Sunday 26 December 2010

Archive 1


Sunday, December 05, 2010 Glasgow
Friends this evening are going to the film in Glasgow.

The Times Fri December 3 2010
'This film is more about men than gods'

His story of a monastery in crisis has had audiences across France in tears. Kate Muir meets Xavier Beauvois
Outside a boutique hotel near the Jardin du Luxembourg, director Xavier Beauvois is sneaking a quick fag and shivering in a grey hoodie. Beauvois has
come down to Paris from Normandy, where he lives "directly opposite Brighton". A reluctant celebrity, he has suddenly found himself in the international spotlight thanks to his movie Of Gods and Men, France's bestselling entry for the Oscars (see review, page 13).
Beauvois' film is intensely passionate, and the fact that the passion is religious makes it no less moving. The winner of the Cannes Grand Prix, it opens in Britain today, but Gallic audiences have been weeping prolifically at the picture of French monks facing attack by Muslim fundamentalists in the Atlas Mountains of Algeria. Based on real events in 1996, the film has become an unlikely sensation in France, with five weeks at No 1 and nearly four million tickets sold.
The director is not religious at all, and seems bemused by the reaction ­in America there is even talk of church groups arranging screenings as they did for The Passion of the Christ and The Blind Side. But Of Gods and Men is in a higher league than those efforts, with a fine cast of actors, including Lambert Wilson as the patrician abbot who reads the Koran. "I never wanted it to be a Catholic film. It comes from left and right; it is about men more than gods. But it is true that something in this story resonates with people," says Beauvois. "The culture of crashing banks, conspicuous consumption, and others working hard for less and less, all those problems mean people want breathing space for a few hours, an escape. They have a need for growth, spirituality, silence. A moment without Sarkozy.”
Etienne Comar, his co-writer, agrees. "Nowadays it's rare to die for what you believe in, to have conviction and passion. And there's also our French obsession with the fallout from colonialism."

THE TIMES I Friday December 3 2010
a
rts film reviews

Their faith under fire
A portrait of French monks menaced by Islamic terrorists moves Wendy Ide
Of Gods and Men 15 (l20mins)
*****
A prizewinner in Cannes in May and one of the most quietly powerful films to have screened on the Croisette in several years, Of Gods and Men approaches the hot-button topic of religious extremism with a meditative intelligence. Inspired by an actual event, the abduction and murder of a group of French monks in Algeria in the mid 1990s, Xavier Beauvois' (see interview, page 14) film explores the mundane day-to-day routines and the  crises of faith among the men of God in a small monastery that co-exists with a rural peasant community in North Africa.
The simplicity of the film's style reflects the austerity of the men's existence: their routines of devotion and drudgery are reflected in the rhythms and repetition within the picture. In the service of the Lord and the locals, the monks run a clinic and toil on their little plot of land, producing honey for sale. They are embraced by the immediate community. "We are the birds and you are the branch. If you leave, we'll lose our footing," explains one of the villagers. But the larger picture is clouded by unrest. Muslim extremists and corrupt government forces do battle; when a group of Croatian labourers are murdered, the monks realise that they may be the next foreigners to get caught in the crossfire.
Impressive performances are complimented by unobtrusive camerawork that captures the flickers of disquiet on the faces of the brothers. Much is said without resorting to pages of expository dialogue. When one monk howls in anguish, pleading with his Lord not to forsake him, the others eavesdrop uneasily. For most of the film, the soundtrack consists of the devotional chants of both the monks and of the Muslim villagers. But in one potent scene, the men listen to Swan Lake and drink red wine with their simple evening meal Their joy at the transcendence of the music gives way to a shared grief at their inevitable fate, all without a word spoken.
The film refrains from offering judgments: on whether the monks are right to stay while the tensions mount, or whether the instability in the country is a result of the French colonization in the first place. Instead it's a human portrait of faith and spirituality put to the ultimate test.


Part of the film concerns the friendship between Muslim locals and the Cistercian monks, who lead a contemplative life in the sun-dappled olive groves, gathering honey - until fundamentalists attack. Fourteen years ago newspapers reported that the monks had been kidnapped by Islamic fundamentalists during the Algerian civil war. The monks were eventually beheaded, but Beauvois was not interested in gore. "We made some severed heads and threw them away when we started filming, because the story took on a life of its own the minute it existed. It's like raising a child - you can't guess its character." What the director wanted to explain was the religious calling, and the film becomes gripping as each monk decides whether to stay and almost inevitably become a martyr, or to go.
Beauvois went for a week's retreat to a monastery in the Savoie to prepare. "I realised the film must be as austere as its surroundings. No tracking shots,just simple static shots indoors. And I added more of the rhythms of the religious day, the chanting and singing, once I'd been there." Beauvois made his actor-monks practise their chants for two months, "by which time they'd formed a group, a sense of brotherhood". The film's style is classical, and Beauvois takes his time without ever losing the tension. An actor himself, he gives his cast space to perform in a landscape of incredible beauty. Beauvois is 43, and was called an enfant terrible when he won the Cannes Jury prize 15 years ago with Don't Forget You're Going to Die.  (Contd.  Kate Muir)          

St Matthew is the only one of the Evangelists who speaks of dreams, and he speaks of them six times in fact

MATTHEW 2:13-15,19-23
FEAST OF THE HOLY FAMILY OF JESUS, MARY AND JOSEPH
Homily Fr. Raymond  

St Matthew is the only one of the Evangelists who speaks of dreams, 
and he speaks of them six times in fact

