Tag Archives: listening

28 November, 1st Sunday of Advent: The Innocent.

chich.starceiling (785x800)

Bro Stefan Anacatrinei OFM Conv  preached this homily at FISC on the First Sunday of Advent, 2015, so its readings are repeated this year. Stefan was always worth listening to!

Welcoming the Innocent into Our Hearts

Dear brothers and sisters,

Today, we begin a new liturgical year.  Yet, as we can see from today’s Gospel, the beginning of a new year is very much connected with the end.  This is the reason why today’s Gospel text is full of warnings about the end of times and about being prepared and making ourselves ready. Actually, the first two weeks of Advent continue the theme of the last coming before speaking about the first coming.

Anyway, during this season of Advent we are all called upon, and exhorted by the Church, to prepare ourselves to commemorate worthily the coming of our Brother and Saviour. We are called to welcome the baby of Bethlehem into our lives with a clean, sincere and grateful heart. This will help us to remain in close contact with the Lord, and our present lives will be sanctified. God indeed cares for our welfare and He wants us to enter deeply into His mystery. The Advent season actually is indeed nothing else than a good opportunity to make ourselves ready to enter more deeply into the mystery of the Incarnation of the Son of God.

How is this possible? I mean how can we prepare ourselves properly? What can we do to enjoy Christmas with a happy and sincere heart?

Simple. We have to purify our senses. We have to bring them back to their original state when they were not yet contaminated by sin. Like Adam and Eve, who before their fall were able to feel and to enjoy the presence of God with all their whole being – they could see Him, talk and listen to Him – we also will be able to enjoy the presence of Jesus fully and properly, if we dare to purify our sight, our hearing, touch, taste, smell and sight. I’m afraid that if we do not do this,  we will only be able to see the beautiful Christmas lights and ornaments, but not be able to glimpse of the real Jesus; we will be delighted to listen to the amazing Christmas carols, but not to hear the sweetness of the voice of Jesus in our heart; we might touch the precious gifts which we will give or receive, but never, ever touch the priceless gift of God, I mean the love of God made visible and palpable for us in his beloved Son, Jesus Christ; which, of course, we can already experience particularly in the Eucharist. He will want us to clothe his tender naked body with a pure, warm and loving heart, not a cold and indifferent worldly one. God is love and he wants us to love him. Christmas is a special time when you can say to Jesus; “I really love you” and he will say to you in your heart: ‘I love you more than you will ever know, but thank you for your love, it is very precious to me. Please keep loving me, and I will keep loving you.’

Can you imagine that someone could be foolish enough to miss such an important event, by ignoring the meaning and the task of this precious time, called the Advent season?

It is possible, but I hope that it will not be a member of this congregation, or a person who has discovered Jesus and the Good News that he brings to the world, but has since ignored it.

I’m sure that our presence here, in this chapel, is evidence that we are concerned about our preparation during Advent, and that we really want to welcome the Innocent with open arms and our whole heart. It is impossible for Jesus to cause any harm to anyone or anything, because that’s his nature. Jesus, the Son of God, who for our sake become man in Bethlehem. He is the Innocent par excellence.

But, even if the Innocent cannot harm, his presence is not always a pleasant experience for everyone; for example, think of King Herod, who was very disturbed simply by hearing of His existence and  so wanted to kill Him. We have to acknowledge, that those who are under the influence of sin cannot stand His presence, and think that to make themselves comfortable, they can and will destroy Him, but the Innocent is indestructible. It is true, the Innocent sometimes hurts me too, by showing the difference between what I am and what I should become. I feel, I see my vocation in his presence, I become aware that I can be a saint, although I’m not and I do not try very hard to become one.

