloria di Dio e per il bene delle anime. Fu la fede a renderlo
sempre obbediente alla Chiesa e ai suoi insegnamenti, in docile adesione al
Papa e al proprio Vescovo. Dalla fede seppe attingere conforto nelle ore
tristi, nelle aspre difficoltà e negli avvenimenti dolorosi. Fu la fede la
roccia solida alla quale seppe aggrapparsi per non cedere mai allo
scoraggiamento.
Questa stessa fede sentì
il dovere di comunicare agli altri, soprattutto a coloro che accostava nel
ministero della confessione. Divenne maestro di vita spirituale specialmente
per le Suore che egli fondò, le quali lo videro sereno pur in mezzo alle
situazioni più critiche. Sant'Agostino Roscelli esorta anche noi a confidare
sempre in Dio, immergendoci nel mistero del suo amore.
4. "Gloria al Padre,
al Figlio, allo Spirito Santo". Alla luce del mistero della Trinità
acquista singolare eloquenza la testimonianza evangelica di san
Bernardo da Corleone, anch'egli elevato oggi agli onori degli altari. Di
lui tutti si meravigliavano e si domandavano come un frate laico potesse
discorrere così altamente del mistero della Santissima Trinità. In effetti, la
sua vita fu tutta protesa verso Dio, attraverso uno sforzo costante di ascesi,
intessuta di preghiera e di penitenza. Coloro che lo hanno conosciuto attestano
concordi che "egli sempre stava intento nell'orazione", "mai
cessava di orare", "orava di continuo " (Summ., 35). Da questo
colloquio ininterrotto con Dio, che trovava nell'Eucaristia il suo centro
propulsore, traeva linfa vitale per il suo coraggioso apostolato, rispondendo
alle sfide sociali del tempo, non scevro di tensioni e di inquietudini.
Anche oggi il mondo ha
bisogno di santi come Fra' Bernardo immersi in Dio e proprio per questo capaci
di trasmetterne la verità e l'amore. L'umile esempio di questo Cappuccino
costituisce un incoraggiamento a non stancarci di pregare, essendo proprio la
preghiera e l'ascolto di Dio l'anima dell'autentica santità.
5. "Lo Spirito di
verità vi guiderà alla verità tutta intera" (Anti. di Comunione). Teresa
Eustochio Verzeri, che quest'oggi contempliamo nella gloria di Dio, nella
sua breve ma intensa vita si lasciò condurre docilmente dallo Spirito Santo. A
lei Dio si rivelò come misteriosa presenza davanti a cui ci si deve inchinare
con profonda umiltà. Sua gioia era considerarsi sotto la costante protezione
divina, sentendosi nelle mani del Padre celeste, nel quale imparò a confidare
sempre.
Abbandonandosi all'azione
dello Spirito, Teresa visse la particolare esperienza mistica
"dell'assenza di Dio". Solo una fede incrollabile le impedì di non
smarrire la confidenza in questo Padre provvidente e misericordioso, che la
metteva alla prova: "E' giusto - ella scriveva - che la sposa, dopo aver
seguito lo sposo in tutte le sue pene che ne accompagnarono la vita, abbia
parte ancora con lui alla più terribile" (Libro dei doveri, III, 130).
E' questo l'insegnamento
che santa Teresa lascia all'Istituto delle "Figlie del Sacro Cuore di
Gesù", da lei fondato. Questo è l'insegnamento che lascia a tutti noi.
Anche in mezzo alle contrarietà e alle sofferenze intime ed esteriori occorre
mantenere viva la fede in Dio Padre, Figlio e Spirito Santo.
6. Canonizzando la
beata Rafqa
Choboq Ar-Rayes, la Chiesa illumina in modo particolare il mistero
dell'amore donato e accolto per la gloria di Dio e la salvezza del mondo.
