Plusarden Abbey in Retreat News

  

The combination of the retreats on offer and the idyllic setting prompted Travel Magazine to name Pluscarden Abbey as one of the world's top spiritual retreats

Pluscarden Abbey is named a top retreat

Travel Magazine identifies the Scottish Benedictine Abbey as one of world's top destinations

Scottish Catholic Observer Jan 18 2013

By Martin Dunlop

THE Benedictine monks at Pluscarden received high praise when their abbey home was named as one of the top spiritual retreats in the world by Travel Magazine.

Pluscarden Abbey, near Elgin, in Aberdeen Diocese, was founded in 1230 when a community of monks first came to the Moray area and is the only mediaeval monastery in the country that remains inhabited by monks who use the building for its original purpose.

A review by Travel Magazine has said that Pluscarden Abbey, which offers a peaceful and prayerful atmosphere for guests to enjoy a retreat, will 'convert and surprise' visitors who might be seeking an escape to 'a simple life of centuries past.'

Church reaction

Bishop Hugh Gilbert of Aberdeen, Abbot Emeritus of Pluscarden, was pleased to hear that his former home had received such commendation.

"I am delighted to hear of this recognition," Bishop Gilbert, who was abbot of Pluscarden from 1992 to 2011, when he was appointed Bishop of Aberdeen, said. "Pluscarden's motto is: 'In this place I will give peace.' I pray that many may avail themselves of the hospitality of the monastery and find peace with God."

Top retreat

The monastery at Pluscarden enjoys the peace and stillness of a secluded glen and retreats are open to those of all faiths.

The monks sing Mass and full Divine Office each day in the abbey church, using Gregorian chant.

"Even in this remote nook they move with the times," the Pluscarden review continued. "Festive CDs of Gregorian chanting in the gift shop are accompanied by monk-made cosmetics.

"Pluscarden's retreats, offered free as part of their Benedictine vocation, are a chance to escape to a simpler life of centuries past."

Those seeking a true escape from mod­ern ways are told: "For the full experience, rise for a 4.45am vigil and watch the sun

seeping through the kaleidoscopic stained glass in the apse."

Guests at Pluscarden are invited to participate in daily chores at the abbey, from gardening to helping with the washing up, but according to the review they will 'leave more rested than from any five-star hotel.'

• martin@sconews.co.uk

Christian Unity Week Mary and Ecumenism 19 Jan 13

Pope Paul VI

  

Night Office Readings  

Mary and Ecumenism

• 32. Because of its ecclesial character, devotion to the Blessed Virgin reflects the preoccupations of the Church herself. Among these especially in our day is her anxiety for the re-establishment of Christian unity. In this way devotion to the Mother of the Lord is in accord with the deep desires and aims of the ecumenical movement, that is, it acquires an ecumenical aspect. This is so for a number of reasons.
  
• In the first place, in venerating with particular love the glorious Theotokos and in acclaiming her as the 'Hope of Christians,"(94) Catholics unite themselves with their brethren of the Orthodox Churches, in which devotion to the Blessed Virgin finds its expression in a beautiful lyricism and in solid doctrine. Catholics are also united with Anglicans, whose classical theologians have already drawn attention to the sound scriptural basis for devotion to the Mother of our Lord, while those of the present day increasingly underline the importance of Mary's place in the Christian life. Praising God with the very words of the Virgin (cf. Lk. 1:46-55), they are united, too, with their brethren in the Churches of the Reform, where love for the Sacred Scriptures flourishes.
  
• For Catholics, devotion to the Mother of Christ and Mother of Christians is also a natural and frequent opportunity for seeking her intercession with her Son in order to obtain the union of all the baptized within a single People of God.(95) Yet again, the ecumenical aspect of Marian devotion is shown in the Catholic Church's desire that, without in any way detracting from the unique character of this devotion,(96) every care should be taken to avoid any exaggeration which could mislead other Christian brethren about the true doctrine of the Catholic Church.(97) Similarly, the Church desires that any manifestation of cult which is opposed to correct Catholic practice should be eliminated.
  