Dear brothers and sisters, if we really want to avoid hurting ourselves, I mean feeling uncomfortable in presence of the Innocent, let us take advantage of this beautiful season for restoring our hearts and our senses, by bringing them back to their original innocence in order to be able to welcome the Innocent. The place to start is the Sacrament of Reconciliation, where we wash our souls in a new baptism, which will renew our thirst for God. We will then, during this beautiful and meaningful season of Advent, be able to wait for Jesus as his coming contains promise, love, preparation, prayer, new beginnings and fulfilment.

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3 November: Action and contemplation.

Action is charity looking out to other men,

and contemplation is charity drawn inward to its own divine source.

Action is the stream and contemplation is the spring.

Thomas Merton, No man is an Island, 1957, p84.

Another view of ordinary saintliness at work.

We can discover the water of life at work in us through listening, watching, being open to the Spirit.

Jesus said to the woman at the well:

“Everyone who drinks this water
will be thirsty again.
But whoever drinks the water that I will give him
will never be thirsty.
The water that I will give him
will become a spring of water within him
welling up to eternal life.”

John 4:13-14

PS: Since Merton was writing in 1957 we must forgive his use of ‘man’ to cover both sexes, and the translators, too!

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21 October: On the way.

We have received this document from the Catholic Bishops of the World, inviting all to two years of listening, dialogue and discernment. We expect to hear more from Rome but also from our own bishops, and let’s hope that plain language is used throughout! We at Agnellus’ Mirror do strive for that, and will do so as we share our reaction to the downloadable documents listed below.

At this early stage, let’s pray that the Holy Spirit will not be prevented from breathing through the Church; but that the breath of each of us may be combined in a harmonious and diverse song of hope: do not let us promote disorder.

The Bishops offer their own prayer from the days of Vatican II: see below.

General Secretariat for the Synod of Bishops
www.synod.va – media@synod.va
View this email in your browser#
newsletter n.1 – 09/2021 – Welcome

The Church of God is convened in Synod: a time of listening, dialogue and discernment that the whole Church intends to carry out over the next two years in order to better respond to its mission of proclaiming the Good News of Jesus Christ to the entire world.

These Litterae communionis (Letters of Communion) of the General Secretariat for the Synod of Bishops want to resume the ancient Christian tradition of sending epistolae among the Churches as an instrument of sharing and communion.

Accompanying this journey of the Church in a synodical manner also means informing and sharing the joys, hopes and good practices of our communities.

So: Set out on the road too and share this newsletter with your friends!

YOUR FELLOW TRAVELLERS
Download the Preparatory Document for the synodal journey!
 Download the guide for listening and discernment.

 Each session of the Second Vatican Council began with the prayer Adsumus Sancte Spiritus.
As we are called to embrace this synodal journey, this prayer invites the Holy Spirit to work in us so that we can be a community and a people of grace. For Synod 2021-2023, we propose to use this simplified version, so that any group or liturgical assembly can pray it more easily.

 
Copyright  2021 General Secretariat for the Synod of Bishops, All rights reserved.

Our mailing address is:
General Secretariat for the Synod of Bishops
Via della Conciliazione, 34
Vatican City 00120 Vatican City State (Holy See)
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26 August: final gain

Break upon our blindness with Thy light.
Show us, whatever we deem loss,
That love is final gain.


Alistair Maclean gathered the reflections we have shared these last few days from the ordinary people of the Hebrides where he was a Church of Scotland minister, and clearly a good listener. His mysticism is not superficial feel-good stuff, but is born of love of God and the world he has entrusted to us.

from Hebridean Altars, 1937.

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1 July: Power can be a danger, Even the Demons Submit II.

Photo from CD: After a bombing in Brussels.

Continuing Sister Johanna’s reflection from yesterday.

