Sunday 15 January 2012

"Gaze Intently" Second Sunday in Ordinary Time Jn 1:35-42.




Fr. Raymond

 
Sancta Maria Abbey: http://www.nunraw.com.uk  
Blogspot :http://www.domdonald.org.uk/
----- Forwarded Message -----
From: Raymond . . .
Sent:
 Sunday, 15 January 2012, 8:39
Subject: gaze intently

SUNDAY 2  2012       (John I  35-42)
“.....as Jesus passed, John stared hard at him and said: “Look, there is the Lamb of God”.”   The Evangelist says: “John stared hard at him”, not just “John saw him”, or even “John looked at him”, but “John stared hard at him”.
There are many ways in which we can observe something with our power of sight.  We can take a passing, casual glimpse at a thing.  It hardly even registers it in our consciousness.  Or we can linger on a scene like a beautiful panorama.  We see it; we certainly appreciate; we enjoy it but only in as a whole without focusing on any particular detail.  It’s the picture as a whole that captivates us without us focusing on any particular detail. In fact, as soon as we focus on any particular detail we lose sight of the scene as a whole.  That’s all part of the finitude of our being.  Only God can see everything in all its aspects all at once.  It would make a fascinating study in psychology to consider all the ways in which we can observe something or look at someone.
So, to get back to John’s “intent gaze on Jesus”.  What implications are there in the evangelists use of this fascinating phrase?  We can surely believe that the intensity of his gaze came from an inner fascination with Jesus.  He must have already had some experience of Jesus.  An experience that had moved him deeply.  He must have seen his miracles, how power went out of him.  He must have heard his teaching.  He must have been one of those who felt that no man had ever spoken like this before.  But above all, it was love that drew is gaze to fasten so intently on Him.  His heart had been captivated by everything about this man and the heart, of course, has its reasons that the mind doesn’t dream of.
It’s so important for us to realise that, in this we don’t need to be envious of John.  That same Jesus is still alive and active before the gaze of all of us.  With the eyes of our faith we can all fix our gaze intently on Jesus.   We can all do that through our prayer and meditation.  And that same power that went out of Jesus will certainly reach out to us and captivate our own hearts just as it did the mind and heart of John.  Let us all strive then to “fix our gaze intently on Jesus” throughout or lives.

Friday 13 January 2012

MASS - de Beata Maria Virgine in Sabbato


14th , Jan 2012 Saturday of the First Week in Ordinary Time
Mary Mother of Citeaux
Votive Mass of Blessed Virgin Mary 
Magnificat [www.magnificat.com]
MEMDITATION OF THE DAY
Mary's Role in Matthew's Redemption
by FATHER M. EUGENE BOYLAN, OCSO

The work of Christ is to redeem men by making them part of himself. That work in Mary manifests itself as a maternal work of bringing forth all men in Christ, and Christ in all men. That is her function as the principal member of the Body of Christ ... Christ is both Head and the whole Body; may we not say that Mary is the Heart and in some way the whole Body also? All that comes to each member from Christ comes through her ...
Mary then is the Mother of the whole Christ. We can share in her work by bringing forth Christ in our own souls by humble and loving obedience to the will of God. We can ensure our complete union with Christ by true devotion to Mary, by a complete consecration of all that we are or have to her that she may form us in Christ, and Christ in us. She is the Gate of Heaven, by whom we enter into Christ. She is the Mother of the whole Christ.
Father Boylan (+ 1964) was a monk of the Cistercian Abbey of Mount Saint Joseph, Roscrea, Ireland.

COMMENT

--- On Thu, 12/1/12, William  wrote:

From: William . . .
Subject: Re: [Blog] St. Aelred of Rievaulx
To: "Fr Donald" . . .
Date: Thursday, 12 January, 2012, 19:46


Dear Father Donald,
 
Br. Barry's chapter talk contains a special gem that I will share at the RCIA, a star illuminating his reflection on the wonder of creation:
 
The greater the sense of what divinity is, the greater will be the wonder at the Incarnation or of the Maker of the World appearing under the form of a circle of bread.

