16 June: We are what we eat IV, a ‘reductive’ view.

What set off this train of thought was reading Pope John Paul II’s letter, Ecclesia de Eucharistia where he says: At times one encounters an extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. (10). I have never worked out what he was trying to teach us in this paragraph. I hope my recent posts have shown that any fraternal banquet is sacred, has deep sacrificial meaning, and can inform our approach to the Eucharist.

If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. (Matthew 5:23-24)

Jesus emphasises fraternity as a necessary prelude to the Eucharistic sacrifice, and, as we have seen, fraternity can be nurtured by a shared meal: even a cup of tea or a glass of water in my name …

Perhaps Pope John Paul was afflicted by the modern malaise we have been reading about, the devaluing of eating together. Small wonder, when the protocol of his day demanded that the pope was never seen in the act of eating a meal. While this meant that by refusing to dine with politicians he could not be accused of endorsing their policies and actions, it contradicted the universal message of the shared table.

Pope Benedict chose to announce that he shared meals with his brother Georg and his former student Hans Kung, before setting a new precedent by sharing Christmas dinner with poor Roman people, a gesture that deserves to be remembered.

Pope Francis famously dines in the Vatican guest house refectory where he lives, and, like Benedict, has shared meals with poor people. A good thing too!

Even the preparations for a meal can demonstrate the family’s mutual commitment and love – clearing up afterwards perhaps even more so! Meals can be almost sacramental in solemnity; they can be sacramental because they bring down blessings, perhaps not recognised till later, and sometimes ‘mixed with blistering home truths’ as in Rabbi Lionel Blue’s family. There is no such thing as a simple shared or fraternal meal, and no Eucharist without one.

3 October: Francis, patron saint of ecology.

Why did St Francis of Assisi love nature and animals so much? What is the connection between Franciscan poverty and care for creation?

For the feast of Saint Francis tomorrow, here is an extract from a conversation between Fr Dominique Lang and the La Croix journalist Sophie de Villeneuve. The full article (in French) can be found here.

Sophie de Villeneuve : Why do we sometimes call St Francis the patron saint of ecology?

Dominique Lang : John-Paul II was the first to take this step. As Archbishop of Krakow in those difficult years when the Solidarity union was standing up to Poland’s communist regime, Karol Wojtyla was very close to the Capuchins, a branch of the Franciscan family who were very involved in the struggles of the time, alongside Solidarity.

Together with human rights, one of their priorities was the state of the Polish countryside, in particular the River Vistula, flowing through Krakow, Warsaw and Gdansk, which was totally polluted by Polish Industry; such was the state the communist regime left the environment of their nation.

When Karol Wojtyla became pope in 1978, he went on pilgrimage to Assisi. Six months later he published a Papal Bull in in which he proclaimed Francis of Assisi the patron saint of ecologists.

Propos recueillis par Sophie de Villeneuve, dans l’émission Mille questions à la foi sur Radio Notre-Dame, le 26/02/2020 à 16:52; Modifié le 05/10/2021 à 15:57.

Photographs: Door of Mercy, Krakow Cathedral: Francis stargazing, Mount Alvernia.

26 March: Lenten PilgrimageXIX: Our exemplar, challenge, and joy.

This is an extract from a homily given by Bishop Erik Varden of Trondheim at a votive Mass to Christ the Eternal High Priest on the final day of a retreat to the clergy of the diocese of Copenhagen. Maribo, Denmark, 16 February 2023.

The Priesthood.

We glory in the Cross! The Christ we know and confess is Christ crucified (cf. 1 Corinthians 2.2), who sacrificed himself — fully human, fully divine — to atone for us and, in death, to destroy our death. What depth of meaning in the statement the Epistle to the Hebrews puts on Christ’s lips: ‘I have come to do your will!’

It points towards a total oblation.

In that oblation you and I find our exemplar, challenge, and joy. Our priesthood is not a job we do; it is the life we live, a life in which everything can come to have a priestly character. We are called to offer sacramental gifts. That is not all, though. We are called to offer ourselves, to the end.

We are not only presbyters and pastors; we are priests, whose function and raison d’être is the offering of Christ’s sacrifice for the saving of the world. Into this great sacrifice we are drawn as participants. We offer it as representatives of Christ whose action is present.