Yesterday, we left the seventy-two missionary disciples when they were feeling wonderful in the knowledge that they would be powerful in Jesus’ name. Jesus himself had just assured them of it (Luke 10:19). Which brings me to the next point in this reflection. It is a joy beyond all joys to work for the Lord and to be an instrument of his power and love. Jesus appreciates that the disciples are experiencing something they’ve never experienced before – and they can barely contain themselves. Perhaps they have even been slightly unbalanced by this experience. Who wouldn’t be? For, in addition to their joy, the entire experience – the journey, their success in preaching the Kingdom and in healing the sick, and, to cap all, their power over the demons – must have given this group of seventy-two men an enormous sense of power. And power can be a danger for those who wield it. No one was ever more astute than Jesus about the dangers of power. He wants the disciples to begin to understand this danger. He now has some sobering words for his missionaries.

The gospels are completely honest in recounting the instances when the disciples reveal that they are preoccupied by issues of power – their own power as a group against the Roman occupation, the apparent power of particular individuals within their group, Jesus’ power in relation to the religious establishment were just a few of the power-issues that distracted them. Jesus has repeatedly tried to lead them away from this preoccupation with power (cf. Luke 9:46-50). But now, here they go again. They have suddenly experienced a new kind of power – spiritual power. This is the most dangerous power of all. And they like it. They like it a lot.

Their words to Jesus when they arrive seem to indicate that they have seen that their spiritual power over the demons depends on their use of Jesus’ name. So that’s something. At least they have a vague notion that they are not the authors of the power they have exercised. Good, but not great, seems to be the judgement of Jesus about this. His words of warning come quickly: “Do not rejoice that the spirits submit to you.”

Now’s the time for the newly minted missionaries to feel like the novices they are, to shuffle their feet and look down at the ground. Jesus’ words make them see that they’ve been gloating rather a lot, and feeling a bit smug and self-congratulatory – precisely because the spirits submitted to them. Jesus wants it to be very clear to them that only by his election are they themselves safe from the demonic. They must keep their attention focused not on who or what has submitted to them, but on where they themselves need to be – and who they need to submit to in order to get there. In case they weren’t sure, Jesus tells them: “Rejoice instead that your names are written in heaven.”

Their names are written in heaven – that is their reason to rejoice. They must keep their focus on heaven – because their names might not have been written there. They, of themselves, are nothing special. They are safe, they are heading for heaven, because Jesus is leading and protecting them; they are strong over Satan because of Jesus’ strength working through them. They bear a power in their hands, but it is not intrinsic to them, and without Jesus, they have no power at all. Jesus is the one to be thinking about. His love is their reason to rejoice.

They began their missionary journey taking nothing with them, at Jesus’ instructions. In this way, through the extreme vulnerability that their physical poverty would have awakened, Jesus meant to wake them up to the fact that everything good that happened to them between the beginning and the end of their journey was due to his gift to them. Luke’s gospel leaves us there, ending the account of the missionaries’ return rather abruptly, and not elaborating further on the episode. We, the readers, suddenly find ourselves alone, and left to consider how this story challenges us. Where is our focus? Are we preoccupied by power-issues? Do we keep our eyes on Jesus? Does Jesus have something to say to us?

*The Bible translation used throughout this reflection is The New Jerusalem Bible.

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12 June: Crowding Round

MAfr photograph

The tax-collectors and sinners were all crowding round to listen to Jesus. This is what St Luke reports in 15:1. This line is worth lingering over. Sometimes only one sentence is enough to tell a story of its own. As I repeat these words slowly to myself, my imagination fixes on Jesus. He’s not talking to scribes and Pharisees for a change. Good – because he has such a hard time whenever he is dealing with the synagogue officials. They don’t want to hear what he has to say, they pretend interest but are always preparing a trap. Of course, they never get the better of Jesus. He seems to handle these encounters effortlessly and he is never wrong-footed by them. But I feel certain that these encounters were very painful for Jesus: discouraging, and exhausting.

