Light of the North Issue 25

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Light of the North

Light I am the Light of the World How parishioners How parish hioners fought fou ght to to save sa avve St Ma Mary’s ry’s Dufftown D uff ffttown Anne A nne Oliver Olivverr Page P age 4

Shetland nd yyouth outh group accept accept the challenge nge tto o mak make ke a difference. ence.

Andrea a Lav Lavery verry 4 Page 14

I s s ue 25, S pr i ng, 2014 Tina’s T ina’s mission tto o cr create reate SSailors’ ailors’ Cha Chapel pel in Banff Ba nff Page P age 19

Each copy of the Light of the North costs over a pound to produce and we would ask you to consider this if you wish to ŵĂŬĞ Ă ĚŽŶĂƟŽŶ͘

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Sr Ja Janet net FFearns earns on learning lea rning how ho w tto o think!

Page P age 26

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diocese d io occes oc ese ese

A Letter e r ffrom ro m Bishop Hugh u g h O.OS..B. B.

Readers, Dear R eaders,

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elcom elcome me tto o the la latest test edition of Ligh Lightt of the Nor th h. IItt will see the ligh ery North. lightt of da dayy aatt the vvery beg in nning of LLent, ent, tha ification. beginning thatt time of pur purification.

Speak king rrecently ecently tto o A ustrian bishops shops, P ope Speaking Austrian bishops, Pope FFrancis rancis rreminded eminded them tha the holyy Chur ch is alw ays in thatt ‘‘the Church always need of pur ification. on.’’ A nd he w ent on, ‘‘And And thiss means tha purification.’

And went thatt w e must alw ays be b committed committed to to our pur ificaation, in the we always purification, SSacrament acrament of R econcilia o tion. C onfe ession is the plac e wher e Reconciliation.

Confession place where w e experience experience the e mer ciful lo ve of G od and wher ere w e meet we merciful love God where we Chr ist, who gives gives us str ength fo or cconversion onversion and new life lif e.’

Christ, strength for life.’

B ehind these w ords d , per haps, w as his o wn e xper perience as a Behind words, perhaps, was own experience yyoung oung man. He w e t tto en o cconfession onfe ession and in the momen oments af ter went moments after became aaware ware of his h o wn vvocation ocation tto o fo ollow Chr ist as a pr iest own follow Christ priest in the SSociety ociety of Jesus.

Jesus esus. This This explains explains his motto motto – taken from from SStt B ede – miser ando ndo et eligendo sho owing mer cy Bede miserando eligendo,, tha thatt is ‘‘showing mercy and choosing us looked mer cifully on M atthew hew the tax choosing.’.’ Jesus mercifully Matthew tax-ccollector ollector and chose se him tto o be an apostle n the e SSacrament acrament apostle.. IIn of R econciliation, Jesus looked mer cifully on n the yyoung oung Reconciliation, mercifully Jor ge Maria Maria B ergoglio glio and chose him tto o be a pr riest. TThe he rrest est Jorge Bergoglio priest. is hist or y… history…

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ur ccover over this issue e ffeatures eatures a painting pain ting of the ‘Lamentation ‘Lamen Lamentation of the Dead C Christ’ hristt’ a w work ork b by y the IItalian talian R Renaissance enaissance ar artist, tist, LLuca uca Sig Signorelli. norelli.

Signorelli Sig norelli w was as pr probably obably bor born n about 1450 in C Cortona or tona in SSouthern outher ern TTuscany. uscany.

C Cortona or tona w was as the homet hometown own w tto o man manyy famous pain painters terss fr from om LLuca uca Sig Signorelli norelli and P Piero iero della FFrancesca rancesca tto oP Pietro ietrro B Berrettini errettini da C Cortona or tona and Gino SSeverini. everini.

H His is fa father, therr, EEgidio gidio di Ventura Ventura Sig Signorelli, norelli, w was as a pain painter ter in the cit city. y.

One of Sig Signorelli’s norrelli’s finest and best pr preserved eser er ved panel pain p paintings tings g is the Lamen Lamentation. tation. IItt w was as p pain painted ted ca. 1523 fo ffor or the high altar of the chur church ch of SSanta anta M Margherita argherita ta aatt C Cortona, or tona, wher where e Gior Giorgio gio V Vasari asari (of (often ten called the first ar artt hist h historian) orian) sa saw w it it,, descr describing ibing it ass ‘‘beautiful’ beautiful’ and ‘‘worthy wor thy of g great rea e t pr praise’ aise’.