Questa monaca dell'Ordine libanese maronita desiderava amare e dare la propria
vita per i suoi fratelli. Nelle sofferenze che non hanno cessato di tormentarla
negli ultimi ventinove anni della sua esistenza, santa Rafqa ha sempre
manifestato un amore generoso e appassionato per la salvezza dei fratelli,
traendo dalla sua unione con Cristo, morto sulla croce, la forza di accettare
volontariamente e di amare la sofferenza, autentica via di santità.
Possa santa Rafqa
vegliare su quanti conoscono la sofferenza, in particolare sui popoli del Medio
Oriente che devono affrontare la spirale distruttrice e sterile della violenza!
Per sua intercessione, chiediamo al Signore di aprire i cuori alla ricerca
paziente di nuove vie per la pace, affrettando i giorni della riconciliazione e
della concordia!
7. "O Signore,
nostro Dio, quanto è grande il tuo nome su tutta la terra!" (Sal 8,2.10).
Contemplando questi fulgidi esempi di santità, ritorna spontanea nel cuore
l'invocazione del Salmista. Il Signore non cessa di donare alla Chiesa e al
mondo mirabili esempi di uomini e donne, nei quali si riflette la sua gloria
trinitaria. La loro testimonianza ci spinga a guardare verso il Cielo e a
cercare senza posa il Regno di Dio e la sua giustizia.
Maria, Regina di tutti i
Santi, che per prima hai accolto la chiamata dell'Altissimo, sostienici nel
servire Dio e i fratelli. E voi camminate con noi, santi Luigi
Scrosoppi, Agostino
Roscelli, Bernardo
da Corleone, Teresa
Eustochio Verzeri, Rafqa
Pietra Choboq Ar-Rayès, perché la nostra esistenza, come la vostra, sia
lode al Padre, al Figlio e allo Spirito Santo. Amen!
Copyright © Dicastero per
la Comunicazione - Libreria Editrice Vaticana
Rebecca (Rafqa Ar-Rayès)
(1832-1914)
Beatificazione:
- 17 novembre 1985
- Papa Giovanni
Paolo II
Canonizzazione:
- 10 giugno 2001
- Papa Giovanni
Paolo II
- Piazza San Pietro
Ricorrenza:
- 23 marzo
Vergine, religiosa della
Congregazione dell'Ordine delle Suore Libanesi Maronite, che, cieca per
trent’anni e affetta da altre infermità in tutto il corpo, perseverò
nell’orazione continua confidando solo in Dio
"In unione con la
Passione di Cristo"
Rebecca, al secolo Rafqa
(Boutroussyeh) Pietra Choboq Ar-Rayès nacque a Himlaya, villaggio del Metn
settentrionale, il 29 giugno 1832. Era figlia unica di Mourad Saber al-Choboq
al-Rayès e di Rafqa Gemayel; fu battezzata il 7 luglio 1832 e ricevette il nome
di Boutroussyeh (Pierina). I suoi genitori le insegnarono ad amare Dio e a
pregare quotidianamente.
Nel 1839, quando aveva
sette anni, perse sua madre, alla quale era molto attaccata.
Suo padre cadde, allora,
in povertà e, nel 1843, la mandò a Damasco, a servizio nella casa di Asaad
al-Badawi, che era di origine libanese, dove restò quattro anni.
Rafqa tornò alla casa
paterna nel 1847 e scoprì che suo padre si era risposato in sua assenza con una
donna chiamata Kafa. Ella aveva, allora, quindici anni; era bella, socievole e
di buon carattere, dotata di una voce melodiosa e di una religiosità profonda e
umile. La sua zia materna voleva farla sposare a suo figlio, e la sua matrigna
invece al proprio fratello, e ciò fece nascere un dissidio fra loro. Rafqa
fu addolorata di questo e decise di farsi religiosa.
Rafqa chiese a Dio di
aiutarla a realizzare il suo desiderio. Le si presentò, allora, alla mente
l'idea di recarsi al convento di Nostra Signora della Liberazione a Bikfaya,
per divenire religiosa, insieme ad altre due ragazze che aveva incontrato lungo
la strada.
