Fr Peter's newsletter notes - September 2004

Twenty-Third Week of Ordinary Time - Sunday 5th September 2004

Just before going on holiday I was given an incredible book entitled simply Fr Joe: the man who saved my soul. The book charts an unlikely long-standing friendship between a monk of Quarr Abbey, and Tony Hendra, former member of Footlights, editor of National Lampoon and original director of Spitting Image. The author was brought up in 1950s Hertfordshire and was awarded an exhibition to Cambridge University. Prior to his university days he had set his heart on becoming a monk at Quarr after visiting the Abbey as a teenager where he first met Fr Joe. At Cambridge he made the fateful decision to want to change the world through laughter rather than through prayer. The decision nearly cost him his life, as he readily admits. In a moment of lucidity his fellow Catholic described with acuity his position, 'A lapsed catholic is someone who no longer believes in Hell but knows he is still going there'. It was only the friendship of this monk that saved him.

Fr Joe comes across as a monk steeped in the love of God, and whose life reflects that simple maxim, 'God loves'. It was not a sentimental love, but one based on truth. The search for so much laughter is based on untruth, and the book contains a transcript of a remarkable conversation on the nature of satire. The monk elicits out of the author his definition of satire as 'the inspired lie that's closer to the truth than any number of carefully researched facts'. The monk replies,' Did you say satire was a lie?..if you do a great deal of mimicking cruel or hypocritical people, won't it have a bad effect on you eventually?' Later Fr Joe goes on and says that in the end there are 'those who divide the world up into two kinds of people..and those who do not'. The author's radical forms of satire he began to realise relied more on maintaining this distinction between us and them, rather than about changing the world as he had up to now professed as an ardent left-winger. This conversation of the man of God, without bringing 'God' into their talk brought profound change to the author, and helped him to return back to the Church he loved. It is one of those once in a lifetime conversations that are only possible after many years of patient friendship, and that can never be bought or hurried.

The book reveals so clearly that a monk can understand the world, both its pitfalls and its glories because at the heart of his life is the love of God. It is also as if being in the world is the worse possible place to judge between right and wrong, truth or error. This is patient and quiet work, a work not dedicated to self but to the other, that takes the longer view, and without compromising on what is true, establishes a relationship of spiritual intent before dictating on what is right or wrong. Not many priests have Fr Joe's patience or gift of spiritual insight, but it certainly makes inspired reading in the days when it is either the promotion of impersonal programmes or the emphasis on the Church's faults that are on public display.

Twenty-Fourth Week of Ordinary Time - Sunday 12th September 2004

This last week has been one of ordinations and solemn professions. Many of the former undergraduates and graduates from Oxford University who entered the religious or priestly life have now nearly finished their novitiates and seminary studies. This week one former student was solemnly professed as Capuchin Friar, and two are about to be ordained as Oratorian Fathers. Most of those who have accepted God's call have chosen religious life rather than the secular priesthood. I am not quite sure why, but maybe it is to do with the solidarity of a religious community, and the excellence of the liturgy as in a Church such as the Oratory. These facts come as quite a surprise to many older priests and Bishops who think young people want to listen to guitars at Mass, and be presented with a content-less form of Catholicism. As has become abundantly obvious no-one is going to give their life up for something with no backbone, content or community. The easier something becomes and this is especially true of religion, the less attractive it becomes at the same time. Such a process has become all too clear in our Catholic schools, where the vast majority are fed with a religious diet of unmitigated tedium.

The situation is never without hope, and I found attending their public profession to be a very spiritual experience. The two novices were surrounded by most of their brothers, mainly old, who I could see take delight in the sight of two newly professed brothers. The solemn profession includes the words, 'I promise to observe faithfully the Rule and life of the Friars Minor confirmed by Pope Honorius, according to the Constitutions of the Order of Capuchin Friars Minor. Pope Honorius III (1216-1227) is not a well known Pope compared to his predecessor Innocent III and successor Gregory IX, but it was his inspired actions in endorsing thefoundation of the Dominican Order, the Franciscans and Carmelites. Both St Dominic and St Francis were both facing the new challenges of the emerging cities, and of a need for spiritual renewal. We were nearly 800 years away in time and nearly 2000 miles away in place but even on that north welsh hillside the same spirit was animating those brothers and joining them with their spiritual ancestors.

