The call by his Holiness Pope John Paul II for a special synod on Lebanon, at this particular moment in the country's history, comes at a time of both apprehension and confidence: apprehension at seeing the collapse of the human and spiritual values which Lebanon embodies; and confidence in the active forces and the Grace of God which continue to love Lebanon in its original vocation as a Holy land and as a place of encounter, and a place of dialogue and liberty.. Indeed, Lebanon is one of the countries of the Bible; its cedars were used in the construction of the Temple of god, and its men put into it their toil and their skill.

One of the striking and distinguishing aspects of Lebanon is the existence there of seventeen religious communities, Christian, Muslim, and Jewish, which are officially recognized in the Constitution. These communities have equal rights and duties, and this apparently simple situation is unique in the world,... for the first time in their history, adherents of these religions... have decided openly, whether through oral or written agreements, to move from secular and universal confrontation, to final brotherly coexistence.

The disappearance of Lebanon would represent, for all of humanity, a real and serious step backwards on the path towards reciprocal understanding and mutual respect of the differences between men.

If all this highlights the value of Lebanon, it also explains the difficulties which the country faces in trying to stabilize itself, and the more so given that it is located in one of the world's trouble spots.. the most recent troubles began in 1975 and developed into a deadly war lasting sixteen years. The climax of this, especially for the Church, was the conflict between the Lebanese Army and the Lebanese Forces during the last two years of the war, characterized by an extremely violent fratricidal war between the Church's sons.

Certainly the Church in Lebanon was affected by the drama, and like other institutions in the country it suffered directly. But it is especially in its conscience that the Church was deeply stricken .It saw its sons being killed and killing, and it continues to suffer from their quarrels. Particularly harmful to the church is the deep division which these troubled years created between the ecclesiastical authorities and believers.

Among the most painful manifestations of this division were the contradictory interpretations of the Gospel presented not only by ordinary people, but by men of the Church, in response to basic questions posed by the faithful: what does it mean to be a Christian intervention in time of war? who are the neighbors we should love as ourselves? How can we attest to our belonging to Christ and to the Church?

This disarray didn't end with the end of the war, at least for the Christians. In fact, the two years which followed were characterized by political and legislative actions which failed to reassure them of their future in the country and the region.

And yet there wouldn't have been a call for a synod if there were no reasons for hoping. First of all there are those who did not leave the country, and who don't intend to leave; they believe in it and in its mission. There are also those who have left, but only for a while; they will return when the situation permits.

But the reasons for hoping are... especially spiritual: Lebanon, as a message of love between all the children of god can only be blessed; the forces of evil which try to tarnish its value will not triumph, and if the Church is Ecclesia semper reformanda (a Church which must constantly reform itself), then the moment is particularly well chosen for a renewal of the Church in Lebanon

The synod, announced by the Bishop of Rome John Paul II. has a specifically Catholic dimension... Yet even concretely, the Catholic Church will not be able to bring about a spiritual renewal on its own. In particular, it will have to proceed with its sisters, the Orthodox Churches, with which it shares the sacraments and the basics of faith, and the Protestant Churches... Similarly, it is only through cooperation with the other particular, it will have to proceed with its sisters, the Orthodox Churches, with which it shares the sacraments and the basics of faith, and the Protestant Churches... similarly, it is only through cooperation with the other participants in the building of Lebanon, which ever religion they may belong to, and especially the Muslims, that the Catholics will be able to succeed in their synod on Lebanon.

All these elements: the Scope of Lebanon's drama; the dangers which continue to threaten it; the love which is requested of its sons; and the inalterable hope which gives life to the Church, his Holiness John Paul II summarized in the theme under which all reflection towards the synod is to take place: Christ is our Hope: Renewed by His Spirit, in Solidarity, We Attest to His Love.

Questions:

1. As a crossroads of cultures, and as a mosaic of religious communities, does Lebanon respond to an expectation of mankind and the Gospel? Is it viable? Under what conditions?
   
2. Do you believe that the call for synod on Lebanon by his Holiness John Paul II responds to urgent necessities, both for the country and the Church?
   
3. The synod on Lebanon calls for a "conversion of the hearts," a return to the deep roots of our Faith, and to the Gospel . Do you believe that the call, thus directed, is justified? Who among us must convert himself?
   
4. Do you believe that the process of reflection and conversion demanded of Lebanon's Catholics by the synod would benefit from being supported by their non-Catholics and non-Christian fellow-citizens.