23rd/24th December THE MASSES OF CHRISTMAS Jim Henderson S.J.

On Christmas Day three Masse are celebrated :

    Midnight Mass            1st Mass of Christmas

    Mass at Dawn                2nd Mass of Christmas

    Mass during the Day           3rd Mass of Christmas

Each Mass has its own prayers, readings, its own significance, and in a sense its own mood.

1st Mass at Midnight or the evening of Christmas eve

MASS OF THE NATIVITY

Readings:  Isaiah      9.1 - 7.

                  Titus      2.11 - 14

                  Luke 2.1 - 14.

It is usually dark outside when this Mass is celebrated and this throws into relief the theme of light that comes shining through.

Isaiah of Jerusalem beginning with “The people that walked in darkness have see a great light” and a mood of powerful optimism bursts through focusing on the birth of a child.

Paul’s letter to Titus: God’s grace revealed in Jesus Christ.

Luke           The journey to Bethlehem, no room in the inn,

                   the birth of the child, the angels and the shepherds.

2nd Mass at Dawn

MASS OF THE SHEPHERDS

Readings:  Isaiah 62.11 - 12

                  Titus 3.4 -7.

                  Luke 2.15-20.

This Mass is usually celebrated in the earlier part of Christmas morning when the light is just coming through.

Isaiah of Babylon:  A mood of triumph – “Look your Saviour comes..”

Paul’s Letter to Titus: We were saved by the compassion of God.

Luke: The shepherds come to the crib.

3rd Mass during the Day

MASS OF THE INCARNATION.

Readings: Isaiah 52.7 - 10.

                 Hebrews   1.1 -6.

                John 1. 1 - 18.

This Mass is usually celebrated in the later part of Christmas morning and focuses on the mystery of the Incarnation.

Isaiah of Babylon:   Again a mood of triumph: “God is King. “

Letter to the Hebrews:  “God has spoken through his Son.”

John:  The prologue of John’s Gospel – “In the beginning was the Word..”

For a number of pastoral reasons churches do not stick rigidly to these times but they are guidelines.

As part of our own preparation for Christmas we can reflect on these three Masses and perhaps spend some times with the readings.

16th/17th December WHAT CHRISTMAS MEANS  TO ME

Christmas Past

Many years ago Christmas was a very painful and stressful time for me. There was very little money around and there were many problems in our home. I felt guilty most of the time about how much my children suffered and over-compensated for this by buying them too much for Christmas.

I bought mostly out of catalogues for Christmas presents and went on paying for almost  a year to clear my debt !

I would go to Midnight Mass every year but would be so stressed out that most of it went over my head, the whole meaning of Christmas was lost to me. I somehow went along with the message that Christmas day was about eating as much as we all could and it was almost like stocking up for a siege. I would have all  my family for dinner and put a smile on my weary face and pretend that I was having a wonderful time.

Christmas Present

Things have changed very gradually over  the  years. I have cut down on the present list asking myself 'what are my motives  for giving a gift'. If my motives are not right then I ve learned to cross the gift off the list. Even with family, this year I mentioned to my brother and his wife that I give their five grandchildren a gift and they give my three grandchildren a gift. I never see these children from one year to another - so what does this gift mean? I suggested that since we are all retired now we should stop this practice and they both readily agreed, so it is good to just be honest with people

Also because of my retirement I have cut down considerably on the amount that I give but I told my family and close friends in advance. It seems to me that a little minding given between friends means so much more than massive gifts.

It's the same with cards. I felt such a hypocrite sending cards to people I was not in touch with from one year s end to thither - so sending cards is much reduced.

But what's my real reason for enjoying Christmas the way I do and what does it really mean for me?

From the first day of Advent my prayer and meditation take on a new feeling. I try to imagine how Mary and Joseph would have felt at different times during Mary's pregnancy and how frightened and anxious they would be during their journey to Nazareth and during the birth. How did they feel when the shepherds arrived unannounced from the fields? How did they feel when the solemn wise men arrived bearing gifts?

I do my best to be involved in the church and love going to Carol Services - one in particular just the week before Christmas. In the Justice & Peace group for the last few years we have held a very quiet day on a Saturday during Advent for people to get away from the materialism, come into the church and just spend some quiet time with Jesus, Mary and Joseph. I really look forward to this.

I feel so grateful to my God for giving me  the gift of faith and letting me put it to the best use I can I just love going to Midnight Mass - the church in darkness to start with and then is all lit up as the clock strikes midnight and we celebrate the birth of Jesus lighting up the world. I feel so close to God during this Mass.

We are celebrating Christmas day as a family this year and there will be a couple of dear friends with us too. The meal will be much simpler since my siege mentality has disappeared.

Christmas future

My life in retirement is pretty simple  - I try my best to do God's will on a daily basis not just during the festive season - and I pray that Christmas continues to be especial and simple celebration it has become surrounded by my children and grandchildren - what more can a body ask for ?

2^nd/3^rd December 2006  ST JOHN THE BAPTIST     Bernard Walker SJ

Along with Mary the Mother of Jesus, John the Baptist is one of the two figures who help us in the season of Advent to prepare for the coming of Christ.

There is no doubt that in their own lifetime it was John who was the better known throughout the Jewish world!  Both the New Testament and historians of the time tell us how great a following he had among the people.  St Mark tells us that ‘all Judaea and all the people of Jerusalem made their way to him’ (Mk 1.5).  The Apostles, in their preaching, met many people who had only received the baptism of John.   For the Jews of his time, John was a great prophet in the tradition of Isaiah, who speaks in similar language to John’s about an outpouring of the Holy Spirit, through one who will come to act as judge.  For Isaiah as for John the Jewish people are children of Abraham, but in their unfaithfulness are compared to vipers, or to trees that God will hew down with an axe, or to grain that God will separate from the chaff on his threshing-floor. 

Much of John’s message, then, was not new to his hearers; what was new was his use of baptism as a symbol of repentance involving a radical change in outlook and behaviour.  So central was baptism to his teaching that he was named for it – ‘John the Baptiser’.  The symbol of water for purification had been used before, both in Jewish and in other religions; but for John it was not some arcane ritual marking people out as members of an exclusive sect, nor a rite of purification to be repeated after any contact with, for example, a dead body, but a once-for-all sign of entering on a new life which was open to all, men and women, Jew and non-Jew, ordinary people, tax-collectors, soldiers. 

Mark, the first of the Gospels to be written, records simply that Jesus was baptised in the Jordan by John.  He goes on to report the words of the voice from heaven ‘You are my Son, the Beloved; my favour rests on you’; in spite of this, it may be that many people thought that his baptism showed that Jesus was in some way inferior to John.  Hence the constant insistence in the gospels on John’s words about his own inferiority to Jesus, whose sandals he was unworthy to loose.  Matthew goes further and adds to his report of Jesus’ baptism John’s hesitancy about his worthiness, and Jesus’ insistence (Mt 3.13-15).  When Luke writes about Jesus’ baptism, he does not mention John at all; indeed by reporting John’s imprisonment immediately before (Lk 3.20) he makes it look as if John could not have been involved!

Those devotees of John were right in seeing him as the greatest of the prophets.  Jesus himself confirms this when he says ‘Of all the children born of women, there is no one greater than John the Baptist’; but he adds, ‘yet the least in the kingdom of God is greater than he is’.   John’s greatest glory is to have prepared the way for Jesus and for the new world which Jesus came to establish. ‘Many prophets and kings’, says Jesus, ‘longed to see what you see and never saw it; to hear what you hear and never heard it’.  Even John had to take these things on faith – he sent from prison to ask if Jesus really were the Messiah, and Jesus had to reply by messenger ‘Go back and tell John what you have seen and heard: the blind see again, the lame walk, lepers are cleansed and the deaf hear, the dead are raised to life, the Good News is proclaimed to the poor, and happy is the one who does not lose faith in me’.

We can pray that, through the intercession of St John the Baptist, we will come to appreciate more and more fully the Good News and the new life we are enabled to live in Jesus, Emanuel, God with us.                                                           

18th/19th November      THE APOCALYPSE       Jim Henderson, SJ

The first reading on weekdays in the coming two weeks is taken from the Book of the Apocalypse the last book of the New Testament and sometimes called Revelation.

As we come to the end of the Church's year it fits in with the gospel readings which focus on end of time and the Final Judgement.

At first sight it can appear like science fiction quite unlike anything else we read in the New Testament. So what is it all about?

It was written by St. John or one of his disciples about the year  AD90.It was a time when Christians were suffering great persecution under the Emperor Domitian, let us remember that they had suffered persecution thirty years earlier under Nero. It is basically a work of profound encouragement urging Christians to stick by their faith in the confidence of God s ultimate triumph.

To do this St. John uses a form of literature knows as APOCALYPTIC it is full of symbols and speaks of visions.

Let us look at he meaning of some of the symbols:

Woman = the people or the city      Horns = Power

Eyes = Knowledge                Wings = Mobility

Trumpets = Divine Wisdom       Palms = Triumph

Sea = Evil source of death           Purple = Luxury

Black = death/famine.              Red=Violence/War

Pale colour = Decay, plague, pestilence.

Numbers are also significant:

7 = Perfection; 12 = Twelve Tribes of Isreal

4 = Universality of the whole world.

The structure of the book is as follows:

Introduction      1.1 - 8.

