Tag Archives: healing

4 May: The English Martyrs of the Reformation

Saint Edmund Campion, whose name Gerard Edward adopted as an alias when he came to Kent on Mission.

Today 4th May we remember all those men and women who were martyred in England between 1535 and 1680. Forty two have been canonised and a further 242 have been declared Blessed but we don’t know the true number of those who died on the scaffold, in prison and those who were tortured for their faith.

We have our own group of martyrs who were hung drawn and quartered in Canterbury. They are known as the Oaten Hill martyrs. They were Blessed Edmund Campion (Fr Gerard Edward), Christopher Buxton, Robert Wilcox and Robert Widmerpool and their execution took place on 1st October 1588.

Today Bishops of England and Wales have specifically asked us all to remember in our prayers those who are Survivors of Abuse. Pope Francis has asked for it to be a worldwide day of prayer within the Catholic Church. It is a very sobering initiative of the Holy Father and it is right and fitting that we should bring Survivors before the Lord in our prayers that they should be touched by the healing grace of God.

Let us pray

Praise to you Father of our Lord Jesus Christ
the source of all consolation and hope.
Be the refuge and guardian of all
who suffer from abuse and violence.
Comfort them and send healing
for their wounds of the body, soul and spirit.
Help us all and make us one with you
in your love for justice
as we deepen our respect for the dignity of every human life.
Giver of peace, make us one in celebrating
your praise, both now and forever.
We ask this through Christ our Lord.
Amen.

Canon Father Anthony

Canon Anthony Charlton, Parish Priest St Thomas’ Canterbury.

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6 January: Hildegard on Mary.

Mary surrounded by tokens of prayer. Venice.

Mary, O luminous Mother,
Holy healing art!
Eve brought sorrow to the soul,
But you by your holy Son
You pour balm
On death’s wounds and travail.

You have indeed conquered death!

You have established life!

Ask for us life.
Ask for us radiant joy.
Ask us the sweet, delicious ecstasy
That is forever yours.

Hildegard of Bingen
12th Century 

With thanks to Fr Anthony Charlton who shared this. Note that Mary is seen in relation to her Son, and is asked to pray for us, in the words: ‘Ask for us …’ If we can pray for each other, and if we believe in eternal life, we can ask Mary to pray for us.

Ask for us radiant Joy!

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21 December:The Nativity Of Christ I, Eternal life doth now begin

The Nativity of Christ by Robert Southwell

Behold the father is his daughter's son,
The bird that built the nest is hatched therein,
The old of years an hour hath not outrun,
Eternal life to live doth now begin,
The Word is dumb, the mirth of heaven doth weep,
Might feeble is, and force doth faintly creep.
O dying souls, behold your living spring;
O dazzled eyes, behold your sun of grace;
Dull ears, attend what word this Word doth bring;
Up, heavy hearts, with joy your joy embrace.
From death, from dark, from deafness, from despairs
This life, this light, this Word, this joy repairs.

Doesn't Southwell love a paradox! Yet the greatest of the paradoxes is that Jesus did come into this world at all. Eternal life to live did then begin: in a certain place, Bethlehem, at a certain time, 'in the days of Herod the king' (Matthew 2:1). We also have been given a time for the end of his earthly life 'under Pontius Pilate'. But that was not the end ... 

Robert Southwell had cause to know darkness and despair as a Jesuit Missionary to England; he was captured and martyred under Elizabeth Tudor in 1595, aged about 34. Eternal life for him did then begin.

Let us pray for all persecuted or neglected this Christmas, that they may be embraced by joy.

Illustration from a mid-19th Century Methodist Sunday School book.

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8 December, Little Flowers of Saint Francis XCII: O marvellous thing! Relics XXXI.

A story about childbirth for Advent and Mary’s feast. I am sure Joseph felt anxious as Mary’s due date drew near, and there they were, away from home, with just the ass to keep them company – and bring Mary safely to Bethlehem. (Don’t say the Ass does not appear in the Gospel accounts of the Nativity: would Joseph not have made provision for her comfort?)

Saint Francis sent two friars to dwell at Alvernia; and he sent back with them the peasant, who had come with him behind the ass, which he had lent him, desiring that he should return with them to his home.