Pope John Paul II lamented what he saw as a lack of the sacrificial element in the celebration of the Mass in his time, but I’ve never worked out what he meant, for the words we use are full of sacrificial imagery. Perhaps the problem is rather a lack of awareness, a lack of consciousness of the daily sacrifices asked of us. Even those extracted from us willy-nilly can be seen through the perspective of Calvary and offered up; but it is not the easiest thing, to glory in the Cross, especially if it is one laid on my shoulders by the circumstances of life. But accepting the Cross through gritted teeth is a step towards being drawn into the great sacrifice of Christ. Do read the whole homily at the link above!

12 October: Sixty years on.

The Synod of Bishops in session.

Message from the General Secretariat of the Synod on the 60th anniversary of the opening of the Second Vatican Ecumenical Council, 11 October 1962. The Synod of Bishops was instituted by St. Paul VI at the beginning of the fourth and final period of the Council (Sept. 15, 1965), responding to requests made by many council fathers. The purpose of the Synod is to prolong, in the life and mission of the Church, the spirit of the Second Vatican Council, which represented “the great grace from which the Church has benefited in the 20th century” (John Paul II, Apostolic Letter Novo millennio ineunte, Jan. 6, 2001, 57). This task is an ongoing process; in some respects it is still in its infancy.

Read the whole statement here.

6 May 2022, Praying with Pope Francis: young people.

Young People gathered in Poland for World Youth Day, 2016

This Month Pope Francis urges us missionaries to pray for faith-filled young people. The Polish Pope, St John-Paul II, was well-known for his devotion to the Mother of Jesus. The Argentinian Pope spells out the practical virtues that the real-life Mary embodied. May all young people receive and exercise the gift of these virtues for themselves and all around them.

We pray for all young people, called to live life to the fullest; may they see in Mary’s life the way to listen, the depth of discernment, the courage that faith generates, and the dedication to service. AMEN.

2 October, Season of Creation XXXIII, Laudato Si’ XVII: family and a secure life.

The Christian tradition has never recognised the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property. Saint John Paul II forcefully reaffirmed this teaching, stating that “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone”. These are strong words. He noted that “a type of development which did not respect and promote human rights – personal and social, economic and political, including the rights of nations and of peoples – would not be really worthy of man”. He clearly explained that “the Church does indeed defend the legitimate right to private property, but she also teaches no less clearly that there is always a social mortgage on all private property, in order that goods may serve the general purpose that God gave them”. Consequently, he maintained, “it is not in accord with God’s plan that this gift be used in such a way that its benefits favour only a few”. This calls into serious question the unjust habits of a part of humanity.

94. The rich and the poor have equal dignity, for “the Lord is the maker of them all” (Proverbs 22:2). “He himself made both small and great” (Wisdom 6:7), and “he makes his sun rise on the evil and on the good” (Matthew 5:45). This has practical consequences, such as those pointed out by the bishops of Paraguay: “Every campesino has a natural right to possess a reasonable allotment of land where he can establish his home, work for subsistence of his family and a secure life. This right must be guaranteed so that its exercise is not illusory but real. That means that apart from the ownership of property, rural people must have access to means of technical education, credit, insurance, and markets”.

95. The natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone. If we make something our own, it is only to administer it for the good of all. If we do not, we burden our consciences with the weight of having denied the existence of others. That is why the New Zealand bishops asked what the commandment “Thou shall not kill” means when “twenty percent of the world’s population consumes resources at a rate that robs the poor nations and future generations of what they need to survive”.

There is a verse suppressed in modern editions of the Victorian hymn ‘All things bright and beautiful’, which runs:

The rich man in his castle,
The poor man at his gate,
God made them, high or lowly,
And ordered their estate.

It was a struggle, led by the churches, to establish the right to universal education in Britain, a struggle they are still involved with elsewhere. ‘Instructing the Ignorant’ is one of the Spiritual Works of Mercy, which together with the Corporal Works of Mercy are long seen as a distillation of Christian living. Ignorance, that is lack of education, orders the lowly estate of many people.

21 May: Environment Novena – Day VIII

Today is the last but one day of prayer for the environment and our place within it as users and custodians. Find the Bishops’ post here.

In his Encyclical Letter Centesimus Annus, Pope John Paul II wrote: “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God’s gift to man. He must therefore respect the natural and moral structure with which he has been endowed (6).”

