Tag Archives: Gospel

27 December: Bird watching

 

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It’s been a while since we heard from Sheila Billingsley, but then we have three seasonal posts: Christmas morning and now two poems for consecutive feasts: saint John the Evangelist today, tomorrow the Holy Innocents. 

This is a fragment from an early papyrus copy of Saint John’s Gospel, held at the John Rylands Library, University of Manchester. Go and see it; it’s usually on show.  We are told in chapters 20 and 21 that the signs that Jesus worked were witnessed by the disciples and written down ‘that you may believe that Jesus is the Christ, the Son of God, and that believing, you may have life through his name.


Bird watching

The evening sun has warmed the wall

At my back,

Soon to cool in the last of its light.

The eagle hovers,

Circling tirelessly.

All day it has been there

Circling ever higher, higher,

Wider, deeper,

Always above.

While I, sit like the ageing man that I am,

And wait.

Watching the great bird,

Surely the great bird watches me?

Oh lift me, bird, on strong wings

Until I can look into the sun.

I could write.

I should write.

But what to write?

And how?

Watching you, bird, in your calm drifting

His voice returns,

His nearness touches.

His command.

Write this!

Tell them that I Am the Beginning,

The start of everything.

Tell them that you knew me!

Heard me,

Touched me!

Tell, oh, tell of my Father and our Love.’

The sun is almost gone,

The bird, great eagle,

To its eyrie.

Now light the lamp,

Bring my papyrus,

Bring my pen …

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7 December: Not a pious pastime.

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I have been reading Abbot Erik Varden’s new book ‘The Shattering of Loneliness, on Christian Rememrance’, and will review it in the next few months. I wanted to share this insight as we come towards Christmas. It follows nicely from Pope Benedict’s ‘sober inebriation’ remark about music, which certainly sustained his spiritual life. On p129.

The Spiritual Life is not, cannot be, a pious pastime. It is premised on a total surrender to the promise and demands of the Gospel. it bears the imprint of the Cross and is charged with the spirit of the risen Jesus.

 

 

 

 

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November 1: All Saints

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Scaffolding at the gate, stage left in this picture, barriers, holes and diggers across the foreground, although only the digger operator is visible, this picture says beware of the workers!

This shows part of the precincts, taken from the main Galilee door into Canterbury Cathedral a short while ago. There has also been scaffolding around the building behind us while the roof was being rebuilt. All a terrible nuisance and not especially photogenic. But necessary.

There are saints like that who don’t necessarily get noticed until they get in the way, who would not want to be noticed, and who will never be considered for canonisation. Fair play to Canterbury Cathedral though: the hoardings off camera to the left and right carry photos and stories of some of these back-room girls and boys that the visitor rarely sees. All part of maintaining the building, but also of enabling the cathedral community to proclaim the Good News effectively.

Let us thank God for all saints those who have touched our lives without our noticing, and let’s pray that we may be more aware of them in future.

For all the saints who from their labours rest,
Who Thee by faith before the world confess,
Thy name, O Jesus, be forever blest,
Alleluia! Alleluia!

Bishop William W How

 

 

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October 23: What is Theology saying? XXXVI: Resurrection and Original Sin.

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The formal doctrine of Original Sin is not present in the apostolic witness, no more than is the doctrine of the Trinity. What is crucial for understanding God-with-us in Jesus is the real presence to the disciples of Jesus at once crucified and risen. The only reason why there is Christianity is the Resurrection. Any doctrine that cannot trace its origin to the Resurrection is to be discarded – Galatians 1:8. – But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!

The Resurrection was not a mysterious event within a pre-existing framework for understanding God, but the event by which God recast the possibility of human awareness of God. God blew apart former understandings of God in the birth, life, death and Resurrection of Jesus. Death is a matter of complete indifference to God Mark.12.18, which has Jesus telling the authorities you are very much mistaken! Any understanding of God based on death cannot even begin to know God. God’s love in Jesus is totally unaffected by death; love carries on being reciprocal right through and beyond death.

