I had to collect a couple of things from Saint Mildred’s. It was good to see the church all empurpled for Advent, the place is truly beloved.
Rev Jo Richards was in evidence too, alleluia. She has been isolating, even from her family, after a positive test for Covid-19. Sharing meals with the family via Whats App took some getting used to, but the rectory has an annexe that could have been designed just for this.
Not being able to get out and about enabled Rev Jo to spend time preparing for the next few weeks. As she told me: ‘Advent is planned, Christmas is planned!’
Thank God neither Jo nor Jenny, her curate, had many symptoms of the disease, and are both back at work. And let’s pray for all those who continue to be affected by the disease, and all for whom Christmas will mean an empty place at table which cannot be replaced by Whats App.
And may all who have died from the disease rest in peace, Amen.
L’Arche Kent walking together and exploring who we are.
Do you believe that you could be the change you wish to see in the world?
If you want to build a better world and more human society, then L’Arche is the place to be!
In a world that rewards success and winning, L’Arche Kent community is a place where people with and without learning disabilities can take time to explore who they are, not just what they can do. It is a place of welcome and belonging where everyone is transformed by the experience of community, relationship, disability and difference.
We are inviting applications for the posts of
Support Workers and Night Support Workers(full or part time)
Salary: £20,841 rising to £21,216 per annum (pro rata)
Bank Assistants (casual relief)
Salary: £10.02 per hour; Location: Canterbury
To find out more about this great opportunity or for an informal chat please contact Gunita (Assistants Coordinator) firstname.lastname@example.org; 01227 643025
For further information and an application pack please visit www.larchekent.org.uk > Join our team > Vacancies
Positions are subject to a DBS check at the enhanced level.
Registered Charity No. 264166. Company Limited by guarantee. No. 1055041
We pray that people who suffer from depression or burn-out will find support and a light that opens them up to life. Lord, graciously hear us.
This is the right season to remember people who suffer from depression, especially in the lands that know Autumn and Winter with our shortening, darkling days, with the cold in the bones, and even without covid, enough infections to stockpile tissues against. Light amid th’encircling gloom, indeed.
And burn-out is all too real for many who have kept going with caring for children, the sick, the frail, the elderly, and who have not had enough time to take care of themselves. Let us pray that we might show more consideration for carers, nurses and teachers, and all who have given without counting the cost. We pray that people who suffer from depression or burn-out will find support and a light that opens them up to life. Lord, graciously hear us.
The value of water: in 2017 Pope Francis had the Vatican fountains turned off when months of unexpectedly dry weather threatened the water supply from the hills to the citizens of Rome.
Today we remember Saint Chad, bishop of Lichfield, who used to stand in cold water to say his prayers. The River Trent and its tributaries were clean then. This post is an extract from an article by Shamus Khan in The Hedgehog Review, Summer 2021. Khan helps us understand entrenched social inequality as well as the power of advertising, product placement and influencing. This paragraph shows that economists don’t always speak the same language as the rest of us, and don’t always value things according to their usefulness. A pause for reflection: how much does it matter to me that children in some parts of our world die because they do not have safe water?
Meanwhile, Fiji water – water imported from Fiji, sells at around £2.00 per litre.
Born to Norwegian immigrants in 1857, Thorstein Veblen was one of several academically inclined children in his family. He studied economics at Carleton College, largely under the tutelage of John Bates Clark, a pioneer of what has become an almost axiomatic concept in economics, “marginal utility.” Veblen would build on Clark’s approach—understanding that the value of an object lies not simply in its “total utility,” that is, its usefulness to the world, but also in its “marginal utility,” the subjective satisfaction it gives to its consumer. If an object’s value were determined by its total utility, water might be the most expensive object in the world, since none of us could survive without it. Yet it is not, in part because there is a lot of it, but also because it provides us with little marginal utility. Companies today that charge a lot for bottled water seek, through marketing, to increase water’s marginal utility, which is to say the sense that we are consuming, with our Fiji water, something special.
And what about the marginal utility of a factory worker who actually makes something useful, but is on the minimum wage?
Not long ago I met a fellow parishioner, now retired, whose view of the world was decidedly pessimistic. The conjunction of climate emergency, introverted nationalism, individualism and any number of other evils had really hit home to this man whose working life had been full of selfless service. Perhaps covid-19 finished off any optimism he might have felt towards his fellow humans.
Another fellow parishioner, whose own working life has been as full of selfless service, is Eddie Gilmore; regular readers of this blog will agree that his outlook is hope-full, so it’s a joy to find some of his writings from the Irish Chaplaincy website in a new book, Looking ahead with hope, soon to be published by DLT.
