Tag Archives: light

New Year’s Eve, Father Andrew at Christmas VIII: The Holy Night

nightwarsaw

‘How still that little sleeping town’ – somehow I doubt it tonight! But the homeless One Reveals God’s Face. There will be a welcome at one or other of Canterbury’s Churches each night during the coldest months.

The Holy Night

How still the night,
How still the stars,
How still that little sleeping town,
How like a jewel in God’s crown
That Star of stars
That shines so bright.

How silver sweet
The moon doth shine;
Lo, yonder little cattle-shed
Shall lend a straw-strewn manger bed
To Babe divine
And Mother sweet.

To all our race
The light hath come;
For He Who lies ‘neath quilt of straw,
That homeless One Whom shepherds saw
Himself our Home,
Reveals God’s Face.

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29 December: Father Andrew at Christmas VI. Venite, Adoremus

bellgap

Another of Fr Andrew’s Christmas poems. I’ve chosen the bell picture because of  v 3, and because of Abel, who likes the idea that Canterbury Bells are calling people to Church.

Venite, Adoremus (Come, let us adore him)

‘Come along, shepherds,’ the Angels cried,
‘Come along, every one!
For great things happen on earth to-night,
And you shall see a wondrous sight –
In bed of straw, on napkin white,
Come down to earth from heaven’s height
God’s own Eternal Son.’

‘Come along, comrades,’ the Shepherds cried,
And quick those men did run,
And in they pressed through the humble door,
And low they knelt on the stable floor,
Where Mary and Joseph, as poor as poor,
In rich contentment did adore
God’s own Eternal Son.

‘Come along, Christians,’ the bells ring out,
‘Ding-a-dong, come along, come along!’
For round the Altar tapers shine,
Where waits our Saviour, yours and mine,
Veiled ‘neath the mystic Bread and Wine,
And every soul should be a shrine
For God’s Eternal Son.

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28 December: Father Andrew at Christmas V. Lux Vera

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Mary, Jesus’ Mother from Hales Place Jesuit Chapel, Canterbury

More Christmas poetry from the Anglican Franciscan, Fr Andrew SDC.

Lux Vera

‘Let there be light’ Thou didst say.
It was done –
In the shining of stars, in the gold of the sun.
They tell of Thy handiwork, give Thee their praise,
Yet dark is the brightest and best of earth’s days,
Without Thee, our Beloved.

‘Let there be love,’ didst Thou say?
It was done –
And Mary bent low, while the night, silver-hung,
Shone soft on Thy meek Baby face –
And bright is the darkest of nights by Thy grace,
And with Thee, best Beloved.

There was and is no electricity at Hales Place Chapel, but the gold on the garments and the insignia on the walls – there are many stars elsewhere in the design – would have reflected candle light on the darkest of nights, as it did on one of the brightest of earth’s days when this picture was taken. MMB.

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4 December: Light to see by.

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I looked up from my mother’s garden to see these windows glowing in the winter’s sun. Those are weavers’ windows, raised up high and facing South to catch the sun, ‘that it may shine to all that are in the house’. Daylight was the more precious when there were only oil lamps to work by as the shades lengthened. Those sycamores would not then have been there to cast a shadow.

You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.

Matthew 5:14–15

We can forget what a precious gift light is, with our street lights blotting the stars from view. And we are in danger of forgetting how precious our sisters and brothers are when we are encouraged to want an excess of earth’s goods for ourselves.

 Deal thy bread to the hungry, and bring the needy and the harbourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh. Then shall thy light break forth as the morning, and thy health shall speedily arise, and thy justice shall go before thy face, and the glory of the Lord shall gather thee up.

Isaiah 58: 8-9

WT

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3 December, 1st Sunday of Advent: Star of Wonder?

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Last Christmas we saw one bright star in the sky -but it was far more to the West than the East – so it most certainly was not the Star of Bethlehem! 

In fact it was not even a star, but our planetary neighbour, Venus.

But there she was, a perfectly good reminder of the Babe of Bethlehem. Really though, reminding people of God is our job:

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Matthew 5:16

No-one can prepare the way of the Lord without light, so let’s get on quietly with those good works that our daily lives demand, and hope that people will see through the imperfect beings that we are to the Good One whose grace sustains us. After all, Venus shines with a reflected light, not her own, and that’s exactly what is asked of her.

And let’s look up to the stars – at least when the cloud cover allows – and just wonder.

MMB.

 

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November 15: Jesus Beyond Dogma II: xv – ‘What now?’

fallsupward

What has happened thus far is following the maxim: the whole equals the sum total of the parts – whereas the whole is greater than the sum of the parts. The implications: the fixed character of reality gives way to a fluid flowing, driven by energies of which we know nothing, which we cannot control. Rational argument doesn’t work anymore – cause and effect do not work as we presumed they did. Creation is relationally friendly. Quantum vision can be summarised: Creation manifests itself; energy exists; time begins; space expands; events are uncertain; only probabilities can be measured; cause and effect are fluid; birth and death happen at the speed of light; information is to be found in energy.

