April 19, Emmaus VII: helping those on the road.

A Reflection on the “Walk to Emmaus” from Luke’s Gospel by David Bex and Vincent Dunkling of L’Arche Kent.

How many of us have been on that road to Emmaus? A journey that is full of emotions that stop us from being able to recognise where we are in our lives. A journey that throws obstacles in the way of asking for help? A journey that we feel has no end.

Mental health provision in this country is so poor that there are thousands who are on this road to Emmaus and are not getting the help they need.

How can you help those on the road?

 

13March, Desert 16: Surviving the Waste Places of Homelessness

The sight above, taken in January, is troubling and it is repeated across Canterbury and indeed elsewhere in Britain: homeless people camping out in all weathers. It’s clear from the picture that people have tried to help them with bedding and the tent that they are using. But talking to someone who is involved with the churches’ work, it is also clear that some people, including these campers, do choose not to accept all the help available to them.

About the same time as I took this photo I was talking to a companion of Emmaus in Dover. I was in an Emmaus community while studying in France many years ago, and it seems many things continue from those days, and indeed from the 1940s, when Abbé Pierre started the organisation near Paris. Working for the community is an important part of regaining one’s self respect.

The man I  spoke to has become a spokesman for the community. He described how, once he was on the street, he too was unable to take the hand reached out to him. It was months later that he was persuaded to give the community life a try, and it was a life saver. Now he is something of an ambassador, better able than many to get alongside those who do – and those who don’t – use the services that the churches and charities, as well as the local council, can provide. ‘And perhaps in a year or two, I’ll move on; I’m not ready yet.’ Meanwhile, practical help to cope with supported or independent living is part of Emmaus’s service; this can include help to work for qualifications that employers will recognise.

23 May. Pilgrimage to Canterbury MMXIX. III.

St Thomas of Canterbury, plaque at St Thomas’ church.

I seem to remember parish pilgrimages from my youth, where some people sat on the bus and said the Rosary very loud and very fast. Of course prayer is part of our journey too. Indeed, just putting one foot in front of the other is prayer, just as walking hand in hand, silently, is love and prayer.

Hand in hand: we have agreed a theme of ‘Stay with us, Lord’, Luke 24:29, from the story of the two disciples going to Emmaus on the first Easter Day. Charlotte and Colin have found a Taizé chant we might be able to sing, so I can begin to plan out the prayers.

Starting on the beach: I think ‘Stay with us Lord’ will be a good response to our prayers, one we can all remember. On a clear day you can see the White Cliffs from our nearest L’Arche neighbours, Les Trois Fontaines at Ambleteuse on the French Coast. May the Lord be with them too. Abbot Peter of Canterbury was shipwrecked and washed up dead on the shore there, his body glowing with light when it was found. Another link between our two communities.

I digress, wandering some 30km across the seaway from our Kentish path. Each day we will begin with prayer, pause for prayer, end with prayer. We can thank the Lord for food, for friends and family, for feet carrying us on. Let’s see what comes to heart and mind! We can try to make the prayers relevant to the sites we visit. A few possible churches and halls have been noted down. We’ll see what the final route takes us.

23 November, The Road to Emmaus VI; seeing.

The two disciples cannot bear to part with this seemingly unknown man, who understands everything.

When they drew near to the village to which they were going, he made as if to go on; but they pressed him to stay with them saying, ’It is nearly evening, and the day is almost over.’ So he went on to stay with them. Now while he was with them at table he took the bread and said the blessing; then he broke it and handed it to them. And their eyes were opened and they recognised him; but he had vanished from their sight (Luke. 24:28-31).

The great artist, Michelangelo Merisi da Caravaggio, in 1601, captured this moment in a magnificent painting, and I have reflected on this in the form of a poem. [This painting is on permanent display in the National Gallery of London.]

Seeing Caravaggio’s Supper at Emmaus

We know the two disciples by their spillage:

flung arms, shocked shoulders, splayed hands.

He found them trudging toward the village –

loveable curmudgeons all wrong.

But who’s the right-hand man – studious, still,

drawn not by Luke but by artist’s skill,

drawn, by intense act of will, like me,

by desire to be with them there, to see.

For see:

not one has closed his eyes for prayer:

for Jesus is being quietly seismic.

And see, his outstreaming inwardness opens their eyes

shaken, graced, surprised beyond all telling,

they see: they marvel: they see.

Ah, yes. He tenderly gives it away. Amen, amen. This is

Him being Him so Him so real that he’s unmissable so alive

with blessing that death cannot take hold anywhere so real

that if they seize him he burns even as their hearts flame

even as they know him so real that even the shadows

cannot shadow even the shadows consecrate.

Now they may hold him only as food is held

for only the food will remain

for this is the moment

before He vanishes

like a

m

o

m

e

n

t

,

SJC

22 November: The Road to Emmaus V

The two disciples aren’t finished yet. They have a few more things to say to Jesus:

…[T]his is not all: two whole days have now gone by since it all happened; and some of the women from our group have astounded us: they went to the tomb in the early morning, and when they could not find the body, they came back to tell us they had seen a vision of angels who declared he was alive. Some of our friends went to the tomb and found everything exactly as the women had reported, but of him they saw nothing (Luke. 24:21-24)..