True fidelity to the charism of any religious order and to the secular priesthood, is a fine thing, but for it to mean anything it must be incarnated in the individual religious or priestly life. Despite all the difficulties of smaller numbers and an ageing profile that morning's Mass was a time of hope. This Saturday's ordination will be the same. These times of hope demonstrate that the profile of the Catholic Church in this country is changing. The secular clergy is shrinking and ageing rapidly, but paradoxically so is the power of the Diocesan Bishop. The vibrant religious orders have a universal outlook, more akin to that of the Papacy, and this universal and committed outlook will only grow stronger in contrast to the bureaucratic of the local Churches. This process might well be the call of the Holy Spirit in the 21st century. Nevertheless the secular clergy have a vital role in the Church as do the Bishops because they emphasise the local dimension in relation to the universality of the Church. The life of the secular clergy is obviously going to be a much more 'messy' life because it lacks the structure of religious life. The secular priest cannot cherry-pick the Church. Not every Catholic is an enthusiast, but that does not mean that standards must be lowered, the content of faith thrown out of the window and the liturgy turned into a religious roadshow. This attracts no-one and will generate no vocations. This is the road to oblivion, which unless things change will come in our lifetimes.

Twenty-Fifth Week of Ordinary Time - Sunday 19th September 2004

The difference between a believer and non-believer is never more apparent than when confronting the imminent death of a loved-one. Suddenly I have found myself having to visit dying husbands of former university friends, and comforting others who have had parents, relatives or work colleagues die. The last few months seem as if I am surrounded by death, and the most difficult things have been how to speak to those with no faith. The difference between faith and atheism is total; the whole envelope of life is seen from completely diverse perspectives. These perspectives both have their difficulties. Both believer and atheist suffer grief, a complete sense of loss, and wildly fluctuating emotions between laughter and tears. The believer though is able to grasp in the fullness of time something of the completeness of a loved-one's life, however truncated and painful it seemed at the time.

Every life for the believer has a provisional completeness since the God who creates is the One who brings to a conclusion. Every living organism has a final cause that looks to its completion. For the animal, that is this life alone but, for the human being endowed with the spirit, the complete life is open to eternity. The 'completeness' on this earth is only partial, since its fullness will only be realised in full union with God. The believer understands that this fullness is the gift of God alone, but requires from him, or her, the assent of faith. This for the Christian entails believing in the Resurrection of Jesus Christ from the dead. Death is therefore ambiguous, it is first the natural end of all living things and, secondly, the punishment for the sin of Adam. The Resurrection is more than just the conquest of 'natural' death, but the obliteration of the sins of humanity, and the restoration of that original order when God and man walked lived together.

These thoughts I have had to keep virtually to myself when meeting my agnostic friends in their time of sorrow, and it has made me think how to make the Church's teaching known. What I see now is that we lack a common understanding of being human. The qualities I most cherish - freedom, love, conscience and the experience of time - cannot be explained away as merely the products of brain-states or electrical charges. Instead, they are intimations of the divine and of the immortality that we all possess. This is not making us into gods, but makes me see that with these faculties there is more to life that myself. Deep within me there is already a projection outwards to the other. The projection outwards can remain on the human level alone, but the foundation of this projection outward is a pre-religious thrust towards God. This is not faith itself, more a natural religiosity, but it does make the conditions of faith possible.

The dying agnostic's reaching out to the other, his or her loved one, is genuine and full of tender beauty. The pathos is that, within this reaching out, is the unconscious desire for God which, if only grasped, is joined by God coming in the person of Jesus Christ to give his comfort and assurance. I do not believe that anyone who witnesses such a scene will ever accept that belief in God is just one of those optional extras to help life along.

Twenty-Sixth Week of Ordinary Time - Sunday 26th September 2004

Nearly six months ago a parishioner lent me the first volume of Cardinal Heenan's autobiography, entitled 'Not the whole truth'. This was not to imply that the contents could not be trusted but, as the author explained, much of priestly work requires tact and discretion, and the ability to maintain confidences. The first volume covers the first part of his life up to his consecration as Bishop of Leeds in 1951. Later he was to become Archbishop of Liverpool, and then of Westminster till his death in 1977. His was a remarkable career, which, through a combination of talent and circumstance, included writing some of the speeches of the Archbishop of Westminster while still a curate in Barking. This did not endear him to his Bishop, and indeed Cardinal Heenan admitted that his priestly life got off to a bad start when his Parish priest, the famous Canon Palmer, announced after his ordination that the Bishop had just ordained his successor!