With delight,
... in Our Lord,
William

Thursday 12 January 2012

St. Aelred of Rievaulx 2nd Patron of Nunraw 12 Jan 2012

Br. Barry

From: Barry . . .
Subject: chapter talk
Date: Thursday, 12 January, 2012.

St. Aelred of Rievaulx 2nd Patron of Nunraw
Community Chapter Talk, Br. Barry.




SAINT AELRED 2012.

Just down the coast there in Yorkshire, St. Aelred sat in his monastery of Rievaulx and wrote his book ‘ The Mirror of Charity’. We might surmise that during breaks in his writing activity, he would have gone outside into the valley where the monastery is situated for a breath of fresh air and to stretch his legs.
If it was winter and a cold, clear dark night or early morning, he would have had a fine view of the stars above. No street lights or other forms of light pollution in those days.
In fact, there may be an allusion in his book to his doing just that. In one passage he writes ( he is addressing human beings ) ‘ O wondrous creature, inferior only to the Creator. Do you philosophise about the harmony of the revolving heavens ? But you are more sublime than the heavens. Do you examine the mysterious causes of creation ? But no creature is a greater mystery than you.’ Was it himself who was philosophising about the heavens and examining the causes of creation?
When he looked at the stars and the night sky, St. Aelred would have seen much the same sight as we do today but he would have interpreted what he saw very differently.
In the 12th century, the ancient Greek view of the Universe still held sway. The heavens were regarded as a sort of revolving canopy with the stars attached to it – ‘the sphere of the fixed stars’ as it was called. The earth was thought to be stationary as the absolute centre of the Universe.
St. Aelred would have no inkling of the mind–boggling distances and sizes out there in space; that the Universe is reckoned to be 93 billion light years in diameter ( one light year is just under 6 trillion miles ); that it has been estimated that there about 30 billion trillion stars. Nor would he have any notion of perhaps the most amazing modern discovery of all in the field of astronomy, that the galaxies are all moving away from each other at incredible speeds.
What is even more mind-boggling than all this, however, is the lengths to which some people will go to keep the Creator out of the picture. This is so of most popular presentations of science. A recent BBC publication, ‘Planet Earth’ describes all the conditions that were necessary before this planet could become capable of sustaining life. It puts the appearance of these conditions down to ‘plain good luck’. ‘When the cosmic dice were thrown’, it says, ‘our planet came out with a double six’.
Such authors have raised up a new god named Chance. Chance is the origin of everything and explains everything.
Yet is there a better way to come to some appreciation of the immensity and infinity of God than to have a good look at the Universe? Not everyone has received the spiritual gifts of a Blessed Columba Marmion. When he was a young seminarian in Dublin in the 1870’s, he was entering the study hall one day when he was ‘overwhelmed by a light on the infinity of God and seemed to catch a glimpse of the immensity of His Being.’ In the absence of an experience like that it is necessary to use the principle: to go from what is seen to what is unseen. From a notion of near - infinite physical distances and numbers, an idea of God’s infinite qualities can be got: his infinite goodness, power, mercy & etc.
The greater the sense of what divinity is, the greater will be the wonder at the Incarnation or of the Maker of the World appearing under the form of a circle of bread.
When St. Aelred looked at the night sky, he did not see receding galaxies or classes of stars with strange names: quasars, white dwarfs, red giants. He tells us himself what he saw ‘ the tranquillity of that order which charity ordained for the Universe’. As the title of his book indicates, St. Aelred could not see past charity.

