Homily on the Salvadoran Martyrs  15^th November 2009 by Father Jim Crampsey SJ

In 1995, I and two hundred other Jesuits were walking across St Peter’s Square on our way to meet Pope John Paul II. We were in Rome to make decisions about the life and mission of the Jesuits, and part of that process was to listen to what the Pope had to say to us. After the Pope had spoken, we were all to be introduced to him. I was wondering what to say in the five seconds and I found myself next to a lovely Jesuit poet from Guatemala. So I asked him what he was going to say to the Holy Father, and he said I am going to show him these. And he put his hand into his inside pocket and pulled out a velvet bag. So I asked him ‘what’s in there?’ He said, these are the bones of  Guataemalan peasant women who have been tortured and killed by the army in the hills to where they tried to escape, and the Pope’s Bishops do not stand up for justice for these people. So I want to bring the bones to him personally….

In a very poetic and prophetic gesture, he reversed the usual pattern. Rome is used to sending out relics to remind us about the saints who have died. Here he was bringing the relics to remind the official Church about other deaths of which they might not be so proud.

Reminding, remembering, standing up these are all key words for what we are doing today. We are reminding ourselves of  the names of people we need to remember as people who stood up for those they lived among, and the names of the two Salvadoran women who stand for all those tens of thousands of others who were killed in that small country disfigured by brutal violence. This crime of twenty years ago was part of a sequence which went back to 1977 when the first Jesuit, Rutilio Grande was murdered. Three years later, a Maryknoll lay volunteer, Jean Donovan and three religious sisters, Dorothy Kazel of the Ursulines, and Ita Ford and Maura Clarke, both Maryknoll sisters, were murdered in 1980, as was Archbishop Romero, shot while he was saying Mass, in a way that was a repetition of the slaying of Thomas A Becket, the murder in the cathedral. ‘Who will rid me of this turbulent priest?’

For the Jesuit martyrs, it was not to be Murder in the Cathedral, but Murder in the University. It doesn’t sound quite so powerful, does it? In fact, it sounds like an Agatha Christie that you probably wouldn’t bother to read. But you’d be wrong.  Somehow the opponents of Gospel Social Justice thought that if the message of justice was only spoken about in the Church from the pulpit, they could keep it nailed down. After all they had killed the Archbishop without any significant come-back. But they didn’t know that Jesuits are called to express the gospel through every kind of ministry of the word. And these Priests at the University of Central America had the courage to speak the truth about the poor when to do that was fraught with danger. They did this from a university of Christian inspiration, as Dean Brackley (who was here last year) has said. In the classroom and in lectures they tried to let the truth appear, buried, as it was by the lies of the government and the army. They used the weapons of the university, serious research, seminars, papers and publication among the world community of scholars and university teachers. They proposed public solutions to public problems. Shortly after their deaths the Pope wrote ‘if need be, a Catholic university must have the courage to speak uncomfortable truths….which are necessary to safeguard the authentic good of society.’

This truth turned out to be so uncomfortable, that the cry went up again, it is expedient that one man die for the nation, ‘who will rid us of this turbulent priest?’ They killed the dynamic and charismatic Rector, Ignacio Ellacuria, the vice rector, Segundo Montes, (a sociologist  and expert on human rights); Ignacio Martin- Baro (a creative social psychologist), Juan Ramon Moreno and Armando Lopez (both theologians) and Joaquin Lopez y Lopez (who ran the Jesuit network od education for the poor, Fé y Alegría).  They killed Julia Ramos and her daughter Celina who had asked to stay in the Jesuit compound for safety, as the bullets were flying outside. Sadly, t was Julia’s husband, Obdulio the caretaker, who found  his wife and daughter and the Jesuits dead in the morning.

The Jesuits had all been taken out into the yard and were shot while they lay face down. Maybe their assassins were afraid to look them in the face, but maybe also, in making them lie down, they were saying you will no longer stand up to speak for people like Julia and Celina.  Of course they were killing people, Ellacuria was regarded as particularly dangerous, but they were also trying to kill a university, by taking out its most prominent teachers and administrators.

In Central America, when someone was killed by the forces of oppression, there is a ceremony where their name would be read out, and someone would step forward and say presente.  Or the whole congregation would say it together.  The identity of the one killed is carried on in the life of another. When our brothers were killed, the call went out for people to come to the UCA (University of Central America) to carry on their work. People from all round the Society of Jesus came forward so that the work of the university could continue. And so it has, not without problems but it has continued.

The crucifixion of Jesus was an attempt not just to kill him,they wanted to annihilate him, reduce him to nothing,  to make him forgettable, not worth remembering. People will move on to something else. But Jesus was God’s way of saying presente to our broken and shattered world. God’s remembering of Jesus is the resurrection, and we are reminded in the Mass of the death and resurrection of Jesus which was how he stood up and continues to stand up for us. He is waiting for us to step into the space created by his death and longing to hear us say presente.

A reading from the Catechesis of St. Cyril of Jerusalem.           The Twofold Coming of Christ.

We preach not one coming only of Christ, but a second also, far more glorious than the first. The first revealed the meaning of his patient endurance; the second brings with it the crown of the divine kingdom.

          Generally speaking, everything that concerns Our Lord Jesus Christ is twofold. His birth is twofold: one, of God before time began; the other, of the Virgin in the fullness of time. His descent is twofold: one, unperceived, like the dew falling on the fleece; the other, before the eyes of all, is yet to happen.

          In his first coming he was wrapped in swaddling clothes in the manger. In his second coming he is clothed with light as with a garment. In his first coming he bore his cross, despising its shame: he will come a second time in glory accompanied by the  host of angels.

          It is not enough for us, then, to be content with his first coming; we must wait in hope of his second coming, ‘Blessed is he who comes in the name of the  Lord,’ we shall repeat at his last coming. running out with the angels to meet the Master we shall cry out in adoration, ‘Blessed is he who comes in the name of the Lord.’

          The Saviour will come not to judge again but to call to judgment those who called him to judgment. He who was silent when he was first judged, will indict the malefactors who dared to perpetrate the outrage of the cross, and say, ‘These things you did and I was silent.’

          He first came in the order of divine providence to teach people by gentle persuasion; but when he comes again they will, whether they wish it or not, be subjected to his kingship.

          The prophet Malachi has something to say about each of these comings. ‘The Lord whom you seek will suddenly come to his temple.’ That is his first coming.

          Again of his second coming he says, ‘And the angel of the covenant whom you seek.  Behold, the Lord Almighty will come: but who can stand the day of his coming, and who can stand when he appears ? For he is like the refiner’s fire and the fuller’s soap;he will sit like a refiner and a purifier.’

          Paul pointed out the two coming when he wrote to Titus,

‘The grace of God has appeared for the salvation of all people, training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in the world, awaiting our blessed hope, the appearing of the glory of our great God, and Saviour Jesus Christ.’ You see how he has spoken of the first coming, for which he gives thanks, and of the second to which we look forward.

          Hence it is by the faith we profess, which has just been handed on to you, we believe in him ‘who ascended into heaven and took his seat at the right hand of the Father. He will come again in glory to judge the living and the dead; and his kingdom will have no end.’

          Our Lord Jesus Christ will, then, come from heaven. He will come in glory at the end of this world on the last day. Then there will be an end to this world, and this created world will be made new.

St. Paul’s Letter to the Philippians

Structure of the Letter.

          Introduction 1.1 - 11.

          Part I. News and instructions  for the community. 1.12 - 3.1.

                   News of Paul’s personal condition 1.12 - 26.

                   Instructions for the community 1.27 - 2.18

                             Steadfastness      1.27 - 30.

                             Harmony             2.1 - 2.

                             Humility              2.3 - 11.

                             Obedience and selflessness  2.12 - 18.

                   News about  Timothy & Epaphroditus 2.19 - 3.1.

          Part II Paul’s example to be followed - Salvation. 3.2 - 4.9.

                   Beware of dangers from outside 3.2 - 4.3.

                   Counsels of harmony, joy, and peace. 4.4 - 9.

          Part III Paul’s gratitude for aid and concern 4.10 - 20.

          Conclusions                 4.21 - 23.

Philippi was an important commercial city, evangelised by Paul on his second missionary journey in AD  50. He writes to them from prison in Ephesus in AD56. The tone of the letter is warm and affectionate, he thanks them for their generosity, ands sends back to them his helper Epaphroditus who had been sick. Though he is in prison his outlook is optimistic.

          “  My chains, in Christ, have become famous, not only over all the Praetorium, but everywhere…” (chapter1.verses 13-14)

He also muses over death:

          “ I am caught in this dilemma: I want to be gone and be with Christ, which would be very much the better, but for me to stay alive in this body is a more urgent need for your sake.” (1.23-24)

He wants Christians to live blameless , shining lives, but is also aware of the problems. There are internal divisions and tensions, in the face of which he encourages  humility with the famous hymn focussing on the humility of Jesus:

          “His state was divine , yet he did not cling

          to his equality with God

          but emptied himself to assume the condition of  a slave …” (2.6-11)

There is also external opposition and some persecution, again he gives encouragement:

          “It will be a sign from God that he has given you the privilege not only of believing in Christ, but also of suffering for him as well.” (1.29)

Some Christian visitor to Philippi were Judaizers, they were converts from Judaism but he still wished Christians to adopt Jewish ways, Paul strongly opposes them, drawing attention to his own Jewish background.:

          “ I was born of the race of Israel and the tribe of Benjamin, a Hebrew born of Hebrew parents, and I was circumcised when I was eight days old. As for the Law, I was a Pharisee; as for working for religion, I was a persecutor of the Church; as far as the law can make you perfect I was faultless.” (3.5-6)

Finally he reveals how Jesus Christ is everything to him, in a famous passage:

          “ ….I believe that nothing can happen that will outweigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Christ and be given a place in him.” (3.7-8)

                                                                   Jim Henderson S.J.

1^st/2^nd November       ST.CHARLES  BORROMEO 

On 4^th November we celebrate the feast of St. Charles Borromeo.

Charles was born in Northern Italy in 1538 , son of Gilberto and Margaret Borromeo;  Margaret was of the Medici family and her younger brother became Pope as Pius IV. Charles  was made a cardinal by his uncle at the age of 22 and took part in the third and final session of the Council of Trent (1562-1564). He was ordained a priest in 1563 and  named Archbishop of Milan in 1564.

          The diocese of Milan was in a deplorable state, not having had a resident bishop for eighty years. He set about radical reforms in his diocese inspired by the decrees of the Council of Trent. Sunday schools for children were set up, seminaries founded, and great attention was given to public worship. The priests of the diocese were expected to live lives of selfless devotion, with a particular concern for the poor and needy. Once during a harvest failure he fed 3000 people every day for three months. He had a speech impediment which he managed to overcome, however, he was never a fluent preacher, but made up for it with tremendous conviction. His confessor was Dr. Gruffyn Roberts a Welshman and author of a famous Welsh grammar;  another Welshman, Dr. Owen Lewis was vicar general of his diocese.