The The Lamen Lamentation tation on str strikes ikes the obser observer ver with g great reat po power wer and ener energy gy on ac account ccount of its dimensions dimensions,, the e liv liveliness eliness of

up front

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A re w e ‘‘committed com mmitted tto o our pur ification in n the SSacrament acrament we purification Are Reconciliation t ’? It It can only be a gain if we we are. are. We We need of Reconciliation’? orum wher here we we articulate ar ticulate our lack of pur ity befo ore G od this fforum where purity before God f ont of another human being fr g who represents represents and do so in front Christ. IItt is a salutar go. IItt is as iff w e ha ve had to to Christ. salutaryy lettingletting-go. we have room with a noisome black bird now can open share a room bird and an nd now share window and let him fly away. away. When When en we we name our the window demons, theyy lose their po wer over over us. us. But B ther e is mor e demons, power there more mere psychology psy sychology going on here. here. There There is, is, as Pope Pope than mere Francis says, says, a meeting with Chr ist. W e ccome ome me to to Christ Christ with Francis Christ.

We genuine, if falt what we have done or ering, sor row about what we have faltering, sorrow a genuine, to do (contrition), (ccontrition), with words words that that spell pell it out as best failed to (conf nffession) and with a willingness willingness ess to to put things they can (confession) right (satisfaction, (satisfaction, which means ‘making ‘making up’). up p’). And And he comes comes right to us with that thaat astonishing astonishing gift gift of forgiveness fo orgiveness ness (signified (signified by by to n). If If there there is something of Lent Len nt and the Passion Passion the absolution).

Christ i t in i ‘going ‘going oing i to to confession’ confe fession i ’, there there is i allll off Easter East E ter and d the off Christ Resurrection in ‘receiving ‘receiving absolution’ absolution’. It It wasn’t wasn’t by by chance chance Resurrection that it was was to to a room room full of frightened frightened apostles, apostles stles, turned turned in on that themselves, that tha hat Jesus came on the evening evening g of Easter, Easter,, saying saying themselves, ‘Peace be with h you’ you’, turning turning them around around by by sending them ‘Peace empo owering them to to forgive fo orgive at at the e very ver y moment moment he out and empowering was forgiving fo orgiving them – miserando miserando et eligendo. eligendo do. was The Church Church in SScotland cotland has rrecently ecently had d its spir its lif ted The spirits lifted by the appointments appoin ntments of three three new bishops ps – Leo Leo Cushley Cushley by Archbishop p of Edinburgh, Edinburgh, Stephen Stephen Robson Robson bson as Bishop of as Archbishop Dunkeld and John Keenan as Bishop of Paisley.

Paisley a . I wonder wonder if Dunkeld any of us think nk that that the appointment appointment of bishops shops is one way w ay any gift of forgiveness fo orrgiveness is kept alive alive in the world! world! But I was was the gift touched when en one of these new bishops, bishops ps, writing writing to to his touched diocese before befo orre he came to to it, it, invited invited everyone ever yone to to approach approach diocese Sacrament of Reconciliation Reconciliation by by way way of preparation. preparation. the Sacrament M ay w e, in n this dioc ese ttoo, oo, be ‘‘committed committed tto o our May we, diocese purification in n the Sacrament Sacrament of Reconciliation’!

Reconcilia iliation’! May May we we purification receive this Sacrament Sacr a ament to to good effect effe ect this Lent Len e t and Eastertide Easter tide receive have our o own, own, very ver y intimate, intimate, experience experrience of dying to to and so have rising g with Christ!

Christ! sin and rising Yourss dev otedly in Chr ist, Yours devotedly Christ, gh OSB + Hugh

its ccolour olour and d the str strong ong sta statuesque tuesque aattitude ttitude de of the figur figures. es.

TThe he ccentral entral char characters acters ar are e expressive expressive and d ar are e pain painted ted in an aattitude ttitude of pain. IIn n the backg background round ttwo wo liv lively ely sc scenes enes ccontrast ontrast with the stillness of the ccentral entral group group o of characters. characters.

IIn n the middle middle,, ther there e is an unr unreal eal landscape landscape,, clear and clean, but in interrupted terrupted b byy the tr tragic agic image of the he blood flo flowing wing do down wn the w wood ood of the cr cross. oss.