Wednesday 11 January 2012

Royal Infirmary Edinburgh

In course of discharge from the RIE hospital I noticed the Agamenon 2006.(see prev.post)
The discovery of the painting dominating the mall of the centre set me looking for more art.
Looking along the main ground level corridor, this gem of Madonna of the Bass Rock by John Bellany was along with the gathered Artitsts of Healthcare.
Madonna of the Bass Rock by John Bellany

 

Madonna of the Bass Rock

by John Bellany

1997 Medium: watercolour Size: 90 x 71 cm Reg. Number: P853 About this painting:
Born in 1942 into a family of fishermen, Bellany came to prominance in the 1960s with his early work: large allegorical pieces depicting fishing communities and their environment. Since then Bellany has become one of Scotland's most famous artists. His distinctive style, of which this piece is a recognisable example, has influenced many Scottish artists after him. To find out more about AiH please visit www.artinhealthcare.org.uk.

New Royal Infirmary Edinburgh

Hospital Sojourn.
In course of discharge from the Royal Infirmary Infirmary, I went down to shopping for the Nurses.
Above the Central Desk I saw a large painting apt for the Christmas season by Agamemnon 2006.
The man at the telephones gave me the nuggets of information, the name of the artist, and the fact that he  made the painting in acknowledgment for his healing from cancel.
Circle of LifeTriptych Royak Infirmary Edinburgh 2006



·                     Agamemnon Otero - Artist
·                     Portfolio Menu
·                     About Me
·                     Art in Healing Spaces
·                     “I believe both patient and caregiver thrive in a healing environment. An integral part of healing is caring and comfort. Art is a bridge between those two factors. Inspiring, emotive art helps create a space where a hospital becomes hospitable” AO
Agamamnon Otero
August 2003, Aberdeen Royal Infirmary

Ongoing project

Many studies conclude that art in healing spaces is integral to a successful environment to heal and be healed in. (See below) Working on projects or exhibitions within hospitals and healing spaces is something I’m always interested in considering. (click here to contact me re working on such a project) Over the past twelve years I’ve held exhibitions in hospitals in America and in the United Kingdom - including the Columbia Presbyterian Cancer clinic in New Milford, Connecticut, The Chelsea and Westminster Hospital - entrance hall gallery, London and in The Pelican Gallery at the Royal Infirmary of Edinburgh.

In October 2003, I successfully completed treatment for an advanced cancer. After receiving four months of intensive chemotherapy, and spending a substantial amount of time in hospital beds or visiting outpatients clinics, I was inspired to paint, for healing spaces, supportive imagery, either on canvas or as murals. They would be bold in colour, warm in content, soothing, viewing for all ages.

While studying at university in America, I worked part-time as a medical assistant for two years. I understand therefore, what it is to work within a medical facility. This, alongside my own experiences with serious illness, aged 18 with a life threatening benign tumour, and again aged 26 with an unrelated cancer, has given me insight into both sides of the hospital environment. I believe this provides me with a particular sensitivity towards the needs of all those within a healing space, carers and patients alike.

My abilities as an artist, my own experiences with long hospital stays, coupled with B.A in pre-medicine, M.Sc. Architecture:AEES, and having worked as a doctors assistant, uniquely qualify me for producing artworks and working in an creative and inspiring capacity in healing environments.


In January 2007, I was invited to join the discussion panel at the "Patient Environments & the Arts" conference at the Royal College of Physicians, Regents Park, London. Organised by Wilmington Conferences, we debated the findings of two independent 'Patient & Environment' Department of Health evaluations and how to put them into practice. Like many studies before, these evaluations concluded that art should be an integral part of the healing process and environment. The main issue of the day kept returning to funding and the lack of it.

Please click on the underlined heading 'Panellist - Patient Environments & the Arts' above to read an independent article which summarises the day. The very last paragraph mentions some of my input.


My 'Mother & Son' series is on a 5 year loan with the Royal Infirmary of Edinburgh until November 2009. They hang in main atrium's reception hall.

Please click on 'Art Loans' underlined above to view the Mother & Sons series.

