I awoke around 5;30 A.M. on Christmas morning knowing I had to confront William (Bill) Rozier about the posts on his facebook groups. When he created Knights of Rougemont, he asked me to join his closed group – and be a member of his natal family. I declined. Bill had been going hog wild on GENI, he finding he is kin to much royalty via Ann Bolyn, as many do. I discovered my kindship to the Rougemonts of Switzerland via the small his of the Rosamond family written by Leland Rosamond in 1938. No one had found the Rougemont Knights Templar who are surrounded by Templars – who allegedly owned The Shroud of Turin. I have proven – via the Rougemonts – the Templars did own the shroud, and, I copyrighted my finding. I was going to confront Rozier – after Christmas – then I read the message of Pope Francis – calling for dialogue between all peoples who are in conflict. So be it!
Many Protestant-Evangelicals used the Temple cross to identify themselves as Christians opposed to Liberal Democrats. After January 6th. those crosses have disappeared. Our National Law Enforcement bid everyone to report insurrection activity – after January 6th, stating WE THE PEOPLE should have done this – BEFORE that shameful day – that many do not find shameful at all, The reason I have not employed the Rougemont Templars in my causes, is, they took part in the shameful Fourth Crusade that saw Christians murdering and committing atrocities against fellow Christians. Looting appears to be the motive. How many thousands joined this evil crusade in hope of taking a jewel off the finger of a dead man, or woman, and thus changing his fortune back home. Being a land owner was better than being a dirt poor peasant. There was a fear this army would turn into a raging mob if they got no War Booty. Consider the Prosperity Gospel.
The main reason I do not employ the Rougemont Templars, is my Rougemont ancestors followed William of Orange – the Protestant King – who secured Britain as a Protestant Nation. They fought with Catholic gangs, and came to America after a rival Christian was killed. I find none of this history compatible with the teaching of Jesus who was trying to put an end to the blood-feuds of the Go-El Redeemer, that he claimed to be, but – WITHOUT REVENGE! It is my belief, that Jesus underwent a ritualistic death to atone for the sins of King David, who made war on the Jews with the help of the Philistines, and, brought death to many Jews when he brought a plague to the land after committing the sin of counting the Jews.
I have so much work to do, including authoring a book on the Holy Shroud, and identifying the Crusader families by the marking on their shields in the painting above.
John Gregory Presco ‘The Nazarite’
President: Royal Rosamond Press
Greg Presco I am asking you to end this group. If you refuse, then give me three hundred word reason why you won’t. Why did you create this group – knowing this is my revelation?
Bill Rozier: Merry Christmas Greg and Happy New Year.
I just got this response from Rozier who was my Facebook friend for many years, and had to read this post that Copyrights the Fontenotte chapel that is the proof the Rougemonts were Knights Templar who owned the Shroud of Turin. That Rozier bid me to -bring out this shroud – is prophetic – considering this day celebrates the birth of the alleged image on the Shroud.
Goel (Hebrew: גואל, lit. “redeemer”), in the Hebrew Bible and the rabbinical tradition, is a person who, as the nearest relative of another, is charged with the duty of restoring the rights of another and avenging his wrongs. One duty of the goel was to redeem (purchase back) a relative who had been sold into slavery. Another was to avenge the death of a relative who had been wrongly killed; one carrying out this vengeance was known as the goel hadam, commonly translated to English as “avenger of blood”.
The term goel is also used in reference to other forms of redemption. In the Book of Isaiah, God is called the redeemer of Israel, as God redeems his people from captivity; the context shows that the redemption also involves moving on to something greater.
Leland E. Rosemond
Scarsdale, N. Y.
THE NAME ROSEMOND
Some confusion seems to have resulted from the fact that more than
one origin for this name has existed. The oldest, perhaps, is the
Teutonic “Hrosmond”, conspicuous as far back as the 6th century in
the history of the Gepidae and the Lombards of northern Italy. “Mond”
in the Anglo-Saxon signified the protection given by a noble, or
chieftain, to this dependents of every kin, and the name signified
among them strong, or famous, protection. The form “Rosenmund”,
usually reckoned as German, has been interpreted as “rose of the
world,” form the Latin “mundus” for world. In Danish the name appears
as Rozamond; in French, as Rosemonde, in Italian, as Rosmonda, and in
Latin and Spanish, as Rosamunda.
