Tag Archives: violence

26 July, Tagore : my wounds and my healing.

Pere Jacques Hamel
martyr

‘When I stand before thee at the day’s end thou shalt see my scars and know that I had my wounds and also my healing.’ Tagore

Pere Hamel had worked hard, networked hard, to help his local Muslims integrate and feel welcome in the neighbourhood of Saint-Étienne-du-Rouvray. But on this morning in 2016 he was cut down while celebrating early morning Mass. Two men of the Islamic State terror group wanted to keep hold of the differences between people rather than celebrate our unity before the God who made us.

May those who bring violence to our streets, homes, churches and schools, have their scars anointed and healed.

from “Stray Birds” by Rabindranath Tagore

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25 November, Little Flowers of Saint Francis LVIII: Brother Simon 1, the distressed novice.

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ABOUT the beginning of the Order of Saint Francis and while he was still alive, there came into the Order a young man of Assisi, the which was called Brother Simon: him God adorned and endowed with so much grace, such depth of contemplation and elevation of mind, that all his life was a mirror of virtue.

Brother Simon, when he set him down at table, before he took food for the body, would take for himself and for others spiritual food, speaking of God. Through his devout discourse on a time was converted a young man of San Severino, the which in the world was a youth exceeding vain and worldly, and was of noble blood and much delicate of body; and Brother Simon receiving the said youth into the Order, put his secular clothes aside in his own charge; and the youth abode with Brother Simon to be taught by him the rules of the Order. But the devil, that striveth to thwart all good, assailed him with so fierce a temptation and so grievous a thorn in the flesh, that in no wise could he resist the same; for the which cause he went to Brother Simon, and said unto him: “Give me back my clothes that I brought with me from the world, for I can no more endure this temptation of the flesh.” And Brother Simon having great compassion on him, said: “Sit here with me a little while, my son”; and he began to speak with him of God in such sort that all temptation left him: and when after a time the temptation came back and he asked for his clothes again, Brother Simon drove it away with speech of God. And when this had been so full many a time, at last one night the said temptation assailed him so grievously, even more than it was wont, that for naught in the world could he resist it, and going to Brother Simon, demanded of him again all his secular clothes, for that in no wise could he longer stay. Then Brother Simon, even as he was wont to do, made him sit down beside him; and as he spake to him of God, the youth leaned his head upon the breast of Brother Simon, for sorrow and distress of soul. Then Brother Simon for the great pity’s sake that he had, lifted up his eyes to heaven and prayed, and as he devoutly besought the Lord for him, he was rapt in God and his prayer was heard: whenas he returned to himself again, the young man found himself altogether freed from that temptation, as though he had felt it never a whit.

The fire of temptation being thuswise changed into the fire of the Holy Spirit, for that he had
drawn near unto the burning coal, to wit, unto Brother Simon, he became altogether inflamed with the love of God and of his neighbour; in so much that on a time a malefactor having been taken who was to have both his eyes put out, he, to wit, the youth aforesaid, for pity’ a sake went boldly unto the governor, and in open council, and with many tears and humble prayers besought that one of his eyes might be put out and one only of the malefactor’s, for that he might not be deprived of both. But the governor and the council beholding the great fervour of the charity of this brother, forgave both the one and the other.

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November 22: The King VI, Back to Pilate.

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Pilate is trying to finish with this troubling case. But he cannot shake it; it goes on and on. At the suggestion of releasing Jesus, the crowd erupts into violent, near-riot behaviour. They begin to scream for Jesus’ death. It becomes clear to Pilate that there is no ‘sane majority’, and no one wants this Jesus to be released. They want Barabbas, the thief and murderer, to be set free, not Jesus. Yet it is also Pilate’s opinion that Jesus is nothing more than a preacher, with no political aspirations at all. What is going on? Pilate is a superstitious man and he is beginning to feel odd (see John 19:8). What gods are frowning here, skewing this situation? His scalp is tingling with a weird anxiety that makes his blood run cold. He feels caught up in something uncanny, even preternatural.

Pilate tries to satisfy the crowd’s blood-lust by having Jesus taken to be scourged. Afterwards, the soldiers torture him psychologically and physically by mockery, and by making thorn branches into a crown and forcing it down on his head; they put a purple robe on him and make exaggerated bows before him, saying ‘Hail King of the Jews,’ He is slapped in the face. But it is still not enough for the crazed crowd. Pilate does not particularly like Jesus, but even less does he like the way things are going. He knows that whatever happens, the situation has become big enough to be talked about and remembered afterwards. He is anxious about how this will affect his reputation. Pilate tries again. He says to the crowd, ‘Look, I am going to bring him out to you to let you see that I find no case against him.’ And Jesus is brought out in his now physically weakened and bloodied condition, dressed in the purple robe and wearing the thorn-crown. Jesus says nothing. Pilate says, ‘Here is the man.’ Instead of being moved by Jesus’ brokenness and his manifest harmlessness, the crowd’s thirst for Jesus’ death intensifies, and their shouts for his execution increase in volume and violence.