Al momento di entrare in
chiesa, ella sentì una gioia interiore indescrivibile. Un solo sguardo gettato
sull'immagine di Nostra Signora della Liberazione fu sufficiente per confermare
in lei la chiamata a consacrarsi a Dio: "Tu diventerai religiosa" le
diceva una voce nel profondo del suo cuore. La Madre Superiora accettò lei
sola, senza le sue due compagne, senza farle le domande d'uso. Rafqa non
ritornerà più a casa sua. Suo padre e la moglie si recarono al convento, per
cercare di distoglierla dalla sua decisione, ma inutilmente. Ella fece un anno
di postulantato e il 9 febbraio 1855, festa di San Marone, prese l'abito di
novizia.
Il 10 febbraio dell'anno
seguente (1856), emise i voti religiosi, sempre nel convento di Nostra Signora
della Liberazione a Bikfaya.
Il primo agosto 1858, la
giovane religiosa fu inviata al Seminario di Ghazir, in compagnia di suor Maria
Gemayel. I Padri Gesuiti dirigevano, all'epoca, quel seminario. I superiori si
proponevano, allora, di dare un'educazione adeguata alle ragazze che
desideravano entrare fra le Mariamât. Oltre a questo incarico, fu affidato a
Rafqa il servizio della cucina del seminario. Fra i seminaristi c'erano, a quel
tempo, il futuro Patriarca Elia Huwayek, l'Arcivescovo Boutros al-Zoghbi e
molti altri.
Durante il soggiorno a
Ghazir, profittò dei momenti liberi per approfondire le proprie conoscenze
della lingua araba, dell'ortografia e dell'aritmetica.
In seguito i superiori la
inviarono in numerose scuole della montagna libanese, come Beit-Chabab,
Choueir, Hammana,e altre.
Nel 1860, Rafqa fu
trasferita a Deir al-Qamar, per insegnare il Catechismo ai giovani. Ebbero
luogo in quel periodo i drammatici avvenimenti che insanguinarono il Libano in
quell'anno. Rafqa vide con i propri occhi il martirio di un gran numero di
persone. Ebbe anche il coraggio di nascondere un bambino sotto il proprio
mantello, salvandolo dalla morte. Rafqa trascorse a Deir al-Qamar circa un
anno: poi tornò a Ghazir, passando per Beyrouth.
Nel 1862, per ordine dei
suoi superiori, Rafqa fu trasferita alla scuola della sua Congregazione a
Jbeil, dove trascorse un anno a istruire le ragazze ed a formarle nei principi
della fede cristiana.
All'inizio del 1864, fu
trasferita da Jbeil a Maad, su richiesta del grande benefattore Antoun Issa. Vi
rimase sette anni, durante i quali fondò una scuola per istruire le ragazze; fu
aiutata, in questo, da un'altra religiosa.
Durante il suo soggiorno
a Maad, nel corso di una crisi che aveva scosso la Congregazione delle
Mariamât, intorno al 1871, Rafqa entrò nella chiesa di San Giorgio e domandò a
Dio di aiutarla a prendere una decisione secondo la sua volontà. In quei
momenti sentì una voce che le diceva: "Tu sarai monaca".
Dopo aver pregato
fervidamente, vide in sogno San Giorgio, San Simeone lo Stilita, e Sant'Antonio
il Grande, Padre dei monaci, che le disse: "Entra nell'Ordine delle
Monache Libanesi Maronite". Antoun Issa la aiutò a trasferirsi da
Maad al monastero di San Simeone al-Qarn a Aïtou, dove fu subito ricevuta, e
vestì l'abito di novizia il 12 luglio 1871. Quindi, il 25 agosto 1872, fece la
professione religiosa solenne, e prese il nome di suor Rafqa, in ricordo di sua
madre, che si era chiamata Rafqa.
Trascorrerà 26 anni nel
monastero di Mar Semaan al-Qarn, Aïtou (1871-1897), essendo un esempio vivente,
per le religiose sue consorelle, nell'obbedienza alle Regole, l'assiduità nelle
preghiere, l'ascesi, l'abnegazione, ed il lavoro compiuto in silenzio.