“The Huguenot tradition in the family, confirmed by such sources as
O’Hart’s Irish Pedigrees and Agnew’s French Protestant Exiles,
suggests a French origin also and this has been found in the
name “Rougemont”, still perpetuated by the name of a village in
southeastern France, near Switzerland, and another village in
southwestern Germany. Why this source seems preferable for our origin
will be mentioned again.
King Emeric was Catholic and had himself taken the cross in 1195 or 1196. Many of the crusaders were opposed to attacking Zara, and some, including a force led by the elder Simon de Montfort, refused to participate altogether and returned home or went to the Holy Land on their own. While the Papal legate to the Crusade, Cardinal Peter of Capua, endorsed the move as necessary to prevent the crusade’s complete failure, the Pope was alarmed at this development and wrote a letter to the crusading leadership threatening excommunication.
In 1202, Pope Innocent III, despite wanting to secure papal authority over Byzantium, forbade the crusaders of Western Christendom from committing any atrocious acts against their Christian neighbours. However, this letter, delivered by Peter of Lucedio, may not have reached the army in time. The bulk of the army arrived at Zara on 10–11 November 1202 and the attack proceeded. The citizens of Zara made reference to the fact that they were fellow Catholics by hanging banners marked with crosses from their windows and the walls of the city, but nevertheless the city fell on 24 November 1202 after a brief siege. There was extensive pillaging, and the Venetians and other crusaders came to blows over the division of the spoils. Order was achieved, and the leaders of the expedition agreed to winter in Zara, while considering their next move. The fortifications of Zara were demolished by the Venetians.
When Innocent III heard of the sack, he sent a letter to the crusaders excommunicating them and ordering them to return to their holy vows and head for Jerusalem. Out of fear that this would dissolve the army, the leaders of the crusade decided not to inform their followers of this. Regarding the Crusaders as having been coerced by the Venetians, in February 1203 he rescinded the excommunications against all non-Venetians in the expedition.
Pope calls for dialogue on world stage in Christmas message
Pontiff looks to soothe global conflicts ranging from family feuds to threats of war in his speech
Kevin Rawlinson Sat 25 Dec 2021 07.00 EST
Pope Francis has used his Christmas Day message to call for dialogue on the world stage as he looks to resolve conflicts ranging from family feuds to threats of war.
The pontiff listed tensions in several countries in Asia, Europe and Africa as he delivered his Urbi et Orbi address, and called on individuals and world leaders to talk rather than dig in their heels. This aversion to discourse, he said, has been worsened by the Covid-19 pandemic.
“Our capacity for social relationships is sorely tried; there is a growing tendency to withdraw, to do it all by ourselves, to stop making an effort to encounter others and do things together,” he said from the central balcony of St Peter’s Basilica in the Vatican.Advertisement
“On the international level, too, there is the risk of avoiding dialogue; the risk that this complex crisis will lead to taking shortcuts rather than setting out on the longer paths of dialogue. Yet only those paths can lead to the resolution of conflicts and to lasting benefits for all.”
He added: “We continue to witness a great number of conflicts, crises and disagreements. These never seem to end; by now we hardly even notice them. We have become so used to them that immense tragedies are now being passed over in silence, we risk not hearing the cry of pain and distress of so many of our brothers and sisters.”
Before an unusually small crowd, which was reduced by Covid restrictions and the weather to only several hundred, he asked God to “give serenity and unity to families”, praising those who strive to keep them and communities together in such divisive times. “Let us ask him for the strength to be open to dialogue. On this festive day, let us implore him to stir up in the hearts of everyone a yearning for reconciliation and fraternity.”
He used the word “dialogue” 11 times in a speech of little more than two pages as he spoke to people huddled under rain parkas and umbrellas.
The day before, during his Christmas Eve midnight mass in St Peter’s Basilica, the pontiff had called for more solidarity with those living in poverty.