          Not surprisingly his reforms met with opposition and members of one religious order the Humiliati, attempted to assassinate him. However, he carried on tirelessly implementing  the reforms of the Council of Trent, travelling the length and breadth of his diocese., and once visiting Switzerland as legate of the Pope. Milan suffered from the plague from 1576 to 1578,and during that time Charles ran up enormous debts in order to provide help and succour for the plague’s victims. He tore down banners in the cathedral using  them to make clothes for those who were afflicted, and opened houses outside the city as places of refuge. He personally attended to the sick and the dying and  chided the civil authorities, reminding of their duty towards their fellow citizens.

          Among Jesuits he met were  St. Edmund Campion on his way to the mission of England, where he would be martyred in 1581,and St. Aloysius Gonzaga to whom he gave his First Holy Communion.

          Tired out by all his efforts his health began to suffer. He was making his retreat outside Milan when he was taken ill on24^th October 1584, he returned to the city on All Souls’ day having celebrated Mass for the last time in his birthplace the day before .

He died on 4^th November and was canonised in 1604.

He was  a great saint, a  pastor, devoted to the service of his people.

Prayer:

Lord,

keep alive in your people

the spirit you gave to your bishop St. Charles Borromeo.

Shape and renew your church

until it bears the image of Christ,

and shows his true likeness to the world.

4^th/5^th October            The Marist Brothers

In any country torn apart by war and revolution it is the poor who suffer most. This is true today and it was true for the France of the early nineteenth century. Political factions wanting either the restoration of the republic, the monarchy or the Napoleonic empire, fought with each other to gain power. The poor were left mainly to their own devices. Inevitably, the Church, itself just recovering from the ravages of the Revolution of 1789, had to step in to provide what was needed. One of the most basic needs, a need especially desperate in rural areas, was the education of children in religious and secular subjects.  It was in this field that a young, newly-ordained priest in the mountainous area south-east of Lyons saw the opportunity of putting into effect a long-considered project.

As a seminarian Marcellin Champagnat realised that communities of Brothers would be one of the most effective ways of catechising the poor in the France of the early 1800s. His fellow-seminarians, exasperated at constantly hearing this from him, eventually told him he should start a group of Brothers himself. Within a year of his ordination in 1816, Marcellin gathered together a small group of young men and began to form them into Little Brothers of Mary. This nucleus was to grow into the four thousand strong Institute of Marist Brothers working today in seventy-six countries around the world.

This year, 2008, sees the 150^th anniversary of the arrival of the Marist Brothers in Scotland. Three Brothers had been sent to the east-end of London in 1852 to found the first Brothers’ community outside France. In 1858, at the request of Bishop Murdoch, Vicar Apostolic of the Western District of Scotland, Brothers Procope, Tatianus and Faust arrived in Glasgow from London to open a primary and ‘middle’ school. A combination of vocations from the local population, active recruitment in Ireland and Brothers being sent from France and Belgium, led to a rapid expansion of the Institute in Scotland. Perhaps the best-known of the Irish-born recruits (although he had been working in Glasgow before joining the Institute) is Brother Walfrid, who founded Celtic football club in 1888. By the 1860s the Brothers had opened a school in Dundee. There was also a short-lived period (1877 – 1888) when the Brothers were in charge of St Mary’s School in Broughton Street, Edinburgh. A series of disagreements with the priest-manager of the school led to the Brothers’ withdrawal from the capital. In 1875 the founding of the boarding-school, St Joseph’s College, took place in Dumfries. There is a proud tradition of missionary work of Scottish Brothers over the years in various parts of the world. Today, in common with most Religious Congregations, the Marist Brothers are a dwindling and aging presence in Scotland, with just over twenty Brothers remaining, almost all of whom are in Glasgow.

For Marist Brothers, spirituality is the foundation of their lives. Everything they do, the very men they try to be, is based on Mary’s “Yes” at the Annunciation. This was a “Yes” without conditions, without clear insight into the future, but based on a loving trust in God’s goodness. “Community” is an essential element of Marist spirituality. This is not just in the sense of the other Brothers with whom one lives, but it is extended to include everyone with whom the Brother comes into contact. A Marist Brother tries to bring community to the lives of others. Like the presence of Mary in the early Church, a Marist Brother’s presence will often be quiet and unnoticed. The uneducated, the unloved, those without hope, will be the special focus of the Brother’s attention. In difficult times, the Marist Brother will try to be like Mary on Holy Saturday – the one waiting in faith, trusting in God’s promises.

Further information on the Marist Brothers may be obtained from Brother Colin Chalmers FMS, Marist House, 10 Partickhill Road, Glasgow G11 5BL.

In the 1950s a Spanish priest called Gabril Calvo  devised a programme of talks for married couples which ended in questions for the couples.They were encouraged to be as honest and open as possible with one another. He called this “Encuentro Conjugal” - Marriage Encounter . This was developed within the Catholic Family Movement in Spain and from there to Central and South America.In 1967 at Notre Dame University in Indiana,USA, a Mexican couple and an American priest presented the experience to the Catholic Family Movement Conference. Attending was a New York Jesuit and  psychologist.He was quick to spot the potential of Calvo’s ideas.In 1968 Fr.Chuck Gallagher gathered 7 couples with him in New York Long Island and they worked their way through what was to become the core of the Marriage Encounter Weekend. They constructed a 44 hour Weekend experience based on Calvo’s dialogue technique and within the Church’s teaching on marriage as a sacrament. They decided to take this weekend to the rest of the United States and beyond. This was the beginning of Worldwide Marriage Encounter.

By 1970 the movement had spread across the States and into Canada. To make this possible certain couples and priests were selected each weekend to receive further training to become what were to be known as “team couples” and “team priests”.

In 1971 Cardinal Suenens of Belgium took part in a weekend in the U.S. He then arranged for the weekend to be given in Belgium. A year later the weekend was taken to England and Ireland. By 1976 efforts were underway to bring the ME Weekend to Scotland. Both England and Ireland were involved in recruiting couples and priests. The first Weekend in Scotland was presented at the Passionist House at Coodham near Kilmarnock.The team couples and priest came from Northern Ireland. By 1978 Scottish couples and priests were presenting weekends and expansion was very rapid for the first few years. Things have slowed down somewhat in the 1990s and subsequently but  by 2008 Scotland has had 128 weekends with some 1500 couples and 134 priests and religious taking part. 5 Scottish bishops attended the Weekend during the 1980s and 1990s.

Since 1968 Worldwide Marriage Encounter has become just that, worldwide. It is present in all the Continents . Today it is expanding mainly in Africa ,Asia and South America. In Europe, Spain and Italy are still very strong while progress is being made in countries in Eastern Europe which were previously Communist. Over 100 countries worldwide have been reached. In 2007 there were just over 2000 Marriage Encounter Weekends throughout the world with 30,000 couples and 500 priests and religious taking part.

Solving individual marital problems has never been the goal of Worldwide Marriage Encounter. Instead , during the Weekend a husband and wife are given the opportunity to share the emotions that are so often kept buried inside. They are taught how to make such communication a part of everyday life. Marriage Encounter emphasises the beauty of totally belonging to each other. It teaches that marriage is a joyous celebration of God’s Plan for men and women. Marriage is a Sacrament in which the love of the couple is a sign of God’s  love for His Church. Married couples are called to live out this sacrament in and for the Church.The priest and religious in their sacrament of Holy Orders are similarly committed to the other for life. In their case they are betrothed to their people or  community and they need to be in relationship with them – to be open and loving – and , in return , to be loved  by their people or community.

Marriage Encounter’s stated aim is the renewal of the sacraments of matrimony and holy orders in and for the Church. An important element of the Weekend is the encouragement to be apostolic. This has led to many programmes being developed – for engaged couples, for Widowed, Separated and Divorced(Beginning Experience), parenting, for young adults(Choice) ,school children (Matrimony –Jesus Calls Us To Love). A more recent development from Canada is  a programme for couples with serious problems (Retrouvaille- Rediscovery).

Mount St Mary’s College (the Mount), a private mixed day and boarding school for 400 pupils aged from 11-18, is situated just south of Sheffield on the edge of the Peak District. The school was opened in 1842, although it can trace its routes back to 1620, when the Jesuits felt that it was necessary to form a mission in the north east of England at a time when the Penal laws were fully implemented against Catholics.

Even now, there is a sense of mission in this part of England that statistically has some of the lowest rates of church attendance in the country. Many parents are drawn to the school for its Catholic ethos, yet Catholic pupils form a minority of the school’s intake. All pupils, both as a whole school and as year groups, regularly attend Mass, celebrated by Father Michael Beattie SJ (parish priest at Lauriston in the 80s). Based at the school since 2006, his other role, as leader of the Apostleship of Prayer, takes him all over the country, and so the pupils’ spiritual needs are met on a daily basis by the school’s resident lay chaplain, Ed Pike, who also organises retreats for every year group and coordinates the school’s charity work.

Boarders celebrate Mass every Sunday with Father Peter Knott SJ, chaplain to the Mount’s nearby preparatory school, Barlborough Hall. Since the school’s founding, the boarding community has gathered on Saturdays at 6pm in front of the statue of Our Lady of the Mount for “Shrine”, where we recite a prayer of dedication to Our Lady and sing the Salve Regina. The boarding community has a much higher proportion of Catholics than the general school population, many of our boarders coming from traditional Catholic countries.

As a Jesuit school, the Mount follows the Characteristics of Jesuit Education first laid down by St Ignatius, at the heart of which is the notion that each individual has unique talents that should be developed. Visitors to the school are often struck by this ideal when they see how it impinges on the life of the whole school. Pupils are encouraged to participate in a wide range of activities outside the classroom, ranging from drama to creative media and fencing to rugby. 210 pupils – more than half the school- participated in a recent concert that featured 12 different music groups including the chamber choir and flute group right through to the jazz band and barber shop quintet.

Sport, particularly rugby, has always been an important part of life at the Mount. Last year a new £1 million pound track and pitch facility was opened, used not only by pupils but also by the wider community. One of the challenges currently facing public schools is the need to prove public benefit and justify our charitable status, and allowing others to use our sports facilities is one of the ways in which the Mount achieves this.

We also encourage our pupils to live out the ideal of “men and women for others”. Recently, two of our sixth-formers decided to organise a week of fundraising events in aid of Cancer Research, and persuaded fellow pupils to part with £2000. Fundraising is ongoing throughout the year though, with a particular focus being the Jesuit-run Chikuni parish in Zambia, while other pupils participate in voluntary work.

The headmaster at the Mount is himself a product of Jesuit education. Mr Laurence McKell attended St Aloysius, Glasgow, in the Seventies, and was Deputy Head at Stonyhurst College, Lancashire. Because of the Characteristics of Jesuit Education, his pupils’ experiences, and the expectations placed on them, are in many ways the same as he experienced, no matter what current fashion is promoted by successive governments.