The doctrine of Original Sin is that death is not a necessity. The presence of Jesus crucified and risen reveals that we were wrong about God and wrong about ourselves; not wrong as in mistaken, but that we were going the wrong way. Divine forgiveness makes known the accidental nature of mortality. In John 9 we read Jesus’ response to who is the sinner: this man or his parents… I have come that those who do not see may see, and those who see – become blind – 9.39. The conversation starts with sin being the cause of his blindness, through which he is excluded. By the end sin is the act of exclusion.

AMcC

The design of the Canterbury Cathedral Easter Garden is entrusted to an apprentice.

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5 October. Little Flowers XXXXI. Francis and the Robbers, 2.

flowers.francis.illustrationYesterday we read how Brother Angel, the guardian, chased away the three robbers who came begging at the friary. Francis sent him to bring bread and wine to them, bread and wine that he himself had begged.

The obedient guardian came up with the robbers and offered to them the bread and the wine, and said all that Saint Francis had laid upon him.

And sith it was the will of God, these robbers as they ate the alms of Saint Francis, began to
say among themselves Woe unto us, miserable wretches! how grievous are the pains of hell that await us, who go about not only robbing our neighbours, and beating and wounding, but likewise slaying them; yet we feel no whit remorse of conscience, nor fear of God; and lo! this holy brother that hath come to us and humbly hath confessed his fault for diverse words he justly spake against our wickedness; and more than this, hath brought us bread and wine and so bounteous a promise from the holy Father; of a truth these be holy brothers of God, and merit the paradise of God; and we be sons of eternal perdition and merit the pains of hell, and every day increase our own damnation; and we know not whether we can turn us from the sins that we have done up till now. Come, what is it that we needs must do?

Let us go,” said one, “unto Saint Francis ; and if he gives us hope that we may find mercy of God for our sins, let us do whatsoever he bids us, and so deliver us. Thls counsel was pleasing unto the others; and so they all three being agreed gat them in haste to Saint Francis, and bespake him thus: “Father, for the multitude of sins and wickednesses that we have committed, we deem it not possible to return to the mercy of God; but if thou hast any hope that God will receive us into His mercy, lo! we be ready to do whatsoever thou shalt tell us, and to do penance with thee.”

Thereat Saint Francis, dealing lovingly with them and in kindly fashion, comforted them with many examples : and making them assured of the mercy of God, promised them of a surety to obtain it for them from God, and setting forth to them how that the mercy of God is infinite; and that if we had sins without number, yet the mercy of God is greater than our sins, according to the Gospel; and the Apostle Saint Paul saith: “Christ, the blessed One, came into the world to save sinners.”

Through the which words and the like admonishments, the three robbers renounced the devil and all his works. And Saint Francis admitted them into the Order.

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August 28: Cultural Centre bears witness to the “universality” of the Church

Here to mark the feast of Saint Augustine is a story from his native land of Algeria, where the Missionaries of Africa have been present for more than 100 years. Their society is 150 years old this year. 

Precious volumes and photographs testifying to the history of the Christian presence, but also courses in English and French and IT: all this is found at the Cultural Centre of the White Fathers (Missionaries of Africa) in Ouargla, a city in eastern Algeria,  at the service of the local, mainly Muslim, community, in this city of the desert.

The Cultural Centre is rooted in history. In 1875 the first White Father missionaries were sent here to find only a French military garrison and a handful of Berber hovels. Besides providing religious assistance for the soldiers, the White Fathers started to learn the local languages. At the same time they collected ancient books, scrolls and took photographs.

Over the years the missionaries catalogued the growing heritage which becomes a memory for the region and for the whole of Algeria. The photographs in particular bear witness to the different stages of a Christian presence which is ever more closely linked with the local population. “From the early years of colonisation down to our day – says Fr. Aldo Giannasi, a White Father missionary who lived and served in Ouargla – the Algerians viewed the Church as a continuation of the French political and cultural invasion. Today a change is taking place: the majority of priests and other church workers are from Black Africa, which clearly shows that the Church is not connected with France or with the West, or the powerful people of the world. She is Catholic, that is universal, and at the service of all”.