He urged the congregation of about 2,000 people to “value the little things in life”, adding: “On this night of love, may we have only one fear: that of offending God’s love, hurting him by despising the poor with our indifference.”
The pope referred to the shepherds who Christians believe watched over the infant son of God. “That is where Jesus is born: close to them, close to the forgotten ones of the peripheries,” he told the faithful.
“He comes where human dignity is put to the test. He comes to ennoble the excluded and he first reveals himself to them; not to educated and important people, but to poor working people.
“God tonight comes to fill with dignity the austerity of labour. He reminds us of the importance of granting dignity to men and women through labour, but also of granting dignity to human labour itself, since man is its master and not its slave. On the day of life, let us repeat: no more deaths in the workplace. And let us commit ourselves to ensuring this.”
Here are images of Knight Templars who might have seen The Holy Shroud of Turin. I am calling for a New Reformation that will ground its roots at Fontenotte. We need a United Religion designed to stand its ground and take on New World Enemies.
In this church, near the western gateway, you will first find the tombstone of Etienne de Til-Châtel , lord of Pichanges and Chapelain of the Templar Commandery of Fontenotte, buried in 1271.
He is the fifth son of Gui II of Til-Châtel (1180-1241) and Guillemette of Bourbonne, Lady of Coublant.
On the tombstone we can read:
“Who gist or cymetere are brothers of the Chevalerie Dou Temple of Fontenottes near Trichasteaul. “
This funerary stone is a molding of the original stone found in the Chapel of the Sheepfold, at the Rente Saint Joseph on the heights of Dijon.
(see GC6GQQK: TTBERG On the trail of the Knights Templar – La Bergerie)
Thanks to the engraving of this stone, we know the dress of a Chaplain of the Order for a ritual.
On the other side of the door is the nephew of Etienne, Guy III of Til-Châtel , Knight Templar, Lord of Til-Châtel and Pichanges, Gonfalonnier of Franche-Comté, and Archdeacon of Tonnerois in the church of Langres.
On the tombstone we can read:
“Cigit.messires.Gui.sires.de.Trichatel.qui.trespassa.lan.grace … of.mois.doctouvre.priez.for.lame.li. “
This tomb with its green traces of moss is the subject of an old tradition: the original stone would be that of St. Margaret, and as it is often wet because of its porosity, it is said that the saint cries.
Rougemont Family Templars Worshipped at Fontenotte and owned the Shroud of Turin.
The First Preceptor of La Fontenotte
My mother’s maiden name has been traced to Rougemont who appear to have ties to the Windsors, thus much of the royalty of Europe. I am sharing this discovery with Robert Sinclair, and Ben Toney, who may be related to the Robert de Ros who lived in Belvoir castle that belonged to the House of Toney.
Because the world is going mad, and in order to strengthen Britain and recreated a European Union co-founded by Denis de Rougemont, I revive the order of Knight Templars, whom the Sinclairs are now tied via Anges de Toney.
Alexandre, and Francois de Rougemont are buried with Knight Templars as Til-Chatel. Gui 1er de Rougemont married Etinnette de Ruffey. Here are the Seigneur de Til-Chatel. Guy 2 de Rougemont Thibaut V de Rougemont 1306-1333 Guillaume de Rougemont Humbert de Rougemont married Alix Neufchatel Aymon 2 (Aimon) de Rougemont married Guillemette de Ray daughter of Othon de La Roche, owner of the Shroud of Turin. Thibaut V1 de Rougemont father of Catherine de Rougemont who married Jean de Neufchatel the son of Margarita de Castro e Souza from who the Windsors descend.
The fifth son of Guy II of Rougemont and Guillemette de Coublant,
Etienne de Rougemont was lord of Pichanges. In December 1265, having
recalled the donations made to the temple by Aimon IV and Guy II, he
gave to the Templars, with the agreement of his elder brother, Jean,
Lord of Rougemont, the right of pasturage on his lands of Pichanges
and Spoy. He died in 1271 and was buried before the altar in the
chapel of Fontenotte and conferring his Templar rank of Preceptor
After the death of Etienne, Jean de Til-Chatel had to confirm in 1274
the rights of the Templars over Fontenotte. In 1278 his younger
brother, Guy, who had been curate of Til-Chatel in 1242 then
archdeacon of Le Tonnerois in the church of Langres, succeeded him at
the head of the lordship of Pichanges.
