Cursor Mundi

Preaching practice: Homily Sunday Wk 7 Ordinary Time Yr B. What do you think?

2012-02-05T22:33:00.005Z

We've got preaching workshops at our weekend Residential coming up. Here's my five minutes worth for the 7th Sunday of Ordinary Time Year B. Let me know what you think if you were on the pew-end...

As we approach Lent our liturgical prayer starts to take on a more penitential tone, in fitting with the liturgical season we are to enter on Ash Wednesday. Lent, is a time when we intensify our efforts at prayer, fasting and almsgiving to the poor. It is very easy to become somewhat sombre at the start of it and indeed for the duration of it. However, the readings we have heard this morning are filled with hope for our continuing liberation from the effects of sin.

Sin, those occasions of varying culpability when we fall short in our love of God and neighbour and at its most serious put ourselves at risk of eternal damnation. Rigthly we should despise our sins and resist the true sickness that is sin, present in us, but also present in the corrupt ways of the world. What is the economic crisis and all the other turmoil, hatred, rioting and unrest throughout the world, other than sin, spray-painted throughout the world by Satan?

But hear that collective message of hope in the readings, “No need to recall the past, I it is, who must blot out everything and not remember your sins.” ‘Lord, have mercy on me, heal my soul for I have sinned against you.’”However many the promises God made, the Yes to them all is in Jesus.”, “My child, your sins are forgiven.”

The resounding victory over sin and its paralysing effects is the loving forgiveness of God our Father, through his Son, Jesus Christ. Jesus Christ is the true liberator, the only one who can free us from the paralysis of our personal sin and liberate this sinful world.

The Gospel reading demonstrates that Jesus did not come to fix our legs or other physical ailments. He came primarily to deal with root causes, not symptoms. Sin had contaminated the human race from the outset of its origin. This turning away from God is far more debilitating and deadly than physical pain and suffering.

Jesus came to bring us the healing of our relationship with God our Father through the forgiveness of our sins.

Notice that Jesus first forgives the paralytic man’s sins and then heals him of his paralysis. He heals him out of love, but also to demonstrate to the cynical scribes that truly he ( as only God can) can also forgive sin. A demonstration of his divine power.

The condition of the paralytic represents our spiritual condition, afflicted as we are with the contagion of sin, spiritually paralysed. If we examine our consciences at the end of any day we will surely recognise how constrained we are in rejecting evil decisively, failing to love God and our neighbour, whether family, friends, co-workers or others. Consequently this condition affects our sense of joy in living the Life in the Spirit. The condition gives rise to the sinful acts that we do.

We need the loving medicine of forgiveness that only Jesus Christ can give.

All the self-help books in the world are but dust in comparison to the living water of forgiveness that Jesus supplies.

Jesus is present to us in word and deed in the sacraments, just as much as he was in that crowded house in Capernaum. In the sacraments we hear him speak to us. Feel him touch us and change us. Therefore, just like the four friends of that paralytic we have to do what we have to do to get to Jesus to be healed. To have our sins blotted out. To hear him say to us, “My child your sins are forgiven.”

Surely, knowing the deadly effects of sin we’d have to be crazy not to want this?

The sacrament of reconciliation, confession, is available here every Saturday,as the ordinary means for the forgiveness of serious sin and as a devotional practice.

Come and hear Jesus say to you, “My child your sins are forgiven..get up.. and go off home.“

Shock troops of the New Evangelization: Permanent Deacons-to-be!

2012-02-05T16:47:00.005Z

Here's a fine bunch of guys, even if I say so myself! The brethren gathered together are all my classmates in the southern diocese's Permanent Diaconate Formation Programme, based at St John's seminary, Wonersh
The formation programme is affiliated with St Mary's University College, Strawberry Hill, Twickenham, for the academic element of the formation process.

Here we all are just after graduating with our foundation degrees in Pastoral Ministry. Some of us (who want further brain damage!) will go on to top up the degree to a full BA honours in Theology & Religious Studies that means that there is a Long Essay (5000 words) and a Dissertation (10000 words) to complete in the semester after ordination.

Most of us are undertaking our final appraisals on which basis the formation teams will make their recommendations to the respective bishops for ordination...or maybe not! So, if I get the Call to Orders, July 21st at Westminster Cathedral should be the date for me.

In this picture we got all types destined for ordination as Catholic Permanent Deacons this summer. The Director of Professional Affairs at the ICAEW is in there, along with a hospital doctor, a professor of law at Cambridge, a director of public health, an accountant and someone let a health and safety consultant in as well! On the ends - Dr Peter Tyler Senior Lecturer in Pastoral Theology, adding a splash of colour and Rev Ashley Beck, Dean of Studies, for our clergy formation programme.

ORA PRO NOBIS!

BBC News - A Point of View: The tyranny of unwelcome noise

2012-01-22T15:35:00.002Z

Here's a stimulating article on the BBC site in its News Magazine section.

http://www.bbc.co.uk/news/magazine-16649957

To some extent monasticism started as a flight from the degradation, distraction and noise of the cities, to the wilderness and silence of the deserts. I disagree with the writer's conclusion that "silence is a condition so rare that it is likely to cause unease rather than bring solace, but agree that "silence is a condition so rare." IMHO the unease is the initial encounter with the real 'you' when the noise is switched off. This needs to be wrestled with and accommodation reached before any type of solace kicks in. All the best spiritual writers and guides will resonate with that. John of the Cross? Julian of Norwich? Et al? I think noise is more of a 'spiritual' question than an environmental one. What do you think?

Smile!

2012-01-01T18:15:00.000Z

Smile!

Occupy London: Agents for the Kingdom of God

2011-12-04T17:42:00.006Z

This is really excellent news! All possible support should be given to Occupy London. The present system of financial regulation and political governance, underpinned by the opiate of the people that is the monarchy and its legitimization of militarism and war, never served the Common Good. All the Occupy London objectives are consistent with Catholic Social Teaching. I was at the St Paul's camp a few weeks ago and was struck by the way they have organised themselves into a genuine community with a common life. Don't believe the media lies. Go see for yourself. Perhaps you have an 'Occupy' camp near you? Go visit. Go see the Holy Spirit at work! It's messy...but perhaps as Catholics we've become a bit to tidy, tamed and part of the system? Remember! John's letters to the seven churches in Revelation were as much about them ensuring that they did not become enslaved by Roman Imperialism and its softening impact on the Christian life as anything else. We must also be on our watch that we have not become soft and part of 'the world.'

Church body has given its formal backing to the Occupy London Stock Exchange protest.

The executive committee of the National Justice and Peace Network - based at Eccleston Square, the offices of the Bishops' Conference of England and Wales - made the announcement this week.

The Archbishop of Westminster Vincent Nichols earlier said the St Paul's protests had given a voice to concerns that the financial burden of attempts to tackle the deficit was being "very unfairly felt and distributed".

He said he had met with the chairmen of banks and leading figures in the City over the past 18 months to try to find solutions to the current problems.

The NJPN statement said the body supported Occupy London in its "resistance to economic injustice by active non-violence".

"We share their call for structural change towards an authentic global equality and likewise believe, with them, that the world's resources 'must go towards caring for people and the planet, not the military, corporate profits or the rich'," it added

The Great Accounting. Christ the Universal King

2011-11-19T13:15:00.008Z

We had a homily practice session at Ealing Abbey this week. Here below is the essence of the homily I preached on this Sunday's Gospel reading from Matthew 25: 31-46, for the Solemnity of Christ the Universal King. I've also provided a link to the Gospel passage here:

http://www.biblegateway.com/passage/?search=Matthew+25%3A31-46&version=NIV

 This week I managed to get myself a Penalty Fare Notice for £20 from the First Capital Connect Train Operating Company! I’d walked through an open barrier at City Thameslink train station in the City of London and genuinely forgot to swipe my Oyster card. Subsequently I was held to account by a Revenue Protection Officer who was inspecting tickets on the train. Doh! Mea culpa....

 Life is associated with many accountings...to our employer...spouse...family...friends...even the bank manager!

 Today’s Gospel focuses on the Last Judgement, what might be called the Great Accounting.... What is clear is that Jesus subverts the worldly concept of kingship, so often associated with wealth, power, prestige, war and oppression, by judging all peoples on the sole criterion of how they have served the the poor. To serve the poor is to serve him. He is a king who governs and judges universally in the interests of the poor.

 Jesus himself comes to us as one of the poor. Bethlehem (O little town of.) Nazareth, (what good can come from Nazareth?) Cast out of Jerusalem by his own, defriended, executed naked on the local rubbish tip by an occupying power.

 The story is told of St Martin of Tours. Young Martin was stationed as a Roman soldier at Amiens, in Gaul, when the incident occurred which tradition and art have rendered so famous. As he rode towards the town one winter day, he noticed near the gates a poor man, thinly clad, shivering with cold, and begging alms. Martin saw that none who passed stopped to help . He had nothing with him but the clothes he wore, but, drawing his sword from its scabbard, he cut his military cloak in two pieces, gave one half to the beggar, and wrapped himself in the other. That night, Martin in his sleep saw Jesus surrounded by angels. The angels asked Jesus where he got the cloak he was wearing. Jesus said to the angels, "Martin, my friend, gave it to me.”

 This Gospel is Good News for the poor. Salvation comes to us from the poor. Who therefore would not want to serve them? Hence the Church’s emphasis on the preferential option for the poor. It should also be our preferential option when expressing and putting into effect our Christian discipleship, our response to our baptism.The poor must come first.

 Jesus lists the service activities that gave rise to what have traditionally come to be known as the Corporal Works of Mercy..focused very much on the physical afflictions. Many new types of poverty now exist...work-related stress and other forms of mental ill-health, loneliness, drug, alcohol and pornography addictions. Can we be of any service here for a co-worker, a family member, the passing stranger?

 But not because Jesus compels or asks us to do it. We do it because it is the right thing to do.

 Therefore, when it comes to the Great Accounting, the Last Judgement...what is it to be for me? Come blessed of my Father or depart from me? The choice is ours...the consequences are significant and dictate our eternal destination...will we be counted as friends of Christ...will we reign with him?

 All this is far more significant than the accounting associated with a £20 penalty fare notice!

Rev 13: The Beast is here.

2011-10-09T18:24:00.006+01:00

Greetings! Guess what? Yes. That's right. I have an essay title! See what they torture us poor trainee permanent deacons-to-be with! I have a number of ideas scribed on the back of an envelope, but need to develop them into a 2000 word essay. Now I know you're a sensible person and won't go interpreting this stuff as the, "Russians are coming - run for the hills!" All contributions greatly received...

Who or what is the beast in Revelation 13? What issues does it raise for the churches John is writing to?

Female Cardinals, Bishops, Priests and Deacons welcome at the International Eucharistic Congress 2012!

2011-09-03T21:41:00.002+01:00

Whilst schlepping around the website for the International Eucharistic Congress to be held in Ireland in 2012, I couldn't help but notice that registering clergy have the option to notify their gender upon registration as male or female. What with the whirlwind of change the Church is going through at the moment...have I missed something!?

http://www.iec2012.ie/index.jsp?p=182&n=4027

The New Evangelization - no more BAU.

2011-08-20T16:14:00.004+01:00

I was busy with study and missed this earlier in the year. There's some good meat in
THE NEW EVANGELIZATION FOR THE TRANSMISSION OF THE CHRISTIAN FAITH - LINEAMENTA (outline,) published in preparation for the SYNOD OF BISHOPS XIII ORDINARY GENERAL ASSEMBLY in Ocober 2012.

http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20110202_lineamenta-xiii-assembly_en.html

Here's an extract:

A new evangelization is synonymous with mission, requiring the capacity to set out anew, go beyond boundaries and broaden horizons. The new evangelization is the opposite of self-sufficiency, a withdrawal into oneself, a status quo mentality and an idea that pastoral programmes are simply to proceed as they did in the past. Today, a "business as usual" attitude can no longer be the case. Some local Churches, already engaged in renewal, reconfirm the fact that now is the time for the Church to call upon every Christian community to evaluate their pastoral practice on the basis of the missionary character of their programmes and activities.

It's not to late to read it and get your communuty engaged in discussing the appended questions and communicating your thoughts to the bishop. The New Evangelization is singularly the most important and critical matter facing the Church, because it is related to the primary task of the Church. And I don't have to tell you what that is! We're getting much to bogged down in the Church around issues of liturgical practice and defensiveness around matters of sexual abuse, the Holy Spirit is calling us to reorient ourselves in line with our baptismal calling. Let's step up to the plate!

What can a stuffed olive teach us about the meaning of life?

2011-07-30T16:28:00.002+01:00

Tomorrow is the feast day of St Ignatius of Loyola. I was brought up in South Tottenham, which is the area covered by the Jesuit parish named after St Ignatius, in Stamford Hill, north London. When I was much younger I thought of joining the Jesuits...but changed my mind after one of the young priests I used to play football with when I was a teenager and he was a student, ended up getting shot on the Missions in what was then Rhodesia, now Zimbabwe, in 1977. His name was Father Christopher Shepherd-Smith, SJ. He was only 34. I remember him as a shy,gentle and compassionate man. I very much looked up to him as a role model. There were a couple of other Jesuits as well. In particular Fr Alphonse Pollet, SJ, who was highly charismatic and had a great voice to accompany his authoritative preaching style. If I was to identify a particular 'spirituality' that I follow, it would be Ignatian. I hope very much to one day make the 30 day retreat. The most famous work authored by Ignatius is known as 'The Spiritual Exercises.' Ignatius for me is a role model.

At the start of his Spiritual Exercises is The First Principle and Foundation.

Here is a comtemporary translation of it. Follow this and you will discover the meaning of your life and personal happiness. You won't need anymore of those self-help books or 'pop' psychologies.

(St. Ignatius of Loyola, as paraphrased by David L. Fleming, S.J.)
St. Ignatius begins his Spiritual Exercises with The First Principle and Foundation. While not typically thought of as a prayer, it still contains much that is worth reflecting on.

The Goal of our life is to live with God forever.
God, who loves us, gave us life.
Our own response of love allows God's life
to flow into us without limit.

All the things in this world are gifts from God,
Presented to us so that we can know God more easily
and make a return of love more readily.
As a result, we appreciate and use all these gifts of God
Insofar as they help us to develop as loving persons.
But if any of these gifts become the center of our lives,
They displace God
And so hinder our growth toward our goal.

In everyday life, then, we must hold ourselves in balance
Before all of these created gifts insofar as we have a choice
And are not bound by some obligation.
We should not fix our desires on health or sickness,
Wealth or poverty, success or failure, a long life or a short one.
For everything has the potential of calling forth in us
A deeper response to our life in God.

Our only desire and our one choice should be this:
I want and I choose what better leads
To God's deepening his life in me.

A happy feast day to Ignatians everywhere!

Archbishop Vincent speaks up for the poor.

2011-07-24T21:12:00.002+01:00

Read here:

http://www.thetablet.co.uk/images/Archbishop%20Nichols%20Letter-1.pdf

I hope the Government listens...

Westminster archdiocese permanent deacons renew diaconal commitment with Archbishop Vincent at Westminster Cathedral today.

2011-07-16T23:05:00.007+01:00

Permanent deacons in the archdiocese of Westminster renewed their commitment to diaconal service today, with Archbishop Vincent at Westminster Cathedral. The deacons met with Archbishop Vincent in the morning and following Mass there was a gathering in Cathedral Hall with families and men in formation.

RENEWAL OF COMMITMENT TO DIACONAL SERVICE

Archbishop: My brothers the night before he died Jesus our Master and Lord washed the feet of his disciples as an example of true and loving service. Later to ensure that such loving service was built into the very structure of the Church the Apostles chose seven men filled with the Spirit and with wisdom and laid hands on them and entrusted them with this duty. In the same way you, my brothers, through the prayer of the Church and the laying-on of hands, have been entrusted with this duty. Today in the presence of me your bishop and God's Holy People are you ready to renew your own dedication to serve Christ as deacons in his Church?
Deacons: I am.

Archbishop: At your ordination you accepted the responsibilities of the diaconate out of love for the Lord Jesus and his Church.
Are you resolved to unite yourselves more closely to Christ by trying to
become more like him who came not to be served but to serve?
Deacons: I am.
Archbishop: Are you resolved to be faithful ministers of the mysteries of God to assist at the Eucharist and other liturgical services with sincere devotion? Are you resolved to proclaim the Gospel of Christ, whose herald you are by believing the Gospel you read, teaching what you believe and practising what you preach?
Deacons: I am.
Archbishop: Are you resolved to continue in and deepen a spirit of prayer appropriate to your way of life, and to celebrate faithfully the Liturgy of the Hours for the Church and the whole world?
Deacons: I am.
Archbishop: Are you resolved in union with your bishop faithfully to proclaim the Kingdom of God by working for peace and unity both within and beyond the Christian Community seeking always to ensure that the love of Christ is made visible in your actions?
Deacons: I am.

Then the Archbishop addresses the people:

Archbishop: My brothers and sisters pray for your deacons, that together with your priests they may be faithful ministers of Christ the High Priest who laid down his life for us and commanded us to love one another as he had loved us.
All: Lord Jesus hear us and answer our prayer.
Archbishop: Pray too for me and the other bishops of the diocese that despite our own unworthiness we may faithfully fulfil the office of Apostles which Jesus Christ has entrusted to us. Pray that we may become like our Good Shepherd the teacher and servant of all and so be a genuine sign of Christ's loving presence among you.
All: Lord Jesus hear us and answer our prayer.
Archbishop: May the Lord in his love keep you close to him always and may he bring all of us, his bishops, priests, deacons and people, to eternal life.
All: Amen

Well Done Deacon Don!

2011-07-13T10:28:00.004+01:00

Ordination of Rev Don Hopkins as a Permanent Deacon
posted on 13 July 2011

Rev Don Hopkins and Archbishop Vincent Nichols

The Diocese of Westminster welcomes Rev Don Hopkins as a new Permanent Deacon.
The ordination of Rev Hopkins took place at his home parish of Our Lady and St Vincent, Potters Bar, Herefordshire on Sunday 10 July 2011.

The Ordination Mass was celebrated by Archbishop Vincent Nichols who was joined by many visiting priests and deacons. Followed the ordination, Rev Hopkins and friends and family celebrated his ordination at a reception in the Parish Hall.

Rev Hopkins said:

'It was a privilege to welcome Archbishop Vincent Nichols to the parish for my ordination. I have been a member of the parish community of Our Lady and St Vincent for many years, and to be accepted four years ago to go forward to the Permanent Diaconate Programme was a tremendous and exciting challenge. It was also a challenge for my wife Marian, and it has only been possible to continue because of her love and support. The support of my parish community and my parish priest Father Tim O’Connor have also been key factors. '

'One special moment of my ordination rite which stands out vividly, is that of the prostration on the floor during the Litany of the Saints. I felt a profound sense of deep gratitude for everyone who had walked along the way with me to that point - those who were present and those who were not; those who are still alive and those who have passed away. They were all with me, or rather I should say, I was present to them at that moment. As the voices soared higher, I remembered what my Spiritual Director had said to me “you will be a new man in Christ”, how true it felt as I stood up. Many people present shared how moving that moment was for them also.'

'The greatest challenge for me were the words spoken by Archbishop Vincent as he placed the book of Gospels in my hands and said the words “believe what you read, teach what you believe and practice what you preach”.'

'It was lovely to have so many family members and friends present on this double celebration, as it was also my birthday. '

'I wish to express my sincere thanks to all who have been involved in my formation. The formation team at Wonersh seminary, St Marys University Twickenham and especially the formation team in Westminster Diocese, also my friends who travelled and are still travelling the same journey with me. '

Could you become a Permanent Deacon in the Diocese of Westminster?

The guidelines below provide some general information.

• Single men over 35 who feel a call to service of the Church and the World who also feel called to a celibate life.
• Married men over 40. Most of these candidates will be in the world of work and will continue there after ordination - indeed it is the role of the permanent deacon to have one foot in the sanctuary and the other in the workplace.
• The men will have demonstrated the necessary maturity for a life-long commitment.
• They will be prepared to embark on a 3 year course of formation.
• They will be already working collaboratively with priests and lay-people in the local church in works of service and exercising some leadership roles.

Above all, they will be men of faith and prayer with a desire to serve others for the sake of God’s Kingdom

Link: http://www.rcdow.org.uk/

Acolyte Institution

2011-07-08T17:56:00.002+01:00

Sunday: Along with other men in my Formation year I am to be instituted as an Acolyte. Instituted I said, not institutionalised!

Progress so far: 1. Admission to Candidacy for Holy Orders: 2. Ministry of Lector. Now 3. Ministry of Acolyte prior to 4. Ordination as a Catholic Deacon next summer at Westminster Cathedral...deo volente!

The acolyte is appointed in order to aid the deacon and to minister to the priest. It is his duty therefore to attend to the service of the altar and to assist the deacon and the priest in liturgical celebrations, especially in the celebration of Mass; he is also to distribute communion as a special minister when the ministers spoken of in the Codex Iuris Canonici can. 845 are not available or are prevented by ill health, age, or another pastoral ministry from performing this function, or when the number of communicants is so great that the celebration of Mass would be unduly prolonged. In the same extraordinary circumstances an acolyte may be entrusted with publicly exposing the blessed sacrament for adoration by the faithful and afterward replacing it, but not with blessing the people. He may also, to the extent needed, take care of instructing other faithful who on a temporary basis are appointed to assist the priest or deacon in liturgical celebrations by carrying the missal, cross, candles, etc., or by performing other such duties. He will perform these functions more worthily if he participates in the holy eucharist with increasingly fervent devotion, receives nourishment from it, and deepens his knowledge about it.

