Tag Archives: Christ

November 19: Prisons Week – A Week of Prayer

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Prisons Week, A Week of Prayer

Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. PHILIPPIANS 3 V12 (NIV)

The Apostle Paul here speaks as someone who knows the pain of endurance and hopelessness. Tortured and beaten, in prison many times for his faith, he nonetheless spoke to fellow prisoners about the hope he had found in Jesus. He had started as offender, hurting and maiming others, but found forgiveness and new life in Jesus. Yet life did not magically grow easier; instead he had to learn to live with his past, and face an uncertain present of false accusations and persecution for his faith. He was someone kept alive by hope, who endured and persevered in the face of desperate circumstances.

What better inspiration for all those connected to the criminal justice system, than Paul’s words? For the victims who struggle day by day to live with memories and scars, and hope for a better tomorrow; for the staff, who patiently come alongside broken men and women, and walk with them the slow road towards change; for prisoners themselves, trying to make sense of their lives, fighting against the scars and choices of the past and fear of the future; and for the families and friends of those in prison, faithfully visiting and supporting. Paul encourages all not to give up hope, but keep their eyes on the goal, keep going. Yet this isn’t about making efforts and working harder. It is about recognising that in Jesus, God has already ‘taken hold’ of us. That victims, prisoners, staff and families, are not walking this road alone, but God, who loves them, is ready to walk with them. In Prison Week, we stand in prayer with all who carry on in hope, that they would know they are loved by God and have the faith and courage to press on towards new life.

+ Justin Welby, Archbishop of Canterbury

A Prisons Week Prayer

Please pray for those in prison this week, using this prayer or another.

Lord, you offer freedom to all people. We pray for those in prison. Break the bonds of fear and isolation that exist. Support with your love prisoners and their families and friends, prison staff and all who care. Heal those who have been wounded by the actions of others, especially the victims of crime. Help us to forgive one another, to act justly, love mercy and walk humbly together with Christ in his strength and in his Spirit, now and every day. Amen.

At the end of Prisons Week we will have a further reflection from a priest working with prisoners. Will T.

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Changing everything

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I just opened this post from Fr James Kurzynski at the Catholic Astronomer blog. It makes for good reading alongside Fr Austin’s post this morning. The way Fr James sees Jean Vanier within his own scientifically informed view of the world will appeal to many of our readers.

God bless,

Maurice.

God changes everything

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November 7, Jesus Beyond Dogma II: vii – “Christ is everything and is in everything”

 

The Incarnation means God identifying with the human species. There is the Christic structure in all of us. Everything is open to infinite growth because God’s being, in whose image we are created, is love, communication, infinite openness. This total communication is called “Son” or “Word” in God. It means that creation possesses the structure of the Son in as much as everything communicates itself, maintains an external relationship, and realises itself by self-giving. The Son is active in the world from the very moment of creation. This activity becomes concentrated when the Word became flesh in Jesus and finally spread throughout the cosmos through the Resurrection: “Christ is everything and is in everything“- Colossians 1.17.

It took concrete form in Jesus because he, from all eternity, was thought of and loved as the focal being in which God would be totally manifested outside God. The Incarnation finishes the complete inter-weaving of God and humankind, in a total unity. Jesus is the exemplar of what will happen to all human beings and the totality of creation. He is the future already realised.

Again, in the Book of Genesis, God gives us the task of naming Creation for God, and tells us that is the name by which it will be known. Considering our track record, it seems that God was backing a loser! Unless – God always intended to become part of Creation. But looking around at the mess the world is in – the fear, the evil, the injustice, the abuse – we could be excused for asking will it ever happen, will Creation ever achieve its purpose of becoming one with the divine?

It already has achieved its purpose – in Jesus we have what is uncreated and what is created totally one. What is in Jesus will be in the rest of Creation by the way those who believe actually live in the world. I used to wonder about all the names we are supposed to think up to name Creation for God, until I found Francis of Assisi – and he tells us the names by which Creation is known are sister and brother, because God is Abba for all of us, through friar Christ.