Cleopas and his friend do not seem to be able to remember anything that Jesus had prophesied about himself during his lifetime. Maybe grief and shock had made them forget everything. Maybe Jesus’ prophecies had been so horrifying to the disciples at the time that they simply “blanked” them. But Jesus cannot be faulted for having failed to warn his disciples. He had, on numerous occasions, told them plainly that he would be crucified, and would die and be buried, and then, after three days, would rise from the dead. Neither of the disciples seemed able to recall this now. But Jesus, like the superb healer he is, listens intently in silence while they vent their feelings of confusion and disappointment.

At last, they pause. They have finished their tale. Maybe they are feeling a bit empty now, but surely they know they have been heard – you can always feel it when someone is listening with his whole heart. As a result, they themselves are perhaps better able now to listen than they have been all day. And Jesus does not fail to make use of this opportunity. He is bold and forthright:

‘You foolish men! So slow to believe all that the prophets have said! Was it not necessary that the Christ should suffer before entering into his glory?’ Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself (Luke. 24:25-27).

We are not told what the disciples did while Jesus spoke to them. Presumably, they continued to walk along as he talked. They seem to have been reduced at last to silence. What was this experience like for them? I imagine that they must have gone through a swift succession of feelings, beginning perhaps with dismay over being called foolish and slow. But no doubt they moved quickly to a state of some amazement at the stranger’s penetration into the situation they had described to him, and from there into a state of wonder, joy and even to a feeling of hope that they could not understand immediately. Here at last was someone who could make profound sense of everything that had happened. Here was someone who was picking up the shattered pieces of their lives and making them whole again.

Happily, this is an experience that I can say I know about also, even as I know of the distress and bewilderment that these two disciples had felt. Jesus never abandons those who love him and seek him sincerely, even if we seek him wrongheadedly. Perhaps especially then. Perhaps this endears us to him.

In my experience of discipleship, enlightenment does come. Eventually. Or, at least, partial enlightenment comes. And, by the time it comes, I am usually so happy to have it that I will accept it thankfully in any form. But, as is the case in this story, full enlightenment – the recognition of the Jesus himself in a new form – usually comes to me later, when reflecting on my experience through prayer. The disciples here are enlightened enough to be loath to part with this wonderful stranger, but that seems to be all they know. They don’t see yet that he is not a stranger.

SJC

18 November: The Road to Emmaus – Seeing Salvation, I.

Greetings again to Sister Johanna, who has been reading Saint Luke and letting the Word speak to her. Thank you, Johanna, for sharing with us! 

The complete story of the Road to Emmaus is told only in the Gospel of Luke (Lk 24:13-32). It is a well known account of two disciples making a journey on foot from Jerusalem to the village of Emmaus. One of the disciples has a name. Cleopas. The other is forever unnamed. A man whom they do not recognise finds them and walks with them. Because of this man, they have an experience that changes everything, that re-orients them vocationally, humanly – on every level. I love this story. Yet, whenever I read it, I feel a strange ache inside. I feel that I am there, with Cleopas – I am the other one, the unnamed one; I am walking down that dreary, hot and dusty road.

As a Catholic, I am accustomed to hearing this story proclaimed in the liturgy during the Easter Octave; then, later in the Easter season, it comes again, this time on a Sunday. It is an important story. It is one of the stories about Jesus appearing after his death. It tells us that the Lord is Lord, and that he is risen from death. But this story has many levels, and teaches things in addition to the glorious fact of Jesus’ resurrection. It has a lot to say about what discipleship can feel like not only at Easter time, but all the time. It deserves to be revisited outside the liturgical season of Easter in order to appreciate just how many aspects of the ordinary Christian life it addresses. It is a lengthy story, but I would like to look at it a bit at a time in a series of posts.

It begins like this:

Now that very same day, the two of them were on their way to a village called Emmaus, seven miles from Jerusalem, and they were talking together about all that had happened (Luke 24:13).

‘Now that very same day….’ The same day as what? It’s the day that is three days after Jesus’ death on Friday – three days after a shattering Friday that no one had yet learned to call “good”. This third day is the one we now know as Easter Sunday, but in this gospel passage no one had learned to use that designation either. For Jesus’ disciples, that ‘same day’ is just the next day in a series of tragic days. Jesus, their master, their beloved rabbi, their dearest friend, had been crucified like a criminal on the Friday before. And now, he was dead. His ignominious death seemed to augur only one thing: that no one would ever take any of his teachings seriously or believe any of his claims. His kingdom would simply never be established. The disciples were confronted now with death’s finality, its apparently locked and barricaded door. There is no bargaining with death. The dead are irretrievable. The grieving have no choice but to accept the loss of the deceased person, as well as the unique world that person represents. That is what the disciples were struggling with on that day.

How often has discipleship been like that to me? How often has Jesus seemed to be, well, “dead” and lost to me? Yet, I can also say that this state, although I know it well and truly, has never been a permanent one for me. Jesus is full of surprises – as the disciples will soon re-discover.