One of the most striking events in his early life was his visit in 1936 to the Soviet Union to see for himself the conditions for possible religious belief. He travelled under the guise of a psychologist interested in the achievements of the Soviet Union. He returned, unlike so many others, with no illusions regarding the evil of the Soviet system. Though in theory allowing religious practise, the system actively discouraged attendance in Church. The culture of fear, whereby every apartment block had its informant and no one could be trusted, made attendance at Mass virtually impossible. Many Churches had also been requisitioned for more useful secular activities. Religious affiliation was a bar to a university education, since evidence of faith was the mark of mental incapacity. I am sure this was one of the reasons why he always held catholic education in such high esteem. A Catholic education should release the spirit to seek the ultimate truths which of course would include our Catholic faith. After the Second World War, he was asked to re-establish the Catholic Missionary Society which had fallen into abeyance during the war years. He was pleased to be given some of the best preachers of his time, priests with a solid grasp of the truths of the Catholic faith. Cardinal Heenan was acutely aware of the changed circumstances of post-war Britain. This time there was to be a country fit for heroes, an idea which had remained a hollow boast after the First World War. This first group of priests realised that another approach was required in the new situation, that of personal contact. It would be the only way through which the lapsed might have the chance to return to the practice of the faith.

The situation is changing again, and the place of personal contact has changed. It is now through the workplace that the lapsed are discovered, and the enquirer found. This is the work of the laity, because only they can know the inner heart of workplace life, and only they are available at that life-changing moment. It is not that as priests we should do nothing; our task is to provide the liturgical heart of any community, establishing a place of prayer, and providing a source of comfort. Please pray for our evangelistic efforts and help bring the Gospel to every corner of the City.

The Readings from the First Letter of St Paul to the Corinthians, Twenty-Third Week of Ordinary Time, Year C, Cycle II

St Paul had begun his letter by questioning the Corinthians' boasting, and now the reason becomes clear. This particular act of immorality was probably the tip of the iceberg. The corrosive effect of such immorality on a small community can engulf the whole group. Such actions merit 'ex-communication' though as Paul will say later, judgement of the sinner is reserved to God alone. (Monday)

Every community will have its disputes but these should be resolved internally not by a cover-up but through the appointment of a reliable man to settle the differences. Any party to such a dispute should not push too hard and accept that being sinned against is a part of belonging to any community. (Tuesday)

St Paul's teaching on sexual morality is profoundly coloured by his belief in the coming end of the world. That time has now stretched to 2000 years but the reasoning remains the same. The Christian lives under end-time conditions, and there is no spiritual advantage between the single or married life. Each has its own difficulties. The essential part is to remain faithful in one's choice. (Wednesday)

Many of the recent converts in Corinth were pagans, and the eating of cultic meat who bring the wrong associations to mind. To the Christian, God is the one Father and Jesus Christ, true Lord, so there are no 'pagan gods' nor real cultic meats. The community has responsibilities to its weaker members, so on their behalf should refrain, as St Paul will do, from eating such meats. (Thursday)

St Paul has not demanded his rights as an apostle. He is a slave to the Gospel, and in fulfilling his mission he has become a slave to all. He is free in such a commitment, and he has identified with the weakest members, so that they might share in the work of Christ. (Friday)

The Readings from the First Letter of St Paul to the Corinthians, Twenty-Fourth Week of Ordinary Time, Year C, Cycle II

The tradition that St Paul repeats, was given to him by the Jerusalem community, and is the oldest written record of the Eucharist. The Eucharist is both the memorial of the death of Jesus, but also of His victory over death. The use of the title Lord was only established after His resurrection and confirms the divinity of Jesus Christ and the continuing need to celebrate the Eucharist worthily. (Monday)

The image of the body is used by St Paul to describe the Church, which is one living organism, animated by the Holy Spirit. The Spirit is not an inanimate force but reveals Himself in the variety of gifts given to different members of the community. As these gifts are of the one Spirit the diversity of gifts should aim for a common purpose, to build up the Church, and not be used for personal use alone. (Tuesday replaced by the Feast of the Exaltation of the Holy Cross)

