News & Events

Journey of Faith

 

Faiths and Cultures in Dialogue
Krakow, September 6 – 8 2009

 

More than five hundred leaders of the world’s great religions, together with political leaders and scholars gathered in Krakow from September 6 to 8 at the invitation of the Community of Sant’Egidio and Cardinal Stanis?aw Dziwisz to revive the “spirit of Assisi” in the late Pope John Paul II’s native city.
Spirit of Assisi
The religious leaders agreed to meet at a crossroads of European history, paving the way for a pilgrimage, unprecedented in size and representation, to the Auschwitz-Birkenau death camp, as a token of reconciliation and peace and a symbol of a radical rejection of violence and war as a way of solving international conflicts.
John Paul II inaugurated the historic World Day of Prayer and Fasting for Peace in Assisi on October 27, 1986: an appeal to the God of all religions to grant peace to his world.
Seventy years on from the start of the Second World War and twenty years after the fall of the Berlin Wall and the collapse of Eastern Europe’s communist regimes, Stanis?aw Dziwisz, former secretary of John Paul II, Cardinal Archbishop of Krakow and the Community of Sant’Egidio decided to revive the spirit of Assisi, to spread from Krakow to the rest of the world. 
  
In these hard times of economic crisis and regional conflicts, it is hoped that religions will garner, through dialogue, the spiritual energy needed to restore a vision for the future.
The Participants
Some ten cardinals were present: with Cardinal Dziwisz, were Cardinals Rylko, Etchegaray, Sepe, Sistach, Poupard, Glemp, Macharski, Shirayanagi and McCarrick.
His Beatitude, Patriarch of the Melkite Greek Catholic Church of Antioch and All the East, Gregorios III (Laham) was also there to speak in two panels, one of which he also chaired.
From other ancient Eastern and Orthodox Churches, there were Albanian, Armenian, Bulgarian, Cypriot, Egyptian, Ethiopian, Greek, Polish, Romanian, Russian and Syrian representatives.
Participation from different parts of the world was ample and dynamic with representatives of International Christian Communions, of international Christian organizations and of other great world religions, including an appreciable Muslim presence, from Indonesia, India, Egypt, Morocco, Turkey, Lebanon, Ivory Coast and Qatar as well as noteworthy representatives of Buddhism, Hinduism, Judaism and Zoroastrianism.
And finally there were many international authorities and heads of state: including representatives from Albania, Costa Rica, Cyprus, East Timor, Poland and Uganda, another important sign of a multi-polar world.
The Opening Eucharist and Addresses
The conference opened with a Eucharistic celebration in the Sanctuary of the Divine Mercy. Cardinal Dziwisz and Metropolitan Serafim of the Romanian Orthodox Church each gave a homily on the importance of seeking together peace for the world in the spirit of Assisi. At noon, the conference was linked to the Angelus in the Vatican and His Holiness Pope Benedict XVI greeted the congress:
..We are compelled to remember the tragic events that sparked one of the most terrible conflicts in history, which caused tens of millions of dead and so much sufferance to the beloved people of Poland; a conflict that unleashed the tragedy of the holocaust and the extermination of scores of other innocent people. May the memory of these events drive us to pray for the victims and for those who still bear wounds in their bodies and in their hearts.  May it also stand as an admonishment to all, not to replicate such barbarity but rather to intensify efforts in building long-lasting peace in our times marked by conflict and contraposition, conveying, especially to younger generations, a culture and lifestyle full of love, solidarity and esteem for the other. In this perspective the contribution Religions can and must give is particularly important for promoting forgiveness and reconciliation, opposing violence, racism, totalitarianism and extremism, which debase the image of the Creator in man, removing the vision of God, and ultimately leading to despise for man himself…
Some of the themes of His Holiness’ address were echoed in the inaugural address by José Manuel Barroso, President of the European Commission, speaking later that afternoon. His vision of hope for the future of Europe in the twenty-first century, despite, or perhaps because of past conflicts, was that Europe …can become a champion of the values of peace, freedom and solidarity and give our positive contribution. This is the kind of Europe I believe in. A Europe that puts people at the heart of its project. A Europe that puts its values at the heart of the relations with the rest of the world. A Europe which promotes human development in the fullest possible sense. A Europe which promotes the development of "the whole man and of all men."
The Panel Discussions
Monday saw the participants devote both morning and afternoon to discussions led by panels. In the course of the day, twenty-two such sessions were held. His Beatitude, Patriarch Gregorios was a contributor to the morning’s discussion as member of the panel: Dialogue of Faith and Culture.
In the afternoon, His Beatitude both chaired a panel and contributed to the discussion on: The Scriptures in Monotheistic Faiths. (See separate texts.)
Memorial Ceremony at Auschwitz-Birkenau
Tuesday found the participants walking along the railway tracks to the notorious former death camp at Auschwitz. At the monument to the victims of Nazi Fascism, they were greeted by the Bishop of Bielsko-Zywiec and listened to the testimony of a Jewish witness and a gypsy survivor of the camp.
Appeal for Peace 2009
Later that evening, the various religions and denominations met at various locations for prayers in the old city of Krakow, before walking out together for the Final Ceremony in the Market Square. Cardinal Dziwisz and a representative of the Saint Egidio community addressed the assembled gathering. They were followed by other speakers from different faiths and different communities across the world. Then there was a minute’s silence to remember all victims of war, terrorism and violence before an Appeal for Peace 2009, when children of various nationalities gave, on behalf of young people everywhere, an Appeal for Peace to ambassadors and government officials present. After a short address from Cardinal Sistach of Barcelona, the Appeal for Peace was signed and candelabras were lit by the conference participants before the sign of peace was exchanged.

