THE OWLDownhill I came, hungry, and yet not starved;Cold, yet had heat within me that was proofAgainst the North wind; tired, yet so that restHad seemed the sweetest thing under a roof.Then at the inn I had food, fire, and rest,Knowing how hungry, cold, and tired was I.All of the night was quite barred out exceptAn owl’s cry, a most melancholy cryShaken out long and clear upon the hill,No merry note, nor cause of merriment,But one telling me plain what I escapedAnd others could not, that night, as in I went.And salted was my food, and my repose,Salted and sobered, too, by the bird’s voiceSpeaking for all who lay under the stars,Soldiers and poor, unable to rejoice.”
Tag Archives: poverty
Wishing all our followers, friends and readers, regular or occasional, a blessed Christmas, and a New Year where Peace prevails.
We remember that many are forced to be away from home, or without loved ones, especially for the first time, or facing illness or poverty; and pray that the Peace that surpasses understanding will find its way into their hearts.
God Bless us all,
Will and Team Agnellus.
The Flight into Egypt from a plaque at Amsterdam’s City Museum.
World Day of the Poor began last year. I’m afraid we missed it, but since we’ve been sent some information about it this year, we’d like to share it with you. The link will take you to articles and videos about ways in which we are, or could be, hearing and answering the cry of the poor.
THE POOR MAN CRIED AND THE LORD HEARD HIM
Open our ears
to hear you in the cry of those
living in poverty.
Open our eyes
to see you in the lives of the
Open our hearts
to meet you in others and to
mercy and compassion.
Pour out on us your grace,
so that we may grow as your
faithful people, always seeking
your kingdom of Truth, Justice
Through Christ our Lord.
WORLD DAY OF THE POOR PRAYER CARD
SUNDAY 18TH NOVEMBER 2018
We invite you to revisit our short series of posts on beggars at the beginning of October.
A further reading from ‘Il Tiempo Massimo’, his letter to sisters at the start of the Vatican Council.
Jesus was born in a stable. During His public life He had no place to rest His head at night(Matthew 8:20) and He died naked on the cross. This is the first requirement that He makes of anyone who wishes to follow Him: “If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven” (Matthew 19:21).
You were attracted by the example of the teaching of the Divine Master and you offered Him everything: “the joyful oblation of all” (2 Chronicles 29:17). In the light of the imitation of Christ Who made Himself poor, the vow acquires full value.
It makes us satisfied with the day to day necessities. It makes us give to the poor and to good works the superfluous of our goods according to obedience. It leads us to entrust the unknown future, sickness and old age, to the care of Divine Providence, while not excluding prudent foresight.
Detachment from earthly goods attracts the attention of all, showing them that poverty is not pettiness nor avarice, and it makes one think more seriously of the Divine saying: “For what does it profit a man, if he gain the whole world, but suffer the loss of his own soul?” (Matthew 16:26).
Live integrally the vow or the promise which makes you like Him Who, though being rich, became poor that we might become rich through His poverty (2 Corinthians 8:9).
Temptations are not wanting in this respect, such as the search for small comforts, the satisfaction of food or the use of goods. You know that poverty has its thorns which must be loved in order that they may become roses in heaven.
On other occasions, the legitimate need for modernization could exceed limits in ostentation of construction and of furnishings. These things have sometimes given rise to unfavorable comments, even though such novelties may not have concerned the modest lodging of the Sisters.
Understand Us, beloved daughters: we do not mean that that which is necessary for physical health and for wise and fitting recreation is in contrast with the vow of poverty.
But We like to be confident that the eyes of the Divine Master may never be saddened by that elegance which could even have a negative influence on the interior life of persons consecrated to God when they live in an environment lacking an atmosphere of austerity. May poverty be given great honor among you.
We would like to direct a word of comfort especially to the cloistered nuns for whom “Sister poverty” often becomes “Sister destitution.” Jesus the Son of God become poor will come to comfort you.
To conclude Christina’s story from Divineincarnate.com.
After all of these years, I can’t shake the feeling that I’ve never left the spot where I encountered the beggar. My group’s intent had been to go on with life without his presence in it. But it didn’t work. Somehow…I’m still there.
In the wordless waiting of the old man with his begging bowl outside of a sacred place, I caught a glimpse of myself. I see the poverty of my excuses: “I can’t, I’m disabled” or “I would help you, but it’s just not convenient right now” or “Well, if someone else had gone in to help, I certainly would have pitched in too.” And I see my own need for others—not my specific need as a disabled person dependent on others for daily survival, but my innate and intimate need as a human being for deep and generous loving.
My identification with the beggar, however, has become even more profound than that. Hoping to receive some gift of kindness, he was waiting for the reaction of another human being. The reaction that I gave him was of emptiness. Devoid of courage, devoid of humility, I was pitifully poor, with nothing to give. Nothing. My human foibles, which caused me to choose poorly, put an empty begging bowl into my own hands. So, now, the beggar is still standing outside of the sacred place, but it is not him who begs and waits there—it’s me.