La prima domenica
d'ottobre del 1885, nella chiesa del monastero, mentre era in preghiera,
domandò al Signore di farla partecipare alla sua Passione redentrice. La sua
preghiera fu esaudita la sera stessa: essa cominciò a provare fortissimi dolori
alla testa e ben presto furono colpiti anche gli occhi. Tutte le cure furono
senza effetto e si decise di mandarla a Beyrouth per tentare altre cure.
Durante il viaggio si fermò nella residenza dei monaci a San Giovanni Marco, a
Jbeil, dove fu affidata a un medico americano che, dopo averla visitata, decise
di operarla, ma durante l'operazione le estrasse per errore l'occhio destro. A
Beyrouth, dove fu ospitata nel convento delle Figlie della Carità, i medici la
visitarono e riuscirono ad arrestare l'emorragia provocata dall'operazione. Ma
il male colpì ben presto anche l'occhio sinistro; allora, i medici giudicarono
che qualunque cura sarebbe stata inutile e Rafqa tornò nel suo monastero, dove
il dolore agli occhi la accompagnò per 12 anni. Sopportò il suo dolore con
pazienza, in silenzio, nella preghiera e nella gioia, ripetendo continuamente:
"In unione con la Passione di Cristo".
Le autorità religiose
dell'Ordine Libanese Maronita avevano preso la decisione di fondare il
monastero di San Giuseppe al-Daher, a Jrabta (Batroun), e, nel 1897, furono distaccate
sei religiose dal monastero di Mar Semaan a Aïtou, per formare la prima
comunità residente in questo nuovo monastero, sotto l'autorità della Madre
Ursula Doumith di Maad. Rafqa faceva parte di questo gruppo. Nel 1899 la vista
si estinse anche nel suo occhio sinistro: ella divenne completamente cieca,
inaugurando una nuova tappa del suo calvario.
Rafqa visse l'ultima
tappa della sua vita cieca e paralitica: gli occhi completamente spenti, dolori
acuti nei fianchi, e una debolezza generale in tutto il corpo, ad eccezione del
suo volto, che restò luminoso e sereno fino all'ultimo respiro. Il femore
destro si era dislocato e spostato; lo stesso anche il femore dell'altra gamba;
la clavicola si era dislocata e conficcata nel collo; le vertebre potevano essere
contate ad una ad una. Non rimaneva nessuna parte del corpo sana, tranne le
articolazioni delle mani, delle quali si serviva per lavorare a maglia,
ringraziando il Signore per averle risparmiato la sofferenza di dover restare
senza poter far nulla. La sua bocca lodava il Signore e gli rivolgeva fervidi
ringraziamenti per averla associata alla sua Passione redentrice.
Rafqa si addormentò nel
Signore in odore di santità il 23 marzo 1914, dopo una vita passata nella
preghiera, nel servizio e nel portare la Croce, affidandosi all'intercessione
di Maria, Madre di Dio, e di San Giuseppe. Fu sepolta nel cimitero del
monastero.
Il 10 luglio 1927 la sua
spoglia mortale venne trasferita in una tomba nuova, in un angolo della chiesa
del monastero, e questoin seguito all'introduzione della sua causa di
beatificazione, il 23 dicembre 1925, ed all'inizio dell'inchiesta sulla fama di
santità,il 16 maggio 1926.
Sua Santità il Papa
Giovanni Paolo II l'ha dichiarata Venerabile l'11 febbraio 1982; fu beatificata
il 17 novembre 1985 e dichiarata esempio da imitare nella sua devozione al
Santissimo Sacramento per l'anno del Giubileo del 2000.