So, by contrast, here is Jesus in the centre of a very different crowd – one that is sincerely interested. These were people one would not usually associate with religion, or with much else that was respectable, for they were the type of people that find themselves on the outside of respectability, looking in. They were the type that most cultures reject. They were labelled tax collectors and sinners by the culture of Jesus’ day. And Jesus loved to be with these people. On this occasion, as on every occasion when he sees his that his words are welcomed, he must have been deeply moved by their interest and love. These are the ones who allow him to reach their hearts – and he wants this ardently himself. He came into the world to reach all people, but reaching such cast-offs is a matter of urgency for him. These are the ones who have probably never been given a break in their lives. Tax-collectors were generally considered a dishonest bunch at that time, most of them reputed to abuse their position in order to grab a cut of whatever money they collected from people who were already poor to begin with. And so-called “sinners” were people who were thought to be involved in all sorts of iniquitous practices, whose entire life-style was considered morally dubious at best. I daresay that then as now, there were people relegated to this group who were essentially honest but had fallen on very hard times, people for whom earning a living had proved impossible, and for reasons beyond their control. But many will have been truly as dishonest and even criminal as they were thought to be, and all were deeply wounded people for one reason or another. This is a crowd of seeming failures – if you judge success by the sleek appearance of it. And this is something Jesus never did.

This is the bunch who “crowded around Jesus” – and not because they wanted a hand-out from him. He had walked into their lives and they were bowled over by him. They had never met anyone like him. Our text indicates that we are not dealing with just one or two from this sector of society. It says they were “all” crowding around Jesus. Luke is talking about a lot of people here. How did Jesus manage to reach them? Wouldn’t it have been wonderful to have been there as an invisible observer to see how he looked at them, for example, to hear what he said, to note the words he chose, and to see these tough characters melt, and the deeply hurt ones lift up their heads. By his radiant and gentle personality, by his words that showed he understood everything that had ever hurt them, Jesus cracks open the hard shell of their hearts and eases them away from their distrust and fear of him. And there they were – crowding around Jesus, bumping each other, trying to get closer to him. They wanted to hear what he was saying, to “listen to him.” These aren’t usually the types to go in for sermons, but Jesus was different. Very different. His word was hope and forgiveness. Everything about him was a message of peace.

This is where I stopped reading and placed myself in that crowd. Is there anyone who has a completely clear conscience? If so, perhaps this isn’t the bible passage for you. But if you have anything you regret on your conscience, if you bear remorse like a constant and heavy load on your back, if shame is your daily companion join this crowd. That’s right, squeeze in there, between the bag lady and the guy with long, stringy hair hanging down his back. Look at Jesus. He is looking at you, he sees you join this group, he catches your eye for a moment and smiles a beautiful warm one right into your face. He’s talking. You are able to move in closer. Miraculously, the others make room for you and glance at you with understanding – they are catching something of Jesus’ own tenderness. What do you hear Jesus saying?


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9 May: The Jesus Problem, Part II

Sister Johanna from Minster Abbey continues her reflections on God, money, politics and good faith.

The Pharisees went away to work out between them how to trap Jesus in what he said. They sent their disciples to Jesus, together with some Herodians, to say, ‘Master, we know that you are an honest man and teach the way of God in all honesty, and that you are not afraid of anyone, because human rank means nothing to you. Give us your opinion, then. Is it permissible to pay taxes to Caesar or not?’ (Matthew 22:15-16).

Today we’ll continue our lectio reflection on Matthew 22:15-22. If you weren’t here yesterday, I recommend that you scroll back and see what we were thinking about. Today, I’d like us to use our imagination, and try to picture the group Jesus is talking to. These disciples of the Pharisees: what are they like? We need first to acknowledge that they are not the finished product, they are still in training, still students of the Pharisees; they will probably be young men, therefore. This suggests that some of them will still be impressionable, idealistic, and sincerely seeking the truth. As is the case in any group of people, they will not all be made of the same stuff and won’t all have identical mind-sets. Many – even most – will have been completely prejudiced against Jesus by the Pharisees. But some, surely, would be young men with more independence of mind and character. Despite the Pharisees’ attempts to brain-wash them, the young men of this stamp will have retained some willingness to listen to Jesus, and to test not Jesus so much as the Pharisees’ idea of Jesus. They will want to find out for themselves if Jesus really is the strange villain he has been made out to be. You might say that this sub-group within the larger group is ‘on the fence.’