That same day, surprising things began to happen that the disciples did not know what to make of. Tomorrow we will begin look at them.

SJC.

Franciscan friends on the road to Canterbury.

October 29: Shoulder to shoulder

Natasha Devon MBE is a writer on mental health issues.

I rather liked this tip for teachers:

“Practise shoulder to  shoulder communication

“Some people find eye contact too intense. If there is someone who you suspect is struggling with their mental health, but who finds it difficult to open up, try asking them to help you with carrying text books or clearing out a cupboard. They may begin to confide in you when the pressure of eye contact is removed.” *

Of course, it need not be a mental health issue, just a problem or traumatic event that someone might need to resolve.

I am reminded of the two disciples on the road to Emmaus, walking shoulder to shoulder with the Answer to their problems and trauma. Their eyes were opened when he broke bread while sharing a meal with them. (Luke 24:13-35)

The meal table can be, should be, a place of peace where our eyes can be opened to each other. But physically walking alongside someone, even for a few steps, can be a moment of solidarity. Let’s be aware of opportunities as they come our way.

• Report magazine, September 2018 p21.

October 25, May we find Christ walking with us: II. On the way to church.

walking together – a chapel lies just over the hill

 

Sometimes we meet up with a friend on the way to Church for Mass. She tends to be bursting to tell us about her past week and her hopes for the week to come. On the way home she helps carry the food bank donations to be taken to the depot later in the week.

Listening to her talk about work, family and friends, and sharing our news; not the sort of preparation for Mass that would have been approved by those who taught me in primary school. As Christopher Chapman said on May 13, ‘The Christianity many of us grew up with was not big on laughs.’ But fellowship is part of the story; not just being in a big room together, performing the same actions, mouthing the same words, for an hour once a week.

In fact, here and now, fellowship is the story for all the other hours in the week. I may be sitting here alone, miss-typing this post; you may be in your armchair, on the train to work, scrolling through your messages. But together, even at a distance of time and space.

When we get to Church we are together with writers from two or three thousand years ago, as we can be in front of our screens with Bible Gateway and other sites. But that is to bring us together with the Eternal, in eternity. Listening to our friend talk about work, family and friends, and sharing our news as we walk; that is the sort of preparation for Mass that makes sense to me. Did not the Lord walk with Cleophas and his companion, talking of their news, hopes and fears, before they finally knew him in the breaking of bread?

April 20, Easter Thursday: ‘…while I was still with you.’

Image from: http://theproclaimedword.blogspot.co.uk/2012/04/disbelieving-and-wondering-luke-2436-48.html

… While I was still with you…

Luke 24:35-48 ”

So if He was no longer with them, saying those words, … where was He? Two of the disciples, just returned from Emmaus, were sharing their memories of meeting Jesus.

This was when they became aware of Him ‘among them’.

It does not say He walked in or even ‘appeared’ so we don’t know how long He had been there, but while they were talking about Him, He stood among them. Perhaps Jesus’ reference to being ‘with you’ in the past tense, implied a different mode of presence from that the disciples were experiencing, post-Resurrection. Jesus, having entrusted Himself to His friends in His words and in the breaking of bread, would now be present ‘among them’ in the sharing of His memory and His love.

On the road to Emmaus, Jesus walked beside the disciples as they were discussing their memories of Him. He explained to them how to find Him in the Scriptures. Then He brought them to recognise Him in the breaking of bread. When they finally realised that He had been present as they shared His memory on the road, in the sharing of Scripture and in the sharing of bread, Jesus disappeared. Why?

Perhaps He had only appeared to their eyes in order to teach them how He would be present to them from now on. He would not need to walk physically ‘with’ them as a man because His life had been completely shared ‘among them’ and entrusted to them for the spreading of His Kingdom.

FMSL

Wednesday 30 March: Seeing that Consists in Not Seeing

 

For Gregory of Nyssa, the cloud into which God calls Moses on Mount Sinai symbolises the unknown and unknowable place in which we meet God:

‘Leaving behind everything that is observed, not only what sense comprehends but also what the intelligence thinks it sees, Moses keeps on penetrating deeper until by the intelligence’s yearning for understanding he gains access to the invisible and incomprehensible, and there he sees God.’

In today’s Gospel, (Luke 24: 13-33) the women tell the apostles about the empty tomb and the angels they encountered there, but the men dismiss their testimony. Peter goes and checks the tomb for himself, but what he finds still does not persuade him of the women’s veracity.

 

The disciples set off for Emmaus. As they walk, Jesus joins them. When they fail to recognise him, he chides them for their folly. ‘Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.’ Still they do not recognise him. It is only he when breaks bread with them that they finally see. As soon as they do so he vanishes from their sight.

Gregory’s description of the ascent continues,

‘This is the true knowledge of what is sought; this is the seeing that consists in not seeing, because that which is sought transcends all knowledge, being separated on all sides by incomprehensibility as by a kind of darkness.’

Stiperstones, Shropshire: MMB; FMSL;