Archbishop Hosam Naoum of Jerusalem has offered the following prayer which is commended for use throughout the diocese: O God of all justice and peace, we cry out to you in the midst of the pain and trauma of violence and fear which prevails in the Holy Land. Be with those who need you in these days of suffering; we pray for people of all faiths - Jews, Muslims and Christians and for all people of the land. While we pray to you, O Lord, for an end to violence and the establishment of peace, we also call to you to bring justice and equity to the peoples. Guide us into your kingdom where all people are treated with dignity and honour as your children - for to all of us you are our Heavenly Father. In Jesus' name we pray. Amen.
A Reflection for the Feast of the Assumption 2023An often-sung hymn during my old school morning assemblies was, “Jesus, good above all other, gentle child of gentle mother.” Our Lord most certainly had the right to describe himself as ‘good’; and he did so… in John’s gospel we hear him say of himself… “I am the good shepherd.” It’s the Greek word ‘Kállos’ (κάλλος) that’s used in that case to mean “Good”, but importantly, ‘Kállos’ signifies much more than goodness. It also means ‘beauty’ – but more than mere beauty; it conveys something of the physical appearance, yes, but also of the virtues of the soul. The Good Shepherd is therefore, the Beautiful and Virtuous Shepherd. Of course, these are the qualities that make Jesus compellingly attractive; they give rise to that amazing charisma which caused the first disciples to drop what they’re doing and immediately follow him when called.Today, as we celebrate the Assumption of the Blessed Virgin, we do well to remind ourselves that our Lord derives his beauty not just from being very God of very God, but also, by being his mother’s Son. Jesus is beautiful because Mary is beautiful too. They share the kind of beauty which countless artists, down the years, have done their best to capture. This beauty is no less a moral quality; Mary, by example, raises Jesus to be good. You may well recall that after losing the young Jesus for three days whilst on a journey, Mary and Joseph find him in the Temple engaging with teachers, after which he then returns to Nazareth with them and, according to St. Luke, is obedient to them. So, this word ‘Good’, means beautiful and of high moral standing too, but it has a practical side too; on could add to the list of valid meanings... ‘effective’, and ‘fit for purpose’. All these attributes apply equally to Mary, from whom, in his humanity, our Lord acquired them.Clearly, Mary had a unique and vital role in God’s plan for our salvation in the way that she was chosen, not only to bring Jesus into the world, but ultimately, to be united with Jesus in his victory over sin and death. Mary was predisposed to say ‘yes’ to God not just by his grace, but by her anticipation of what Christ would achieve. She was thoroughly equipped for her unique vocation which, not only preceded our Lord’s earthly ministry, but continues beyond it. Mary’s vocation continues today; yes, within the Communion of Saints, but specifically, as the honourable title afforded her, Queen of Heaven. If Mary’s life and earthly ministry were unique and special concerning her Son, is it any wonder that at her death, she was reunited with him in a special way? Surely, no less unique a manner would have been fitting! As the Son was conformed to his mother in obedience to the Father’s will; in her taking her place in heaven, she is now conformed to her Son, as conqueror over sin and death, in glory. The importance for us, is that the assumption of Mary is both her own singular participation in her son’s resurrection, but an anticipation too, of our own resurrection and heavenly inheritance.These wonderful truths and aspects of beauty concerning Mary are always best illustrated by the writings of the Saints and Fathers. Whenever I want to contemplate the Annunciation, I turn to St. Bernard, whose 12th Century homilies capture not only the practicalities of Gabriel’s appearance and the message, but what was riding on Our Lady’s answer. He sets forth, from the perspective of an observer, a commentary on the dialogue between angel and virgin, but we hear too the impassioned plea of heaven, the plea of patriarchs and prophets, for her acceptance to do the will of God. When I want to contemplate the Assumption, I turn to St John of Damascus, and his 9th century texts. Like Bernard, with God’s word, the faith, and the Church’s tradition as his sources, he puts himself in the scene as an observer and describes with great eloquence what he sees. What does he see? – he sees Mary, he sees beauty, that Kallos, beyond comparison, surrounded by those to whom she hadbecome a mother after her creator and redeemer, whom she bore, had himself departed this earth for his heavenly throne. St John notes the distress of those for whom Mary had become their only consolation on earth; to live and die in her company, they saw as the preserve of the blessed. “Stay with us”, must have been their plea, as they face Mary’s departure. Yet, in noting the Mother of God’s hastening towards the end of her life, indeed, her eagerness for it, and moved by divine grace, their words turn from those of a desire that she stay, to those expressing a resignation that it is right and good for her now to be re-united with her son