A stranger is never just a stranger. The beggar waiting outside of the church is Christ and Christ is that beggar. There should be no understanding of separateness in this, I don’t mean to remove the beggar on to some kind of a pedestal as a representative of the Holy Other. We are called to recognize Christ within. This is profoundly down to earth, this is gritty, this is intimately real. My deep sense of truly remaining on that street with the beggar—as the beggar—is not a mere flight of fancy or pretty response. It’s true.
It’s profoundly, sublimely, impossibly true.
The next time that you see me on the street, or in the subway, or holed up in a little corner somewhere…please be brave, please be kind.
© 2018 Christina Chase
Christina has come back to the point that Saint Thérèse was making in our post of October 1st: that Jesus comes to us as a beggar. Thank you Christina!
In 2002 I wrote a history of Saint Thomas’s School in Canterbury to mark its centenary in its present building. There had been a few changes of address over some fifty years before that, when the school occupied one inadequate building after another. The parish and most of its families were poor.
The logbook of the school records how one Christmas Mr Henry Hart, of the Red House, gave cloth for the girls to make cloaks to keep themselves warm in wintertime. I knew of two buildings from that time called the Red House; the more likely one was near the shopping centre and close to the present-day Oxfam charity shop, which has a mosaic threshold bearing his name. Very interesting, and duly recorded.
When I came to revise the story I was already a bit of a silver surfer and typed in Mr Hart’s name, occupation, and trade. I learned to my surprise that he was Jewish, (yet giving Christmas presents) and the first Jewish Mayor of Canterbury. That information was published on a couple of Jewish websites.
I certainly had not suppressed Mr Hart’s Jewishness, I just had not discovered it. In his lifetime the city was much smaller than it now is, and he was a member of the School Board as well as mayor. Everyone knew he was a Jew so nobody needed to record the fact. But it is an interesting fact and it points to something good about the integration of Jews – and Catholics – in Victorian Canterbury.
Keep on asking questions – such as who was Henry Hart. What you discover may be an interesting detail or a vital missing link.
This newer web page tells more about Henry Hart .
We start from the last paragraph of yesterday’s post.
The youth saw before him as it were a countless multitude of saints, like a procession, two and two, clad in beauteous robes of precious stuffs, and their faces and their hands shone like the sun, and they marched to the songs and chants of angels. Among these saints were twain more nobly clad and adorned than all the rest; and they were wrapt around with so much brightness that they wrought exceeding great amazement in whoso looked on them; and nigh to the end of the procession he saw one adorned with great glory that he seemed a new-made knight, more honoured than they all. The youth beholding the vision aforesaid, marvelled exceedingly and knew not what this procession might portend, and dared not ask, but stood all mazed for very sweetness.
Howbeit when all the procession had passed by, he took courage and ran after the last of them, and with great fear asked them, saying:
“Dear friends, I pray you of your good pleasure to tell me who are these folk so wonderful that go in this worshipful procession.”
They made answer: “Know, little son, that we be all Brothers Minor coming from the glory of paradise.”
And again he asked : “Who be those twain that shine more than the others ? They answered him: “These are Saint Francis and Saint Antony: and this last one that thou seest so honoured is a holy brother who died of late: the which, for that valiantly he fought against temptations, and persevered even unto the end, we are leading in triumph to the glory of paradise, and these robes of precious stuffs so beautiful, that we wear, have been given us by God in lieu of the rough tunics that we wore with patience in the religious life; and the glorious brightness that thou seest in us is given us of God for the humility and patience, and for the holy poverty and obedience and chastity, that we kept even unto the end. Wherefore, little son, let it not seem a hard matter to thee to wear the sackcloth of religion that beareth such good fruit ; seeing that, if with the sackcloth of Saint Francis for the love of Christ thou despise the world, and mortify the fiesh, and strive valiantly against the evil one, thou shalt together with us have even such a robe as this, and such brightness of glory.”
And these words spoken, the youth returned to himself again; and taking comfort from the vision, chased far from him all temptation, confessed his fault before the guardian and the brothers, and from thenceforth desired the roughness of penitence and of dress, and ended his days in the Order in great sanctity.
When Jesus began his ministry he didn’t expect it to lead to this – it wasn’t the goal of his mission. What he challenged us with was totally radical – the way of non-violence, of not needing someone to blame. His death reveals both the compassion of God and the reality of sin. Faced with Jesus, his contemporaries, chosen as hearers of the Word – panicked. The Gospels don’t present the leaders as particularly evil; they used arguments we are still using ourselves – prudence, common sense, self-defence… This is why sin is so appalling, showing how our normal and accepted ways of living are so corrupt that they crucify the innocent – legally.
Some would argue for a proper distinction to be made between religion, politics and social living. Jesus didn’t invite people to be poor, but to be poor in spirit – detached enough from whatever possessions to notice the poor man at the door. There is no love for a hungry person which leaves the person still hungry – it is pointless to show how much is being spent here and there – when the poor remain unfed, unclothed and unhoused. The very point of the Eucharist is to free people from the oppression of such evil. It is naïve to think we help poor people simply by becoming poor ourselves. Our call is to simplicity – simple means uncomplicated, and is not synonymous with easy.