Former pupils of Jesuit schools will remember being taught to head written work with AMDG (Ad Maiorem Dei Gloriam –for the greater glory of God) and this is still the case today. It means that pupils always remember that the work they do in class and at home is an offering to God, and that what they produce should always be their best work. The school has a wide ability range but aims to stretch every pupil – two Rhetoricians (Sixth Formers) have Oxbridge offers this year. The Mount is known for its friendliness and visitors are always welcome. En suite accommodation is available for groups who use the school’s facilities during holidays.

EXPOSITION OF THE BLESSED SACRAMENT

‘Take this, all of you and eat it – this is my Body … Do this in memory of me’.  Clearly, our Lord’s intention in instituting the Eucharist was that by sharing this Bread and this Cup, his very life,  we should share in the mystery of his death and resurrection.  The Eucharist is nourishment for eternal life.

‘The primary reason for reservation of the Blessed Sacrament is for the administration of Viaticum; the secondary purposes are for the distribution of Communion outside Mass and  for the adoration of our Lord Jesus Christ hidden under these appearances’  (Instruction Quam plurimum 1949).  ‘The reservation of the Blessed Sacrament for the sick led to the praiseworthy custom of adoration’ (Pius XII Mediator Dei 1947).  But the practice of adoration of the Blessed Sacrament should in no way obscure the desire of Christ … to be present to us as our food, medicine and comfort (Instruction Eucharisticum mysterium 1967, quoting Pius X).

So when we worship our Lord in the Blessed Sacrament reserved in the tabernacle or exposed on the altar, we are invited to a spiritual communion with him that culminates in sacramental Communion.  It is at Mass above all that Christ is present, in the people, the priest, the Word and in a unique way in the Eucharist.  (Eucharisticum mysterium). 

‘The same piety which moves the faithful to eucharistic adoration attracts them to a deeper participation in the paschal mystery.  It makes them respond gratefully to the gifts of Christ who by his humanity continues to pour divine life upon the members of his body.  Living with Christ the Lord, they achieve a close familiarity with him and in his presence pour out their hearts for themselves and for those dear to them; they pray for peace and for the salvation of the world. Offering their entire lives with Christ to the Father in the Holy Spirit, they draw from this wonderful exchange an increase of faith, hope and love.  Thus they nourish the proper disposition to celebrate the memorial of the Lord as devoutly as possible and to receive frequently the bread given to us by the Father.’ (Decree on the Worship of the Eucharist outside Mass 1973).  

The worship of our Lord in the Blessed Sacrament is a centuries-old part of Catholic practice, witnessing to our belief in the real presence of Christ in the Eucharist.  It enables us to penetrate more deeply into the meaning of the eucharist we have shared at Mass; it helps us to appreciate more and more fully his greatest gift, to receive him with greater devotion and to go out united with Christ, to witness to him in the midst of human society – to be the presence of Christ in the world.  Of course, we are not to think that exposition of the Blessed Sacrament is somehow a more meritorious or a more efficacious means of offering prayer and worship to the Lord than is attendance at Mass itself.  It simply gives us weak human beings more time and opportunity to taste and savour the riches of the communion with Christ that is offered to us in the Mass.     

Here at the Sacred Heart, we have Exposition of the Blessed Sacrament every Saturday from 5.00 until 6.20 p.m., and on First Fridays after the evening Mass until 9.15 p.m.  These are special times when we can thank God for the gift of the Eucharist and unite our hearts with the intentions of Jesus who died and rose again for our salvation.  It would be an excellent way of celebrating Lent to take part sometimes in these special hours of prayer.  And remember, too, that the Church is open all day from Monday to Saturday, and, especially if you cannot get to Mass daily, a short visit can be a wonderful way of uniting ourselves with Jesus in the Blessed Sacrament.

Christmas Beyond

A message from Church Leaders in Scotland

Peace be with you!

We’re often told that Christmas is stressful for some and lonely for others and too much of a spending frenzy for the majority.  It needn’t be.  Christmas is also a time when we look beyond ourselves and when deep down we want only the best for those closest to us and for all who are in need in our world.

It is a time to hear again the familiar story of the birth of Jesus Christ.  A time when we long for peace on earth and goodwill among all people.

But Christmas is more than simply the celebration of the birth of a baby.  The story takes us beyond the glitter and the tinsel and the lights to something much deeper.

Most of us experience a sense of awe and wonder when we stand at the foot of a cradle and gaze on a newly born baby.  As we see the crib scenes in the centres of our cities, towns and villages, we are moved again by the memory of that experience.  And as we feel it, we are invited to look beyond the baby, to catch a glimpse of God whose gift is hope; the hope of peace and goodwill, of beauty and love.  We are invited to look beyond what we see, however bleak it might seem, to discover signs of goodness and beauty, of hope, of joy, wherever people are trying to do their best.

The Christmas story tells us about people trying to do their best in a pretty bleak situation – a couple forced to go to another town for a census, a man trying to do his best for a woman to whom he was engaged and who was heavily pregnant, but not by him, and an innkeeper trying to do his best for the couple when all the accommodation in town was taken.  And, in this very human drama, the birth of a baby.

Then there is the unexpected invitation to the shepherds, an invitation to us all, to go and see in the new-born child the signals of hope for all the earth – to see love and joy and goodness and beauty, the signs of God’s presence on earth and the gift of hope and peace and goodwill among all people.

At times it is hard not to feel down-hearted when our best does not seem good enough: when things go wrong with our relationships despite our best intentions; when tragedy hits families or communities both near and far; when so much of our news is about violence, destroying people and our environment.

Christmas is a time for looking beyond these to see goodness and beauty in those around us; to look at tragedy and see the stories of kindness and compassion that carry with them the hope of life beyond the darkness; to look at the violence and see the efforts made to change these patterns and see in them signals of hope for a safer world; to look at our environment and see the beauty that is there and to hear the call for green alternatives as signals of hope for our planet.

When we accept the invitation to look beyond the surface, we become open to signals of hope for ourselves, our families and our world.  This is part of God’s gift that is celebrated at Christmas but which does not stop there.  God invites us to look beyond. 

May we all share God’s gift of love and hope this Christmas and in the year that lies ahead.

Signed by Cardinal Keith Patrick O’Brien and leaders of the Church of Scotland, the Scottish Episcopal Church, the Methodist Synod, The Religious Society of Friends, the Salvation Army, the United Free Church of Scotland, the United Reformed Church Synod of Scotland and Action of Churches Together in Scotland.

11^thh /12^th August 2007   THE POOR CLARES   

Clare – Chiara di Favorone – ‘clear-shining-light’, was born in 1194 in Assisi, Italy.  Her family was noble and rich but with no title of nobility.  When she was 17 she heard and saw St Francis preach.  Five years before this, Francis had been wholly converted to gospel living, following the poor Jesus in complete poverty both material and spiritual.  His ideals and personality so drew and inspired Clare that she sought his direction and counsel, which, a year later (Palm Sunday, March 1212), resulted in her leaving her home secretly with a companion, to follow St Francis.  At the Chapel of the Portiuncula around which they lived, Francis and his Brothers were keeping vigil and with lighted candles welcomed Clare.  Francis cut off her long, blond hair and clothed her in a poor, simple, brown tunic, tied around the waist with a piece of rope, similar to that which his own Brothers wore.  This may have appeared as the extravagance of youth, only it was the beginning of a life of total and intense commitment to following the Gospel. He placed her first in one Benedictine monastery then in a Beguinage. 

Clare felt that in these established places she could neither settle nor follow Francis’ ideals of complete poverty.  At the end of April he led her and her first companions (others had now joined her including her sister Catherine [St Agnes of Assisi]) to San Damiano, a small chapel which soon after his conversion he had helped to rebuild.  Here she lived until she died 40 years later having put down “the anchor of her soul”. 

In 1216 she obtained for her community the Privilege of Poverty, which was the privilege of owning nothing. When Clare was around 30, her health broke due to fervent austerity which St Francis had forced her to temper – only too late.  She endured 28 years of continual illness.  Her lifelong concern was to have confirmed by the Pope himself both Francis’ and her ideals of complete poverty for the Poor Ladies of San Damiano.  A few days before she died, the Pope who happened to be near Assisi, visited her and ratified the Rule and Form of Life which she had written, confirming the Privilege of Poverty.  She died towards dawn on 11^th August, aged 59, and was canonised two years later. 

Even in her lifetime there were almost 100 monasteries dedicated to living the gospel under her and Francis’ inspiration.  To this day her spirit lives.  There are almost 900 monasteries, spread over every continent. St Clare is usually depicted carrying a Monstrance.  Her devotion to the Blessed Sacrament has meant that daily Exposition of the Blessed Sacrament has been a special devotion of many Poor Clare communities throughout the world.

Poor Clares have been in the Archdiocese of St Andrews and Edinburgh since 1895, at Liberton until 1992 and since then at Humbie in East Lothian. 

4th/5th August 2007      THE TRANSFIGURATION  

On Monday 6th August we celebrate the feast of the Transfiguration of Our Lord.

A reading from a sermon of Anastasius of Sinai on the feast of the Transfiguration.

Jesus  revealed this mystery to his disciples on Mount Tabor. In their company he had spoken of the kingdom and of his second coming in glory, but perhaps they remained uncertain about the kingdom he had announced. Now, to lead them to firm and profound faith and draw them by means of present events to belief in things to come, he manifested himself to them in glory on Mount Tabor giving them  a divine revelation, a foreshadowing of the kingdom of heaven. It was as if he said  So that you may not fall into disbelief as time goes by, now, at this moment, there are some standing here who will not taste death before they see the Son of Man coming in the glory of his Father.

To show that it was well within Christ s power to do what he willed, the evangelist says:  After six days Jesus took with him Peter and James and John his brother and led them to a high mountain apart. And he was transfigured before them, and his face shone like the sun, and his garments became white as light. And behold there appeared to them Moses and Elijah, talking with him.

These are the miracles of our present feast, this is the mystery that is now accomplished on the mountain for our salvation. For it is this celebration, this feast of Christ, which has brought us together

Here today. In order to penetrate into the heart of these awe-inspiring mysteries with the disciples Lord chose, let us listen to

The holy voice of God which summons us from n high, from the mountain top.

There we must hasten - I make bold to say - like Jesus who is our leader and has gone before us into heaven. here, with him, may the eyes of the mind shine with his light and the features of our soul be made new; may we be transfigured with him and moulded to his image, ever becoming divine, being transformed into an even greater degree of glory.

Let us run there, eager and joyful, and let us be enveloped in the cloud, like Moses or Elijah, or James and John. Be like Peter, rapt at the divine vision, transfigured by the glory of the transfiguration,

Lifted high above the things of this world. Let us leave the flesh the creation behind and turn to the Creator, to whom Peter in ecstasy said: Lord  it is good for us to be here.