Now, imagine yourself a member of this sub-group. You do not know Jesus first-hand. You don’t quite know what you think of him yet. This is the first time you have even seen Jesus and dealt with him, but you are a little ashamed of the way some of your peers are behaving toward Jesus.

So you try to study Jesus, physically, to see what story his body may tell. Jesus is broad-shouldered and lean. You know he had been a carpenter before. His muscular body shows that he’s no stranger to hard physical labour. Jesus’ face is arresting in the energy it seems to radiate. His colour is high, but his deep-set dark eyes look tired – although they are clear, and they seem to take everything in. He scans the little group of young men now. Is there even one pair of eyes willing to make sympathetic eye-contact with Jesus, you wonder? The Herodians are a lost cause: not one of them will meet Jesus’ gaze. Some of your peers meet his eye with a hard, belligerent stare, particularly the speaker. You’ve seen that look on the face of your fifteen year old cousin when his father tells him something he doesn’t want to hear. Others fold their arms over their chest and, after a brief glance at Jesus, pretend that there is something interesting on the ground to look at.

What do you do? You are struck by Jesus’ posture. It is open. It is vulnerable, yet strong. There is no evasiveness in him – nor any aggression. He is fully present. You can’t help it: you are impressed by Jesus. You sense his goodness, intelligence and integrity. This is no charlatan. But there is something in him you can’t quite understand. A sort of longing. And an indescribable sadness. You meet his gaze. You want to know what he will do next and you find that you are on his side.

Jesus seems to understand you – or you deeply hope he does. You feel a connection with him. He has been silent for several long moments. He is not rushing this. And, surprisingly, no one interrupts this silence. This is unusual; the cut and thrust of debate is what this little group of men loves. Usually, silence in their opponent is interpreted as a win for their side. But no one regards this silence as a win. This Jesus has an uncanny ability to hold a group’s attention. At last he says something odd to the speaker: ‘Show me the money you pay the tax with.’ Now it’s the speaker’s turn to try to hold the crowd’s attention. He decides he’ll take his time, too. He doesn’t react at first. Then he wags his head slightly in mockery, narrows his eyes, smirks, glances to the side, but otherwise doesn’t move. The crowd, though, isn’t with him, and he suddenly realises this. Someone makes an impatient noise from the back, and pushes forward to show Jesus a denarius. That someone is you.

You hold out the coin in your open palm. You feel strangely emotional. Jesus is looking around at all of them again, but he is soon looking straight at you, and says: ‘Whose portrait is this? Whose title?’ Of course, it is Caesar’s. You don’t answer aloud but you continue to look at Jesus, who is now looking at the crowd again. Someone shouts out the obvious answer. Jesus slowly shrugs a bit and says in an off-hand way, ‘Then give to Caesar what belongs to him.’ And here he pauses and looks you fully in the face once more. Your eyes are streaming now. You feel as though he knows you, your past, your present, your hurt, your deep desire for meaning and love. The group is completely silent behind you. No one even moves. Jesus speaks quietly: ‘…and give God what belongs to God.’ He takes your hand that is still stretched out with the coin in it, gently rolls the fingers around the coin, and gives it a firm clasp with both his hands. Then he disengages.

The stunned crowd quietly leaves Jesus. You stay behind. What has just happened to you?

SJC

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18 February: Reduced to Silence

A Lampedusa cross should reduce us to silence. This is in the British Museum, it was made from wrecked migrants’ boats.

