A further reflection on the working out of Blessed Pauline Jaricot’s vocation. To find out more about Pauline Jaricot, visit: missio.org.uk/Pauline
Every missionary disciple walks in the footsteps of Jesus. Pauline Jaricot developed the spirituality of the laity; not in founding a Religious community, but a Marian association of women at the service of the poor. Pauline invites us to value the vocation of each baptised person. God’s plan for Pauline was to follow Christ step- by-step: ‘As the Father sent me, so I am sending you too!’ Let us pray that we, baptised and sent, fulfill our calling as missionary disciples.
A press release from the General Secretariat for the Synod of Bishops Cardinal Grech highlighted some of the dangers facing refugees from Ukraine during his visit to Poland on behalf of Pope Francis.
Ukrainian women and children at risk from traffickers – 20.03.2022
Ukrainian women and children at risk from traffickers “Ukrainian women and children must be ‘protected’ from human traffickers when they arrive in our countries from Ukraine”. This is the alarm launched by Cardinal Mario Grech, secretary general of the Synod of Bishops, whilst meeting journalists on the sidelines of a visit to two Centres for refugees run by the Diocese of Warsaw.
Accompanied by Cardinal Kazimierz Nycz and Mgr Piotr Jarecki, Cardinal Grech visited on the afternoon of Saturday 19 March Cardinal Grech visited the centre of St Margaret’s parish in Łomianki, a small town just outside Warsaw with 15,000 inhabitants, where 2300 refugees, especially women and children, are hosted by families from the parish, and the centre of “Dobre Miejsce”, the diocesan house for spiritual exercises transformed for the occasion into a home for 100 refugees. There, Card. Grech spent time there, especially with the children, listening to their stories and witnessing to them the closeness of Pope Francis. These meetings with the Ukrainian refugees took place during a four-day visit in which the Secretary General of the Synod of Bishops is meeting with clergy and parish contacts for the synod of the Warsaw archdiocese to discuss the synod process with them. Addressing the more than 500 priests gathered at the Shrine of Divine Mercy in Warsaw, Card. Grech reiterated how the success of the synodal process “depends very much on the bishops and priests”. On the day of the release of the Letter to Priests (signed jointly with the Prefect of the Vatican’s dicastery for the clergy), Grech recalled the fear that arises among many priests that “excessive insistence on the importance of the People of God may cause us to lose sight of the importance of priestly service in the Church”. Instead, the Synod Secretary reiterated that “it is not a question of opposing priests to the People of God, because priests are also part of the People of God, by virtue of their baptism.” The action of Pope Francis is aimed, instead, at grasping ever more fully the ecclesiology of the People of God, that is, at understanding the Church as the People of God, with the conviction that the “flock” has a sensum fidei to discern the new ways of proclaiming the Gospel that God suggests to the Church. The meeting concluded with the celebration of the Eucharist presided over by Card. Grech (homily in Italian).
This morning, the Secretary General of the Synod of Bishops will meet the parish referents to dialogue with them on the role of the laity in the process. On Monday 21st, Card. Grech will travel to Częstochowa to entrust the synodal path to Our Lady.
#newsletter n.07 – 03/2022 – Available also in FR – PT – ES – IT Celebrating Woman’s Day Women are particularly involved in this synodal process, they are often the driving force behind synodality and have a great desire to “walk together”. On this 8th of March we want to give thanks for all their commitment to the service of synodality …Read more …
Caritas Internationalis and the British Ambassador to the Holy See, Chris Trott, are organizing the event “Church and Society: Women as Builders of Dialogue” on March 8 in Rome, with online streaming. Read more… Sr. Nathalie Becquart, Undersecretary of the Synod of Bishops, offers us a collection of texts dealing with the theme of women in the documents of the last two synods.Read more… Listen to five women speak about their roles within the Synod of Bishops on the Synod on Synodality at this event of last December hosted by the Australian Embassy to the Holy See, La Civiltà Cattolica and Georgetown University.Read more The aim of “Female Doctors of the Church and Patron Saints of Europe in Dialogue with Today’s World” International Interuniversity Conference scheduled for March 7 and 8, 2022 is to focus on the emblematic example of so many women in history to restore momentum and hope to the many challenges that characterize the dynamic contemporary world.Read more… The Dutch Network of Catholic Women (NKV) translated the synod themes to questions specifically meant for women. The project is called ‘She has something to tell’ and Laetitia van der Lans tells us that the responses rate is surprisingly high for a small, secularized country. Among the most important questions are: what gives you joy in the Catholic Church? What are your dreams for the Church?Read more The Maronite Church launched the initiative “Synod of Women” in Bkerké, at the headquarters of the Maronite Patriarchate: a unique ecclesial process and opportunity for shared discernment on the presence and mission of women in the Church and in society.Read more…
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Moses set the laver between the tent of the congregation and the altar, and put water there, to wash withal. And Moses and Aaron and his sons washed their hands and their feet thereat: When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses.