Yes indeed, Peter, it is good for us to be here with Jesus and to remain here for ever. What is more blessed, what is more sublime, what more exalted than to be with God, to be shaped to his likeness, to dwell in the light? Since each of us has God within him and is transformed into his divine image, let us cry out in joy:
It is good for us to be here.  For here is all light, and joy, and happiness, and bliss; here the heart is at rest, in peace serene; here we behold Christ our God here he comes to dwell with the Father,

And as he enters he says:  Today salvation has been brought to this house; here with Christ are the countless treasures of eternal blessings; here are the beginnings  of the age to come, here we see it reflected as in a mirror.

22nd/23rd July 2007      ST.JOACHIM & ST.ANNE

On Wednesday 26th July we celebrate the feast of St. Joachim and St. Anne parents of Our Lady. This is an extract from the sermons of St. John Damascene.

Since the virgin mother of God was to be born of Anne, nature did not dare to anticipate the seed of grace, but Anne remained barren till grace produced fruit in her. For it was proper that she, from whom was born the first born of all creatures in whom all things hold together, should be the first born of her mother.

O blessed couple, Joachim and Anne! All creation is in your debt. For through you it presented the noblest of gifts to the Creator, namely a spotless mother, who alone was worthy for the Creator.

Be glad Anne, O barren one who did not bear; break forth and shout, you who are not in travail. Rejoice, Joachim, because from your daughter, to us a child is born, to us a son is given; and his name will be called Wonderful Counsellor, Salvation of the Whole World, angel, Mighty God. That child is God.

O blessed couple, certainly the most free from sin, Joachim and Anne! From the fruit of your bodies you are known, just as the Lord somewhere said:  by their fruits you shall know them.  You adopted a pattern of conduct such as was pleasing to God and was proper in consideration of her life who was sprung from you. By your pure and holy way of life you brought up that jewel of virginity, she who before giving birth was a virgin, who while giving birth was a virgin and who after giving birth was ever a virgin; yes, she who was always unique, who was to cherish virginity in mind, in spirit and also in body.

O couple most pure, Joachim and Anne! While maintaining that chastity prescribed by the law of nature, through divine assistance you accomplished things beyond nature: you begot for the world the Virgin Mother of God. While you led  a dutiful and holy life in this world you produced a daughter greater than the angels, who is now mistress of the angels. O most beautiful and fair maiden! O daughter of Adam and mother of God! Blessed are the loins and the  womb from which you sprung! Blessed are the arms which bore you! Likewise the lips to which you granted  the pleasure of your innocent kisses - your parents  lips only so that you might foster your virginity in all ways. Make a joyful sound to the Lord, all the earth; break forth into joyous song and sing praises. Raise up your voice, raise it up, do not be afraid.

14th/15th July 2007     THE BOOK OF EXODUS  Jim Henderson S.J.

For the next two and a half weeks our weekday readings come from the Book of Exodus. This is one of the most important books of the Old Testament dealing with the call of Moses, the movement of the Jewish people from Egypt (the Exodus), the Covenant  and the giving of the Ten Commandments. It is divided into six sections:

The Jewish people in Egypt(1.1 - 12.36)

The Jewish people had gone to Egypt centuries before and had prospered and been accepted; however, they were now  being persecuted by a new Pharoah, who had given instructions that every male Jewish baby should be killed at birth. Moses survives and is brought up by the Pharoah s daughter(2.1-10)However,he kills an Egyptian he sees beating  a Jew and has to flee.(2.11-22)

He encounters God in the burning bush(3.1-6) and is called to lead his people out of Egypt (3.7-20).He is nervous about his ability to speak well and is instructed to use his brother Aaron as his mouthpiece (4.10-17)The Pharoah is reluctant to let the Jewish people leave so Egypt is visited by a series of plagues - mosquitoes, locusts, frogs and others(7.8-10.29) The tenth plague is announced as the death of all the first-born in Egypt(11.1-10)

How are the Jews to escape? they are ordered to take an animal, sheep or goat, slaughter it and smear the blood on their doorposts, this sign will protect them. They are also told to eat the animal and have a feast to be known as the Passover (12.1-34)

This Passover is celebrated by Jewish people to this day and is strongly related to our celebration of the Eucharist.

The Wandering(12.37-18.27)

The  Pharoah agrees to let the Jews leave and so they set off; however, he then changes his mind and sends his army in pursuit((13.17-14.14) They come to the Sea of Reeds, Moses orders the sea to part in the middle and the Jews cross in safety; however, when the pursuing Egyptians come to cross the sea returns to its normal position and the Egyptians are drowned(14.15-31)The Jews then spend some time in the desert on their way to the land God has promised them. During this time they are miraculously fed by manna and quails(16.1-36)

The Covenant(19.1-24.18)

When they come to Mount Sinai God tells them that they are a chosen people and makes a Covenant with them; they are also given the Ten Commandments.

Instructions on the building of the sanctuary and its ministers(25.1-31.18)

Detailed instructions are given on the construction of the tent, the tabernacle and the ark of the covenant. Aaron and his sons are appointed priests.

The Golden Calf(32.1-34.35)

While Moses is away, the people become impatient and revert to idolatry. When Moses descends from the mountain he is deeply angry at this behaviour and breaks the tablets on which the ten commandments are written(32.15-24) Moses prays to God and the Covenant is renewed.(33.12-34.28)

The fulfilment of the commands(35.1-40.38)

The instructions referred to earlier are now carried out and God takes possession of the Sanctuary.

30thJune/1st July   ST.THOMAS   

On Tuesday 3rd July we celebrate the feast of St. Thomas, apostle.

A reading from the homilies of St. Gregory the Great on the Gospels.

 Thomas, called the Twin, who was one of the twelve, was not with them when Jesus came.  He was the only disciple missing. When he returned he heard what had happened but he refused to  believe what he heard. The Lord came once more and offered his side to his sceptical disciple to be touched; and he showed his hands and the scars of his wounds and he healed the wound of Thomas  unbelief.

   What conclusion, dear brethren , do you come to? Surely it was not by chance that this chosen disciple was missing in the first place? Or that on his return he heard, that hearing he doubted, that doubting he touched, and touching he believed? It was by divine dispensation and not by chance that things so fell out. God's mercy worked wonderfully, for when that doubting disciple touched his Master s wounded flesh he cured the wound of our disbelief. His scepticism was more advantageous to us than the faith of the disciples who believed. Inasmuch as he came to believe by actually touching we can lay aside all doubt, for our faith is made whole. So this doubting disciple, who actually touched, became a witness to the reality of the resurrection.

      Thomas touched him and cried out:  My Lord and my God.  Jesus said to him:  Because you have seen me, Thomas, You have believed.  The apostle Paul said:  Only faith can guarantee the blessings that we hoped for, or prove the existence of the realities that remain  at present unseen.  It is abundantly clear that faith provides the proof for those things that cannot be seen; visible things do not require faith, they command recognition. Inasmuch as Thomas saw and touched, why was it said to him:  Because you have seen me, you have believed.  What he saw was one thing; what he believed, another. A mortal man could not have seen God. Thomas saw a man but by his words,  My Lord and my God , he acknowledged his divinity. It was by seeing that he believed for he recognized the reality of the man and cried out that he was God, although he could not see God.

     What follows is a source of great joy:  Blessed are they who have not seen but have believed.  This expression makes special reference to us for we have not seen him in the flesh but we know him in the mind. So, if we put our faith to the proof by good works, we are blessed. He who gives expression to his faith is a genuine believer. St. Paul says of those whose faith is merely nominal: They profess their faith in God but their actions give them the lie.

For this reason James says:  Faith without works is dead. 

Prayer:

Father, Let our celebration of the feast of St. Thomas the apostle be the source of his unfailing help and protection.
Fill us with your life-giving grace through faith in your son Jesus, whom Thomas acknowledged to be his Lord and God.
This prayer we make through Christ our Lord. Amen.  

June 23/24 2007 Zimbabwe Jesuits’ plea for help   Bernard Walker SJ   

‘It is extremely difficult keeping a boarding school running.  There are food shortages, frequent power cuts, huge inflation (officially stated to be 2200%, but in reality much higher) and daily price rises.  To give you an example, we are looking for a canopy for a lorry we were donated.  In January it cost Zim$7 million.  A couple of weeks ago it went up to $186 million.  And when I asked on Thursday, it had shot up to $500 million.  It is very difficult to plan or budget in such a situation….’ 

This is how Father Roland von Nidda SJ described the situation at St Ignatius College, Chishawasha, outside Harare in Zimbabwe when he wrote to me on 14 May.  I had asked Fr Tim Curtis, head of Jesuit Missions in London, whether there was a missionary enterprise that we as a parish could support on an ongoing basis, and he put me in touch with Fr von Nidda, the Superior at St Ignatius.  He e-mailed me immediately, very grateful for our inquiry, saying that his chief need was for money for Bursaries.  Many of their poorer students are supported in this way, and since fees have to be raised every few months, it is difficult for the Bursary funds to keep pace.  Then, since the fees only cover the basics, such as food, he needs help with finance for maintenance of buildings, machinery etc.  (Teachers, by the way, are paid ‘a miserable salary’ by the Government, and many are leaving for South Africa.)

St Ignatius College, a short drive from Harare near the old mission station of Chishawasha, was founded some 60 years ago for black students at a time when our other school, St George’s College in Harare, was all white.  Now, of course, St George’s is fully integrated, but St Ignatius continues with its original mission, and is recognised as one of the best and most successful schools in the country.

Having discussed it with the Parish Pastoral Council, I have sent to Fr Curtis a first donation of £1000 for St Ignatius College from our Poor Fund.  Such monies are banked in London in sterling until they are actually needed in Zimbabwe to pay a bill.  I hope the parish will agree that this is a good project for us to support, and I would hope to hold some fund-raising events in the near future.  In the meantime, please pray for the work of the Church and of the Jesuits in Zimbabwe. 

16^th/17^th June 2007 HELPERS OF OUR LADY OF LOURDES

Each year in July we help to organise the annual Archdiocesan Lourdes Pilgrimage.  The total number of pilgrims traveling from the Edinburgh area to take part in the pilgrimage can be up to three hundred.  However, our particular focus and area of involvement is in taking a group of sick and disabled pilgrims. 

Normally our sick pilgrims number around 40 people and are looked after by a team of around 100 helpers in one of the purpose built centres in Lourdes (the Accueil Marie St Frai). 

The sick pilgrims are cared for by teams of volunteers.  Together, these teams which consist of women, men, young people, nurses, doctors and clergy, take care of the medical, social and spiritual needs of the sick pilgrims.

Whilst in Lourdes, our sick pilgrims will experience a varied week, and will, participate in international ceremonies, services and various social events.  As you can imagine, this often proves to be a highly valuable and memorable experience for pilgrims – especially those who are sick/disabled and would not have been able to make such a trip without the assistance that we provide.

The group of sick pilgrims can vary in age (anywhere from 18 to 100 years old) and the conditions they suffer from can also be varied – cancer, stroke, MS, and people who have been in accidents – to name but a few.  Our aim is to accept as many sick people as we are able to, assuming their doctor allows them to travel.  Sadly, each year we are approached by people who are terminally ill and we feel a particular responsibility to allow them to experience the Lourdes experience if we possibly can.  In addition, we also try to ensure that people who have never been to Lourdes before have an opportunity to go.