They did not dare to ask Jesus any more questions (Luke 20:40). This sentence from the Gospel of St. Luke comes at the end of a passage that tells of an exchange between Jesus and some Sadducees. As usual, the Sadducees have an agenda. They were not keen on this upstart travelling rabbi, Jesus, and were looking for ways to up-end him. They decide that a theological debate might be a good way to do it. Therefore, they think up a rather implausible tale of a woman who outlives not only her first husband but her seven subsequent husbands (all brothers of her first husband, obliged under the Law to marry the widow and ‘raise up children for the brother’ if the previous union had been childless). Finally the widow dies. And the Saducees’s question for Jesus is: ‘At the resurrection, whose wife will she be?’

The Sadducees did not accept the notion of the resurrection from the dead. The hypothetical scenario they invented is meant to illustrate how ridiculous resurrection from the dead is. They seem pretty sure of themselves here, convinced that they have articulated an unsolvable problem. They expected to stump Jesus and to make him withdraw from the conversation, a disgraced loser.

As I reread and ponder this passage of Luke’s gospel, I can see the Sadducees gathered around, the speaker feigning seriousness, while secretly flicking supercilious glances at the others. They are subtly mocking Jesus. In typical adolescent fashion, they completely overestimate their own abilities and underestimate Jesus’; they are unprepared for his skill in theological debate, unprepared for a mind and personality like his.

I would love to have been there. St Luke shows that Jesus, with consummate courtesy and intelligence, not only pays the Sadducees the compliment of taking their question seriously, but answers it on such a deep level as to leave them amazed (Luke 20:34-38). When Jesus crafts his answer, his listeners were given the privilege of observing the workings of a truly beautiful mind. Anyone who has ever been in the class of a teacher who is a brilliant and deep thinker knows how exciting it can be to witness that teacher’s handling of difficult and subtle questions – off the cuff. There is always a moment after the question is posed when everyone wonders how the teacher will deal with the problem. Then, all the students share in the moments of unexpected enlightenment that break through as the teacher unravels easily and eloquently what, to everyone else, was a very tangled knot. It is an impressive event. Even those who are prejudiced against the teacher cannot avoid, if they are honest with themselves, being impressed . They may defend against it, as did the Sadducees here, but for the moment, even they must be quietly gob-smacked.

If you want to study Jesus’ answer to the Sadducees, I refer you to the text of Luke 20: 27-40. But the word-for-word answer is not actually what I want to linger over right now. What is amazing to me is that when Jesus finishes his answer to the Sadducees’s question, the whole pack of them ‘do not dare’ to ask him any other questions. This is a major achievement on Jesus’ part. The verbal cut and thrust of debate was what the professional religious thrived on, and practised daily. They were good at it and knew it. But Jesus was better. He could not be wrong-footed by them. They are, unusually, reduced to silence.

Most encounters that Jesus has in the gospels can tell us something about prayer. Can this one? At first this seems unlikely, but further reflection has made me change my mind.

There are some questions I think I need to answer honestly first. One, I wonder how prepared I am to experience a mind like Jesus’? Do I expect to be surprised by the depth of his penetration into my difficulties? Or do I want to reduce his mind to a smaller size – do I want, with at least a little part of myself, to outwit him? Two, do I realise that I am not always mature? Jesus will expose my immaturity – am I willing to accept what he may show me in that area? Three, on the other hand, I may be sincerely stumped, sincerely at the end of my endurance because of what life has thrown at me. I may ask for enlightenment, and Jesus may seem silent. In the event recounted by Luke, the Sadducees receive their answer immediately. I am, seemingly, not always so fortunate. But, what this story teaches me is that Jesus’ answer is probably going deeper than I expected. I may be right out of my depth, and that is why it seems that he has not answered. In reality, the answer is there, but I need to become deeper myself, to ‘grow into’ Jesus’ answer.

I seek, through prayer, a real encounter with Jesus, Lord and God. Like the Sadducees, I too may reach points when I do not dare to ask Jesus any more questions because of the depth of Jesus’ response to me. The Sadducees went away, however, only to continue to plot and scheme against Jesus. What do I do after I finish my prayer?