• Finally, since it is natural that in true devotion to the Blessed Virgin "the Son should be duly known, loved and glorified...when the Mother is honored,"(98) such devotion is an approach to Christ, the source and center of ecclesiastical communion, in which all who openly confess that He is God and Lord, Savior and sole Mediator (cf. 1 Tm. 2:5) are called to be one, with one another, with Christ and with the Father in the unity of the Holy Spirit.(99)
  
• 33. We realize that there exist important differences between the thought of many of our brethren in other Churches and ecclesial communities and the Catholic doctrine on "Mary's role in the work of salvation."(100) In consequence there are likewise differences of opinion on the devotion which should be shown to her. Nevertheless, since it is the same power of the Most High which overshadowed the Virgin of Nazareth (cf Lk. 1:35) and which today is at work within the ecumenical movement and making it fruitful, we wish to express our confidence that devotion to the humble handmaid of the Lord, in Whom the Almighty has done great things (cf. Lk. 1:49), will become, even if only slowly, not an obstacle but a path and a rallying point for the union of all who believe in Christ. We are glad to see that, in fact, a better understanding of Mary's place in the mystery of Christ and of the Church on the part also of our separated brethren is smoothing the path to union. Just as at Cana the Blessed Virgin's intervention resulted in Christ's performing His first miracle (cf. Jn. 2:1-12), so today her intercession can help to bring to realization the time when the disciples of Christ will again find full communion in faith. This hope of ours is strengthened by a remark of our predecessor Leo XIII, who wrote that the cause of Christian unity "properly pertains to the role of Mary's spiritual motherhood. For Mary did not and cannot engender those who belong to Christ, except in one faith and one love: for 'Is Christ divided?' (1 Cor. 1:13) We must all live together the life of Christ, so that in one and the same body 'we may bear fruit for God' (Rom. 7:4)."(101)

Apostolic Exhortation Marialis Cultus

... MARIALIS CULTUS. ... Missal restored by Decree of the Sacred Ecumenical II Vatican Council, promulgated by authority of Pope Paul VI typical edition ... www.vatican.va/.../paul_vi/apost_exhortations/documents/hf_p-vi_exh_19740202_marialis-cultus_en.html - 123k - 2004-12-14 - Cached

On commitment to Ecumenism John Paul II 18 Jan 2013

Night Office

A Reading about Christian Unity

http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint_en.html   

UT UNUM SINT 
IOANNES PAULUS PP. II

  

 

 

 On commitment to Ecumenism

The fundamental importance of doctrine 

18. Taking up an idea expressed by Pope John XXIII at the opening of the Council,³¹ the Decree on Ecumenism mentions the way of formulating doctrine as one of the elements of a continuing reform.³² Here it is not a question of altering the deposit of faith, changing the meaning of dogmas, eliminating essential words from them, accommodating truth to the preferences of a particular age, or suppressing certain articles of the Creed under the false pretext that they are no longer understood today. The unity willed by God can be attained only by the adherence of all to the content of revealed faith in its entirety. In matters of faith, compromise is in contradiction with God who is Truth. In the Body of Christ, "the way, and the truth, and the life" (Jn 14:6), who could consider legitimate a reconciliation brought about at the expense of the truth? The Council's Declaration on Religious Freedom Dignitatis Humanaeattributes to human dignity the quest for truth, "especially in what concerns God and his Church",³³ and adherence to truth's demands. A "being together" which betrayed the truth would thus be opposed both to the nature of God who offers his communion and to the need for truth found in the depths of every human heart. 

