Fr Peter's newsletter notes - April 2007

Sunday 1st April 2007

The innocence of Jesus, and His care for others are the keys to understand St Luke’s account of the Passion.

The account of the Passion, like that of Christmas is so well known that it has become the lens through which every believer comes to know and love Jesus Christ. As children we were brought up knowing so many of the different tableaux that make up the Passion, that it is quite strange as adults to read a single Gospel account and see how they differ in so telling details. Everything in the Gospel is necessarily placed there for our salvation, and the faith of the Church is founded on the New Testament as a whole, and so not on any one Gospel to the exclusion of the others. However the divinely inspired genius of each evangelist enables each to emphasise different salient features for our deeper appreciation of what Jesus Christ has achieved for us through His death on the Cross.

St Luke describes Jesus as the model of innocent suffering, who while accepting of the Father’s will, assist others in their path of faith. Both Pilate and Herod find Him innocent, and though their motives are unknown the innocence of Jesus will become a sign for the ‘good thief’, the centurion, and the crowds who depart Golgotha beating their breast. The barbaric death suffered by an innocent man will become a key mark of credibility

Throughout the Passion three key moments stand out when Jesus invites others to share His destiny. He firstly commands His apostles at the Last Supper to ‘Do this in memory of me’, and later to share His life of service. They are to build the Church through both celebrating the Eucharist and living lives of charity. Jesus meets the second group on the way to the Cross. This group of women are standing at the side of the road weeping at the sight of innocent suffering. Jesus predicts that they and their children will be touched by the conflagration that will overcome Jerusalem when it is sacked by the Romans in AD70. Finally Jesus embraces the good thief who seeks a place in God’s kingdom. This request is met with the answer that ‘today you will be with me in paradise’. The wish of Jesus to embrace these people points to His desire to involve His present day believers, into the drama of His death and resurrection.

This desire points to one marvellous fact that Jesus does love His fallen creation, humanity included. This love no longer remains in the realm of myth, or the subject of wishful thinking but is made visible on a hill outside Jerusalem. Just as there is a place for all of us in the Christmas story so there is at Easter. There may be little of the child-like delight of Christmas, but there is a deep resonance with our adult lives that needs the knowledge of Jesus’ victory over sin, failure and misfortune. May I wish you all a very blessed Easter.

Sunday 29th April 2007

The prayer for vocations to the priesthood and religious life begins at home

I imagine that most couples celebrating a major landmark such as a silver, ruby or golden wedding anniversary can look back and think with all honesty how delighted they were to have seized the moment and either proffered or accepted the proposal for marriage. This always entails a risk and sense of adventure, as neither party knows what the future is going to hold as to the psychological, moral and spiritual development of either husband or wife.

The vocation to the priesthood and religious life requires just the same amount of risk. No priest or sister possesses a vocation by right; it is a gift from God; nor can they be absolutely sure as they embark on their novitiate or seminary training. Certainty as to a vocation begins to emerge gradually over time after ordination, but it never becomes apparent without a personal struggle. This Sunday is ‘Good Shepherd Sunday’ when the Church is encouraged to pray for vocations, but this prayer cannot be divorced from life. It is essential primarily to pray for our own vocation, both in the personal and professional sphere. These are the only vocations over which any individual can have direct effect. Our prayer should be to become a compassionate husband and father, a caring wife and mother, a dutiful son or daughter. The family forms the bedrock of the Church, and gives hope to the future of the Church through the birth and education of children. Future priests and religious emerge out of families, and the early experiences of religion play a key part in the development of a vocation. The support of family is essential for every novice or seminarian as they begin to discern their path, and especially in the early years of priesthood and religious life. This is prayer in action, ‘the work of God’ appropriate for the situation, and gives meaning to praying for vocations.