Now Pilate’s pulse really begins to race. The situation continues to feel eerie to him. His fears increase, as the text says (19:8). He calls Jesus to him again in private and probably peers at him intensely. Anyone else in Jesus’ position would have one objective only: to save his own skin. But Jesus is astonishingly serene. What is this man about, Pilate wants to know? Jesus waits. Pilate obscurely detects the existence of a conflict on a level he is not accustomed to dealing with. He has rarely, if ever, taken seriously matters pertaining to the spirit world and is completely lost now.

Where do you come from?’ Pilate finally asks. His question doesn’t really make sense. He knew that Jesus was from Nazareth. But Pilate has begun to realise that Jesus is entirely different from the man he thought Jesus was. Pilate is thrashing about in the sea of his mind, grasping at anything that seems to float, struggling with waves of deep perplexity and dread.

SJC

 

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November 21: The King V: Over to Jesus.

 

Readers who are picking up these posts for the first time may wish to scroll back to Sunday 17th to catch up. We are looking at the dialogue between Jesus and Pontius Pilate in John 18:1-19:22. Today we are reflecting on John 18:33-38.

If Pilate pleases the crowd he may gain their support, and that could be useful in the future, possibly. This is always in the back of Pilate’s mind. Jesus has just told Pilate that his kingdom is not of this world, and Pilate has retorted, ‘So then! You are a king’? In answer, Jesus volleys the question right back to him: ‘It is you who say that I am a king,’ Or, the words of Jesus could be fairly rephrased as, “It is you who are so determined to misunderstand my words about kingship.” Jesus’ statement exposes Pilate’s power-obsession.

Pilate can’t quite believe Jesus when he implies that worldly kingship and power are not what define him. Again, the sniffer dog is alert in Pilate. If that is true, there must be some other power that Jesus has that has caused this furore. What would that be? Jesus answers this implied question. He now solemnly gives the reason for his very existence, and explains the nature of his power and kingship: ‘I was born for this,’ Jesus says. ‘I came into the world for this, to bear witness to the truth, and all who are on the side of truth listen to my voice.

Truth is indeed powerful, but Pilate has never seen enough of it at work in a human being to realise just how powerful. We, the readers of the text, can see that Truth has frightened the religious authorities enough to turn them into murderers. But this is not something of which Pilate has any real understanding – or not yet. On the contrary, Pilate bursts out, ‘Truth?? What is that?’ Or, he might just as well have said, What use is that? Who really cares about truth? Almost no one! Certainly not this group of Jews, for whom Jesus seems to be challenging a religion that they think has been good enough for a very long time. But at least Pilate realises now that Jesus will never be a rival to any political power on those grounds. Yes, Pilate is smug now, thinking that he has at last sussed it. He is incredulous that such a fuss is being made over a man who is little more, in his estimation, than a harassed philosopher. This man Jesus does not deserve the death sentence.

Pilate is exasperated as he goes out to the dais and makes his pronouncement to the crowd, ‘I find no case against him.’ The accusations against Jesus seem unfounded to Pilate, and the mob-violence bizarre. Few authorities in charge of keeping order in their district would feel indifferent about such a situation. Nor is Pilate indifferent, but neither is he a moralist. He merely wants to regain control. Pilate probably wonders: does all this strange hate come from only a small but vocal minority? A few pushy crackpots? What about the rest of the people? So Pilate offers the saner majority (if such majority exists) a chance to swing this situation. Pilate says to the crowd, ‘According to a custom of yours, I should release one prisoner at the Passover; shall I release this king of the Jews?’

It would be easy to idealise Pilate here for this seeming reluctance to sentence Jesus, but let’s consider: does Pilate care about Jesus for any religious reasons? No. He has already made that clear. He is a political animal. He just wants to end this crazy religious feud and restore order. He sees that Jesus is a nobody: not rich, not influential, not ambitious; Jesus knows none of the right people. His only claim is that he knows truth and who cares about that? In Pilate’s mind, Jesus is rather a freak, but no more than that. The sniffer dog in Pilate has temporarily gone to lie down. But he will soon be alert again.

 

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17 November: The King, 1.

 

At the end of the Church’s year we celebrate Christ’s Kingship, and the Gospel reading is either of the last Judgement or the Passion: Luke’s account of the crucifixion or John’s report of the dialogue between Jesus and Pilate, which Sister Johanna will be talking about this week. A challenging reading, as she states from the start.