V.C.

 

 

Dialogue of Faith and Culture
Saint Egidio Congress Krakow 6-8 September 2009
Session 7 Contribution from Patriarch Gregorios III

Inter-faith dialogue contributes to cultural exchange and dialogue through religion, just as cultural dialogue and mutual enrichment helps inter-religious rapprochement.

It should be noted that religion cannot be removed from its cultural context and expression. Often religious dialogue which balks at dealing with fundamental, doctrinal inter-faith problems is content to become a profitable dialogue between different religions’ traditions and customs, which are an integral part of popular culture.

On the other hand it should be noted that people’s culture and civilisation has a great influence on religious discourse and on expressing or formulating faith. Thus during the first Ecumenical Councils the question of how to understand Greek language and Hellenistic linguistic expressions underlay the schism that followed the Council of Chalcedon in 451. Indeed religion really has a geography, history and cultural context, just as faith has a cultural expression influenced by the civilisation of the country where that faith is cultivated and lived. Ever since his lecture of 15 September 2005 at Regensburg University, Pope Benedict XVI has ceaselessly repeated and explained the relations between faith and culture, and religion and civilisation. Religious thought, closely bound up with civilisation, unfolds in an historic and geographic context. This subject, the topic under discussion in this panel, is of considerable significance for Christianity, Islam and Judaism. Proper understanding of this relationship is of primary importance in reducing inter-religious tension and the growth of fundamentalism mistakenly based on religion. The misunderstanding of this relationship led to the vehement reaction against the lecture of the Pope, who in citing the religious dialogue between the Emperor Manuel II Paleologus and the Muslim teacher wished precisely to explain the healthy relationship between religion and culture and the effect of religion on culture and of culture on religion.

Examples

Starting from these basic preliminaries, I would like to illustrate them by examples, drawn especially from the mixed Muslim-Christian social scenes in the Middle East.