The Seven Letters to the Churches:     1.9- 3.22

         Ephesus   2.1 - 7.

         Smyrna     2.8 - 11.

         Pergamum 2.12 - 17

         Thyatira 2.18 - 29.

        Sardis     3.1 - 6.

         Philadelphia      3.7 - 13.

        Laodicea 3.14 - 22.

The Seven Seals      4.1 - 5.14

     1st Seal (White horse)    6.1 - 2.

      2nd Seal (Red horse)      6. 3 - 4.

      3rd Seal (Black horse)   6.5 -6.

      4th Seal (pale green horse) 6. 7 - 8.

     5th Seal      6.9 - 11.

      6th Seal      6.12 - 17.

      7th Seal 8.1.

The Seven Trumpets      8.2 - 11.18.

The Seven Signs        11.19 - 15.5

The Seven Bowls 15.5 - 16.21.

The Seven Sights     17.1 - 20 .15

The Holy City Jerusalem      21.1 - 22.5

Final Attestations     22.6 - 20.

Concluding blessing.     22.21

While the Apocalypse focuses on the ultimate and future glory of God it does not in any sense foretell the future in detail. It is written at a particular time to encourage persecuted Christians.

The Apocalypse is a complex book, but in the end the message is one of great optimism and confidence in the ultimate power of God.

15 October 2006 The Sisters Of Mercy   Sister Aelred Timmins RSM

Throughout their history the Sisters of Mercy have followed the example of their founder, Catherine McAuley by centering themselves in God and deepening their commitment to the works of mercy through daily practice of personal and communal prayer.

Catherine McAuley was born in Dublin, Ireland in 1778.  An inheritance enabled her to build a House of Mercy on Baggot Street, Dublin as a shelter for poor servant girls and women and as a school for poor girls.

The House of Mercy opened on September 24^th 1827.  There Catherine McAuley developed a resident community of lay women who engaged with her in these and other works of Mercy.

Against her initial inclination Catherine eventually consented to found a new religious congregation.  In 1830 Catherine and two of her companions entered the Presentation Convent to prepare for religious life. On December 12, 1831 they professed their vows as Sisters of Mercy. This day is now celebrated as the foundation day of the Sisters of Mercy.

Although not always understood by people who were used to cloistered nuns the Sisters of Mercy developed a reputation for responding to need with concern and practical care.  Motivated by Catherine’s saying the poor need help today not next week and moved by profound trust in divine providence many young women joined the original group.  Within ten years the congregation had expanded across Ireland to England.  At the time of Catherine’s death in 1841 the Sisters of Mercy numbered 150 with autonomous foundations and branch houses established in England and Ireland.

The initial chapter in our Edinburgh history must indelibly mark the 24^th July 1858 when Mother Clare McNamara from Limerick accompanied by Sister M. Juliana Grant (an Edinburgh girl) came to establish the foundation in the city in response to an appeal from Bishop Gillis for help.

Today Sisters of Mercy live and minister in 40 countries in the world.

The most extensive collaboration among sisters of Mercy has been the creation of the Mercy International Association in 1992.The purpose of which is to inspire Sisters of Mercy and their associates to incarnate the Spirit of Catherine McAuley in ways which are creative and appropriate to the needs of our time

To encourage and nurture the flourishing of the Mercy Charism within the various cultures of the world

7th/8thOctober   THE BLESSED VIRGIN MARY,MOTHER OF GOD Peter Lyle

'Do not be afraid of loving the Blessed Virgin too much, you will never love her enough. Jesus will be glad of your love for her because the Blessed Virgin is his mother'  - St. Theresa of the Child Jesus, Doctor of the Church.

Throughout each of the twelve months of the Church s liturgical year, feasts of the Blessed Virgin Mary abound.

Who is this lady, ever Virgin, who warrants so many feast days?

The day of the Annunciation of Our Lord was pivotal in terms of our salvation history. Our Lady's  "Let it be done to me according to your word"  heralded in Pope Paul's words: The beginning of the redemption and the indissoluble and wedded union of the divine nature and the human nature in the one person of the Word.

St. Irenaeus, Church Father, records:  The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosed by her faith.

DEVOTION.

St. Louis Marie de Montfort had  a great love for and reliance on the Virgin Mary. Extracts from his writings are taken from his book: True Devotion to the Blessed Virgin.

 With the whole church I acknowledge that Mary, being a mere creature fashioned by the hand of God, is compared to his infinite Majesty less than an atom or is simply nothing, since he alone can say "I am he who is".  However, I declare that, because God has decided to begin and accomplish his greatest works through the Blessed Virgin ever since he created her, we can safely believe that he will not change his plan in the time to come.

CONSECRATION.

Our Lady of Fatima, urgently requested that we consecrate ourselves to her Immaculate Heart. Pope John Paul II consecrated the whole world, individuals and nations, to the Immaculate Heart of Mary in a solemn way, together with many bishops across the world, on the feast of the Annunciation in 1984. A sacred consecration is total and for always. The true act of our consecration as Christians is the Sacrament of Baptism, instituted by Jesus. Mary asks that our consecration to her be just as total, so that we must entrust ourselves and our families to her completely, in the same way that her Son entrusted himself to her out of love, in accordance with the will of the Holy Trinity.

ROSARY

On the 7th October we celebrate the Feast of Our Lady of the Rosary. The Rosary is  the epitome of the whole gospel,  the golden chain that binds us to the Immaculate Heart of Mary. At the first apparition of Our Lady at Fatima on 13th May 1917,the Feast Day of Our Lady of the  Blessed Sacrament Mary said to the three shepherd children: Pray the Rosary every day to obtain peace for th world.  Over the following five months she urged: Pray the rosary every day in honour of Our Lady of the Rosary because only she can help you. Pray, pray very much and make sacrifices for sinners. On 13th October 1917 Mary declared: I am the lady of the rosary, continue always to pray the rosary every day. . from the book: Fatima in Lucia s own words.

As we meditate on the mysteries of the life of our Redeemer by way of the Rosary of Our Lady, we pray that all will be led to the goal we seek - Jesus.

O Mary conceived without original sin, pray for us who have recourse to thee.

23rd/24th September 2006  The Redemptorists Ed Hone CSsR

The Founder

Like many of the great saints, Alphonsus Liguori came to faith in Christ when his life was in crisis. As a brilliant young lawyer in Naples in the early 18th Century, his career seemed assured; but on a legal technicality he lost a complex case, and lost all belief in his own ability — plunging into spiritual darkness. Whilst visiting the hospital for Incurables in Naples, he felt called to serve God as a priest, and was ordained in 1726, at the age of 30. During his final year of seminary studies he travelled in the mountainous region around Naples and discovered the extreme poverty in which the people lived. From that moment, he would give himself to the poor and abandoned as an announcer of the Good News of Christ.

Alphonsus is not a 'popular' saint in the sense that, say, St Francis or St Thérèse of Lisieux  would be, but he has been hugely influential in the Church. He wrote over 90 books — moral theology, books for priests, devotional works, and writing on the importance of prayer. His Stations of the Cross are the most widely used in the Church, even to this day ('I love thee, Jesus, my love above all things…') and popular hymns such as 'O Bread of Heaven' and 'O Mother Blest, whom God bestows' are from his pen. Alphonsus is a Doctor of the Church and Patron of Confessors and Moralists.

The new Congregation

In 1732, two years after ordination, Alphonsus founded the Congregation of the Most Holy Redeemer (Redemptorists), a missionary order, to serve the abandoned poor. The new order was characterised by great zeal for the Gospel: simple, direct preaching; the encouragement of popular devotion; gentleness in the confessional; teaching the simplicity of, and necessity for prayer. The Redemptorists today continue in the spirit of St Alphonsus, preaching the generous mercy of God to all, especially the abandoned poor. There are around 6,000 Redemptorists around the world, with 2 communities in Scotland (Edinburgh & Kinnoull), 7 communities in England and 2 in the missionary region of Zimbabwe.

History in the UK

The Redemptorists arrived in the UK in 1843, making a foundation in Falmouth, and gradually opened new foundations (Clapham 1848, Kinnoull 1856, Bishop Eton, Liverpool, 1850) and from Britain, Redemptorist foundations were made in Ireland, Australia, South Africa and Zimbabwe.

The Work

Traditionally the Redemptorists in Britain have given parish Missions; preached Novenas and Retreats; have run Retreat & Renewal Centres (Kinnoull, Hawkstone Hall). Redemptorist Publications has been hugely influential in the Church in Britain for over 40 years. In response to changing times, a new community opened in Middlesbrough 10 years ago as a centre of hospitality and spirituality, and 7 years ago the new community for Scotland (which became the St Patrick's community) was founded, to explore new ways of Mission.

Spirituality

The spiritual themes at the heart of Redemptorist life and mission are those passed down by Alphonsus: responding generously to the God who is 'Crazy with love' for people; the passion of God for our salvation; the centrality of prayer in the Christian life; the duty of each Christian to spread the Good News of Christ.