19. Even so, doctrine needs to be presented in a way that makes it understandable to those for whom God himself intends it. In my Encyclical Epistle Slavorum Apostoli, I recalled that this was the very reason why Saints Cyril and Methodius laboured to translate the ideas of the Bible and the concepts of Greek theology in the context of very different historical experiences and ways of thinking. They wanted the one word of God to be "made accessible in each civilization's own forms of expression".³⁴ They recognized that they could not therefore "impose on the peoples assigned to their preaching either the undeniable superiority of the Greek language and Byzantine culture, or the customs and way of life of the more advanced society in which they had grown up".³⁵ Thus they put into practice that "perfect communion in love which preserves the Church from all forms of particularism, ethnic exclusivism or racial prejudice, and from any nationalistic arrogance".³⁶ In the same spirit, I did not hesitate to say to the Aboriginal Peoples of Australia: "You do not have to be divided into two parts ... Jesus calls you to accept his words and his values into your own culture".³⁷ 

Because by its nature the content of faith is meant for all humanity, it must be translated into all cultures. Indeed, the element which determines communion in truth is the meaning of truth. The expression of truth can take different forms. The renewal of these forms of expression becomes necessary for the sake of transmitting to the people of today the Gospel message in its unchanging meaning.³⁸ 

"This renewal therefore has notable ecumenical significance".³⁹ And not only renewal in which the faith is expressed, but also of the very life of faith. It might therefore be asked: who is responsible for doing this? To this question the Council replies clearly: "Concern for restoring unity pertains to the whole Church, faithful and clergy alike. It extends to everyone, according to the ability of each, whether it be exercised in daily Christian living or in theological and historical studies".⁴⁰

COMMENT: Irenaeus Project - Liverpool

Retreat at Nunraw Abbey.

A priest from Liverpool successfully  survived the experience of Scottish Borders drive in the snow conditions. For the return journey we learned more details best route from Haddington to Carlisle point of the M6.
I was interested to learn something about the Archdiocese of Liverpool.
On the extensive Sidebar on the Liverpool Website one item was an amazing entry; IRENAEUS.
After Fr Michael set off by the Edinburgh Ring Road to A7 and to M6 at Carlisle.
Later at St Anne's, a Sister talks of the Irenaeus Project and especially of Richard Rohr the American.

In fact the name of Saint Irenaeus of Lyons features regularly on the Breviary and in the Monastic Lectionary 

   
  http://www.irenaeus.co.uk/Home.html
_____________________________________________

Irenaeus of Lyons (11 enties at Link)

 Saint Irenaeus
 http://enlargingtheheart.wordpress.com/category/patristic/irenaeus-of-lyons/ 

Antithesis: 'circular' , 'tension', 'magical'

COMMENT:  a fundamental aspect of the life of Jesus  

----- Forwarded Message -----
From: William W ...
To: Fr Donald ...
Sent: Thursday, 17 January 2013, 13:50
Subject: Re: [Blog] Antithesis

Dear Father Donald,

Your insight into the antithesis in the writings of the Saints has blossomed into colour in my lectio bringing me sheer delight!

The Office of Readings, presenting the reading for Wednesday from St. Irenaeus, offered an intriguing 'circular' reference:

"Through the creation the Word reveals God the creator; through the world, the Lord who made the world; through the handiwork, the artificer; through the Son, the Father who begat him... The Father is the invisible of the Son, the Son the visible of the Father."

The delight of antithesis was even stated on Thursday in the reading from Sirach, writing of God in his creation (which is itself filled with 'tensions'):

"All things are twofold, one opposite the other, and the Lord has made nothing incomplete: one confirms the good things of the other.."

And then Hans von Balthasar, in "Does Jesus know us - do we know him", the book by my bedside which you recommended to me, writes of the apparent contradictions in the Gospels (page 68) and gives - for me - the reason why all such fine writings bear this hallmark of antithesis:

 - "since the tension of the truth demands it".

I read in Sacra Pagina how in the Greek text a saying was occasionally highlighted by the use of the 'double negative' - like the antithesis, it makes the reader pause for thought! The example was Jesus' words in Mark 1:44 to the leper who had been cured: "Do not mention this to anyone". The Greek reads, "to no one nothing" (magical!). The key word for me followed: "This verse also contains a certain tension, since Jesus will send the healed leper to the priest whom he will [is bound to] inform of his former condition and his healing".

This "tension", is for me, a fundamental aspect of the life of Jesus, indeed, of our spiritual life, and is thus present in the most treasured writings.

Thank you for granting me such enlightenment!

