Tag Archives: Gospel

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

stmaurice.pilgrims
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.

Palm Sunday Sussundenga, Mozambique 2015 01

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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April 13: Feeling the Fire: I

We don’t follow many blogs, but Ignatius’s As a Little Child is one I am always glad to see and occasionally reply to. He put this out a few weeks ago, and has graciously allowed me to use it – and my reply – here. Over to Ignatius; a response tomorrow.

Can I honestly say, that when I look at myself or at my Church, locally or universally, that I recognise followers of Jesus, the Body of Christ, or the Kingdom of Heaven?

‘I came to bring fire to the earth, and how I wish it were already kindled!’ [Lk12:49]

Where is this fire?!

I don’t see it in my life. And I rarely hear it in homilies. And I hardly see it in the Church. I start to wonder if we’ve forgotten Jesus.

There are saints amongst us, though. There are holy bishops and priests and religious and lay people, living the gospel. There are orders, and movements and organisations and just people. There are many people out there who sacrifice themselves with Jesus, living the reckless, radical love of the Father.

I just wish it were the rule. I wish that I heard this fire in every homily, and saw it in every Church activity. I wish that we were obviously so much more than a club, or an NGO. I wish that this fire was burning in all my flesh, down to the marrow. But I’ve read that all that’s needed to become a saint, is to will it. God wills it already; we just need to co-operate, accept His grace, obey His gospel.

And the truth is, there’s no real life apart from Jesus’ life. It’s a choice between life and — far worse than death– not-life. I could perhaps call it half-life, but I think not-life better captures the emptiness I’m thinking of. Or being “lukewarm”. 

 

I hope I’m not alone in feeling this way. Please pray with me, that we will together be set on Jesus-fire.

 

 

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5 April: The Passover Sequence, II. The Soldier.

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Enough, lads!

Leave it,

Go … go … leave it!

Why do they tell us to do these things?

Soldiers of Caesar … are we not human?

They had their fun

Till it sickened

And they laboured.

And I stayed.

Here! Put this back on!

See he shivers in the shock,

Such violence!

Not the usual cursing, angry vagrant,

Shouting, struggling,

Shivering. Yes,

Their bodies react like that,

But his eyes are calm.

He looked at me.

I am ashamed.

Here, let me help you.

Why do they do this?

Why mock the man?

Why strike?

Why spit?

No-one seems to know.

But for their satisfaction

And more to come I hear.

Well, I’ll leave you here … where else?

I’m off duty soon,

My wife will have my meal,

I’m hungry now.

But you!

What for you?

The hordes are ravenous,

Whipped up for blood.

Do you not have friends?

Family?

Who speaks for you?

Defends you?

I must go.

Someone will come for you soon.

But wait here ….

here ….

I’m sorry ….

SPB.

 

 

The Crowning with Thorns, Strasbourg Cathedral, West Front.

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26 February: Judgement II

good shepherd mada3

Saint Francis famously found it difficult to approach the lepers he met around Assisi. Father Daniel picks up this experience of being repelled by those we are sent to, and how easy it can be to take the comfortable option and convince ourselves we are worthy Christians. Our own judgement can be very much at fault.

The Old Testament prophecies of the Messiah, scattered throughout the Hebrew Scriptures, speak not only of one who would conquer as mighty King, but nurture as Shepherd and take-on punishment as the Suffering Servant. And here, for the first time, Jesus finally reveals Himself as the fulfilment of all of these. In fact, it is because He is all of these that His judgement is infallibly just and final.

It is fair to say that those who are the most needy, the most poor, the most worthy of our love and service, are in some way repellent to us. The homeless person smells, has dirty hands. It can be very hard to find any adequate words to offer to the person sick in hospital or nursing home. It is so much easier to come to Mass and smile and chat with those we have known for years rather than reach out to the person we have never spoken to before. And what about that person at work who doesn’t quite fit in; the member of my family who is (to all intents and purposes) the ‘black sheep’, the priest who doesn’t meet my expectations when I’d much prefer to have back a previous one(!), the person who seems to only ever offer criticism, never asking how I am. Jesus Christ has identified Himself with every single one.

And the truth of His Gospel can sting: If I have loved only those who love me already, I have no merit.

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Tonight’s the night!

Please support Sister Rose for her sleep-out in Littlehampton on Saturday 24th February to raise funds for Worthing Churches Homeless Project. Sister has a website for donations:

https://mydonate.bt.com/fundraisers/rosearden-close1

Thank you, Maurice.

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14 February, Ash Wednesday: Beware of Bland Faith!

monica9People talk about blind faith, but this Ash Wednesday I want to look at bland faith. Two posts last November 6th used the word: a thought provoking conjunction. Here’s Friar Austin:1

Jesus belongs to anyone struggling with faith – and how to live it truthfully. It is clear that many who would call themselves agnostic or even atheist actually live by values closer to the Gospel than do many Church-goers.

Jesus appeals to the imagination in ways that make official teaching about him seem very bland. What is the reality of Jesus beyond dogma? He was very imaginative, to a degree more suited to story than to doctrine. How would he tell his own story?

There never has been a time when God was not fully involved with Creation. The Book of Genesis states that God takes great pleasure in the creative process – and God saw that it was very good – everything is good because it is of God, good only comes from goodness. With evolution the time came for the break away from our primate ancestors, when God adds a new dimension with the arrival of the human.

And Fr James Kurzynski:2

Something I think theology can learn from science is the inspirational ethos that can be created when faith is not merely approached as an intellectual discipline to be understood, but as an adventure to be lived and explored with deep passion.

Yes, we need high intellects in the Church to further the academic exploration of theology. However, we also need voices in the pastoral field who can take the complexity of the scholar and present it to the people of faith in a way that inspires them to embrace an adventure of faith, hope, and love. Unfortunately, all too often, I encounter a bland faith of practicality in which adventure is lost and is replaced with paying bills, developing programs, and keeping tabs on the number of parishioners in the pews.

My fear is that faith is become so pragmatic that even the idea of pilgrimage, a sacred journey, is being dropped in favor of pressing play on the DVD player to watch the latest series on Catechetical instruction. Put another way, I fear that we are living in the midst of “Living-room Catholicism.”

What set me off about bland faith was this description of a Lutheran minister from Siri Hustvedt:3

He was well-meaning if somewhat narrow in his views and comfortable in his faith without being smug. At the same time, it has always impressed me that in the hands of men like Lund, the strange, bloody and wondrous Christian story inevitably turned rather drab.

Let’s take time this Lent to put a little more colour into our faith and how we live it.

3The Sorrows of an American, London, Sceptre, 2009, p173.

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