Strong in faith, rejoicing in hope, burning with charity, on fire with zeal, in humility of heart and persevering in prayer, Redemptorists as apostolic men and genuine disciples of St Alphonsus follow Christ the Redeemer with hearts full of joy; denying themselves and always ready to undertake what is demanding, they share in the mystery of Christ, and proclaim it in Gospel simplicity of life and language, that they may bring to people plentiful Redemption.' — Constitution 20

The Motto

'Copiosa apud eum Redemptio'

With him there is plentiful redemption - psalm 129

2 Sept 2006 BLESSED PIERRE FAVRE, S.J. Gero McLoughlin S.J.

‘GOD’S WONDERFUL FRIEND’

Born  13 April 1506 in Villaret, Savoy

Died 2 August 1546 in Rome.

On 5 September 1872, Blessed Pope Pius IX decreed Pierre Favre to be among the blessed in heaven.  He thereby saved a little-known figure from almost total obscurity.

Two groups had never lost the memory of Pierre Favre.  The first group were the inhabitants of the Alpine village in which he grew up.  After he died they began lasting pious devotions in his memory and to his honour, even though he had only once visited his native village after his departure for the University of Paris in 1525.  Such was his reputation that, in 1607, during a parish visitation, his memory had been honoured by the then bishop, St Francis de Sales.  It was because of this sustained devotion that Pierre Favre was beatified.

How does the other group, the Jesuits, remember Pierre Favre?  Perhaps the best word to describe their common attitude is ‘affection’. 

With St Ignatius and St Francis Xavier, Pierre Favre was one of the principal founding members of the Jesuits.  He was, in fact, the first Jesuit priest, having been ordained just before the initial group that became the Society of Jesus first banded together.

There is no doubt about how much his early companions loved him.  One of those companions was to write of him:

“There was an especially rare and delightful sweetness and charm in his relations with other men, which I must confess to this very day I have not discovered in any other.  In some way or other, he so won the friendship of other men and gradually stole into their souls that by his whole manner and the gentleness of his words he irresistibly drew them to a love of God.”

St Ignatius, himself, is said to have remarked of Favre that he had the power to draw water from a rock.

Favre, then, had the great gift of winning people’s confidence.  In a gentle and quite exceptional way he drew from people their concerns and where their hopes lay.  Through his extraordinary skill in using the Spiritual Exercises of his friend Ignatius, he enabled people to recognise the call of God among the many influences that affected them, to become freer to respond to God’s invitation and so to lead better lives.  For 7 years, between 1539 and 1546, he worked tirelessly all over Europe, the Spiritual Exercises being the heart of his work.  In that time, mostly on foot, he is estimated to have travelled more than 10,000 miles.

Often what Favre suggested was quite simple.  For example, he suggested a way of reflecting about the things we do or might propose to do.  He suggested we should consider:

1.    if what we mean to do is, in itself, something that would give glory to God, help our neighbour or help us to live a better life.

2.    for whose benefit we mean to do what we are thinking of doing.  As long as we live, selfishness is always a possibility.

3.    the attitude influencing our intention; for example, if we are acting from love of God or our neighbour or some less worthy motive like spite.

4.    whether we will be able to look back with gratitude on what we intend to do as having deepened our relationship with God.

It was for his subtlety and sensitivity in spiritual things that a contemporary Carthusian described Favre as “God’s wonderful friend”.  St Ignatius, reportedly, thought Favre the best among the early Jesuits in leading people through the Ignatian Spiritual Exercises. 

Favre is certainly remembered today among his fellow Jesuits as a great spiritual director.  Above all, however, he is remembered for embodying the generosity, the warmth and the gentleness that should always underpin an Ignatian attitude.

26th/27th August 2006     St. Paul's First Letter to the Corinthians. J Henderson SJ

In the course of the next few weeks the first reading on weekdays comes from St.Paul's first Letter to the Corinthians.

It was probably written in early 57AD on Paul s third missionary journey to th Christians in the busy, bustling port city of Corinth.

The structure of the letter is as follows:

Introduction    1.1 - 9.

Disorders in the Corinthian Church.     1.10 - 6.20

Answers to questions of the community.

- Marriage & Celibacy 7.1 - 40.

Eating of meat that was offered to idols 8.1-11.1

The christian Assembly 11.2 - 14.40

Celebration of the Lord s supper   11.17 - 34

Spiritual gifts      12.1 - 40.

Resurrection of the Dead   15.1 - 58

Conclusion   16.1 - 24.

There were a number of dissensions in the community and Paul tacles these by stressing the wisdom of God:

For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength.(1.25)

He also inveighs against immorality in the community.

In the second part of his letter he moves on to answering question sput to him by members of the community. Firstly he deals with marriage and celibacy and then deals with the question as to whether it is permissible for Christians to eat meat that has been offered to idols. This was a practical problem and Paul gives  a practical solution. - if a christian is offerd such meat and no comment is made then they should eat it; however, if they are told that it has been offerd to idols then in order to avoid scandal thay should abstiain.

When dealing with the christian Assembly Paul refers to the institution of the eucharist at the Last Supper:

"the Lord Jesus took some bread, and thanked God for it and broke it, and he said: This is my body which is for you - do this as a memorial of me  In the same way he took the cup after supper and said: This cup is the new covenant in my blood. Whenever you drink it do this a sa memorial of me." (11.24 - 26)

Paul's is the earliest account we have of the institution of the Eucharist.

He goes on to speak of eth enormous range of gifts among the community and then speaks of love in one of the best know passage sof the Bible.

"Love is always patient and kind;it is never jealous;love is never boastful or conceited;it is never rude or selfish. (13.4-5). In short there are three things that last: faith,hope, and love; and the greatest of these is love."(!3.13)

Finally he speaks of the Resurrection of the dead:

"and if Christ has not been raised then our preaching is useless, and your believing is useless" (15.14)

Paul's First Letter to the Corinthians is one of his greatest letters dealing with the problems of the early Christian communities and centred on Jesus Christ.

19th/20th August    ST.ROSE OF LIMA Jim Henderson S.J.

On Wednesday 23rd august as an optional memorial we celebrate the feast of St. Rose of Lima.

Rose was born in Lima the capital of Peru in 1586.Her parents  suffered financial misfortune and were reduced to poverty. To help her family Rose worked all day in the garden and at night as a seamstress She joined the Third Order of St. Dominic and spent many hours in contemplation.

She suffered persecution from people who did not understand her and also endured at times serious desolation of soul. The last three years of her life were spent in the house of  Don Gonzalo de Massa a government official whose wife was very fond of Rose. after a debilitating illness she died on 24th August 1617 and was canonized by Pope Clement X in 1671 being the first canonized saint of the  Americas.

This is an extract from one of her works;

The Lord our Saviour raised his voice and spoke with incomparable majesty.  Let all know,  he said  that after sorrow grace follows; let them understand that without the burden of affliction one cannot arrive at the height of glory; that the measure of heavenly gifts is increased in proportion to the labours undertaken. Let them be on their guard against error or deception; this is  the only ladder by which paradise is reached; without the cross there is no road to heaven.

When I heard these words I felt a great impulse to rush out into the street and shout and shout at the top of my voice to everybody, no matter what their age, sex or condition;  Listen all you people ;listen all you nations. By Christ's command, using these very words that he uttered, I tell you most solemnly; no grace without suffering. Labour must be heaped upon labour to plumb the depths of the  divine nature, the glory of the children of God and the prefect happiness of the soul.

The same inspiration kept urging me to tell abroad the beauty of divine grace. So strong was it that I seemed unable to breathe and it caused me to perspire and pant. It appeared as if my soul could not be contained in the prison house of the body, but that it must burst its bonds, and free and unimpeded, rush through the whole world calling out:  Would that mortal men and women might know how wonderful is divine grace, how beautiful, how precious; what riches are hidden therein what treasures, what joys, what delights.

If they but knew, surely they would direct their energy with all care and diligence.

Prayer:

God our Father, for love of you St. Rose left the world
and gave herself to a life of penitence and austerity.
Help us by her prayers so to follow the path of life on earth
that we may obtain the fullness of joy. Amen

12th/13th August 2006    THE ASSUMPTION 

Pope Pius XII on the Assumption of Our Lady.1950.

The Fathers of the Church, the great Doctors, in the sermons they preached on the feast of the Assumption of the mother of God, had as their theme a doctrine which all the Christian world already knew and accepted; it was for them to elaborate it, to bring out the essential meaning of it, beyond what lay in the surface. & & &

What we celebrated was the triumph she won over death when she was glorified, after the pattern of her only son Jesus Christ in heaven.

St. John Damascene makes an eloquent comparison between the high privilege conferred on the Mother of God, in general, and her bodily Assumption.  It was fitting that she who in giving birth had preserved her virginity unspotted should keep her body incorrupt even after death. It was fitting that she who had borne the creator as a child in her bosom should have a dwelling place with God.

It was fitting that the bride espoused by the Father should dwell in the bridal - chambers of heaven. It was fitting that she who had gazed on her Son on the cross, receiving then in her breast the sword of sorrow she had been spared at his birth, should behold him seated with the Father. It was fitting that the Mother of God should enjoy the privileges of the  Son and should be honoured by all creation as the Mother and handmaid of God.

Another  ancient write states:  Being the most glorious Mother of Christ the Saviour, our God, who bestows life and immortality, she is restored to life by him, and in her body shares for evermore bodily incorruptibility with him who raised her from the grave and assumed her to himself in a manner known only to himself.

These Fathers base their conclusions on the Bible, which has  given us the picture of Our Lord's Mother as inseparably attached to her divine Son, and constantly sharing his lot.