SOURCE : https://www.causesanti.va/it/santi-e-beati/rebecca-rafqa-ar-rayes.html
Den hellige Rebekka
Ar-Rayès av Himlaya (1832-1914)
Minnedag:
23. mars
Familien var fattig, så
Petra måtte ut i arbeid straks hun var gammel nok. I 1843 hadde faren
økonomiske vanskeligheter, så fra hun var 11 til 15 år arbeidet Petra som
hushjelp i hjemmet til Assaad Badawi, en kristen libanesisk familie i Damaskus
i Syria som var venner av hennes far. I 1847 ble hun kalt hjem fordi faren og
stemoren ville gifte henne bort til stemorens sønn, men hun var ikke enig i
valg av brudgom. Dermed oppsto det en stor familiekonflikt som ble løst først
da Petra flyktet hjemmefra. Hun synes å ha bodd i Himlaya til hun var 21 år, og
hun var kjent for å ha avvist interesserte unge menn.
En dag i 1853 da hun kom
hjem etter å ha hentet vann, overhørte hun en opphetet meningsutveksling mellom
stemoren og en tante om hvem Petra skulle gifte seg med. Da bestemte hun seg
for å reise hjemmefra og bli ordenssøster, noe som lenge hadde vært hennes
hemmelige ønske. Hun dro til klosteret St. Maria av Befrielsen (Mariamât) i
nærheten av landsbyen Bikfaya og ba om å bli opptatt hos Miriam-søstrene av Den
uplettede unnfangelse (Mariamette-søstrene). Instituttet var nylig grunnlagt av
jesuittene ved p. Joseph Gemayel med det formål å undervise unge kvinner, og
det var den første maronittiske kongregasjonen med et aktivt apostolat.
På veien møtte Petra tre
andre unge kvinner og foreslo at de skulle dra sammen med henne. To av dem gikk
med på det, og de fortsatte sammen. De tre presenterte seg for superioren, som
aksepterte Petra uten videre, men ba de andre om å komme tilbake en annen gang.
Dagen etter kom faren og stemoren og forsøkte å hente datteren ut fra klosteret
med makt, men uten å lykkes. Petra tryglet superioren om å få slippe å gå til
taleværelset, og hun så aldri foreldrene igjen.
Petra begynte som
postulant i 1853, og hun ble sendt til det jesuittdrevne seminaret i Ghazir,
hvor hun ble i syv år som kjøkkensøster i seminaret. Ved ikledningen som novise
den 9. februar 1855 tok hun navnet søster Anissa (= Agnes). Hun avla sine endelige
løfter i 1856. Hun var en ydmyk og observant novise, og hun var allment godt
likt og aktet. I fritiden studerte hun arabisk, skriving og aritmetikk, og hun
kvalifiserte seg til arbeidet som lærer. Blant seminaristene i Ghazir var Elias
Houwayek og Boutros el-Zoghbi, som senere skulle bli henholdsvis patriark og
erkebiskop.
I 1860 ble hun sendt til
Deir El-Qamar (el-Kamar) for å undervise, et par måneder før druserne der
reiste seg mot de maronittiske kristne og skapte et fryktelig blodbad. Druserne
var en islamsk sekt fra Sør-Libanon. De hadde angrepet kristne fra tid til
annen siden 1840, men i 1860 skal nesten 8.000 kristne ha blitt drept i Libanon
i løpet av bare 22 dager. Gatene i Deir El-Qamar fløt av blodet til
maronittiske menn. Under massakren klarte sr. Agnes å redde sitt eget og mange
barns liv. Druserne drepte vanligvis ikke kvinner, men for å berge dem, gjemte
en araber søstrene i en stall da angrepet begynte. Hun kunne siden aldri tenke
på blodbadet uten å begynne å gråte.
Etter to år i Deir
El-Qamar var hun ett år i byen Gebail (Jbeïl). Da ble Mariamette-søstrene bedt
av en velstående kristen velgjører, Antoun Issa, om å sende en lærerinne til
hans landsby Ma'ad i det samme distriktet. Sr. Agnes ble sendt og ble der i syv
år. Hun underviste en klasse med seksti elever og bodde i huset til Antoun Issa
og hans hustru.