And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.
Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: But if the cloud were not taken up, then they journeyed not till the day that it was taken up.
There is a connection between the picture and the reading from Exodus! The passage comes at the end of a long, detailed description of how the Tabernacle (the mobile Temple of the Lord) was to be designed and built, according to a divine blueprint. When almost all the construction was complete, Moses finished the work by hanging a veil over the gateway. With all the other hangings and curtains, nobody could see inside and very few people were allowed inside.
Yesterday we looked at the Cross as the gate to Heaven; today we take that idea forward a step. Matthew tells of the veil of the Temple torn from top to bottom, and an earthquake – another dreadful night in that dreadful place – and the appearance ‘of the saints that had slept’, surely good news to those who loved them, to see them alive.
This happened, Matthew tells us, after Jesus’s resurrection; he is setting the scene for Easter morning, and Mary Magdalene and the other women making their way to the tomb, realising there that the stone is rolled away, the veil is irrevocably torn, Jacob’s seed has opened the gate of Heaven.
Jesus again crying with a loud voice, yielded up the ghost.
And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent.
And the graves were opened: and many bodies of the saints that had slept arose, And coming out of the tombs after his resurrection, came into the holy city, and appeared to many. Now the centurion and they that were with him watching Jesus, having seen the earthquake, and the things that were done, were sore afraid, saying: Indeed this was the Son of God.
And there were there many women afar off, who had followed Jesus from Galilee, ministering unto him: Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
Sister Johanna was not thinking solely of the Annunciation when she composed this reflection, but the whole relationship between Jesus and Mary is there, as a newly germinated seed.
The woman who engages Jesus in this story receives his attention, respect, and a challenge. Our picture from the Baptistry of the Abbey of St Maurice, Switzerland, shows another encounter between Jesus and a woman – the Samaritan at the Well. Jesus is shown as the Word, his book showing Alpha and Omega, symbols to be engraved upon the Paschal Candle in ten days from now.
As Jesus was Speaking (Luke 11:27-28)
It happened that as Jesus was speaking, a woman in the crowd raised her voice and said, ‘Blessed the womb that bore you and the breasts that fed you!’ But he replied, ‘More blessed still are those who hear the word of God and keep it!’ (see Luke 11:27-28).
Jesus’ behaviour to women is a study that goes far beyond what I can do in a short reflection. But I think it might be safe to say that in his conduct toward women Jesus is both straightforward and courteous. At times he is more the first than the second, and becomes surprisingly frank – but only with those women who reveal in the course of the conversation that they are capable of dealing with his frankness – and he seems to be unerring in knowing who they are ahead of time. Something in their glance, maybe? Or the way they stand? I don’t know. But in this instance, recorded by St Luke (11:27-28), Jesus takes the other approach. He is very gentle here in the way he corrects this woman’s words.
She is clearly a well-meaning person, but nonetheless, she only gets it partially right and Jesus is not really happy with what she says. This passage has often puzzled me; at first glance, I couldn’t find anything really wrong with her words. I wondered why Jesus found it necessary to add his bit. Why couldn’t he just let it go? After all, his mother was blessed. As I was pondering this seemingly small exchange and asking the Lord to enlighten me about it, it occurred to me for the first time that the words the woman uses in praise of Jesus’ mother may very well have been an expression that was common among pious Jewish women at that time – almost formulaic. A bit of research revealed that my hunch was correct.* It’s likely that these words were a saying used when it was clear that some woman’s grown son had turned out well. Even so, what is wrong with it?