1. The mutual influence between Arab Christian culture and Arab Muslim culture is noticeable in the East. Since 1992 the Letters of the Eastern Catholic Patriarchs have been continually analysing and setting out this correlation, by affirming that Christian culture has a partly Muslim aspect and that Islamic culture has a partly Christian aspect.
2. Arab Christians have set out in their works of prose and poetry Christian thought with some inflexions of Islamic influence. That can be found, for example, in the series of Arab Christian literary works from the late Archbishop of Aleppo, Neophytos Edelby and which is continued by Father Samir Khalil, a Jesuit priest in Lebanon.
3. Christian expressions appear in the cultural works and poetry of some Muslims, such as, for example, the theme of the cross, the way of the cross and Golgotha, especially when speaking of the Palestinian question. Similarly, Muslim expressions can be found in Christian poetry. Once when travelling with Egypt Air, I was touched to find in that company’s magazine, a detailed description of Christian and Muslim festivals.
4. We often know and appreciate other people’s religion through the outward showing of certain religious symbols: for instance, in that magazine of Egypt Air there was an entire page on which could be seen a big rosary surrounding a beautiful cross. On this topic we may note the visual symbols of cross and crescent, fish, special sweets of Christian and Islamic festivals and the practices proper to each feast: such practices and symbols are often the entrance door to introduce religious and cultural dialogue. Once again, we see here the interplay between cultural and religious dialogue and often as we live out these habits and customs of our religion we feel close to the other’s religion. Having said that, from Ramadan to Easter eggs, from the special sweets of Ramadan to the processions and folklore proper to each feast: all present an opportunity to experience both a cultural and religious approach. In that way we can understand the positive impact of exchanging good wishes for the feasts among the three religions, Christian, Muslim and Jewish. That impact is enriched by broadcasts on the media explaining those feasts.
5. On the occasion of the fast of Ramadan, I would like to point out the importance of fasting in Judaism, Christianity and Islam, where we see fasting, which has religious value, influence citizens’ social life. Christians took the custom of fasting from Jews, and Muslims took it from Jews and Christians.
6. However, one should avoid making a habit or socio-religious custom into religious dogma: thus, wearing a headscarf can be a sign of faith for both Christian and Muslim women. Teetotalism can be both Christian and Muslim. The whole male population once wore the clothes now worn by Christian, Muslim and Jewish religious men. One could say the same about food: these practices can be both a means of rapprochement and a source of tension between religions.
7. The dhimmi system, is a socio-religious system which regulated social relations between Christians and Muslims: however, no religious and doctrinal value can be accorded it. Sadaqah (giving to charity), which is important in Islam, can be found similarly in Judaism and Christianity.
8. Another important example is the Mediterranean cultural and religious cycle. Indeed we know the universal spread of Greek culture in East and West alike: that Greek culture was Christianised by the Church Fathers and Christians in general. With the advent of Islam, Christians translated the Greek cultural heritage (philosophy, medicine, geometry, astronomy) into Arabic so that cultural Christianity came to influence Islamic culture. In their turn, the Muslims who conquered Spain carried with them that Greek culture which was then translated into Latin and enriched European culture in the Middle Ages. Again we see the importance of cultural and religious dialogue and their interplay.
9. In my patriarchal Pastoral Letters I invented the expression “Church of the Arabs and Church of Islam.” That expression was intended to analyse, explain and throw light on the deep relationship between Islam and Christianity in the Middle East, across a history that has lasted some 1439 years (1) and during which a profound dialogue has been proceeding, which is both a dialogue of cultures and of religions.
10. Every believer who experiences his religious faith expresses it in a cultural context peculiar to him, but which is shared with his fellow-citizens of other religions, through religious and cultural values. It should be noted that despite the process of assimilation between various civilisations, it is equally important to keep one’s religious and cultural identity. That shows how important it is for Christians, Muslims and Jews to continue to live together in the Middle East, respecting each other’s religion, identity, customs and even helping one another to flourish religiously and to enter into a process of mutual enrichment by means of religious and cultural values. That is the authentic basis of dialogue among religions and cultures. And that is the future of the world. And that is why we cultivate in these annual congresses of the Saint Egidio community, according to the way of thinking of the great reunion of Assisi and of Saint Francis, started by Pope John Paul II, son of Poland and Bishop of this diocese where our meeting is being held. The lack of respect for cultural and religious values of the various communities and countries led to the Second World War seventy years ago and which caused victims on a catastrophic scale in twenty-one countries, that is six million in Poland, twenty-five million in the Soviet Union, one point seven million in Yugoslavia, seven million in Germany, one point eight million in Japan and hundreds of thousands of people in other countries. May these meetings in the spirit of Assisi through the efforts of the Saint Egidio community give a new hope to the world suffering from wars and conflicts, especially in the Middle East and the Holy Land! When I visited Ground Zero in New York four years ago, I made a little speech (and I quote), “The destruction of the twin towers was the triumph of the mystery of evil (mysterium iniquitatis). It is up to us to make the mystery of life (mysterium resurrectionis) triumph so that there may be fulfilled through us the goal that Jesus gave to his mission among men: ‘that they might have life and that they might have it more abundantly.’”
11. It should be noted that Judaism can only be understood in the context of the Jewish people and in the same way, the Torah can only be understood in the historical and geographical context in which it was written. For me as a Christian, the Jewish religion enables me to understand the different aspects of my Christian faith and in order to understand my faith I need to look towards the historic Jewish mindset. The same thing can be said of Islam: Islam cannot be understood without having done socio-political research on the Arab peninsula, society, language and customs of the people. The same can be said with regard to Christianity, which developed in a Jewish and pagan context.