In May, 1274, Jean de Rougemont, Marshal of Burgundy legally
recorded “for the repose of his soul and that of his elder brother,
Etienne de Rougemont, who lies in the cemetery of the said Temple,
and of the souls of his forebears”, granted to Henri de Dole,
Commander of the House of Fontenotte:”
I have found a Hughes/Hue de Rougemont who a “grand maître du
Temple”in two accounts, and the maître du Temple of Burgundy in
another.This Hugues appears to be related to Humbert de Villersexel
who wasthe Lord of Rougemont and Til-Chatel. Is this the Hughes that
preceeded Bernard de Tramelay/Dramelay? Did this Hugues come after
Bernard. In the Fromond/Dramelay genealogy we find a line of De La
Roches, and thus the Rougemonts are kin to another Templar Grand
Master, Amaury de La Roche.
Today I found the Templar Chapel of Fontenotte where the Rougemont
family of Knights Templar worshipped.
Hugues III donated his land of Fontenotte to the Knights Templar, to ensure the repose of his soul.
These built a commandery including this chapel dedicated to St Petronilla and St Peregrine.
When the order of the Temple was abolished in 1311, the estate of Fontenotte was administered by farmers until the Revolution and sold as a national property.
Became farm, managed by its owners until 1971, (Latour family) buildings and land were sold separately.
In 1960 thanks to Abbot Henri Latour the chapel was saved, dismounted stone by stone, after a journey of about forty kilometers, everything was reassembled in the walls of the sheepfold, on the heights of Dijon.
The chapel back to the place called “La Bergerie” is accessible from Dijon, taking the Avenue Eiffel, out of Dijon and continue on the D 108 G, the chapel is on the left, signposting “Bergerie”, very easy access. From Corcelles-les-Monts, take the D 108 G direction Dijon and continue to the entrance of this city, the chapel visible is on the right just before entering Dijon (chemin de la Rente St Joseph).
Le marchand de vin / époque gallo-romaine IIe-IIIe siècles
Provenance : Til-Châtel / Musée archéologique de Dijon
The village, located on the way Agrippa between Langres (Andemantuno) and Chalon (Cabillione) is mentioned on the map of Peutinger in the year 230 CE under the name of Filena on the river Tille.
Historians consider that it was probably a locality of great importance, at least strategic, Dijon (Divio) is not mentioned.
Father Vignier who had consulted the texts of Claudian wrote during the 17th century that there existed during the Roman occupation a location called La Motte Ronde, located in the bottom of the village constituting a Castrum along the way Agrippa, which allowed to monitor both the river and the road.
It was bounded by Aval Street, Coupé Street and the alley of the Reculée.
The excavations that were carried out in this perimeter allowed to update many vestiges, statues, funerary steles and coins dating from the time of the Roman occupation.
At the time, a channel 2 meters wide by 1.5 deep to navigate flat-bottomed boats, connected the bridge on the Tille to a place called Ogne, located between Til-Châtel and Lux where excavations in the 1980s to 1992 confirmed the existence of a group of buildings occupying a site of approximately 9 hectares which could be, according to René Goguey who led the excavations, a set of warehouses linked to the river navigation where were gathered the grains from the Bassigny destined to the food of Rome.
Later, around the year 264 stands the martyrdom of Saint Florent patron of the village church. The Abbé Roussel tells that the invaders from northern Europe, commanded by Chrocus, after having ravaged Langres and massacred Saint Didier bishop of that city, stopped at Tilae Castrum (Castrum ad Tillam) as the village was then called .
They met there a Christian named Florent, son of the governor of Castrum whom they made prisoner and with whom they wanted to make abjure his faith. At his refusal they decapitated him with a plow. Her head rolled in the river Tille where, carried by the current, she was dragged to Barbe Island on the Saone near Lyons where she was kept in the church of Saint-Martin. As for Florent, his relics exposed in the church are at the origin of many miracles. Ogne and Castrum were destroyed during an invasion after the year 400.