No room here for power-over, only power with. Power games are alien to life. Thirst for control makes no sense, where everything exercises its own sense of control – everything is out of our control. We live in a self-organising universe, which calls for humility on our part, to submit our plans to the greater wisdom of Creation.

How do we see Jesus in this context? Maybe Saint Paul can help: So, from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come: the old has gone the new is here… 2Corinthians 5.16.

Paul is inviting us to regard Jesus differently from the prevailing norms. Christ’s coming has changed all this. All the great religions grapple with our relationship with the divine – but the desire for power gets in the way. The understanding of God as relationship is the oldest humanity has ever known – and from this issue notions of Trinity. Christian history has seen Trinity from a mathematical angle in which the individuality of the persons became more significant than their relatedness. Jesus seen as closer to the Father than to the Spirit – though New Testament has nothing of this.

Jesus belongs to the realm where the whole is greater than the sum total of the parts; he belongs to the whole Creation – he is the primary expression of divine creativity. How Jesus differs from Father and Spirit could well be a meaningless question. The need for a difference is a human patriarchal need, which gets in the way of our befriending God in a Creation-wide way.

AMcC

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18 October, Saint Luke: Watching

trees-wind-moon

 

The wind whisked and sighed all night and

at sunrise-time some secret sun

shed what passed for light, but even

bats were sceptical of day and shot

by in fitful flight, long past their

vanishing-hour,

 

while wind kept sweeping through, rustling

like ladies in long silken skirts.

Nothing sparked or spiked in morning

sunshine that wasn’t, and yet,

this shadowed and speaking scene seethed,

strange with the life

 

I strained to see.  Autumn’s sunflowers

rocked and swayed, scarcely able to

stand, like tall thin drunks on their stems,

sleepy heads lolling, and they seemed

about to slither down, feet first,

into a heap,

 

while wind – I relished standing in

it – used its huge hands to swish the

leaves of trees and push tree tops round

in circles and made sounds like surf

foaming, swirling, hurling itself

on the seashore,

 

sliding back, all slick, and hurling

itself over and over –

 

such

dark, brooding exuberance –

 

such

fierce sibilance –

 

such lavishly

lively gifts of Being –

 

all mine, at dawn

 

as I stood

in the dark wind

 

watching.

 

 

 

SJC.

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Sister Johanna’s poem about Watching and the Wind seems appropriate for Saint Luke, who gave us his Gospel and the Acts of the Apostles, where he tells how the Spirit came in a great wind and settled over the Apostles.

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7 October: A Look at the ACTIVITIES at L’ARCHE KENT.

ACTIVITIES at L’ARCHE KENT

candles

Regular readers will know that we are good friends with L’Arche Kent. We would like to share a little more of the activities that go on there. Extracted from the Autumn Newsletter, with permission.

Candle making has been popular for many years now at the Saint Radigund’s workshop.

Packs of 6 beautiful floating candles now available for the bargain price of just £1.00—get yours before it’s too late.

And at the Glebe garden people make planters and bird and bat boxes from scrap timber. But here is a beehouosenew idea. The garden has had a trial with one of these bee houses this year. The insects seem to be enjoying the spacious accommodation!

PLEASE SAVE YOUR CORKS AND SEND THEM TO

ST RADIGUND’S FOR A NEW ACTIVITY PROJECT.

DON’T FORGET TO SPREAD THE WORD TO YOUR

FRIENDS, THE MORE CORKS THE BETTER!

The Archangel Brewery is quite a new project. The trials brews were so promising that a new boiler is on its way. This is a very popular activity!

brewersRecord-breaking beer makers squeeze 13

people into the meeting room. Thanks to lots of lovely generous people who’ve donated towards our little project. £736 raised so far!

http://www.larche.org.uk/Sites/kent/Appeal-kentappeal2

And, finally: when I called in at Saint Radigund’s the other day, the place smelt lovely. Cathy was filling laveder.jpglavender bags.

Thank you to everyone who sent in lavender—bag making is well under way!

You can find L’Arche Kent on Facebook and at http://www.larche.org.uk/Sites/kent/Pages/about-larche-kent

Maurice

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September 10: Jesus beyond Dogma, VIII. The Doctrine of Original Sin is the doctrine of unnecessary death.

Adam&Eve (391x640)

Dryburgh Abbey

The Doctrine of Original Sin is the doctrine of unnecessary death. Forgiveness is not an external absolution from what we have done or failed to do it penetrates to the very core of who we are, making us able to become what we are receiving. The crucified and risen Christ reveals how wrong we are about God and ourselves with God, not wrong as in mistaken but in such a manner that we can give thanks for the joy of being wrong, and showing the non-essential nature of our mortality.