TThe he rrealism ealism m and pa pathos thos of this dead d Chr Christ ist ar are e so cconvincing onvincing ass tto o have have given given rise rise to to the legend gend that that it w was as pain painted ted fr from om m the body of LLuca’s uca’s son, who died of the plague plague,, or w was a kkilled, as illed, in this yyear. ear. V Vasari asari thus rrelates elates the inciden incident: t: “L “Luca uca ca had a son, beautiful in fac face ace and person, whom he lo loved ved e most dearly, dearly, kkilled illed in C Cortona, or tona, o wher whereupon, eupon, o overwhelmed ver whelmed d with g grief rief as he w was, as, he e had the bodyy str stripped, ipped, and d with the g greatest reatest fo fortitude or titude of soul soul,, without ttears ears or lamen lamentation, entation, he made a dr drawing awing of it it,, in order order to to ha have ve alw always ays befo b before ore his ey eyes es . . . wha whatt Na Nature ture had g given iven him, and cruel FFate ate had sna snatched tched aaway.” way.”

Light of the North

contents diocese 2 Witness 11 liturgy 12 faithinaction 14 educationandformation 16 faithandculture 18 humour 34 crossword 35

Light of the North Managing Editor Deacon Tony Schmitz Editor Cowan Watson Editorial Advisor Canon Bill Anderson Advertising Manager Sandra Townsley 01463 831 133 Sedstown@aol.com

Light of the North Ogilvie Centre 16 Huntly Street ABERDEEN AB10 1SH 01224 638675 editor@lightofthenorth.org www.lightofthenorth.org

Letting Go For Lent!

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his is something of an anniversary for the Light of the North, our 25th issue and, after quite a number of editorials with a Lenten theme, I was wondering how to adopt a fresh approach this time around. However, the head scratching paid off because it got me thinking about monkeys and a story beloved of motivational speakers which would seem to be particularly fitting for the Lent and Easter season.

The story goes that in certain parts of Africa and India if you want to catch a monkey you cut a coconut in half and then scoop out the insides. Next, you place a banana inside the coconut and then put the coconut together again using some strong twine while leaving a hole in it big enough for a monkey to put his hand in. You then attach another long bit of string to the coconut and hold on to the end. Along comes a curious monkey and puts his hand through the hole in the coconut. When he makes a fist to grab the banana, he’s trapped, and no matter that he knows he’s in danger of being caught he will always refuse to let go of the banana and he can be easily reeled in.

When it comes to Lent maybe it can be helpful sometimes to see ourselves as little monkeys, prisoners of our own making, holding on to habits or ways of thinking, hurts and painful memories which we know are not helpful. Indeed, they may be positively harmful to us in the long run so we must ask for the grace we need to let go, to release the regrets of yesterday, refuse the fears of tomorrow and receive instead the Lord’s forgiveness and healing to renew us and grant us the peace of today.

Now, to turn aside from that monkey business to the business in hand: on page four of this issue Anne Oliver tells the inspiring story of how parishioners from Dufftown and Aberlour worked together to save St Mary’s Church. And there’s another inspiring story on page 14 where Andrea Lavery, Youth Coordinator on Shetland, recounts how members of St Margaret and the Sacred Heart Youth Group have followed the advice of Pope Francis to become ‘true athletes of Christ’.

And even more positive news on page 19 with Tina Harris’ mission to establish a Sailors’ Chapel in Banff.

On page 6 Jamus and Helen Smith share their memories of 40 years at the helm of the first Charismatic Prayer Group in Scotland. Fr Domenico Zanrè considers Jan Van Eyck’s celebrated Ghent Altarpiece as an aid to contemplation during the liturgical seasons of Lent and Easter (page 24) and, turning to page 26, Sr Janet Fearns argues the case that ‘thinking’ is probably the bravest thing we ever do!

Lastly, if you were in any doubt as to the vitality of our diocese, there’s a whole list of dates for your diary on page 10.

I must also mention that the Light of the North has a new website at www. lightofthenorth.org where you can download all our previous issues.

Best wishes, Cowan

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Where there’s a will (and faith) there’s a way!

How parishioners rolled up their sleeves to save St Mary’s, Dufftown from closure Anne Oliver

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n November, 2005, an article in a local newspaper marked the intentions of a small parish to save their church. St Mary’s, Dufftown was in a dire condition, parishioners were ageing, numbers were dwindling; but their spirit was strong, their determination steely and their faith unbending.

On Christmas Eve, 2013, St Mary’s door was flung wide to welcome parishioners, friends, neighbours and all those who had supported them over the years.

The day was significant; for more than a decade, as we reached Christmas Eve, we would say: “maybe this time next year…. “.

So, as we begin a new year with a beautiful, newly restored building, a large debt still to pay and hearts full of gratitude and hope, it is time to reflect on the story of this remarkable church and its people.