As one set aside in a special way for the service of the altar, the acolyte should learn all matters concerning public divine worship and strive to grasp their inner spiritual meaning: in that way he will be able each day to offer himself entirely to God, be an example to all by his gravity and reverence in church, and have a sincere love for the Mystical Body of Christ, the people of God, especially for the weak and the sick.

In accordance with the ancient tradition of the Church, institution to the ministries of reader and acolyte is reserved to men.

The following are requirements for admission to the ministries:

. the presentation of a petition that has been freely made out and signed by the aspirant to the Ordinary (the bishop and, in clerical institutes, the major superior) who has the right to accept the petition; . a suitable age and special qualities to be determined by the conference of bishops; a firm will to give faithful service to God and the Christian people.

The ministries are conferred by the Ordinary (the bishop and, in clerical institutes, the major superior) through the liturgical rite De institutione lectoris and De institutione acolythi as revised by the Apostolic See.

An interval, determined by the Holy See or the conferences of bishops, shall be observed between the conferring of the ministries of reader and acolyte whenever more than one ministry is conferred on the same person.

Unless they have already done so, candidates for ordination as deacons and priests are to receive the ministries of reader and acolyte and are to exercise them for a suitable time, in order to be better disposed for the future service of the word and of the altar. Dispensation from receiving these ministries on the part of such candidates is reserved to the Holy See.

The conferring of ministries does not bring with it the right to support or remuneration from the Church.

Will you and your family still be alive to hear the new translation of the Latin Roman Missal?

2011-07-06T15:38:00.005+01:00

GO CHECK NOW TO MAKE SURE YOU ARE!

BEKO frost free fridge freezers safety warning 05 July 2011

London Fire Brigade is urging people to check if they own one of the models of BEKO frost free fridge freezers which are subject to a safety warning.

For more information visit the Trading Standard website .

BERMONDSEY ‘LIGHTNING’ FIRE CAUSED BY POTENTIALLY DANGEROUS FRIDGE FREEZER – UP TO 500,000 PRODUCTS AFFECTED
A week after a tower block caught fire in what was widely believed to be a blaze caused by a lightning strike, fire investigators have discovered that the fire was actually caused by a faulty BEKO fridge freezer that is at the centre of a product safety warning.

The London Fire Brigade believes the incident serves as an urgent warning of the potentially serious danger of a failure in the appliances that has been flagged up by the company as a cause for concern. It is believed there could be as many as 500,000 of the potentially faulty fridge freezers in homes and businesses across the country.

Fire chiefs are urging people to check if they own the particular models of BEKO fridge freezer which were manufactured between January 2000 and October 2006. Click here for a full list. There are believed to have been 20 fires in the capital alone involving the fridge freezers since 2008. These fires have seen 15 people injured and one person die.

People who own any of the appliances should contact BEKO by calling their free phone number on 0800 009 4837 between 8.00am and 6.00pm Monday to Friday.

Over the last three years the London Fire Brigade’s fire investigation team has been working to establish the link between a faulty defroster timer switch on the appliances and a number of house fires the Brigade has attended. The problem occurs when water gets into the defrost timer switch in the fridge freezer, which can lead to an electrical malfunction resulting in plastic components and other highly flammable insulation inside the appliance catching on fire.

The Brigade formally alerted BEKO to the problem in June 2010 and following meetings between BEKO and fire investigators, the manufacturer has now begun trying to locate the products so that the fault can be corrected. However, the Brigade believes more needs to be done to alert people to the potential danger.

London Fire Brigade’s Assistant Commissioner for Fire Safety Regulation, Steve Turek, said:

“Any fire can be lethal but the London Fire Brigade is particularly concerned about this because fires involving any sort of fridge freezer develop rapidly and produce an enormous amount of toxic smoke.

“Expert fire investigators have had to work for a long time to confidently establish these faulty fridge freezers as the cause of a number of serious fires. Having established this link, we have worked closely with BEKO to ensure the public is kept safe. However, the Brigade urges everyone who has a BEKO fridge freezer to check it is not one of those highlighted by the company as potentially faulty. I would also urge everyone to make sure they have a working smoke alarm in their house.”

ENDS

Notes to editors:

The same recall applies to a model badged LEC fridge freezer.
Fire safety advice:

If you have a fire call 999 and ask for the fire brigade.
Make a fire action plan so that everyone in your home knows how to escape if there is a fire.
Fit a smoke alarm on each level of your home and check them regularly to make sure they work.
Take care when cooking as a large percentage of fires start in the kitchen. Never leave cooking unattended.

SOLT News: Press Release Concerning Fr John Corapi from SOLT ...

2011-07-05T22:49:00.000+01:00

Let's offer up a prayer for everyone involved, perhaps especially for the many good folk who have followed him faithfully over the years, and now will be mighty distressed.

SOLT News: Press Release Concerning Fr John Corapi from SOLT ...: "July 5, 2011 FOR IMMEDIATE RELEASE From: Rev. Gerard Sheehan, SOLT Regional Priest Servant Society of Our Lady of the Most Holy Trinity Ro..."

Treasures of Heaven @ the British Museum

2011-07-04T11:44:00.001+01:00

Treasures of Heaven at the British Museum from Catholic Westminster on Vimeo.

A matter of life or death

2011-06-19T16:40:00.006+01:00

We've homily practice this week. Next Sunday is Corpus Christi. Here's my first draft...and probably final as I've run out of time to fiddle with it anymore!

Here's the Gospel text:

John 6:51-58 I am the living bread that came down from heaven. Whoever eats of this bread will live for ever; and the bread that I will give for the life of the world is my flesh.’
52 The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ 53So Jesus said to them, ‘Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55for my flesh is true food and my blood is true drink. 56Those who eat my flesh and drink my blood abide in me, and I in them. 57Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live for ever.’

Homily

All temporal life forms need food. Even the smallest microscopic forms of life , such as bacteria , need a source of nutrition to stay alive. Without food we are dead. We know this instinctively, because our stomachs soon let us know when it’s time for a good feed. The evidence is also often played out in the news when another famine comes to prominence.

In today’s Gospel the source of nutrition for our eternal life is Jesus himself. The equation is succinctly put. It couldn’t be simpler. Couldn’t be more obvious. Without the Eucharist – the thanksgiving that is Jesus, sacrificed, risen and ascended to that glorified bodily state, we are dead eternally. There is no prospect of eternal life. This my friends, is a very serious matter. Jesus gives us a solemn assurance of this. Therefore it is a Revealed truth. Not something that we can come to by the power of our own reason. Indeed to hear it boldy put as it is by Jesus, is to probably find ourselves in the same camp as the incredulous Jews, “how can this man give us his flesh to eat?” With perhaps some recoiling from the idea, because of its cannabilistic overtones.

However, as is often the case with Scripture, we have to go deeper, guided by the Holy Spirit, to identify the inner significant meaning of what John has written, that it is essential for our eternal life that we sacramentally eat the flesh and drink the blood of the sacrificed, risen and ascended Lord Jesus.

The Church knows this very well, and that’s why two of the Chief Commandments of the Church are to attend Mass on Sundays and Holydays of Obligation, and where properly disposed participate in Holy Communion. Also as a minimum to receive the Eucharist at least once a year, usually Easter or thereabouts. The necessity of our participation in the eucharist is underscored by these requirements. The Church, really does in this instance know what is best for us, and compels us to participation. Those of us who are parents will have insisted on numerous occasions that our young children eat certain types of food that we know are good for them.

The Eucharist, is a holy medicine that we have to take. We are ‘sick people’ because of the ravages of sin and the efforts of Satan to deceive and undermine us in many subtle ways. The Eucharist is necessary for our full incorporation into the Body of Christ, and for him to fully live his divine life in us. This is why the second person of the Most Blessed and Holy Trinity came and took flesh as Jesus, so that we might not perish, but have eternal life. Jesus is the love-gift from the Father to us. Lovers wish to be close to each other and consume each other. What lover has not said to their beloved , ‘you are so delicious, I wish I could eat you!’

However, participation in the Eucharistic is not a secret or solitary affair. It is a public act. We share a Holy Communion, typically considered as when we come up reverently to the ministers to take and eat of the Lord’s body and drink of his blood during Mass. However, we do not do this as individuals, but in the physical solidarity of the communion queue, and the spiritual solidarity with each other that is brought about by our participation in Holy Communion. That COMMON UNION that we share with each other is brought about in and through the incorporation into the very life of Jesus, by eating his body and drinking his blood. This Holy Common Union is essential for the building up of the Kingdom of God. By virtue of our baptism God invites us to participate in his plan for the extension of his Kingdom into all areas of the world. The eucharist provides a share in divine life to equip us to do that.

Sometimes we might put ourselves down a little and think that we are not worthy to receive communion on a Sunday on a regular basis. I’d like to ask you to think about that again, given the importance of the sacramental eating and drinking of the Lord’s body and blood. If you feel that you are not properly disposed to receive communion, then take the opportunity to resolve that matter by participating in the Sacramement of Reconciliation if necessary. Equally don’t be scrupulous about forgiven sins. None of us are worthy of the graces bestowed in the Eucharist and its eternal life giving properties. Jesus knows that. For those of you in the painful situation of divorce and remarriage, unite yourself spiritually to Jesus at the moment of Holy Communion – Jesus can also satisfy your desire for him and provide necessary graces for your salvation.

The same energy and life which is to be found in Jesus – life from the Father – ignited by the Holy Spirit – is passed on to us in the Eucharist.

I tell you most solemnly, says Jesus, anyone who does eat my flesh and drink my blood...has eternal life. It really is...a matter of life or death.

Acolyte next!:Formation Update!

2011-05-31T16:44:00.011+01:00

Here's my Formation Update, to be published in my parish this weekend.

Brian McMahon has completed the second year of a three year formation programme, leading to ordination as a permanent deacon in the archdiocese of Westminster. Here he updates us on his progress

This is my final written update for a few months, as my second year in formation has now ended. I will start the third and final year in September. However, we still have a couple of written assignments and some related activities, such as ministry institutions, homily practice and attendance at diaconal ordinations for those men who have now completed their third year, between now and the end of July. As I have also been elected and approved as the Dean of Students for the inter-diocesan formation programme for next year, I have some preparation for the induction day for the prospective first year students. It doesn’t seem all that long ago that I was attending the induction day. I have appointed a small team to support me, who include a liturgical MC, hospitality coordinator, music coordinator, Information Technology (IT) coordinator, and some other roles.

Last week we had our end of year examinations. There were two exam questions. Here is the first question, see what you think. Is the Bible a help or a hindrance as a source for the development of Catholic moral theology? The answer might not be as obvious as it seems! For instance, the book of Leviticus says that the punishment for adultery is the death of both parties. Leviticus also requires that anyone with a skin disease, e.g. leprosy, to be physically excluded from the community. Answering the question is not as simple as it seems! Here is the second question. What do you see as the priorities for Catholic social teaching over the next ten years? I criticised the concept of the ‘Big Society’ and said that the implementation of the Church’s teaching on the Common Good should be the priority for the next ten years, to protect the poor, and I don’t just mean the materially poor. For instance, loneliness is probably one of the biggest types of ‘poverty’ today, even in our technologically connected society. Anyway, how would you have answered the question? Catholic Social Teaching is such an important part of the Church’s teaching. If I am ordained you will be hearing much more about it and its implications for us as a Christian community. Catholic Social Teaching comforts the afflicted and afflicts the comfortable! Jesus taught that we will all be judged by how we treated the poor. Go read Matthew 25: 31-46 in your Bible. You might like to use the passage for your prayer this week? Every time I read that passage it sends a shiver down my spine and I certainly feel afflicted in my comfortableness! If you would like to learn more about Catholic Social Teaching, check this site,

catholicsocialteaching.org.uk

A couple of weeks ago, on Good Shepherd Sunday, we focused on Vocations to the priesthood, permanent diaconate, religious life and consecrated life. Each of us has a vocation because of our baptism, for most of us it as single or married people, however, some of us will be called to other types of vocation. Fr Mehall Lowry, the parish priest at Holy Cross, invited me to speak at his Sunday Masses on the vocation to the permanent diaconate. I was surprised to learn that one of our parishioners was sitting at the back of the church! However, one of the significant points that I made was that priests are essential for the Church to continue its mission as we need access to the Eucharist, our life source. However, permanent deacons are necessaryfor the Church to continue its mission. This is because we have to share our Eucharistic life, that living our life in Jesus and Jesus living his life in us, with everyone in a spirit of service and forgiveness, whether at home, in the parish, the school playground, the supermarket or work. Permanent deacons play a role here...more to follow! As I am now a year away from ordination and the Archbishop has invited me back for the third year, it is time for the next formal step towards ordination. So far I have received ‘Admission to Candidacy for Holy Orders’and the ‘Ministry of Lector.’ It is now time to receive the Ministry of Acolyte.’ You might be wondering what that’s about. Several decades ago the Church had ‘subdeacons.’ However, the Church decided to suppress this position and divide its functions between Lectors and Acolytes. The acolyte is appointed in order to aid the deacon and to minister to the priest during Mass and other liturgical celebrations. He is also to distribute communion as a special minister when there is a lack of priests or deacons, or when the number of communicants is so great that the celebration of Mass would be unduly prolonged. The acolyte may be entrusted with publicly exposing the Blessed Sacrament for adoration by the faithful and afterward replacing it, but not with blessing the people. There are also some other duties, but these are the most significant. Whilst ‘acolyte’ and ‘lector’ are lay ministries, they tend in practice to be reserved to men preparing for ordination as priests or permanent deacons. However, understandably, not every parish will have an acolyte, so their functions will be performed by those commissioned as altar servers or extraordinary ministers of Holy Communion, just as the functions of instituted lectors will be undertaken by commissioned readers. I hope you got all that...I might give you a test on all this when I get to preach my first homily if I am ordained! That’s a joke by the way!

Therefore Bishop Alan Hopes, such a good friend and Father- in- Christ to us at our parish, will celebrate Mass on Sunday 10th July at 10am. During this Mass he will institute me as an Acolyte. He will also institute two of my good friends in formation, also from the Westminster archdiocese, Anthony Curran and Nick Agule. Anthony and his family are parishioners at The Good Shepherd Church, Shenley in Hertfordshire. Anthony works for the archdiocese of Westminster as the Director of Catechetics. Nick and his family are parishioners at St Catherine, West Drayton, not far from Heathrow. Nick works for BP as a Chartered Accountant and Business Intelligence Consultant. I work in health and safety consultancy. We will all be here with our wives, families and a few friends and you as the host parish. There will also be members of the permanent diaconate community in the archdiocese of Westminster. This will give you an opportunity to see permanent deacons exercise their liturgical ministry during the Mass as they assist the bishop and priests. Do interrogate them afterwards in the hall! Note, that on this day, Sunday 10th July, the 9am and 11am Sunday Masses are amalgamated into a whole parish Mass celebration at 10am. Come early – because hopefully the church will be packed! I know that you will join in robustly and energetically with the singing and responses – let’s make it a great Catholic celebration of faith, hope and joy in responding to our vocations!

You can email me at brian_mcmahon@ymail.com if you have any questions about my formation for ordination as a permanent deacon, which you as a parishioner are part of, or you need some help or would like me to pray for you or an intention. Thank you to everyone who is supportive with prayer and encouragement – that means you! I remember you and your intentions at Mass and when I pray.

If you want a 'refresher' on the permanent diaconate go here:

http://www.rcdow.org.uk/vocations/becoming_a_deacon/default.asp

Compendium of The Social Doctrine of The Church

2011-05-09T12:17:00.006+01:00

If you are a Catholic and haven't read this - you don't know what you're missing! Here's a link to the online version at the Vatican website.

http://http//www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Unfortunately there are some Catholics who consider talk of Social Justice or Peace and Justice to be far removed from orthodox Catholicism and that it's the Church meddling in politics, with some of its approaches tainted by Marxism. I disagree! I will write more about the treasure that is Catholic Social Teaching. It gives us a firm orientation to critique the current political climate, especially in this country, where the 'cuts' are about to deeply the scar the face of the Risen Lord present in the poor. Go see Lumen Gentium para 8.

You can be assured that the contents are all based on magisterial teaching - however there are differing levels of teaching authority. Unfortunately the opponents of Catholic Social Teaching don't seem to understand this subtle point about magisterial teaching. Check paragraph eight of the Intro for background. Permanent Deacons are meant to know this stuff inside out...so expect more homilies with a CST orientation as the number of Permanent Deacons grows. Remember! It is the deacon who dismisses the Eucharist Assembly - 'Ite, missa est!' Go to do what? You'll find the what in Matthew 25...

The essential elements of a contemporary Christian spirituality

2011-05-08T20:08:00.002+01:00

Such is the crisis of catechesis and adult faith formation that some of our brothers and sisters in the pews are confounded by the word ‘spirituality.’ Some view the word with some suspicion, assuming that there is something esoteric, ‘New Age’ or strangely foreign about ‘spirituality.’ However, if pressed, they might associate the word with disciplined practices carried out by contemplative orders and if at all applicable to them in someway, associated with a particular favourite devotion to a saint or the saying of the rosary and assorted chaplets and novenas. This is in no way to denigrate these practices but to emphasise that the riches of Christian spirituality, often referred to as a treasury, are perhaps yet to be fully revealed, made accessible and communicated universally, to better challenge the dominance of personal piety. Not just to remain the preserve of those who attend ‘summer conferences’ or have advanced intellectual abilities.

To identify essential elements of a Christian spirituality it is necessary to provide an interpretation or definition of the word. From the outset, it is acknowledged that there are many definitions. However, of the many that I have come across, I find Ken Leech’s, the Anglican contextual theologian’s summary, the most attractive. Writing in Spirituality and Pastoral Care Leech describes Christian spirituality as a process of formation leading to personal transformation. This process is undertaken in our lives by Christ, as a work of grace, with the objective of growing to maturity in Him. Leech further says that it is distinct from psychological growth and the attainment of a balanced personality (thus, he discounts by implication the corruption of spiritual direction as quasi-therapy.) Because it is a grace-filled activity of the Holy Spirit, it will inevitably afflict us in our comfort by putting us in a position of conflict with ourselves and/or religious, political, military or other prevailing contexts.

I would like to dwell on this aspect of conflict briefly, as I believe it is an essential element of a contemporary Christian spirituality. The world is dominated by a hegemony of ruling elites. Whether they are religious, political, military or financial is largely irrelevant. This is not to advance a one-world government conspiracy theory! Though disparate, what they do have in common is the exaltation of power, greed and dominance over the poor. Therefore, they set themselves against the Kingship of Christ and His Kingdom of Love, wherein God prefers the poor. The process of formation, whereby Christ incorporates us into his Abba relationship with God as Father thus divinizing us, inherently puts us into conflict with the hegemony of the ruling elites of this world. Hence, an essential element of contemporary Christian spirituality must be its inclination to be counter-cultural. Consequently, without being prescriptive about the actions that individuals Christians should take, I would assert that we should be seeking conflict with the powers of this world, with a view to eliminating poverty and ending war. More marches and demonstrations need to be undertaken, more acts of civil disobedience and opportunities taken to subvert the current order of things to facilitate the Kingdom of God in its temporal aspects, without seeing it as contingent or co-terminus with temporal achievements. A contemporary Christian spirituality wants to win the world for Christ. A way of achieving this is the struggle for peace. An example of the witness of such spirituality is the anti-Iraq war demonstration held in London in 2003 and throughout other parts of Europe. Millions demonstrated against the proposals of the USA and UK governments to take us to war against Iraq. This was truly a Christian spirituality in action, a work of grace.

Equally, the solidarity I experienced as a founding member of Fulham Christians Against the Poll Tax, was a real ecumenism – another essential element of a contemporary Christian spirituality. Such ecumenism was profound as we resisted the imposition of a grossly evil and regressive form of local taxation cynical in its impact on the poorest in society, in our solidarity with each other during local magistrate court appearances.

From such ecumenical solidarity flowed prophetic witness. Another characteristic of a contemporary Christian spirituality. For me, this involved reading passages from the OT prophets to the several and various bailiffs and debt-collectors that came to my door, or the doors of other local residents. Amos would often be the prophet of choice! The ‘holy conflict’ drives the poor and us to solidarity with each other and to prophesy on their behalf.

Returning to Leech’s definition of Christian spirituality it is notable that the work of grace is a process of formation leading to personal transformation. This is a fundamental element of a contemporary Christian spirituality. How many of our contemporaries seek personal transformation in the avenues of drugs, alcohol, sex and virtual worlds created by new technologies, only to find that they are dead ends, resulting in frustration borne from attenuation, or the temporary novelty of seeking transformation through some other as of yet undiscovered experience? From an Ignatian perspective all these things are given to us that we might love Him better who gives us them. To love them for themselves is a form of narcissism wherein we turn in on ourselves to find only emptiness without Him.

Therefore a contemporary Christian spirituality has as its foundation the Eucharist, that intimate communion with the mystical and glorified body of Christ, which in the very act binds us together in Him and with Him. Associated with this is the necessity of prayer. That is, primarily, communal prayer as the Priestly People of God offering ourselves to Him. And related to this is the depth and quality of our own personal prayer, rooted in our practice of Lectio Divina. Such a solid foundation in the Eucharist and prayer is a sine qua non of contemporary Christian spirituality, to avoid the active and prophetic resistance as ‘agents for the Kingdom’, deteriorating into some type of Christian activism or neo-pelagianism.

Thus the essential elements of a contemporary Christian spirituality can be summed up in the words of Paul the Apostle, writing to the Galatians, “I have been crucified with Christ and I no longer live, but Christ lives in me.” (Gal 2:20.)