Miriam-søstrene var
avhengig av jesuittene, og da de ble fordrevet fra Libanon, løste
søsterfellesskapet seg opp i 1871. Kongregasjonen sluttet seg sammen med
kongregasjonen av Jesu hellige Hjerte, som hadde en nesten identisk målsetting.
Begge kongregasjonene hadde mistet eiendom i massakrene i 1860. Søstrene fikk
valget mellom å slutte seg til den nye sammenslåtte Ordenen av Jesu og Marias
hellige Hjerter, slutte seg til en annen orden eller bli fritatt fra sine
løfter.
Sr. Agnes ønsket ikke å
vende tilbake til verden, som noen av de andre søstrene gjorde. Antoun Issa så
hennes fortvilelse og tilbød henne å gjøre henne til sin arving om hun ville
bli værende og fortsette sin undervisning. Men hun ville ubetinget være trofast
mot ordensidealet, spesielt etter at den hellige Antonius den Store viste
seg for henne i en drøm. Antoun Issa tilbød seg å betale alle utgifter og
anbefalte hennes sak til erkebiskopen.
39 år gammel begynte hun
den 12. juli 1871 som novise i den libanesiske maronittordenen av St.
Antonius (Ordo Libanensis Maronitarum - OLM), som også kalles
Baladiya-ordenen eller Baladitter. Deres søstre førte et strengt kontemplativt
liv inspirert av det gamle egyptiske klosterlivet. Hun trådte inn i klosteret
Mar Semaân (St. Simon) i El-Qarn, og der avla hun sine løfter den 25. august
1872 og mottok sløret fra pater superior Efrem Geagea al-Bsherrawi. Hun tok det
nye ordensnavnet søster Rebekka (Rafqa), som var hennes mors navn.
Søster Rebekka brakte med
seg til sin monastiske tilværelse de samme kvalitetene av flittighet og
hengivenhet som hadde preget hennes liv som aktiv ordenssøster, nå kombinert
med en følelse av å ha kommet hjem. Hun hadde en vakker stemme og sang officiet
med hele sitt hjerte, oppmerksomt og med glede. Hun var alltid den første i
koret om morgenen og besøkte ofte kirken. Hvis hun ikke var i arbeid eller i
sin celle, kunne man alltid finne henne i kirken. Hennes superior vurderte det
slik at hennes nestekjærlighet overfor de andre søstrene hadde nådd en høy grad
av perfeksjon.
Hvis hun så at en av
medsøstrene var trist, prøvde hun å oppmuntre henne. Hun besøkte ofte de syke
og var villig til å tilbringe nettene sammen med alle som trengte spesiell
omsorg. Hvis noen ble straffet, pleide hun å trygle om å få tillatelse til å ta
på seg en del av vedkommendes straff som et tegn på oppmuntring for den som
hadde forbrutt seg og for å fordrive enhver tanke på personlig avvisning. Hun
søkte ingenting for seg selv. Hun tryglet om aldri å få en ny drakt, men
foretrakk å bære en som var brukt. Hennes eneste eiendeler var en nålepute, en
spole og en metallboks til strikkegarnet sitt.
Men søster Rebekka følte
at det fortsatt var noe i sitt liv som ikke var fullstendig viet til Gud, og
hun dyrket en slags halvmystisk akseptering av lidelsene ved dårlig helse. På
Rosenkranssøndagen i oktober 1885 gikk hun til kirken og ba Herren, tilskyndet
i hemmelighet av Den Hellige Ånd: «Hvorfor, min Gud, slår du meg ikke med
sykdom?» Denne bønnen ble oppfylt på påfallende vis, for fra samme kveld var
hun hjemsøkt av alle slags sykdommer. Fra da av hadde hun hver dag hode- og
øyesmerter, og de skulle vare i 29 år, det vil si så lenge hun levde.
I hele denne tiden hadde
hun uutholdelige smerter i ansiktet, og gradvis mistet hun synet på det høyre
øyet. Hun gikk til en lege, men han var en sjarlatan og stakk hull på øynet så
hun mistet det. Dermed konsentrerte smerten seg i det venstre øyet. Hennes
eneste trøst var at hun kunne synge tidebønnene etter hukommelsen.