There has always been a Catholic presence in this area. Dufftown sits within the ancient see of Mortlach. During Penal times Catholics continued to meet in remote farmhouses up in the hills.

Upper Keithock, near Auchendoun Castle, was the spiritual centre for many years. It was a difficult, and at times treacherous, trek for the faithful.

When in 1817 James Duff, the fourth Earl of Fife, founded the new town, Dufftown, priest George Gordon embraced the opportunity to take a couple of feus in order to build a chapel there. Rev James Kyle drew up the plans, estimates were sought and the work started. Parishioners, who had raised fifty per cent of the funds, were able to attend the inaugural Mass on June 1, 1825.

And a pattern was set. In 1832 the Catholic Directory noted that: “ ….a considerable amount, certainly for one of the smallest congregations in Scotland, but by making that sacrifice they have provided……..an establishment which will serve generations to come” Over the years since, parishioners have been reminded of this.

They have consistently come up to the mark.

In 1909 a satellite chapel was built in Aberlour. It was parishioners from Dufftown who raised much of the £1100 needed for the building of Sacred Heart.

St Mary’s reached its centenary in 1925; Rev George Shaw commissioned a new altar, which involved internal alterations to the chapel, and a new manse. This was to have far reaching consequences for the building and for parishioners.

In 1953, sixty years prior to the current restoration, there was an article in a local newspaper: “Brave Effort By Small Congregation” was the headline.

A hundred parishioners were campaigning to save St Mary’s.

The renovations and improvements, done with such pride in 1925, were proving “fatal” a quarter of a century later. Walls were “Parishioners thought otherwise. They were not going to let the faith and efforts of past generations come to nothing; they were not going to go against the grain and allow closure if at all possible.”

sinking, and the design of the house, along with the surface water running off the hill at the back, meant that water was seeping into the foundations and undermining them.

The priest at the time, Fr Stuart, spoke to his flock about the situation. They all realised that the only way to find the money to pay for the preservation work was to find the funds themselves.

They came up with a bold plan; they would tell people around the world of their plight. It worked. Funds came in from New York, California, Mexico and New Zealand. Parishioners organised a sale of work and the £1400 was soon in the pot to pay for the work.

Over the years a Catholic presence has been maintained on Speyside through St Mary’s and Sacred Heart, Aberlour. Numbers have dwindled and the shortage of priests has meant adaptation and amalgamation. Mass is said in each church on a fortnightly basis.

Around the turn of the millennium it was becoming apparent that St Mary’s was once again in a precarious position. The floors were spongy and the walls were blackened with spores from the rot which was creeping through the building. For a considerable time it seemed that St Mary’s had reached the end of its life; it would have to close.

Parishioners thought otherwise. They were not going to let the faith and efforts of past generations come to nothing; they were not going to go against the grain and allow closure if at all possible.

They were few, the parish was not rich; these words had echoed down the years; and like those before them they rallied to the cause. Their priest, Fr Colin Stewart, was realistic about the situation but he consistently supported parishioners in their bid to save the building.

A campaign of fund-raising and publicity began. The rot was proceeding relentlessly throughout the building, and it at times seemed St Mary’s, Dufftown - Photograph by Anne Burgess a hopeless task. Parishioners understood the

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difficulties per perceived ceived d by by the D Diocese. iocese.

SStt M Mary’s ary’s was onlyy one of many buildings in crisis. crisis.

The yyears ears rrolled olled bby; y; the fundraising intensified intensified, d, as did the pr progress ogress of the rrot. ot.. Parishioners Parishioners were were so delighted delighteed when they proceed everyone had the go ahead too pr oceed to apply for funding. fundingg. As everyone kno ws, pr oviding est timates, filling in applications and nd all the other knows, providing estimates, paper work is not a quick q pr ocedure. But But ev entually on Christmas paperwork procedure. eventually E ve 2012 w ere able ab ble to say: “Maybe “Maybe next year” year” with witth a little more more Eve wee w were positivity y. positivity. work began in June, it went went cut-backs F ollowing cut-bac cks and set-backs work n June, Following without a hitch. Ar rchitects LDN and main cont tractors Scotia Architects contractors P reservation worked w ked well, wor well, Preservation u and kept TThe he net ccost ost off the pr project oject listened to us in mind our deadline of (after (af ter VAT VAT rreclaim) eclaim m) is £385K Christmas 2013.

