The VisionIn the busy tongues of spring
There’s an angel carolling.
Kneeling low in any place,
We may see the Father’s face;
Standing quiet anywhere,
Hear our Lady speaking fair;
And in daily marketings
Feel the rush of beating wings.
Watching always, wonderingly,
All the faces passing by,
There we see through pain and wrong
Christ look out, serene and strong.
Tag Archives: peace
JESUS ON TRIAL
Our witness is the woman who was forgiven by Jesus when the Pharisees brought her to him for judgement.
Her story can be found in Saint John’s Gospel, Chapter 8, vv3-11.
I know this man. I was so frightened when they brought me to Jesus. They wanted to kill me because I had done wrong. But Jesus wrote on the ground, and they all went away.
Now they say they have to kill Him as he is disturbing the peace. Pilate writes on a scroll, and sends him away.
Lord, sometimes we send you away because your word disturbs us. Help us to be faithful to you and all our brothers and sisters.
Lord, in your mercy, hear our prayer.
Strasbourg Cathedral: Jesus is arrested as Judas kisses him. MMB.
Saint Patrick, whose feast falls today, left a few holy wells around Ireland, and so would surely approve of this article from USPG’s Praying with the World Church. Surely every well is a Holy Well? R.S. Thomas, sometime vicar of Aberdaron, would say so.
Myanmar: Article by San Lin, a development officer with the
Church of the Province of Myanmar.
For many years, the people of Wa Me Klar village, high in the
mountains, had to climb for three hours to reach the nearest
stream that provided clean drinking water. Often this was a job
for women and children, who would struggle to carry the heavy
buckets. But now the villagers’ lives have been transformed
because water pipes have been installed by the Church of
Myanmar. No-one has to climb and fetch water because water
comes to the village.
‘Now we can take a bath in our houses,’ a 60-year old
woman tells me. The village chief says: ‘I can grow vegetables
and raise goats inside my compound. Thank you very much!’
For decades, this village, in Hpa’an Diocese, was targeted by
the military. In the mid-70s, most of the houses were burned
and the people fled. But since peace negotiations in 2005, the
people have been returning home.
There are 30 households, with around 100 residents. Before
the water programme there were many cases of diarrhoea and
other illnesses. But now the people understand about sanitation.
When the church arrived in the village, they showed the
people how to lay pipes and build cisterns, and they worked
hard together to achieve their goal.
Water Jug from Aberdaron Anglican Church (Church in Wales)
This reflection is from Sri Lanka; it challenges us at the most basic level. Do we know that the tea (or coffee) we drink is produced by slave labour or free? The reflection and prayers based on it can be found at the Anglican USPG website on their Pray with the World Church page. Reflection by Fr Lakshman Daniel, of the Church
In the mid-nineteenth century, poor Indian Tamil plantation
workers were brought to Sri Lanka, then called Ceylon, to
sustain the tea industry, mainly in the central hills of Sri Lanka.
Today, this community is held in a modern form of slavery,
facing many socio-cultural and political concerns. The Church
of Ceylon is doing what it can to help children, who are the most
vulnerable group within the tea estate communities.
Our Estate Community Development Mission runs nursery
schools and after-school centres for some of the most vulnerable
children. The children are given a meal and teachers provide
activities which help the children educationally and socially.
This work is helping to change a culture of dependence:
rather than depending on the employment of tea estate owners,
children are being prepared for a formal education. And we
are pleased to report that children from many tea estates
have been supported through A Levels and even provided with
scholarships so they can attend university.
It is not the will of God that anyone should live as slaves. Therefore, we are taking every possible step to support
sustainable development to ensure peace and prosperity in this
community, with both material and spiritual growth.
Afterword from Pope Francis:
Modern forms of slavery … are far more widespread than previously imagined, even – to our scandal and shame – within the most prosperous of our societies …God’s cry to Cain, found in the first pages of the Bible – ‘Where is your brother?’ – challenges us to examine seriously the various forms of complicity by which society tolerates, and encourages, particularly with regard to the sex trade and the exploitation of vulnerable men, women and children.
The Empire builders drew a straight line in the sand dividing Syria and Iraq, and all those similarly ruled boundaries in Canada and Australia. Was anyone asked would they rather be in Manitoba or Saskatchewan? Thank God those boundaries cause little friction.
The Welsh border with England has very few straight bits, and the area around Oswestry is a case in point. On the map England seems to have taken a huge bite out of Wales, and place names in English and Welsh turn up on either side of the border. Maesbury is a mishmash of the two, and Welsh Frankton is definitely in England.
The New Saints Football Club play in the Welsh Premier League but have their ground in Oswestry, England, and so it goes on.
The Old Saint of Oswestry was King Oswald of Northumbria who died at Oswald’s Tree – or Oswestry – in the 7th Century, battling against the pagan Mercians and their Welsh allies – who of course were more than capable of going to war against Mercia when the fit was on them. Or of marrying across the border as seems to have happened more than once in my own family.
Let us be grateful for peaceful co-existence along the Marches of England and Wales and pray for peace along the many borders that divide rather than unite people in our world today.