We come to the Eucharist to be involved in ways of everyday living that will bring change. We have the gift of the Sacraments to help us do this. It is easy to miss the point of the Sacrament of the Eucharist by seeing it as a very special ceremony celebrated in but distinct from everyday living. There can be no intimacy with God without seeking the well-being of others – we are told the Second Commandment is like the first; which cautions about eating and drinking unworthily – 1Corinthians 11.27.
Grace is not a commodity God has to give to those who do what they are told to do. In fact, it is not something – it is relationship. It is an invitation to intimacy along with the gift of courage to say yes. Grace cannot be seen but gracefulness can, in heightened sensitivity to the needs of others. We can love our own family to the exclusion of others, likewise for one’s country – but such is not love since love knows nothing of exclusions. Love means openness – no matter who no matter where. See this expressed in the way the local folk in Germany turned out to welcome the migrants. This is Eucharist beyond the table. We relate to God as community, because it is only in community [no matter how small] that relationships happen. We have little experience of covenant relationship with God when so many human hungers go unnoticed.
What God says is always infallible – and that voice is the sound of the poor! We can and do proclaim: man does not live by bread alone – which is in fact only half true; it needs to be completed with man cannot live without bread. What Jesus brings as Bread of Life is how these two actually fit each other – so much so that we could equally say – what God has joined together let no one break apart…
How can a person be food for another? A strange question when that is how every one of us began life in the womb. Indeed the Bible uses this example to express how God sustains creation. The Mystics speak eloquently of Jesus’ relationship: how often I have longed to gather you children together, as a hen gathers her chicks under her wings – Matthew 23.37. Equally do we sustain each other when rescuing from hopelessness and desperation; like the Apostles on Good Friday night. But now they have been enlivened in a new way – as if they too had been raised from the dead.
Passover acquired a new meaning with the Resurrection – the difference Jesus makes in himself becoming food is linked directly with his death. Our Eucharist of bread and wine must remind us that here we have the Paschal Lamb – a lamb becomes food only when it is killed, not when it dies! Its vocation is to become food for others – to be slaughtered and eaten. When Jesus spoke of becoming food many were scandalised; yet it is in his death that he becomes the bread of life; and it is through our being taken into his death [Baptism] that this food satisfies human hungers.
Our shared meal is a token piece of food celebrated within an elaborate ritual. God blessed creation making it fruitful. He also blessed the 7th day for us to enjoy what is given. The flood symbolises our complete disregard for what God offers. God blesses Noah with this very same blessing, now with a more explicit covenant. Blessing is a creative act, bringing something new, and making the one blessed a source of blessing for others. It is not only God who blesses – in certain places parents bless their children before they go out. Parental blessing is calling from within another something not yet there, it is an expression of hope for sustaining new life.
The sermon that Saint Francis preached unto birds was:
“My little sisters, the birds, much bounden are ye unto God, your Creator, and alway in every place ought ye to praise Him, for that He hath given you liberty to fly about everywhere, and hath also given you double and triple raiment; moreover He preserved your seed in the ark of Noah, that your race might not perish out of the world; still more are ye beholden to Him for the element of the air which He hath appointed for you; beyond all this, ye sow not, neither do you reap; and God feedeth you, and giveth you the streams and fountains for your drink; the mountains and the valleys for your refuge and the high trees whereon to make your nests; and because ye know not how to spin or sew, God clotheth you, you and your children; wherefore your Creator loveth you much, seeing that He hath bestowed on you so many benefits ; and therefore, my little sisters, beware of the sin of ingratitude, and study always to give praises unto God.”
Whenas Saint Francis spake these words to them, those birds began all of them to open their beaks, and stretch their necks, and spread their wings, and reverently bend their heads down to the ground, and by their acts and by their songs to show that the holy Father gave them joy exceeding great. And Saint Francis rejoiced with them, and was glad, and marvelled much at so great a company of birds and their most beautiful diversity and their good heed and sweet friendliness, for the which cause he devoutly praised their Creator in them.
At the last, having ended the preaching. Saint Francis made over them the sign of the cross, and gave them leave to go away; and thereby all the birds with wondrous singing rose up in the air; and then, in the fashion of the cross that Saint Francis had made over them, divided themselves into four parts; and the one part flew toward the East, and the other towards the West, and the other towards the South, and the fourth towards the North, and each flight went on its way singing wondrous songs ; signifying thereby that even as Saint Francis, the standard-bearer of the Cross of Christ, had preached unto them, and made over them the sign of the cross, after the pattern of which they separated themselves unto the four parts of the world: even so the preaching of the Cross of Christ, renewed by Saint Francis, would be carried by him and the brothers throughout all the world; the which brothers, after the fashion of the birds, possessing nothing of their own in this world, commit their lives wholly unto the providence of God.