The NHS Lothian newspaper 'CONNECTIONS' reported in January 2005:

"A artist who had cancer has loaned some of his most powerful work to the Royal Infirmary of Edinburgh as a thank you to Scottish doctors who helped to save his life. Uruguayan-born Agamemnon Otero (28) beat a life threatening tumour at the age of 18, only to be struck down with cancer eight years later. However with the help of experts in Scotland and intensive chemotherapy he was given the all clear. He chose four of the most evocative paintings from his colourful Mother & Son series, featuring the close relationship between parent and child, to hang on the walls of RIE for the next five years. These four works can be enjoyed today in the Mall of the Royal Infirmary, immediately next to the reception desk. Agamemnon said: “Having been successfully treated by the NHS in Scotland last year, I wished to give something positive back to all the people within a Scottish hospital.” He says that his own experiences of illness have given him a unique insight into the needs of healing institutions and their patients. “I believe both patients and caregivers thrive in a healing environment. An integral part of healing is caring and comfort. “Art is a bridge between those two factors. Inspiring, emotive art helps create a space where a hospital becomes hospitable.” Agamemnon is also gifting a special painting to the hospital, which will further illuminate the theme of relationships between people. Dr Ian Laing, arts committee chairman at RIE, said: “It is a real privilege to have someone of Aga’s talent giving so generously to us here in Edinburgh and we are thrilled to have his wonderful work on our walls.”


Edinburgh Royal Infirmary - Public Collection

By way of saying thank you to the Scottish NHS for saving my life, I have donated a specially commissioned painting, the 'Circle of Life' a triptych measuring 2.5m x 3m, to the Royal Infirmary of Edinburgh. It was unveiled on the 29th November 2006 in the hospitals' main receptions atrium and is hung opposite my Mother & Son series. Two years prior, during the installation of the Mother & Sons series, I came upon an idea that the wall opposite called for a large work to compliment the light airy space of the reception area. Discussing this with Dr Ian Laing, the then head of the hospital arts committee, we both agreed on the importance of feeling supported at times of ill health, whether as a patient or as a career, and thus, the original concept of the ‘Circle of Life’ was born.

The ‘Circle of Life’, is a huge triptych measuring nearly 2.5 meters high by over 3 meters wide. It seeks to represent the amalgamation of today’s society by illustrating the cross-cultural, inter-generational & multi-denominational visitors of a modern day hospital. In sickness, as with health, there are no class boundaries, no age restrictions, no ‘illness free post codes’. Everybody struck by ill health, whether personally or by proxy because a loved one is suffering, is vulnerable, and equally all are in need of support. The ‘Circle of Life’ depicts a global family of comfort. It places the importance of family central to the caring network that surrounds us. Even if that ‘family’ may not nowadays be blood related. The painting sets about to remind us we are not alone, someone is out there who can relate to and support us in times of need.

Set in the colours of summer, the triptych shows great grandparents and all the generations’ in-between, to soon to be parents all dancing in the circle of life. The boundaries normally drawn by ethnicity's, faith and ages are removed, to reveal a harmony of humanity supporting and encouraging life and it’s spiral. The Circle of Life aims to provide an image of unity, which invokes health. Each bond formed allows the viewers to enter the picture from grandmother and mother to uncle and aunts. A multicoloured support group that through its web allows none to fall through.

Please click on 'The Circle of Life' headline, underlined above, to view the triptych.


Wednesday 28 December 2011

The Herald of God's Loving-Kindness. Gertrude the Great

Word at  Christmas 
St Gertrude of Helfta. 
The Heralds of God’s Loving-Kindness,
C. 23, 3.
In this same shaken state I offer you as compensation,
most loving Father
,
the passion of
your most beloved Son in its entirety,
from the time that he lay wailing on hay in the manger,
and suffered from then on through the needs of infancy

the weaknesses of childhood,
the trials of adolescence and the sufferings of early manhood,
right up to the moment
when on the cross with bowed head, 4,
he yielded up his spirit with a great c
ry, 5.
To m
ake up for all my acts of negligence I offer you, most loving Father,
that mo
st holy life in its entirety, completely perfect in all its thoughts,
words and deeds from the moment
when
your only-begotten Son was sent down
from the pinnacle of his throne and entered our country
through the Virgin
's ear, 6,
until the moment that he brought into your Fatherly presence
the glory of his triumphant flesh.