First Principle and Foundation

2011-05-07T17:44:00.003+01:00

I used the First Principle and Foundation at the Exposition and Adoration Service I led this morning. It's from the Spiritual Exercises of St Ignatius of Loyola. Here's the link to the translation that I took it from. It's a great text to use for a simple examination of conscience at any time...not just before sacramental confession. The picture is of our Sanctuary.

http://www.jesuitsources.com/index.php?main_page=product_info&cPath=4&products_id=52

If you want to explore further...

http://en.ignatianwiki.org/Spiritual_Exercises

The First Principle and Foundation

The goal of our life is to live with God forever.

God, who loves us, gave us life.

Our own response of love allows God’s life to flow into us without limit.

All the things in this world are gifts of God, presented to us so that we can know God more easily and make a return of love more readily.

As a result, we appreciate and use all these gifts of God insofar as they help us develop as loving persons.

But if any of these gifts become the center of our lives, they displace God and so hinder our growth toward our goal.

In everyday life, then, we must hold ourselves in balance before all of these created gifts insofar as we have a choice and are not bound by some obligation.

We should not fix our desires on health or sickness, wealth or poverty, success or failure, a long life or short one.

For everything has the potential of calling forth in us a deeper response to our life in God.

Our only desire and our one choice should be this: I want and I choose what better leads to God’s deepening his life in me.

- St. Ignatius as paraphrased by David L. Fleming, S.J.

Time for Big Solidarity rather than Big Society

2011-05-06T22:17:00.002+01:00

This is a really really good homily by my namesake Bishop Thomas McMahon - Brentwood diocese. It reminds me of the 'good old days' when Bishop Victor Guazzelli championed the rights of justice and peace at the time of Falklands War and his general support for CND. As Catholics we need to know what the Church teaches in respect of its Social Teaching so that we can give meaningful and informed Catholic substance to Solidarity with the poor and oppressed - which the Big Society, implemented as a thin veneer for pathologically deep cuts in public spending, is the antithesis of.

PROPHECY AND THE LIVING WAGE

Homily by Bishop of Brentwood at Migrants Mass

Southwark Cathedral
2nd May 2011

I chose the Old Testament lesson, hidden in the later chapters of Jeremiah (36 : 21 – 26) because it contains a story that does not often get the audience it deserves. The prophet Jeremiah, whose task was so challenging both to himself and to his hearers, that tradition has it that he was put to death to silence his message, he creates a scroll on which his prophetic words are written down. This scroll ultimately finds its way into the palace of the King of Judah, where it is read to the King as he sits by the fire. The King doesn‟t like what he hears and so takes a knife and cuts away at the scroll and burns the strong words of the prophet in an attempt to silence the message. We hear an echo of this in the Gospel where Jesus tells us that a prophet is never welcome in his own country.
How different from ancient legend which speaks of an isolated Kingdom where the grain harvest one year turns poisonous. Everyone who eats it will become mad, yet there is no other food available. Finally, the King turns to a trusted councillor and says: “We must all eat or we will die. But you,” he said: “try to eat less. Preserve enough sanity to enable you to remind us through the long dark period ahead that we are mad; tell us again and again the time will come when we are sane again.”
Prophetic voices challenge us. St. Hilary of Poitiers wrote in the 4th century: “Where caution is everywhere, courage is nowhere to be found. Our ancestors were not so quiescent; we shall die of prudence yet, you will see”.
History has never lacked voices to tell out the unwelcome message. I think of Aung San Suu Kyi, the Burmese political prisoner under house arrest for so many years in an attempt by the authorities to silence the message. Last year the Nobel Peace prize was awarded to Liu Xiaobo whilst in prison in China for criticising the abuse of human rights in that country.
This year has seen a remarkable number of people taking to the streets. There were a quarter of a million people in London recently protesting against the cuts. But I think especially of the Middle East and N. Africa. In those parts of the world it takes great courage for ordinary people to take to the streets. It always takes courage to stand up for what we know to be right.
Hundreds of thousands took to the streets when the Pope visited this country last September and they created great energy for one another in doing so. Pope Benedict said to the Bishops in Birmingham: “That the prophetic voice of Christians has an important role in highlighting the needs of the poor and disadvantaged who can so easily be overlooked in the allocation of limited resources”. The Holy Father urged all of us to be examples of faith in public life and said that society needed clear voices in what the Chief Rabbi described as: “our short attention span – hyperactive – information saturated – wisdom-starved age”.
Over the years citizens who come to these kind of gatherings have always shown themselves to have „clear voices‟. Today we celebrate the 10th anniversary of the Living Wage campaign. The first prophetic call for a Living Wage was by Pope Leo XIII in 1891 when he spoke out against the treatment of labour as a commodity. This is what he said: “Wages ought not to be insufficient to support a frugal and good wage earner. If through necessity or fear of a worse evil the worker accepts harder conditions because an employer or contractor will afford them no better, then the worker is made the victim of force and injustice”.
Cardinal Manning known as the friend of workers, spelt out that principle by saying that: “A worker‟s wage should be sufficient to keep his wife and children, to provide them with decent housing and a healthy diet and to educate them”. Since then the Churches and especially Catholic Social teaching have always focused on the „person‟ and called for dignity and justice for the worker. On the other hand the Market always focuses on „profit‟ and how to maximise gain.
Like many here, I am proud to have been part of different gatherings organised by Telco over the last ten years pressing for a Living Wage. I recall a particular occasion in 2006 when a number of us interviewed Sir John Bond, Chairman of HSBC. A cleaner from his bank, paid less than the minimum wage, was also present. As Sir John sang out the praises of the Bank for giving large sums away to charity each year, I was moved to retort: “Sir John, we are not here to talk about charity but to talk about justice”. I am glad to say that thanks to your campaigning he, and many others, have changed over these ten years. But it still remains a scandal and deeply unjust when ordinary workers and especially migrant workers are exploited, taken advantage of and paid less than a living wage. It affronts their dignity, their self-worth and that of their families. After this Mass we march to Westminster Central Hall. On a previous occasion I pointed out that the niches of Westminster Abbey alongside were recently filled with figures of 20th century martyrs from every continent and Christian tradition. People like Martin Luther King, Archbishop Romero. They were honoured and chosen to represent the values which they witnessed to and died for – truth, justice, peace, freedom, love of the poor. Many of them were murdered in order to silence the message, rather like the King burning the scroll, but the message cannot be silenced.
And so, may we, in solidarity with the many others
- Take to the streets
- Raise our voices
- Stand up for Gospel values.
Amen.

http://www.dioceseofbrentwood.net/resources/global/pdf/d8d38328-5d66-4e82-aa89-4.pdf

Get informed and equipped!

http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Bishop describes 'scandal' of low-paid migrant workers on Independent Catholic News

2011-05-02T21:57:00.000+01:00

Bishop describes 'scandal' of low-paid migrant workers on Independent Catholic News

I was unable to get along. With the prospective impact of the austerity measures Christians need to rise up and resist any further onslaught on the poor. Time to get our heads out of our missals and hearts onto the streets!

“The Lord cares for the weak and oppressed.” Antiphon 1.Monday. Week 1. Evening Prayer.

Rome Reports: First images of John Paul II being moved from the grottoes

2011-04-29T22:16:00.000+01:00

The Archbishop of Westminster and the Cross in Holy Week

2011-04-19T20:22:00.000+01:00

Good reflection from the Archbishop. Nice touch of personal vulnerability towards the end....

Formation Update

2011-04-09T00:24:00.004+01:00

Hello again! It’s now less than eight weeks to the end of this my second year in formation. It hardly seems but a few weeks since I was writing back in September that I have just started my second year – and now here it is already winding down! I do sometimes feel that I am clinging onto a runaway train – but I am enjoying the journey! However, there are another two days at St John’s seminary, Wonersh, near Guildford, in May and June, along with a couple of essays and a short exam. Strictly the exam is not part of the course as progress is assessed continuously, but the Holy See (often referred to as the Vatican) wants men preparing for ordination to do exams! Whilst the formation team take this requirement seriously, it’s only a couple of hours and we get the two questions four weeks in advance! Every little helps, as the saying goes.

An important part of preparation for ordination as a permanent deacon, as for men who are studying for the priesthood, is the annual appraisal. For those of us fortunate to have a job in the current economic climate we will be used to appraisals. I have written my own self-assessment of 4,500 words –which is 2,000 less than I wrote last year. I am appreciative of the three parishioners who have taken the time to participate in the appraisal process at the request of my Parish Priest, following instruction from the director for the permanent diaconate formation programme. Appraisals are important as the director is ultimately responsible for recommending me for ordination at Westminster Cathedral next summer 2012, by Archbishop Vincent. I am hopeful that I will ‘pass’ my appraisal and be invited back for the final year. In fact, without being presumptuous, I think I might have had a clue as to how it might go, because I have been nominated by the other men in formation from across the dioceses, and appointed by the formation team as the Dean of Students for next year! Yes, I couldn’t believe it either! The position is one of service by liaising between the inter-diocesan formation team and the men across the three years of formation, to ensure that our formation days, residential weekends and retreats run smoothly. Special care has to be exercised for the men who will start next year to ensure that they ‘feel at home’ and learn the way we do things quickly. Most of my responsibilities will be delegated to other students and I will coordinate, troubleshoot and make final decisions for the student body.

One of the outcomes of the end of year two appraisal is installation by Bishop Alan Hopes into the Ministry of Acolyte with the other men in my year from Westminster diocese. This is the final ministry before ordination, following installation at the end of year one into the Ministry of Lector. I will write another update after Easter and let you know more details about that ministry - if I pass my appraisal!

Holy Week and the Easter services will soon be with us. They are beautiful opportunities when we can prayerfully journey with Jesus as he goes to his passion and death and celebrate his glorious resurrection. All we have to do is look at the cross to see what He did for us, and then ask ourselves what more can we do for Him in return. Attending the three Easter services, where our circumstances permit, is a good start, along with just trying our best to be a little more loving and compassionate to others.

HGUH Catholic Road Show - INSPIRED BY THE PAPAL VISIT

2011-03-31T16:41:00.002+01:00

Sounds good! http://hguhroadshow.co.uk/default.aspx

Dear Doomed Christian

2011-03-28T17:50:00.005+01:00

Made me laugh! Especially the bit about retiring to Jerusalem AD 70!

Rome Circa 66 AD Dear Christian Recruit,

Thank you so much for your interest in joining the Church. Your letter was forwarded to me by the former head of the evangelization and recruiting department. Unfortunately, he met a similarly grisly fate as his predecessor. They were both beheaded and stoned (though not in that order ;) You asked about the benefits of being a Christian; well things have been a bit dodgy for this young Church. I’m sure that in the future things will get a lot better for Christians throughout the world but for now... As you might already know Christianity is illegal. Very illegal. And the Roman Empire has been…shall we say…brutal. We’re persecuted so terribly that many of us are in hiding and oh yeah, we’re killed quite often. And not just killed but killed in pretty nasty and inventive ways. That’s why I’m always surprised to see letters like yours in my inbox. In the interest of full disclosure pretty much everyone affiliated with the Church from Jesus on down suffers terribly and then is killed. Somehow the recruiting office says this persecution is having the opposite effect than one would logically expect. But it just doesn’t seem like sound long term planning if you ask me. I was very much intrigued by all the questions you posed. I wish you could read the Bible we’re working on but it’s still in galleys and you know how editors are. This could take centuries (lol). You asked extensively about the leaders of the Church, known as the 12 apostles. Please don’t hold their behavior at critical junctures against the Church. Yes, it’s true that the apostles did seem to spend a great deal of time arguing with one another over which one Jesus liked best. And yes it’s true that Peter, our fearless leader, denied Christ three times at kind of an important moment. And yes it’s true that Peter, James and John kept falling asleep even though Jesus asked them to pray with Him. And finally yes, you heard right that Jesus was betrayed by one of our highest ranking members (who later resigned). Now I know that doesn’t make our H.R. screening look competent but they assure me that all legal standards were met. For fear of a lawsuit they say it was a personnel matter so they can’t comment further. Our infrastructure, I admit, wasn’t all that great but things got better after Jesus, our Savior, was crucified. Well, not immediately. Directly after, the apostles ran around scared and went into hiding. But a few days after that, things got a lot better. Shortly thereafter they even converted an Ethiopian eunuch. Guess they thought, what worse could happen to that guy, right? Don’t ask. Peter is now in Rome and Paul is on his way there. Now as far as I knew Paul had been trying to kill guys like us but he says he’s changed and is heading out to Rome with Peter. Don’t know how that will work out but my hopes aren’t high. But I received a memo that things are looking up as I hear the Romans are preparing a grand reception for them. For me, Rome is getting pretty crazy. I plan to retire to Jerusalem in 70 AD. But in short, if you choose to join the Church you’ll be joining an organization whose members argue incessantly among themselves, who betray the Lord regularly, are persecuted, and often killed just for being a member. Personally, if I were a betting man, with all these grisly deaths, weakness among our own, treachery, and downright stupidity I can’t see how this church survives the month, never mind until the end of time. If it survives longer than this week it will surely be evidence of the Lord protecting His Church. Gotta’ go now. This may sound strange but I think I just heard a lion outside. I’m going to go check it out. I wonder what they’re going to feed it. Love, The Office of Recruiting and Evangelization

BY Matthew Archbold at the National Catholic Register http://www.ncregister.com/blog/dear-doomed-christian/

Come and see a man who has told me everything I have done...

2011-03-20T18:55:00.015Z

I have preaching practice this week. Here is the amazing story from John 4 of the encounter at Jacob's well between Jesus and a Samaritan woman. I have some insights but not sure which way to go. What about you? Your insights? What does the text say to you?

A very special 'hello' if you are one of the Confirmation candidates, visiting this blog as requested via Jackie your catechist. I'm looking forward to meeting you on Sunday at Holy Cross church - don't be late! Oh, and don't forget to feed the hamster at the bottom of this page...........scroll all the way down!

UPDATE: I've drafted my homily and pasted it below the Scripture narrative. Depending on the insights posted here, I may change it at the last moment!

Jesus left Judaea and went back to Galilee. He had to pass through Samaria. On the way he came to the Samaritan town called Sychar near the land that Jacob gave to his son Joseph.Jacob's well was there and Jesus, tired by the journey, sat down by the well. It was about the sixth hour.When a Samaritan woman came to draw water, Jesus said to her, 'Give me something to drink.' His disciples had gone into the town to buy food. The Samaritan woman said to him, 'You are a Jew. How is it that you ask me, a Samaritan, for something to drink?' -- Jews, of course, do not associate with Samaritans. Jesus replied to her: If you only knew what God is offering and who it is that is saying to you, 'Give me something to drink,' you would have been the one to ask, and he would have given you living water.'You have no bucket, sir,' she answered, 'and the well is deep: how do you get this living water? Are you a greater man than our father Jacob, who gave us this well and drank from it himself with his sons and his cattle?'Jesus replied: Whoever drinks this water will be thirsty again; but no one who drinks the water that I shall give will ever be thirsty again: the water that I shall give will become a spring of water within, welling up for eternal life.’ Sir,' said the woman, 'give me some of that water, so that I may never be thirsty or come here again to draw water.’ Go and call your husband,' said Jesus to her, 'and come back here. 'The woman answered, 'I have no husband.' Jesus said to her, 'You are right to say, "I have no husband"; for although you have had five, the one you now have is not your husband. You spoke the truth there.' 'I see you are a prophet, sir,' said the woman. 'Our fathers worshipped on this mountain, though you say that Jerusalem is the place where one ought to worship.' Jesus said: Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we do know; for salvation comes from the Jews. But the hour is coming -- indeed is already here -- when true worshippers will worship the Father in spirit and truth: that is the kind of worshipper the Father seeks. God is spirit, and those who worship must worship in spirit and truth. The woman said to him, 'I know that Messiah -- that is, Christ -- is coming; and when he comes he will explain everything.' Jesus said, 'That is who I am, I who speak to you.' At this point his disciples returned and were surprised to find him speaking to a woman, though none of them asked, 'What do you want from her?' or, 'What are you talking to her about?' The woman put down her water jar and hurried back to the town to tell the people,'Come and see a man who has told me everything I have done; could this be the Christ?'

Homily – 3rd Sunday of Lent

Last week the Gospel of The Transfiguration. Jesus presented in a changed appearance – filled with Divine Radiance – flanked by Moses and Elijah representing the Law and the Prophets – Jesus their evident Superior – the voice of the Father coming from the cloud representing the overshadowing of the Holy Spirit, the disciples lost in amazement and wonder. A manifestation in a hidden way of the Most Holy and Blessed Trinity.

And now for something almost completely different. We are presented with Jesus as a man. A vulnerable man at that. Hot. Tired. Probably sweating. He’d had a long walk. Now sitting straight down by a well for some respite from the overwhelming heat of the noonday sun. Exhausted. Shattered.

We can infer from the narrative that Jesus had no means to get himself water from the well so he needs on a very practical level the help of another human being.

Enter stage left a shocking and seemingly disgraceful twist to the narrative - a Samaritan... woman. There was a longstanding historical enmity between the Jews and the Samaritans. A women was of no particular importance in antiquity and this one appeared to live a complex life.

To call it a story is to rob it of its power. It is, like the Transfiguration, a moment of Revelation, that is, God revealing his inner most being as love, through the person of Jesus, with the promise of the living water of the Holy Spirit. It is again a manifestation in a hidden way of the Most Holy and Blessed Trinity. God waits for us to invite us into his inner life of loving relationship.

He desires that we come to the well and waits for us to do so, so that at the place of the well we can exchange that in our lives which is sinful, that which separates us from each other, for the living water springing up to eternal life – that share and participation in the very life of God himself. Perfect love. Perfect community. God freely offers this.

This encounter between Jesus and the Samaritan woman is a moment where God really meets us where we are in life, irrespective of its sinful complexity. Irrespective of what we think about ourselves. Or what others think of us. The initiative is his. He sees and knows the thirst of our distress.

How can we go out to meet this vulnerable God, the God who wants to invite us to share his life, to drink of his Holy Spirit? We must go to the well. And the well is prayer. There we will find him. Waiting for us in the heat of the noonday sun of our lives. Thirsting for our love – this is God’s vulnerability – his thirst for our love – look at the cross to see where it took him. He desires to quench our thirst brought about by sin. This Lent let us make haste to the well that is prayer – so that we shall never be thirsty again. He’s waiting there for you.

Popular priest placed on administrative leave

2011-03-19T18:15:00.002Z

I think Fr John Corapi is having a few problems at the moment, having recently been placed on 'administrative leave.' He has a great ministry of 'telling it like it is,' which, however, is not to everyone's taste. Anyway, here's a clip with him revisiting a recurring them. Let's send up an Ave Maria or two for him and anyone else...

http://www.fathercorapi.com/default.aspx

Readers’ Annual Workshop

2011-03-19T17:38:00.002Z

I facilitated the Readers' Annual Workshop at church today. Here's the content I developed...use it / amend it if any use. It contains a method for Lectio Divina, in this instance, based on the amazing narrative in John 4.

Readers' Annual Workshop

Refresh, Inform, Deepen & Consolidate

19^TH March 2011

Church of Our Lady of Perpetual Help

Why are we here?

Generally:

General Instruction on the Roman Missal, 99.

Laypersons may be commissioned to proclaim the readings from Sacred Scripture. They should be truly suited to perform this function and should receive careful preparation, so that the faithful by listening to the readings from the sacred texts may develop in their hearts a warm and living love for Sacred Scripture.

Guidelines from the Bishops' Conference, England and Wales - Ministers of the Word

All ministers have a personal responsibility to seek to be people of prayer and live faithfully with the Church. But in addition to this the community of the Church has a responsibility to its ministers (lay and ordained) to ensure there are opportunities for them to come together for shared reflection and study. It is important to make sure also that the first formation ministers are offered is not also the last. Offering programmes of continuing formation as part of a parish's call of a person to exercise ministry is one way of ensuring that ministers are helped to avoid exercising their ministry simply by 'habit'. Opportunities should be provided, at least once a year, for the ongoing formation of parish Ministers, in particular Readers.

Specifically:

Review our 4 principles for reading the Scriptures in church and related practicalities. Purpose:
Refresh the technique.
Discuss in small groups, 'A book for today' from the introduction to The Gift of Scripture. Purpose: Inform and aid your thoughts about the importance of Scripture.
A method for prayerful reading and assimilation of Scripture = Lectio Divina. Purpose:
To begin to take us deeper into Scripture and build our relationship with the Word through personal transformation.
Any thoughts/insights/questions & answers/summary and conclusion.
Purpose: to consolidate your experience of this annual workshop
Refresh the technique

PREPARATION

Use the reading to pray (lectio divina), what is God saying to you through the reading? Practise out loud, check difficult words, arrive early and check the page number.

PROCLAMATION (Reading)

Proclamation – communicate the message- this is a 'duty' – clear, open your mouth, projection, can the person at the back hear you? Eye contact –as much as you can. Breath deeply and read S L O W L Y and with CONFIDENCE, UNDERSTANDING and MEANING.......what's the rush?

BODY LANGUAGE

Stand tall with feet shoulder width apart. This allows you to breathe easily and to allow maximum lung capacity to help projection. Stand up straight, shoulders back and down. Relax your face.

FEEDBACK

Who are you getting it from? Family? Friends? Anyone? More info later!

RELATED PRACTICALITIES

Approach to ambo, bowing, use of microphone, Lectionary, introduction to readings and psalm (response), pauses etc, bidding prayers (list of those to pray for – don't pick it up to early!)

Inform and aid your thoughts about the importance of Scripture.

The Gift of Scripture Introduction p9.