It is to be remembered from the second century onwards, Our Lady has been identified by the Fathers of the church as the second Eve. Not on the same level, indeed, as the second Adam, but intimately associated in his warfare against the enemy of our race. It was to issue, as from the promise made in paradise, in a complete triumph over sin and death, those twin enemies that are so often coupled together by St. Paul. Of this victory, our Lord's Resurrection is the operative part, the supreme Trophy; but our Lady too who shared in the conflict, must share in its conclusion, through the glorifying of that virgin body of hers. Only then, as the apostle says,  when the mortal nature wears its immortality, the saying of scripture will come true, Death is swallowed up in victory.

Great Mother of God, so wondrously united with Jesus Christ, from all eternity, by the same decree of providence; in her conception immaculate, in her divine mother hood a virgin most pure, the noble associate of our Redeemer in his victory over sin and its consequences - what reward awaited her at last ? For the crown of all her graces, she was exempted from the sentence of decay; shared her Son's victory over death, and was carried up to heaven, soul and body, there to reign as queen at his right hand, who is King of the ages, immortal.

5/6 August 2006        St Dominic       Fr Neil Ferguson, OP

Dominic de Guzman was born around the years 1173-75, in Castile in Spain. He came from a relatively well off and devout family. His uncle, who was a priest, taught him Latin, and Dominic became a canon of the local cathedral at Osma. He looked set for a regular life of liturgical prayer and celebrating the sacraments in the Cathedral. However, God, and the bishop, had other plans. Bishop Diego chose Dominic to be a companion on two journeys to Germany on diplomatic business. On these trips Dominic and Diego met two worrying developments in the church and the world. In Germany, a pagan tribe known as the Cumans were invading. In the south of France a group known as the Cathars were spreading false beliefs about God and world, and many people were beginning to follow them. Both men wanted at first to go and preach Christ to the Cumans, but Pope Innocent III denied permission.

On their way back to Spain they became involved in combating the beliefs of the Cathars in southern France. This was a decisive episode in Dominic’s life. Bishop Diego returned to Spain but Dominic remained in France. He founded a convent of nuns and gathered about him a group of clerics willing to make preaching the centre of their ministry. By 1216 Pope Innocent had given permission for a new style of religious life to be started. By 1217 Pope Honorius III officially recognised Dominic’s new order which was ‘to be and to be called the Order of Preachers.’ Like their more famous contemporaries the Fanciscans, the Dominicans combined some of the older monastic practices of religious life with an itinerant preaching mission. This was often a dangerous task, as many of the Cathars in Provence were powerful people, and several priests and monks had already been murdered. Another element of the friar’s new way of life was study. In order to preach effectively they had to be learned in sacred Scripture, theology and philosophy. To this end the early friars also studied at the newly expanding universities such as Paris and Oxford.

They wished to convince their hearers by setting out the beauty and truth of the Catholic faith in their sermons. A main belief of the Cathars was that the material world was created by an evil ‘god’. This meant that human life was inherently evil, and something to be escaped from. Dominic and his friars therefore preached mainly about the unity of God and God’s loving work in creating and sustaining the universe, and the great blessing which the coming of Christ brought to humanity. Dominic successfully converted many people, and reconciled others to the Church. From here, the Order of Preachers (also known as Dominicans or Blackfriars) grew to spread all over Europe and later the ‘New World.’

Today it carries on its mission of prayer, study and preaching all over the world. The Order also gave the world St Thomas Aquinas (1224-1274), who literally walked in St Dominic’s footsteps as he travelled all over Europe teaching and preaching.

            Those who knew St. Dominic always spoke if his great compassion for sinners, and the great concern he had to bring people to love Christ and his Church. He was always cheerful and sociable when in company, but would often stay up all night praying and weeping for the sorrows of the world. Dominic died in 1221, promising to be of more use to his brothers after his death than in life! To this day the Dominican brethren sing the following antiphon in honour of St Dominic.

O light of the Church, teacher of truth, rose of patience, ivory of chastity, you gave freely of the water of wisdom; preacher of grace, join us to the blessed!

29th/30th July ST.IGNATIUS LOYOLA(1491-1556)  Jim Henderson, SJ

On 31st July we celebrate the feast of St. Ignatius of Loyola. This year marks the 450th anniversary of his death and is part of the Jesuit Anniversary Year celebrations.

This insert deals with the last sixteen years of his life from 1540 to 1556.

Pope Paul III approved the newly founded Society of Jesus in 1540 by the Papal Bull "Regimini Militantis Ecclesiae". Ignatius himself was elected superior general of the order by a unanimous vote. For the remainder of his life he worked in Rome directing the newly founded Society Of Jesus.

In 1541 he began writing the constitutions of the Society, perhaps less  a rule than a series of guidelines dealing  with all aspects of Jesuit. He was also a prodigious letter writer writing over 7000 letters on numerous topics to a whole range of people.

These years saw an enormous expansion of the Society. Two Jesuits Salmreon and Broet visited Scotland and Ireland. The Society also developed in Italy, Spain, Portugal, France, Flanders and Germany. The last named country owing a great deal to the work of St. Peter Canisius.

Outside Europe the greatest missionary was  St. Francis Xavier who went to India, Indonesia, and Japan and died six miles off the coast of China. Jesuits also went to the Americas and Africa.

During these years colleges were founded in February 1551 the Roman College now the Gregorian University and in August 1552 the German College in Rome.

These were the years of the Reformation - how did Ignatius react? He  mentions Martin Luther only three times in his 7000 letters, but he seems to have advocated a conciliatory approach to Lutherans avoiding confrontation.

He was concerned about Jews who converted to Christianity and was anxious that they should not be disinherited by their families. With Muslims he also adopted a conciliatory approach and sent for a copy of the Koran. At the same time he had no illusions about the threat of the Turkish Empire.

In 1550 Pope Julius III confirmed papal approval of the Society in the Bull "Exposcit Debitum"

From 1553 onwards Ignatius suffered ill health. On July 26th 1556 he was clearly dying and took to his bed two days later. On 31st July  one of his companions rushed to obtain a blessing from Pope Paul IV. He died at 7pm that evening.

At his death the Society of Jesus had 1000 members, 100 houses, and 12 provinces.

So on this the 450th anniversary of his death we thank God for the life of St. Ignatius, for the spirituality he bequeathed, and for the Society of Jesus and all that it has achieved.

Prayer:

Father you gave St. Ignatius Loyola to your Church to bring greater glory to your name.
May we follow his example on earth and share the crown of life in heaven.
We ask this through Christ Our Lord. Amen.

15^th/16^th July 2006   THE LITTLE SISTERS OF THE POOR    

The Little Sisters of the Poor Mission Statement:

Most parishioners will have heard of St. Joseph’s House at Gilmore Place. It is a residence for the elderly, owned and directed by the Little Sisters of the Poor.

The Little Sisters of the Poor were founded by Jeanne Jugan in 1839 in Brittany, France.

She was a pioneer in the effort to aid the elderly. She loved and understood them. With exceptional enthusiasm and vision she gave herself to their service. At her death in 1879, there were already 200 homes for the elderly in ten countries.

In proclaiming her  Blessed on 3^rd October 1982, the Church recognised the heroism of Jeanne Jugan’s life and gave her as a model in caring for the elderly.

Today in 31 countries throughout the world the Little Sisters continue her work. They are helped by their staff and an extensive network of friends and benefactors. They desire to serve the Lord in those who have reached the final stages of life’s journey, witnessing to the dignity of all human beings, but especially to the value of those whom our ‘consumer society’ may consider a burden – the elderly.

Mindful of the words of their foundress, Blessed Jeanne Jugan, “Never forget that the poor are Our Lord,” the Little Sisters strive to continue her charism and desire that their hospitaller mission of humble service, exercised in the name of the Church, be a sign of the compassionate love and mercy of God.

Sisters to the elderly who are journeying towards the Kingdom, the Little Sisters witness to the primacy of eternal values and to respect for life, of which God alone is the master.

The Little Sisters of the Poor came to Edinburgh in July 1863 and for over 140 years have continued the work of caring for the elderly here in Gilmore Place.

Remaining ever grateful for the support of so many generous friends and benefactors the Little Sisters frequently recall the words of Blessed Jeanne Jugan,

“We must always say,

                 Blessed be God,

                            Thank you my God. He is so good.”

8th/9th July     ST. BONAVENTURE   J Henderson, SJ

On Saturday we celebrate the feast of  St. Bonaventure the Medieval Franciscan.

Bonaventure was born in 1221 in Italy and joined the newly founded Friars Minor, the Franciscans. He studied at the University of Paris and then taught theology and scripture there from 1248 to 1257.

Known as the seraphic doctor he was  a preacher of enormous energy which enflamed the hearts of those who heard him. While at Paris he wrote The Commentary on the Sentences of Peter Lombard  which covered the whole of theology.

However he and his fellow Franciscans did encounter vicious opposition from some other professors of the university. In reply to their onslaught he wrote Concerning the Poverty of Christ.

In 1257 together with St. Thomas Aquinas he received the degree of doctor of Theology.

In that same year he was chosen as minister general of the Franciscans and was now faced with tensions within his own order. One group called the  Spirituals demanded inflexible severity in in interpreting the rule of the order, another group wanted a relaxation of the rule.