Introduction

Toward the end of the Gospel of John, Jesus undergoes a question and answer session with Pontius Pilate that ends with Pilate sentencing Jesus to death (see John 18:1 – 19:30). I must confess that I tend to read this dialogue too quickly because it is always painful. But, I recently read John’s account of the Pilate-Jesus dialogue again, this time more slowly and more prayerfully. I found that the text opened up and some new realisations occurred to me.

I would like to share my findings with you in this week’s posts.

  1. Power

In the dialogue between Jesus and Pilate in John’s gospel, an impasse is quickly reached around the central theme of power. Problems around the theme of power were nothing new to Jesus; they had been rumbling along beside nearly every experience of Jesus’ life and they were addressed in many of his teachings. Yet few – if any – of Jesus’ followers were able to grasp Jesus’ teaching on power and powerlessness. Perhaps we cannot blame them; Jesus asks us to absorb a profound paradox here. He would have us lose our life to find it, be great by being truly small, be powerful by being the most powerless servant of all. This seems to go against our instincts, which lead us to seek self-preservation through control and dominance, even if over only a few people. The apostles themselves were forever getting this wrong, arguing often about who was the greatest. To detail the way the theme of power is present in Jesus’ whole life and in his teachings goes far beyond the scope of these posts, but in looking closely at how the two personalities of Jesus and Pontius Pilate are revealed in their dialogue in John’s gospel, I found that one thread in this complex weave-structure can be examined. As we approach the Solemnity of Christ the King next Sunday, I hope these reflections will shed light on the true power of Jesus, our King.

Pontius Pilate is a well-known name to readers of the New Testament, but as a historical figure little is known about him. What is known is very telling, however. He was the Roman Procurator in Judea from about the year 26 to 36. The Procurator’s job combined several offices: governor, judge, tax collector, and commander of a band of soldiers that functioned a bit like a police force. A lot of power was concentrated in the Procurator. Yet, for this reason, the job was an awkward one.

The Procurator was caught in the middle. He needed to garner support from the Jews in order to please his own authorities in the Roman government. At the same time, he needed to be seen to stand for the official line in order to further his own career – a factor that made it more difficult to please the Jewish community in the area he governed. There is historical evidence that he clashed with both sides and pleased no one. Finally, around the year 36, he was deposed as Procurator of Judea and recalled to Rome.

It is tempting to feel a bit sorry for Pilate in the situation that developed with Jesus and the Jews, and to see him as the harassed middle-man caught in a strange and violent drama that he neither caused nor fully understood. There is certainly an element of that in the story. And perhaps Jesus, too, gave him the benefit of that doubt. But we are looking at something much more profound here. We will begin our exploration tomorrow.

SJC.

Not the sort of King that Pilate expected: Shrine of St Thomas, Canterbury.

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2 October, The Franciscans come to Mount Alvernia V: All through the night

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While his companions slept in the ruined church, Saint Francis threw himself on his knees to pray; and behold in the first watch of the night there come a great multitude of demons, exceeding fierce, with a great noise and tumult, and began to do him grievous battle whereby the one plucked him this way and the other one dragged him up and another down; one threatened him with one thing, and the other accused him of another; and thus they sought to distract him from his prayer; but they could not, for that God was with him.

Therefore whenas Saint Francis had enough endured the assaults of the demons, he began to cry in a loud voice: “O damned spirits, ye can do naught, save what the hand of God alloweth you: wherefore in the name of God Almighty I bid you do unto my body whatever is permitted you of God; for gladly shall I bear it, sith I have no greater enemy than my body: and therefore if you avenge me of mine enemy, ye will do me good service.” Then the demons with great fury and violence took hold of him, and began to drag him through the church, and to do him greater trouble and annoy than at the first.

Thereat Saint Francis began to cry aloud, and said: “My Lord Jesu Christ, I give Thee thanks for the great honour and charity that Thou showest me ; for it is a token of great love when the Lord punishes His servant for all his faults in this world, so that he be not punished in the next. And I am ready gladly to endure every pain and adversity, that Thou, my God, dost will to send me for my sins.”

Then the demons, put to confusion and vanquished by his patience and endurance, were away,
And Saint Francis in fervour of spirit left the church and entered into a wood that was there hard by, and threw himself upon his knees, in prayer; and with prayers and tears and beating of the breast he sought to find Jesu Christ, the spouse and the delight of his soul. And at the last finding Him in the secret places of his soul, he now bespake Him with reverence as his Lord, now made answer to Him as his judge, now besought Him as his father, now held converse with Him as with a friend.