Oswald from a Ms in New York Public Library:
File:Stoswaldaskingnyplspencer1f89r.jpg From Wikipedia
One of the important aspects of the virtue temperance is that it is not just about our physical appetites. It is about all our appetites, and develops our ability to handle such emotions as intense fear, desire and anger. And so, it complements moderation with something that uses perhaps more ‘muscle’ – and that something is restraint. Restraint is that power of soul whose act is to choose. In so doing, it curbs the desire for immediate gratification by showing us that we may fulfil our being more truly by making a reasoned choice than by gratifying an impulse that is coming (as in the case of anger) from a hidden desire for vengeance.
Restraint has particular relevance to the passion of anger. Anger can be a very strong passion indeed, and it is worth dwelling on it for a moment. St. Thomas grants that some forms of anger are useful: the anger that surfaces in regard to injustice, for example, and any kind of abuse. Anger is a necessary passion in these circumstances. I would go even further and say that there are some situations to which anger is the only healthy response. But, once again, anger must be directed by the light of reason. Intemperate anger can be destructive and abusive itself, and St. Thomas would not allow that it is good to fight violence with violence. This is where restraint comes in. Blind wrath, bitterness of spirit, revengeful resentment: these forms of anger are highlighted by St. Thomas as being the most dangerous aspects of anger and therefore most in need of the curbing powers of restraint. Blind wrath, he says, is anger that is immoderately fierce and destructive. Bitterness of spirit is to do with a state of anger that lasts so long that it becomes a part of one’s very character and personality. In this case the offence remains in one’s memory, and gives rise to what Thomas calls ‘lasting displeasure’ that does not stop until punishment has been inflicted. Revengeful resentment is an aspect of this ongoing bitterness in which the disposition becomes chronically sullen and the mind is endlessly preoccupied with taking revenge.
When these aspects of anger are delineated here in writing, it is easy to see how harmful they can be – to ourselves and to others – but let’s face it: we have all been there and probably done it. I don’t doubt that many of us have at times been swept away by the intensity of our feelings and indulged in precisely the kind of angry behaviour Thomas describes. These temptations are part of the weakness we have as fallen beings. But the virtue of temperance brings good things to bear on this state of affairs. Through gentleness, justice and charity we can restrain the onslaught of anger.
Gentleness, contrary to what we might think, does not mean that we never feel angry, or that if we do, we can get over it almost before we feel the full force of it. Rather, gentleness is what makes a person master of herself, and therefore master of the power of anger, according to St. Thomas – for anger is a power, and as such is capable of accomplishing something good. Gentleness is about channeling that power rightly, dealing with the cause of the anger fairly, addressing the whole situation that gave rise to the anger in such a way as to change it for the better.
In order to do this, of course, we need to enlist the aid of our reason. We are back to the need to think. Our reason then, brings justice and charity to bear upon the situation that has caused our anger. Justice and charity working together with gentleness enables us to focus on something other than our own pain. We become able to focus on the feelings of the one (or ones) who offended us, on seeing the situation from the other side, and on effecting the changes that will lead to the establishment of peace – even if some of those changes are changes that need to take place within our own heart.
Laurie Lee1 once wrote of craftsmanship that handmade objects keep us human; the Liturgy enshrines a similar thought when, following an ancient Jewish prayer, it describes the bread and wine as ‘work of human hands’. ‘We are a starved society,’ says Lee, ‘living in the midst of plenty. Our possessions are many, our serenities few.’
Lee would have recognised that feeling of serenity about the Church at Aberdaron, a lightening of the shoulders on crossing the threshold. Put that down to imagination if you will, but I was happy to accept the gift.
As in most churches there were beautiful handmade objects around: the very building itself, the doors, the clear glass windows, banners, icons; and much more. Take a pilgrimage to the edge of Wales to see for yourself.
I was glad to find in the church shop this jug, decorated with fish, made by a local potter, at a far from expensive price. Giving it to my mother, I know it will not become a possession so much as something to be shared – something that will let her share the pilgrimage, for she loves Wales and RS Thomas; her treasure for a while that may be given to a grandchild who comes and admires it.
Janet found there these little fish which now swim beneath our bathroom mirror. ‘Fishers of men’? Bait for memory, reflection, and prayer.
1On Craftsmen, in Village Christmas and other notes on the English year, London, Penguin Classics, 2015, pp 135-6.
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.
Fr Andrew SDC, 1869-1946, pioneer Anglican Franciscan.
With all our prayers and best wishes for Christmas and for a Peaceful New Year, from all the team at Agnellus’ Mirror.
And please spare a prayer for Constantina, our contributor, who is moving house today.
God Bless you all,
Will Turnstone and all at Agnellus’ Mirror.
Madonna, Saint Walburga, Plowden, Shropshire.
Behold, since you did not believe my words, which will come true at the appointed time, you will be silenced and have no power of speech until this has happened (1:20).