Kommuniteten lå så høyt
at de ikke kunne holde varmen uten å brenne ved, men røyken forverret smerten i
søster Rebekkas gjenværende øye slik at den ikke var til å holde ut. Derfor var
hun i 1897 med i den gruppen av seks søstre som under ledelse av Moder Ursula
Doumit ble sendt til et nytt kloster som lå lavere, nemlig klosteret Mar
Youssef (St. Josef) i Al Dahr (Grabta) i Batroun. Kort etter ankomsten dit ble
hun fullstendig blind, og smerter som skyldtes en nedbryting av beinstrukturen,
satte inn. Smerten var konstant og uutholdelig. Men hele tiden fortsatte hun å
delta i kommunitetens bønner og dens arbeid med å spinne ull og strikke
strømper.
Hun bar alle lidelsene
med gripende tålmodighet og i fullstendig forening med Den korsfestede Kristus
og Den smertefulle Mor. Hennes daglige bønn lød: «Jesus, med dine lidelser vil
jeg forenes». En medisinsk rapport basert på opplysningene som ble samlet inn i
saligkåringsprosessen ble offentliggjort i 1981. Spesialister i øyesykdommer,
nevrologi og ortopedi mente at den sannsynlige diagnosen var tuberkulose med
lokalisering i øynene og spredning til skjelettet.
I 1907 ble hun rammet av
en smertefull lammelse og hennes legeme var dekket av sår. Hun var nå helt
sengeliggende og var bare i stand til å ligge på en side, ute av stand til å
bevege noen deler av kroppen bortsatt fra hendene. Dem brukte hun fortsatt til
å strikke sokker til kommuniteten og fingre med rosenkransen.
To ganger skjedde det at
hennes tilstand kortvarig bedret seg. På festen for Kristi Legeme og Blod fikk
hun et voldsomt sterkt ønske om å være til stede ved eukaristien og ba
innstendig om å kunne få anledning til det. Plutselig følte hun at kroppen gled
ut av sengen og at føttene dinglet mot gulvet. Snart var hun på gulvet og dro
seg av gårde til kirken. Kommuniteten var målløs, og noen gråt av bevegelse.
Hun ble sittende under eukaristien og ba om å få sitte der en tid etterpå også.
Da det var tid for å komme seg tilbake til cellen, kunne hun imidlertid ikke
bevege seg.
Ved en annen anledning
spurte hennes nære venn og støttespiller, klosterets moder superior Ursula Doumit,
Rebekka om hun hadde noen spesielle personlige ønsker. Hun svarte at hun gjerne
skulle ha fått tilbake synet for bare en time, slik at hun igjen kunne se
ansiktet til moder Ursula og de andre søstrene. Denne bønnen ble straks
oppfylt, og i nøyaktig en time kunne hun se igjen og var i stand til å
identifisere flere gjenstander i rommet.
Noen måneder før Rebekka
døde, beordret moder Ursula henne til å diktere sin selvbiografi, og Rebekka
lystret. Hun døde den 23. mars 1914 i klosteret St. Josef i Grabta, 82 år
gammel. Hun ble gravlagt to dager senere og graven ble straks et valfartsmål.
Den første mirakuløse helbredelsen ved graven skjedde bare fire dager etter
Rebekkas død. Moder Ursula Doumit hadde fått en svulst i halsen, og den vokste
langsomt slik at det var fare for at hun ville sulte i hjel. Men hun ble
helbredet ved hjelp av sand fra Rebekkas grav.