Translation from the French: V. Chamberlain

Panel 21 on
"The Scriptures in Monotheistic Religions"

Comunità di Sant'Egidio

A Christian Point of View
Contribution of His Beatitude Gregorios III,
Melkite Greek Catholic Patriarch of Antioch and All the East,
of Alexandria and of Jerusalem

(Krakow, 7 September 2009)

“The Word became flesh:” we find this expression in the prologue of Saint John’s Gospel; he speaks of the Word which was in the beginning, in eternity with God, in God, and of his very nature. Saint John, in this expression, goes from first things, from eternity, into time, summing up, in an extraordinarily succinct and almost astonishing way, the entry of eternal God into human time, into the history of all humanity. He does not limit himself to the history of the period in which the Word became flesh, but speaks in absolute terms, both with regard to time and to humanity. “The Word became flesh.” He became man, everyman, inclusive of every time, place, gender, ethnicity and colour.

 In these few words, we find a unique passage about the relation of man with God and God with man. Though this phrase appears to refer essentially to an event in time, the relationship described is not limited to one historical episode. For the Word becomes flesh with all flesh, at every moment in the history of everyman. He both enters into absolute time and, at one and the same moment, into absolute man. He enters also into the limited time of each limited person. Thus the limitless becomes limited indeed.

In becoming a human being, the Word also became civilization, language, culture and knowledge in order to change everything earthly into something heavenly, or rather, to give to terrestrial things a spiritual meaning and to reunite earthly things with those of heaven.

Going through Holy Scripture, we realise that the word written in the books of the Old and New Testaments, though conveying revelation to man, is not itself that divine revelation of God. God is not limited to this divine revelation, but continually speaks with people through Holy Scripture, with each and every one of them. So he is in dialogue with human beings, with everyone, through the Word. “The Word became flesh,” means that the revelation of God has come to us, not only by his becoming incarnate and taking flesh as the Word of God, Jesus Christ himself, but also through the Word of God, that is, the teachings of Jesus Christ, the divine Word, as recounted by the holy apostles writing the holy Gospels with human words, but under the inspiration of the Holy Spirit, which also inspired the Epistles of Saint Paul and several other apostles.

It is also vital to insist on the importance of incarnating the Word of God, so that it becomes near to people, beautiful, attractive, luminous and illuminating, lovely and pleasant and so that we bring to people’s hearts the beauty of the Word, its fascination, radiance, dazzling beauty and the strength of conviction that lies within it.

It is also important to experience by ourselves and in our daily lives how much the words of Holy Scripture are addressed to me personally and that I shall really find the answer there to all my questions, suitable to all conditions and circumstances of my personal, family, professional, social, scientific and existential life and in my relations with other people of my religion or of other confessions, concerning different problems, moral and behavioural matters, dialogue and other issues.

Indeed, that is what we find in the Sermon on the Mount and in the parables and miracles of Jesus: we see how he behaved with other people, sinners, outcasts, sick, doubters, women, the proud, isolated and remote, the handicapped, the paralysed, the Pharisees, Sadducees, pagans, Greeks, Romans, governors, evil-doers, poor, rich, merchants, bankers, businessmen and tax-collectors.

We see also how we should behave with regard to values, opportunities for prayer, fasting, alms-giving, faith, trust, love, charity, hope, service, self-giving, co-operation, fellowship, excellence, perfection, food, drink, marriage, virginity, suffering, illness, death, hatred, calumny, trust in divine providence, brotherly love, disputes, tribunals, parents, relatives, vengeance, tolerance, forgiveness and love of enemies.