The pilgrimage operates totally through the goodwill of volunteer helpers – we have no paid staff.  This means that we rely on doctors, nurses, male helpers, women helpers, and young people to give up their time and their money to go and help in Lourdes.  Helpers work in shifts in order to provide 24 hour care to the sick pilgrims.  The doctors and nurses duties centre on providing clinical care, and the non-medical helpers generally do anything from helping people to wash/dress in the morning, to chatting to pilgrims, to pushing a wheelchair.

Our aim is that no-one (sick or helper) should be prevented from going to Lourdes due to financial constraints.  Therefore, wherever possible, we provide financial assistance to enable people to get to Lourdes. 

In addition to the pilgrimage itself, the Hospitalité is also responsible for keeping the message of Lourdes alive throughout the year.  This is done by the organisation of Masses and social events.

9th/10th June 2007 THE SACRED HEART  Jim Henderson S.J.

We use the word "heart"  in many ways, we speak of somebody as being kind-hearted or in good heart. It is a profound word and like other such words it is in a sense beyond words. It refers to the whole person, the core of one's being .

How does this idea of heart link up with the Sacred Heart and devotion to the Sacred Heart ?

When we honour the Sacred Heart we are honouring Jesus himself.

In his lifetime he poured out love; love and heart are inextricably linked together.

Jesus shows heartfelt love:

• In Compassion. In his miracles of healing - the ten lepers, the man with the withered hand, people who were paralysed or suffered from epilepsy. He also showed compassion to people who were depressed and had no hope.
• In Forgiveness - the tax collector Zacchaeus,the woman taken in adultery, the good thief on the cross.
• In Challenge- especially in the Sermon on the Mount, inviting people to be what they truly can be.

This outgoing heartfelt love, radical and unconditional, led to opposition and finally to his judicial murder on the Cross. But in a sense the Cross was victory followed by his Resurrection from the dead.

We believe that in that death and resurrection Jesus reconciled all people to God his Father and we speak of that as Redemption or Salvation.

This means that the love coming from Jesus  Sacred Heart is redemptive. And because Jesus is God and Man his divine love takes flesh in his human love.

We honour the Sacred Heart in prayer, devotion, for example at the Holy Hour in front of the Blessed Sacrament, and also in living out our Christian lives.

Like Jesus we need to be people of compassion, being with others at times of difficulty or pain.

Like Jesus we need to be people who forgive, always remembering that forgiveness is a grace and a gift.

We also need to be open to the challenges Jesus offers us, drawing us out to be what we truly can be.

Devotion to the Sacred Heart goes back to the Middle Ages  with the devotion to the wounded side of St. Bonaventure and Julian of Norwich. In the 17th century it was promoted by St. Francis de Sales and St. John Eudes.

But the major development came with St. Margaret Mary Alaquoque who had her first vision of the Sacred Heart in the Convent of the Visitation at Paray-le- Monial in France on 23rd December 1673. She was assisted in the promulgation  of this devotion by the Jesuit St. Claude de la Colombiere.

So as we celebrate this feast on Friday, the patronal feast of our church we say:
O Sacred Heart of Jesus I implore the grace to love you daily more and more.

2^nd/3^rd June    THE SCOTTISH CATHOLIC ARCHIVES

The Archives of the Catholic Church in Scotland are divided between Columba House (the national repository) in Edinburgh and the individual dioceses. The division is different in almost every case, but generally, the Dioceses of Aberdeen, Argyll and the Isles, Dunkeld, Galloway, Motherwell, Paisley and the Archdiocese of St Andrews & Edinburgh have located the bulk of their historical records at Columba House, leaving more current records within the Diocesan Offices. The Archdiocese of Glasgow maintains its own archives.

The Collections

There are over 500 individual collections located at the Scottish Catholic Archives. These are grouped loosely into the categories below. Archive staff have begun a programme of retro-conversion of the manuscript catalogues, which will be available to search online in the future. We are participating in the Scottish Archive Network. A Summary Catalogue is available to download from our website.

Historic Collections: The Historic Collections date from 1177, and are formed mainly from the material which was eventually gathered at St Mary's College, Blairs, Aberdeenshire. The archives of the Church in the post-reformation period were gathered at Scots College Paris, and following the French Revolution, the surviving manuscripts were brought to Scotland, re-united with the materials which had survived and added to by partial archives from the Scots Benedictines in Ratisbon, Royal Scots College Spain, and the Pontifical Scots College in Rome.

National Collections: The Bishops' Conference of Scotland is the permanently constituted assembly of the Bishops of Scotland. To promote its work the Conference establishes various agencies, the most important of which are termed Commissions. The National Collections contain the records of the General Secretariat of the Conference, and the records of agencies and commissions which have chosen to deposit their records.

Diocesan Archives: The Dioceses of Aberdeen, Argyll and the Isles, Dunkeld, Galloway, Motherwell, Paisley and the Archdiocese of St Andrews and Edinburgh locate their historic archives at the Scottish Catholic Archives. Dating from around 1878 (when the Hierarchy was restored in Scotland), but sometimes earlier, these Archives contain the administrative papers of each dioceses and its officials.

Parish Archives: Approximately 100 missions existed in Scotland before 1855, and there are now over 400 parishes (parishes were formally erected in the first few decades of the twentieth century). Parishes throughout Scotland are being encouraged to maintain their archives properly, making deposits with the Scottish Catholic Archives where appropriate. The Bishops' Conference has agreed that all sacramental registers dating from before 1855 should be located centrally at the Scottish Catholic Archives.

Gifts and DepositsThe Scottish Catholic Archives accepts by gift, deposit, loan or purchase, archives which relate to the Catholic Church in Scotland at home and abroad. These collections may be personal in nature, research papers or records of Catholic societies and organisations.

Photographs and PlansPhotographic items can be found throughout many collections, but there has been an attempt to gather together a photographic collection to which the Archive is still adding. There is also a discrete collection of plans and drawings which have been gathered by previous Keepers; this collection is augmented by the plans and drawings contained in the Diocesan Archives.

Columba House Library

Columba House also contains a research library housing some 10,000 books, periodicals and pamphlets which form an invaluable research support tool for readers. Consisting mainly of Catholic and Scottish history texts and resources, the collection is quite ossibly unique in Scotland. Added to the printed materials, over 100 microfilms bring copies of related material to Edinburgh from around Europe, allowing our collections to be studied in a wider context.

Scottish Catholic Archives, Columba House

16 Drummond Place, Edinburgh EH3 6PL

Telephone/Fax: 0131 556 3661  Email: sca@catholic-heritage.net   WWW: www.catholic-heritage.net/sca

Opening hours: Monday-Friday 9.30-1, 2-4.30   Please check for public holiday closure

26th/27th May 2007         PENTECOST    

A reading from the treatise of St. Irenaeus: Against the Heresies: The sending of the Holy Spirit

When the Lord gave to the disciples the power to confer rebirth in the power of God, he said :  Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.

He promised through his prophets that he would pour out this Spirit in the last times on his servants and handmaidens so that they would prophesy. And so the Spirit came down on the Son of God, who became the  Son of man, and with him became accustomed to dwell in the human race and to abide in God s creation, within men and women, working the Father s will among them and making their old natures new with the newness  of Christ.

Luke says that at Pentecost, after the ascension of the Lord, the Spirit came down on the disciples with power to grant all nations entry into life, and to open the new testament. And  so in every language they sang a hymn in unison; for the spirit brought the scattered races together into a unity, and offered to the Father the first-fruits of all the nations.

Therefore the Lord promised to send us the Holy Spirit to make us fit for God s purposes. Just as dry flour cannot coalesce into a lump of dough, so less a loaf, without moisture, so  too we  being many, could not become one in Christ Jesus without the water which comes from heaven. And just as dry soil cannot bear fruit unless it receives moisture, so we, who to begin with are dry wood, can never bear the fruit of life unless the rain from heaven falls upon our wills.

For our bodies through the water of baptism have received the unity which leads to freedom from corruption; but our souls have received it through the Spirit.

The Spirit of God came down on the Lord,  the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and devotion, the Spirit of fear of the Lord.

He gave the same Spirit again to the Church, sending the Counsellor to every nation from heaven, from which the Lord said  the devil was cast down like lightening.  Accordingly we need God's dew, so as not to be burnt up and made unfruitful but rather to have a Counsellor when we have an accuser. For the Lord entrusts to the Holy Spirit his man who has fallen among thieves. Taking pity on him he has bound up his wounds, and given two imperial coins, stamped with the image  of the Spirit and the inscription of the Father and the Son. We are to accept them, and make the coin entrusted to us bear fruit and multiply for the Lord.

18th/19th May THE CARMELITES AT DYSART

The name Dysart means "Desert", which seems appropriate for the situation of a Carmelite Monastery. It was here that St. Serf (d. 543) withdrew for prayer and solitude, using the caves that are now enclosed within our garden. He drew others to join him, forming a kind of religious community. According to tradition, within these caves he had a mysterious battle with the devil from which he emerged victorious. It is said that the powers of evil can never again triumph in this place. The smaller cave would have been the living area and the larger cave the Chapel. This was later known as the Chapel of the Holy Rood.

It is known that, in the Middle Ages, a Dominican Priory stood here. In 1500, one of the St. Clair family built a Church which occupied the area between the caves and St. SerfÕs Tower. The Church was wrecked during the Reformation, but was restored for Protestant Services in 1562 and was used until 1802. Only the ruins now remain, but the Tower was rebuilt and is a striking landmark today.

Dysart House was the home of the Earls of Rosslyn. The fifth Earl sold it to meet his gambling debts and it passed into the hands of Sir Michael Nairn, the linoleum magnate, then to his son. In 1929, it was bought by a friend of the Prioress of Notting Hill Carmel for the purpose of establishing a Carmelite Monastery in Dysart. In June 1931 a small group of Sisters came to open a new Monastery, dedicating themselves wholeheartedly to a very simple life of love and prayer for the needs of the local people, the Archdiocese and indeed the Church and the whole world under the patronage of Our Lady of Mount Carmel.

At that time Dysart and Kirkcaldy were considered a depressed area, with the stamp of poverty and unemployment to be seen on the faces and the lives of the people. The little community shared fully in the poverty of their neighbours and it was only through the generosity of some of these that they managed to survive until they could make a small living out of the baking of altarbreads.

At the time the British Monasteries were founded, religious vocations flourished, often inspired by the Canonisation of St. Therese of the Child Jesus, "The Little Flower" in 1925. By the mid-80Õs these Sisters were growing older and needing care, while few young people were joining the Order. The Dysart Community decided to enlarge their Infirmary to enable them to care, not only for their own invalids, but for Sisters from other Monasteries whose communities did not have the necessary resources. In 1989 the altarbread work was discontinued to allow us to devote more time and energy to the needs of our invalids.