I won’t attempt to diagnose away the experiences Francis’s companions witnessed in that dark night in the ruined church. But at the end he held converse with Jesus as a friend. May we do so in our turn.

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22 September: A railway reminder

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I was leaving a railway station when the Samaritans’ placard caught my eye: it was fastened to the railing at the top of the footbridge, so that everyone could see it as they climbed. A mental ‘thumbs-up’ to them from me!

The following day, on the rails again, I turned my tickets over to find two different messages from the Samaritans. Notice the slogan, ‘small talk saves lives.‘ The life of an individual human being is small when set against the whole of Creation, but it is all that that person knows, through their own direct experience or through conversation, reading, viewing or listening: their one life is the big thing for them, with sensations and experiences arriving constantly from all sides, not all of them welcome, some of them overwhelming.

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If a beloved feels overwhelmed, it’s a big thing for those who care for them. So big that they too may feel overwhelmed and not know what to do or say.

So perhaps Jesus was right to tell us to ‘consider the lilies of the field.’ (Matthew 6:28)  Small things, small talk. There was heather encroaching on the Yorkshire station; lovely purple flowers, but too far away on the opposite platform for me to catch the scent and comment on it to a fellow passenger.

On the return journey two sisters and their four teenaged children were on the train, talking about everything and nothing: small talk that meant nothing and everything. Another advert proclaimed that ‘I love you’ is one of the hardest things to say; but every word and gesture in this group announced that message loud and clear.

Even small words are not always needed. I had a profound experience on an underground train soon after a terrorist attack. I found myself standing next to a British Transport policeman. He was very tired, and had seen I know not what. Not a word was spoken, no gesture, no touch, but I prayed in my heart. When he got off he said, Thank You, and disappeared into the night.

 

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9 August: ‘With clean hands and humanity’

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We might think of farmers as having dirty hands, but Bishop Lagos was quick to praise the farming people of Terrabona village for hands that were clean of blood and violence. The price paid for being a Christian can be very high. This post is taken from a Vatican News report by Robin Gomes.

Bishop Rolando José Alvarez Lagos of Matagalpa described how a group of farmers came out and stopped him on the road leading to the village of Terrabona, where he was heading.  They warned him that some armed people were hiding in the trees beside the road, probably intending to target him. A large group of faithful then accompanied him to the place where the paramilitaries were hiding. 

The armed group fled on seeing the crowd. Bishop Alvarez thanked the faithful for accompanying him ‘with their clean hands and humanity’ and confirmed that he had seen people heavily armed with ammunition.  A video proved what the bishop was saying. 

The Bishop of Matagalpa expressed serious concern that civilians were going about with weapons like that of the military and asked the army to make an investigation into their ranks. 

Bishop Alvarez received the solidarity, among others, of Cardinal Leopoldo Solorzano, Archbishop of Managua and President of the Nicaraguan Bishops’ Conference, who in a brief note expressed his  “fraternal closeness and solidarity” to his brother bishop.

Cardinal Brenes condemned such situations in the country and appealed to the authorities to take all necessary measures and investigate these very serious events and the presence of armed persons.

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4 June: Unexpected Visitors

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The Canterbury Diocese magazine ‘Outlook’ for this month tells how the Dean’s Easter sermon was interrupted. A note was handed to him, saying that the Canterbury Imam, Ihsan Khan, had brought flowers to demonstrate on behalf of local Muslims, their ‘respect for our Christian brothers and sisters who lost their lives in Sri Lanka’ a few hours earlier. ‘We pray for the victims and their loved ones. Our condolences, Canterbury Mosque.’

The Imam and his delegation were welcomed into the Quire to lay their flowers at the Altar, to applause led by the Dean.

Imam Khan said it was vital for the community in Canterbury to show the rest of the world that whatever our faith, or none, we are still brothers and sisters in humanity. he hoped the people of Canterbury would push solidarity forward.

Our Muslim Sisters and Brothers end their Ramadan fast today or tomorrow, depending where they live. Happy Eid!

This post from the Missionaries of Africa describes how Eid is celebrated in different places.

 

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Prayer Vigil for Sri Lanka.

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Fr Tom Herbst OFM, an occasional contributor to this blog, sent this notice today on  behalf of Kent University Chaplaincy.

We are organizing- at very short notice- a candle/prayer vigil at Uni as a memorial for the Sri Lanka victims. It will be held at 8:00 PM beginning outside Eliot College then moving into the chapel. If you can make it that would be great as we would like to see as many people there as possible. Can you pass the word to people who may be interested? Maybe announce on your blog?

If you can make it this evening, that would be good. If not, please spare a moment around 8.00 to join us in prayer.

MMB

 

 

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