The coming of Jesus marks not the beginning of a uniquely divine enterprise but its completion. Chardin points out that in the biological part of our existence we could not evolve much further, God has achieved what God set out to achieve; and the coming of God among us in the biological embodiment of Jesus affirms this.

But Jesus is more than a biological creature; as divine he is the transforming of the biological state into which humans will now evolve – with new powers of mind and spirit – which reaches its highest expression in Jesus Risen. To reduce the human story to the past 2000 years diminishes God’s role in the whole creation story. Putting Jesus on a divine pedestal leaves no room for a radically new way of being human.

AMcC

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28 October, Shared Table XVII: together around the table.

This post is more explicitly about the Eucharist than some others in this occasional series; but they are all about the Eucharist, which includes every meal shared in love.

I have been reading an article Facing the Lord’s Table by Thomas O’Loughlin1 where he discusses the positions taken up by priest and people in the Catholic Eucharist: either one man on one side of the altar-table and the rest facing across it to him, or in the older tradition, the priest facing the altar but also away from the people.

Neither of these is ideal, he argues. If two of us are eating together, we will usually face each other, the better to communicate; if there are more of us, we will sit around the table. Thus, in the first picture above, you’ll see how we have re-arranged ourselves for the photo, and we returned to our plates a moment later. In the Last Supper from Strasbourg Cathedral, like so many others, artistic licence dictates that those present are facing us – but we Christians share that same table in Strasbourg, in Canterbury, or wherever we may be in the world, so the gathering around the table is symbolically completed by the onlookers’ presence.

Dr O’Loughlin reminds us that at Mass, rather than in front of a carving, we are a community when we gather round a table; that is when we say Grace to bless the food and drink.

Because there is one loaf, we, who are many, are one body, for we all share the one loaf.

My brothers and sisters, when you gather to eat, you should all eat together.

1 Corinthians 10:17; 11:33

Dr O’Loughlin also suggests that an accurate translation of the First Eucharistic Prayer would have us standing around the table rather than just standing before God, and that this is borne out by ancient liturgical instructions about how the broken pieces of the loaf were to be set out on the paten for distribution.

He closes with these words: The theological bottom line is this: if the Logos has come to dwell among us (John1:14), then every table of Christians is a place where one could rub up against him at one’s elbow.

Now there’s a thought! Do read and digest the article if you can find the journal.

1In The Furrow, October 2017, p554-560.

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24 October, May we find Christ walking with us: I, On the (iron) road.

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This phrase from one of Friar Chris’s bidding prayers stayed with me. He had been preaching on the disciples on the way to Emmaus, but my mind switched to everyday scenes. Christ is walking with us, if we care to open our eyes.

You can find Fr Chris’s homily from this link: Chris.s.emmaus.2017

Every week I travel by train and have time to observe the esprit de corps among the railway workers. Thanks to computerised rosters, two men or women may not work together very often, but still they have to rely on each other. Day by day I hear the same affectionate banter that you can discern in Jesus’ calling Peter ‘the Rock’, or James and John his ‘Sons of Thunder’.

There are greetings for regular travellers, often by name. ‘Morning Will!’ It has been known for news of my son to reach me through his railwayman friend rather than direct from the horse’s mouth.

It’s impressive to see how railway people take care of disabled travellers. Ramps for wheelchairs, an arm for a blind traveller, escorts for a frail old person between platforms or to the taxi rank.

I know I’ve made these points before, but they are worth repeating. And there are other traveller’s joys to be had from the cheerful chap in the motorway toll booth, the staff in the café or the transport enthusiast bursting to share his customised car with the people at the next table. Let’s open our eyes, open our ears and open our hearts to the Christ we do not at first recognise.