The effectiveness of any gift given by the Spirit must be animated by the gift of love, the very heart of the Trinity. The qualities of love are the qualities of God, and St Paul unites the qualities of the love of neighbour with the perfect love of God. Love will eventually embrace 'faith' and 'hope' but on this earth 'love' is directed by faith and hope towards its proper object, God and our neighbour. (Wednesday)

St Paul reiterates his message to the Corinthians with a dense creedal statement on the death and resurrection of Jesus Christ. These events took place according to the Scriptures and have been publicly verified by the burial and appearance to the apostles including Paul. These appearances verify the rising of Christ. (Thursday)

The resurrection of Christ of its nature opens the possibility of the resurrection of all believers, and indeed of all humanity. Hence to deny the fact of the resurrection either that of Christ's or believers' will lead to the collapse of all faith and hope, since the Gospel will have lost its divine foundation. (Friday)

The Readings from the Book of Proverbs and Ecclesiastes, Twenty-Fifth Week of Ordinary Time, Year C,Cycle II

The Book of Proverbs, literally the 'book of comparisons', belongs to the wisdom tradition of Israel. King Solomon is the traditional author and, though some parts of the book come from the time of the monarchy, most parts were collected much later after the Exile. The first chapters are addressed to 'my son' and reveal the moral map of the world and the path the faithful should choose to live.

The conduct of believers should reflect the ways of God, an identity of purpose that reaches its climax in the person of Jesus Christ. The believer must not imitate the worldly however attractive since, though they are powerful and wealthy, they have no place with God. (Monday).

The good king is open to the promptings of God to rule with justice, thereby giving life to his people. Both King and God have a common, well thought out purpose where the cry of injustice is always heard. (Tuesday).

The prayer for 'daily bread' steers a course between the horror of poverty and the danger of riches. The writer recognises that truth and divine providence are as intimately linked as riches and the forgetfulness of God. (Wednesday).

The cry of the preacher that 'all is vanity', or absurd, chimes with the modern existential angst about the meaningless of the world. The hymn to non-achievement signals, by the beauty of its form, that though much makes little sense to us, this is not so to God. (Thursday).

The 'times' referred to by the Preacher come together to create a mosaic of human life and though we see something of the wholeness of life, only God can see the complete picture. The different 'times' are periods in all our lives when the presence of God becomes just slightly less opaque. (Friday)

The Readings from the Book of Job, Twenty-Sixth Week of Ordinary Time, Year C, Cycle II

Job often suffers from a too simplistic analysis of his character. He is neither just a patient man faced with personal tragedy nor a modern religious rebel questioning the very goodness of God. Job does exhibit his famed patience but sustains a period of anguish before accepting that God's ways are not his. The book reveals the struggle to understand the motivation of piety and the meaning of suffering. The adversary, Satan, raises the question that the perfect piety exhibited by Job is due to his security from harm rather than his duty to God. The four calamities visited on Job do not shake his convictions since everything, even life, comes from God Himself and faith itself is not a 'contract' with mutual obligations. (Monday).

After seven days Job speaks only to curse the day of his birth. The suffering undergone by Job is not complained about, but rather the fact of life itself. Does life with suffering make any sense? Traditional answers cannot claim to satisfy but, within the pain of anguish, the reader can see a glimmer of hope. (Tuesday).

Job questions the possibility of a trial with God to vindicate himself, but the great disparity of power between himself and God makes any lawsuit meaningless. God possesses all the necessary qualities for a successful lawsuit. Job finally rejects such an action as futile because God will also forever remain his judge. (Wednesday).

The cry of futility in the face of God's wrath is reinforced by the misplaced opinions of his friends. Yet even in the depths of despair he realises that there is a family member, a witness, to defend him. For the Christian this is obviously Jesus Christ who includes us in the love between the Father and the Son. (Thursday).

The intellectual travels of Job into the reason for his suffering pale in comparison to God's travels throughout His creation. Only God knows the relative places of good and evil within the continuous cycle of rebirth. This display of divine knowledge makes Job recognise that in the end all that remains is the mystery of God. (Friday).