Gabriel’s words are penetrating and packed with meaning. His sees more deeply into Zechariah than Zechariah sees into himself. And so, he first reveals Zechariah’s disbelief to him: “…you did not believe my words…” I suspect that Zechariah is pretty numb by now, and, as it were, unable to get his head around anything that is happening. But Zechariah might still be capable of inwardly assenting to the truth that Gabriel speaks about himself. I see him nodding: yes, he is disbelieving, at the moment. But because we are so often mysteries to ourselves, it can be a relief sometimes to learn a ‘home’ truth. We feel the light that that truth brings and are grateful. I imagine this being so for the upright man, Zechariah.
Then the Archangel Gabriel adds the magisterial phrase “…which will come true at the appointed time….” To my mind, these words are further words of reassurance for Zechariah – and for us. No matter how weak or disbelieving we might be in the face of the unexpected and unfathomable divine command, we cannot interfere with what God ordains. The upright Zechariah desires the fulfilment of God’s word. Gabriel’s prophecy is God’s word, and it will come true at the appointed time, no matter what else is happening in Zechariah or in the world at large. Just wait and see, Zechariah, Gabriel seems to say. God’s word is always an effective word. What God says will happen will indeed happen.
Finally, Gabriel tells Zechariah that he will have no power of speech until God’s word is fulfilled. Now, I believe that the Archangel Gabriel knows exactly what kind of man he is dealing with in Zechariah, and I do not interpret the angel’s words punitively here, either. In yesterday’s post, we were meditating on our need for time and prayer when we are confronted with something from God that we cannot grasp. I therefore see the Angel’s bestowal of silence upon Zechariah as a necessary condition for absorbing what he has experienced – which is so other, so unearthly, so wonderful. This silence can be understood as an expression of God’s mercy to Zechariah. I live monastic life, after all, and monks and nuns know that silence is a privilege not a penance. Silence allows us to live in an environment that is conducive to the deepening of our relationship to God. God knows that this good and upright man needs time now, and protection from the usual trivialising tendencies of speech in order to ponder his word and absorb what has just happened to him in the temple. What’s more, I imagine Zechariah welcoming this silence in the way a thirsting man welcomes a spring.
For Jesus, non-violence is at the heart of his message, in which we are called to love – even our enemies. This was so threatening to the Roman and Jewish authorities that they eliminated Jesus, hoping his way would die with him. But the message was more enduring. However, early catechesis missed out on the dynamic power of life fully lived even to death. Missing the significance of life resulted in death being seen as the primary constituent for redemption. This led to the notion of redemptive violence: salvation coming through the cross, by the one made perfect through suffering even to the last drop of blood in obedience.
My desires are in imitation of the desires of others. My “I” depends entirely on those who surround me. If I recognise my dependence on other for my desiring, I will be at peace with this other. But as soon as I insist my desire is original I am in conflict with the other. Someone appears wearing a new fashion; someone I like and admire: I’d like to be like. I buy the same item – others comment on my doing this in imitation I reply yes I like what he’s wearing. However, by far the majority of us would resent the implication – insisting my desire has nothing to do with him. The world of advertising seeks to seduce us by showing someone/thing attractive – if you buy X you can be like Y!
We all desire through the eyes of another. The promising protégé soon experiences alienation from the teacher when the latter fears his standing is being eclipsed by this brighter student – and wonders what has happened – what have I done wrong to merit this reaction? Friends have become rivals.
In an attempt to patch things up we seek for a common scapegoat – this would never have happened if he’d never come here – get rid of him and all will be well again. Having achieved this, we experience a kind of peace – but not real peace. It is peace based on deceit, and the covered-up rivalry will emerge eventually, leading to an eventual exclusion of somebody else, to restore such peace.
In this scenario we have to establish 3 things to maintain peace: 1. forbid all sorts of behaviour that would disturb the peace and lead to conflict; 2. repeat where possible the original exclusion or expulsion, which led to our peace, which consists of ritual actions ending in the immolation of a victim – originally human, later animal; 3. and tell the story of how we were visited by the gods and founded a people – so giving birth to myth.
So, social exclusion is a violent form of protection against violence, made possible by murder – disguised through being ritualised. This universally accepted way is a blind justification of what we are actually doing – cultivating a belief in the guilt of the innocent victim. Cultivating such blindness is the only way to resolve conflict and to avoid social self-destruction [it is good that one person die…].
There is only one way this can be challenged. When someone with an entirely different perception, one not dependent on such a lie, comes to the group and points it out. The Jewish story is a long, slow discovery of the innocence of the victim. Look to the foundation of human culture – Cain and Abel – so too with Romulus and Remus – the two brothers who fight about who is the founder of Rome. They organise a competition to see who has received the blessing of the gods. Remus sees some birds, Romulus sees some more impressive birds. In the fight that ensues Romulus kills Remus and becomes the founder of Rome. Remus was accused of impiety towards the gods and for that reason Romulus was right to kill him.
So too with Cain and Abel [Genesis] – the same thing happens – Cain kills Abel; but there is a difference of interpretation: God says to Cain – where is your brother? A – His blood cries out to me! This declares that the murder is no more than that; a sordid crime, and God is on the side of the victim.