Bonaventure wrote a latter to his provincials demanding a disciplined observance of the rule, involving a reformation of some of the more relaxed members but in no way countenancing the excesses of the Spirituals.

He governed the Order from 1257 to 1274, called five general chapters and has justly been called the second founder of the Franciscans

In 1265 Pope Clement IV nominated him Archbishop of York but he managed to persuade the Pope to withdraw this appointment.

However in 1273 Pope Gregory X created him Cardinal-Bishop of Albano and called him to work at the Council of Lyons where he gave outstanding service.

He abdicated the office of minister-general of the  Franciscans but died shortly afterwards on the night of 14th-15th July 1274.

Canonised in 1482,he was declared a doctor of the Church in 1588.

PRAYER.
All-powerful Father,
May we who celebrate the feast of St.Bonaventure
Always benefit from his wisdom and follow his example of love.
We make this prayer through Christ Our Lord. Amen

This week from Tuesday to Saturday the first readings come from the Prophet Amos.. He prophesied in Israel about the year 750BC and is sometimes called the prophet of Social Justice because of his strong criticisms of the injustices he saw around him. For some in Israel it was a time of great prosperity and this led to a comfortable and even luxurious lifestyle, but for many life was one of grinding poverty. For Amos such a situation went against Israel's covenant with God which implied fairness and equality among all people. He also inveighs against immorality and idolatry.

The structure of the  book is as follows:

He begins by condemning Israel's neighbours for their iniquity (1.7 - 2.3) but then to the horror of his listeners he turns on Judah and Israel (2.4 - 16)

He then warns Israel of the punishment to come (3.1-6.4)

The final chapters are devoted to symbolic visions which continue the theme of punishment

"That day - it is the Lord who speaks -  I will make the sun go down at noon,   And darken the earth in broad daylight. I am going to turn your feasts into funerals, And your singing into lamentation" (8. 9 - 10)

Hardly surprisingly Amos ran into opposition. And 7. 10 - 17 is a historical interlude when a court prophet Amaziah warns Amos to keep silent Amos responds:

"It was God who took me from herding the flock, and God who said: Go prophesy to my people Israel".         (7.15)

Yet at the very end he appears to speak of God's ultimate mercy and ends on an optimistic note.

Amos prophecy is very relevant for our own day when there is so much injustice in our world. He is rightly called the prophet of social justice.

17th/18th June ST. JOHN THE BAPTIST

On Saturday 24th June we celebrate the feast of the Birthday of St. John the Baptist. This is a reading from a sermon by St. Augustine.

A voice crying in the wilderness.

The Church observes the day of John's birth as a holy day: none of the  fathers is thus solemnly commemorated. We celebrate John s birth as we celebrate Christ's. I cannot let this feast pass without a sermon, and if I speak more briefly than the dignity of the subject demands, its very profundity gives you food for thought.

John's mother was old and barren while Christ's mother was young and a virgin. John's father was struck dumb for not believing that he would be born. The Virgin Mary believed and conceived Christ in faith. That is what we are to investigate and that is what I propose to talk about. But I have set out the mystery first so that if I find myself incapable of plumbing all the depths of it either for lack of time or lack of skill the Holy Spirit will enlighten you. His voice will make itself heard in your heart, without mine; for he is in your mind and heart, you are his temples.

John marks the frontiers between the Old and the New Testaments. The Lord speaks of him as a boundary line:  The law and the prophets are valid until John the Baptist.  He represents the Old Testament and at the same time introduces the New. His parents were old, in keeping with his first role: while yet in his mother's womb he was saluted as a prophet, in recognition of his second. Although he was not yet born at the time of Mary's visitation, he  leaped in his mother s womb. His mission was made clear, even before he  was born. He was revealed as Christ's precursor, before he so much as saw him. These divine mysteries transcend our feeble understanding. When at last he was born and received his name, his father s tongue was loosened.

Consider the symbolic significance of what happened. Zachary fell silent and lost the power of speech until John, the Lord's precursor, was born and restored his speech. Is not Zachary s silence a hidden prophecy, kept secret and, as it were, pent up before Christ could be proclaimed? His speech was restored at John s birth, his voice was made clear when he came as had been foretold. The restoration of Zachary's power of speech is like the rending of the veil of the temple when Christ was crucified. If John proclaimed himself, he could not have restored his father's speech. Zachary s tongue was loosened because a voice was born. When John was announcing Our Lord s coming he was asked:  Who are you?  he replied: I am the voice of one crying in the wilderness.  John was a  voice  for a time: but Christ, who in the beginning was the word, is the Word in eternity.

Prayer:
Almighty God and Father,
You sent St. John the Baptist to the people of Israel to make them ready for Christ the Lord.
Give us the grace of joy in the spirit, and guide the hearts of all the faithful in the way of salvation and peace.
We  make our prayer through Christ Our Lord. Amen

3rd/4th June  THE GOSPEL OF THE HOLY SPIRIT Michael Beattie S.J.

St. John s Gospel has sometimes been called The Gospel of the Holy Spirit, and indeed the words are well chosen because if you were to read the whole of the  gospel with the words "Holy spirit"  in the forefront of your mind, you would be amazed at the amount of information you would gather.

Sometimes we are tempted to see  the life and times of Jesus  through rose coloured spectacles. If only I had been there and seen Him with my own eyes and witnessed His miracles, what a firm believer I would have been ! If only I had heard him teach, heard His sermon on the mountainside, how much more committed I would be! In the light of St. John's Gospel we have to admit that, if our thinking goes along these lines, we have missed the point of Jesus way of giving us His  Good News  of the kingdom. Think about it for a moment. If the original disciples ALONE  could say: "He has lived amongst us" , then all believers since the Ascension  would be second class Christians. If his promise to return referred only to that period of time between the Resurrection and the Ascension  then we are truly unfortunate because we did not happen to be born in the first century AD.

The truth is that we are  not second class Christians ! We  can claim just like those earliest of believers, the Apostles, that Jesus has returned to dwell with us. We know He is with us in his great Sacraments. We know He is with us in His Community of believers

WE know He is with us in the inspired Word of God in Sacred Scripture. He has not left us orphans. Jesus dwells with us through the power of the  Holy Spirit. The Holy Spirit does not teach any  new doctrine but He brings to our minds what Jesus himself taught.

Reflecting on the words of St. John we could say that as Jesus is our way  to the Father, so the Holy Spirit is our way  to Jesus.

St. Paul in his first letter to the Corinthians tells us:

"No one can say that Jesus is Lord unless he is under the influence of the Holy Spirit". (1 Corinthians 12.:3)

Perhaps the foundation of the work of the Holy Spirit is to be found in Our Lord s own words: "If you LOVE me, keep my COMMANDMENTS and THEN  I shall ask the Father"  

St. John throughout the gospel, becomes almost tiresome in insisting that LOVE  and OBEDIENCE  must be joined together in the life of every disciple. If there is little or no love and if obedience to the law of Jesus Christ is belittled, is there any wonder that the Holy Spirit of God does not seem to be around or seems to have little impact on the minds and hearts of Christians today?

Let us pray today and every day:  Come Holy Ghost, Creator, come.

A very special greeting to all in Lauriston. Out of sight is not out of mind ! May God bless you all.

27th/28th May      THE ASCENSION        

   A reading from the sermons of St. Augustine

Today Jesus Christ our Lord went up to heaven: let our hearts go with him.

Listen to the words of St. Paul : If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.  Just as he ascended without leaving us, so too we are already with him in heaven, although his promises have not yet been fulfilled in our bodies.

Christ is now raised above the heavens; but he still experiences on earth whatever sufferings we his members feel.

He showed that this is true when he called out from heaven:  Saul, Saul, why do you persecute me?  And:  I was thirsty and you gave me drink.

   Why then do we not exert ourselves on earth so as to be happy with him already in heaven through the faith, hope and charity which unite us with him? Christ, while in heaven, is also with us; and we, while on earth, are also with him. He is with us in his godhead and his power and his love; and we, though we cannot be with him in godhead as he is with us, can be with him  in our love, our love for him.

He did not leave heaven when he came down to us from heaven; and he did not leave us when he ascended to heaven again. His own words show that he was in heaven while he was here:  No one has ascended into heaven but he who descended from heaven, the Son of man who is in heaven.

      He said this because of the unity between us and himself, for he is our head and we are his body. The words  no one but he  are true, since we are Christ, in the sense that he is the Son of man because of us, and we are the children of God because of him.

     For this reason St. Paul says:  Just as the body is one and has many members, and all are members of the  body, though many, are one body, so it is also with Christ.  He does not say,  so it is with Christ , but  so it is also with Christ . So Christ is many members, but one body.

     He came down from heaven, then, in mercy; and it is he alone who has ascended, since we are in him through grace. This is why no one has descended but Christ, and no one but Christ has ascended; not that the dignity of the head is fused with the body but that the body in its unity is not separated from its head.

27^th/28^th May St Aloysius’ College, Glasgow John Stoer, Head Master, St Aloysius’ College,

“All the well-being of Christianity and of the whole world depends on the proper education of youth”. So wrote Pedro de Ribadeneira SJ in a letter to Philip II of Spain in 1556.