__________
4. Jn 19:30. _
5. Mt 27:50.
6. It was a traditional belief in the Middle Ages that the Word became incarnate through the Virgin's ear.

Mat. 2:13-18In today’s Gospel, "Rachel wept for her children because they were no more".


----- Forwarded Message -----
From: Nivard
Sent: Tuesday, 27 December 2011, 11:21
Subject: Holy Innocents 2011

Daily Reading & Meditation (Adapted)
Wed Dec 28: Scrip. Mat. 2:13-18In today’s Gospel, "Rachel wept for her children because they were no more".

These innocent children and their parents suffered for Christ. Suffering, persecution, and martyrdom are the lot of all who follow Jesus Christ. 

There is no crown without the cross.

Jesus exclaimed that those who weep, who are reviled and persecuted for him are blessed. The word blessed describes a kind of joy which is serene and untouchable. It is self-contained and independent from chance and changing circumstances.  The Lord gives us a supernatural joy. This joy helps us to bear any sorrow or pain. Neither life nor death can take it away. Jesus promised his disciples that "no one will take your joy from you".    

Sunday 25 December 2011

Nunraw News


Sancta Maria Abbey: http://www.nunraw.com.uk  
Blogspot :http://www.domdonald.org.uk/

----- Forwarded Message -----
From: Raymond .....

Sent: Sunday, 25 December 2011, 10:21
Subject: 
CHRISTMAS 2011
When we consider all the characters involved in the Christmas Story we find first, of course, The Divine Infant, Jesus himself, the focal point of it all.  Then there is, Mary his Mother and Joseph, his foster father.  Then, outside of the Holy Family, we find the Shepherds, the first to learn the glad tidings; and then there were the Angels, who first proclaimed these glad tidings. Then, there were the Magi who came from some distant lands to worship the new-born King.  Then unfortunately, we have to a knowledge the presence of the tyrantHerod and his soldiers, and this brings us lastly to the Holy Innocents and their weeping Mothers.  This pretty well sums up, as far as I can remember at the moment, all the characters in the great Christmas drama.
Next, we can consider that this point in time is the culmination of centuries of revelation gradually unfolding the plans and purposes of God; his plans for taking his own place to come and live among us and his plans to bring our human race into a share in his own divine life.   So it follows that all these different characters, as they come into contact with the Divine Child, must represent the different responses of a complete cross section of humanity to God’s unspeakable gift.  There is something universal in time and space about the story of Christ’s birth.  There is something universal in the significance of each of the characters we find involved in it.  The Shepherds are the most easily recognisable.  They representing the poor and the simple; all the have-nots of this world; the weak and the helpless.  In these poor and simple shepherds we see a living commentary on the Bible.  In so many of its stories it reveals that God resists the proud and draws near to the humble.  The Magi represent all those who have not had the fullness of revelation but who come close to God and find him through the uprightness and innocence of their lives.
The Holy innocents are representative of all those who, through no fault of their own, suffer at the hands of the wicked.  But, perhaps, and even especially because of their obvious lack of personal merit, they represent the ultimate nature of God’s grace – it is, in every case, whether in them or in us who have had to fight the good fight – it is ultimately in every case an absolute free gift of God.  The great sorrow and weeping of their Mothers of the innocents  reminds us that all things, no matter how tragic, and painful, are caught up in God’s plans and purposes.  “All things work together unto good for those who fear the Lord”, even the doings of the Herods of this world.
The presence of The angels, who appear so often in the infancy stories,  tells us that Jesus is Lord, not only of men but also of angels and both they and we are called to be one great heavenly kingdom; one great family of  God.  Both our destinies and theirs are inseparably intertwined.
Joseph, in a way, represents all of us, taking our own little part in God’s plans; following blindly the paths his Providence opens up before us.  We all walk in ways that are above us and beyond us to comprehend.  And finally, we come to Maryherself.  She stands, alone and unique, in the greatness of her response to God’s intervention in her life.  We can only guess at the purity of insight she had into the import of the angel’s message.  We can hardly imagine the greatness of her faith, her astounding faith in the reality and truth of God’s promise that was being made to her;  we can only wonder at the depth of her humility before the greatness of what she was being called to.