Chapter 9 of John’s Gospel redefines sin for us, with an understanding worked by Jesus. He was asked about the blind man’s affliction [whose sin was it]. Blindness was believed to be a moral defect, barring the sufferer from sharing cultic life through being unclean. Jesus heals him on the Sabbath – so much for cultic barring – then comes his exclusion. To recognise the cure would mean acknowledging Jesus as coming from God. Instead they become more aggressive in their questioning and finally throw the man out. He had never seen Jesus, his sight only returned when he washed in the pool of Siloam; but his witness increases from saying Jesus is a good man to saying he is a man from God – superior to Moses.

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He comes more aware of Jesus during his exclusion – while the Sadducees are more and more hardened. Jesus says: for judgement I came into the world, so that those who do not see may see, and those who see may become blind. Jesus has made no judgement as yet – it is by being crucified that he judges his judges. Jesus is the cause of the blind man’s exclusion – which means the blind man shares Jesus’ role as judge of those expelling him. Jesus does not do away with judgement, but with the accepted notion of judgement.

What does this say about sin? The ever increasing history of expulsions culminates on Calvary. As the story begins blindness is seen as a moral defect, making the man ritually unclean. The story finishes with sin clearly in the act of expelling. What the Gospel refers to as the sin of the world is being involved in the work of your father, the devil. Sin is the mechanism of exclusion, and they are blind sinners whoever is complicit in this. There is no problem with the partially blind – they don’t know what they are doing. The sinners are those who are, by choice, part of the exclusion process, claiming to know [see] they are doing God’s work.

Jesus doesn’t abolish sin, rather he identifies it for what it is. Sin is not what excludes [blindness] but the act of excluding by those claiming to see, and are doing God’s work. There has been blindness in the world from the beginning; only now is it identified and shows itself able to be healed – when not blocked by those claiming to know what they are doing and who persist in excluding. Peter excluded Jesus in betraying, but discovered, albeit painfully, that he could be forgiven.

We are all blind about Jesus, the light of the world come to enlighten us. He is rejected by some who, though blind, claim to see what they are doing. When the blindness in which we all share is compounded by actively excluding by any claiming to see – then is it culpable. In this 9th Chapter of John we have at once the world view of sin and the way Jesus has come to heal us of it. Human culture from its very beginning – with Cain and Abel – through our saying no to God is both murderous and mendacious.

This is the insight from the Resurrection. To believe in Jesus is to experience the forgiveness of sin, the risen victim of exclusions is forgiveness. Being wrong can be forgiven through accepting a relationship with forgiveness, it is the insistence on claiming to be right without the relationship that brings us to having no need for forgiveness – I’ve done nothing wrong. I don’t need Jesus!

The first fruits of the Resurrection bring a new way of seeing God, along with a new undersaustintanding of humankind situated within death’s parameters – by our own choosing – prone to exclude in order to justify; but now revealed as capable of forgiveness for any who will accept this new way of seeing. At last, no longer clinging to I believe in God…but discovering how and why God believes in me.

 AMcC

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22 July: “Day Break into Song”: Mary Magdalene.


sun-clouds-golden

One time I thought it was my brain
That made the songs I sing;
But now I know it is a heart
That loveth every thing.

And while his heart’s blood feeds his brain.
To keep it warm and young
A man can live a hundred years,
And day break into song.

Here, for Mary Magdalene, are two more stanzas from The Song of Love by W.H. Davies.

Which sit well with three verses from Psalm 119 (145-147):

With my whole heart I cry; answer me, O Lord!
 I will keep your statutes.
I call to you; save me,
that I may observe your testimonies.
I rise before dawn and cry for help;
I hope in your words.

Mary rose before dawn – but was there hope in her heart that Easter morning? She did not give in to despair, but rose before dawn to make her way with her women friends to observe the laws and anoint the body of their Beloved.

Their hearts were still full of love and that daybreak her brain caught up with her heart and hope rose within her. ‘Rabboni!’ (John 20:16).

We celebrate that moment in song to this day:

Dic nobis, Maria.
Quid vidisti in via?
Sepulchrum Christi viventis
Et gloriam vidi resurgentis.

Angelicos testes.
Sudarium et vestes.
Surrexit Christus spes mea;
Praecedet suos in Galilaeam.

 
Or
 
Tell us Mary Magdalene, say, what you saw when on your way.
I saw the tomb where Christ had lain; I saw his glory as he rose again;
Napkin and linen clothes, and Angels twain.
Yes, Christ my hope is risen, and he will go before you into Galilee.
MB.

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