When the Society was founded in 1540 the running of schools was not on its agenda.  Yet by 1580 there were 150 Jesuit schools in Europe and they had become the bedrock of Catholic education.  The Jesuits developed, and to this day maintain, a wonderful educational network and an inspirational vision of education.  In a sign outside

St Aloysius’ College, Glasgow, that vision is summed up as being ‘for the improvement in living and learning to the greater glory of God and the common good.’  (Constitutions Part 4, St Ignatius, 1550).

How do we strive to put this vision into practice?

Along with all Catholic schools we seek to build a community of faith, where prayer and worship are at the heart of what we do; where people are respected and treated with dignity; where the sort of person that we become is of first importance and where we have a real sense of duty and of service to others.

Jesuit education, and therefore what we strive to achieve at St Aloysius’, takes this further.

It is a false distinction in a Jesuit school to say that to pray is more important than to study physics.  Both can be for the greater glory of God.  It is a distinctive feature of Jesuit education that we seek to ‘find God in all things’ and that includes finding God in the classroom, the laboratory, on the playing fields and the stage ……. as well as the Chapel.  Taking that further, former pupils of St Aloysius’ should seek to find God in their daily lives at university, at work, in their family and wherever they come into contact with others.

Jesuit education strives for excellence.  The term excellence is easily misunderstood and is often equated with external measurement such as achieving five As at Higher.  Whilst that is a very praiseworthy achievement and goal, it does not capture the challenge that every pupil and teacher should accept when we write AMDG on the top of every piece of school work.  The excellence that we strive for is our excellence, or to put it in personal terms, my excellence, the best that I can give, the best that I can do.

The third distinctive feature of Jesuit education that should be highlighted is that it tries to engage the learner in what he or she is doing.  What Jesuit schools have been trying to do for centuries has rightly become an important theme of modern education.  If young people are going to thrive in the 21^st century they need to be flexible thinkers, open to new ideas, self motivated, able to work on their own and with others.  The first Jesuits knew all about the challenge of rapid change.  They experienced the Reformation in Europe, the opening up of unknown cultures in India, Japan, China and the Americas, and the birth of modern science.  They wanted to give their students the skills to live and learn in this world of change.

In our time we need to give our young people at St Aloysius’ College the faith, the confidence, the courage and the flexibility of mind and heart to face the challenge of secularism, globalism, consumerism and the implications of modern science, both for their own salvation and that of our world.  For, “All the well-being of Christianity and of the whole world depends on the proper education of youth.”

45 Hill Street, Glasgow G3 6RJ

0141-332-3190 www.staloysius.org

20th/21st May   NO STRINGS ATTACHED        Mary McMillan, J & P Group

THE CAMPAIGN CONTINUES:-

A quarter of a million people marched in Edinburgh -the biggest ever demonstration of public opinion in Scotland and the biggest public demonstration on global poverty the UK has ever seen. It was a wonderful achievement and put Scotland and our campaigns firmly in the spotlight.

Do you remember how we in this parish started the day off by a time of quiet prayerful reflection asking God to guide the minds and hearts of the people attending the G8 ?

Do you remember the excitement in the Meadows and the  thrill of being part of the walk, and for anyone who attended the concert at Murrayfield do you remember the sheer exuberance and joy at being part of something really important. So important that it might change thousands of people s lives at just one stroke of a pen to cancel all the debts ?

There were successes and disappointments during those days of July 2005. We were told the G8 would deliver 100% cancellation immediately for 18 countries with a further 20 countries able to qualify over time. As always the devil is in the small print.

The G8 may have agreed to wipe out this debt but it s now time TO CUT THE STRINGS attached.

Did you know debt cancellation comes with harmful strings attached ? The governments of the world s poorest countries are told that they must open up their markets, cut vital public spending and privatise basic services if they are to have their debts reduced.

These harmful strings include:-

     1. Privatise their industries LEADING TO charges for basic services including water, health and education.

2.   Make cuts in public spending LEADING TO  cuts in public welfare.

3. Open up their markets to unfair competition LEADING TO eliminating trade tariffs so poor countr markets are flooded with cheap imports which local producers can t compete with.

These conditions hurt. Countless studies have shown that economic policy conditions attached to debt relief and aid have actually HARMED  indebted countries.

They undermine democracy. Countries often resist implementing these policies, but are forced to adopt them even when their people protest and their parliaments oppose them.

You will find included in this newsletter a LUGGAGE LABEL petition card You can :-

Post you cards to Westminster -

or return them to one of the J& P group-

or put them completed, in the box at the back of the church and the J&P group will post them on for you.

We absolutely implore you to take part in this next phase of the DEBT ELIEF CAMPAIGN  by filling in this card.

You can also order more cards to distribute to friends, families and colleagues. To order more cards and other material, contact JUBILEE SCOTLAND, 41 George IV Bridge,     Edinburgh EH1 1EL (Phone 225 - 4321)

13th/14th May          GOD IS LOVE            Insert No.204

      (An extract from Pope Benedict XVI s encyclical letter: "God is Love."

          Charity as a responsibility of the Church.

Section 20.

Love of neighbour, grounded in the love of God, is first and foremost a responsibility for each member of the faithful, but it is also a responsibility for the entire ecclesial community at every level: from the local community to the particular Church and to the Church universal in its entirety. As  a community, the Church must practise love. Love thus needs to be organised  if it is to be an ordered service to the community. The awareness of this responsibility has had a constitutive relevance in the Church from the beginning: "all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need. " (Acts of the Apostles 2.44-45) In these words, St. Luke provides a kind of definition of the Church, whose constitutive elements include fidelity to the "teaching of the Apostles , communion  (koinonia), the breaking of bread  and prayer"  (Acts of the Apostles 2.42). The element of "communion  (koinonia)" is not initially defined, but appears concretely in the verses quoted above: it consists in the fact that believers hold all things in common and that among them, there is no longer any distinction between rich and poor (Acts of the Apostles 4.32 - 37). As the Church grew, this radical form of material  communion could not in fact be preserved. But its essential core remained: within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life.

30 April 2006 The Acts of the Apostles Part 2. Jim Henderson S.J.

In our study of Acts we now move on to Paul. We have already seen him witnessing the martyrdom of St. Stephen (8.1)On his way to Damascus to persecute Christians he has an amazing conversion experience when he is thrown from his horse and blinded. Taken to Damascus he meets Ananias a disciple of the Lord ,regains his sight, is baptised and becomes an enthusiastic convert preaching in Damscus and then in Jerusalem.

Peter in the meantime is continuing his healing ministry and is shortly to be faced with the first crucial issue in the Christian Church. The problem is this: while many converts were Jews and came from a Jewish culture, others who expressed an interest were not Jews, in the language of the day they were termed "pagans".

Were these people to be adopted into the community and if so were they to follow Jewish customs and strict laws on diet ? Chapter 10 of acts deals with the issue . Cornelius a pagan centurion wishes to become a Christian and sends for Peter (10.3-7) Meanwhile Peter has a vision of all types of birds and animals . A voice then said to him "Now Peter kill and eat. But Peter answered; Certainly not Lord I have never eaten anything profane and unclean. Again a second time the voice spoke to him:; What God has made clean, you have no right to call profane."

When Peter meets Cornelius he makes it clear that as a result of his vision he must welcome all people into the Church (10.34 - 35)

Soon after this he baptises a number of pagans.

On his return to Jerusalem Peter successfully defends his conduct before fellow Christians The account satisfied them and they gave glory to God. "God, they said, can grant even the pagans the repentance that leads to life."

However the controversy was not over and was only satisfactorily resolved by the Council of Jerusalem described in Chapter 15. In which it was decided that pagan converts should not be expected to follow the details of Jewish observance but should merely be asked to refain from eating food sacrificed to idols.

In the meantime Paul with his companion Barnabas had completed his first missionary journey described in Chapters 13 and 14, visiting, preaching and converting in modern Syria, Lebanon, Turkey and Cyprus.

Following the council of Jerusalem Paul undertook his second missionary journey, this time going further afield and taking in Greece (15.40-18.22). Though not actually recorded in Acts there was then a two year break before Paul began his third missionary journey (18.23 - 21.14) in which he revisited a number of places where he established Christian communities on his second missionary journey.

On his return to Jerusalem he was arrested and brought before the Sanhedrin (22.30 - 23.11)and was then transferred to Caesaria where he appeared before the Roman governor Felix (24.1 -21)

He was later arraigned before a new governor and at this point he asserted his right as a Roman citizen to appeal to Caesar (25.1-12)

Soon after that he began his journey to Rome, being shipwrecked en route on the island of Malta. Acts makes no reference to his martyrdom but leaves him in Rome. Paul spent the whole of the two years in his own rented lodging. He welcomed all who came to visit him, proclaiming the kingdom of God and teaching the truth about the Lord Jesus Christ with complete freedom and without any hindrance from anyone.

23rd April 2006 The Acts of the Apostles  Part 1.

On weekdays during the Easter season the first reading comes from the Acts of the  Apostles. This week and in a week or so we will be looking at Acts as they are usually known.

The author was very likely St. Luke and in many ways Acts is a continuation or second part of his gospel. Like the gospel it was probably written at about 80.A.D.

Its purpose was to show the development and spread of the Church in the years after the Ascension of Jesus focussed on the two key figures of Peter and Paul.