Ouargla too has changed. The military base is now an important Oil hub. The small village has become a city. The Cultural Centre still stands in the qasbah. As the years passed the structure deteriorated. The windows and doors were old and the desert sand was beginning to penetrate the rooms. Shelves, tables, chairs were old and needed to be replaced. The White Fathers thought of moving to the outskirts, but decided to stay in the original place and embark on its refurbishing.

Today the Centre hosts boys and girls, mostly Muslims, who study and use the library. Here they find a patrimony of books: history, geography, sociology, ethnology, religion and Christian spirituality. However the Centre has also become a focal point for the rest of the city because students find help with research and local people take courses in French, English, IT. “Our structure – concludes Fr Giannasi – bears witness to an active presence of Catholics at the service of Algeria, committed to a cultural mission which is a fruit-bearing seed of the Gospel” (Fides 4/4/2018).

The Algerian stamps show St Augustine and a Christian inscription from his time.

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26 August: Behind these doors …

 

On January 23 I shared a picture of a garage door, the entrancing entrance to the Westminster diocesan archive in London. The archive is soon to be renovated, and sadly for the romantic researcher, the deceptive door will be no more. But really it is good news, as the new entrance will be on the flat without thresholds and steps.

Here is an archive that was built from underground up to be accessible. This is the British Library, home to the eighth century Lindisfarne Gospels as well as every book published in Britain in modern times, and much more besides, including hard to find works on Africa and those working there in the first half of last century, my reason for going there.

Under the courtyard are shelves where curators go to find the books readers request. In the courtyard is Sir Isaac Newton, based on a drawing by William Blake by the sculptor Eduardo Paolozzi. Blake was not over impressed by Newton, who he felt turned his back on beauty to measure and record facts, reducing creation to what can be proved and tested. Not altogether fair on Newton, but the statue celebrates both men, and both streams of thought.

In the background can be seen the mid 19th century romantic brickwork of Saint Pancras railway station, my usual arrival point in London. The Library is in the same brick, though in a completely different style. On this site was once the goods (freight) depot for the Midland Railway, built in the same red brick. The crimson on the ventilators evokes the Midland Railway livery.

The goods that leave this spot today are ideas, not physical supplies for shops and trades. This is one of the most important buildings in the world, free to use for research, free to go in and see the displays of rare books. The Harry Potter exhibition was to be paid for and there were at least four parties of school children going in or out as I ate my sandwiches; I think one group had stayed too long eating their lunch as I heard their teacher complaining, ‘And now you’re wasting my time.’ I was off to the Underground, and that deceptive door!

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10 August, What is Theology Saying? XXI: Who is Jesus Christ?

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Our reflections on Eucharist raise a couple of questions about Jesus. What is the importance we attach to his death and the meaning of the Resurrection? And then, Jesus is shown as figuring things out about the meaning of his life, like the rest of us. He did not give us a theology of himself. He is simply there giving people his total presence, his friendship, his example and his teaching about the will of the Father and the Kingdom. We don’t have a chronology of his life, nor do we have a literal record of his words. The Gospels were written simply as proclamations of the good news of salvation, which the early Christians found through the experience of the resurrection and which they wanted to share. There was no intention to give us a biography of Jesus, which explains why so many things seem to be missing, and why the four accounts do not always agree – they are shared memories.

The basic message that the apostles preached was that they had experiences of Jesus as alive and present after his death; experiences which changed everything for them. At last, everything made sense. Jesus who had been crucified had been raised up by God, so that in him all could be raised to eternal life. Because of what they experienced they looked back to the Hebrew Scriptures in which they had grown up, and saw how everything was centring on Jesus, who somehow fulfilled the promises of all that went before.