2 What w e wa as dr y , safe we wanted was a dry, • LLottery ottery Her Heritage ritage FFund und d b bu uilding ildi ih a and warm building with and H istoric Scotland Scotland Historic w kitchen that was functional ha ve ccontributed ontrib buted £63K have wasn’t each - £126K K - a third third of and a toilet that wasn’t r ubbl le sitting in rubble and needing total figure. figu ure. the total to.

We have have also had a bridge to get to.

• We W e th hat, more, We got all that, and more, regular don nations fr om regular donations from w er e r eturned when the keys were returned benefactors local benefactors mid-D December. The comp panies and to us in mid-December. both companies building had transformed individuals unexpectedlyy, into an unexpectedly, overwhelminglly beautiful overwhelmingly We are are grateful grateful f l tto o them th all ll.

We all. a e-inspiring. aw space; it was awe-inspiring.

We bade a fond fon nd farewell farewell to We were happy to have have completed d on time and the contractors, whoo were There have haave been some teething problems problem ms but nothing on budget. There too drastic.

So here here we we are are in 2014.

2 We still have have a huge debt to service service but So We we are are rejuvenated rejuvenated and a ready ready for the challenge. We We are are also left we project has given given n us more more than with a huge sense off gladness. This project plaace to worship. worship. It It has enabled two disparate a building and a place p Aberlour needed some remedial remedial work worrk parishes to become one. Aberlour ensured that funds were werre available available for during this period soo it was ensured too. that too.

We have have worked worrked together toogether over over the years; years; forming a joint pastoral We cleariing out Aberlour Aberlour parish house when w parish council, clearing it became great deal of detritus from from Dufftown Duffto u wn before before empty; clearing out a great work could start start and d polishing everything everything once it was waas all done. work Just as in 1909 when w Dufftown rallied to the Just the people of Dufftown Aberlour b r, so almost a century century laterr the Aberlour Aberlour cause of building Aberlour, have rolled rollled up their sleeves sleeves for Dufftown.

Dufftown n. parishioners have We have have also been n greatly greatly blessed and encouraged d by by so much We around us. Local businesses have have made donations nations and the goodwill around Dufftown have have been unstinting with their support. suppor upport. As well well people of Dufftown havve tirelessly tirelessly supported supported our many - very very many as donations they have concerts and many more more events. events. coffee mornings, quizz nights, concerts Other Catholic churches ch hurches in the area area have have also taken taaken us under Other

HUGH

Mgr Rob Robert bert McD McDonald, onald d, ‘‘a aD Dufftown uffto own lo loon’ on’ ccelebrated elebrrat ateed Mass in the newly re restored esto oreed church churc u ch providing fundraisers of their own own for f our benefit. their wing, providing We thank everyone evveryone for their prayers prayers and support. suppor port.

We On a cold mid-week m mid-w eek January January day, dayy, when Fr Fr Colin was on leave, leave, On we had the honour hon nour of retired retired priest, Mgr Robert Robert McDonald, McDonald, saying we Mass for us. Fr Fr Robert, Robert, as he is affectionately ely known known in these Mass parts, is a Dufftown Duff fftown loon; he was ordained ordained in St St Mary’s Mary’s more more that parts, years ago;; in fact, fact he reminded reminded us that hee has received received every every sixty years exceept marriage within these walls. His His family are are well well sacrament except remembered. His His mother was unstinting with her time in helping remembered. support both Sacred Sacred Heart Heart and St St Mary’s Mary’s support It was a happy py occasion. People People came from from other parishes. And It we were were delighted delightted to be able to serve serve lunch in our ur newly newly refurbished refurbished we kitcheen. hall and kitchen.

St Mary’s Mary’s iss safe, for now. now. Who knows knows in i a century century or so St nd gain strength strength of parishioners may be in a similar situation and from previous p previous generations. purpose from Anne Oliver Oliver is a parishioner of St Mary’s, Marry’s, Dufftown Duffto town and a Light of Anne North News New ws Hound.

Hound. the North

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f yyou ou have have access access to to the internet internet do take take a look look at at some some of of the many ma ny inspiring inspirin i g talks talks and and ho homilies milies given givven bbyy Bishop Bishop H Hugh ug h Gilbert G ilbert aand nd d oother ther members members ooff the cle clergy rgy aand n w nd which hich aare re no now w available availa l ble l oon n “You “You Tube”.