Eddie does not gloss over the difficulties of the time we are living through but he subtitles his work ‘Stories of Humanity, Wonder and Gratitude in a Time of Uncertainty’, thereby nailing his colours to the mast. This is a beautiful world and we should be thankful for the privilege of living in a time when, for most of us in Western Europe at least, we have plenty.
We can eat, we can share food in fellowship. In fellowship we can sing and sing together, pray and pray together, walk and make a pilgrimage together. Togetherness and fellowship is a theme of this book, and for Eddie that means being and singing with prisoners and lonely Irish exiles, with friends from his time in L’Arche, with a group of pilgrims brought together as if by chance. It means cycle rides with friends, walking through Kent, or through France and Spain on the way to Santiago.
Eddie’s style is conversational, friendly and respectful to the reader. This is a book to enjoy and to give to family and friends. Happy, hopeful reading!
Pope Francis reaches the end of Chapter 2 of Laudato si’ by giving a Christian understanding of the world, a world created good, not to be despised as evil and a source of contamination.
98. Jesus lived in full harmony with creation, and others were amazed: “What sort of man is this, that even the winds and the sea obey him?” (Matthew 8:27). His appearance was not that of an ascetic set apart from the world, nor of an enemy to the pleasant things of life. Of himself he said: “The Son of Man came eating and drinking and they say, ‘Look, a glutton and a drunkard!’” (Matthew 11:19). He was far removed from philosophies which despised the body, matter and the things of the world. Such unhealthy dualisms, nonetheless, left a mark on certain Christian thinkers in the course of history and disfigured the Gospel. Jesus worked with his hands, in daily contact with the matter created by God, to which he gave form by his craftsmanship. It is striking that most of his life was dedicated to this task in a simple life which awakened no admiration at all: “Is not this the carpenter, the son of Mary?” (Mark 6:3). In this way he sanctified human labour and endowed it with a special significance for our development. As Saint John Paul II taught, “by enduring the toil of work in union with Christ crucified for us, man in a way collaborates with the Son of God for the redemption of humanity”.
99. In the Christian understanding of the world, the destiny of all creation is bound up with the mystery of Christ, present from the beginning: “All things have been created though him and for him” (Colossians 1:16). The prologue of the Gospel of John (1:1-18) reveals Christ’s creative work as the Divine Word (Logos). But then, unexpectedly, the prologue goes on to say that this same Word “became flesh” (John 1:14). One Person of the Trinity entered into the created cosmos, throwing in his lot with it, even to the cross. From the beginning of the world, but particularly through the incarnation, the mystery of Christ is at work in a hidden manner in the natural world as a whole, without thereby impinging on its autonomy.
100. The New Testament does not only tell us of the earthly Jesus and his tangible and loving relationship with the world. It also shows him risen and glorious, present throughout creation by his universal Lordship: “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19-20). This leads us to direct our gaze to the end of time, when the Son will deliver all things to the Father, so that “God may be everything to every one” (1 Corinthians 15:28). Thus, the creatures of this world no longer appear to us under merely natural guise because the risen One is mysteriously holding them to himself and directing them towards fullness as their end. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence.
Tomorrow is the feast of Saint Francis and so this is our last post for the Season of Creation. We’ll return to Laudato Si’ after a break.
78. Judaeo-Christian thought no longer saw nature as divine. But in doing so, it emphasises all the more our human responsibility for nature. If we acknowledge the value and the fragility of nature and, at the same time, our God-given abilities, we can finally leave behind the modern myth of unlimited material progress. A fragile world, entrusted by God to human care, challenges us to devise intelligent ways of directing, developing and limiting our power.
80. Yet God, who wishes to work with us and who counts on our cooperation, can also bring good out of the evil we have done. “The Holy Spirit can be said to possess an infinite creativity, proper to the divine mind, which knows how to loosen the knots of human affairs, including the most complex and inscrutable”. Creating a world in need of development, God in some way sought to limit himself in such a way that many of the things we think of as evils, dangers or sources of suffering, are in reality part of the pains of childbirth which he uses to draw us into the act of cooperation with the Creator. God is intimately present to each being, without impinging on the autonomy of his creature, and this gives rise to the rightful autonomy of earthly affairs. His divine presence, which ensures the subsistence and growth of each being, “continues the work of creation”.
82. When nature is viewed solely as a source of profit and gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. Completely at odds with this model are the ideals of harmony, justice, fraternity and peace as proposed by Jesus. As he said of the powers of his own age: “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant” (Matthew 20:25-26).
Francis invites us to take the long view, both in terms of time, and of space, including what used to be called outer space. I find it frightening that rich men should be unchecked in their pursuit of profit in the sky, not just with expensive joy rides into near orbit, but also the arrays of small satellites, launched, it seems, with little regard for what is already up there, doing valuable but not necessarily dollar-earning work.