Hence I cannot help thinking that too much so-called prayer for vocations has at best been an excuse for inactivity, or at worst the sincerest wish that it would be someone else’s son or daughter who wishes to become a priest or religious. Vague prayers for vocations have never been credible in my eyes because of the intensely personal experience of a vocation to the priesthood. However, I must also say how grateful individuals are for the continued support and prayers of family, friends and parishioners. As what can only be described as the ‘divine necessity’ of my vocation becomes more discernible, then the kindness, support and prayers of parishioners also become a necessary aid to the fulfilment of my vocation with its particular tasks. For this, I and every priest and religious are exceedingly thankful.

The Eucharist: The real presence and the Paschal banquet (CCC 1373-1390)

Jesus Christ is present in many different ways within the Church, but he is present in a unique way in the Eucharistic species, the bread and wine that have become His Body and Blood. This transformation is described as ‘transubstantiation’ and is achieved only through power of Christ, who changes the substance of what was formally bread into His Body, and the wine into His Blood. This change endures as long as the Eucharistic species exists, and thus the host becomes the object of adoration outside the Mass, and is taken in procession on certain feast days. Catholics show their belief by genuflecting before the tabernacle, where the hosts are reserved inside a Church.

Jesus intended to establish this sacramental presence with us, and the Eucharist would be a perpetual and effective memorial of His love. The real presence is not an abstract concept, but the presence of Jesus ‘who loved us and gave Himself up for us’. The change in the bread and wine can only be apprehended through faith which must rely on divine authority. The Eucharistic Hymn by St Thomas Aquinas says it beautifully: ‘Truth himself speaks truly or there’s nothing true’.

The Mass as well as being the perpetuation of the sacrifice on the Cross is a sacred banquet orientated to communion with Jesus Christ’s Body and Blood. The altar has a double role, both as a place of sacrifice and as the table of the Lord. Jesus is both the victim and the food from heaven. Each communicant has to prepare to receive in this way, and like the centurion repeat the prayer, ‘Lord, I am not worthy…’ This attitude of humility before such a great guest should be observed in all its bodily dimensions, most especially in body language and clothing An examination of conscience is essential, and confession should be sought for any grave sins prior to receiving communion. Every Catholic is obliged to participate in Mass every Sunday and Holyday, and to receive communion at least once a year, having been prepared by the sacrament of Confession. However every Catholic is encouraged to participate actively in the liturgy by receiving communion once a week, and even once a day.

The Sacraments of healing: Penance (Part 2) (CCC 1440-1450)

The Catechism emphasises that the conversion of the penitent entails both God’s forgiveness and reconciliation with the Church. This ecclesial dimension is often lost when sin is thought of as a purely individual matter between sinner and God. Only God can forgive sins, and Jesus acting in the name of God forgives sins too. He gave this power to His believers to exercise in His name. The Church is the instrument of reconciliation through its preaching of the coming of the kingdom and the forgiveness of sins.

The Church follows Christ who sought reconciliation with sinners, and who enjoyed table fellowship with them. The apostles were given the specific task of reconciling sinners with God when Jesus gave Peter, and the College of Apostles, the power to bind and loose. This donation by Jesus implies that reconciliation with the Church and reconciliation with God occur simultaneously.

The sacrament was specifically instituted for those who fall into grave sin after Baptism, and who have lost baptismal grace and who have wounded the Church. The sacrament has taken a number of forms over the years. In the early Church acts of penance took place in public and lasted several years. Later, under the influence of Irish missionaries of the 8th century, private confession became the norm and with it a more frequent use of the sacrament. This involved the confession of both mortal and venial sins. Throughout the history of the Church the same structure has held, namely the contrition, confession and satisfaction by the penitent on his/her spiritual journey, and God’s action through the intervention of the Church, the forgiveness of sins, and the determination of satisfaction. The prayer of absolution expresses the essential elements of the sacrament, the God of mercies through His Son’s death and resurrection has reconciled the world to himself and, through the gift of the Holy Spirit and the ministry of the Church, the penitent is forgiven.