With my love in Our Lord,

William

 

Eve of Week of Prayer for Christian Unity. Delegation - annual visit to Rome for the feast of St. Henrik, patron saint of Finland.

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Pope Benedict Receives Ecumenical Delegation From Finland

Henry (Bishop of Finland)

Prays for Communion Among Christians on Eve of Week of Prayer for Christian Unity   

By Junno Arocho

VATICAN CITY, January 17, 2013 (Zenit.org) - An Ecumenical Delegation from Finland was received in audience by Pope Benedict XVI today. The delegation came for their annual visit to Rome for the feast of St. Henrik, patron saint of Finland.

The Holy Father greeted the members of the delegation while noting that timeliness of their visit on the eve of the Week of Prayer for Christian Unity. The Pope commented on the theme of the upcoming Week of Prayer: "What does God require of us?" which is taken from the prophet Micah.

"The Prophet makes clear, of course, what the Lord requires of us: it is "to do justice, to love kindness, and to walk humbly with our God". The Christmas season which we have just celebrated reminds us that it is God who from the beginning has walked with us, and who, in the fullness of time, took flesh in order to save us from our sins and to guide our steps in the way of holiness, justice and peace," the Pope said.

"Walking humbly in the presence of the Lord, in obedience to his saving word and with trust in his gracious plan, serves as an eloquent image not only of the life of faith, but also of our ecumenical journey on the path towards the full and visible unity of all Christians."

The Supreme Pontiff said that in order to move forward in ways of ecumenical communion, it is ever more crucial to be united in prayer, to be committed to the pursuit of holiness, "and ever more engaged in the areas of theological research and cooperation in the service of a just and fraternal society."

Expressing his hope that the delegations visit to Rome would help strengthen ecumenical ties between Christians in Finland, Pope Benedict prayed that Christ would guide Finnish Christians towards greater love and unity.

"By walking together in humility along the path of justice, mercy and righteousness which the Lord has pointed out to us, Christians will not only dwell in the truth, but also be beacons of joy and hope to all those who are looking for a sure point of reference in our rapidly changing world," Pope Benedict XVI said.

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Week of Prayer for Christian Unity 2013

Friday 18th January.

The Abbot reminded the Sacristan to use white vestments for the Mass during the Octave of Unity Week.

The Night Office will have the Redings chosen on the Christian Unity theme.

Week of Prayer for Christian Unity

http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/weeks-prayer-doc/rc_pc_chrstuni_doc_20120611_week-prayer-2013_en.html   THE WEEK OF PRAYER FOR CHRISTIAN UNITY  and throughout the year 2013 What does God require of us? (cf. Micah 6:6-8) Jointly prepared and published by The Pontifical Council for Promoting Christian Unity The Commission on Faith and Order of the World Council of Churches Week of Prayer for Christian Unity 2013 http://sacredspace102.blogspot.co.uk/2013/01/week-of-prayer-for-christian-unity-2013_12.html A Week of Prayer for Christian Unity is held every year from the 18th to the 25th January - the octave of St. Peter and St. Paul. Those dates were proposed in 1908 by Paul Wattson to cover the days between the feasts of St Peter and St Paul, and therefore have a symbolic significance. In the southern hemisphere where January is a holiday time churches often find other days to celebrate the week of prayer, for example around Pentecost (suggested by the Faith and Order movement in 1926), which is also a symbolic date for the unity of the church. The aim of the Week of Prayer are: To pray as Christ prayed "That they may be one". To pray for the unity of all Christian People as we share in Christ's ministry. This years theme is ‘What does God require of Us?’ (Micah 6:6-8)