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5 October: The Will of Saint Francis

This post is by a great friend of Will Turnstone’s blog. Writing at Divine. Incarnate, Christina has a unique vision of Christian Faith and Catholic tradition.Find her here: Christina Chase Thank you Christina for sharing this!

We join Christina in the Canadian Shrine of Sainte Anne de Beaupré.

Francois.Anne. beaupre.1Will T.

In a shadowy recess of the Basilica of Sainte Anne de Beaupré, I caught sight of a dimly lit bas-relief and felt myself drawn to it… and even changed by it.

Before I get to that, shortly – below the carving is a small statue of St. Francis of Assisi taking the body of Jesus off of the Cross. Of course, it is historically inaccurate. But, great art depicts the truth within and beyond facts. The artwork is meant to convey the love and life of Francis, who was so utterly devoted to God-Incarnate suffering in this world that he even developed the Stigmata, signs of Christ’s wounds on his own body. Francis’s arms are therefore shown to be encircling the body of Christ as he is ready to lift up his beloved Savior and catch him in embrace.

Francis is on tippytoe in his innocent eagerness, gazing upward in adoration, his hand curved and held in gentle wonder.

And I ask myself: do I want to embrace Christ this much?

Am I eager to carry the weight of his beaten and bloody body? Do I hold him in wonder and affection close to my heart? I wasn’t there when they crucified my Lord, but I am here, now, when the dying are crying out in pain and loneliness, and the abused are losing hope that anyone will carry them to safety. Is my heart suffering with theirs in true compassion, ready to do whatever I can to help – not to hesitate, but to give generously in love? Whatever I do for the least, I do for Christ.

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As I wrote in the beginning of this post, it was the bas-relief above the statue that most deeply moved me. I had to look up at it a long while before I could discern the figures and details. While realizing what I was seeing, I felt the cords of my heart being so sweetly touched that the exquisite song of joy spread all through me. Below is the image, the image which I am taking as my Faith Facilitator for this First Friday:

At first, I saw Jesus with his arms open wide, crucified. And Francis, in front of Jesus like a child, held his arms open wide in imitation, looking back and up at his Savior as though asking, “Like this?” Christ, the patient teacher, and Francis, the willing student. But, then… I saw that there were wings depicted behind Jesus, signifying Christ Resurrected, Christ Glorified and Ascended in Paradise. And I knew that Christ Jesus was teaching his beloved child… with open arms, a living Cross… how to fly….

Prayer:

Oh, my Lord and my God,

teach me to be little,

your little child,

so that I may grow big and strong like you.

Amen.

 

 

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September 18: To see each other as young Christs.

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Another reflection from Constantina which sits well after Austin’s wisdom:

I have been contemplating on reconciliation and ran one of our Franciscan area meetings on this theme. Apart from the discussions in small groups there seemed to be some reconciling going on between people with increasing understanding of each other. The spirit was at work in the most gentle way.

Some days later, sitting quietly at my easel I received a thought about the Apostles and their different natures and how Christ accepted them all as they were, even if frustrating at times.

I wondered then why, when we have groups or organisations, there is often some kind of censure for anyone who does not fit in to the developed ethos of the group. Why is it that we try to limit others to our own viewpoints or remain suspicious of anything or anyone who does not conform? Jesus certainly did not conform to the he established hierarchy of his time.

How can we really learn to let go of own preconceptions and prejudices?

 

I am not sure why I am wittering on, perhaps it is the pungent Lefranc gold size wafting off my large icon I am in the middle of gilding. I am doing a tall young Christ. There is a power in contemplating the young Christ and even the Christ child as we cannot put on them our adult opinions, we can only gaze in wonder at his wisdom. Perhaps we need to see each other in this way, as young Christs. Will limitless potential and possibilities.

 

God bless!

CW.

 

Constantina adds:

My young Christ is only in initial stages at the moment and will take most of the summer to complete. So do use the wonderful statue.