----- Forwarded Message ----
From: Raymond ....
To: 
...
Sent: Sun, 26 December, 2010 10:34:22
Subject: DREAMS
DREAMS
“.....an angel of the Lord appeared to Joseph in a dream....”  St Matthew is the only one of the Evangelists who speaks of dreams, and he speaks of them six times in fact.  One of these dreams was a warning to the Magi not to return by the same route, so as to avoid Herod’s men.  Another was to the dream of Pilate’s wife at the Trial during Holy Week.  But the other four dreams all concerned Joseph.   
There was his first dream when he was advised not to be afraid to take Mary as his wife because her child had been conceived by the Holy Spirit. 
Then there was his second dream when he was warned to take the Mother and Child and flee into Egypt because Herod was seeking to do away with him. 
Then his third dream when he was told that he could go back to Israel because Herod was dead;
then his fourth dream when he was directed to Nazareth in Galilee that the child might grow up there and be called a Nazareen.  Not even St Luke, who gives us such intimate details of the annunciation and infancy of Jesus tells us about these things.  We are indebted to Matthew alone for these very colourful details surrounding the birth and infancy of Jesus.  So he must have had some very special reason for opening his Gospel with the account of all these dreams and I don’t think the reason is very hard to find. 
It is his way of underlining for us the fact that all these wonderful events were not just a fairy story but were very much the work of God.  They were the unravelling of the plans and purposes of God himself.  Matthew is underlining for us that if ever Heaven and the supernatural were at work in the affairs of this world it was in these days of the first Christmas.  And how wonderfully divine providence arranges all these events in such a simple yet compelling way that even the simplest of human minds can grasp them and rejoice in them.  How better could he have shown that he came for all, for the poor and the little as well as for the wise and the great.
The skills and artistry of the greatest of human dramatists from Shakespeare to Dante all fade into insignificance before the powerful artistry of the Christmas Drama.
   Shakespeare and Dante write their Dramas with pen and ink with words on parchment
but the Divine Dramatist writes with the finger of his creative power with real people and events on the pages of history.

Saturday 25 December 2010

Christmas Masses


O Holy Child, pray for us!

Out of the Christmas Readings, of the Fathers and Authors, I found the two most challenging from Fr. E. La Verdiere SSS in the Glenstal Bible Mass.
After the very full Christmas Day there will be time to follow Fr. Verdiere.s references.
Christmas Day Dawn Mass
Gospel Luke 2:15-20
SUGGESTIONS FOR PRAYER
Biblical references: Salvation foretold (Is 35; 41:17-20; 43:16-21; 65:17-25); Messianic psalms (Pss 2; 24; 89; 110; 132).
The description of Jesus' actual birth (Luke 2:6-7) must be read in light of 2: 1- 5. Set in the vastness of imperial Rome and in the biblical context of the royal house of David, Jesus' birth is that of a poor man, a simple and humble event which contrasts with the political world about him. Consequently, Jesus' messianic royalty has nothing to do with wordly aspirations and ways of ruling (see 22:24-27).
What is true of Jesus is also true of his disciples and the Church. Clearly affirmed in 22:24-27, this relationship is also inscribed in 2:7, which refers to Mary's 'first-born son' (prototokos). The designation 'first born son', pre­pares the reader for Jesus' presentation to the Lord as the first-born in 2:22-24. However, unlike the term 'only son' (monogenes, 7:12), it also leaves open the possibility and may actually imply that Mary had further children. This possibility may be excluded as a biological fact, but not as a theological statement. Mary would have further children, namely all who would come to be associated with her son after the passion-resurrection. In Lukan terms this is most clearly stated in the narrative of Paul's conversion: 'Saul, Saul, why do you persecute me?' (Acts 9:4; 22:7; 26:14). In Acts 1:14, Mary herself is expressly singled out in the community of those who continued to give historical expression to the life of her son. The designation 'first-born son' is thus a statement about Jesus' relationship to his future followers. (E. La Verdiere SSS, Luke, New Testament Message 5, p.31)

Christmas Day Mass During the Day
Gospel John 1:1-18
SUGGESTIONS FOR PRAYER
Biblical references: Ps 19: 1-6; Ps 72; John's teaching on love (1 Jn 4:7-5:4); Paul's teaching on salvation and peace (Rom 5:1-11; Phil 4:4-9; CoI1:13-23).
Jesus had been announced to the shepherds as a: Saviour, Christ the Lord (Luke 2: 10-11). They had been given a sign, namely that they would find the Lord 'wrapped inswaddling clothes and lying in a manger' (2:12; see ,2: 7). This they had verified (2: 16) and the wonderment sprang precisely from the contrast between the Saviour's lordship and the humble circumstances of his birth. For the shepherds, the announcement and the event were truly good news, and they responded by glorifying and praising God (2:20). Christ the Lord was part of their world. Humbly born, he was a Saviour for the humble (see 1 :46-55), those with whom God was pleased (2: 14).
Luke's main point, which links God's glory in the highest with peace on earth for the humble (2: 14) would have been lost had the passage merely raised the matter of Jesus' identity. The narrative called for a manifestation of Jesus' life and mission, a statement which would anticipate the actual unfolding of the implications of his name.
(E. La Verdiere SSS, Luke, New Testament Message 5, p.32)