Three are  two stresses in Acts :

A. Jerusalem as the mother church.

B. The work of the Holy Spirit in guiding the spread of the word.

This week we will look at the first ten chapters which focus on the work of St. Peter.

After an introduction we have the Ascension .the feast we celebrate on Thursday 25th May.

The disciples then return to Jerusalem to find a replacement for Judas; they drew lots and Matthias was chosen (1.15 - 26)

Then comes Pentecost - the disciples are gathered in an upper room in Jerusalem when they experience a roaring wind and tongues of fire settling on their heads . They are filled with the Holy Spirit and are able to go out and to speak in foreign languages to the many and diverse people who are in Jerusalem for the feast.  We celebrate the Pentecost on Sunday 4th June .

In the following chapters certain themes emerge:

1. Conversions. In the immediate aftermath of Pentecost 3000 people are baptised (2.37-41). Later Philip baptises the treasurer of the Queen of Ethiopia(8.26-30).We see the spread and growth of the church through Judea, Samaria, Caesarea, Galilee and Damascus.

2. Cures. The healing ministry of Jesus is continued with the restoring to health of a lame man (3.1-10) and paralytic (9.32-35)

A woman is  raised from the dead (9.36-43)

3. Domestic details Barnabas sells a piece of land and gives the money to the  apostles. Deacons are appointed to supervise the distribution of food.(6.1-7)

4. Persecution. Peter and John are called before the Sanhedrin (4.1 - 22) Apostles were arrested and then miraculously released from prison (5.17-21). Finally St. Stephen is charged, tried and stoned to death - the fist martyr of the Christian era (6.8 - 8.1)

Two other features are worthy of note:

Stephen's martyrdom was witnessed by Saul, who shortly afterwards underwent  an amazing conversion experience. From then on he was known as Paul and we will shortly look at his work in the remaining chapters of Acts.

15th/16th April 2006      EASTER        Fr. Kenneth Nugent S.J.

Pope John Paul II called out: We are an Easter People, and Alleluia is our song

Christmas has such a hold on our memories, of our own lives and of those who are dear to us, that we fail to see Christmas as our great human rite of passage. What is good about Christmas in nothing in comparison to all that it promises for the time to come, when the Christmas morning  of our day becomes the eternal brightness of the Easter which is beyond our imaginings as  the dawning brightness of the eternal day.

Left to ourselves with all the limitations of our human nature, all its aging and imperfections and uncertainties remind us that even Christmas with all its eager anticipations has limits when we come to trying to live them out day by day throughout our own days and our own times. This is because of the in built horizon of our ordinary experience.

Easter has no such limitations, no such horizons to limit and define our insatiable desire and appetite for love, and the happiness which is its true experience and expression. And there  is that wonderful realisation of arriving at the top of our personal hill with all its panorama of our life laid out before us -m all the valleys and hills we have climbed, the difficulties and dangers we have overcome,  Stretched out before us is all the beauty and peace we have sought throughout our travels and above all, there is that welcome at out journey's end, when we realise what we have achieved, and from out of the mists and shadows of our departed dreads and into the bright sunlight then come the figures of our fellow pilgrims, the welcome sight of all those who have accompanied us on our journey and whose gentle companionship ha sustained and inspired us.

 From all the radiant colours of the Easter morning, the eternal Easter of our true home coming, and illuminating in all, there emerges the glory of the Risen Lord, who has made all things and has been with us all the time.

As we savour the beauty of it all, we reflect on how little it has cost us to scale these final heights for such a reward.

Alleluia will be our song.

April 8/9 2006       HOLY WEEK  Bernard Walker SJ

It’s good that people in our society from different cultural backgrounds should want to celebrate their different identities.  On special occasions, often annually – St Andrew’s Day, St Patrick’s Day – particular groups, nations, traditions like to remind themselves of their own special history, customs and values.  They celebrate who they are, and what makes them special.  They are saying ‘we are proud of who we are, we are glad to have our roots in this particular tradition, and to be nourished from those roots, even while recognising that we are part of a wider and more diverse society’.  These celebrations should be a way of re-emphasising people’s commitment to the values of their history, their family life, their religion.  They are a way of strengthening these values in a changing world.

For the Jewish people, Passover is the time above all when they remember and celebrate who they are – God’s chosen people, the people of the Covenant, the people rescued from slavery by God’s mighty hand.  In a special way they identify themselves with their history.  The Mishnah instructs them, ‘In every generation it is each man’s duty to look upon himself as if he personally came out of Egypt….On this day you will explain to your son: This is because of what the Lord did for me when I came out of Egypt’. 

Jesus chose the feast of Passover to form his new People, bound to  him and to one another by the new Covenant in his Blood, rescued by his death and resurrection from slavery to sin.  Holy Week and Easter is our Passover, when we remember and celebrate who we are and who we want to be.  We do this every time we celebrate the Eucharist, but Holy Week and Easter is the time for our annual festival and celebration of our Christian faith.

At Easter we celebrate who we are – the extraordinary fact that we are the people who follow a man tortured and executed in an obscure corner of the old Roman Empire, deserted by his first followers, but who was raised to new life, so that through those same disciples his power and his living Spirit spread throughout the world and to every century of human history and into our own lives.  At Easter we recall and relive a story that is our story.

The story of how Jesus entered Jerusalem in triumph on Palm Sunday, how he was arrested, hurriedly tried, tortured and sentenced to the cruellest death the Roman Empire could devise.  How it seemed that all hope had gone for his followers, but how out of the deepest darkness God brought them the new light and life and hope of the resurrection.  How the night before he suffered, Jesus had supper – the Passover meal – for the last time with his friends, took bread and wine and said, ‘This is my Body … this is my Blood; do this in memory of me’.  At every Mass, but especially at Easter time, we are brought into the event of Jesus’ death and resurrection; by his power, his story becomes our story; it becomes not just a story we follow as observers but one we take part in and which instils in us the values of Jesus himself.  ‘As we recall the great events that gave us new life in Christ, you bring the image of your Son to perfection within us’ (Preface of Lent).  As St Paul says, in baptism I died with Christ and with him rose to new life; at Easter we celebrate and rejoice in that life and ask God to deepen our experience of it each year. 

2 April 2006 A Lenten Reflection   Diane Williams

Biblical scribes of ancient times laboriously copied out texts by hand whilst they were read aloud. This was the way of mass publication in the ancient world.

However this was never a fail safe procedure and often mistakes were made.  For example reading from copy could often give way to a scribe writing a word he thought he heard whether it was right or wrong.

Original manuscripts could be imperfectly legible.  A copyist might attempt to reconstruct its meaning and sometimes be wrong.  Often with the result that what he himself wrote made no sense.

In some ancient manuscripts no space might be left between the words. For example what can we make of this “Godisnowhere?”  Ironically we find the opposite of what is intended when we introduce a space, a gap, a pause, at time where there is nothing is crucial in providing us with the correct meaning “God is now here”. 

“Jesus was led by the Spirit into the wilderness” (Mt 4:1)  Many of us from time to time can find ourselves in some form or other in what seems like a wilderness from which there is no return, and yet it is in these times of what seem to us a never ending phase of waiting that God does his best work, albeit unseen and unknown.  Something wonderful is being prepared in the light of our Lenten longing.   

I expect you’ve often been asked the question “What are you giving up for Lent”?

I recall a story where a mother left biscuits on a plate for her sons, one a plain and one a chocolate biscuit. 

The boys came into the room and the older of the two immediately took the chocolate one.

The younger brother complained saying “Where are your manners”?

“Don’t you know how greedy it is to take the chocolate biscuit”?

The older brother replied “if I had offered you the plate, which one would you have taken”? 

“The plain one of course,” said the younger.  “Then why complain,” said the older.

We are made in God’s image however not everyone is likeminded and in the world of today as many ideologies have collapsed this can leave us somewhat disillusioned, however much of today’s search for spiritual revival and spiritual hunger challenges a tradition which has stood the test of time and this is reassuring in what often looks like a chaotic world run by the latest technology.

So what can we learn from it?  Perhaps the fact that the most asked question when it doesn’t work properly is  “is it plugged in”, or “switched on?” as it all seems to happen from within.

Jesus said “the kingdom of God is within,” and so it is, right with us now in the present moment.
We can search with theology and philosophy long and hard for many theories and meanings, but faith in God lives in heart of each of us and it is the heart that never changes.

PRESENT MOMENT

I looked into tomorrow

and understood it not

tried looking back to yesterday but it could not be got

I asked the Lord to let me glimpse a little way ahead

I listened then until I think I heard just what he said

“Don’t worry about what will be, or why or what or where,

live in the present moment and you will find me there.”

26 March 2006 A Lenten Reflection on 8^th Station of the Cross: Jesus speaks to the women of Jerusalem.   A woman in the Parish

I am witnessing the execution of the most remarkable person I have ever met.  A mere six days ago, these people were waving palms and cheering on Jesus, the new prophet – and now the same crowd is spitting and screaming ridiculous accusations.  You only have to meet the man once to know that any talk of being a dangerous rebel and threatening society are rubbish. 

Though there is something of the rebel about him.  Dangerous?  Maybe.  Certainly if the world ran his way it would be a very different place.  He has an authority about him, and his quietness emphasises that.    He listens to me as if I were someone very special, as if what I had to say was important.   I could be twice his age, but I see in him something very mature and authoritative. 