As I pondered, the matter began to clarify. First I realised that, yes, Jesus’ mother deserves praise, always and everywhere, but Jesus was not content to let his mother be praised in words that failed to take in the full scope of her blessedness. She was not blessed merely because she bore Jesus and fed him. Such a blessing could apply to every mother who succeeds in bearing and feeding her child. But Jesus knew well and truly that no one had ever been or would ever be like his mother. Such faith as hers was unprecedented in religious history. The archangel Gabriel visited her, proclaimed her ‘full of grace,’ and gave her God’s message. She, in turn, gave her entire being, body and soul, to God in her response to the angel’s words, and she conceived Jesus miraculously, not by sexual intercourse, but by the power of the Holy Spirit. In every sense, and throughout her entire life, Jesus’ mother lived her faith in a way that was beyond the power of ordinary words to praise. And yet, here she was, being praised in a mere commonplace. Jesus knew he needed somehow to adjust the inadequate words that were cried out by this well-meaning woman – and without hurting her.
But even more needed to be said. (I wonder if Jesus groaned a bit inwardly on first hearing the woman’s words.) Although the words were mainly about Jesus’ mother, Jesus himself was misrepresented by them. He – unlike us in our wandering life-journey – never lost sight of his identity as Son, and of his mission to the world. Therefore, anything implying that he could be properly understood as, say, his mother’s ‘pride and joy,’ was so wide of the mark that it could not be allowed at all. It would confuse matters, not so much for Jesus, but for his followers. Because of who Jesus and Mary are, they had a unique relationship in an absolute sense. Jesus did not live in such a way as to fulfil an ordinary mother’s ordinary expectations – the episode of finding Jesus in the temple when he was twelve years old makes that clear (see Luke 2: 41-50) – if any clarity was needed after the extraordinary revelations of glory surrounding Jesus’ birth. Jesus loved his mother – and provided for her care with his last breath as he died on the Cross (see John 19:26-27) – but he is not the doting son in any common sense. And surely, by this time in Jesus’ adult life, his mother will have grasped – somehow – the unfathomable truth that her son was the Father’s Beloved Son, and that his mission as saviour of the world superseded all other claims, hers included. So, as I reflect, I become aware that we are not meant to pigeon-hole Jesus as this woman’s words seem to do. His identity and mission, as well as his mother’s identity and mission, are matters for deepest contemplation. We will never plumb their depths – certainly not in this life. Therefore Jesus and Mary exist, then and now, as a challenge to our cultural mores, our family customs, and even some of our religious categories. These woman’s words of praise unwittingly “shrink” both Jesus and Mary down to a size that seems more manageable, but, in doing so, she also makes Jesus and Mary too small even to recognise.
What was Jesus to do in this awkward situation? How to respond?
Masterfully, brilliantly, Jesus, in one sentence, managed to achieve everything. First, he was able to use some of the woman’s words, as if to tell her, ‘Yes, what you say is good. But together we can make it even better.’ (Few of us would object to that.) So Jesus keeps hold of her desire to give a blessing (thereby affirming her) and says, ‘More blessed are those who hear the word of God and keep it.’ In these words, Jesus praises his mother rightly, for she alone of all women heard the word of God through the Angel Gabriel’s message and opened her heart and body to a depth that was and remains unprecedented. She ‘kept’ the word of God by literally giving birth to the word of God. Jesus does not want to give a theology lesson to the woman here, but he leaves us with words of such profundity that they are still yielding treasures to us two millennia later. Second, Jesus opens up this blessing to apply it to all people, men and women alike – even the hapless speaker in our text. The motherhood of Mary is, in fact, a vocation open to every person who hears the word of God and keeps it. Jesus had, after all, been speaking to a crowd of people. (‘As he was speaking,’ the text says, ‘a woman in the crowd’ cried out.) Jesus is always keen to invite all people into the state of blessedness and joy that is one of the signs of the presence of the kingdom now, on earth. This situation gave Jesus the opportunity to teach a deep truth about the kingdom and invite everyone in. And lastly, there is an implication about Jesus himself contained in his words. Jesus is the word of God. To ‘hear’ the word of God and ‘keep’ it is to be in a dynamic relationship not merely with a biblical text, but with the person of Jesus. There is no greater joy, no greater blessing than that.
This is a biblical text of only two lines. Look at it closely and it tells a story, which, had it happened to anyone else, would doubtless have ended rather awkwardly. But it happened to Jesus, and without distressing any well-meaning actor in this story, he broadens its message to praise his mother rightly, and include all men, all women, and all time in a salvific blessedness that will endure even in heaven. Blessed be He!