1. A book for today

'Let us take up this book! Let us receive it from the Lord who continually offers it to us through the Church! Let us devour it, so that it can become our very life! Let us savour it deeply: it will make demands of us, but it will give us joy because it is sweet as honey. Filled with hope, we will be able to share it with every man and woman whom we encounter on our way.' (Ecclesia in Europa 65) These stirring words are taken from the message of Pope John Paul II to the Church in Europe, in which he challenges our local churches to proclaim a message of hope to the people of today. Many people are fearful and lacking in hope, and this may appear to be justified. There are divisions and conflicts, tensions between religious and ethnic groups, violence between people and wars among the nations. We are faced with various threats to human life, as scientific progress frequently loses sight of the value of the human person. Family ties are weakened, and there is an undermining of solidarity both with those in greatest need and in international affairs as a whole. In spite of such difficulties we Christians remain full of hope, because the word of God in the Scriptures not only assures us of the constant love of God revealed in Jesus Christ, but also shows us the way forward in our troubles. As in past ages and times of turmoil, God still speaks to us in the Holy Scriptures, offering the nourishment and strength we need for the mission we have received. The Bible, which has had such an enormous impact on the life of so many people and nations, has enriched the English language with its momentous words and phrases, and continues to inspire literature, art, music and film. These Holy Scriptures, which have their place at the heart of our liturgy and prayer remain an extraordinary gift of God for us today

Q. How can we as readers, using the Scriptures, respond to this call to action from JPII in our parish and wider community?

Q. Are there any other passages in The Gift of Scripture that you want to share with the group based on your reflections?

A method for prayerful reading and assimilation of Scripture:
LECTIO DIVINA.
It is a way of praying with Scripture that calls one to study, ponder, listen and, finally, pray and even sing and rejoice from God's Word, within the soul.
As a contemplative practice, Lectio Divina is practiced to enable one to creatively engage with Scripture on various levels depending on one's educational background and spiritual strengths. The expected outcome will be a deeper knowledge of Scripture, oneself, others and God, and to see all these in the gradually increasing light of faith.

The Lectio Divina exercise. John 4: 5-42. Gospel for 3^rd Sunday of Lent

Method:

the "lectio" (reading): what the biblical text itself says a description of what's going on;
the "meditatio" (meditation): what the biblical text is saying to us;
the "oratio" (prayer/dialogue): what we say to God in response to his Word;
the "contemplatio" (contemplation): enjoyment in the presence of God, silence and solitude, what conversion of mind, heart, and life God is asking of us;
the "operatio" (action) : what action do we need to take.

Jesus left Judaea and went back to Galilee. He had to pass through Samaria. On the way he came to the Samaritan town called Sychar near the land that Jacob gave to his son Joseph.Jacob's well was there and Jesus, tired by the journey, sat down by the well. It was about the sixth hour.When a Samaritan woman came to draw water, Jesus said to her, 'Give me something to drink.' His disciples had gone into the town to buy food. The Samaritan woman said to him, 'You are a Jew. How is it that you ask me, a Samaritan, for something to drink?' -- Jews, of course, do not associate with Samaritans. Jesus replied to her: If you only knew what God is offering and who it is that is saying to you, 'Give me something to drink,' you would have been the one to ask, and he would have given you living water.'You have no bucket, sir,' she answered, 'and the well is deep: how do you get this living water? Are you a greater man than our father Jacob, who gave us this well and drank from it himself with his sons and his cattle?'Jesus replied: Whoever drinks this water will be thirsty again; but no one who drinks the water that I shall give will ever be thirsty again: the water that I shall give will become a spring of water within, welling up for eternal life.' Sir,' said the woman, 'give me some of that water, so that I may never be thirsty or come here again to draw water.' Go and call your husband,' said Jesus to her, 'and come back here. 'The woman answered, 'I have no husband.' Jesus said to her, 'You are right to say, "I have no husband"; for although you have had five, the one you now have is not your husband. You spoke the truth there.' 'I see you are a prophet, sir,' said the woman. 'Our fathers worshipped on this mountain, though you say that Jerusalem is the place where one ought to worship.' Jesus said: Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we do know; for salvation comes from the Jews. But the hour is coming -- indeed is already here -- when true worshippers will worship the Father in spirit and truth: that is the kind of worshipper the Father seeks. God is spirit, and those who worship must worship in spirit and truth. The woman said to him, 'I know that Messiah -- that is, Christ -- is coming; and when he comes he will explain everything.' Jesus said, 'That is who I am, I who speak to you.' At this point his disciples returned and were surprised to find him speaking to a woman, though none of them asked, 'What do you want from her?' or, 'What are you talking to her about?' The woman put down her water jar and hurried back to the town to tell the people,'Come and see a man who has told me everything I have done; could this be the Christ?'

Consolidate your experience of this annual workshop

ACTIONS:

What do I need to do to put today into practice? Remember those technical practicalities.
Follow up coaching and feedback for those who would benefit from it and from those who ask for it.
Recommissioning at Holy Thursday Mass along with the EMHCs – other Masses for those on holiday.

Lord, invest me with your power
as I prepare to proclaim the marvel of your message.
I will prepare my reading.
I will try to take within me
the meaning of what I am to proclaim.
Help me to proclaim, not just with my lips,
but with my whole heart and soul.
Lord, make me a hollow reed
so that your voice will be heard by all who hear me.
Free me of excessive concern over my performance.
Convert my feelings of nervousness and
turn all my apprehension into energy
for proclaiming your word with power and authority.
May your Spirit live in me and
fill the holy word that I proclaim. I ask this in the name of Jesus the Lord. Amen.

QUAERITUR: Has the Holy Father contradicted himself?

2011-03-14T21:51:00.003Z

Read this:

http://www.catholicherald.co.uk/features/2011/03/02/pope-benedict%E2%80%88xvi-the-last%E2%80%88supper/

and then read the section on The institution of the Eucharist in Sacramentum Caritatis below and explain to me how the Holy Father has not contradicted himself? Or perhaps he has given evidence of development in his thinking? Sacramentum Caritatis implies that the Eucharist was instituted in the context of the Jewish passover, whereas the Holy Father's new book indicates that this was not the case. I'm only asking....

http://www.vatican.va/holy_father/benedict_xvi/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis_en.html#The_Eucharist:_Jesus_the_true_Sacrificial_lamb

The Real Easter Egg

2011-03-10T21:19:00.002Z

For when the time comes!

http://www.realeasteregg.co.uk/

What We Take For Granted:

2011-03-07T18:18:00.000Z

Aggie Catholics: What We Take For Granted

Nearly 4000 Muslims Attack Christian Homes in Egypt, Torch Church

2011-03-05T22:59:00.000Z

The British media do not seem to have picked up on this yet. It's not good news.

Nearly 4000 Muslims Attack Christian Homes in Egypt, Torch Church

J John - as usual, simply insprational...

2011-03-05T18:49:00.000Z

Introducing J.John from Philo Trust on Vimeo.

Archbishop Vincent sets the agenda for Lent 2011.

2011-03-05T18:23:00.002Z

Good to hear the archbishop setting the agenda for Lent as part of the reinstatement of a solid Catholic Identity. We have to know who we are and be able to provide tangible evidence of our identity to equip us for the New Evangelization...

http://www.rcdow.org.uk/fileupload/upload/pllent2011.pdf

Archbishop of Westminster talks to Ruth Gledhill about Lenten disciplines for 2011

2011-03-05T10:34:00.000Z

Dean Richards and today's Gospel

2011-02-27T18:27:00.004Z

He was a good player. Saw him play a couple of times at Spurs. His premature death reminds me of a passage from the Gospel of the day...Mt 6: 24-34. Jesus said," Can any of you, for all his worrying, add one single cubit to his life...so do not worry about tomorrow." May his soul and the souls of all the faithful departed rest in peace. Amen.

http://www.dailymail.co.uk/sport/football/article-1360868/Dean-Richards-dies-aged-36-Tributes-paid-Tottenham-Wolves-defender.html?ITO=1490

Rivers of Living Water

2011-02-21T22:35:00.003Z

Rivers of Living Water.
On the last day of the feast, the great day, Jesus stood up and cried out, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" John 7:37-38

Phenomenal imagery. What can compare for personal renewal?

Homily Practice

2011-02-09T20:40:00.006Z

I've just finished drafting my practice homily for our Residential this weekend, Fri-Sun at the High Leigh Christian Conference Centre in Hertfordshire. During the Residential we have to deliver the practice homily to each other in small groups and take feedback. This is a way of preparing for the preaching element of eventual ordained ministry as deacons. At the Residential we have been asked to preach for a max of 5 minutes a homily suitable for Ash Wednesday - just four weeks away. Here's a preview. I might still change it...............a little here and there.

Homily – Ash Wednesday (5 mins)

And so we begin our Lent. With the placing of the ashes on our foreheads the minister has a choice of injunctions, one more facilitating and encouraging, “Turn away from sin and be faitful to the Gospel” and the other more direct and humbling, “Remember you are dust and to dust you will return.” Together they express something of our human condition, that sin exerts an attraction for us that requires a constant renewal of our efforts, to turn our hearts and minds to our loving Father God who created us from nothing.

The prophet Joel appeals for Israel to return to the Lord, by the interior path of a broken heart rather than the exterior path of a ritually torn garment. Paul, writing to the fractious Corinthians, makes an appeal for them to be reconciled to God.

Scripture is the living Word of God and these texts are addressed to us today, the living community of the Spirit, not just to the dead communities of yesteryear, to turn to God in our hearts and be reconciled to him.

Lent is a special season that the Church provides us with when we can prepare at length to accompany Jesus through his sorrowful passion and redeeming death to his victorious resurrection, by examining our hearts and becoming reconciled to God.

So, how do we make a Good Lent? How do we take this opportunity to press the reset button for our lives?

Well, the Good News my friends, is that today we are being taught by The Master. Taught indeed by God himself. The Gospel we have heard from Matthew, is part of the Sermon on the Mount discourse, when Jesus teaches us his disciples about the new way of living. During this discourse Jesus validates and re-presents the traditional Jewish works of piety by specifiying the humble behaviours that must accompany them.

Jesus as Teacher of us his disciples, provides us with a framework that we can use to have a Good Lent. And the framework is composed of almsgiving, or good deeds, prayer and fasting.

These are the traditional means by which we can discipline ourselves and make battle against our inclinations to turn away from God.

Now is a good time to review our charitable giving. Are we giving anything to anyone? Are we sharing our financial good fortune with those who have less? CAFOD and ACN are two Catholic charities that spring to mind. Equally can we give some time to help others in some direct way as well as financially, and especially if we ourselves are not well off financially? There are no shortage of volunteering opportunities. No shortage of need for human contact and warmth.

Now is a good time to review our practice of prayer. Are we praying at all? Or only when we are at Church? What about maybe setting aside some significant time each day to read one of the Gospels this Lent and pray at the same time? To deepen our relationship with God. Less TV. Less social media networking, FaceBooking, Twittering and blogging. More prayer. More Scripture.

Now is a good time to deny ourselves and discipline our bodies in our culture of excess and greed by fasting from foods we like. Especially during the Friday’s of Lent, in remembrance of the passion of the Lord and in solidarity with the poor, who often have no option but to endure the fast imposed upon them by the rich and the satisfied of this world.

By themselves, alms giving, good deeds, prayer and fasting, will not renew our hearts and reconcile us to God. It is not about us. What we are doing. It is about God and the action of his Holy Spirit. However, when done with the right intention, not like the hypocrites, they do open up another channel in our relationship with God, making us more receptive to Grace, that free gift of a share in God’s life, which renews our hearts and reconciles us to him, or as today’s psalm puts it so beautifully, “ a pure heart create for me O God, put a steadfast spirit within me.”

And The Master has taught us in today’s Gospel.......................how to begin..................how to make that happen.

Permanent Diaconate Formation - preaching workshop.

2011-01-15T20:17:00.003Z

I've got a preaching workshop at our residential weekend in February. We have to prepare and give a 5 minute homily suitable for a parish Mass on Ash Wednesday. What would you want to hear? I'm thinking the Last Four Things.......what about you? What would you preach about?

New website on Catholic Social Teaching.

2011-01-15T11:14:00.006Z

New website on Catholic Social Teaching - check it out. At some stage we gotta get off our knees and live out the, 'ite, missa est !'

http://www.catholicsocialteaching.org.uk

Formation Update

2011-01-13T23:29:00.004Z

Here's a straight cut and paste from the update going out in our parish newsletter this Sunday...........

Formation Update from Brian McMahon

Brian McMahon is in the second year of a three year formation and discernment programme, leading to ordination as a permanent deacon in the archdiocese of Westminster in the summer of 2012. Here he updates us on his progress.

It’s been a couple of months since I last wrote an update and I remain as busy as ever. Discerning the real nature of vocation takes a lot of thought, prayer, discussion, time – and essays! I feel immensely privileged to be in this formation process. The path to a fulfilled life is to know God’s will and do it. As I’ve said before I’ve never worked so hard, for so consistently long, at something for which I don’t get paid! A couple of people have said to me that I’m just over half way through the formation programme. It was only after I looked at my formation timetable that I realised time was passing very quickly and indeed I am just over half way through.

The more I reflect, the more I really feel that the Church and society need the ministry of deacons. Priests are essential, but deacons are necessary, because the job of a deacon is to represent Christ the Servant, whereas the priest represents Christ the Priest. That’s a little bit of an over simplification, but I think you can see what I’m getting at. However, I’ve never been quite happy with that word ‘servant,’ because when you think about it, even being a ‘servant’ can imply status, especially if you’ve had time to watch programmes like Down Town Abbey and Upstairs, Downstairs over the last few months. Status is precisely what the vocation to the permanent diaconate is not about. If I had wanted status I would have gone into politics!

I much prefer the term ‘slave’ to that of ‘servant.’ I think there’s a justification for using this word. When the Gospels and the other books of the New Testament were written, they were written in Greek, and the word ‘servant’ is one translation of the Greek word ‘doulos,’ which can also be translated as ‘slave.’ So there it is – I’m in formation to become a slave! At the Last Supper Jesus acted as a slave by washing his disciples’ feet. When the archangel Gabriel visited Mary as a young girl, of perhaps not much more than fifteen years of age, she described herself as the ‘slave’ of the Lord, though it usually gets translated as ‘handmaid’ of the Lord. A bit to dainty for me and fails to express the radical nature of what Mary did when she said ‘yes’ to God, just as Jesus did when he washed his disciples’ feet. Jesus and Mary put themselves at the bottom of the pile – they were not status seekers. Jesus was crucified – a form of Roman execution reserved for slaves.

The expectation of the Church is that permanent deacons will spearhead service (slavery?) within their communities and help take the Church out to the wider world. That’s why at the end of Holy Mass the deacon gives the final dismissal, ‘Go, the Mass is ended.’ That means we all go off to love and serve (slave for) the Lord during the week until we come to Holy Mass the following Sunday. There’s something to think about there.

You will notice that over the next few months I will be proclaiming the first reading and psalm at the 11 am Mass. As I’ve been instituted as a Lector (reader) the Church expects me to exercise this ministry for a reasonable period before I am instituted as an Acolyte in the summer. This is all part of my formation for ordination. After a few months we’ll go back to rotating readers for the first reading, just as we currently do for the second reading. I thought I’d mention this just in case you wondered why I seemed to be reading every time you come to Mass. Normal service will resume and it is not part of my plan for world domination!

I have a blog called, Cursor Mundi. Just enter cursormundi.blogspot.com into your web browser and read my updates and leave a comment. You can pick up links from there to network with me on FaceBook and follow me on Twitter and Foursquare. You can also email me at brian_mcmahon@ymail.com if you have any questions about my formation for ordination as a permanent deacon, which you as a parishioner are part of, or you need some help or would like me to pray for you or an intention. I have to do a lot of praying so do ask if you need prayer! Thank you to everyone who is supportive with prayer and encouragement – that means you! I remember you and your intentions at Mass during each Formation Day and when I pray. Brian.

Rule of Life

2011-01-08T22:05:00.005Z

If you're looking for some structure to develop your spiritual life, here's a good starting point:

http://www.cts-online.org.uk/acatalog/Rule_of_Life.pdf

Permanent Diaconate: Formation Day 08/01/11

2011-01-01T12:11:00.003Z

If you're interested as to what the timetable for our monthly formation days at Wonersh looks like, here's the one for next week. All three years come together and are streamed into the appropriate lecture for their formation year. I'm in my second year so stream 202 is me. Wives attend on an optional basis. We each take a turn at various liturgical activities as well as serving coffee and putting out chairs, plugging things in and then putting back chairs etc . The day is a bit of a sprint but we have good opportunities to build community, friendship and have some fun along the way! The Diocesan Hour at 2pm is when we get together in our own diocesan groups (I'm archdiocese of Westminster) with our diocesan formators and discuss local business etc.

Formation Day

Saturday, 8th January 2011

09:00 am Coffee(Rigo Logier: Paul Priestley: Phil Richardson)

09:30 Lauds (UCR)
(Ant: Matthew Manoharan; Reader: Adrian Burnett)

10:00 First lecture
FP103: Seminar (Fr. Robin Gibbons)
FP202: Spiritual Direction (Fr. Peter Edwards)
RT383: Political Theology (Fr. Ashley Beck)

10:50 Coffee

11:10 First lecture continues

12 noon Mass in Chapel (Offertory – James and Chris Bannan)
(AC1: Don Hopkins; AC2: Paul Vooght; Thurifer: Jolyon Vickers; Cross Bearer: Jonathan de Kretser; MC: Michael Smith; Reader : Alfred Banya; Intercessions: John Bell; UL : Neil Mercer; UR : Klaus Reidel)

1:00 pm Lunch followed by Coffee

2:00 Diocesan Hour

3:00 Second lecture
FP103: Liturgy & Vatican II (Fr. Robin Gibbons)
FP202: Diaconal Spirituality (Fr. Ashley Beck)
RT312: Marriage (Joanna Hale)

3:45 Coffee

4:00 Second lecture continues

4:45 Vespers in Chapel (Ant: Simon Kirkdale; Reader: Brian McMahon)

17:00 Hit the road!

Happy New Year!

2010-12-31T15:26:00.003Z

2010 fades and 2011 approaches. Now is ‘the hour’ for us to stop and find peace of heart through reconciling contradictions within us and around us. As we put the disappointments and regrets of the year behind us, and are grateful for the many blessings we have received of family, new relationships, friendship and love, we are invited to light a candle for those we love, for ourselves, in memory of the many who are unloved and for peace and light in this dark world.

Archbishop Nichol's Pastoral Letter for the Feast of the Holy Family

2010-12-26T15:47:00.005Z

ARCHBISHOP’S HOUSE,
WESTMINSTER, LONDON, SW1P 1QJ
26 December 2010
Feast of the Holy Family of Jesus, Mary and Joseph
My dear brothers and sisters in Christ,
Over these last two days, we have been giving and receiving presents. This often
brings moments of excitement and happiness. But could I add this thought: the best
Christmas present we can give each other is that of joy. This thought, which comes
from Pope Benedict, has been in my mind throughout Advent and it is there again
today, the Feast of the Holy Family.
The joy we give to each other comes from the promise of God ‘to be with us always’.
That’s the meaning of ‘Emmanuel’ – ‘God with us’ – a promise fulfilled in the child
whose birth we celebrate.
This Feast of the Holy Family encourages us to be full of the joy which comes from
the Lord and to offer it to each other.
The first reading, from Isaiah, reminds us of the link between the generations. It calls
for respect and love of children for their parents and it promises that ‘whoever
respects his father will be happy with children of his own.’ (Ecclesiasticus 3:6)
We know that love and joy is often expressed so freely between grandparents and
grandchildren. They have a freedom and spontaneity which is quite special. They
need each other for there is so much to give and receive across the family generations.
We should not pretend that children are best left to find their own way, either at home
or in school. Life is not a blank sheet of paper waiting for each separate person to
create their own story. Across the generations we belong to each other. Within a
family we share wisdom. From our past we shape a future, as well as working so that
the future can help redeem past mistakes.
The family of the Church, too, has a deep, human wisdom to share. It is intertwined
with the stories of our families. St Paul describes so much of it in that second reading
we have heard.
Today we think about how to share and build our family wisdom. By doing this we
strengthen the very foundations of our society.
Continued/2
- 2 -
We need time together. We need to listen to each other’s experience. We then come to
appreciate the wisdom that is part of our family tradition, something to be passed on
in love.
A family also needs to pray together. That prayer needs to be supported by visible
signs around the house. Your home is a blessed place. God lives there. I trust there are
signs of that presence: a crib for Christmas; a crucifix in each bedroom; a statue of
Our Lady or a favourite saint. These are reminders of our wider family of the Church
and the divine love we share.
All the members of a family also need to practice respect for each other. Yes, we
respect each other in our differences. We may rejoice in those differences. At the
same time we strive to keep up a shared standard of behaviour.
The family is also a place where we know we need each other’s help. At times such
mutual dependence can feel like a burden. Yet it is also a gift for each other, for
helping those whom we love is a source of real joy.
Forgiveness, too, is the hall-mark of a family. Forgiveness always involves giving
way to another, giving up some point of pride or opinion. That’s why our Catholic
practice of self-denial, on a Friday for example, is such a good thing. It helps us to
appreciate that forgiveness involves self-sacrifice.
All of these small daily actions: listening, prayer, practical respect, offering help and
forgiveness make up the love which holds a family together. The presents you have
given to each other this Christmas represent that love. I hope they have been giftwrapped
with joy.
May God bless you all this Christmas and in the New Year.
Yours devotedly
Vincent Nichols
Archbishop of Westminster

Clean air? Take care! campaign

2010-12-13T21:25:00.007Z

Clean Air? Take Care! Campaign

Belief in the inherent dignity of the human person is the foundation of all Catholic social teaching. Human life is sacred, and the dignity of the human person is the starting principle for a moral vision for society. This principle is grounded in the idea that each person is made in the image of God. The person is the clearest reflection of God among us. Therefore all persons are endowed with inalienable rights, which should be preserved and protected by governments through necessary legislation, where society, industry and commerce fail to do so. Health and safety regimes are a secular means by which this principle can be advanced.