Tube”. These Th These include i lude incl d videos vide id os of of the th Diocesan Diocesan Faith Faith F Formation ormation Seminars Seminars led led by

by Bishop Bishop Hugh Hugh which which cover cover a wide wide range range of of topics topics such such as “Why “Why does does God God allow allow evil?” evil? ” and and “The “The SSeven even Deadly Deadly Sins” Sins” . To To access access these these videos videos just just go go to to the You You tube tube site site and and n search search for for the Diocese Diocese of of Aberdeen Aberdeen channel. channel.

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The Prayer Group of the Magnificat celebrates 40 years of special memories On 19 September, 1973 the first Charismatic prayer meeting in Scotland was held in a cottage in the grounds of the Sacred Heart Convent in Aberdeen. Twelve people attended including founding members, Helen and Jamus Smith. The Prayer Group of the Magnificat, as it came to be called, has, over the last 40 years, helped to spread the seeds of Catholic Charismatic Renewal across the nation and now there are nearly 100 prayer groups in Scotland.

In the following article Helen Smith shares some of her special memories of those years.

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he Charismatic Prayer Group of the Magnificat at St. Mary’s Cathedral in Aberdeen celebrated its 40th birthday in September, 2013.

The prayer group started in 1973 after Anne Schnieder, an Australian lady and a teacher in Aberdeen, experienced baptism in the Holy Spirit at the Gregorian University in Rome. She returned to Aberdeen and told her two friends Helen and Jamus Smith about her experience. They were baptised in the Spirit as they heard her speak.

It has been a wonderful 40 years with so many blessings even though the Cross was always present.

Oil came to Aberdeen in 1974. Aberdeen became the oil capital of Europe so the prayer group in this lovely corner of Scotland was international right from the start. People coming and going from all over the world; always being blessed by the power of the Holy Spirit.

Jing arrived from Australia, a depressed and lost young engineer.

He saw that the ‘Life in the Spirit’ seminars run by the prayer group offered happiness. After the second seminar his life began to change. He is now contemplating becoming a priest.

We cannot thank God the Father, God the Son and God the Holy Spirit along with Our Lady enough for all the joys, all the healings both inner and physical, for all the conversions and for all the marriages healed.

We celebrated the anniversary with two wonderful talks by our Bishop Hugh Gilbert O.S.B, one on the ‘Word of God’ and the other on ‘Faith’. We were also delighted to have our friend Monsignor Peter Hocken talk to us on ‘Baptism in the Spirit, the Heart of the Gospel’.

Derek Williams spent the last week of September leading the Life in the Spirit Seminar for the whole parish. It was an altogether blessed month.

We have wonderful memories from our prayer group years. Along with Sr. Josephine Walsh D.H.G. we ran Spirit filled residential weekends at Blairs College, a former junior seminary just outside Aberdeen. It was enormous fun and very hard work! Sr. Josephine is one of the most positive and happy people you could ever meet.

The weekends sadly came to an end with the arrival of Health and Safety!

We also ran very successful ‘Prayer and Painting’ weeks in summer at Portsoy on the Moray Firth coast. Sr. Josephine and Fr. Gerald Vann led the prayer. Jamus taught people to paint using the ‘right side of the brain’. What great times we had. Fr. Laurence Brassill O.S.A. and Fr. Mike Gwinell were both participants. People were filled with the Holy Spirit and great art was the result.

We were blessed over the years by some very good priests. Bishop

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Helen and Jamus Smith, Pioneers of the Charismatic Renewal in Scotland Mario Conti, a good friend who had been at our wedding, was a great support and offered us much wisdom. Canon Duncan Stone, who had a big healing of the spirit and went on to live into his nineties told us that, as he was unable in old age to visit people, he spent the time instead praying in church. He said that was more powerful than all his visits! Then there was Fr. Andrew McKillop OSB who had read Cameron Peddie’s influential book, ‘The Lost Talent’ (Cameron Peddie was a Church of Scotland Minister, living in Edinburgh, who had been deeply touched by the Holy Spirit in the early 1900’s). Fr. Charlie McGregor was another champion of the prayer group. Jamus and he were at the International Conference on Charismatic Renewal in Dublin in 1978. Both he and Jamus danced in the streets of Dublin with so many others.

Then there was our dear friend Fr. Mark Dilworth O.S.B. who had been baptised in the Spirit in Pecos, New Mexico in 1973.

Fr. Mark always told how his life changed so dramatically when he was baptised in the Holy Spirit. He had always worked hard at his homilies but after he was baptised in the Holy Spirit they came so much more easily to him. He was a good friend and a great counsellor. Fr. John Symon, a quiet and very clever Scotsman and a native of Aberdeen, came to the prayer group most weeks.