By responding to this charge, entrusted to them by the Creator, men and women can join in bringing about a world of peace. Alongside the ecology of nature, there exists what can be called a ‘human’ ecology, which in turn demands a ‘social’ ecology. All this means that humanity, if it truly desires peace, must be increasingly conscious of the links between natural ecology, or respect for nature, and human ecology.

The human person, the heart of peace with all of creation.’ 
Pope Benedict XVII, 1 January 2007.

20 May: Environment Novena – Day VII

This is the seventh of nine days of prayer proposed by the Bishops of England & Wales and Scotland before Pentecost, placing before our creator the environment we – and all creatures – live in. The full post can be read here.

God entrusted the whole of creation to the man and woman, and only then – as we read – could he rest “from all his work” (Genesis 2:3).

Adam and Eve’s call to share in the unfolding of God’s plan of creation brought into play those abilities and gifts which distinguish the human being from all other creatures. At the same time, their call established a fixed relationship between mankind and the rest of creation. Made in the image and likeness of God, Adam and Eve were to have exercised their dominion over the earth (Genesis 1:28) with wisdom and love.

Instead, they destroyed the existing harmony by deliberately going against the Creator’s plan, that is, by choosing to sin. This resulted not only in man’s alienation from himself, in death and fratricide, but also in the earth’s “rebellion” against him (cf. Genesis 3:17-19; 4:12).

Pope John Paul II, ‘Peace with God the Creator, Peace with all of creation.’
1 January 1990.

23 February: under the influence of the Word of God.

More wisdom from Sister Margaret.

I finally found what John the Baptist and Christ were saying to us in Pope John Paul II’s Apostolic Exhortation on Reconciliation and Penance. There he says, The term and the very concept of penance are very complex. If we link penance with the metanoia which the synoptics refer to, it means the inmost change of heart, under the influence of the Word of God and in the perspective of the kingdom. But penance also means changing one’s life in harmony with the change of heart and in this sense, doing penance is completed by bringing forth fruits worthy of penance. It is one’s whole being that becomes penitential.

St. John Paul has here recalled to us the true meaning of penance as found in the Scriptures: penance as metanoia. This was the penance rediscovered by Francis in the thirteenth Century. Over the centuries this meaning of penance once again became lost as emphasis was placed more and more on the externals of penance, with the interior meaning being either forgotten or overlooked.

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MMG

17 January: Introduction to the Week of Prayer for Christian Unity

The Week of Prayer for Christian Unity starts tomorrow. I have no idea what shared service might be possible, but we’ve been learning how to stay together in new ways for months now. If we cannot gather in each other’s buildings, we can pray together at Pope John Paul II’s ‘Altar of the World’.

The Week of Prayer for Christian Unity in 2021 has been prepared by the Monastic Community of Grandchamp in Switzerland. The theme, “Abide in my love and you shall bear much fruit”, is based on John 15:1-17 and expresses Grandchamp Community’s vocation to prayer, reconciliation and unity in the Church and the human family.
The Grandchamp Community has its origins in Europe in the 1930s, when a group of women of the Reformed tradition sought to rediscover the importance of silence and listening to the Word of God. Today the community has fifty sisters, all women from different generations, Church traditions, countries and continents. In their diversity the sisters are a living parable of communion. They remain faithful to a life of prayer, life in community and the welcoming of guests.
In producing the material for the Week of Prayer for Christian Unity for 2021, the sisters are inviting churches across the world to enter into their tradition of prayer and silence that is rooted in the ancient traditions of the Church catholic.

Jesus said to the disciples, “abide in my love” (John 15:9). He abides in the love of the Father (Jn 15:10) and desires nothing other than to share this love with us. The Father is the centre of our lives, who centres our lives. He prunes us and makes us whole, and whole human beings give glory to the Father.
Abiding in Christ is an inner attitude that takes root in us over time. It demands space to grow. It can be overtaken by the struggle for the necessities of life and it is threatened by the distractions, noise, activity and
the challenges of life.
We who know the full value of a spiritual life, have an immense responsibility and must realise it, unite and help each other create forces of calmness, refuges of peace, vital centres where the silence of people calls on the creative word of God. It is a question of life and death.

Agnellus Mirror will reflect some of the meditations and prayers suggested for each day of the week of prayer; let us pray today for the gift to be silent with others, allowing them room to speak or just be quiet with us.