The International Institute of Risk and Safety Management (IIRSM) supports the Clean Air? Take Care! Campaign, which aims to raise awareness of the dangers of exposure to hazardous substances such as dusts, fumes and solvent vapours, which could cause occupational respiratory diseases. Whilst this campaign is principally aimed at UK workplaces, we should not forget workers in the developing world who often will not have access to basic measures to protect their health, welfare and safety. Look at the picture heading up this post. Would you want to work for an employer who thinks so little of you that he would leave you to devise your own safety measures, in this instance respiratory protective equipment?

The Clean Air? Take Care! campaign was launched on 23 March 2010. Developed in conjunction with the Health and Safety Executive and other leading industry stakeholders, the campaign aims to raise awareness of the dangers of exposure to hazardous substances such as dusts, fumes and solvent vapours, which could cause occupational respiratory diseases. It is estimated that up to 12,000 deaths each year currently could be due to past exposures to hazardous substances.
The FIT3 survey, commissioned by the HSE, showed that 21% of employers considered that their employees could face a risk of breathing problems or asthma caused by working with chemicals, dusts and fibres. Another survey by HSE indicated that 29% of workers regarded themselves as regularly having to breathe in dust or fumes that could cause respiratory conditions and nearly half thought that the risks could be realistically reduced. Those using respiratory protective equipment (RPE) are often still not adequately protected due to poor selection, use and maintenance of the equipment. This is self evident from a variety of sources including HSE’s enforcement database. Many fatalities in confined spaces/oxygen deficient atmospheres could have been prevented if the RPE was correctly selected and used.

Through Clean Air? Take Care! the IIRSM hopes that people will become more aware of the issues surrounding respiratory hazards and the incorrect selection of RPE, helping to protect today’s workforce and resulting in a significant reduction in related illnesses and fatalities.

For full details on this campaign visit http://www.cleanairtakecare.org/

IIRSM is a professional membership body that provides recognition, information, support and enhancement for health and safety professionals and specialist members related to the health and safety field.

The International Institute of Risk and Safety Management (IIRSM) was established in 1975 as a professional body for health and safety practitioners. It was created to advance professional standards in accident prevention and occupational health throughout the world.
Over the last three decades IIRSM has grown from a collective group of UK health and safety professionals to a thriving International Institute spanning over 70 countries.

The Institute's Objectives:

The Institute’s main objective is to advance public education in accident prevention and occupational health in industry. To achieve this, the Institute:

• Promotes research into accident prevention and occupational health and publishes the results
• Encourages individuals to adopt health and safety best practice and help prevent accidents
• Advises anyone entering the health and safety field to undertake training and obtain professional qualifications
• Exchanges information with equivalent bodies throughout the world

Visit the web site for IIRSM at this link: http://www.iirsm.org/

The Directory for the Formation of Permanent Deacons in England and Wales has been published by the Bishops’ Conference.

2010-12-12T17:10:00.007Z

The Directory for the Formation of Permanent Deacons in England and Wales has been published by the Bishops’ Conference. This document operates within the parameters on the 1998 Basic Norms for the Formation of Permanent Deacons and the Directory for Ministry and Life of Permanent Deacons.

The foreward written by the Rt. Rev. Terence Drainey, Bishop of Middlesbrough says

“Over the past years, the Permanent Diaconate has become a rich part of ordered ministry within the dioceses and parishes of England and Wales. This ministry is rooted in God’s Word, the Sacramental life of the Church gathered at the Altar, and lived out in the virtue of Charity.

The Introduction to this Directory states:

This Directory is now to be used in order to guide ongoing work to make the permanent diaconate an integral part of the life of the Catholic Church in England and Wales for the benefit of us all as we strive to witness to the Gospel in our countries.

I wish to thank, on behalf of the Bishops, those who have contributed to the writing of this Directory, especially Fr Ashley Beck, Mgr Paul McPartlan, Fr Bernard Massey and Fr John Watts, and those others who have helped with the drafting of the final text, especially Fr Michael Cooke and Fr Paul Embery and members of the Bishops’ Committee for Ministerial Formation.

We pray that the good work that has begun will, through God’s grace, be brought to fulfillment.”

You can get a link to the document at this post on the diaconate.org.uk website here:

http://www.diaconate.org.uk/2010/12/new-directory-for-formation-in-england-and-wales/

Our Father......a two minute reflection

2010-12-05T16:59:00.002Z

November - Month of the Dead - Excerpt of Funeral Sermon

2010-11-18T18:33:00.000Z

Formation Update: November 2010

2010-11-11T23:12:00.000Z

Here’s an advance copy of my periodic update to the parish, which I’m putting up here.

This weekend is a Study Weekend, so I am at the High Leigh Christian Conference Centre in Hertfordshire, As you know, we have the monthly Formation Days, so the two Study Weekends per year are an additional, but essential part of the formation programme. Each Study Weekend has a particular theme and the lectures, discussions, seminars and practice homilies are all geared towards it. Prayer, Eucharistic Adoration, opportunities for silence, personal prayer and Mass are also structured in – as well as time at the bar! This weekend the theme is ‘baptism.’ As part of this we learn how to undertake the baptism of infants, either during Mass or as a separate Rite outside of it. This involves an understanding of how the Rite of Baptism is structured and knowing how to do the practical things, such as blessing the water, using the oils in the right order for anointing, and making sure the water makes contact with the baby, whilst using the correct words. We also have to deliver a three minute practice homily, before the formation team and other students, which could be given during a baptism outside Mass. We get feedback on this from the formation team and our fellow students. The feedback helps us avoid pious waffle, because baptism is the one time that people who would not normally come to church do so, as a relative or a friend, and therefore it is an opportunity to share with them the Good News of Jesus Christ, by sowing a seed that may ripen in the future. We also have to demonstrate that we can use the appropriate books for the Rite of Baptism correctly. To some extent this is all probably of more use to the men in the third year, who will be ordained as deacons in the summer of 2011. Ordination for me (if Archbishop Vincent agrees!) would not be until the summer of 2012, by which time I’ll have probably forgotten everything! However, at least I’ll know which books to look in to remind me!

On a related matter, Fr Roger has agreed that after Christmas I will process in wearing my alb and carrying the Book of the Gospels, and proclaim the first reading and psalm. This will give me the chance to exercise the Ministry of Lector, into which I have previously been instituted, as part of the preparatory route for ordination. At that time, I will also assist Fr Roger with baptisms during Mass, when we have them. This also helps me to prepare for the next ministry that I will be instituted into in the summer of 2011, which is the Ministry of Acolyte. An acolyte is appointed as part of his formation for ordination, in order to aid the deacon and to minister to the priest during Mass. He also distributes communion as a special minister and may be entrusted with exposing the Blessed Sacrament for adoration by the faithful and afterward replacing it in the tabernacle. Understandably there are not many acolytes that one comes across, so their functions tend to be distributed in practice between altar servers and extraordinary ministers of Holy Communion. Anyway, more about this nearer the time..........I have many essays to write in the meantime!

Preaching Practice! Readings Sunday WK 32_Cycle C

2010-11-03T21:40:00.003Z

Oh Yay! Oh Yay! We've got preaching practice on Saturday so here is my offering. I haven't fully formatted it.

Here also is a video cut..

Homily 1_ WK 32_Cycle C

A theme in today’s readings is FAITHFULNESS. What do I mean by FAITHFULNESS? It’s living our lives in response to the work of the Holy Spirit in us. So, it’s about reliability.

In the reading from the second book of Maccabees we are presented with the torture and execution of a mother and her seven sons. A ‘case study’ in faithfulness under extreme duress. During their agony they remain faithful to the Law by refusing to taste pig’s flesh. And for this demonstration of FAITHFULNESS are put to death.

When the Holy Father visited the UK his message was to some extent a message to be faithful to the reality of God and to include in public life an acknowledgement of the Divine, and the moral principles of right living and the Common Good that flow from it.

For us as Catholic Christians we are called to be FAITHFUL to the message of Jesus, despite what we may experience in the places where we work, study, take our leisure, that may be contrary to the Law of love proclaimed by Jesus. To be faithful is to be different, to live with its consequences, just like the mother and her seven sons. It is to be counter-cultural, going against the grain of society, by demonstrating the behaviours of a faithful follower of Jesus by being compassionate, forgiving and loving, as commanded by Jesus. Being reliable Christians.

FAITHFULNESS is not something that we can acquire for ourselves. All is grace. All is gift. Freely given from the overflowing love of God. Our task is to respond to the initiative of the Holy Spirit and accept in prayer.

Paul, writing to the Thessalonians, encourages several prayer approaches, so that amongst other things, he and his companions may be preserved from bigoted and evil people.

Over the last few years we have seen the rise of a more aggressive atheism fuelled by the supposedly wise and clever amongst the New Atheism elite. What they have to say, can be disturbing, even to believers, that belief in God is delusional, hence faithfulness in a religious context is also delusional. So, it’s important in developing FAITHFULNESS to pray ,pray, pray, because as Paul says’, “the Lord is faithful and he will give you strength and guard you from the evil one.” Satan is always on the prowl, looking to trip each of us up. Make us unfaithful and unreliable Christians. Prayer is the antidote that he hates.

And the ultimate reward of FAITHFULNESS, this reliability in the exercise of the Christian life, by giving right witness? It is of course, the fullness of Life in the Spirit, when the promise of Resurrection becomes a reality for us, as we have heard in today’s Gospel, “those who are judged worthy of the resurrection from the dead”....the faithful/reliable...those who have responded to that initiative of the Holy Spirit...”are sons and daughters of God.”

We can only be faithful..... because God......has been faithful to us first.

Pope 'pulled rank' on Vatican 2 liturgists.

2010-10-24T18:36:00.000+01:00

http://archstl.org/archstl/post/permanent-deacons-witness-lords-min

Permanent deacons witness to the Lord's ministries

Last year when Pope Benedict XVI met with the permanent deacons of the Diocese of Rome, he recalled an incident that occurred at the Second Vatican Council. Each day when the council was in session, the Gospel was enthroned to demonstrate that the council’s proceedings were subject to the authority of God’s Word. One day, Pope Paul VI told those in charge of the opening ceremony that at least one time he would like to be the person who enthroned the Gospel. The liturgists told him no, this is the job of a deacon, not the pope. Pope Paul responded, “But I am also a deacon, I continue being a deacon, and I would like to exercise the ministry of the diaconate placing the Word of God on its throne.”

By telling this story, Pope Benedict was affirming the value of the diaconal ministry. The diaconate had flourished in the Church for 400 years before it declined and became merely a transitional step on the way to priestly ordination. Vatican II restored the diaconate to its original purpose. The Holy Father was not only reminding the permanent deacons of Rome that they have a ministry that is shared with priests and bishops (and with the pope). He was also reminding them that their ministries of sacrament, word and service stand alone and are especially needed in the world today.

When he was asked to name the most important tasks that permanent deacons have to carry out, the Holy Father replied that there is no single job description or profile. What permanent deacons do depends to a large extent on their individual skills and talents and the circumstances in which they find themselves. In the Diocese of Rome, as in St. Louis, permanent deacons exercise a wide variety of roles and responsibilities mostly in service to parish communities. What deacons all have in common is the call to play a leadership role in the ministries of liturgy, Word and charity in communion with the bishops and priests who share with them the graces and the obligations of the sacrament of holy orders.

Deacons are most visible to the Christian community when they assist the priest at Mass, administer the Sacrament of Baptism, witness and bless marriages, officiate at funerals and burial services or preside at Communion liturgies when a priest is not present. The deacon’s sacramental ministry is especially valued at a time when there are fewer priests available to perform these essential liturgical functions.

A deacon is also called to proclaim the Gospel and, when authorized by his bishop, to preach. Like bishops and priests, the responsibility for preaching is not something that deacons can afford to take for granted. Practicing what we preach is a sacred obligation that all ordained ministers assume at the time of their ordination — acknowledging that we preach as much (or more) by our example as we do by our words.

Finally, deacons have a special vocation or calling to carry on the Lord’s work of bringing love and justice to a troubled world. In the Archdiocese of St. Louis, nearly 200 deacons who serve in parishes are also involved as hospital and prison chaplains, as ministers to the hungry and homeless, as counselors to those who are divorced and widowed, and as advocates for pro-life causes and for all those who exist on the margins of society. As Pope Benedict observes, there is no single job description for a permanent deacon, but everything he does must be carried out with the love and compassion of Jesus, who washed the feet of His disciples as an example to all of us that leadership and service are inseparable from one another.

Permanent deacons are not separated from the world by a distinctive form of dress. The majority are married men with families who work in the world at the same time that they exercise forms of liturgical or pastoral ministry as ordained ministers in our Church. What sets permanent deacons apart is the call to be servants of the Lord who exercise their ministry with a profound dedication to those who are most in need.

Our archdiocese is blessed with outstanding permanent deacons who minister to our people with great love and devotion. They deserve our gratitude, our whole-hearted support and our prayers. As Pope Benedict says, deacons belong to the richness of the Church’s sacramental ministry. May their witness enrich our Church and help us be a more just and loving community of faith. May God bless all our deacons, and may He strengthen them with His spirit of service and of charity.

A question of Christology - latest essay!

2010-10-21T14:32:00.000+01:00

'Chalcedon depends on Caesarea Philippi. Why?'

Latest essay. Whaddya think, eh?

Transalpine Redemptorists at home: Charity in the Chat Room

2010-10-14T18:19:00.000+01:00

Transalpine Redemptorists at home: Charity in the Chat Room: "A first contribution from one in the monastery styling himself: flos eremi Regular readers of this blog will have noticed that comments on..."

Permanent Diaconate - an introduction

2010-10-02T10:53:00.000+01:00

I think that this is such a good article, that I'm reproducing it here.

Permanent Diaconate

Deacons in the Early Church

Deacons are ordained ministers, as priests and bishops are. From the very earliest days of the church they were understood to occupy a special place in the Christian Community, set apart along with the ‘presbyters’ (bishops and priests) for a special role modelled on that of Christ himself. The first definite reference to deacons in this sense – perhaps as early as 53 A.D – occurs in St. Paul’s letter to the Philippians, which is addressed to “all the holy ones at Philippi, with their bishops and deacons in Christ Jesus.” (Phil. 1:1)

Some hold that the very origin of the diaconate is recorded in the New Testament – in the sixth chapter of the Acts of the Apostles. There we read of a dispute which arose in the church of Jerusalem between Greek – speaking and Aramaic – speaking Christians, the former complaining that some of their poor weren’t getting a fair share of the goods which the Christian community divided among people in need of help. When the argument came to the attention of the Apostles, the leaders of the community, they declined to become directly involved, explaining: “It is not right for us to neglect the word of God in order to wait on tables.” Instead they told people to select for this charitable work seven upstanding men “acknowledged to be deeply spiritual and prudent”. The seven candidates were presented to he apostles, who “prayed over them and then imposed hands on them”. Among them was one Stephen, “a man filled with grace and power”, who for his courage in proclaiming the Good News of Christ soon became the first Christian martyr (cf. Acts 6-7).

While these seven early Christians were not deacons in the developed sense, the account in Acts accords with the understanding of the diaconate as it emerged and evolved in the church. ‘Deacon’ comes from a Greek word – diakonos – which means a servant or helper. It occurs frequently in the New Testament and is sometimes applied to Christ himself. But the Apostles, for whom it was not “not right…. To neglect the word of God in order to wait on tables”, the deacons soon came to be understood as helpers in more than a material sense – “not servants of food and drink, but ministers of the Church of God”. As St. Ignatius of Antioch put it around 100 A.D., the deacon’s task was nothing less than to continue “the ministry of Jesus Christ”.

In a special way deacons were considered to be ‘helpers’ of the bishop. St. Ignatius specifically mentions two functions of this sort; writing letters for the bishop and generally assisting him in ministry of the word, and serving as the legate of the bishop from one local church to another.

In addition, deacons often rendered assistance – on the bishop’s behalf – to the poor and needy of the community. The special relationship between deacons and bishops was emphasised, among other places, in a third century Christian document which speaks of the deacons being ordained “for the ministry of the work designated by the bishops as being necessary to the Church’s ministry”. Similarly, the Theologian Karl Rahner says that central to all that deacons did was the fact that they were “to help those who direct the church”. It has been suggested that in current terminology, one might say deacons, though they share certain basics in common, can be thought of as ‘specialists’ available for assignment by the bishop to very specific tasks.

Decline of the Diaconate

Even as the diaconate flourished, the causes of its eventual decline and disappearance began to appear. This happened as early as the third century. But the process itself was a complex one which extended over many centuries. No single reason suffices to explain what happened, except perhaps, it appears that both priests and deacons experienced a kin of identity crisis. There were problems and failings on both sides, and the principle reason of argument appears to be in confusion of roles in the sacralisation of the presbyterate. The ensuing negative attitude toward the diaconate came especially from presbyters who, now exercising many episcopal functions (eg. Eucharistic presidency), saw no reason why the deacons were not subject to them, and did not assist them as they also assisted the bishops. So by the end of the fourth and the beginning of the fifth centuries, presbyters were presiding at the Eucharist. As the presbyterate became increasingly associated with presidency at Mass, presbyters like Jerome demanded to know why deacons had so much power – “After all, deacons could not preside at Eucharist, and presbyters were really the same as bishops”. As early as the patristic age, the very meaning and purpose of the three orders came to be organised in a new way. One’s role in the Eucharist came to be the factor which governed one’s place within the church. Deacons came to be assistants of priests, as they were of bishops, and primarily at the altar.

It seems that the failure to comprehend and appreciate the special value of the diaconate in its own right eventually resulted in its collapse. That, however, was a long time happening. Part of the process, evident by the fourth century, was that ever more emphasis came to be placed on the liturgical role of deacons, at the expense of the ministry of the word and the ministry of charity. By the fifth century, it seems, most deacons did little except perform Mon, unctions. By this time, too, the idea had begun to gain currency that the diaconate was no more than an introductory stage in Orders, a step on the way toward ordination as a priest. Its value as an integral part of the hierarchy of Orders – deacons, priests, bishops – was obscured. By the Middle Ages the office of deacon was, according to Rahner, close to being a “legal fiction”.

So it remained for many centuries. There were deacons in the Western church, but they were men on their way to becoming priests. Few people imagined it being any different.

Deaconesses

Identifying the variety of ministries in the New Testament and beyond presents difficulties for the exegete and historian. Paul’s reference to Phoebe, “deaconess of the Church of Cenchrae”, in Romans 16:1 should be understood against the background of developing ecclesial ministries rather than as a reference to an established female diaconate.

“The Didascalia” of the first half of the third century and the “Apostolic constitutions”, compiled towards the end of the fourth, give the greatest amount of information about the order or office of deaconess. In this latter document the deaconess is included under the term “cleros” and is reflected in the decrees of the council of Chalcedon (451). The texts indicate the importance of the ministry of deaconess, especially in the Syrian Church, although its function was restricted. Its focus was ministry to women. This involved catechesis for women and children, supervision in the liturgical assembly, assisting them at baptism, visiting and nursing sick women at home and bringing them communion.

The female diaconate was an eastern phenomenon, and never occurred in the West. Likewise an “order of widows” from which the office of deaconess seems to have emerged in the East, never existed in the Roman Church. Once the Church lost its missionary thrust and became quite established, the female diaconate declined and eventually died out altogether. For with the decline of adult baptism and the shift from evangelisation to basic (and often minimal) pastoral care, women were no longer called on to assume the important roles they fulfilled in the first five to six centuries of the Church’s life.

Restoration of the Diaconate

Revived interest in the permanent diaconate dates back at least to the time of World War II. Priests imprisoned in Nazi concentration camps, reflecting on the difficult situation of the church, speculated that permanent deacons – married or single men with a formal, stable commitment to the work of the church – could have accomplished much good. Interest in the idea continued after the war, when it was taken up by theologians and scholars, especially in Europe, and discussed in a number of articles and books.

In 1957 Pope Pius XII spoke favourable of a restored permanent diaconate, although concluding that “the time is not yet ripe”. The idea was very much in the air by the time of Vatican Council II.

Among the reasons for restoring the diaconate advanced during the council, was that this step would help alleviate the shortage of priests in various parts of the world. Deacons, it was reasoned, would be able to perform many of the functions of priests an would help create and sustain a sense of Christian community among people who rarely saw a priest.

This consideration is still valid and even compelling in particular situations. But it is not a satisfactory rationale if it is taken to imply that the diaconate is merely an expedient, a temporary solution to a problem for which there would be no particular need or reason if there were enough priests to go around. On the contrary, the central fact about the diaconate is that it is an integral part of the three-fold hierarchy of Orders, with its own intrinsic reason and right to exist, quite apart from the circumstances of a particular era and place which may give it special timeliness.

Deacons in Vatican II

The Council’s principal statement on the restoration of the permanent diaconate appears in the Constitution on the Church.

“Deacons…..receive the imposition of hands not unto the priesthood, but unto a ministry of service.” For, strengthened by sacramental grace they are dedicated to the People of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity. It pertains to the office of a deacon, in so far as it may be assigned to him by the competent authority, to administer Baptism solemnly, to be a custodian and distributor of the Eucharist, in the name of the church to assist and to bless marriages, to bring Viaticum to the dying, to read the sacred Scripture to the faithful, to instruct and exhort the people, to preside over the worship and the prayer of the faithful, to administer sacramentals, and to officiate at funeral and burial services. Dedicated to works of charity and functions of administration, deacons should recall the admonition of St. Polycarp: “let them be merciful, and zealous, and let them walk according to the truth of the lord, who became the servant of all”.