The friars went with the peasant and, as they entered the county of Arezzo, certain men saw them afar off, and had great joy thereof, thinking that it was Saint Francis, who had passed that way two days before for one of their women had been three days in travail and could not bring to the birth was dying; and they thought to have her back sound and well, if Saint Francis laid his holy hands upon her.

But, when the friars drew near, the men perceived that Saint Francis was not with them; and they were very sad. Nevertheless, albeit the saint was not there in the flesh, his, virtue lacked not, because they lacked not faith.

O marvellous thing! the woman was dying and was already in her death agony, when they asked the friars if they had anything which the most holy hands of Saint Francis had touched. The friars thought and searched diligently, but could find nothing which Saint Francis had touched with his hands save only the halter of the ass upon which he had come. With great reverence and devotion those men took that halter and laid it upon the belly of the pregnant woman, calling devoutly on the name of Saint Francis and faithfully commending themselves to him. And what more? No sooner had the aforesaid halter been laid upon the woman than, anon, she was freed from all peril, and gave birth joyfully, with ease and safety.

Let us thank God that most women in the West today are unlikely to die in childbirth, and let us pray for women elsewhere who have difficulty in bringing their child to birth, perhaps due to genital mutilation. And let us pray for the women and men striving to abolish this practice. Lord in your mercy, hear our prayer.

Image from FMSL

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6 December: The Heart of Advent.

Fr John McCluskey MHM gave this homily at FISC  in December 2015. The call to renew the face of the earth has not grown any the less urgent in that time, so I have kept the topical references.

  • Isaiah 35:1-10
  • Psalm 84
  • Luke 5:17-26

Today’s readings take us to the heart of what Advent is about: longing and preparing for the coming among us of our Saviour, God coming to save us from our sins and their consequences, to restore peace and right order in our world, balance and integrity to creation.

It’s a familiar theme, but one that surely rings out much more clearly and urgently this Advent, coinciding as it does with the crucial international conference on Climate Change currently meeting in Paris. As we reflect on the readings today we can without difficulty recognise how apt and relevant they are to the discussions and negotiations going on there between all the countries of our world, rich and poor.

We share a common concern about our future and the future of our planet. But that concern is expressed and experienced in quite different ways.

  • The meeting in Paris is focussing our attention on the drastic measures needed to save ourselves from the disaster that is waiting for us if we continue to create deserts as a consequence of the way we are misusing the resources of our common home.
  • The Advent readings acknowledge the deserts but hold out the hope and promise of a new creation, or a creation renewed. Isaiah assures us that a time is coming when desert land will be made fertile, wasteland will rejoice, bloom and sing for joy; the blind, deaf, lame and dumb will be healed and strengthened; peace and justice will flourish again (Psalm 84). In a word: our world will become God’s creation again.

What accounts for this difference – the difference between the Hope of Advent and the fear and near despair driving the discussions and negotiations in Paris?

I think today’s Gospel points to the answer, since it clearly shows the difference there is between the way we see our problems and the way Jesus/God sees them.

  • A crippled man’s friends go to no end of trouble to bring him to Jesus, because they believe he can cure him. Jesus does cure him, but not right away. First he does something they hadn’t expected or even thought about. Seeing their faith, he said to the crippled man, ‘My friend, your sins are forgiven you.’
  • They received something they hadn’t thought of asking for, because they had a limited view of what they needed, and equally limited expectations. They simply wanted their friend to walk again. Jesus went much further, freeing him from everything that bound him, healing him through and through. Jesus saw sinfulness as much more deep-rooted that sickness.

I think there is a parallel here with our expectations of what will come out of the Paris meeting. We know that much more is needed than what we are asking for.

  • We need brave decisions, major changes in policy and practice around the world.
  • But we know also that whatever is decided will be limited, not enough – compromises, steps along the way, and there is a long way still to go.

We know that changes of policy will never of themselves be enough. Something much more radical and demanding is required: a recognition of the sinful, wasteful ways of modern living; and not only recognition but repentance and a real change of heart, and of the values by which we live – a conversion.

It is down to us – as individuals, families, communities – to make the changes in our way of living that anticipate and even go beyond what we expect and hope for from Paris. As the CAFOD slogan has it, ‘Live simply, that we may simply live.’

This means seeing with the eyes of faith what is really wrong, and acting accordingly. As Jesus always said, in response to those who asked for healing: It is your faith that has saved you.