He brings out the best in people;  I know that from my own experience.  When I ask his advice he doesn’t give me  a straight answer but feeds back another question, taking me more deeply into the issue and more deeply inside myself.  With his guidance I find that I knew certain things all along, and this brings me such a real sense of being connected to the world. 

Why doesn’t he answer the people accusing him?  He could stop this in a minute just by exercising that authority of his.  But of course I know why he doesn’t answer them.  In that state they’re not going to listen.  I know that when he has reached me most deeply it’s been when I’ve been at my most receptive, when I’ve made the effort to slow down and stop and listen to him.   He is more powerful that anyone I’ve met, yet he doesn’t force his opinions on anyone but leaves it to the weaker person to make the first contact. 

He has seen me.  I don’t know how he could, bent over like that, with blood and sweat running through his eyes, but I think he knew all along that I was here.  As he draws close to me, he stops and looks straight at me.  Although the noise around us is deafening, there is a silence surrounding the two of us.  I have the impression that this meeting is as significant for him as it is for me.   I’m glad I’m here.  I feel that by being here I can show him I care and share somehow in his appalling suffering. 

I look at him and try to speak but no words come.  I want to say this isn’t fair, it shouldn’t be happening, that I would do anything to stop it but there is nothing I can do.   I want to say I feel for him and I’m grateful to have known him, and I will treasure every contact I’ve had, and yes, I will do whatever I can to keep his message alive. 

Now I see with new clarity that his is the only way to live.  I suddenly understand that by cutting himself loose from constraints of human wants and needs, he has become truly free.  Sort of, in a way, I understand, and I can see that he knows this. 

He is speaking to me.  I don’t know how I can hear him against the noise, but I do.   What he says is so unexpected.  He is saying ‘Don’t weep for me but for yourself and for your children.’   This man knows my problems and the troubles that I will encounter later on, and he cares.   He is undergoing the worst torture I can imagine – and he has the energy left to care about me.   I know that whatever happens to me now, I will not be alone.  I’m only starting to adopt his ways, but I have such a model to follow.   My life will be worth living.   I matter.   I am free.

18th/19th March 2006            ST.JOSEPH            

On Monday 20th March we celebrate the feast of St. Joseph transferred from 19th March ;this is a reading from the sermons of St. Bernadine of Siena.

This is the general rule that applies to all individual graces given to a rational creature. Whenever divine grace selects someone to receive a particular grace, or some especially favoured position, all the gifts for his or her state are given to that person , and enrich him or her abundantly.

This is especially true of that holy man Joseph, the supposed father of our Lord Jesus Christ, and true husband of the queen of the world and of the angels. He was chosen by the eternal Father to be the faithful foster-parent and guardian of the most precious treasures of God, his Son and  his spouse. This was the task which  he so faithfully carried out. For this, the Lord said to him,  Good and faithful servant, enter into the joy of your Lord.

A comparison can be made between Joseph and the whole Church of Christ. Joseph was the specially chosen man through whom and under whom Christ entered the world fittingly and in an appropriate way. So, if the whole  Church is in the debt of the Virgin Mary, since, through her, it was able to receive the Christ, surely after her, it also owes to Joseph special thanks and veneration.

 For he it is who marks the closing of the old testament. In him the dignity of the prophets and patriarchs achieves its promised fulfilment. Moreover, he alone possessed in the flesh what God in his goodness promised to them over and again.

It is beyond doubt that Christ did not deny to Joseph in heaven that intimacy, respect, and high honour which he showed to him as a father during his own human life, but rather completed and perfected it. Justifiably the words of the Lord should be applied to him,  Enter into the joy of your Lord.  Although it is the joy of eternal happiness that comes into the hearts of men and women, the Lord prefers to say to them  enter into joy.  The mystical implications is that this joy is not just inside people, but surrounds them everywhere and absorbs them, as if they were plunged into an infinite abyss.

Therefore be mindful of us, blessed Joseph, and intercede for us with him whom people thought to be your son. Win for us the favour of the most Blessed Virgin your spouse, the mother of him who lives and reigns with the Father and the Holy Spirit through ages unending .Amen.

4th/5th March  2006      GOD IS LOVE
(An extract from Pope Benedict XVI's encyclical letter: God is Love. )

The multiple structures of charitable service in the social context of the present day.

Section 30. Before attempting to define the specific profile of the Church s activities in the service of man, I now wish to consider the overall situation of the struggle for justice and love in the world today.

(a) Today the means of mass communication have  made our planet smaller, rapidly narrowing the distance  between different peoples and cultures. This "togetherness"  at time gives rise to misunderstandings and tensions, yet our ability to know almost instantly about the needs of others challenges us to share their situation and their difficulties. Despite the great advances made in science and technology, each day sees how much suffering there is in the world on account of different types of poverty, both material and spiritual. Our times call for a new readiness to assist our neighbours in need. The Second Vatican Council made this point very clearly : Now that, through better means of communication, distances between peoples have been almost eliminated, charitable activity can and should embrace all people and needs.

   On the other hand - and here we see one of the challenging yet  also positive sides of the process of globalization - we now have at our disposal numerous means of offering humanitarian assistance to  our brothers and sisters in need, not least modern systems of distributing food and clothing ,and of providing housing and care.  Concern for our neighbour transcends the confines of national communities and has increasingly broadened its horizon to the whole world. The Second Vatican Council rightly observed that, " among the signs of the times", one particularly worthy of note is  a growing, inescapable sense of solidarity between all peoples.

State  agencies and humanitarian associations work to promote this, ,the former mainly through subsidies or tax relief, the latter by making available considerable resources.

(b) This situation has led to the birth and the growth of many forms of cooperation between State and Church  agencies, which have  borne fruit. Church agencies , with their transparent operation and their faithfulness to the duty of witnessing to love, are able to give a Christian quality to the civil agencies too, favouring a mutual coordination that can only redound to the effectiveness of charitable service. Numerous organizations for charitable and philanthropic purposes have also been established and these are committed to achieving adequate humanitarian solutions to the social and political problems of the day. Significantly, our time has also seen the growth and spread of different types of volunteer work, which assumes responsibility of providing a variety of services. I wish here to offer a special word of gratitude and appreciation to all those who take part in these activities in whatever way. For young people, this widespread involvement constitutes a  school of life which offers them a formation in solidarity and in readiness to offer others not simply material aid but their very selves. The anti-culture of death, which finds expression for example in drug use, is thus countered by an unselfish love which shows itself to be a culture of life by the very willingness to "lose itself"  (cf. Luke 17.33 passim) for others

25th/26th February 2006  THE NOVENA OF GRACE 4th - 12th March 2006 Fr. Jim Henderson S.J.

The Novena of Grace is traditionally celebrated during the nine days previous to the canonizations of St. Ignatius Loyola & St. Francis Xavier, who were canonized together on 12th March 1622.

In 1633 a young Italian Jesuit was almost killed when a hammer fell on his head while he was refurbishing a church in Naples. He had a vision of St. Francis Xavier who urged him to promise to go as a missionary to India should he recover. He did recover, the fame of his cure spread, and the devotion  of spending nine days in prayer before 12th March was taken up throughout the Church.

The Novena of Grace celebrated here at Sacred Heart and in other  churches of the Society of Jesus in Britain and throughout the world as part of the Anniversary Year celebrations when we celebrate: The 450th anniversary of the death of St. Ignatius and the 500th Anniversary of the birth of St. Francis Xavier and Blessed Peter Favre.

Each day the Novena Prayer is recited at all masses.

From Monday to Friday the Novena will be celebrated after the 12.30pm Mass and at a special 7.30pm Mass .

On Saturdays after  the 12.30pm mass and at  the 6.30pm Mass.

On Sundays at the 10.45am Mass and the 8.00pm Mass.

The Novena sermons are as follows:

(Please note that from Monday 6th March - Friday 10th March there will be no confessions after the 12.30pm Mass)

A rainy night in a car park in Buckie. The young woman smiles at me and reaches out for my hand. I take it instinctively.

“Are you new?”, she asks, and then before I have time to answer adds “That’s nice. My name’s Susan”. Susan keeps a firm grip of my hand and leads me into the church hall. Inside, someone has arranged the chairs into a large circle. In the central space a candle stands alone.  Most of the Faith and Light community are already here. Small groups are clustered around the hall. On the far side a couple of men are playing with a karaoke machine. Tonight’s entertainment. Behind them the of rattling plates accompanies  hopeful smells emanating from the kitchen.

Susan drags me over to a group and introduces me to Gordon, one of the helpers. Another man comes over and introduces himself as Dylan. He shows us his new haircut. Sandra joins us and tells us about her new house. It’s the first time she’s ever lived away from home and she’s excited.

Although I have never been to a Faith and Light meeting in Buckie, I already feel relaxed. Here its easy to be yourself; effortless really, because so little is required of you. At a Faith and Light meeting your presence alone is viewed as something special. Just being there. Just being you. You are accepted as you are, and you are genuinely welcome.

Ann calls the group into the circle. She tells us that there are two special visitors tonight and points out Margaret  - the national coordinator -  and myself. We explain who we are and why we’ve come to visit. We speak of our visits to the other six groups in Scotland.  Our explanations are met with smiles and general nods of approval. The others in the circle take it in turns to share their news. Sandra tells us more about her