Since, however, the laws and customs of the Latin Church in force today in many areas render it difficult to fulfil these functions, which are so extremely necessary for the life of the Church, it may well be possible in the future to restore he diaconate as a proper and permanent rank of the hierarchy. “But it pertains to the competent local episcopal conferences….with the approval of the supreme Pontiff, to decide whether and where it is opportune that such deacons be appointed”. (Lumen Gentioum, 29)

Pope Paul VI gave specific directives for implementing the restoration of the diaconate in an apostolic letter (Diaconatus Ordinem) published in 1967 and followed this up with further “norms” in 1972. These are still the basis of the Church’s current practice and policy regarding the Permanent Diaconate.

From:

http://www.deacons.net/Articles/A_brief_history_of_the_permanent_Diaconate.htm

Please! Anyone! Please help me! It's terrible...

2010-09-24T21:32:00.000+01:00

Ah, there you are! Don't worry about the title of this post.................I'm just trying to drive some traffic to the blog! Anyway, as your here, this is my current essay:

'In the Bible, the Trinity is an absent noun but an active mystery.' Discuss the validity of this statement with reference to one significant text from each of the Testaments.' Use the work of Biblical commentators as part of your answer.

Any thoughts? Anyone? 1500 words of thoughts appreciated actually!

Formation Update - Year 1 of 3 over Year 2 about to begin!

2010-09-05T18:25:00.001+01:00

I am in the second year of a three year formation programme, leading to ordination as a permanent deacon in the archdiocese of Westminster. Here’s my latest update. It’s an advance notification as it won’t be circulated in my parish until next Sunday. However, if I don’t upload it now that it’s done I’ll probably forget!

The summer recess is well and truly over and I have started again at St John’s seminary, Wonersh. Formation days are now on a Saturday, instead of a Sunday. This is so that the formation team, mostly made up of priests and deacons, can be in their parishes. I have to get back into the routine and demands of the formation programme, with its cycle of essays, assignments, meetings with my academic tutor, spiritual director, pastoral director and programme director, along with preaching practice and all the other activities that make up the process known as formation. We are meant to grow, perhaps even change as persons, in the different development areas of formation, namely; intellectual, pastoral, spiritual and human as we simultaneously discern our way towards ordination and are formed for mission. When a man receives the Sacrament of Holy Orders, in this instance ordination as a deacon, he becomes configured to Christ the Servant. If you want to know what the model of service is, get your bible out and read John 13: 2-15. It’s the story of the washing of the apostles’ feet at the Last Supper by Jesus.

In addition to completing the first year I have completed a couple of ‘milestones’ on the journey so far. They are, formal acceptance as a Candidate for Holy Orders by Archbishop Vincent, at Westminster Cathedral in December 2009, and the affirmation of my original institution as a Lector, by Bishop Alan at St Catherine’s church in West Drayton in July. I spent time at Allen Hall /in the early 1980s, following transfer from Campion House, and was originally instituted as a lector during that time. Should I successfully complete this year, then I will be instituted into the Ministry of Acolyte in the summer of 2011. More about Acolyte nearer the time, suffice to say that the ministries of Lector and Acolyte are ministries that those preparing for ordination as permanent deacons receive at the end of their first and second years.

The topics for study this year, as part of the degree in theology are: The Trinity, Incarnation, Atonement, Church History, Canon Law, Spiritual Direction, Mary, Catholic Social Teaching, Conscience, Scripture, Catechesis and RCIA..........and lots of preaching practice. I feel worn out just typing that list – and I haven’t even written any essays yet this year! There are other activities that I have to undertake this year, they are: Appointment and practice as an Extraordinary Minister of Holy Communion/Presiding at a Eucharistic Service/Practice preparing the Altar for Mass and Serve at Mass/Presence at and Assistance with (including use of the Thurible) at least one of each of the following: Baptism, Wedding, Funeral Mass, Funeral Service, Ceremony at Graveside, Ceremony at Crematorium/Taking Holy Communion to the Housebound or Sick/Presiding at a time of Adoration of the Blessed Sacrament/Meeting with Funeral Directors/Meet Local Dean and Hospital/Prison/School Chaplains. I’d better go now as I’ve got a bit to be getting on with!

Best wishes to everyone who is off to see the Holy Father. I look forward to reading all the updates. God Bless Our Pope! Ad Multos Annos!

Ambulacrum at St John's Seminary, Wonersh Date of attendance: 2009 to ?!

Campion House, Osterley Date of attendance: 1979 to 1981

Allen Hall...........pictured from the other side of Beaufort St, Chelsea Date of attendance: 1981 - 1983

National Pastoral Congress

2010-08-15T21:21:00.000+01:00

May 1980. Liverpool. National Pastoral Congress. I was there as a delegate.

What say you? Time for another one?

Prayer Meme

2010-08-15T20:12:00.000+01:00

I’ve been a naughty blogger and not actioned my Prayer Memes following tags from ‘puzzled’ and ‘The Cellerar’ – mea culpa, mea culpa, mea maxima culpa! So here goes, two tags for the price of one. A sort of spiritual BOGOF (buy one get one free!) Apparently there are some rules to be observed. They are:

Name your three most favourite prayers, and explain why they're your favourites.

Then tag five bloggers - give them a link, and then go and tell them they have been tagged.

Finally, tell the person who tagged you that you've completed the meme.

This is hard work! Is there some sort of recompense? An indulgence I can claim? 500 days or whatever off the great purging, post shuffle of the mortal coil? Anyway, here goes.......

Prayers:

O my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to Heaven, especially those who have the most need of Thy mercy. Amen. Because Our Lady asked us to pray it during the rosary. As the whole world is en route to hell on a tide of filth, blasphemy and greed this prayer is needed ever more fervently.

Saint Michael the Archangel,defend us in battle;be our protection against the wickedness and snares of the devil.May God rebuke him, we humbly pray:and do thou, O Prince of the heavenly host,by the power of God,
thrust into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen. Do I really need to explain why this is a favourite? Do I?

Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen. Because it reminds me of the transcendence and immutability of God.

Tagged:

I’ve chosen the following blogs. I don’t know if that’s akin to blog spam....blam!?

http://dob-log.blogspot.com/

http://eastangliaseminarians.blogspot.com/

http://timeforreflections.blogspot.com/

http://thedreamersday.blogspot.com/

http://karenreports-karen.blogspot.com/

More tea, Holy Father?

2010-07-18T12:13:00.000+01:00

The Holy Father will most probably stay at the Apostolic Nunciature in Wimbledon, London SW19, whilst he is in GB during September. As this location is but a five minute walk from where I live I'm wondering perchance what the likelihood of a nice cuppa with his Holiness is?

http://www.cartoonstock.com/lowres/jpo0047l.jpg

I also note that there is a bus stop outside the Apostolic Nunciature. Should the bishops have a shortfall on funding for the visit, the 93 bus stops outside, from whence it is a short hop to the tube at Wimbledon and about 20 mins to Victoria station for Westminster Cathedral!

View Larger Map

Meeting God in Friend and Stranger

2010-07-06T21:13:00.000+01:00

Get the document here.

Here's my last assignment for the Formation year just ended.

Interreligious dialogue is a continuation of God’s loving relationship with every person (Paul VI. Ecclesiam Suam.) Illustrate how, based on Scripture, Tradition, Church Teaching and Theological Reflection, “Meeting God in Friend and Stranger” spells this out.

In his homily at Mass at the start of the 25^th London Multifaith Pilgrimage for Peace, in Westminster Cathedral, Archbishop Vincent Nichols of Westminster stressed the foundational importance of the common humanity that peoples of all faiths have with each other, as the principle basis for interreligious dialogue. All of us, irrespective of our religious affiliation, are children of the one indivisible God, the creator of us all. Therefore, the premise of this essay, contain in the essay question, is true. That indeed, the cause of interreligious dialogue is a continuation of God’s loving relationship with every person. This essay will illustrate, therefore, how this is spelled out, based on Scripture, Tradition, Church Teaching and Theological Reflection, in the recently published teaching document from the Catholic Bishops’ Conference of England and Wales, “Meeting God in Friend and Stranger,” (henceforth referred to in this essay MGFS.)

At the outset, it is necessary to define the word ‘dialogue,’ within the context of interreligious relations. Dialogue may be seen as a more technical or complex concept for the average person, who may regard it simply as conversation with another. Certainly there is an element of this in MGFS. However, from a didactic perspective, the Church sees it as far more elaborate. In paragraph one MGFS draws on the 1984 Holy See’s Dicastery for dialogue with other religion’s description by describing interreligious dialogue as more than mundane conversation but that which, ” includes all positive and constructive interreligious relations with individuals and communities of other faiths that are directed at mutual understanding and enrichment.”

Similarly, as noted in paragraph two, when Pope John Paul II addressed the Pontifical Council for Interreligious Dialogue in 1990 he said that, “dialogue is not so much an idea to be studied as a way of living in positive relationship with others.” It seems to the essayist that this definition provides a dynamic to the concept of dialogue that positions dialogue over and above words, and provides the basis for establishing a positive interreligious culture, that in itself provides the basis for the positive relations required. Thus dialogue, from a Catholic perspective, is a mindset. It is beneficial to examine the nature of this dialogue from differing perspectives as understood by MGFS, that is, as mediated to us through Divine Revelation – Scripture, Tradition and the Teaching (Magisterium) of the Church and reflected on theologically.

From the Scriptural perspective it may initially seem difficult to establish justification for interreligious dialogue, other than perhaps with those of the Jewish faith, in view of such a declaration in psalms 113 and 115 that,” their idols are silver and gold, the work of human hands…their makers will come to be like them. Yet by definition interreligious dialogue does not preclude any faith, and is the continuation of a loving converse between God and all people. As MGFS states in paragraph 116,” the pursuit of dialogue stems from our belief that humanity is one, and that elements of truth and holiness are present in other religions.” In so far as this is taught, what is the Scriptural basis that MGFS cites?

As MGFS illustrates in paragraph 118, the unity of humanity from the outset, sharing a common existential condition conditioned by sin, is,“ in the earliest part of the Bible, in the creation stories themselves, and in the covenants with Noah before and after the Flood.” Additionaly, as indicated in paragraph 119, Chapter 12 of Genesis narrates the call of Abraham, which has a universal application of God’s salvation in the promise made to him by God,” your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice (22:18). Similarly, the pericope of Jesus’ interaction with the Syrophoenician woman at the well, illustrates the loving continuation of God with all people, other than those who might be “chosen.” (Mt 15:28).

Another component of how God continues his loving relationship will peoples of all religions is that of Church Tradition. MGFS acknowledges that current initiatives in the area or interreligious dialogue are a departure from what was previously in place, presumably pre-Vatican II? MGFS is explicit in paragraph 126 that the Church has in history given, “the same priority given to the old and new People of God as the recipients of a uniquely personal revelation of God and his will.” MGFS also states, albeit with somewhat limited evidence, that recognition was occasionally given to God’s saving activity outside the Church. The evidence for this is the phrase, ‘seeds of the Word,’ originating from the early Church Fathers as an acknowledgments that even in pagan cultures God was present (paragraph 63.) MGFS also cites in paragraph 126, the examples of the Jesuit missionaries, Matteo Ricci and Roberto de Nobili, and how they were, “impressed by some of the aspects of the ancient cultures and religions they encountered in China and India, seeing in them elements of truth and holiness.”

From a more contemporary perspective MGFS identifies that note must be made of the examples of Popes John Paul II and Benedict XVI in respect of the former’s visit to the Yad Vashem Holocaust Memorial in Jerusalem and, the latter’s visit to the Blue Mosque in Istanbul.

In relation to Church teaching, paragraph 37 of MGFS, states that Nostra Aetate (In our Age,) is the the most significant teaching document on interreligious dialogue, issued by the Second Vatican Council. As an illustration of God’s continuing loving relationship with every person, it encourages Christians to,”preserve and encourage the spiritual and moral truths found among non-Christians, also their social life and culture, (paragraphs 39.) Other significant Church teaching is contained in the Declaration Dominus Iesus, issued in 2000. Issued by the Congregation for the Doctrine of the Faith, it caused some initial consternation when issued, however, it stated encouragingly, “interreligious dialogue... requires an attitude of understanding and a relationship of mutual knowledge and reciprocal enrichment...” (paragraph 39.)

As an example of recognising the intrinsic dignity of each person, loved in a continuing relationship by God, MGFS also cites, Dignitatis Humanae (‘Human dignity,’) which states that,” the human person has a right to religious freedom,” (paragraph 56.)

Having considered the above aspects of Divine Revelation where God has revealed himself to all peoples, there is the theological reflection that such Revelation engenders, triggered by the components of Divine Revelation. MGFS teaches categorically in paragraph 53, and as an illustration of God’s continuing loving relationship with each human being that, “we must never forget the fundamental truth that judgment about people’s eternal salvation belongs to God, and to God alone.” On this basis we can all be humbled that irrespective of what religious affiliation we have, that God has revealed himself in ways that will never be known to us, as the Holy Sprit cannot be contained within a specific set of religious structures or doctrines. There are obvious implications here for our theological reflection, as a consequence of the document. Not least one its fundamental principles that we have an obvious common humanity, and that should the starting point for all our dialogue, and not from a starting point of the differences our religious affiliations introduce. Without moving towards a syncretism, perhaps this is what the Holy Spirit is emphasising to us now – our common humanity as a means of unity in diversity.

This is even more imperative now with the precarious condition of world peace. As Kevin McDonald writing in the Tablet says, “it is now increasingly appreciated that there can be no peace in the world without peace between religions.” (May 2010.) And again, in the same article, “a new theology comes from us together, in search of common ground.’ (May, 2010.) The imperative is the search for common ground based on our common humanity, as the foundation for a new theological expression. However, this is not without risk to a new approach to local theological reflection, and a resultant catechesis and evangelisation, because, as Alfred Agius writing in the same edition of The Tablet as Kevin McDonald says, “this document will not achieve its purpose if it does not filter down to the people in the parishes.” This is critical, because as Agius emphasises, this is not just a statement from the Catholic Bishops of England and Wales, but a teaching document, and as such, it should be communicated so that parishes can respond to this exercise of the ordinary Magisterium of the Church

MGFS is a remarkable and timely teaching document from the Catholic Bishops of England and Wales. It sets out their vision and policy for fostering respect and mutual understanding between the religions. Fundamental to this is the principle sine qua non that interreligious dialogue is a continuation of God’s loving relationship with every person, and that there is evidence based in Scripture, Tradition, Church teaching and theological reflection to support this, as this essay has illustrated in a limited manner.

References

Agius, A. 2010, “God’s saving grace is offered to all human beings no matter what their religion is.” The Tablet (24^TH April) pp15-16.

McDonald, K. 2010, “In search of common ground.” The Tablet (24^TH April) pp14-16.

Meeting God in Friend and Stranger. 2010. Accessed 22^nd May 2010
<http://www.catholic-ew.org.uk/Catholic-Church/publications/meeting_god_in_friend_and_stranger>

From Osterley to Douai Abbey, with diversions in between...

2010-06-14T21:07:00.000+01:00

http://www.douaiabbey.org.uk/

Had a great time this weekend gone at Douai Abbey, the Benedictine abbey just of the A4 in the Berkshire countryside. I was unable to get to the earlier retreat with the other men in formation, as I had to attend a family wedding, so I said to the archdiocesan director that I would go to Douai , as it is only a 30 minute drive from my office. The place is just a wonderful ocean of silence, solitude and calm. Everything the ‘culture’ is not. Much to my surprise Fr Benjamin Standish, the assistant guest master, turned out to be someone I had spent two years with at Campion House College, Osterley between 1979-1981. I didn’t recognise him at first and neither did he recognise me - it has been nearly 30 years since we met. Fr Benjamin has kept a picture album and shared it with me. There were he and I and all the other students in the two years that made up Osterley, standing outside the main house that was Campion House. When I saw the picture, I was instantly transported back to those days when we were both fresh faced 21 yr olds! Osterley was established by the Jesuits after the First World War to enable men coming back from war to polish up their basic education, especially Latin, so that they could get into seminary. It was kept going until a few years ago. As with any intense experience in life, ‘Osterley’ is very much still a part of me. I enjoyed every minute there and had some great times with the guys, most of whom will have gone forward to priestly ordination, like Fr Benjamin. Osterley –A.M.D.G!

The Big Silence

2010-06-08T21:25:00.002+01:00

Formation Update - Year 1 of 3 over!

2010-06-07T21:43:00.001+01:00

This weekend I will be on retreat at Douai Abbey, a Benedictine monastery in the Berkshire countryside. The Archbishop expects all men in formation, and ordained, to make an annual retreat. My first year in formation is over, so no more essays/assignments/FormationDays/Study weekends/practice homilies/tutor sessions again until September! Following my end of year appraisal, Archbishop Vincent has invited me to continue in formation, so I guess that I must have been doing something right during the last year! It’s been a great year, with the opportunity to study theology and learn more about Scripture and the teachings of the Catholic Church. I’ve never worked so hard at something for which you don’t get paid! Last Sunday we said goodbye to the men in the third year, who have now completed their initial formation and are due to be ordained this summer. I think for some of them it was a bit of a shock that the time had passed so quickly. I can’t quite believe that my first year has ended so quickly. I have made many new friends with men from the dioceses of Brentwood, Cardiff, Southwark, Portsmouth, Plymouth, East Anglia, Northampton and of course our own archdiocese of Westminster. If we all make ordination together, it’ll be a terrific network to advance the Gospel. The diversity of candidates is also quite interesting. In my year alone there is a professor of law at Cambridge University, a prison chaplain, financial consultants, information technology consultants, a bus driver, a retired solicitor, an accountant, a lawyer, an ex police sergeant, a hospital doctor, an ex-merchant banker, and me a health and safety consultant. God calls all sorts and is not fussy! We are nearly always joined by our wives at the Formation Days. I am of course very appreciative of the support that my wife has given me over the last year. I think they should put her on the formation team, as being a parish administrator, she knows more about how parishes work than most of them!

At the end of the first year all the men are instituted as ‘Lectors.’ This is the next step, following on from being accepted as a Candidate for Holy Orders, by Archbishop Vincent last December. ‘Lector’ is a fancy word for a reader. The difference between commissioned readers, and instituted lectors, is that a Lector is formally instituted into this ministry by a bishop, as part of his preparation for ordination. Whereas readers are commissioned by their parish priest to read the Scriptures at Mass, where there are no Lectors. I’m not quite sure how it will work out, but perhaps I might process in with the PP and the servers from time to time, carrying the lectionary – the book that contains the Scripture readings, and then reading the first or second reading. This will enable me to exercise the ministry and also to start getting used to being part of the set up on the sanctuary, in preparation for a fuller liturgical role after ordination.

Thank you to everyone who has been supportive to date with prayer and encouragement. I will remember you and your intentions at Mass during my retreat this weekend. Brian.

Archbishop of Westminster to bless 600 married couples on Independent Catholic News

2010-05-22T22:42:00.001+01:00

We were there! 25 years.............

Archbishop of Westminster to bless 600 married couples on Independent Catholic News

And the winner is me - hurrah!

2010-05-22T00:11:00.000+01:00

Whooopppeee! Puzzled over at The Dash - The Dash has awarded me a SUNSHINE AWARD. There are a number of things I have to do in accepting it, which I'll cover off next week. Thanks puzzled!

ACN - Birmingham Oratory Event

2010-05-17T20:12:00.000+01:00

Birmingham Oratory Event

The Light of the World

Sunday, 27th June at 2:00pm, followed by Mass at 5:30pm

The Oratory, Hagley Road ,

Birmingham B16 8UE

An opportunity to hear first-hand accounts of the challenges

facing Christians around the world – and how you are helping.

Talks begin at 2:00pm, followed by Mass at 5:30pm.

We hope that Father Samir Khalil Samir SJ will be our guest of

honour, speaking on Christianity and Islam in the Middle East .

Father Samir is an Islamic scholar, semitologist, orientalist and

Catholic theologian based in Lebanon .

There will be a talk, based on first-hand material, on how your generous support has

helped victims of the earthquake which struck Haiti in January.

Fresh from project trips, UK Director Neville Kyrke-Smith will

speak about the Faith in Ukraine , while Head of Press and

Information John Pontifex will report on Christianity in Pakistan .

This event is free, but please reserve your place at

www.acnuk.org/birmingham or by calling 020 8642 8668

Refreshments will be provided at this event

Formation Update

2010-04-26T20:57:00.002+01:00

I attended a Formation Day a couple of Sundays ago at Wonersh. The lectures were about the episcopacy and the papacy, that is, bishops and pope. In view of the ‘firestorm’ in the media concerning the abuse of children and young people by some clergy, these were very topical lectures.

It seems strange, but my first year of discernment and formation is almost over! There are two more Formation Days and then we break for the summer. Year two starts again in September. As the first year comes to a close, I am involved in an end of year appraisal. This has involved written reports to the director for the permanent diaconate programme from my PP and three parishioners. However, I also get an opportunity to provide my input to the appraisal process. I think I might have got carried away a bit, as I wrote over 6000 words! Mind you, one of the other guys in my year sent him 7000 words! The director then meets with me, and taking everything into account during my first year, makes a recommendation to the Archbishop as to whether I should be invited to continue in formation. I want to continue on the formation programme, as I believe I am called to this form of ordained ministry, as a permanent deacon, and don’t anticipate the director recommending that I don’t continue. Anyway, the formation process is well structured and there is frequent personal contact with parish priest, parishioners, spiritual director, the programme director and his assistant deacons, so if there were any significant issues they would be dealt with ‘on the go’ rather than leaving them to the end of the year.