It is that faith that he looks for and responds to in each of us; a faith that may begin by our turning to God for help as we experience some specific need, but that grows into something stronger, deeper; grows into a daily awareness of God’s life-giving, healing presence in our lives and in our world.

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24 October, Little Flowers of Saint Francis, XCI: what happened on the way home.

On his way to Assisi Saint Francis passed through Borgo San Sepolcro, and as he drew nigh unto the walls, the inhabitants of the town and of the villages came forth to meet him, and many of them went before him with boughs of olive in their hands, crying aloud: “Behold the saint! behold the saint!” And, for devotion and the desire which the folk had to touch him, they thronged and pressed upon him; but ever he went on his way with his mind uplifted and rapt in God through contemplation, and, although he was touched and held and plucked at by the people, he knew nothing at all of that which was done or said around him; neither did he perceive that he was passing through that town or through that district.

When he had passed through Borgo and the crowd had returned to their homes, Saint Francis arrived at a house for lepers, a full mile beyond Borgo, and returned to himself, and, as one who had come fro another world, inquired of his companion: “When shall we be near Borgo?” Of a truth his soul, being fixed and rapt in contemplation of heavenly things, had been unconscious of anything earthly, whether of change of place, or of time, or of the people who thronged about him. This occurred many times, as his companions proved by evident experience.

That evening St. Francis reached the Place of the friars of Monte Casale, where a friar was so cruelly sick and so horribly tormented by sickness that his disease seemed rather some affliction and torment of the devil than a natural infirmity; for sometimes he cast himself upon the ground trembling violently and foaming at the mouth; anon all the sinews of his body were contracted, then stretched, then bent, then twisted, and anon his heels were drawn up to the nape of his neck, and he flung himself into the air, and straightway fell flat on his back.

Now, while St. Francis sat at table, he heard from the friars of this friar, so miserably sick and without remedy; and he had compassion on him, and took a piece of bread which he was eating, and, with his holy hands imprinted with the stigmata, made over it the sign of the most holy Cross, and sent it to the sick friar; who, as soon as he had eaten it, was made perfectly whole, and never felt that sickness any more.

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20 October: Luke, a Nervous Evangelist, Part III

This is the third part of Sister Johanna’s reflection on Luke 18:1-8. In my mental picture of this story, the widow gathers her friends and neighbours to mount a demo outside the Judge’s house – or maybe he was sipping a hot chocolate in the Hard Rock Cafe when the widow’s entourage came by with their loudspeakers blaring and chanting their slogans. Embarrassing enough to make him give up. What next? What indeed: read on!

If you are just joining this daily reflections blog, I invite you to scroll back two days to find out what we are thinking about. Today, Jesus, in Luke 18: 1-8, gives us his third surprise. He seems to be saying that we must play the role of the feisty widow in relation not to a sinful human being, but in relation to God himself. No wonder St Luke was a bit nervous about this parable. For Jesus is saying to us here, “You’ve got to be like her with God. God’s not trying to make you a victim, but it might feel like that sometimes. And so you’ve just got to stay with it. Keep praying. No matter what happens or doesn’t happen. Just stay with God. Some things take time. God sees the big picture. Don’t give up and don’t switch off with God.” While we’re still taking this in Jesus gives us our fourth surprise.

Here comes Jesus’ curmudgeonly judge-God again. Jesus paints him as someone who can actually be intimidated by us and our persistence. Pace, St Luke. This is not systematic theology, it is a parable – something more like a poem or a song that tells us what it “feels” like, how things “seem” to be in our relationship with God. And the point is important enough for Jesus to take the risk of being misunderstood. He’s saying, with maybe a twitch of a smile, if you stick with God, God will eventually seem to cave in and to say, “Oh, for the love of Mike. This lady will slap me if I don’t give her what she wants. Looks like I’d better do something for her.”

This perhaps becomes clearer when we consider Jesus’ final words. At the end of this passage, Jesus resumes the gravitas that we usually associate with him, but his words seem enigmatic at first, and even self-contradictory:

And the Lord said, ‘You notice what the unjust judge has to say? Now, will not God see justice done to his elect if they keep calling to him day and night even though he still delays to help them? I promise you, he will see justice done to them, and done speedily. But when the Son of man comes, will he find any faith on earth?’