SJC

Lent is a time of prayer, a real encounter with Jesus. I’ve been saving this post from Sister Johanna till the right moment, and the beginning of Lent is a time of silence, as Our Lord experienced in the desert. It’s been something of a desert time for us all of late; let us use Lent to learn the depths of our love for those we are missing.

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21 January: Week of Prayer for Christian Unity Day IV, Praying together

Invitation to pray, St David’s Cathedral.

“I do not call you servants any longer… but I have called you friends”

John 15:15

Romans 8:26-27 The Spirit helps us in our weakness

Luke 11:1-4 Lord, teach us to pray

Meditation

God thirsts for relationship with us. He searches for us as he searched for Adam, calling to him in the garden: “Where are you?” (Gen 3:9)

In Christ, God came to meet us. Jesus lived in prayer, intimately united to his Father, while creating friendships with his disciples and all those he met. He introduced them to that which was most precious to him: the relationship of love with his Father, who is our Father. Jesus and the disciples sang psalms together, rooted in the richness of their Jewish tradition. At other times, Jesus retired to pray alone.

Prayer can be solitary or shared with others. It can express wonder, complaint, intercession, thanksgiving or simple silence. Sometimes the desire to pray is there, but one has the feeling of not being able to do so. Turning to Jesus and saying to him, “teach me”, can pave the way. Our desire itself is already prayer.

“In the regularity of our common prayer, the love of Jesus springs up within us, we know not how. Common prayer does not exempt us from personal prayer. One sustains the other. Let us take a time each day to renew our personal intimacy with Jesus Christ.”

The Rule of Taizé in French & English, Society for Promoting Christian Knowledge, Great Britain pp. 19 & 21

Prayer

Lord Jesus, your entire life was prayer, 
perfect harmony with the Father. 
Through your Spirit, teach us to pray 
according to your will of love. 
May the faithful of the whole world unite 
in intercession and praise, 
and may your kingdom of love come.
Amen

Questions

Jesus lived as an example of what it means to “live in prayer”. If prayer is the foundation of our relationship with God how much time and attention could you give to your personal prayer life?

What have you learned from praying with other Christians? What might God want you to learn from the practices and traditions of others?

What specific need in your community can you commit to pray for over the coming year?

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11 January, Going Viral LX: the armour of light.

Greetings to all,

 This came in an online URC* newsletter. It reminded me a little of watching priests prepare for Mass as they donned the various vestments. Hope you find it useful………..

God bless….Tim

The Revd Richard Bolt, Moderator of the Presbyterian Church of Canada, an international partner of the URC, has written this prayer for putting on a face mask.

Creator God, As I prepare to go into the world, help me to see the sacramental nature of wearing this cloth. Let it be a tangible and visible way of living love for my neighbours, as I love myself.

Christ Jesus, since my lips will be covered, uncover my heart, that people would see my smile in the crinkles around my eyes. Since my voice may be muffled, help me to speak clearly, not only with my words, but with my actions.

Holy Spirit, as the elastic touches my ears, remind me to listen carefully and caringly to all those I meet. May my simple piece of cloth be a shield and a banner, and may each breath that it holds be filled with your love. In your love and in that love I pray. Amen

“The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.” Romans 13:12.

Tim is Maurice’s brother, who has found a home in the Methodist Church, a partner of the URC in England; the church he attends is a shared one. I find it interesting that such a sacramental prayer as this should come from a Reformed Church, finding a very Roman Catholic style, though in better English than most of our texts. I’ll never remember this whole prayer every time I mask up, but Dr Bolt has planted a seed. I hope it reminds you why we wear the wretched things and makes it less of a burden to do so. Especially, as in the photograph. if it is a white garment, symbol of Easter and eternal life.

Maurice

*URC: United Reformed Church

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