67. Although it is true that we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures. The biblical texts are to be read in their context, recognising that they tell us to “till and keep” the garden of the world (cf. Genesis 2:15). “Tilling” refers to cultivating, ploughing or working, while “keeping” means caring, protecting, overseeing and preserving. This implies a relationship of mutual responsibility between human beings and nature. Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations. “The earth is the Lord’s” (Psalm. 24:1); “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me” (Leviticus 25:23).
68. The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings. “You shall not see your brother’s donkey or his ox fallen down by the way and withhold your help… If you chance to come upon a bird’s nest in any tree or on the ground, with young ones or eggs and the mother sitting upon the young or upon the eggs; you shall not take the mother with the young” (Dt 22:4, 6). Along these same lines, rest on the seventh day is meant not only for human beings, but also so “that your ox and your donkey may have rest” (Exodus 23:12). Clearly, the Bible has no place for a tyrannical anthropocentrism unconcerned for other creatures.
69. We are called to recognise that other living beings have a value of their own in God’s eyes and indeed, “the Lord rejoices in all his works” (Psalm 104:31). By virtue of our unique dignity and our gift of intelligence, we are called to respect creation and its inherent laws, for “the Lord by wisdom founded the earth” (Proverbs 3:19).The Catechism clearly and forcefully criticises a distorted anthropocentrism: “Each creature possesses its own particular goodness and perfection… Each of the various creatures, willed in its own being, reflects in its own way a ray of God’s infinite wisdom and goodness. Man must therefore respect the particular goodness of every creature, to avoid any disordered use of things”.
41. In tropical and subtropical seas, we find coral reefs comparable to the great forests on dry land, for they shelter approximately a million species, including fish, crabs, molluscs, sponges and algae. Many of the world’s coral reefs are already barren or in a state of constant decline. “Who turned the wonderworld of the seas into underwater cemeteries bereft of colour and life?” This phenomenon is due largely to pollution which reaches the sea as the result of deforestation, agricultural monocultures, industrial waste and destructive fishing methods, especially those using cyanide and dynamite. It is aggravated by the rise in temperature of the oceans. All of this helps us to see that every intervention in nature can have consequences which are not immediately evident, and that certain ways of exploiting resources prove costly in terms of degradation which ultimately reaches the ocean bed itself.
42. Greater investment needs to be made in research aimed at understanding more fully the functioning of ecosystems and adequately analysing the different variables associated with any significant modification of the environment. Because all creatures are connected, each must be cherished with love and respect, for all of us as living creatures are dependent on one another. Each area is responsible for the care of this family. This will require undertaking a careful inventory of the species which it hosts, with a view to developing programmes and strategies of protection with particular care for safeguarding species heading towards extinction.
All Creatures are dependent on one another, but humans can consciously care for this family. Francis is strongly supporting the scientists here.
Biology is much more than we might have been taught at school, its remit is the whole of creation, as Pope Francis makes clear here. It may look at lab experiments but has also to get out in the field, observe what’s going on and predict what is likely to happen if humans continue to act as we have been doing. The future must not be entrusted to multinational corporations.
35. Highways, new plantations, the fencing-off of certain areas, the damming of water sources, and similar developments, crowd out natural habitats and, at times, break them up in such a way that animal populations can no longer migrate or roam freely. As a result, some species face extinction. Alternatives exist which at least lessen the impact of these projects, like the creation of biological corridors, but few countries demonstrate such concern and foresight.
36. Caring for ecosystems demands farsightedness, since no one looking for quick and easy profit is truly interested in their preservation. We can be silent witnesses to terrible injustices if we think that we can obtain significant benefits by making the rest of humanity, present and future, pay the extremely high costs of environmental deterioration.
37. Some countries have made significant progress in establishing sanctuaries on land and in the oceans. Certain places need greater protection because of their immense importance for the global ecosystem, or because they represent important water reserves and thus safeguard other forms of life.
38. Let us mention, for example, those richly biodiverse lungs of our planet which are the Amazon and the Congo basins, or the great aquifers and glaciers. We know how important these are for the entire earth and for the future of humanity. The ecosystems of tropical forests possess an enormously complex biodiversity which is almost impossible to appreciate fully, yet when these forests are burned down or levelled for purposes of cultivation, within the space of a few years countless species are lost and the areas frequently become arid wastelands. A delicate balance has to be maintained when speaking about these places, for we cannot overlook the huge global economic interests which, under the guise of protecting them, can undermine the sovereignty of individual nations. We cannot fail to praise the commitment of international agencies and civil society organisations which draw public attention to these issues and offer critical cooperation, employing legitimate means of pressure, to ensure that each government carries out its proper and inalienable responsibility to preserve its country’s environment and natural resources, without capitulating to spurious local or international interests.