Around 407, the kingdom of Burgundy was created by Gondicaire, barbarian Christian leader from across the Rhine that ended the Roman occupation.
We do not know what is happening in the village until the year 801. At that time it was dependent on the bishop of Langres Betto, who that year, concedes the church of Tilicastro and his income to the Augustinians of Saint Etienne de Dijon. Since that date, the name of the village is written according to the mood of the scribes and the language used, Latin or French, Tylicastrum, Trichastel, Trichâteau, Trichâtel, Tilchastel, Tréchâteau, and finally Til-Châtel in 1860, after being called Mont-sur-Tille during the revolutionary period.
Reporting to the bishop of Langres, they originated from an Audon I of Til-Châtel, son of Garnier Count of Troyes attested in 918 by his signature in an act of the Duke of Burgundy Richard.
This family, which carried as a coat of arms a key in pal, also paid tribute to the dukes of Burgundy. She held a high rank among the lords of the duchy and county of Burgundy. Its members who contracted prestigious alliances followed one another from father to son until the year 1299 when Isabelle de Rochefort, daughter of Gaucher de Rochefort lord of Puiset in Beauce, widow of Guy III of Til-Châtel Gonfalonier of the County of Burgundy, became lady of Til-Chatel. She remarried with Humbert de Rougemont around 1306 and married her daughter Jeanne whom she had with Guy III of Til-Châtel to Thiébaud de Rougemont son of a first marriage of his new husband. The lordship then passes into this family until the end of the 15th century when the last of the Rougemont, having no children, ceded the seigneury to Antoine de Baissey from a family of Montsaugeonnais who immediately paid tribute to the bishop of Langres. At the same time, Isabelle de Til-Châtel, Guy III’s half-sister, married Guillaume de Grancey, to whom she brought Gemeaux, Pichanges and Selongey dowries, reducing the possessions of the Til-Châtel family, which , lost a significant part of its luster.
In 1618, having no descendants, the last of the Baissey left the land of Til-Châtel to his uterine brother Erard du Châtelet who called her marquisate and gave it to her son Antoine. Put in decree for settlement of its debts it was acquired in 1663 by the baron of Housset, in turn put in decree in 1685. It was then bought by his widow Marie d’Aguesseau which in 1703 made gift to her niece Catherine d Aguesseau married to Charles Marie de Saulx, Count of Tavannes whose descendants possessed Til-Chatel until the revolution.
It consists of several parts:
– The town
situated in the upper part of the village bounded by the Rue de la Charme in the east, the Barrière in the south, the Bourg and the Derrière lane to the west and by the Côte au nord. Inside the village there was the church and priory now disappeared, the Rue des Pieds Ferret and the Rue du Château which led to the fortress built at the top of the hill dominating the village and the valleys of the Tille and the Ignon. At the time of its splendor, it contained two large belt ditches with double drawbridges and several towers. Today only remains the door of this castle transformed into a dwelling. The rue aux Apports linked the village to the Agrippa way and to the village which had gradually been built on the edge of it.
– The village
stretched along the edge of the way Agrippa where from the 12th century was built the Notre-Dame chapel around which a House-Dieu hospital and its dependencies had come to settle. Sold as a national good in the revolutionary period, these buildings remain and we can see part of the Place du Tertre and rue de l’Hôpital. Other more recent constructions remain, notably of Renaissance period. Going down the Aval street you pass the reach on which various mills existed and we reached the site of the former Castrum that was mentioned above. Beyond the river at the exit of the village the site of the Maladrerie where the lepers were received and treated remains, but there are no visible remains. The village today has more than 800 inhabitants, it has spread towards Langres in the north, the Forge in the northeast, Lux in the east and Marcilly in the west.