Aside from the appraisal, the usual round of essays, assignments, spiritual direction, meetings and preaching practice continue! My latest assignment is part of the module on Christian Morality. The requirement is to read paragraphs 48-52 of Gaudium et Spes (Latin: "Joy and Hope"), the Pastoral Constitution on the Church in the Modern World, which was one of the four Apostolic Constitutions resulting from the Second Vatican Council, and identify the main points and say what relevance they have to current society. The document is an overview of the Catholic Church's teachings about man's relationship to society, especially in reference to economics, poverty, social justice, culture, science & technology. Perhaps you might also like to read the same paragraphs and share your thoughts with me? I promise to reference you in my assignment if you do! You can check out the background here, including a link to the document on the Vatican website:

http://en.wikipedia.org/wiki/Gaudium_et_Spes

Permanent Deacons? No thanks!

2010-04-17T23:40:00.000+01:00

Thought that title might catch your attention!? Formation Day tomorrow at Wonersh. Here's my latest essay, due to be handed in tomorrow.

A priest in your deanery makes it clear that he wants nothing to do with the permanent diaconate, but he asks you to explain to him simply what you are called to do. What do you tell him?

This essay provides content that will be useful to explain to a priest in the deanery, who wants nothing to do with the permanent diaconate, what it is that a permanent deacon is called to do. It is the premise of this essay that the essence of the explanation is implied in two words from the essay title, ‘called’ and ‘do’ and that mining them for meaning is a theological work of significance, in describing a sure diaconal praxis. It is perhaps not surprising that a priest wants nothing to do with the permanent diaconate. In fact, he may be one of many, clergy and laity alike, who reject the notion of permanence for the diaconate, perhaps seeing deacons as, “vestmented figures making cameo appearances in the high liturgies of important festivals in the church’s year,” (Collins, 2002, p4.)

However, it should be asserted from the outset that, “ordination to the permanent diaconate is not a second-best vocation to priesthood, but is a distinct and irreplaceable ministry,” (O’Donoghue, 2008.) It is acknowledged, though, that this has still to be fully realised and there are challenges, not just for priests, but also especially for the laity who, it appears, are under- catechized in respect of the permanent diaconate, often because of a lack of exposure to the ministry of deacons, in view of their limited numbers.

It is important to understand what the Church was trying to do during Vatican Council II, when it decided to recommend the restoration of the permanent diaconate, even though, unfortunately, “in the face of uncertainty and opposition, it did so with a theology that was tentative and incomplete,” (Road, 2005.) This is in no measure one of the primary reasons why there is resistance and uncertainty about the permanent diaconate. The Church Fathers at Vatican II were divided as to whether it should be restored. Some saw its restoration as potentially undermining vocations to a celibate priesthood, whereas others saw it as an opportunity for the Council to exercise its duty to, “look for ways in which bishops could be enabled to use whatever means necessary and available to provide pastoral care for their people,” (Ditewig, 2007, p114.) The Belgian, Cardinal Suenens, made the decisive and inspired contribution at the Council that led to the Council recommending the restoration of the permanent diaconate. Diplomatically, Suenens acknowledged the objections of bishops opposed to restoration, specifically the objection that many laymen currently carried out the functions that were historically assigned to deacons in antiquity, and that therefore ordination was not necessary. To counter this functional objection, Suenens articulated a theology to underpin a restored permanent diaconate that emphasised its sacramental nature as being the raison d’etre for its restoration, rather than a restoration for purely pragmatic, resource-driven, or pastoral reasons alone, (Ditewig, 2007, p113.) In other words, he was saying that a permanent diaconate was essential for Church, especially in the context of the modern world. The sacramental nature of the permanent diaconate means therefore that it is in itself, an outward sign of an inward grace, for the service of the Church and the world.

In his book, “Deacons and the Church, Making connections between old and new,” John Collins sets out to “clear away misunderstandings of the early deacons so that we would be able to avoid working from unreliable models.” (Collins, 2002, p3.) Collins writes says that there are misunderstandings that lie at the basis of today’s concerns about the diaconate, such as might be influencing the deanery priest, and that these need to be addressed first, so that there can be some clear theological thinking about the diaconate, but not as a platform for replicating an antiquated model of the permanent diaconate. It would be prudent to identify some of the justifications for the existence of deacons in Scripture and the early Church, in relation to Christ the Servant, from whom that justification comes.

As part of this identification it should be noted that, “it is in Christ that we find the model of ministry and that model is not exclusively presbyteral,” (Ditewig, 2007,p114.) From the start, Jesus came pre-eminently as a servant and this is seen in a focused manner at the Last Supper, specifically in the Gospel of John, chapter 13:2-17. John is the only Evangelist not to comment on the institution of the Eucharist at the Last Supper, having dealt with it earlier in his Gospel. Therefore, John narrates the moment of the feet washing, but as would have been understood by his contemporary readers, this occurs within an assumed Eucharistic context. The Eucharist is therefore central to the understanding of the call or vocation of the deacon, because it is an obvious example of diakonia, or service, where Jesus presents service as a state and activity. Therefore it could be said that the words, “do this in remembrance of me,” (Luke, 22:19,) instituting the Eucharist in Luke’s Gospel, could be equally applied to the act of the foot washing, as being symbolic of the institution of service, in support of, ”I have given you an example, that as I have done, you also may do,” (John, 13: 15.) This is a service, or diakonia, that the Church is called to by divine mandate. McPartlan articulates a theology, by stating that this is Jesus, ”instituting the Eucharist so that he can continually tend to his followers, washing away, this time with his blood, the sins which have accumulated since he bathed them completely in baptismal water,” (McPartlan, 2003,p105,) and again, “the purpose of the Eucharist is to transform those who are assembled,” (McPartlan, 2003,p57.) Equally, the constitutive element of diakonia becomes demonstrated as normative for the Church in its mission of transforming, through loving service, all it comes into connect with, ad intra and ad extra.

The anglicised word, ‘deacon,’ has arisen from the Greek word diakonia, mostly interpreted as ‘servant.’ Hence, deacons are servants. Deacons have been a part of the ordained ministerial structure since the early Church, evolving out of the necessary division of labour that the Apostles introduced and confirmed with prayer and the laying on of hands, Acts 6:1-6. Therefore, diakonia is ‘hardwired’ into the hierarchical leadership structure of the Church. Unfortunately, the practice of the Church for almost a millennia was to treat the diaconate as a transitional state on the path to priestly ordination, and consequently the permanent diaconate withered. Therefore, the opportunity the Church had at its disposal, to visibly and permanently witness to diakonia through its ordained ministerial structure in an iconic manner, was undermined.

The deacon should be a “living and personal icon of... service,” (Evans, 2006.) The call to service is infused with the grace of sacramental ordination, so that the deacon’s functions can be, “strengthened by sacramental grace, in communion with the bishop and his group of priests they (deacons) serve in the diaconate of the liturgy, of the word, and of charity to the people of God,” (Lumen Gentium, n.29.) This is what the deacon is called to do, the munera, or duties. From an identity created by the Holy Spirit in ordination, to be a sacramental sign configured to Christ, Christ’s icon. To proclaim the Gospel, preach and teach the Word of God. Assist the parish priest with the provision of liturgical services, assist him during Mass, and lead some services in his absence.

However, what should particularly characterise the service of the deacon so that he is not seen as a clergyman cluttering the sanctuary? It is the huge need in society for the ongoing service of the Church, whether it is animating lay initiatives involved with assistance to the poor, or personally challenging, in the name of the Church, and imbued with the knowledge of the richness of Catholic Social Teaching, the hegemony of the ruling elites. The deacon should be leading all this, taking the Church out to the World and bringing it back to the altar. The bishop emeritus of Lancaster, Patrick O’Donogue, suggests that, “deacons should become experts in Christian care, and address poverty...spiritual, moral, physical, drug addiction and social exclusion, (O’Donoghue, 2008.) Only when deacons are active in this arena will the full value of a permanent diaconate be realised. In as much as Jesus removed his garment to wash the feet of his disciples, deacons are there to roll up the sleeves of the Church and get it ‘stuck in’ to service.

To improve the contrast and delineation between the ordained ministries of priest and deacon and to demonstrate that, ”there is a vigorous campaign to eliminate diaconal ordination as a prerequisite for ordination to the priesthood” (Collins, 2002.p4.) This would facilitate a positive culture and strong identity around the permanent diaconate, and its unique iconification of diakonia, that could provide a powerful non-verbal catechesis for laity and priests alike. Equally, the “deacons mission is the mission of the bishop as it is particularly configured in service,” (Keating, 2006,) and such a change would make this relationship more explicit, and provide a cathetical opportunity to bring out the relational aspect of ordained ministry and the collaborative aspects of priest and deacon sharing in the bishop’s ministry.

In conclusion, “The Eucharist, not by chance, characterises the ministry of the deacon. In fact, service of the poor is the logical consequence of service of the altar,” (1998:n.73.) The ministry of the permanent diaconate exists to make tangible in a permanent, sacramental and iconic manner the mandate given to the Church at the Last Supper. That is, that just as Jesus washes the feet of his disciples, as an act of loving service, we are commanded to do so also in memory of him. This particular mandate is given in a unique way to the permanent deacon, who must make “himself nothing, taking the very nature of a servant,” (Philippians 2:7) in the permanent diakonia of the Word, Altar, and pre-eminently Charity.

Bibliography

Collins, J. 2002. Deacons and the Church Making connections between old and new. Leominster. Gracewing.

Ditewig,W. 2007. The Emerging Diaconate Servant Leaders in a Servant Church William New Jersey. Paulist Press.

Keating , J. “The Moral Life of the Deacon” in Keating , J (Ed.) 2006 The Deacon Reader Leominster. Gracewing p119-138.

McPartlan, P. 2003. Sacrament of Salvation. An Introduction to Eucharistic Ecclesiology. London.T&T Clark

Evans, D. 2006. “The Deacon: An Icon of Christ the Servant” in The Pastoral Review July/August p28-32.

O’Donoghue, P. 2008 “Towards a new vision of the permanent diaconate” in The Pastoral Review Jan/Feb p38-43

Road, C. 2005. “The Permanent Diaconate in England & Wales” in The Pastoral Review March/April p32-35.

1998:n.73. Basic Norms for the Formation of Permanent Deacons

Internet sources:

DOGMATIC CONSTITUTION ON THE CHURCH, “LUMEN GENTIUM,”
1964. Vatican: the Holy See. English.10/04/10.
Paragraph 29.

New one from the Newsboys

2010-04-08T11:44:00.000+01:00

newsboys "Born Again" *Official Music Video* from newsboys on Vimeo.

It is You

2010-04-04T16:37:00.005+01:00

Amidst the current media firestorm, a joyful song from The Newsboys, perhaps the best Christian rock group ever, to remind us what we're all about. HAPPY EASTER!

Ronald Knox and English Catholicism.

2010-03-14T22:01:00.002Z

I recommend this as a good and informative read. 'Ronnie' Knox was for many the public face of the Church in this country for a while. This book is a detailed journey through his life. You really get to know the man. Terry Tastard is PP at Holy Trinity in Brook Green, London. Ronald Knox was hailed as one of the brightest minds of the Edwardian era, and his decision to become Catholic shocked many of his contemporaries. He was to be one of the most outstanding recruits to the Church of his generation, and for thirty years he was one of the best known personalities of English Catholicism. A gifted writer and broadcaster, Knox raised the self-confidence of the Catholic Church and showed how Catholicism was now more at home in England.

Knine.

2010-03-12T22:29:00.001Z

Practice Homily_Cycle C_ 3rd Sunday of Lent.

2010-03-04T21:28:00.002Z

They're coming thick and fast these practice homilies! All five men in formation for the permanent diaconate in Westminster were together yesterday for the practice homily session. Big 'fry up' in the cafe opposite the church first for all 'the brothers

Homily_Cycle C_ 3rd Sunday of Lent.

Acclamation : Mt 4:17: 'Repent, for the kingdom of Heaven is close at hand.'

Psalm 102. “It is he who forgives all your guilt who heals everyone of your ills who redeems your life from the grave who crowns you with love and compassion.”

Gospel Luke 13: 1-9.
http://www.ccel.org/ccel/calvin/calcom32.ii.xxvi.html

Many of us can probably recall where we were when those planes hit the Twin Towers in Lower Manhattan New York on the morning of the 9th September 2001.

Or even the terrorist attacks on the London Underground system on the 7th July 2006.

There have been other recall moments.

The Tsunami in December 2004, the devastating earthquakes in Haiti and Chile.

It seems that hardly a year goes by without an instance of bad stuff happening to good people.

Each of us also has our own personal stories of sudden death amongst friends and families.

Having heard the Gospel today we can wonder what Jesus might say about all these instances. Might he say, “were any of them worse sinners than any others, that this should have happened to them? They were not, I tell you. But unless you repent you will all perish as they did.”

Whoa! Hang on Jesus, we might want to say.

This is heavy stuff from the Master.

We are presented with a straight talking Jesus. He’s in ‘tough love’ mode and doing us all a favour by stating the obvious, for the benefit of our limited grasp of reality.

That is, that we must really change our minds, about what’s wrong in our lives, sinful, hurtful to others, and displeasing to God..................before it’s to late.

The Gospel message from Jesus comes at a time when we should be in the rhythm of our Lenten observances, with its cycle of abstinence, fasting, almsgiving and prayer, doing battle with ourselves, as much as with the Evil One. Spiritual warfare, as it’s sometimes called.

Those Galileans, the Jews on whom the Tower fell, the dead of 9/11, 7/7, the Haiti and Chile earthquakes, all were people like us, just going about their business of everyday living, when death overtook them...........unexpectedly.

Life is short and capricious, we never really know if we will be able to realise all our best laid plans, whether today might be our last.

On Ash Wednesday, our foreheads were marked with the sign of the cross and the minister said, “Turn away from sin and believe in the Gospel.” Or the even more humbling and direct, “Remember you are dust and to dust you will return.”

We are not made to stay here, but for our ultimate destiny of union with the Father in eternity. We make the definitive bulk of that journey here and now, in time and space.

So, we have to produce the fruit now, in this life. The message of the Gospel is an urgent one from Jesus. And he should know all about urgency. His life was short with a brutal end, he died a young man. However, we shouldn’t be morbid or disconsolate about all this.

By what he said, Jesus was trying to motivate some of his more complacent disciples. However, even today’s disciples can get complacent and need a bit of a fire lit under them sometimes. I know I do.

Psalm 102 says, “It is he who forgives all your guilt, who heals everyone of your ills, who redeems your life from the grave, who crowns you with love and compassion.” This is beautiful and fills us with hope. God does not want us to perish.

So. What’s required? Now at three weeks into the season of Lent is probably a good time to re-examine our Lenten commitments, to see if they are bearing fruit.

Are we becoming better persons? More loving? Esepecially to those we find it difficult to deal with, or those who have crossed us in some way?

Are we making use of the Sacrament of Reconciliation on a regular basis? What a wonderful opportunity the Church gives us to personally meet with Jesus and obtain forgiveness of serious sin.

And are we examining our consciences, perhaps last thing at night? Doing with less and giving more to others? Sanctifying the day with prayer?

And why should we do all this? We don’t do it as some kind of premium payment on a spiritual insurance policy, but because when we turn from sin, that is, change our mind about the way we live, and live the Life in the Spirit , we want to do these things.

We are then in a better position to invite our workplaces, neighbourhoods, schools and colleges, to repentance, by the evident goodness of our lives.

We look at the cross and see what he’s done for us. What can we do in return?

“Repent, for the kingdom of Heaven...................... is close at hand!”

Fr Corapi with some health advice! He's brilliant!

2010-02-27T23:40:00.001Z

Essay!

2010-02-27T22:20:00.002Z

Here's me latest.......hot off the press!

This essay defines the concept of liturgy and explains the nature of the Liturgy of the Hours, (henceforth cited as the LOTH.) It will refer to ‘Sacrosanctum Concilium,’ the ‘Constitution on the Sacred Liturgy,’ (henceforth cited as SC,) the primary teaching document on the liturgy originating from Vatican II, to indentify why the Council Fathers felt it was necessary to restore and promote the LOTH, based on the normative liturgical principle of, ”full, conscious and active participation,” (SC, n14.) The essay also examines, broadly, the antecedents of the LOTH. In conjunction with this overview of the liturgy per se, and the antecedents of the LOTH, a schema can be extracted from the ‘General Instruction of the Liturgy of the Hours,’ to aggregately facilitate how the parish can get more from the LOTH. Synonymously the LOTH is also known as ‘The Divine Office,’ ‘The Office,’ or ‘The Breviary’ and this interchange is reflected in the essay.

“Liturgy designates the official public prayer of the Church,” (Collins, 1987.) The etymology of the word, ‘liturgy’, or to use the Greek word, leitourgia, originates from a combination of two Greek words, laos (people) and ergon (work,) (Collins, 1987.). The Church’s liturgy, is centred on the Eucharist so that, “all other liturgical assemblies are either an anticipation or an extension of the Eucharistic assembly,” (Collins, 1987.)

SC teaches that Jesus manifests himself uniquely in the celebration of the Mass; the administration of the sacraments; the reading of Scripture, and when we pray and sing. “Liturgy is therefore a priestly action of Christ and his Body, us, the Church,” (SC, n14.) All liturgies should be ordered to this structure.

The objective of SC was to, “restore and promote the Sacred Liturgy in its entirety.” (SC, n7.) Chapter four of SC deals specifically with the LOTH, as part of the application of the aforementioned objective. The LOTH is a “wonderful song of praise,” and, “it is the very prayer which Christ himself together with his Body addresses to the Father,” (SC, n84.) The Council Fathers set out to change the culture that existed amongst some clergy, where it was the custom to recite the whole of the day’s Office at once. The reformed approach is for,”each of the Hours (to) be prayed at the time which corresponds to its true canonical time,” (SC n94,) thus sanctifying the day with prayer. Additionally the laity were encouraged to recite the Office, “either with priests, amongst themselves, or even individually,” (SC, n100.)

The core structure of the LOTH, with some variation pending the Hour recited, is composed of an opening hymn, the recitation of several psalms, a reading from the Sacred Scriptures and concluding prayers. The individual hours also facilitate Sacred Silence as a constitutive element of prayer. “The LOTH presumes regular gatherings of the Christian people...morning and evening for public praise, thanksgiving, lament and intercession in Christ’s name and in communion with him.” (Collins, 1987.) Morning Prayer and Evening Prayer are the chief hours or offices, and, ‘the hinges’ of the Office, (SC, n 89.) The other hours are, The Office of Readings, Prayer during the Day (before noon, at midday and afternoon,) and Night Prayer. Thus, there are seven prayer opportunities during the day. Muslims also have a practice of formal prayer, known as ‘Salah,’ when they pray five times a day, (Internet Source 1.) This is binding on adult Muslims, whereas there are varying degrees of obligation on Catholics in respect of the recitation of the LOTH, pending their ecclesial status.

The roots of the LOTH, can be traced from the outset. The Church is recorded in Acts 2:42 as praying in common. This was not unique but consistent with the Jewish practice of praying three times a day, however, Christians focused on reciting the Our Father. As a point of note, the Our Father has not been incorporated in the set of minor Offices making up the hours of Prayer during the Day. There was also the personal example of Jesus, and his insistence on the necessity of prayer, Lk 18:1. The LOTH gradually developed over the centuries to become, “enriched with readings, principally a prayer of praise and supplication,” (Internet Source 2, n2.) A substantial element of the LOTH is the recitation of the psalms as prayers. The word ‘psalm’ means, ‘songs sung to a stringed instrument,’ (Atherton, 2002.). The psalms “reflect the spectrum of Israel’s piety and belief over the whole course of its history,” (Atherton, 2002,) and comprise of one hundred and fifty psalms, characterized by praise, lament and instruction. Such a range, representative of broad human experience, implies a utility for worship that is also pragmatically scheduled over a four-weekly cycle in the LOTH. It can be asserted that the psalms have collectively, ‘become the most widely used and best-loved prayer book in the world,’ (Atherton, 2002.)

By the fourth century, a cycle of prayer was established in local cathedrals, where the ‘Office’ was recited by clerics. Parallel to this was the rising influence of monasticism and the increasing involvement of the laity in their prayer, through associations with specific monasteries. Gradually a synergy occurred from the mix of monastic and cathedral ‘Offices,’ resulting in the immediate lineage of the current LOTH. However, in subsequent centuries, there was a decline in the participation of the laity in cathedral prayer. Consequently, by the 12th century, the Divine Office was relegated to the private prayers of the priest and religious, and recited in common mostly in monastic houses, (Brook, 1992.) There were revisions to the LOTH over the centuries, however, it could be argued that the most fundamental revision was undertaken at Vatican II because, ‘the Council treated the...hours...with such thoroughness and skill, such spirituality and power, that there is scarcely a parallel to the Council's work in the entire history of the Church,” (Internet Source 3.)

The desire of the Council was that the LOTH, ‘becomes the prayer of the whole people of God,” (CCC, p1175.) How can this be achieved in my parish? A starting point must be liturgical catechesis, so that the LOTH is established within the framework of liturgy as understood and taught by the Council. As part of this a simple overview of the roots of the LOTH, and its development in the practical tradition of the Church over the centuries, utilising the content of this essay, would be useful.