We also learn about behaviour towards nature: flowers, fruit, harvest, sowing, trees, grapes, olives, water, fire, light, figs, wine and oil.

There is also teaching about personal meditation, behaviour towards others, with adversaries, the righteous and with those in government: the list is long, exhaustive and really complete. We have a verse from the Word of God for all occasions.

The experience of the Word of God should enable us to make these discoveries for ourselves through continual reading of Holy Scripture and commentaries. We should meditate on the Scriptures, to discover how the Word became flesh, a real body. The Word is for me, as he took a body like my body, becoming incarnate, in the flesh. He knows what is in man, in his thought, in his heart. He knows his concerns, preoccupations, needs, weaknesses, longings, hopes, visions and feelings. He loves mankind, venerates and respects us, esteems and understands us, wants our good, freedom, progress, success, perfection, happiness and joy. “Jesus, having loved his own, loved them unto the end.” (John 13:1) We repeat in our prayers that God is good, merciful, the Father of mercies and lover of mankind. Christ is our brother, friend, saviour, healer who raises us from the dead.

Pentecost was a prodigious event: the Holy Spirit descended upon the apostles in the form of tongues of fire to indicate the importance of speech, pronunciation, language and words in bearing the message of Jesus. “Their voice is gone out into all the earth and their words to the ends of the world.” (Psalm 18 (19): 4, LXX)

As Saint Luke tells us, when the apostles spoke to the surrounding pilgrims, each one heard them in his own native language. So the Word of God is one, though for all people, reaching all, each in his own civilisation, with its language, culture and characteristics.
The great challenge, for preaching with conviction, for pastoral writing and in all documents issued by church authorities, is how to make the Word of God understood and bring it to people in such a way that it remains really his Word (without trickery, confusion or alteration) while meeting with people’s words and with their understanding, mindset and way of thinking.

Yet it must elevate their thoughts and change their mentality, so that their own words really enter into harmony and contact with the Word of God. Then may be realised what Saint Paul said, “We have the mind of Christ.” (I Corinthians 2:16)  

So the Word is not for me, but belongs to him that sent me. It is not my property, but it is the Word that has come to me. So it must be pronounced and preached, not as if it came from me, but as Jesus said, “The Word that I give you is a word of truth. Go and preach the Word.” (cf. John 14:24 and II Timothy 4:2)

The Word of God is directed towards and addressed to us all. It has however, need of an epiclesis, so that it may become the Word for others, for society and for the world. The Holy Spirit changes everything. The epiclesis is truly the mystery of Christianity.

The Council of Vatican II gave us the golden rule for inter-religious dialogue, by showing us the importance of discovering the good things or the wealth of others. Here is what the Second Vatican Council said in Nostra Aetate (1965) on the subject of the Muslim and Jewish religions:

Relationship with Islam

The Church regards with esteem also the Muslims. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth (2), who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honour Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the Day of Judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting…Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Muslims, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.

Relationship with Judaism  

As the sacred synod searches into the mystery of the Church, it remembers the bond that spiritually ties the people of the New Covenant to Abraham's stock…. Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dialogues.

There is the Word that we have in common, it is clear: let us maintain a dialogue of our beautiful faith, for the word that was given to me by God in my Christian faith is truly mine, but not only for me; it is for my society, for my fellow-men and I must bring it to them as a light of love and as a call to love, a sign of hope for the other person, that he may grow in his religion and beliefs and deepen them, not so that I may despise him or he may despise his own religion.

It is of very great importance for people to love their religion and the Word of God for mankind, and know it in ever greater depth, preserving and defending it. But one must be open to the other person, to his convictions and faith. If not, we fall into relativism, which is the greatest enemy of faith.