– The Saint-Florent church
Located near the castle on the spur overlooking the village, we saw above that it was mentioned in the year 801 in a charter of Betto, bishop of Langres who conceded the benefits to the abbey of Saint Etienne de Dijon . During the following centuries, it received numerous donations and was enlarged in the eleventh and twelfth centuries, access to the church which included only a short nave being done by the southern portal decorated with a tympanum representing a Christ in majesty surrounded by four angels bearing the mark of the sculptor Pierre de Dijon.
Towards the end of the 12th century, the nave was enlarged, giving this Romanesque church its present appearance. The large west portal surmounted by a semi circular archivolt developing 5 rollers whose ends rest on each side on as many rolls crowning fine round columns, all different.
This arcade surrounds a tympanum representing Christ seated, treading under foot the symbol of sin and surrounded by animals symbolizing the four evangelists.
During this work on May 15, 1146, the workers discovered a stone coffin containing a skeleton.
According to the legend, one of them, named Remy, who manipulated without respect this body fell backwards and remained paralyzed, his comrades had the idea to take him to the altar of Saint Florent where the mason, having confessed his fault was cured. The crowd shouted to the miracle and a child exclaimed “Honoratus”, this name was given to the holy contained in the tomb which was placed in the southern part of the transept. Subsequently several miracles occurred and Honoré designated as the second patron of the church.
A carved and painted wooden frame recalls its legend.
Over the centuries, many repairs or consolidation work was done in the church. During the nineteenth century it was in poor condition and at the request of Viollet-le-Duc a major restoration campaign was undertaken in the years 1868-1869. It was led by his son Maurice Uradou who put the church in its current state and saved the essentials, including the general architecture and the remarkable capitals.
We will not describe it here. Note, however, that besides the reliquaries of the patron saints, it contains a god of pity carved wood of the eleventh century, a wooden calvary of the seventeenth century, a triptych painted on wood offered by Jehan Morelet signed by T. Claudon, many funerary slabs including that of Gui III Til-Châtel dated 1240, baptismal fonts of the twelfth century octagonal and several fragments of murals that would have been made from the fifteenth to the seventeenth century.
Located on the way Agrippa 2 km towards Dijon, this area, ancient Roman villa had several sources, one of which was connected site of Ogne by a pipe whose remains were found during the excavations carried out on this site .
In 1170, Aimon IV or Amé, lord of Til-Châtel, leaving for the crusade gave the Templars Fontenotte and all its territory to ensure the rest of his soul.
A Templar commandery, dependent on that of Bure was then built.
It was built around a central courtyard with various residential buildings, shed, barn, stables building square, tower, a chapel dedicated to St. Petronilla and a fence wall.
It benefited throughout the centuries of numerous donations and when the suppression of the order of the Temple in 1311 was attributed to the order of Malta. From then on, the estate of Fontenotte was administered by farmers until the Revolution.
At that time, the estate was sold as a national asset.
It became an agricultural operation and was administered by its owners, either directly or as a tenant, until 1971. At that date it was sold, the buildings and lands being sold separately.
In the 1960s, the chapel was dismantled by the priest Henri Latour, then pastor of Saint-Pierre in Dijon, son of the owner and back in the grounds of the field of Sheep in Corcelles les Monts.
A casting of the tombstone of Etienne de Til-Châtel was made, it is visible in the church Saint-Florent.
Pope Francis’s Christmas message: full text
Richard Sontag / Last Updated: December 28th, 2015
Dear brothers and sisters, Happy Christmas!
Christ is born for us, let us rejoice in the day of our salvation!
Let us open our hearts to receive the grace of this day, which is Christ himself. Jesus is the radiant “day” which has dawned on the horizon of humanity. A day of mercy, in which God our Father has revealed his great tenderness to the entire world. A day of light, which dispels the darkness of fear and anxiety. A day of peace, which makes for encounter, dialogue and, above all, reconciliation. A day of joy: a “great joy” for the poor, the lowly and for all the people (cf. Lk 2:10).