Each day of the Week will have a different theme: The path of Christian discipleship involves walking the path of justice, mercy and humility. The metaphor of ‘walking’ has been chosen to link together the 8 days of prayer because, as an active, intentional and ongoing act, the metaphor of walking communicates the dynamism which characterizes Christian discipleship. Further, the theme of the tenth assembly of the WCC to be held in Busan, Korea, in 2013 - ‘God of life lead us to Justice and Peace’ resonates with the image of the Trinitarian God who accompanies humanity and walks into human history while inviting all people to walk in partnership. The 8 subthemes for the week, related to different modes of walking, enable us to focus on various dimensions of an authentic Christian discipleship which walks the path of righteousness that leads to life (Prov 12:28a). Day 1: walking in conversation. We reflect on the importance of the practices of dialogue and conversation, as a means of overcoming barriers. Both in ecumenism, and in the struggles for liberation of people across the globe, the skills of speaking and listening are recognised as essential. In such authentic conversation we can come to recognise Christ more clearly. Day 2: walking with the broken body of Christ. Recognising the solidarity between Christ crucified, and the “broken peoples” of the world, such as the Dalits, we seek as Christians together to learn to be more deeply a part of this solidarity ourselves. In particular, the relation of eucharist and justice is opened up, and Christians invited to discover practical ways of eucharistic living in the world. Day 3: walking towards freedom. Today we are invited to celebrate the efforts of communities across our world that are oppressed, like the Dalits in India, as they protest against all that enslaves human beings. As Christians committed to greater unity, we learn that the removal of all that separates people from one another is an essential part of fullness of life, freedom in the Spirit. Day 4: walking as children of the earth. Awareness of our place in God’s creation draws us together, as we realize our interdependence upon one another and the earth. Contemplating the urgent calls to environmental care, and to proper sharing and justice with regard to the fruits of the earth, Christians are called into lives of active witness, in the spirit of the year of Jubilee. Day 5: walking as the friends of Jesus. Today we reflect on the biblical images of human friendship and love as models for God’s love for every human being. Understanding ourselves as beloved friends of God has consequences for relationships within the community of Jesus. Within the Church, all barriers of exclusion are inconsistent within a community in which all are equally the beloved friends of Jesus. Day 6: walking beyond barriers. Walking with God means walking beyond barriers that divide and damage the children of God. The biblical readings on this day look at various ways in which human barriers are overcome, culminating in St Paul’s teaching that “As many of you were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” Day 7: walking in solidarity. To walk humbly with God means walking in solidarity with all who struggle for justice and peace. Walking in solidarity has implications not just for individual believers, but for the very nature and mission of the whole Christian community. The Church is called and empowered to share the suffering of all by advocacy and care for the poor, the needy and the marginalised. Such is implicit in our prayer for Christian unity this week. Day 8: walking in celebration. The biblical texts on this day speak about celebration, not in the sense of celebrating a successful completion, but celebration as a sign of hope in God and in God’s justice. Similarly, the celebration of the Week of Prayer for Christian Unity is our sign of hope that our unity will be achieved according to God’s time and God’s means.

Saint Anthony of Egypt

THURSDAY 17th, EVENING 2013   
SAINT ANTONY
Patriarch of Monks
(251-356)

---- Forwarded Message -----
From: Nivard ... 
Sent: Thursday, 17 January 2013, 8:25
Subject: I want to cure you

1 Thur 17 Jan 2013 Mk 8 40-45

“Of course, I do want to cure you”.

‘Magnificat Adapted’

  

   Jesus says to the leper, “Of course, I do want to cure you”.  Jesus continues to whisper the same message in our ears all day long.

    Ceaseless prayer is the ideal of the monastic life. St Anthony developed it. Its goal is purity of heart, that is, a heart so filled with love of God and neigh-bour that there is room for nothing else.

     Its tool is discernment. Discernment is the habit of watchfully testing the inner movements of the heart. It follows those that come from God. It ignores those that do not come from God.

     This is the desert legacy to all who seek God in any walk of life.

 

Father, Increase our hope. The essential note of hope is not primarily our desire for beatitude. Rather, grant us the assurance that you always come to our aid. You heal us, soul and body, through ...

 

The Lepers Essential Note of Hope FATHER BERNARD BRO, O.P  

Here we become aware of the complete conversion, the about-face, that our attitude and imagination must make, as far as hope is concerned.