In 1994 we investigated the possibility of making Dysart Carmel a "House of Welcome" for elderly Sisters who were not yet in need of nursing care. This enabled them to make the transition and become integrated into the Dysart community while they were still able to take part in community activities. Then, as they became more incapacitated, all their needs would be met without their having to leave Carmel. After making some necessary adaptations to the house, we began to receive Sisters who asked to come for this purpose. At the same time, younger Sisters came to assist us in the work, some of these remaining to become permanent members of the community. We have a staff of lay carers to help us meet the needs of our invalids while fulfilling our vocation of prayer.

At present we number twenty-two Sisters, some of these receiving varying degrees of care and nursing. As far as possible, our sick Sisters join us for Mass and other times of prayer, as well as for recreation. The household tasks are divided among the more able Sisters and there is a small output of printed cards for Christmas and various occasions.

We are very happy in a lifestyle that is very simple: day by day, moment by moment love of God and "praise of His glory", to quote Blessed Elizabeth of the Trinity, the Carmelite whose Centenary we are celebrating. We are aware of the needs and sufferings of those around us, and this spurs us on to greater love, prayer and service after the example of Our Lady.

5/6^th May, 2007 ST. IGNATIUS, STAMFORD HILL     Rev Peter Randal, SJ

The entry in the Sunday Missal for this 5^th Sunday of Easter, in Year C reads: The New Creation. Christ at this season puts fresh heart in us to spread his kingdom. He gives us his new commandment of love and encourages us with the promise of the new Jerusalem.

One of the most interesting aspects of parish ministry is that each parish has its own “culture”. I was going to write “identity”, but that word would give the impression of something static. Heraclitus, a Greek philosopher writing 500 years before Christ once wrote: “Upon those who step into the same rivers different and ever different waters flow down”. So whether we consider ourselves in the personal, group, or cultural context, we are in a dynamic, within a world of diversity.  

Since leaving Edinburgh I’ve stepped into few different “rivers”, from Cuba, to Chile, and then to London, I’ve often tried to work out what sort of a dynamic I’m in. Am I changing for better, or for worse? In what ways am I better/worse? Most of the time I can only hazard a guess, and even that guess can change from day to day! In prayer I say something like: “Lord, of the changes I think I see, which of these is of your Spirit? What new things are you doing within me, and in my relationships with those around me?”

One key revelation of our faith that’s helped me over the past few months is promise, and the Missal entry above refers to it. God has made us a promise that’s as old as Abraham. I have to believe then that this involves me, in some small way. It’s not static like an identity card or non-negotiable contract. The promise says that he’s always working at doing something new in me. I may somehow be blind to it, or resisting it, but he’s promised to keep working. 

I’m reminded of the promise in a different way when I see the volume and diversity of people coming to Sunday Mass here at St Ignatius. A high proportion have an ethnic background which is Nigerian or Ghanaian. There is a Mass in Spanish attended mainly be Latin Americans. Taking into account all the Sunday Masses, there is an attendance of 1800- 2,000 people. 

We have been looking recently at how to respond to the needs of the Poles in this area, who have to travel some distance to get to a Mass in Polish. The local bishop for the ethnic chaplaincies in Westminster Diocese is Bishop Alan Hopes, and he’s recently given fresh support to the development of the Nigerian Chaplaincy. All this has raised questions for us which are mirrored around the world, and which the Vatican has responded to in an instruction about the pastoral care of migrants: Erga Migrantes Caritas Christi (The love of Christ towards migrants). As far as the parish is concerned, there is still some way to go re the practicalities of offering more support to any more ethnic groups, but it’s exciting to think of a monthly Mass for the Poles in this area, at least                    

The RCIA and the Easter Vigil give another transfusion of promise. A mix of twenty-five adults with their children were baptised at the Vigil, including two former Moslem families. Six adults were received into the Church.   

Another simple change that sustains me is the open church. Here we are in London, with some of the most needy and notorious housing estates nearby, and the church is now open all day. Due to an incident several years ago, it was closed Monday-Saturday after the morning Mass, and the small chapel would be used for the evening Mass. Now, with the help of a rota of church-sitters, it’s open 7am – 6pm. The church is a jewel in an uninspiring area, and it’s so good to see the doors open, and parents coming in with their children before and after school.

My plunge “in the river” at Sacred Heart has helped me to trust in God’s promise and take the plunge here at St Ignatius, so Lauristonians are never far from my thoughts!      

April 21/22 2007  Sesquicentenary!   Bernard Walker SJ

On 31^st July 2009 the Parish of the Sacred Heart celebrates its 150^th  anniversary.

Over the coming months we will be planning a number of events to mark this notable milestone in our history, but at this early stage we want to begin preparations for the production of a worthy history of the parish. 

We think that such a publication will be attractive to most people if it includes lots of photographs of parishioners and events across the decades.  So we are asking all our parishioners to search their albums and attics and let us have any old or not-so-old pictures that you can find!  It will be important to write on the back, or in an accompanying note, as much information as possible about the event, person or persons, including as many names as possible of the people featured.  Also, your own name, address and phone number so that we can contact you with any questions, and, of course, return the material to you when we have finished with it. 

Please do have a good rummage in those dusty old cupboards, and bring anything you find to one of the priests, or to Barbara Conboy or Alastair Cherry.

We also plan to mount a small exhibition of parish memorabilia, so if you have any objects which would be of interest, do look those out too, and let us have a note of them – but don’t bring those along just yet.

We hope to produce a really interesting record of the life of the parish over 150 years, and one which for many of us will be a fascinating read and a valuable keepsake.  So, happy hunting!

14th/15th April 2007 THE EASTER PREFACES  Jim Henderson S.J.

During the Easter season a number of Prefaces are used at Mass.

In their different ways they celebrate the wonder of the  Resurrection.

2nd Easter Preface

Father, all powerful and ever living God, we do well always and everywhere to give you thanks
Through Jesus Christ Our Lord.
We praise you with greater joy than ever in this Easter season
when Christ became our paschal sacrifice

He has made us children of the light,
rising to new and everlasting life.
He has opened the gates of heaven
to receive his faithful people.
His death is our ransom from death:
his resurrection is our rising to life.

The joy of the  resurrection renews the whole world,
while the choirs of heaven sing forever of your glory

3rd Easter Preface.

The introduction and ending are the same as in the second preface, but the central part is as follows:

He is still our priest,
our advocate who always pleads our cause.
Christ is the victim who dies no more,
the Lamb, once slain, who lives for ever.

4th Easter Preface

The central part is as follows:

In him a new age has dawned,
the long reign of sin is ended,
a broken world has been renewed,
and we are once again made whole.

5th Easter Preface

The central part is as follows:

As he offered his body on the cross,
his perfect sacrifice fulfilled all others.
As he gave himself into your hands for our salvation,
he showed himself to be the priest, the altar, and the lamb of sacrifice.

31st March/1st April 2007 THE PASSION OF OUR LORD ACCORDING TO JOHN Jim Henderson S.J.

Every year on Good Friday we have St. John's account of the Passion of Our Lord.

Structure of the account:

18.1 - 11      The arrest of Jesus.

18.12 - 27         Jesus before  Annas & Caiaphas; Peter's denial.

18.28 - 19.11 Jesus before Pilate.

19.12- 16      Jesus is condemned to death.

19.17 - 22      The crucifixion.

19.23 - 24      Jesus  garmets torn.

19.25 - 27         Jesus & his mother.

19.28 - 30          The death of Jesus.

19.31 - 37      Jesus  side is pierced with a lance.

19.38 - 42      The burial.

In John's account there are  features that do not occur in the other evangelists and are peculiar to John.

The trial before Annas, father in law to Caiaphas the high priest.(18.12 - 24)

Peter's denial is interspersed with the narrative of the trial and is not described as a single incident as in the other evangelists.(18.15 - 27)

The long discussion between Pilate and Jesus only occurs in John's account.(18.33 - 19.11)

Jesus' words to his mother and St. John who are standing at the foot of the cross are only found in this gospel.(19.25 - 27)

In John's account of the Passion Jesus is  completely in control of the situation.

When arrested he immediately identifies himself (18.8 - 9)

When his face is slapped by the servant of Annas he replies: If there is something wrong in what I have said point it out; but if there is no offence in it why do you strike me? (18.23 - 24)

In his long conversation with Pilate He says: You would have no power over me if it  had not been given you from above.. (19.11)

On the cross Jesus is  triumphant and dies as a king   After Jesus had taken the vinegar he said: it is accomplished ; and bowing  his head he gave up his spirit.(19.30).

In the theology of St. John the death and resurrection of Jesus are closely linked, Jesus reigns triumphant from the cross. This is reflected in the great medieval hymns Crux Fidelis  - Faithful Tree, and Vexilla Regis - the Standard of the King.

So as we hear St. John's  account of Jesus  Passion on Good Friday we reflect on Jesus as Christ our King.

Tomorrow Monday 26th March we celebrate the feast of the      Annunciation (transferred from 25th March).

   A reading from a letter of Pope St. Leo the Great from the Office of Readings for this feast).

      Lowliness was taken by majesty, weakness by strength, mortality by eternity. To pay the debt of our fallen state, the nature which was inviolable was united with a nature which was passible. Thus, in accordance with our needs, the one and same mediator between God and man - the man Jesus Christ - was able to die in the one nature and was incapable of death in the other.

     True God, then, was born in the complete and perfect nature of true man; completely human and completely divine. By human, I mean that nature which the Creator founded in us at the beginning , and which he undertook to restore. For there was no trace whatever in our Saviour of those elements which were introduced into us by the deceiver, and to which man, when deceived, allowed entrance. Nor does it follow that because he undertook to share  with us our weakness, he thereby shared our sins.

He took the form of a servant without stain of sin. He enhanced our humanity but did not thereby diminish his divinity. The emptying by which the invisible one  made himself visible, and by which the Lord and Creator of all things willed to be one with mortal man, was a bending down in pity, not a failure of power. Accordingly, he who in the form of God was the maker of man, was himself made man in the form of a slave .

      Thus the Son of God entered into the depths of the world, coming down from the heavenly throne, yet not leaving his Father's glory, begotten into a new order by a new birth.

   I say a new order, because he was in his own nature invisible, but was made visible in ours. He is incomprehensible, yet he willed to be comprehended. Enduring before time began, he began to be in time. The Lord of the universe took on the form of a slave, veiling his infinite majesty. The God who cannot  not suffer did not disdain to be a man who can, and immortal though he was,to subject himself to the laws of death.

For he who is true God is also true man; and there is no deception in this union, where the loftiness of God  and the lowliness of man are brought together. Just as God is not changed by his act of mercy, so man is not swallowed up by the dignity. Each form acts in co-operation with the other, according to its own nature: the activity of the Word is that which is appropriate to the Word, and the flesh carries out that which is appropriate to it.

   One of these is ablaze with miracles, the other is overcome by injuries. As the Word does not cease to be on equality with the glory of the Father, so the flesh does not cease to belong to the nature of our race.