On this day, Jesus, the Saviour is born of the Virgin Mary. The Crib makes us see the “sign” which God has given us: “a baby wrapped in swaddling cloths and lying in a manger” (Lk 2:12). Like the shepherds of Bethlehem, may we too set out to see this sign, this event which is renewed yearly in the Church. Christmas is an event which is renewed in every family, parish and community which receives the love of God made incarnate in Jesus Christ. Like Mary, the Church shows to everyone the “sign” of God: the Child whom she bore in her womb and to whom she gave birth, yet who is the Son of the Most High, since he “is of the Holy Spirit” (Mt 1:20). He is truly the Saviour, for he is the Lamb of God who takes upon himself the sin of the world (cf. Jn 1:29). With the shepherds, let us bow down before the Lamb, let us worship God’s goodness made flesh, and let us allow tears of repentance to fill our eyes and cleanse our hearts. This is something we all need!
He alone, he alone can save us. Only God’s mercy can free humanity from the many forms of evil, at times monstrous evil, which selfishness spawns in our midst. The grace of God can convert hearts and offer mankind a way out of humanly insoluble situations.
Where God is born, hope is born. He brings hope. Where God is born, peace is born. And where peace is born, there is no longer room for hatred and for war. Yet precisely where the incarnate Son of God came into the world, tensions and violence persist, and peace remains a gift to be implored and built. May Israelis and Palestinians resume direct dialogue and reach an agreement which will enable the two peoples to live together in harmony, ending a conflict which has long set them at odds, with grave repercussions for the entire region.
We pray to the Lord that the agreement reached in the United Nations may succeed in halting as quickly as possible the clash of arms in Syria and in remedying the extremely grave humanitarian situation of its suffering people. It is likewise urgent that the agreement on Libya be supported by all, so as to overcome the grave divisions and violence afflicting the country. May the attention of the international community be unanimously directed to ending the atrocities which in those countries, as well as in Iraq, Libya, Yemen and sub-Saharan Africa, even now reap numerous victims, cause immense suffering and do not even spare the historical and cultural patrimony of entire peoples. My thoughts also turn to those affected by brutal acts of terrorism, particularly the recent massacres which took place in Egyptian airspace, in Beirut, Paris, Bamako and Tunis.
To our brothers and sisters who in many parts of the world are being persecuted for their faith, may the Child Jesus grant consolation and strength. They are our martyrs of today.
We also pray for peace and concord among the peoples of the Democratic Republic of Congo, Burundi and South Sudan, that dialogue may lead to a strengthened common commitment to the building of civil societies animated by a sincere spirit of reconciliation and of mutual understanding.
May Christmas also bring true peace to Ukraine, offer comfort to those suffering from the effects of the conflict, and inspire willingess to carry out the agreements made to restore concord in the entire country.
May the joy of this day illumine the efforts of the Colombian people so that, inspired by hope, they may continue their commitment to working for the desired peace.
Where God is born, hope is born; and where hope is born, persons regain their dignity. Yet even today great numbers of men and woman are deprived of their human dignity and, like the child Jesus, suffer cold, poverty, and rejection. May our closeness today be felt by those who are most vulnerable, especially child soldiers, women who suffer violence, and the victims of human trafficking and the drug trade.
Nor may our encouragement be lacking to all those fleeing extreme poverty or war, travelling all too often in inhumane conditions and not infrequently at the risk of their lives. May God repay all those, both individuals and states, who generously work to provide assistance and welcome to the numerous migrants and refugees, helping them to build a dignified future for themselves and for their dear ones, and to be integrated in the societies which receive them.
On this festal day may the Lord grant renewed hope to all those who lack employment – and they are so many!; may he sustain the commitment of those with public responsibilities in political and economic life, that they may work to pursue the common good and to protect the dignity of every human life.
Where God is born, mercy flourishes. Mercy is the most precious gift which God gives us, especially during this Jubilee year in which we are called to discover that tender love of our heavenly Father for each of us. May the Lord enable prisoners in particular to experience his merciful love, which heals wounds and triumphs over evil.
Today, then, let us together rejoice in the day of our salvation. As we contemplate the Crib, let us gaze on the open arms of Jesus, which show us the merciful embrace of God, as we hear the cries of the Child who whispers to us: “for my brethren and companions’ sake, I will say: Peace be within you” (Ps 121:8).