He would sit quietly at the back and hear confessions after the meeting. Last but not least Fr. Chris Brannan was always helpful.

With him we ran ‘anointed healing’ evenings.

Over the years the prayer group led Life in the Spirit seminars in Inverurie, Nairn, Keith, Banchory and Peterhead all of which resulted in the setting up of prayer groups. There is also a prayer group in St Columba’s Parish, Aberdeen which stemmed from the Prayer Group of the Magnificat and on St. Andrews Day of 2012 a prayer group was formed to meet during the day in St Mary’s Cathedral and named after Our Lady of Aberdeen.

We were baptised in the Spirit when we were 38 years of age. We had no prayer group experience other than being baptised in the Holy Spirit. Jamus had been a founder member of the Newman Association and I was in the Legion of Mary. I would say to any young person, after baptism in the Holy Spirit, do not wait for experience, you will gain that along the way, there is so much the Lord wants you to do: “Forget about yourself and concentrate on Him and Worshipping Him.” “ The harvest is rich but the labourers

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are few� (Matt 9. 37).

We are so pleased after 40 years of leadership to hand the reins over to Paul Akagawu . His wife Rosemary has just had a baby girl, Uyo Teresa.

Now we find after 40 years Charismatic Renewal is accepted in a way it never was before. Four out of seven priests in our city are

sympathetic to the Charismatic Renewal. This includes two in our Cathedral, Fr. Keith Herrera and Fr. Tomasz Klin.

All praise and glory and Honour be to our God. Our Lady of Aberdeen pray for us.

Deacon Jacques retires after 28 years of service

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he retirement of Deacon Jacques Cooke was marked at Sunday Mass in St Mary’s Inverness on 12th of January, and later in a delicious and well attended buet in the church hall.

After a career as a distinguished chemist, latterly at Dounreay, the Reverend Jacques has served as a deacon for 28 years, most of this time at St Mary’s. Several priests concelebrated at the Mass including Bishop Peter Moran and the parish priest, Fr James Bell. Both spoke of his dedicated service to the parish over so many years, and Bishop Peter recounted how he had known Jacques Cooke as a parishioner of St Anne’s Thurso, prior to his study for the diaconate. Deacon Jacques spoke of the love he and his late wife, Moira, had received from the parish and his

Deacon Jacques cuts the special cake to mark his retirement appreciation for the kindness of those who now brought him to Mass as he recovers from a recent accident. He requested the prayers of the congregation, not only for himself, but also for the return of those he had ministered to over the years, who no longer come to Mass.

The altar servers presented Deacon Jacques with several donations to be sent to SCIAF for ‘goats for Africa’.

A Champion

(A person who defends a person or cause)

Would you like to be remembered as a Champion of Older People?

Age Scotland

1/2p

Age Scotland (Dept LOTN) Causewayside House 160 Causewayside Edinburgh EH9 1PR

A legacy gift from you could support initiatives that improve the lives of older people across Scotland. It’s a worthy tribute that will both honour your memory and empower older people.

When you visit your solicitor, and you have taken care of your loved ones, please remember Age Scotland in your will.

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Why We are Pro Life The Society for the Protection of Unborn Children Donna Nicholson & Stephen Shaw

T

he Society for the Protection of Unborn Children (SPUC) was formed to oppose the 1967 Abortion Bill as the founder members recognised it would drastically change the law, leading to abortion on demand.

As a pressure group formed specifically to lobby for the rights of the unborn child, SPUC was the first organisation to be established anywhere in the world in what is known as the pro-life movement.

The society's constitution was, and remains, non-religious.

The society’s agenda includes matters closely connected to abortion such as embryo experimentation and sex education in schools, and was expanded to include opposition to euthanasia. The Society currently has two active branches in the diocese, based in Aberdeen and Banff & Buchan.

SPUC Scotland SPUC Scotland opened a professionally-staffed office in 1982.

It has prioritised educational outreach in schools and universities.

SPUC Scotland organized the first four highly successful SPUC International Youth Conferences.

The Abortion Recovery Care & Helpline (ARCH) was set up in 1987 in response to the many requests for help received from women who had had abortions and were experiencing emotional difficulties which severely affected their quality of life. It operates throughout Britain out of SPUC Scotland’s office in Glasgow.

SPUC Scotland works closely with its colleagues throughout the Society in defending and promoting the pro-life cause generally, and particularly in the Scottish Parliament. In the last Scottish Parliament, SPUC Scotland helped to defeat Margo MacDonald MSP’s End of Life Assistance (Scotland) Bill soundly working in an impressive inter-faith, inter-organizational coalition.