   For it must always be said that the one and the same Jesus is truly Son of God, and truly son of man. He is God insofar as in the beginning he was the Word, and the Word was with God, and the Word was God. And he is man insofar as the Word became flesh and dwelt among us.

17th/18th March 2007           ST.JOSEPH IN THE GOSPELS

On Monday 19th March we celebrate the feast of St. Joseph.

Joseph appears in the gospels in the first and second chapters of St. Matthew and St. Luke, known as the Infancy Narratives.

MATTHEW.

In Matthew's account Joseph has the dominant role. He is mentioned in the genealogy (Mt.1.16) and receives the news of Jesus  birth from an angel in a dream (Mt.1.18-25).He has discovered that Mary his betrothed is expecting a baby and decides to divorce her discretely to avoid the embarrassment of  a formal trial. However, in a dream  the angel tells him that Mary has conceived by the power of the Holy Spirit. So Joseph takes Mary to his home and when she gives birth to Jesus he names him thus establishing legal paternity

Joseph would have been present at the visitation of the Wise Men (Mt.2.1-12) but he is not mentioned by name.

Herod the paranoid tyrant ruler has already met the Wise Men. In another dream Joseph is told by the angel to escape from Herod s vengeful wrath. Joseph swiftly takes Mary and Jesus to Egypt where  they live until they hear that Herod is dead.(Mt.2.13 - 15)

Joseph's first plan is to return to Judea but when he hears that Archalaeus has succeeded his father Herod he is afraid to return and being  warned by an  angel in another dream he leaves for Nazareth where the family settle.

LUKE.

In Luke's account Mary is the central figure and Joseph has a secondary role. He is mentioned as being betrothed to Mary in the Annunciation (Lk.1.27).

When the Roman Emperor Caesar Augustus orders a census Joseph being of David s house and line has to go down to Bethlehem to register, and there in Bethlehem Jesus is born(Lk.2.1-20)

We hear of the circumcision and the naming of Jesus by which Joseph establishes legal paternity of Jesus. It is interesting to note that both Matthew and Luke refer to this.

With Mary he presents Jesus in the temple where they encounter Simeon and Anna (Lk.2.22-38).

He finally appears twelve years later with the finding of Jesus in the temple.(2.41 - 52)

We venerate St. Joseph, the man of faith, husband of Mary and protector of Jesus.

Prayer
Father, You entrusted our Saviour to the care of St. Joseph. By the help of his prayers, may your Church continue to serve its Lord, Jesus Christ,
who lives and reigns with you and the Holy Spirit, One God, for ever  and ever. Amen.

10/11 March  ST.PATRICK         

On Saturday 17 March we celebrate the feast of St. Patrick, patron saint of Ireland. Here is an extract from his Confession.

I give thanks to my God tirelessly who kept me faithful in the day of trial, so that today I offer sacrifice to him confidently, the living sacrifice of my life to Christ, my Lord, who preserved me in all my troubles. I can say therefore: `Who am I, Lord, and what is my calling that you should co-operate with me with such divine Power?'  Today, among the heathen peoples, I praise and proclaim your name in all places, not only when things go well but also in times of stress. Whether I receive good or ill, I return thanks equally to God, who taught me always to trust him unreservedly. His answer to my prayers inspired me in these latter days to undertake this holy and wonderful work in spite of my ignorance, and to imitate in some way those who, as the Lord foretold, would preach his Good News as a witness to all nations before the end of the world.

How did I come by this wisdom which was not my own, I who neither knew what was in store for me, nor what it was to relish God?  What was the source of the gift I got later, the great and beneficial gift of knowing and loving God, even if it meant my leaving my homeland and my relatives?

I came to the Irish to preach the Good News and to put up with insults from unbelievers. I heard my mission abused, I endured many persecutions even to the extent of chains; I gave up my free - born status for the good of others. Should I be worthy I am ready to give even my life, promptly and gladly, for his name; and it is there that I wish to spend it until I die, if the Lord should graciously allow me.

I am very much in debt to God, who gave me so much grace that through me many people were born again in God and afterwards confirmed, and that clergy were ordained for them everywhere. All this was for a people newly come to belief whom the Lord took from the very ends of the earth as he promised long ago, through his prophets: `To you the nations will come from the ends of the earth and will say, "How false are the idols our fathers made for themselves, how useless they are,"  And again : `I have made you a light for the nations so that you may be a means of salvation to the ends of the earth.'

I wish to wait there for the promise of one who never breaks his word, as he promises in the gospel: `They will come from the east and the west to take their places with Abraham and Isaac and Jacob,'   just as we believed the faithful will come from every part of the world

We give you thanks, almighty God, for sending St. Patrick to preach your glory to the people of Ireland.

Grant that we who are proud to call ourselves Christians may never cease to proclaim to the word the good news of salvation.

3rd/4th March 2007 THE OBLATES OF MARY IMMACULATE

Eugene de Mazenod, the founder of the Oblates was described by a contemporaries as a man who had  a heart as big as the world . The impact of the  French Revolution coupled with a profound experience of the love of God, led him to dedicate his life to the service of Jesus Christ and the Church

By founding the Missionary Oblates of Mary Immaculate, in Southern France in 1816, Eugene sought to embody and communicate the Gospel of Christ to an increasingly diverse and secular world.

Oblate means offering, and describes the commitment to serve God's people wherever the need is great. Today Oblate Priests and Brothers work in 72 countries across five continents, together  with men and women to serve those who have been pushed to the margins of society. Where the church is already established, Oblates walk with those the church touches least.

Oblates choose to live in community, sharing their life in faith and prayer  working in solidarity with those who are poor, excluded or searching for meaning.

In 1841 Oblates arrived in Britain and Ireland. Today the Anglo-Irish Province has men as far away as Brazil, U.S.A., Canada, Australia, South Africa, The Philippines and Indonesia. Across Britain and Ireland there are Oblates, living in small faith communities, keeping hope alive in the midst of life's difficulties.

Like Eugene, every Oblate desires to lead people to recognize their human dignity and come to know the life that is offered in Jesus Christ, life to the full, free of injustice, alienation, and lack of opportunity.

1. Who we are:

(Mission Statement of the Anglo-Irish Oblate Province - Immense Hope 2003)

24th/25th February                          A reading from the treatise of St. Cyprian on the Lord's Prayer

(From the office of readings for the first Tuesday in Lent)

      Dearly beloved brethren, the commandments in the gospel are simply God's teaching. They are foundations on which our hope is based, buttresses for our faith, nourishment to warm our heart, directions for our earthly journey, defences which will help us to preserve salvation. They instruct us, the teachable minds of us, believers here below on earth, and lead us to the kingdom of heaven.

God wanted his servants, the prophets, to say many things which we were to hear but how much more important is what is said by God the Son, what the word of God, who once spoke in the prophets, now proclaims by his own voice. God is no longer telling us to prepare the way for him who is still to come; rather he comes himself and opens the way for us and shows it to us. Formerly we wandered, blind and reckless, in the darkness of death but now we are enlightened by the light of grace. Now with the Lord for our leader and guide, we can hold to the path of life.

   Amidst his many other saving commands and divine precepts with which he took thought for the salvation of his people, he also gave us  a form of prayer and taught and instructed us as to what our prayer should be. He who gave us life, also taught us to pray and he did this with the same kindness he showed in his other gifts. While we pray in the presence of the  Father with the prayer his Son taught us, we may be more easily heard.

Christ had already foretold that the hour was coming when true worshippers would worship the Father in spirit and truth. He fulfilled what he had promised so that we have been sanctified  by him in spirit and truth and now we are able to give him, as he taught us, worship  that is true and spiritual.

   What prayer can be more spiritual than the prayer given us by Christ  who sent us the Holy spirit? What prayer in the presence of the  Father can be more truthful than that which was pronounced  by the Son who himself is the truth? To pray otherwise than as he taught us is more than a mistake, it is a fault, for he laid down :You reject the commandments of God in order to set up your own tradition.

     And so, beloved, let us pray as God our master himself taught us. Our prayer is friendly and intimate when we petition God with  his own prayer, letting the words of Christ rise to the Father's ears. when we pray, may the Father recognize his Son's own words. He who dwells in our breast should be our voice. We have him as our advocate with the Father to plead for our sins, and so, when we ask God s pardon for our sins, let us put forward our advocate s own words. He said: Whatever you ask the Father in my name, he will give it to you. Surely it follows that we should more easily obtain what we ask if, when we pray in the name of Christ, we use his own words?

17th/18th February   LENT       Fr. Gerry Hughes S.J.

       Repent and believe in the Gospel.  This is Jesus' message at the beginning of his public life. It is a phrase used at the beginning of Lent when we receive the ashes, the beginning of our preparation for Easter.

   For most of us, Lent is the least popular time of the  year. It is worth reflecting on our felt reaction  to things: in themselves, these reactions are neither right nor wrong, but they often signify more than we think.

      Repentance is the translation of a Greek word,  Metanoia. It means  A change of heart  or  Seeing things differently. We do not usually think of repentance in this way:for us it means doing something difficult, or giving up something we like, in order to please God. The word  believe  in Greek is  pistis, a word which means trust. What is it that we are to trust? God at work in everything. The object of faith is not primarily creeds: it is trusting that in all the events of our lives,God is there,  closer to me than I am to me. So for Lent we must beg for a deeper trust in God present in every event,and pray to see things differently.

What is it we are to  start seeing  differently? To start finding out, ask yourself the question, If I had a magic wand, what would I like to change in the world?

     There is  little we can change. We can rearrange things, put pressure on other people, try to persuade, threaten, bribe and destroy them. There is very little we can change in ourselves; we cannot change our past,our genetic make up. .  The only thing we can change is our  way  of seeing reality, yet that can change everything for us and it also brings about change in others.  We are essentially related creatures, constantly acting on and reacting to others, both consciously and unconsciously. How do I perceive God, other people, the rest of creation? As I see so shall I be for God,for others,for myself..

     Imagine a church filled with people, their arms raised in prayer, prayer for healing from famine and plague. A voice is heard, booming down at them from the rafters, declaring  When you stretch out your hands, I turn my eyes away. You may multiply your prayers, I shall not listen.  What is to be done ? Search the rafters, call the police ? And this is not an isolated incident Later, when a crowd have gathered again in the church, not merely praying but also fasting ,wearing sackcloth, and covered in ashes as a sign of repentance, the mysterious voice booms out again saying  is this what you call fasting, a day acceptable to God ?  Is not this the kind of fast that pleases me,  to break unjust fetters and let the oppressed go free, to share your bread with the hungry and shelter the homeless poor ? (these quotations are from Isaiah c.1 and c.58)God is the God of love, the God of compassion. Doing penance is about our way of perceiving God and creation, then letting God be the God of love and compassion for us and through us towards all people, all creation.