Because of its ecclesial character, the parish is a natural target for the celebration of the LOTH. It could celebrate it during Exposition, as part of Solemn Evening Prayer. A good starting point for someone new to the Office could be the Office of Night Prayer, because of its simplicity amongst the Offices.

There is also the facility to incorporate the LOTH into the Mass. Instruction as to how this can be achieved is outlined in the detailed, and sometimes complex, ‘General Instruction of the Liturgy of the Hours,’ specifically norms 93-95. This would bring the LOTH to the attention of the whole parish, and act as an impetus for those who want to study the LOTH further.

The General Instruction of the Liturgy of the Hours recommends that the more important hours i.e. Morning Prayer and Evening Prayer, could be celebrated in common in church, (Internet Source 4,n21.) The General Instruction of the Liturgy of the Hours, also recommends the celebration of the LOTH during parish meetings, and ‘whenever the laity is gathered,’ (Internet Source 5, n27.) This is a laudable practice to introduce, as it would help to embed the LOTH into the parish culture, outside of Mass and other services.

What is the ‘more’ that the parish can get from recitation of the Office? At first, the Office may seem complex, with its strategic positioning of ribbons and frequent turning from one section to another. However, persistence with, ‘the Divine Office is an enormous help in tackling the problem of discipline in prayer, because it provides a pattern of prayers that can easily be built into our daily habits,” (Brook, 1992.) Such persistence over the long term can only have benefits that divinize the individual by this ‘soaking’ in the prayer of Christ and his Church to the Father, especially the incorporation of the Scripture elements of the LOTH into personal and communal lectio divina. An application to the parish at large can potentially energise mission activities and the growth in holiness of life for the parish.

This essay has shown how my parish could get more from the LOTH, by the application of a simple methodology, extracted from the General Instruction of the Liturgy of the Hours. This can be underpinned by a liturgical catechesis that focuses on the nature of liturgy, as taught by the Church in ‘Sacrosanctum Concilium,’ the historical roots of the LOTH, and its development in the practical tradition of the Church. In this manner the incorporation of the LOTH into the many aspects of parish life, communally and individually, with a view to increasing holiness and energising mission activities can be realised. It can therefore be said that, ‘through this constant diet of Sacred Scripture, not only does God speak his Word to us, not only do we contemplate over and over again the central mysteries of salvation, but our own lives are gradually attuned to this rhythm,’ (Taft, 1986.) And, from the perspective of Pope Paul VI writing in ‘Laudis Canticum,’ promulgating the reformed LOTH, enables “the fullness of divine worship contained in the eucharistic sacrifice (to) overflow to reach all the hours of daily life,” (Internet Source 6.)

References

Atherton, R, 2002. New Light, Discovering the Psalms in the Prayer of the Church. Redemptorist Publications 2002 pp. 13-14

Brook, J. 1992.The School of Prayer, An Introduction to the Divine Office for All Christians. The Liturgical Press. Minnesota p.14 & p.5.

CCC. Catechism of the Catholic Church 2007.London: Burns & Oates.

Flannery, A. 1998. Constitution on the Sacred Liturgy. Sacrosanctum Concilium. In The Vatican Collection, Vatican Council II, The Conciliar and Post Conciliar Documents, New Revised Edition ed, Vol. One, Dublin. Dominican Publications.

Komonchak J. et al. (edd.), 1987. The New Dictionary of Theology. Article on Liturgy by Mary Collins OSB. London. by Gill & Macmillan.

Taft, R. 1986. The Liturgy of the Hours in East and West, Minnesota. The Liturgical Press. p368.

Internet Source 1: Accessed 23/02/10 http://www.sunna.info/prayer/TheBasicsoftheMuslimsPrayer.php

Internet Source 2, 5 : Accessed 20/02/10 http://www.liturgyoffice.org.uk/Resources/Rites/GILH.pdf

Internet Source 3, 6 : Accessed 19/02/10 http://www.catholicliturgy.com/texts/laudiscanticum.txt

Practice Homily - sneak preview

2010-02-10T23:03:00.004Z

We've got a Study Weekend coming up. As part of it we have to preach a practice homily in front of our betters and peers! Here's the text of that which the Holy Spirit has prompted me to say - you get a sneak preview! Let me know if you spot any heresy - we get caned for that!

Homily_Cycle C_ 5th Sunday of Easter.

Gospel John 13: 31-35.

The Beatles sang, “All you need is love” and Elvis,“Love me tender.” A teenager on the top deck of the bus I was travelling on last week, shouted into his mobile phone, “ I love you babes!” No doubt she probably loved him back as well!

Even this week I’ve heard in the news of a spurned lover poisoning her ex-lover, all because he decided not to love her anymore, but love someone else. It’s even not unknown for some men to say they love their sheds, or a new shiny gadget – such as the latest Blackberry!

Indeed love is all around, as Wet Wet Wet sang! And Jesus said, “love one another as I have loved you.”

Instinctively we know and gravitate towards the injunction of Jesus to “love one another as I have loved you,” but perhaps may find it difficult to articulate why we do, as we try to extricate what he means by love,....... from all the stuff and nonsense around the emotion of love, as expressed and understood in popular culture.

Pope Benedict understands this quite well and addresses it in Deus Caritas Est his first encyclical letter in 2005, writing, “God's love for us is fundamental for our lives. In considering this, we immediately find ourselves hampered by a problem of language. Today, the term “love” has become one of the most frequently used and misused of words, a word to which we attach quite different meanings. Amid this multiplicity of meanings, we need to ask: are all these forms of love basically one, or are we merely using the same word to designate totally different realities?

There were several words for love in antiquity, eros, philia and agape. Eros love relates to erotic love – the pull and sway that our passions impose upon us, philia love relates to friendship, mutual love if you like, at it’s most cynical a ‘you scratch my back and I’ll scratch your back’ arrangement.’

However, it is agape love that is dominant in the New Testament and provides the meaning of the word ‘love’ as used by Jesus.

Essentially agape love is love as grounded in and shaped by faith, an instinctive responsiveness, a love which involves a real discovery of the other, moving beyond self gratification or mutual back scratching, seeking instead the good of the other, it becomes renunciation of self and it is ready, and even willing, for sacrifice. This really is a ‘tough love.’

The farewell discourses in John’s Gospel take place in the context of the Last Supper. When reading these discourses I am always struck by the overall tone of tenderness and compassion on the part of Jesus for his disciples.

He really truly loves his disciples, even though they still do not fully ‘get it’ about him.... “have I been with you all this time....., and still you do not know me,” says Jesus a few verses on from the gospel passage we have just heard.

And as a demonstration of his love for them, his agape love for them , at the start of the Last Supper, he humbles himself before his disciples by washing their smelly feet, the role of a servant.

Following the feet washing, Jesus issues his New Commandment: love one another; just as I have loved you, you must also love one another. By this love that you have for one another, everyone will know that you are my disciples.”

In a few simple and tender words Jesus sets in place the fundamental commandment of the New Covenant , that he will demonstrate as an exemplar in the deed of his impending passion. His new commandment becomes the brand of Christian discipleship. A radical departure from the command to love written in the Mosaic law, “you must love your neighbour as yourself.” Now the standard is to love one another, as Jesus has loved them, and is to climatically demonstrate in his passion.

On reflection, I can understand now why GK Chesteron is quoted as saying that,” Christianity has not been tried and found wanting; it has been found difficult and not tried.”

The New Commandment needs to be just that, a commandment, because our human nature is that we seek the path of least resistance, the easy ride, the get by on a wing and a prayer, if our shoulder is not fully to the cross He asks us to carry.

Love is not a lifestyle choice for the disciples or us, it’s an expectation, a mandate for followers of Jesus, the standard by which we will be judged mercifully, especially in relation to the poor.

Our love for others must be pure, unselfish, a love that unconditionally puts the other first, sacrificing ourselves, esteeming highly the needs of the other and serving them. All this is counter intuitive to the spirit of the age, to the to the ‘dominion of darkness,’ as ruled over by Satan, the Lord of this World.

So, where do I start? Well, our wives, husbands, families, relatives, work colleagues, fellow parishioners, those who are closest to us, who perhaps we can to easily take for granted and fail to love in the way that Jesus wants us to love them.

An examination of conscience in respect of these primary relationships to see how we love them may be helpful during the coming week.

What type of love is at work? Is it eros, where I take what I can from the relationship, for self gratification purposes? Or is my love somewhat more advanced into friendship, but perhaps just functional and utilitarian?

Am I really serving and demonstrating agape love in my relationships? Am I seeking the good of the other, even at some personal cost, sacrifice?

Perhaps that’s something we can reflect on during the coming week, so that we can become more fully a seasonally adjusted Easter People.

And then we can consider our ‘enemies’ the people we don’t get on so well with. Those who have wronged us, or crossed us, or done the dirty on us. Jesus calls us to love them as well.

The now Venerable John Paul II wrote in his encyclical letter ‘On Social Concern’ in 1987, “One's neighbor must therefore be loved, even if an enemy, with the same love with which the Lord loves him or her; and for that person's sake one must be ready for sacrifice, even the ultimate one: to lay down one's life for the brethren”

Lay down my life for an enemy as an act of love for them?

The Master says, “I give you a new commandment, love one another, just as I have loved you.”

The Smoke of Satan...and smoke detection!

2010-02-03T14:21:00.004Z

I work professionally as a health and safety consultant, so when not producing reports and the like, I will be out and about on site with my clients. Recently, I noticed that

the contracted caterers at one of my client’s premises had unilaterally disabled the smoke alarm, by wrapping it around with cling film – whoops! See my picture.

No smoke detection = no fire alarm sounding = high risk of loss of property and lives.

I wonder where in the Church are the ‘smoke detectors’ for giving us early warning of ‘il fumo di Satana,’ (PP VI, 1972,) and are they available for use, or disabled?

Practice Homily : Homily_Cycle C_ 2nd Sunday of the Year.

2010-01-23T17:09:00.000Z

As part of our formation we have periodic homily practice. Here's the one I gave at our practice session last weekend.

• I can make you thin! Drop a dress size in a week! Be wealthier, healthier and more successful in 2010! Be Happy without a partner! Ditch the dross and fly! The Buddhist Way to Beat the Blues! And of course, the perennial Dale Carnegie classic, “How to Win Friends and Influence People.”

• Yes, my friends, as you can probably imagine I was indeed lost in the self-help department of my local book store - scary stuff!

• However it did set me thinking that a peculiar characteristic of the start of every calendar year is that it is often a time when many people feel a little lifeless , dull and lacking in general zest for life, perhaps overcome with Christmas excess in terms of to much turkey, mince pies and Christmas pudding, and the consumer excess of more junk and stuff that no one really needs, but perhaps gives us some short consolation and distraction from the cares of life, by virtue of its own short lived novelty.

• I don’t know how true it is, but allegedly, The Samaritans experience a peak in calls at this time of the year, as people turn to them in the emptiness of despair, and numbers of suicides increase.

• The post Christmas days of January and February appear dank and dark, as we begin what can seem, for some a very slow and seasonaly affected, disordered approach to a far distant spring.

• It’s no wonder that my local bookshop is commercially aware of this aspect of human psychology and makes such a feature of it!

• GK Chesteron said that ” the object of a New Year was not to have a New Year, but to have a new soul.”

• Wise words indeed, but how can one acquire this ‘new soul,’ or even a ‘new nature’ that is not just something acquired from the superficial and cosmetic offerings of the ‘self – help’ industry? An industry, that in many ways seems to be indicative of a new pelaginiasm, that is, that we can some how pull our selves up by our own bootstraps and be the agents of our own salvation.

• Not, I suggest the basis for a real personal restoration, a real new beginning. Therefore where is the basis for the real personal restoration and change that many today crave, and are led to believe they can find in various forms of self-help or related New Age philosophies?

• Today’s Gospel has the answer. We have Jesus, his mother and disciples present at a wedding feast at Cana. And following the intervention of his Blesssed Mother, Jesus changes water into wine, as the bridegroom has run out of wine.

• This was the first miracle or sign that Jesus is recorded by John as performing, and the way that John narrates it, seems to suggest that it happens almost as if in passing, no particular drama or public display, such as with many of his other miracles.

• However, the lack of peripheral drama enables us to focus on the simplicity of the miracle , and the message that God wants us to see and hear.

• That is, that just as Jesus changed the water into wine , has the power to change one substance into something else, he also has the power to change us in the very core of our being into something new.

• Only Jesus can bring about the changes that we desire in our lives. No amount of self helpology can save us, make us whole, transform us, at the very depths of our being, no matter how thinner we get, , drop a dress size or win new friends and influence even more people in 2010 and beyond.

• Only Jesus can change us into being the fulfilled people that our hearts desire. He is our Loving Lord, Friend and Brother, he loves us and wants more for us in this life, here and now, despite its daily grind, more for us than we can imagine for ourselves!

• The words we heard in the first reading from Isaiah as applying to Jerusalem, foreshadowing the love of Jesus for humanity gathered together in his Church, can equally be appropriated for ourselves on a personal basis, because at the start of a new year Jesus addresses those words to us.

• “No longer are you to be named Forsaken, nor Abandoned, but My Delight, as the bridegroom rejoices in his bride so will I rejoice in you!”

• Jesus wants to give you the new wine – the best wine – of his love now, he’s been keeping it for you. So to really experience change in your life, at the beginning of the new year, personal restoration that will last, come to Jesus in prayer, ask him to fill the different stone jars of your life with the new wine of his love.

• Ask through his Blessed Mother, and you’ll discover the secret of happiness and personal fulfilment in 2010 and beyond, experience the sense of emptiness being removed, the richness of the new wine in your life that is the Holy Spirit of Jesus. And what is this secret? It’s quite simple really. The Blessed Mother has already told us in the Gospel we’ve heard today.

• “Do whatever he tells you.”

Formation Update!

2010-01-23T16:58:00.002Z

Journey to ordination - Formation Update from Brian McMahon

I should have been at a ‘Formation Sunday' a couple of weeks ago, but it was cancelled because of all the snow. St John’s seminary is in the middle of the Surrey countryside and, as you can imagine, it was snowed in. Apparently the seminarians were running low on food, so I guess that they wouldn’t have been very happy if we’d all turned up and ate their meagre rations! Anyway, we don’t get a relaxation in the deadlines for our essays and assignments! I’ve just handed in my second essay of the academic year and now have another one lined up in the pipeline, for submission by 28th February 2010. The title of the essay is, “How can my parish get more out of the Liturgy of the Hours?” So, I have to produce the 1500 word essay, with some nice juicy references and pithy insights! Perhaps you have some thoughts that can help me? I have lots of thoughts, but I’m sure yours will be better! Do share!

Some parishioners, my family, friends, and my parish priest, Fr Roger, came to the Candidacy Mass at Westminster Cathedral celebrated by Archbishop Vincent, just before Christmas. I’ve never processed out at Westminster Cathedral before, with the Archbishop in all his fine regalia, priests, permanent deacons and Candidates etc, and like most of the other candidates, having to wear an alb for the first time. I must admit that my main concern during the ceremony, as well as ensuring I made the right responses to the Archbishop’s questions, and bowed in all the right places, was not to trip up over my new alb! Of course Candidacy for Holy Orders is not just for men who are destined to become permanent deacons, but also for men who will go on to become priests. In this Year of the Priest, we should be very grateful for the ministry of priests. Without priests we would have no Mass. So perhaps we should all be doing what we can to promote vocations to the priesthood. If we don’t – no one else will. Surely we can find at least one young man in each parish to come forward?! And of course let us not forget to pray for our parish priests during this Year of the Priest, in thanksgiving for their ministry. Joe's asked to write something a little more personal about my journey so far, that is, how it all started and my thoughts. I'll post on that soon. I remember you and your intentions at Mass during Formation Days.

Archbishop Vincent Nichols in the sacristy at Westminster Cathedral just before Candidacy Mass

2009-12-26T11:56:00.002Z

Here we all are - the five Candidates for Holy Orders - Permanent Diaconate. We're pictured in the sacristy of Westminster Cathedral with His Grace The Most Reverend Vincent Nichols Archbishop of Westminster, just before Mass on Saturday 19th December. At that Mass His Grace accepted us as Candidates for Holy Orders. He's also a Liverpool supporter - but I won't hold that against him! By the way, that's not me in the middle! Fr Stephen Bartlett the Director of the Permanent Diaconate Formation Programme in the Archdiocese of Westminster, is on the left, already vested for Mass.

Brian

Shoplift advice sermon priest criticised

2009-12-22T15:51:00.008Z

STOP THIEF?

All I gotta say is what St John Chrysostom said,"not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs."

Poverty is an abomination in the sight of God.

Read the BBC item, click here

Win the World to Christ!

2009-12-20T15:31:00.003Z

Yesterday evening myself and the other four men in the formation programme were accepted as Candidates for Holy Orders by Archbishop Vincent Nichols, during the 6pm Mass at Westminster Cathedral. It’s a very simple and moving rite during Mass. I have reproduced the standard homily for such an occasion below, with the text of the rite itself. The words, “to win the world to Christ” leapt out in a very significant way for me when I heard them. Sometimes it is as if some words or events are addressed to us personally – those words certainly were for me. You will see them in context below. I believe this is the challenge The Master is offering. What a challenge and an exciting one at that! I’ve always said that Christianity is an adventure in living! Fame, celebrity, riches and worldly status are all such rubbish in comparison to the call to, “win the world to Christ!” However, in the meantime, I have to make sure I complete my essays and assignments on time and to standard!

Here’s the rite:

After the gospel, the bishop, wearing his miter, sits, and gives the homily, which he concludes with these or similar words:
Dear brethren in Christ, our brothers stand here today in the presence of the Church, recommended to us and to you for admission among the candidates for holy orders.
Christ gave this command: “Ask the Lord of the harvest to send laborers into his harvest.” Our brothers know the Lord’s concern for his flock, they see the needs of the Church, and they feel ready to respond generously to the Lord in the words of the prophet: “Here I am, send me forth.” They put their hope in the Lord, trusting that they may answer his call faithfully.
This call from the Lord should be recognized and understood from the daily signs which reveal God’s will to men of discernment. When God chooses men to share in the ordained priesthood of Christ, he moves and helps them by his grace. At the same time, he entrusts us with the task of calling suitable and approved candidates and of consecrating them by a special seal of the Holy Spirit to the ministry of God and of the Church. By the sacrament of holy orders they will be appointed to share in the ministry of salvation that Christ accomplished in the world. When the time comes, they will be given a part in our ministry of service to the Church, and build up by word and sacrament the Christian communities to which they will be sent.
Our brothers here have already begun their preparation so that later they may be called to ordination by the bishop. Day by day they will learn to live the life of the Gospel and deepen their faith, hope, and love. In the practice of these virtues they will gain the spirit of prayer and grow in zeal to win the world to Christ.
Urged on by his love and strengthened by the Holy Spirit, they have come here to declare in public their desire to bind themselves to the service of God and of mankind.
When each one is called by name, he should come forward and declare his intention before the Church assembled here.
CALLING OF THE CANDIDATES
The appointed deacon or priest calls the candidates by name. Each one answers: Present, and goes to the bishop, before whom he makes a sign of reverence.
EXAMINATION
Then the bishop speaks to the candidates in these words or in others which the conference of bishops may determine:
My sons, the pastors and teachers in charge of your formation, and others who know you, have given a favorable account of you, and we have full confidence in their testimony.
In response to the Lord’s call are you resolved to com¬plete your preparation so that in due time you will be ready to be ordained for the ministry of the Church?
Together the candidates answer:
I am.
The bishop:
Are you resolved to prepare yourselves in mind and spirit to give faithful service to Christ the Lord and his body, the Church?
The candidates:
I am.
ACCEPTANCE OF THE CANDIDATES
The bishop adds:
The Church receives your declaration with joy. May God who has begun the good work in you bring it to fulfillment.
All:
Amen.
INVITATION TO PRAYER
Then all stand, and the bishop, without his miter, invites the people to pray:
Brothers and sisters, let us ask our God and Lord to pour out his grace and blessing on these servants of his who desire to give their lives to the ministry of the Church.
INTERCESSIONS
The deacon or another qualified minister proposes the fol¬lowing intentions or others adapted to the circumstances. All respond with an appropriate acclamation.
Deacon or minister:
That our brothers may draw closer to Christ and be his witnesses in the world, let us pray to the Lord:
All: Lord, hear our prayer.
Deacon or minister:
That they may share the burdens of others and always listen to the voice of the Holy Spirit, let us pray to the Lord:
All: Lord, hear our prayer.
Deacon or minister:
That they may become ministers of the Church who will strengthen the faith of their brothers and sisters by word and example, and gather them together to share in the eucharist, let us pray to the Lord:
All: Lord, hear our prayer.
Closeness to Christ so as to become his witnesses, sharing the struggles with others linked to a listening stance with the Spirit, and be an example for others.
CONCLUDING PRAYER
The bishop continues:
Lord, hear our prayers for your sons who wish to dedicate themselves to your service and the service of your people in the sacred ministry.
Bless them + in your fatherly love, that they may persevere in their vocation, and through their loving fidelity to Christ be worthy to carry out the Church’s apostolic mission.
Deepen their sense of purpose as they prepare for the sacred ministry of the Church and fill them with the spirit of your love so that they may be wholehearted in bringing salvation to mankind for the glory of your name.
We ask this through Christ our Lord.
All:
Amen.

Candidacy for Holy Orders - Permanent Diaconate

2009-12-18T16:04:00.002Z

The Rite of Candidacy for Holy Orders takes place on Saturday 19th December at Westminster Cathedral, during the 6pm Mass. Archbishop Vincent will formally admit me, and the other four men in formation, Nick, Paul, Don and Anthony as Candidates for Holy Orders (Permanent Diaconate.) Ora pro nobis!