Jesus ends with a very un-playful plea for faith. A superficial reading of this passage might make its final words seem out of place. But we have been trying to go in deep over the last three days, and I think we can begin to see what Jesus is saying. He first says, in effect, that if such an unjust creature as this judge will eventually come round, will not God do so also? Seems clear enough. Yet, then, Jesus returns to the theme of God’s apparent delay, and seems to be trying to say two opposing things at once. In line eight, we are told to expect that God will seem to delay to help us. But immediately following those words, he seems to promise the opposite, that God will ‘see justice done, and done speedily.’ What does he mean?

I think Jesus is handing us a paradox – for this is the only way of describing God’s grace. On one hand, God’s help seems to be forever in coming, as we pray and wait in agony for a specific outcome to our prayer that never arrives. And then, time passes, and if we stay with our prayer and our hope in God, we begin to realize a few things. We see that as we have waited and prayed, we have changed. We see that as we have waited and prayed, other circumstances around us have changed – in ways that are surprising and that we had not asked for. It gradually becomes clear that we have been given the answer to our prayer – an answer that is not what we expected, but that blesses us more deeply than we could have imagined. And then we look back and see that God has, in fact, been answering our prayer all along, invisibly, yet speedily and unwaveringly guiding us to this particular moment when we discover his grace and healing.

‘When the Son of man comes, will he find any faith on earth?’ Jesus asks. What kind of faith is that? The widow shows us. It’s faith that, with feisty determination, clings to God as our helper; faith that refuses to take no for an answer. For, God is our helper, Jesus wants us to know in this parable. Just wait and see. That is reason for Jesus to smile, and even play a bit. He invites us to do so, also.

Thank you, Sister Johanna. There is a link between faith and a sense of humour that seems to start from infancy: babies and toddlers often seem to see the ridiculous side of life. And what, after all, is more ridiculous than the idea of the Creator of all becoming a human baby?

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This was a crowd of pilgrims in Krakow for the World Youth Days, 2016. Follow the link for Ignatius’ impressions of this event at the time.


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17 July, Review: Something nobody can explain.

The Catholic Guide to Miracles: Separating the: Adam Blai

Fifteen minutes walk from my home in England is a gallery in stained glass of healings at the tomb of  Saint Thomas Becket, Archbishop of Canterbury, murdered in his cathedral. Many miracle stories can still be traced there, almost 500 years since the martyr’s shrine was destroyed under Henry VIII. 

In 2020 a shrine was reinstated in Saint Thomas’s Catholic church, a hundred yards away, but I have not yet heard of any miracles there. On the other hand, there have been occasions when each of my children came close enough to accidental death for me to be immediately and eternally grateful to God for their preservation. Divine intervention? It felt like it!

This is a review of Adam Blai: The Catholic Guide to Miracles – Separating the Authentic from the Counterfeit. Manchester New Hampshire, SOPHIA INSTITUTE PRESS, 2012.

So what is a miracle? Adam Blai starts with Thomas Aquinas’s definition: ‘a true miracle is something that has a cause that is absolutely hidden from everyone, and that nobody, no matter how knowledgeable, can explain’. (p 2) Creation was the first miracle, the Universe made out of nothing. 

Adam Blai takes us through Old Testament Miracles: for example, the healing miracles brought about through the prayer of Elisha and Elijah before him, each restoring to life the son of a woman benefactor. Strangely though, Blai does not acknowledge that many of the Plagues of Egypt have plausibly been ascribed to natural causes.

It is the New Testament that tells of the greatest miracle:

And if Christ has not been raised, then empty [too] is our preaching; empty, too, your faith. (1 Cor. 15:14) 

In the years before the cross and resurrection, Christ performed many miracles, miracles that Blai tells us ‘were proofs beyond His words of who He was’ (p13). Those who see the Church’s preaching as empty will explain them away, and many of the healings at Thomas’s shrine could now be attributed to natural causes. The Church is well aware of this, which is why so few – 60 or 70 – healings at Lourdes in 160 years have been verified as miraculous, a minute proportion of the pilgrims who visit in hope of healing. Blai, like the Church herself, is not naive in the face of healing miracles, but he points out that they are the miracles most open to investigation and so are resorted to in the process of canonisation of saints.