Wednesday 21 December 2011

Fr. Z's Blog 21 Dec 2011

Fr. Z's Blog – What Does The Prayer Really Say?

Slavishly accurate liturgical translations & frank commentary on Catholic issues – by Fr. John Zuhlsdorf o{]:¬)

21 December 2011

WDTPRS: Last Days of Advent: 21 December – “majesty which transforms us”

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Here is the Collect for 21 December.  Remember, that in the Novus Ordo, the Last Days of Advent, from 17-24 December, shift in focus in the Collects to images of light and glory, moving the listener to attend to the great mystery about to be celebrated.  The prayers are in substance from the ancient Rotulus of Ravenna.
COLLECT:
Preces populi tui, quaesumus, Domine, clementer exaudi,
ut, qui de Unigeniti tui in nostra carne adventu laetantur,
cum venerit in sua maiestate,
aeternae vitae praemium consequantur.

This prayer is similar to a Post Communion in the ancient Gelasian Sacramentary during the “tenth month” (“Decem”-ber). Remember that laetor is deponent.
LITERAL VERSION:
Graciously hear the prayers of Your people, we beseech You, O Lord,
so that those who are rejoicing about the Coming of Your Only-Begotten in our flesh,
may attain the reward of eternal life
when He will have come in His majesty.

As we have seen many times, the prayers of Advent look in two directions, back to the historic moment of the Nativity of the Lord and also forward to the moment when He will come in glory to judge the living and the dead.
The prayer juxtaposes caro (“flesh”) and maiestas (“glory” or “majesty”). The maiestas here refers to the characteristic of God we see at times revealed in Scripture as, for example, when Moses encounters God in the cloud on the mountain or in the tent of the ark. The encounter with God’s majestic glory (Greek doxa, Hebrew kabod) transforms Moses flesh so that it is so bright that he must wear a veil over his face. The Lord, when He comes, will transform everything in His presence and our sight of Him in the bosom of the Trinity in the Beatific Vision will transform our human flesh forever.
The prayer is also careful to link joy with prayer, as if prayer would be a sine qua non for joy.
Rhetorical question alert:
Can someone who does not pray truly be happy?
ANOTHER POSSIBLE RENDERING:
Listen with clemency, we pray, O Lord,
to the prayers of your people,
that those who rejoice at the coming
of your Only-begotten Son in our flesh
may, when he comes in his glory,
receive the reward of eternal life.

NEW CORRECTED ICEL (2011):
Hear in kindness, O Lord,
the prayers of your people,
that those who rejoice
at the coming of your Only Begotten Son in our flesh
may, when at last he comes in glory,
gain the reward of eternal life
.
                                                                         With thanks to Fr.Z.

Advent 4

                   

Wednesday, 21 December 2011

The Great O Antiphons: "O Oriens"



The Great O Antiphons
December 21: "O Oriens"

These Great "O Antiphons" at the Magnificat were first used by the Church in the 8th and 9th centuries.
They are said in order, based on various titles for the Christ and are scripturally-based short prayers for the 17th to the 23rd of December.
In these "O Antiphons" the Church expresses her deep longing for the coming of the Messiah.

Christ, the Resurrection and the Life
(See Luke 1:78, 79; Malachi 4:2)
O Oriens,
splendor lucis aeternae,
et sol   justitiae:
veni, et   illumina
sedentes   in tenebris,
et umbra   mortis.
O Dawn,
splendor of eternal light,
and sun of justice,
come, and shine
on those seated in darkness,
and in the shadow of death.