Robert Hugh Benson was the son of an Archbishop of Canterbury who became a Roman Catholic priest. He wrote many books based on his faith, including The History of Richard Raynal, Solitary, which takes the form of a translation of a mediaeval manuscript life of an English hermit, written by his parish priest. The writer went to visit his parishioner on the feast of Corpus Christi*; in those days there was much more forest cover in Southern England than we enjoy today.
I set out through the wood. I was greatly encouraged by the beauty of the light as I went down; the sun shone through the hazels on my right, and the roof of leaves was a fair green over my head; and to right and left lay a carpet of flowers as blue as the Flanders’ glass above the altar. I had learnt from Master Richard, though he was thirty years my younger, many beautiful lessons, and one of them that God’s Majesty speaks to us by the works of His almighty hands. So when I saw the green light and the gold and the blue, and the little flies that made merry in the way, I took courage.
The History of Richard Raynal, Solitary by Robert Hugh Benson
The forest could be a dangerous place in those times, and the good man would not have had an electric torch to guide him home. Let us pray for all those who live in forested areas and are suffering persecution from armed gangs and invaders robbing, kidnapping and killing them, in order to wrest control of the natural resources that should be providing a measure of stability to their lives through legitimate trade. Pray especially for the Church in Eastern Congo.
* The feast is celebrated today in England, according to my calendar.
Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, Oh Lord of Hosts, my King and my God. Psalm 84:3.
This is a text that should speak to the heart of any worshipper, we should surely rejoice that the birds of the air should feel at home in God’s place. I’m always happy to find that sparrows, robins or bluetits are living in our place, sparrows in the eaves, other birds in the hedge, blackbirds on top of the box put up for bluetits. You’ll see why I could not resist sharing this little story. I am inclined to believe it happened in a cast iron Royal Mail box, like the one below, rather than a private householder’s gatebox, as shown above. WT.
Rowfant [a small village in Sussex] was once the scene of one of the most determined struggles in history. The contestants were a series of Titmice and the G.P.O., and the account of the war may be read in the Natural History Museum at South Kensington:—
In 1888, a pair of the Great Titmouse (Parus major) began to build their nest in the post-box which stood in the road at Rowfant, and into which letters, &c., were posted and taken out by the door daily. One of the birds was killed by a boy, and the nest was not finished. In 1889, a pair completed the nest, laid seven eggs, and began to sit; but one day, when an unusual number of post-cards were dropped into, and nearly filled, the box, the birds deserted the nest, which was afterwards removed with the eggs. In 1890, a pair built a new nest and laid seven eggs, and reared a brood of five young, although the letters posted were often found lying on the back of the sitting bird, which never left the nest when the door of the box was opened to take out the letters. The birds went in and out by the slit.
From Highways and Byways in Sussex by E. V. Lucas.
For rose-moles all in stipple upon trout that swim:
Fresh-firecoal chestnut-falls; finches’ wings;
Landscape plotted and pieced—fold, fallow, and plough;
And àll tràdes, their gear and tackle and trim.
All things counter, original, spare, strange;
Whatever is fickle, freckled (who knows how?)
With swift, slow; sweet, sour; adazzle, dim;
He fathers-forth whose beauty is past change:
Gerard Manley Hopkins
A strange choice of picture, perhaps, in Maytime, but Hopkins counted fallen chestnuts among the glorious dappled creation of God. Not a bad meditation to prepare for Pentecost. Or we could listen to Wisdom, describing her part in Creation – Wisdom being an attribute of the Holy Spirit, the first Gift of the Holy Spirit. It is wise to be humble and delight in creation and to play before God at all times. Even in a city centre we can appreciate skies of coupled colour!
The depths were not as yet, and I was already conceived. neither had the fountains of waters as yet sprung out: The mountains with their huge bulk had not as yet been established: before the hills I was brought forth: He had not yet made the earth, nor the rivers, nor the poles of the world. When he prepared the heavens, I was present: when with a certain law and compass he enclosed the depths: When he established the sky above, and poised the fountains of waters: When he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when be balanced the foundations of the earth; I was with him forming all things: and was delighted every day, playing before him at all times; Playing in the world: and my delights were to be with the children of men.
This is the seventh of nine days of prayer proposed by the Bishops of England & Wales and Scotland before Pentecost, placing before our creator the environment we – and all creatures – live in. The full post can be read here.
God entrusted the whole of creation to the man and woman, and only then – as we read – could he rest “from all his work” (Genesis 2:3).
Adam and Eve’s call to share in the unfolding of God’s plan of creation brought into play those abilities and gifts which distinguish the human being from all other creatures. At the same time, their call established a fixed relationship between mankind and the rest of creation. Made in the image and likeness of God, Adam and Eve were to have exercised their dominion over the earth (Genesis 1:28) with wisdom and love.
Instead, they destroyed the existing harmony by deliberately going against the Creator’s plan, that is, by choosing to sin. This resulted not only in man’s alienation from himself, in death and fratricide, but also in the earth’s “rebellion” against him (cf. Genesis 3:17-19; 4:12).
Pope John Paul II, ‘Peace with God the Creator, Peace with all of creation.’ 1 January 1990.
This is the Third Day of the Novena on the environment, nine days of prayer leading to the feast of the Holy Spirit. The post can be read here.
The Church has a responsibility towards creation
and she must assert this responsibility in the public sphere.
In so doing, she must defend not only earth, water and air
as gifts of creation that belong to everyone.
She must above all protect mankind from self-destruction.
Caritas in Veritate ‘on integral human development in charity and truth.’ Pope Benedict XVI.
This reflection of Thomas Traherne follows well on WH Davies’ poetic heels, this May morning.