There are, of course, other miracles – he cites the appearances of Mary through the ages, and the healings and other phenomena that people other than the visionaries themselves have witnessed. There are also apparently supernatural events recorded around certain saints: stigmata, levitation, bodily incorruption, and miracles deriving from the Eucharistic elements. Although many such stories were reverently told in my Catholic school, a more mature faith leaves them open to question. Adam Blai accepts God’s interventions but he would not build his faith on these accounts. 

In fact Blai is at pains to point out that there are counterfeit miracles. Discerning the difference between supernatural miracles, counterfeits brought about by demons, and mental illness is an important part of his work for the Church (p129); for example, once correctly diagnosed the mentally ill person may be led to accept appropriate help. Yet there are those whose delusions are deep-rooted but also have the charisma to attract others to what becomes a dangerous cult.

Counterfeit, charismatic faith healers are another dangerous group who use people’s fascination – or gullibility – around miracles to line their own pockets, dividing families in the process. 

A greater concern for Blai in his work, if not for the average believer who may live a lifetime without coming across such people, is demonic possession and fake miracles. A devil cannot produce a real miracle, but can set up counterfeits, and during exorcism may cry out in protest at being evicted.

I knew someone who was using a ouija board which went silent when, unknown to her, the local priest called on her parents; another young woman was greatly distressed to be told that her boyfriend was soon to die horribly in a road accident. The spirit that may be conjured up in such seances cannot be relied on to be truthful, as I told her; the accident did not happen, but the distress was real and hurtful. The reader will find a full exposé of the ouija board in this volume.

If miracles and the supernatural interest you, this book will give substance to your enquiries. It’s important not to get carried away by miracles that add nothing to the revelation of God’s love for all women and men in Christ Jesus. See them as a new expression of his love, for one person or for many, often for a limited time, like the miracles at Becket’s tomb in Canterbury.

I was glad to read this wise paragraph from Adam Blai’s conclusion (p164).

Real miracles are proofs of God, but we cannot build a faith based only on them. We need a living relationship with God through His Church. The main vehicles of grace are the Word of God and the sacraments, instituted by Christ. The center and goal of Christian faith is a living relationship with Jesus, the Father, and the Holy Spirit.

MMB

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9 July: Thomas Becket and Hereford

640px-Hereford_Cathedral_Exterior_from_NW,_Herefordshire,_UK_-_Diliff.jpg (640×397)
Hereford Cathedral by Diliffe

Hereford is on the other side of England to Canterbury, near the Welsh border. The city has its own Saint Thomas, Bishop Thomas Cantilupe, who lived a century after Becket. Last year was the 700th anniversary of his canonisation, as well as the 850th anniversary of Becket’s murder, the 900th anniversary of his birth and 800th anniversary of his translation, as we saw on Wednesday.

This article from Canterbury Cathedral concerns an ancient reliquary of Saint Thomas Becket belonging to Hereford which was rescued by a Catholic family at the Reformation and eventually restored to its proper home in the Anglican Cathedral.

Herefordshire was the mission served for 50 years by the Catholic Reformation Martyr, John Kemble, who worked for many years unmolested, until he was wrongfully accused of involvement in a papist plot to kill King Charles II. He was hanged in 1679. Thank God that today we can celebrate together our saints and martyrs, whatever branch of Christianity they may have sprung from.

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7 July: The translation of Saint Thomas

The Crypt of Canterbury Cathedral.

In 1120, Thomas Becket was born in London; in 1170, he was murdered in his Cathedral. By the time his remains were translated (moved) to a new shrine in the cathedral, Canterbury had become a major pilgrimage destination and a place of healing. Perhaps relatively few of the healings recorded by the Benedictine custodians would be recognised as miracles today but those who were healed, whether by divine intervention or the workings of human psychology – mind over matter, if you will – went home rejoicing. Even King Henry II, whose tempestuous outburst spurred the four knights to confront and kill the Archbishop, came as a penitent pilgrim.

But in 1538 another king was angry. Henry VIII wanted a divorce from Catharine of Aragon, who had borne a daughter but no son. Unable to attack militarily the Pope who had refused the divorce, he divorced the Church of England from the Catholic church. Thomas, the low-born bishop who had stood up to the king was now, not a martyred saint but a traitor, whose name was to be forgotten, written out of history, even out of prayer books.

This Link is to a post from Magdalene College, Cambridge. It tells how this was done, using actual books in their libraries; a good read.

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