In recent years Mrs T and I have only seen Peterborough Cathedral from the train. Modern ticketing make it difficult to break a journey for a minipilgrimage or just to stretch your legs. So let’s join Cathedral guide Ann Reynolds as she tells the story of Saint Kyneburgha, who helped found the monastery on this site in AD 653. England and Wales had many redoubtable women church leaders in those times: surely the DNA is still in our women’s veins?
I wonder about this feast. This site is more than respectful of relics but angels carrying a house from Palestine to Italy? That does not move me to prayer.
Even, dare I say it, the chapel of the Portiuncula, where Saint Francis died, seemed lost in the basilica erected over and around it, and did not call me to my knees. Maybe I’d never make a Franciscan, and this site is more than respectful of Franciscans. And of Saint Francis.
It’s not just saints’ places that we value, and not just Christians that troop around palaces, or Gilbert White’s rectory, or the home of a teenaged Beatle to be, or even Dylan Thomas’s writing place overlooking the Estuary in Laugharne, as shown below. We may not touch the exhibits or sit on the chair but we breathe in the air, sort of.
I doubt the authenticity of the site at the top of this blog, the reputed house of the Visitation, where Elizabeth welcomed Mary, who had come to be a home-help for her pregnant cousin. But the shrine is a reminder that this story is about two flesh and blood women and their flesh and blood sons. The statues show them about to burst into song and dance, which they surely did: Luke 1: 39-56 is almost all poetry and song.
So today, let’s celebrate two real women who lived in real houses and raised real families. And may we heed Elizabeth’s son’s call to prepare the way for Mary’s son, however strange a Christmas we might be expecting.
Sister Johanna finds treasure in Luke’s Gospel when she spots her own name and investigates further.
With Jesus went Mary, surnamed the Magdalene, from whom seven demons had gone out, Joanna, the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their own resources.Luke 8: 2-3
This short passage from the Gospel of Luke is one that I have not really thought much about, until now. Today I was taken by the reference to Joanna, the wife of Herod’s steward Chuza, and wondered why Chuza was mentioned, and what light this might shed on the text. After a bit or research, I discovered that this is the only reference to Chuza in the New Testament, and nothing is known about him except what is said here in this passage. But, surely, at the time Luke’s gospel was written, his name must have meant something. No one, not even St. Luke, name-drops without wanting to impress. And if I think about it, I can see what is probably being implied here.
Herod was not a man to be trusted. He was no friend of Jesus, and the term, ‘that fox’, was used by Jesus of Herod (Lk 13:32) as a put-down, and a bold one, for Herod was an important man and held power over Jesus – or at least, he held a certain kind of worldly power over him. He could, and eventually did, collude with the powers that crucified Jesus.
And Chuza was ‘that fox’s’ steward. As steward, Chuza was also rather important. Scripture scholars say that the exact nature of a steward’s job is no longer known, but it is thought that Chuza was probably a kind of chief administrator of Herod’s entire establishment, and not a mere domestic manager. He was in some way the man who made all the practical decisions at the palace and was responsible for its smooth running. The fact that Chuza’s name is dropped into this text would suggest that his name was well known by Luke’s audience. Eyebrows might rise on hearing that Joanna, wife of the famous Chuza, was known to be both a disciple of Jesus and one of his benefactors.
The text also suggests that Joanna was taking a risk, both on her own behalf and that of her husband, in publicly following this upstart Jesus – ever a controversial figure to those without faith, who had not yet learned to love and revere him. Herod would not approve. But, neither Joanna nor Chuza seem to be bothered by that. Jesus is worth the risk. What eventually happened to Chuza? The text doesn’t say. But we have established that his relative fame would not have been an advantage for Joanna. She carries on anyway, despite the risk.
What else do we know about Joanna? Joanna had been healed by Jesus. She is now dedicated to caring for Jesus and is one of those who provide for him and his companions. She gladly associates with Mary Magdalene, who had been freed from seven devils. Reputations linger, and surely Mary Magdalene was still regarded by many as a highly dubious character. Joanna doesn’t care about that either. Mary Magdalene had been healed, and so had Joanna. They were companions. Joanna was for Jesus and no one would stop her. Caring for Jesus was much more important than playing it safe. Caring for Jesus more important than caring for herself. She and the other women are loyal to Jesus and courageous.
