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.
The ninth and final day of prayer and readings to provide tangible action to respond to the urgent climate change issues we all face.Go to the full posting.
God is intimately present to each being, without impinging on the autonomy of his creature, and this gives rise to the rightful autonomy of earthly affairs. His divine presence, which ensures the subsistence and growth of each being, “continues the work of creation”.
The Spirit of God has filled the universe with possibilities and therefore, from the very heart of things, something new can always emerge: “Nature is nothing other than a certain kind of art, namely God’s art, impressed upon things, whereby those things are moved to a determinate end. It is as if a shipbuilder were able to give timbers the wherewithal to move themselves to take the form of a ship.”
Today is the last but one day of prayer for the environment and our place within it as users and custodians. Find the Bishops’ post here.
In his Encyclical Letter Centesimus Annus, Pope John Paul II wrote: “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God’s gift to man. He must therefore respect the natural and moral structure with which he has been endowed (6).”
By responding to this charge, entrusted to them by the Creator, men and women can join in bringing about a world of peace. Alongside the ecology of nature, there exists what can be called a ‘human’ ecology, which in turn demands a ‘social’ ecology. All this means that humanity, if it truly desires peace, must be increasingly conscious of the links between natural ecology, or respect for nature, and human ecology.
The human person, the heart of peace with all of creation.’
Pope Benedict XVII, 1 January 2007.
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.
From God’s presence with Samuel Johnson in a dreadful storm to his presence in a ‘dreadful place’. Jacob called it Beth-el, the House-of-God, after the dream of the ladder, or staircase, between Heaven and Earth. William Blake has shown Jacob with arms outstretched, feet crossed, head to one side, reminiscent of the Crucified One, his descendant. So the Cross, our daily cross, is the Gate of Heaven, as shown in the weather vane of the former Holy Cross Church in Canterbury (now the Guildhall). Certainly the hill of Calvary was a dreadful place, but the opening of the Tomb completed its work and opened the Gate of Heaven.
And when Jacob was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.And he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it; And the Lord leaning upon the ladder, saying to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed.And thy seed shall be as the dust of the earth: thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and IN THEE and thy seed all the tribes of the earth SHALL BE BLESSED. And I will be thy keeper whithersoever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all that I have said.
And when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not. And trembling he said: How terrible is this place! this is no other but the house of God, and the gate of heaven.
And Jacob, arising in the morning, took the stone, which he had laid under his head, and set it up for a title, pouring oil upon the top of it. And he called the name of the city Bethel, which before was called Luza. And he made a vow, saying: If God shall be with me, and shall keep me in the way by which I walk, and shall give me bread to eat, and raiment to put on, And I shall return prosperously to my father’s house: the Lord shall be my God: And this stone, which I have set up for a title, shall be called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.
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.
Thomas Traherne invites us to live eternal life now through reading the Bible and regarding all of creation with all our faculties, including the imagination, a faculty, he would argue, of the soul.
The contemplation of Eternity maketh the Soul immortal. It can see before and after its existence into endless spaces. O what glorious creatures should we be could we be present in spirit with all Eternity! How wise, would we esteem this presence of the understanding, to be more real than that of our bodies! When my soul is in Eden with our first parents, I myself am there in a blessed manner. When I walk with Enoch*, and see his translation, I am transported with him.
The present age is too little to contain [my soul]. I can visit Noah in his ark, and swim upon the waters of the deluge. I can see Moses with his rod, and the children of Israel passing through the sea; I can enter into Aaron’s Tabernacle, and admire the mysteries of the holy place. I can travel over the Land of Canaan, and see it overflowing with milk and honey; I can visit Solomon in his glory, and go into his temple, and view the sitting of his servants, and admire the magnificence and glory of his kingdom.
No creature but one like unto the Holy Angels can see into all ages. Sure this power was not given in vain, but for some wonderful purpose; worthy of itself to enjoy and fathom. Would men consider what God hath done, they would be ravished in spirit with the glory of His doings. For Heaven and Earth are full of the majesty of His glory. And how happy would men be could they see and enjoy it! But above all these our Saviour’s cross is the throne of delights. That Centre of Eternity, that Tree of Life in the midst of the Paradise of God.
* Enoch ‘walked with God’ and was taken, or translated, into heaven and seen no more on earth, see Genesis 5:21-24.
+ Ark from Shrewsbury Cathedral, Margaret Rope. = The Tree of Life: Our Lady and the English Martyrs, Cambridge.
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.
As we were watching ‘Outside the City’, Nick Hamer’s dvd about the life of Mount Saint Bernard’s Abbey in Leicestershire, I was struck, among many things, by then-Abbot Erik Varden’s blessing of the new Brewery, on Saint George’s Day 2018. Here is an extract.
To abandon something one has always done (dairy farming) for something one knows nothing about is never easy. Today we can justly give thanks that this new industry has been established and rests on firm foundations. One of the fascinating things about beer, is that this (potentially) sophisticated beverage is made of the simplest ingredients. By being refined to manifest their choicest qualities; by being brought together in a favourable environment; by mingling their properties and so revealing fresh potential; by being carefully stored and matured, the humble malt, hops, yeast, and water are spirit-filled and bring forth something new, something nurturing and good, that brings joy to those who share it. Considered in this perspective, the brewery provides us with a parable for our monastic life, with the Lord as virtuoso brewmaster. The Scriptures favour wine as an image of the Gospel – but that is culturally conditioned; beer, it seems to me, is a much neglected theological symbol.
We thoroughly recommend both the beer and the dvd!
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.