Rebekkas
saligkåringsprosess ble innledet den 23. desember 1925, og den kanoniske
undersøkelsen av hennes liv begynte den 16. mai 1926. Den 10. juli 1927 ble
hennes legeme flyttet til et skrin i hjørnet av klosterkapellet. Den 11.
februar 1982 ble hennes heroiske dyder anerkjent, noe som ga henne
tittelen Venerabilis, «Ærverdig». Elisabeth En-Nakhel fra Tourza i
Nord-Libanon ble kurert for livmorkreft gjennom Rebekkas forbønn i 1938, og hun
levde i ennå 28 år før hun døde av en helt annen sykdom. Det var dette miraklet
som sørget for Rebekkas saligkåring, og det ble godkjent av
Helligkåringskongregasjonen i Vatikanet den 9. juni 1984. Rebekka ble saligkåret
den 17. november 1985 av pave Johannes Paul II.
Den 1. juli 2000
undertegnet pave Johannes Paul II dekretet fra Helligkåringskongregasjonen som
godkjente et nytt mirakel på hennes forbønn, og dette åpnet veien for hennes
helligkåring. Hun ble helligkåret den 10. juni 2001 av pave Johannes Paul II på
Petersplassen i Roma. Hun er Libanons første kvinnelige helgen. Hennes minnedag
er dødsdagen 23. mars. Hun er kjent som «Libanons lille blomst», «Purpurrosen»
og «Den stille, ydmyke nonnen».
Kilder:
Attwater/Cumming, Butler (III), Ball (3), Schauber/Schindler, Holböck (2),
Index99, KIR, Patron Saints SQPN, Infocatho, Bautz, Heiligenlexikon,
vatican.va, Abbaye Saint-Benoît, mari.org, opuslibani.org.lb,
stanthonyparish.com, stcharbel.f2s.com, Zenit - Kompilasjon og
oversettelse: p. Per Einar Odden -
Sist oppdatert: 2003-06-23 13:47
Linken er kopiert til
utklippstavlen!
SOURCE : https://www.katolsk.no/biografier/historisk/rebekka
Figura
de Rebeca de Himlaia, o St. Rafka, en la Catedral San Marón (Ntra. Sra. de
Balvanera), Santuario San Charbel, en el Centro Histórico de la ciudad de
México.
Rebekka (ook Rafqa;
geboren Boutrossieh = Pierrette Anissa?) Al Rayès van
Himalag (of Himlaya), Al Dahr, Libanon; kloosterzuster; † 1914.
Feest 23 maart.
Zij werd in 1832 geboren.
Toen ze zeven jaar was stierf haar moeder: een groot verlies, dat niet goed
gemaakt werd door de tweede vrouw waarmee haar vader trouwde. Heel wat vrouen
in de familie om haar heen hadden voor haar goede huwelijkskandidaten op het
oog. Zij voelde zich echter aangetrokken tot het religieuze leven. Op haar 21e
werd ze kokkin in het maronietenklooster van Bikfaya. Van 1856 tot 1871 werkte
zeals onderwijzeres. In 1860 werd het klooster uitgemoord door de Drusen, maar Rebekka
ontkwam. Na zich enige tijd verborgen te hebben gehouden trad ze toe tot het
Maronitische Sint-Antoniusklooster Al Qaran en nam daar de naam Rebekka aan.
Maar de ontberingen van de tijd die hieraan voorafgegaan was, hadden hun tol
geëist. De ascetische levenswijze van haar medezusters kon zij niet aan; tegen
het einde van haar leven werd ze zelfs lam en blind. Nog eenmaal verhuisde ze
naar weer een ander klooster: Al Dahr. Waarom? Nogmaals op de vlucht? Daardoor
lijkt haar leven getekend te zijn.
Haar graf is een druk
bezochte pelrgimsplaats geworden.
Zaligverklaring op 17
november 1985.
[014; 102» Rebecca-Himlaya; 103; 111a; 130p:» 204p:167]
© A. van den Akker
s.j. / A.W. Gerritsen
SOURCE : https://heiligen-3s.nl/heiligen/03/23/03-23-1914-rebekka.php
Voir aussi : http://www.rafca.org/
http://www.strafqa.org/bio/biog3.htm
https://www.etoilenotredame.org/page/neuvaine-a-sainte-rafqa