It is not we who wait for God, and draw his attention, but it is God who awaits us. It is not we who are anxious to see him realise our desires, but it is he who wishes to enter into our plans and to invest us with his own strength. And in prayer it is he who anticipates us, giving us an opportunity to work for and with him, in the absolute certainty of success. "For thirty years I searched for God, and at the end I saw that it was he who was waiting for me."

This is the first response of God, the secret of our hope, and what should be the foundation of our certitude.

In this connection, it seems that too often we believe that the essential element in hope ("its formal object", as we say) is the desire to possess happiness and to possess God. Yet the essential note of hope is not primarily the desire for beatitude, but the assurance that God comes to our aid.

.

Father Bro is a French Dominican priest, a distinguished theologian, and the author of many books.

Scotland: hidden mural discovered in Edinburgh church

 http://www.bbc.co.uk/news/uk-scotland-edinburgh-east-fife-20978387 

The mural is now covered in wallpaper at The Sacred Heart Lauriston in Edinburgh

11 January 2013 Last updated at 14:28   

Huge mural hidden in The Sacred Heart church in Edinburgh

By Pauline McLeanBBC Scotland arts correspondent

At the age of 100, Derek Clarke is officially the oldest member of the Royal Scottish Academy of Art and Architecture.

And staging an exhibition in his honour, was no difficulty given the decades of work to choose from.

But there is one work, created by Mr Clarke in the 1950s, which cannot be included.

A huge mural, designed and constructed by Mr Clarke in 1957 when he was a lecturer at Edinburgh College of Art, and now hidden beneath wallpaper in a church in Edinburgh City Centre.

The parish priest of The Sacred Heart Lauriston, Father James Christie, commissioned Mr Clarke to create the mural in the altar arch of the church.

Continue reading the main story

He wanted to mark the 100th anniversary of the church - as well as bringing colour and life to the upper part of the building.

Inspired by Italian murals he had seen on a recent art trip, Mr Clarke began work.

"It was surrounded by huge stations of the cross," he said, "so it had to be big and bold. Jesus is coming out of a tomb. He's rising up and his halo is in gold leaf.

"I had to climb into the organ loft to do that. I used my own family as models for the crowd who surround him. That is my wife and that is my son, the baby."

Other figures belong to parishioners, Saint Ignatius, and Cardinal Gray, all dressed in 50s fashion.

But even then, the mural divided opinion.

Alastair Cherry started to attend the church in the early 1960s.

"It struck me then as very cluttered, with the stations of the cross and the mural. I didn't feel very comfortable there," he said.

Derek Clarke hopes the mural may be brought into view in the future

"I remember seeing it for the first time and recognising so many people we knew," said Barbara Conboy, also a member of the church since the 1960s.

"But at that point in the 60s, there were a lot of changes. Altars were being turned around, priests were to face out, surroundings were simpler and possibly there was a decision that there was too much ornamentation in the church."

So the mural was covered over, with lining paper and paste, and then plaster.

The current parish priest, Father Peter Scally, said he is not sure if the hidden mural will ever be revealed.

"I've never been asked," he said.

"It's not a hot debate in the parish but the way it's been covered means it's not been ruled out."

Derek Clarke hopes it will one day be restored.

"It's only paper and paste," he said.

"It could be removed. I hope 10 years after I die, it will be removed and the mural restored."

Derek Clarke at 100 is at the Royal Scottish Academy in Edinburgh until 31 January.

Derek Clarke   

Born on 31st December 1912 at Longthorpe, Peterborough, Derek Clarke studied at the Slade School of Art.

He lived in Western Ireland both before and after World War II where, inspired by the landscape and people of Connemara, he produced a significant amount of work.

Derek Clarke taught at Edinburgh College of Art between 1947 and 1978, supplementing his income by painting portraits.

He can count Elizabeth Blackadder and John Bellany among his students.

In 1989 he was made an Associate of the RSA and in 2005 attained full Academician status.

His Diploma Collection work is a striking portrait of his wife, the artist Pat Semple, and will be on display alongside works from both private collection and the artist's studio.

Working in the figurative tradition, frequent subjects include landscape and portraiture.