When Amasis the King of Egypt sent to the wise men of Greece, to know, Quid Pulcherrimum?* upon due and mature consideration they answered, The World. The world certainly being so beautiful that nothing visible is capable of more. Were we to see it only once, the first appearance would amaze us. But being daily seen, we observe it not.
Ancient philosophers have thought God to be the Soul of the World. Since therefore this visible World is the body of God, not His natural body, but which He hath assumed; let us see how glorious His wisdom is in manifesting Himself thereby. It hath not only represented His infinity and eternity which we thought impossible to be represented by a body, but His beauty also, His wisdom, goodness, power, life and glory; His righteousness, love, and blessedness: all which as out of a plentiful treasury, may be taken and collected out of this world.
Traherne is addressing Christ directly in this passage, acknowledging and rejoicing in his closeness to Christ, accepting that suffering unites Men – he of course means men and women – and Christ, now suffering on the cross for me.
What shall I do for Thee, O Thou preserver of Men?
Live, Love, and Admire; and learn to become such unto Thee as Thou unto me. O Glorious Soul; whose comprehensive understanding at once contains all Kingdoms and Ages! O Glorious Mind! Whose love extendeth to all creatures! O miraculous and eternal Godhead, now suffering on the cross for me: As Abraham saw thy Day and was glad, so didst Thou see me and this Day from all Eternity, and seeing me wast Gracious and Compassionate towards me. (All transient things are permanent in God.) Thou settest me before Thy face forever. O let me this day see Thee, and be united to Thee in Thy Holy Sufferings. Let me learn, O God, such lessons from Thee, as may make me wise, and blessed as an Angel of GOD!
The events of Holy Week are shown with the Crucified at the centre, full of vigour as he stares death out. Above, the Risen Lord leads his first parents into Paradise, above that again the Ascension.
We have received the link to this Easter reflection by our old friend, Brother Austin, a link we gladly share.
Jesus understood his mission to be, to make his Father known; not by talking about him, but by being himself with other people, his Father’s Son – and that still remains the mission of the Church – go out and spread the Good News – what it means to be beloved of Abba, share your experience, not your knowledge, of who Jesus, the beloved of Abba, is for you.
At this time there were no defined doctrines, creeds or codes – so what were they expected to do when they were told to go out and spread the Good News? Was it to teach and preach? It was something much simpler and much more profound – they were asked to go and share what it was like to live with Jesus, after the Resurrection – share their experiences of being with him.
The Resurrection brought new insights – something Jesus had before his Passion and death; when he told them you do not understand now but you will… He spoke of God in an entirely new way, one which proved threatening to the Guardians of the Law, to Temple worship, Sabbath observances and ritual prescriptions. The last straw was calling God his father. The disciples after Good Friday, must have thought, maybe the authorities were right after all, that Jesus was not from God. Death was final, and put an end to dissent.
Two of them were walking to Emmaus with hopes shattered [we had hoped]. His death seemed to vindicate that Jesus must have been a sinner for this to happen –he who hangs on a tree is cursed – Deuteronomy 21.23; Galatians 3.13. But when he rose from the dead and appeared to them the whole system leading to his death is called into question. Jesus had been right; God is the way Jesus spoke of God; nothing like the description of his accusers. The reasons for getting rid of him were part of the sinful mechanism of getting rid of troublesome people – with nothing whatever to do with God. This leads to questioning the Law as not reflecting the true God. The Resurrection did not simply reveal Jesus’ innocence, not only was he right about God; it exposed the mechanism by which innocent victims are created by those who believe that in doing so they are doing God’s will.
It is true that the Law was given by God – but the interpretations of it are of human origin; and so, for example, keeping the Sabbath holy, came to mean observing all the restrictions imposed – not by God. The point of Sabbath is so as to enjoy the wonderful things God is doing through creation.
We can now imagine the innocence of the victim and see the complicity in violence of the perpetrators. If we see things as the disciples first did, feeling uncomfortable that Jesus may not have been up to what he promised – and then see him back, how would we talk about it? Our stories have beginnings and endings, and, so they had thought, did Jesus’ story – but now: how do we tell a story that has no ending? They tried telling this story which had no room for death – death happens to everyone – and they didn’t know how to do it.
Resurrection has now burst into our storytelling. They couldn’t tell the story in the old way, the new way they were inspired with we call the New Testament. It was not a question of eliminating death, but showing how death has its part in the story, but not as the ending. Jesus did not appear as someone who had been dead and is now better – like Lazarus. The risen Jesus is simultaneously dead and alive – as the five wounds testify – death as lost its power. He is at once dead and alive. His whole life, including death is present in its fullness. He has conquered death, not just for himself, but for all who share common humanity with him; death and its whole system by which all were held in fear, is not necessary. Whatever death is, and it happens to all of us, it is not what dictates or shapes the pattern of life. It is an empty shell, a bark without a bite. We will die, but death cannot separate us from the source of the fullness of life.
Because each one of us is unique [God doesn’t create copies], every sharing will reflect what is ours only, and wouldn’t happen without us – differences [not division] unity without uniformity – which we are able to do by sharing in his Spirit freely given in our Baptism.
He willed the redemption of mankind, and therefore is His Son Jesus Christ an infinite treasure. Unless you will it too, He will be no treasure to you. Verily you ought to will these things so ardently that God Himself should be therefore your joy because He willed them. Your will ought to be united to His in all places of His dominion.
Were you not born to have communion with Him? And that cannot be without this heavenly union. Which when it is what it ought is Divine and Infinite. You are God’s joy for willing what He willeth. He loves to see you good and blessed.
And will not you love to see Him good? Verily, if ever you would enjoy God, you must enjoy His goodness: All His goodness to all His hosts in Heaven and Earth. And when you do so, you are the universal heir of God and all things. God is yours and the whole world.