Thank you, Constantina, for  this reflection and the chance to contemplate the young Good Shepherd again! It’s good to be reminded that Jesus was not always a Victorian stained-glass, bearded man dressed in white and red, but a young and vigorous teenager, taking Life and his Father’s Will seriously.

Maurice.

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September 16. ‘Jesus beyond Dogma’, XIV: True Religion is not Nostalgia.

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Why did Christ have to die, if God afterwards resurrected him? In asking this question the early communities had not yet realised the actual saving character of the death of Jesus, that it is an integral and necessary part of salvation, and not just an unfortunate event. There were many attempts to answer this question. All interpretations were unanimous in saying that Jesus did not die because of his own sins or guilt.

The fact of Christ’s death was determined by hatred and ill-will. But Jesus did not allow himself to be determined by the priorities of others: they hated him, he did not hate them in return. He died alone so that no one else need ever do that again: whenever isolation and injustice is thrust upon people, they are in a place already visited by God, one which is part of God’s experience. If Jesus is to set us free from whatever binds us, he must set us free from death. As he redeemed life by living, so he redeemed death by dying. He died in the manner in which we must die. He chose neither the time nor the circumstances of his death.

Because of the universal rejection of Jesus and the dismissing of the call to become Kingdom, which is meant to have cosmic dimensions, it could only now be realised in a single person, Jesus of Nazareth. This means that a path was opened up for the church, this is when the church became necessary, since the offer brought by Jesus must persist for all time and must be made in the same way, through a quality of presence which matches that of Jesus and, little by little, to universalise the Kingdom. As well as furthering the call of Christ, the church is obliged to make the values of Jesus present wherever the church is present: mission and evangelisation are entirely about experiencing life as abundant.

Above all the Resurrection ensures that true religion is not nostalgia. It celebrates a present emerging from a past enroute to a wonderful future; a future able to be anticipated in many ways in the present. The Resurrection represents the total realisation of human potential: capable, through grace, of intimacy within God.

What will Resurrection mean? Paul answers: the dead will rise up, imperishable, glorious and powerful, in a human reality filled full with the Spirit of God. The human body, as it is now, cannot inherit the Kingdom. It must be changed; “to have what must die taken up into life“. When Paul speaks of “body” he does not mean a corpse, or a physical-chemical combination of cells, he is speaking of the consciousness of human matter, or the spirit manifesting and realising itself within the world. The Resurrection transforms what we mean by our corporal-spiritual “I” into the image of Christ.

Already, in its terrestrial situation the human being-body is a giving and a receiving of giving. It is the body that allows us to be present one to another. But as well as enabling communication it also gets in the way of it. We cannot be in two places at once, and communication uses codes that can often be ambiguous and misleading. All such impediments disappear in the Resurrection, when there will be total communication with persons and things; the human being, now a spiritual body will have a cosmic presence. The object of Resurrection is the human being as body, totally transfigured open to universal communion and communication.

By faith and hope, commitment to Jesus Christ, welcoming and celebrating the sacraments, the seed of Resurrection [the real presence of Christ] is present within the human body, and it is not lost in death: “Whoever believes in the Son has eternal life“. To be clothed with Christ is to be made new. Being in Christ is the start of Resurrected living, and death is a form of being in Christ. Just as death is a passage to eternity where there is no time, so too complete communication will be realised, with the setting free of all that is fully human. The corpse will stay behind, our true body – characterised by “I” [something much more than physical-chemical matter] will participate in eternal life:

…we do not know how all things will be transformed. As deformed by sin, the shape of this world will pass away. But we are taught that God is preparing a new dwelling place and a new earth… The expectation of a new earth must not weaken but stimulate our concern for developing this one. For here grows the body of a new human family, a body which even now is able to give some kind of foreshadowing of the new age… On this earth that Kingdom is already present in mystery. When the Lord returns it will be brought into full flower – Gaudium et Spes 39

AMcC  austin

Thank you Austin, I’ve enjoyed revisiting these while preparing them for publication. I shall return to Part II of Jesus Beyond Dogma in a couple of months’ time.