   What might God be asking us this Lent? God's message to you will be unique to you,  could God  be saying something like this  -  'For Lent, start seeing yourself and me differently. I am not a distant threatening figure primarily interested in your sins and failings. I am your life, closer to you than you are, and I love you. You exist because I want to share my life with you and I have made you unique because I have a particular role for you in all creation. What I want is that you should know and delight in me as I delight in you, that you should be able to recognise me in all the events of your life, in your happiness, in your sadness, in your hopes and fears. I want you to enjoy, appreciate, value my creation for that is where you find me and find yourself. The more you love, enjoy and cherish my creation, the closer you come to me, to yourself and to every other person in creation.'

A simple thing to do for Lent - Be attentive to the reality of the present moment, the sacrament of God, constantly saying to you: "This is me, given for you"  and see, over time, what it does to you and those around you.

10th/11th February POLITICS AND MORALS  

Politics concern human beings, so do morals. An animal lives by instinct not by moral choices.Moral choices are essentially human as distinct from animal instinct.They concern what is morally good, morally bad, and morally indifferent.Th egreat previous questions to those concerning politics and morals are these :

(1) does god exist? And (2) If there is a god what is the divine view on politics and morals?

If God created the universe and all its inhabitants, he must have foreseen - and prepared his answers to - these equestions.

Does God exist? If he is not the creator of the universe all is left to chance. The universe is so complicated that scientists are still discovering  more and more its complexities that the mind of its author must itself be incredibly complex. Did the universe happen by accident or chance? Our human minds can only resist accepting this as a reality. For a believer in creation it is important to have the political freedom to choose what he or she considers to be morally good.

How does one know what is morally good, morally bad, and morally indifferent? The answer is to be found partly by reason and partly by faith.

We have tried to throw light on the problem of politics and morals by looking at the existence of a supreme Being from the vantage point of reason.

What of the problem from the point of view of faith? Let us take the question of trying to achieve the greatest good of the greatest number.Is this the same as the goal of health, wealth, and happiness  or something else? But is there life after death , and how do we arrive at an answer? It is a matter that requires faith in one who can answer that there is a life after death. Someone who has the expeience of life after death, and can enale us to accept that the risen  person speaks the truth.

We need a teacher who can tell us the conditions for health, wealth, and happiness  in the life after death especially on such matters as abortion, contraception and sexual morality, because these are part of the present day culture of human living.

We can ask ourselves about our own attitude to the prophets  of the Old Testament of the Bible, their successors of the New Testament - the apostles chosen by Christ and their successors in the government and teaching of the church.

27th /28th January         ST.JOHN BOSCO

On Wednesday 31st January we celebrate the feast of St. John Bosco.

John was born in Northern Italy in 1815.He entered the local seminary at the age of 16 but was so poor that his clothes and maintenance money had to be provided from charity. After his reception of the diaconate he moved to the theological college in Turin and there he began his life s work of caring for poor and neglected boys.

He gathered these boys around him and provide for them in various ways. After a few years he was thinking of becoming a missionary but was dissuaded from this path by a local parish priest Joseph Cafasso who said to him: 'Go and  unpack the trunk that you have got ready and carry on your work for the boys  here. That and nothing else is God s will for you.'  He followed this advice and had soon set up a night school and two other centres in Turin. At this time he nearly died from a severe bout of pneumonia.

While he had a number of helpers over the years few of them stayed for very long and so he decided to gather a group of men around him who bound themselves by a vow and were known as Salesians after his favourite saint St. Francis de Sales (whose feast we celebrated on 24th January.) At this time also he built a church again dedicated to St. Francis. In 1859 he decided to form a religious congregation whose final approbation was received from   Pope Pius IX  in 1874.

In the meantime his work had been growing and in 1856 he was catering for 650 boys with four workshops including a printing press. He did not neglect girls in similar circumstances and in 1872 founded the Daughters of Our Lady Help of Christians with 27 members to begin with.

The Salesian Congregation grew - in 1863 there were 39 members by the time of his death in 1888 there were 768, and now there are thousands throughout the world carrying  on his work of educating boys.

He was also a great builder of churches including the church of the Sacred Heart in Rome. To obtain funds for the building of this church he travelled extensively in Italy and in France.

Finally worn out by his efforts he died on 31st January 1888, and was canonized in 1934.

Prayer:

Lord, you called John Bosco to be a teacher and father to the young.
Fill us with love like his; May we give ourselves completely to your service And to the salvation of all people.
This prayer we make through Christ Our Lord Amen

20th/21st January   ST.FRANCIS DE SALES 

On 24th January we celebrate the feast of St. Francis de Sales(1567 - 1623) Bishop of Geneva. Here is an extract from his book

Introduction to the Devout Life.

At the creation God commanded the plants to bear fruit each according to its kind and he likewise commands Christians, the living branches of the vine, to bear fruit by practising devotion according to their state of life.

The practice of devotion must differ from the gentleman and the artisan, the servant and the prince, for widow, young girl or wife. Further, it must be adapted to their particular strength, circumstances and duties.

Is the solitary life of  a Carthusian suited to a bishop? Should those who are married practice the poverty of a Capuchin? If workmen spent as much time in church as religious, if religious were exposed to the same pastoral calls of  a bishop, such devotion would be ridiculous and cause intolerable disorder.

Yet this foolish mistake is often made. True devotion never causes harm, but rather perfects everything we do; a devotion that conflicts with anyone s state of life is undoubtedly false.

The bee sucks honey from the flowers without injuring them, leaving them as whole and fresh as when it found them. Devotion goes further, not only is it unharmful to any state of life, it adorns and beautifies it. Precious stones of all kinds when steeped in honey become more brilliant thereby, each one according to its colour, so everyone becomes more lovable and more perfect in his vocation if he combines it with devotion.

It makes the care of family peaceful, the love of husband and wife more sincere, the service of one's king more faithful, and every task more pleasant and a joy.

It is not only erroneous, but a heresy, to hold that life in the army, the workshop, the court, or the home is incompatible with devotion. purely contemplative, monastic or  religious devotion cannot be practised in these callings; yet, there are many others suitable for those who live in the world and capable of leading them to perfection.

Wherever we find ourselves we not only may, but should, seek perfection.

Prayer
Father, You gave St. Francis de Sales the spirit of compassion to befriend all people on the way to salvation.
By his example, lead us to show your gentle love in the service of all people.

13^th/14^th January CHRISTIAN UNITY Br Stephen Smyth frms, Ecumenical Officer, Glasgow Churches Together

EDINBURGH – AT THE HEART OF ECUMENISM

From 18 to 25 January every year, churches across the world are invited to celebrate Christian Unity Week. This provides us all with a special opportunity to meet, pray, reflect and act together with Christians of other traditions, especially in our own local neighbourhoods. The work of Christian Unity, or ecumenism, aims to achieve the full visible unity of the churches.

The formal ecumenical movement traces its roots to Edinburgh: to the World Mission Conference in 1910. This addressed the experience of Protestant missionaries who found themselves wrestling with the counter witness of preaching a divided Lord. The work of this conference led eventually to the setting up of the World Council of Churches in 1948, a key initiative that also involved the Orthodox Churches. The Catholic Church became formally involved in ecumenism after Vatican II.

John Paul II reminded us that at ‘the Second Vatican Council, the Catholic Church committed herself irrevocably to following the path of the ecumenical venture’ and promised personally ‘to promote every suitable initiative aimed at making the witness of the entire Catholic community understood’. The Church, he states, ‘asks the Lord to increase the unity of all Christians until they reach full communion.’ (Ut Unum Sint, para 3. 1995)

Benedict XVI, in his first public address, stated clearly: ‘We are called to work tirelessly to rebuild the full and visible unity of all Christ’s followers. Good intentions are not enough. We need practical gestures that touch the heart and conscience, and lead us all to inner conversion.’ (16^th April 2005)

The ecumenical journey can be a difficult one. There are, for example, some significant differences among the churches in terms of ecclesiology (how we understand the structure and role of church, ministry etc). There are some differences in theology, tradition and practice; and there are serious historical hurts. All churches are called to be involved in dialogue to discern what the vision of ‘full visible unity’ might mean. Here we need to keep our hearts open to the Holy Spirit. At the same time, there is much that already unites us, like love of the Scriptures, common prayer and joint action on matters of social concern.

Edinburgh is already the focus of much ecumenical work in preparation for 2010, the centenary of the World Mission Conference of 1910. There is a particular challenge to the Catholic community to be at the heart of these preparations and celebrations – to embody the commitment of the Catholic Church to ecumenism for the benefit of the whole church.

Unity Week might provide a focus for such activity, but there are other possibilities throughout the year. Relationships among many people and congregations are already strong and there are many local initiatives already underway. The value of day to day ‘spiritual ecumenism’ or ‘ecumenism of life’ or ‘social ecumenism’ – the practical sharing of our faith life with our neighbours - is not to be underestimated. Each year bodies like ACTS (Action of Churches Together in Scotland) produce Advent and Lent Scripture reflection materials, ideal for use in ecumenical groups. Addressing local issues or hosting hustings meetings might provide a similar focus.

6th/7th January THE EPIPHANY Jim Henderson S.J.

Today we celebrate the feast of the Epiphany - the coming of the three wise men led by the star to Bethlehem with their gifts of gold, frankincense, and myrrh.

The account of the coming of the Magi occurs in the infancy narrative of St. Matthew so it would be useful to put it in its scriptural context. There is no reference to the coming of the Magi in the Infancy Narrative of St. Luke.

The first two chapters of St. Matthew s gospel can be structured as follows:

Chapter 1   verses 1 - 17 The Genealogy of Jesus.

              18 - 25      The Annunciation & Birth of Jesus.

Chapter 2   verses 1 - 12   The coming of the Magi

               13 - 23     The Flight into Egypt, the Massacre of the Innocents & return to Nazareth.

When Matthew wrote this gospel there were two groups in the church - Jewish converts and Gentile converts. Matthew wishes to respond to both of these groups and he did this by emphasising that Jesus was SON OF DAVID (Jewish dimension) and SON OF ABRAHAM (Gentile dimension)

In this passage the reference to Bethlehem and the citation from the prophet Micah focus on Jesus as Son of David since Bethlehem is David s city. But the main thrust of the passage is that Jesus is the Son of Abraham. The magi themselves are gentiles or pagans bringing him gifts. He manifests himself to these gentiles and this manifestation is what we mean by Epiphany.

This feast celebrates Jesus being for all people, of all races and all cultures - no one is excluded from the power of his love. This is a great feast; in the complex grading of feasts before Vatican II it was considered slightly more important than Christmas itself.

A double theme comes through this passage:

      Acceptance/Homage=========The Gentile Magi.

      Rejection/Persecution========The Jewish Authorities

These themes we see later in his public life and in his Passion.

But one must remember of course that many Jews did in fact accept Jesus and here we must focus on Joseph his legal father- the upright man.

In Christian tradition the Magi soon achieved regal status and were known as kings. They were known as BALTHASAR,MELCHIOR and CASPAR.

Their gifts were endowed with rich symbolism

The Epiphany draws to a close the season of Christmas. We began with the birth of Jesus in the stable at Bethlehem and the visit of the local shepherds. We end with the Epiphany (Manifestation) of Jesus to the three wise men.