Tag Archives: riches

August 23: K is for Kyle of Lochalsh

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From a junction, yesterday, to the end of the line today! Kyle of Lochalsh station is out of sight to the right of the photograph.

I’m not necessarily in favour of fixed links where ferries used to ply, but they do make life easier. We have the Channel Tunnel between Kent and Calais while Skye has the Skye Bridge linking it to the Scottish mainland. Its echoing of the rainbow when we were there helped reconcile myself to it, as did the fact that the tolls were abolished some years ago. Our plan to walk across from Kyleakin on Skye to Kyle of Lochalsh on the mainland were washed out. The rain was fierce, but there was a bus we were not too proud to catch.

The Isle of Skye’s website says that Kyleakin used to be choked with cars, lined up for the ferry; it’s quieter now but still the hotels do good business.

We were amazed by the quantities of baggage carried by the French coach tourists who shared our hotel, and the mistrustful refusal to accept assistance in getting the cases through the automatic lift door. What a burden for the mind! It is good to travel light whether to Skye or beyond the sky.

And I hope I won’t always need a rainbow to remind me of how beautiful the world is. Even those bits of it engineered and built by mere humans can reflect the beauty of God’s creation.

MMB.

 

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23 January: Putting Laudato Si’ into practice.

 

Dear Friends,

All the ends of the earth shall see
the salvation of our God.

Ps 98.

I had been hoping to look into Laudato Si’  in some depth and detail over the coming months: the care of our common home is important! And then I received an important and interesting reflection from Fr James Kurzynski on the Vatican Observatory web site. He recounts:

A person asked what new technologies we should be embracing as Catholics to take the first steps toward caring for our common home in light of Laudato Si’? I could tell I shocked the room a little when I simply said, “None of them.”

I urge you to read the whole article through this link –  changing hearts or changing habits? – and Laudato Si’  – and also to write to us through the comments box  at the bottom of this page. I  welcome contributions from followers and readers as well as our established writers. Please share your insights. 

If we receive comments I may collate them and use them in further posts about Laudato Si’. I look forward to hearing from you.

 

 

Will.

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24 October: Mammon, money, need and greed.

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God’s greatest rival: the religion of Mammon.  “You cannot serve God and money,” Jesus said (Matthew 6:24; Luke 16:13).  This is because money has the capacity to touch the very depths of our soul.  How can it do that?  It has no poetry!  There are no poems about money: I can’t think of a single example.  It could be that it only takes over souls that have no capacity for poetry.  “If you want to see what God thinks of money,” someone said, “look at the people he gives it to.”  In itself it is not an interesting subject.  It is need and greed that lend it interest.  It is, above all, a promise: that essential of any religion.

Its promises, however, are always just for oneself (or one’s family: one’s larger self).  Listen to the advertisers.  The underlying creed is that life has nothing to offer but what can be purchased or won, and that there is nothing either good or bad beyond that.  All others are either partners or competitors: people who can help or hinder you in your search for more of the same.

I am thinking, of course, of pure devotees.  Many, as in every religion, are not true believers, or have mixed motives.  There are wealthy people who have a real care for the half of the world that is malnourished.  But there are others, like the rich man in the parable, who don’t even notice Lazarus at their door, and who are therefore able to step over him without malice, keeping their own self-esteem intact.  And there are others again who notice Lazarus but keep their self-esteem by throwing him a few scraps.

The religion of Mammon is a destructive cult.  It not only destroys the poor by enriching its devotees at their expense, but it destroys the devotees themselves.  They are creating “a great chasm” between themselves and the rest of humanity, so that “those who might want to pass from here to you cannot do so, and no one can cross from there to us.”

Which characters does the story ask us to identify ourselves with?  The rich man, Dives?  In fact he is given no name in the gospels: ‘dives’ is just the Latin word for ‘a rich man’; the rich man has no identity except his wealth.  No, we are not being asked to see ourselves as Dives.  Lazarus, then?  No, neither is it telling us to lie down at the rich man’s door like Lazarus.

The parable is telling us that we are the rich man’s five brothers.  We have Moses and the prophets  – but above all we have Jesus  –  to tell us to live by a different religion, a subversive religion that “casts down the mighty from their thrones and exalts the lowly, that fills the hungry with good things but sends the rich away empty.”  We are not told whether the five brothers changed their lives around.  Why?  Because we are the five brothers, and the story isn’t over yet.

AMcC

By Meister des Codex Aureus Epternacensis

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January 15th – Places for Praising God

hionahill

It is significant that, as Christians rather suddenly came to be in charge of aspects of society, rather than being oppressed, early in the fourth century, some saw that power would corrupt their church life. As rulers supervised the gatherings of bishops, many saw their clergy growing rich and comfortable. Monasticism grew fast at that time, in reaction against distortions of the gospel focus on the weak and the outcasts. Withdrawing from the corrupt close dealings with politicians seemed like the only path to integrity for hermits like Anthony of Egypt and the communities of Pachomius. Living is remote settings was not needed in order to define how the Trinity acts, but to make praise and wonder the core Christian experience.

Syrian monks also withdrew from political careerism. At the same time they looked for occasions to preach about the need for social improvement across their neighbourhood. Closeness to God increased their ability to see problems clearly and speak prophetically.

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A third version of monastic community was developed in the Latin West of the Mediterranean. St. Augustine realised that, while breaking free from powerful ambitions was crucial for authentic Christianity, this could be achieved by a community based within the circumstances of city life. Praise and wonder should be made real and available to the lay Christians of a busy town setting.

Thus the European Middle Ages had two versions of religious life. Benedictines and Cistercians modified the Egyptian pattern. Friars were closer to Augustinian engagement with the laity.

CD.

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