Maurice.

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September 6. ‘Jesus beyond Dogma’, 4: Creation and Christ

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We have God totally alive, without violence or death; who has revealed himself as loving humanity so much as to give himself to us so that what is God’s life can be ours for the receiving – to live outside and beyond the culture of death – even now. But he reveals something else as well – God is Creator-God.

We have become accustomed to speak of creation and salvation as two separate realities: first there was creation which happened at the beginning; then the fall from grace in which we fell, needing someone to lift us out; God sent Jesus to save the situation. Looking at this model, it doesn’t look as though Jesus has made much difference; so we struggle and wait hoping finally that we’ll get the visa.

This model does nothing to encourage people to take seriously what they might do to improve things for themselves and others – other than treating symptoms by works of charity and overlooking the cause; seeing Christianity as promoting social progress. The problem with creation-fall-redemption-heaven model is not between redemption and heaven, but in the relationship between creation and heaven. There is a very big difference between a factory that makes cars and a garage that repairs them. If creation and redemption are two different realities it makes it difficult to see a relationship between Creator and Redeemer – in this scenario it’s not clear what God has to do with Jesus.

The Apostolic witness tells us there is a clear relationship, and that to say that God so loved the world that he sent is Son is not sufficient. This certainly reveals God as love but doesn’t show how that love has anything to do with creation. The hints we get from the apostolic group that there is something more are to be found in New Testament passages about the pre-existence of Christ, most notably –

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In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made – John.1.1-3.

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power – Hebrews 1.1-3.

Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live – 1Corinthians 8.6.

For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins. The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross – Colossians 1.13-20.

We must ask: what was it that enabled the apostolic group to see this, to link creation and salvation in such a way that they come to be seen as the same thing? They weren’t asking questions, they were affirming something they already knew, from the Jesus they knew, that he was in some way involved in creation.

It seems that the Resurrection not only changed their perception of God by removing any remnant of violence, allowing God to be understood as total love, but it also brought a change in perception of God Creator. Jesus didn’t just add salvation to the already existing Jewish understanding of God Creator. The human perception of God as Creator is not a simple concept. There are austinmany accounts of gods creating and Genesis seems to suggest creation not from nothing but from a chaos needing to be ordered. This means that God is responsible not so much for creating everything out of nothing as for producing the order of the world. One of the things the Resurrection actually did was to separate God from any link with the order of this world, which has become a violent order based on death.

A McC

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July 11: Saint Benedict, ‘Listen and attend with the ear of your heart.’

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Today the 11th of July, we celebrate the feast of St Benedict, Abbot. In the reading of today from the book of Proverbs,(2: 1- 9) God is telling us to take his word to heart, learn His commandments, and apply our heart to the truth. We can rest assured that God will keep watch over us. St Benedict left everything and followed Christ. Today am I setting my heart on His words asking Him to teach me? Am I turning my ear to His wisdom? St. Benedict advised:

Whenever you begin any good work you should first of all make a most pressing appeal to Christ our Lord to bring it to perfection.’

When I am faced with difficulties, where do I turn? St Benedict lived a life of solitude and prayer. How often do I take my time to listen to God talking to me in the busy world of today? Do I hear God calling me to bless His name at all times? Do I hear the invitation of God to taste and see the Lord is good (Psalm 33: 2-11)? As Benedict’s Rule advises, ‘Listen carefully to the Master’s instructions and attend to them with the ear of your heart.’

St Benedict discovered the love of God and left everything and followed Him. I pray that each day, I also may hear God talking to me through His creation and have the grace to respond wholeheartedly. Amen.

 

FMSL 

St Benedict at Einsiedeln Abbey, Switzerland by Roland Zh

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