Jesus calls us to preach that faith, saying, “Go ye into all the world” (Mark 16:15) and “teach all nations.” (Matthew 28:19) And Saint Paul exhorts us, speaking to his disciple Timothy, saying, “Preach the word…in season, out of season.” (II Timothy 4:2)

There is no monopoly on the Word of God. It is just as much the other person’s as it is mine. Our Muslim world is afraid of our preaching, but does not cease preaching Islam. That is an unreasonable position. We require our Muslim fellow-citizens to acknowledge our freedom to bring the good news to others, with love and respect for their faith, but we do not require anyone else to embrace our faith. It is enough if people can find out about it and come to esteem and love it. Conversion is the work of God. Do not attempt to convert a friend, or loved one. God converts whom he will.

Our zeal for the Word of God should be a means of sanctification for us and for deepening our faith. We must not allow our zeal for the Word to become a weapon to exploit others, judging, persecuting and compelling them to embrace our faith, any more than we can allow the Word of God to become the cause of conflicts, disputes and confrontations between our faithful and those holding different religious convictions. Nor should it become an instrument of terrorism and a pretext for one group to claim superiority over another. The Word of God (not we ourselves) is the true judge between us and those who are not of our faith.

Muhammad was not afraid of a Christian or Jewish presence, but combated paganism. Today all of us Christians and Muslims are called to fight against today’s new paganisms: incredulity and unbelief.

The challenge to us all is, how can Christmas become a feast for me, a reality in my life? How can the Word of God become incarnate in my soul, my understanding, my consciousness and thought, in my manners and life?

That is, how can the Word of God be realised and embodied in my life, becoming flesh of my flesh, bone of my bones? How can the incarnate Word of God become part of my personal, existential convictions? Similarly: how can I become an incarnate word in my society, a spiritual word for other people, a word of salvation, consolation, friendship, love, redemption, bread, food? How can I become a cause of salvation for my brother or sister?

How can we make incarnate for other people the words of God in our holy books, theology, dogmas, Creed and popular devotions, so that they are not misunderstood or misrepresented by others?

It is a big effort for each believer to explain his faith and present it to others, to Jews, Muslims, Buddhists, agnostics, atheists, those on the fringes of the Church, who criticise it and criticise its teachings, sacraments and symbols.

How can we express the hope that is in us (cf. I Peter 3:15), so that it becomes a hope for others, knowing that communicating our faith to others strengthens our faith, bringing security and serenity.

That is true charity or love to the other person: that we love his spiritual welfare and want him to progress in the love of God, in faith, hope and charity, in spiritual life and virtue.

What matters is to know how we can share together in the Word of God in Christianity, Islam and Judaism. How can we feed each other by the Word of God? How can the Word of God become an essential food? As we say in the Our Father, “Give us this day our daily (epiousion) bread.” The Our Father is really a call to share together in the Word of God.  

Let us not be afraid to love the Word of God in our brothers and sisters. Let us not be afraid of verses from the Qur’an and let them not be afraid of verses from the Gospel or from the Torah. These are the Word of God for us all, every one according to his own calling. I would like to tell our Muslim brethren not to fear our faith. Let us all rather be afraid of using words of vengeance, criticism, pride and haughtiness. The Word of God does not despise anyone. The Word of God despises no-one. Let us so act that our human words be changed into words divine.

Translation from the French: V. Chamberlain

Detailed reference

God, the Creator of all, without whom we cannot do or even think anything that is good, has inspired in your heart this act of kindness. He who enlightens all men coming into this world (John 1.9) has enlightened your mind for this purpose. Almighty God, who desires all men to be saved (1 Timothy 2.4) and none to perish is well pleased to approve in us most of all that besides loving God, men love other men, and do not do to others anything they do not want to be done unto themselves (cf. Mt. 7.14). We and you must show in a special way to the other nations an example of this charity, for we believe and confess one God, although in different ways, and praise and worship Him daily as the creator of all ages and the ruler of this world. For as the apostle says: "He is our peace who has made us both one." (Eph. 2.14) Many among the Roman nobility, informed by us of this grace granted to you by God, greatly admire and praise your goodness and virtues... God knows that we love you purely for His honour and that we desire your salvation and glory, both in the present and in the future life. And we pray in our hearts and with our lips that God may lead you to the abode of happiness, to the bosom of the holy patriarch Abraham, after long years of life here on earth.
(Pope Saint Gregory VII, writing to the King of Mauretania)