They proclaimed that he was the Christ, the anointed and chosen one, who brought the promised kingdom in which hopes will be fulfilled. They also preached that he would come again, because they knew the messianic times had not yet been fully realised, and that they, the Church, had to strive to bring about these promises of peace, love and universal fraternity. They proclaimed Jesus as Lord, in a context in which it was always clear they were not identifying Jesus with God the Father, but relating to the Father in a uniquely special way.

AMcC

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26 June: What is Theology Saying XIII: Papal infallibility 4.

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The First Vatican Council attributed absolute authority only to God. It declared that the Pope possesses only that infallibility which God willed to give to the Church, whenever he solemnly and officially defines a doctrine to be held by the whole Church concerning faith or morals.

The question of morals is harder to pinpoint, because it is difficult to determine exactly what a doctrine concerning morals might be. The crucial point is that the Council recognises that the Pope, acting officially in the name of the whole Church, possesses that freedom from error that the whole Church possesses. The Council did not believe the Pope was above the Church with special access to truth, but that he could express the truth already held by the Church. The Pope is dependent on the faith of the whole Church, from which he draws his understanding of revelation. The whole Church means exactly that – the people of God along with clergy and theologians – all must be there.

If faith, as the response to God’s invitation, comes first and the attempt to formulate it in words comes second and is dependent on the uses of language and culture, then common faith can be expressed in different ways. If there is only one right answer and the others are wrong, then infallibility means someone is guaranteed to have the right answer. If there are several right answers, then infallibility has a different meaning. It can be expressed as a guarantee that with one specific formulation a belief is within the common Christian tradition, though there other ways of expressing it.

This would not mean that infallibility once formulated could never be changed. It could be rethought and restated by the same channels by which it first came about, though future generations should respect the words already used. Where the Catholic Church has traditionally used one way of expressing a doctrine, other explanations by Protestant and Orthodox Churches are not necessarily wrong. They may be expressing the same Christian faith from a difference in language, culture and society.

Defined dogmas have been brought up and discussed again [the different accounts of the Holy Spirit given by Western and Eastern Churches were discussed at the Council of Florence – 1431]. As long as the Church is alive, with believers trying to live-out their faith in their own time and place, there will always be new understanding and new ways of expression. Jesus said: the Sabbath is for man, not man for the Sabbath – he would say to believers worried over dogmatic formulations that these formulations are for believers, to sustain their faith, rather than the faith of believers being for the sake of keeping formulations intact.

The freedom to reopen discussion is important, because too many believers are finding that dogmatic pronouncements no longer sustain them in their life of faith in their present form. It is important because we are not true to the Gospel unless we retain our power to communicate with non-Christians and give a fully alive witness of what the Gospel and faith in Jesus Christ means to us in terms of living in the world we share.

AMcC

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April 15: Feeling the Fire: III

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Back to Ignatius for a final word:

Thank you Will. I don’t doubt it. Writing this post, I was reminded of all the hidden, inglorious heroes there are. The kingdom of God certainly hasn’t been conquered or even cornered. No, absolutely, “slow burn” is the opposite of lukewarm.

An LED seems to me like a more natural analogy for the false, lifeless light and heat of the world, since it has literally no fire (unless it is broken), but I take your point. The fire is amongst us still.

I think you’re right. Feeding the fire is at least the place to begin.

The funny thing I find is, whenever I face discouragement like this, I quickly get very encouraged. When the world feels coldest, the gospel feels most powerful, and the world suddenly full of the gospel.

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I think I need to revisit my memories of Krakow actually. It sort of jump-started a really awesome period in my life.

Well, if Francis counted as a youth (which he definitely did), I’m sure you do too.

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God bless!

Many thanks to Ignatius for his contribution to Agnellus’ Mirror, and to Christina also.

Do visit https://asalittlechild.wordpress.com/  and maybe share a word or ‘Comment’ with him.

PS Until I can claim to be an elder with a degree of modest wisdom, at least I have learnt, Festina Lente! Which being translated means, Make haste slowly, or ‘Slow burn!’

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