What does Jesus think of their dedication? Does he thank them? Oh, yes. St. Luke’s gospel tells us later that Joanna and the other women received a reward from Jesus. In fact, we see that Jesus expresses his gratitude in the most profound way possible. After Jesus’ crucifixion, Joanna appears again; with her are Mary Magdalene and Mary the mother of James. They are the first visitors to the tomb of Jesus. They go there intending to carry out the ritual anointing the body. What actually happens to them there is that they become the privileged three who converse with angels. They – these women who took risks for Jesus, who were loyal to him, who provided for his material needs – they are the first recipients of the astounding news that Jesus was alive, risen from the dead. They are the first to know, the first ones to experience the joy of knowing. And not only that, St Luke tells us that they are the first ones who actually remembered Jesus’ own words about his resurrection which he spoke when he was alive. They are the first to understand those words.
And this tells us something else about Joanna and the other women: they were attuned to Jesus’ teaching all along. This understanding they have after his death will be the carry-over from their profound grasp of his teaching before his death. They are, therefore, well chosen to be the first messengers of the Good News to the Eleven. This is Jesus’ way of thanking them, honouring them, showing his love for them and healing them of the deep sorrow his death would have caused. He reaches the most profound places in their hearts with the reality of his resurrection. This is indeed a gift.
This short text, one that I had not really pondered before, has messages of joy. It tells us that Jesus sees everything we do for him, sees our loyalty, sees the risks we take for him, sees the understanding we have of his teaching, sees the way we remember his words. He is grateful every time we embrace his word, every time we give generously to him and his followers. He will repay in ways we cannot imagine now, any more than the women imagined that they would see angels when they went to the tomb. Jesus will repay with currency from his risen life and reach us, raise us up on the deepest possible level of our being.
Here is the permanent invalid Elizabeth writing to Robert about one of the doctors who helped to keep her that way. For all the light-hearted tone, this is an intimate confession of her situation.
“I had a doctor once who thought he had done everything because he had carried the inkstand out of the room—’Now,’ he said, ‘you will have such a pulse to-morrow.’ He gravely thought poetry a sort of disease—a sort of fungus of the brain—and held as a serious opinion, that nobody could be properly well who exercised it as an art—which was true (he maintained) even of men—he had studied the physiology of poets, ‘quotha’—but that for women, it was a mortal malady and incompatible with any common show of health under any circumstances.
And then came the damnatory clause in his experience … that he had never known ‘a system’ approaching mine in ‘excitability’ … except Miss Garrow’s … a young lady who wrote verses for Lady Blessington’s annuals … and who was the only other female rhymer he had had the misfortune of attending. And she was to die in two years, though she was dancing quadrilles then (and has lived to do the same by the polka), and I, of course, much sooner, if I did not ponder these things, and amend my ways, and take to reading ‘a course of history’!!”
(from “The Letters of Robert Browning and Elizabeth Barrett Barrett, Vol. 1 (of 2) 1845-1846” by Robert Browning)
I took advantage of a family holiday in North Wales to read ‘The Summer of the Danes’ by Ellis Peters in the area where the action takes place. Here Brothers Cadfael and Mark arrive at Saint Asaph to be greeted and shown to a room.
‘I’ll send someone with water,’ said their guide … and he was gone.
‘Water?’ said Mark, pondering this first and apparently essential courtesy. ‘Is that by way of taking salt, here in Wales?’
‘No, lad. A people that goes mostly afoot knows the value of feet and the dust and aches of travel. They bring water for us to bathe our feet. It is a graceful way of asking: Are you meaning to bide overnight? If we refuse it, we intend only a brief visit in courtesy. If we accept it, we are guests of the house from that moment.’
Helleth, who comes to do this service, is almost the only woman but a central character in the story of power and piracy, secular and ecclesiastical. Ellis Peters uses 13th Century Wales to explore the role of women in society, love and marriage; war- and peace-making; marriage of the clergy; feudal authority and loyalty; and Welsh identity, all within a page-turning mystery. As so often the book is better than the TV programme. You’ll find it for sale on-line.
One evening on holiday I ended up giving Abel a bit more than a foot wash after he slipped on slimy mud at the seashore, a service gladly given! There are many such little occasions to provide for each others needs.