and that she receive the hidden mysteries which were to come. St John imagines there being hymns sung in thanksgiving to God as they avail themselves of Mary’s blessing, her final words, as a God-given treasure. Finally, they hear the voice of their risen and ascended Lord, calling for the one who brought him to birth, that he might receive her soul into his presence. “Into your hands, I commend my spirit”, may well have been, Our Lady’s final breath. Our Lord’s response?... “Come, my blessed mother, into the place of rest”. St John then sees the sacred body of Mary, the Ark of the New Covenant, being caried from her place of dormition in Zion on the shoulders of the apostles, through the streets of Jerusalem, with great ceremony and attendant angels, to the tomb in Gethsemane; where, clothed in fresh linen, with perfume and amidst lamps, the earth finds itself sanctified by the deposition of her body. St John suggests, fittingly, that the way in which the spotless body which came from Mary, rose on the third day from the tomb, Mary’s own body should see neither corruption nor decay, but also, be taken up to that greater and more perfect place. She who gave refuge to God the Word, in her womb, should now dwell in the tabernacle of her beloved son. Believe me, St. John’s words are far more eloquent and poetic than the ones I have used to convey their meaning – you should read them sometime.Today, we have need to celebrate Mary’s life and to marvel at her assumption into heaven, from where she intercedes for us and directs the attention of our Lord, as she did at Canna’s wedding feast, to all our causes for concern. Glory be to God. Amen.Fr Terry
At this time of year, the world gets a little quieter. The roads, devoid of the school-run traffic, are more easily negotiated and people take time off work to chill out (in exotic places, if they can cope with the increased prices). One of my most memorable, recent overseas holidays was spent in Rome and Assisi. The former I had visited before, but the later, being the birthplace of St Francis, was as new experience. Though it takes considerable effort to cut through the commercialism which nowadays pervades this saint’s hometown, both town and surroundings remain ideal places to settle with a readable biography and ponder the stories we have of this great saint and of his time. Declared a saint in 1226 (less than two years after his death), you might think of some reasons behind this move… his love of animals, care of the poor, evangelistic work in the Holy Land etc., but did you know that as late as 1979, Francis was declared Patron of Ecology. Today’s growing focus on ecology and the environment makes a revisiting of St. Francis particularly interesting and fruitful, especially in the summer months when God’s creation can be enjoyed at a more leisurely pace and to better effect. Francis loved, and was deeply loved for his joy, his generous self-giving and his openheartedness. As a mystic and pilgrim, he lived in simplicity and in harmony with God, with others, with nature and with himself. These connections speak of an ‘integrated’ way of life displaying an inseparable bond between a heartfelt concern for nature, social justice, and an interior peace. To understand St. Francis, we have need to recognize and take seriously the level of integration which he achieved; without so doing his reported preaching to the flowers of the field and his invitation to them to praise the Lord, just as if they were endowed with reason, become the rantings of someone whose sanity might otherwise be called into question. Today we’re encouraged by competent scientists, by national figures such as Sir David Attenborough and relatively new-to-the-scene, yet no less passionate folk such as Greta Thunberg, to take seriously the scientific arguments underpinning a need for global action in saving our planet. Naturally, there will be differing responses to these calls, yet into this arena of thought comes St. Francis’ 700 years-old contribution. The development of his particular relationship with the world is well documented in most published books about his life. The film “Brother Sun and Sister Moon” also shows the development of these bonds; a convalescing, young Francis initially observes birds on the terracotta-tiled, pitched rooftop beyond his bedroom window. The simplicity and dependence of these wild animals upon God and nature becomes enlightening to Francis. One observation leads to another and the process of connection and integration within his own life is accelerated. The voluntary poverty and austerity of Francis’ life were no mere veneer of asceticism, but an indication of something most radical and transformational within his life which came at a cost. The price was paid willingly as it was part and parcel of what underpinned his real joy. It is a wonderful thing when the experience of deep joy pervades the soul; it makes all things bearable and brings real quality to life. I would suggest that seven centuries on, Francis can still help us look at God’s world less as a problem to be solved and more as a joyful mystery to be received and contemplated with gladness and praise. So, however and wherever you spend your holidays or free time over the summer, I hope that some of what Frances noted, you will notice, and that you gain as much from observing God’s creation as he did. Enjoy!With all good wishes.Fr Terry