Campaigning Every year, usually on the last Saturday in April, to mark the anniversary of the Act's coming into force on 27 April 1968, SPUC's Pro-Life Chain is held in Banff and in about 50 other locations throughout Great Britain. In a number of areas Candlelight Vigils are held in October around the anniversary of the date on which the Abortion Act received Royal Assent in 1967.

The society also conducts ad-hoc campaigns on pro–life issues as they arise. These may include the distribution of leaflets, collection of signatures on petitions, letter writing to elected politicians and to the press.

Project Truth Project Truth is the new youth outreach project launched in April 2013 by SPUC Scotland. It was inspired by the work of Youth Defence in Ireland, who every Saturday organise street stalls in different cities to engage with people whom we are not able to reach in schools or at pro-life events to counter the great deal of untruth which has been accepted by large numbers of the public

Legal Cases In some cases, the Society has to take action in the courts to defend its pro-life principles. A current long running case is that of the two Glasgow midwives, Mary Doogan and Connie Wood, who are fighting to defend their right not to participate in abortions. Their Judicial Review of the Health Board’s decision was unsuccessful, but their appeal to the Inner House of the Court of Session last year produced a unanimous decision in their favour backed by a strong written judgement. Regrettably, the Health Board is appealing this decision to the Supreme Court in London. SPUC has been able to cover the midwives’ legal costs thanks to the very generous response of our members and supporters. About £250,000 has been spent so far.

Educational Work The SPUC Educational Research Trust is a registered charity set up by SPUC in 1982 to finance non-political activities such as educational projects, counselling, and research, including medical research without human embryo experimentation. Its acclaimed ‘How You Began’ foetal model project provides a high quality teaching aid which is in widespread use.

Education4Life is a well-established and extensive programme of school talks run by SPUC Scotland and designed to raise awareness and educate on bioethical and pro-life related issues.

All the talks are based on scientific fact and include issues of justice, equality and human rights.

Education4Life provides informative lessons for secondary school pupils of all ages and stages, from S1 to S6 and includes talks related to the following areas: Beginning of Life Relationships and Sexual Health Bioethical issues End of Life A prenatal development lesson for P7 pupils is also offered.

Graphic images of abortion are not used in any talks or educational materials.

‘Project Truth’ street stall in Dundee (Photo by Rachel Kidd) Page 8

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International Action SPUC monitors developments in the European Parliament and works with MEPs to promote pro-life measures in Europe. The society makes available its advice and assistance for pro-life initiatives in other countries in collaboration with overseas colleagues.

The SPUC Educational Research Trust sends delegates to United Nations conferences to promote the right to life and to disseminate the results of research on demographic issues.

Funding The society depends for its income on donations and fundraising by members and supporters.

White Flower Appeals in churches account for nearly a quarter of the funds raised in Scotland, and SPUC Scotland would like to record its thanks for the support given by Bishop Hugh and his predecessors, and to all the parish priests who have hosted the appeals.

Fertility Care Scotland

M

ore and more couples are embarking on intrusive, expensive and stressful assisted reproductive procedures to achieve a muchwanted baby. Fertility Care Scotland invites women and couples having difficulty conceiving, to attend one of their clinics throughout Scotland to learn about their fertility and optimise their chances of achieving pregnancy naturally.

The Billings Ovulation Method™ is a scientific method of fertility management that has been successfully used by millions of women around the world, in over 100 countries.

Early development began in Australia in the 1950s and international research around the method continues around the globe today.

The Billings Ovulation MethodTM is completely natural, it has none of the unpleasant or harmful side effects commonly associated with many methods of contraception.

The Billings Ovulation MethodTM is applicable in all circumstances and at all stages of reproductive life, and is particularly useful if the woman is breastfeeding, has irregular cycles, or is approaching the menopause.

The Billings Ovulation MethodTM is based on a woman's natural signals of fertility and infertility.

Every woman ought to have knowledge of her body to understand her own individual patterns of fertility and infertility. When she knows what is normal for her she will also be alerted to any abnormality. This knowledge could lead to the early diagnosis of a treatable condition.

Biologically, the best time for a woman to get pregnant is in her twenties. But age has become a major factor in the fertility of women. In the United Kingdom, 1 in 7 couples are believed to be affected by infertility, with 25% described as, “unexplained infertility.�

An Australian audit of that country’s BOM clinics showed a 65% success rate for couples classified as “subfertile� by the definition of the study.

The client profile at Fertility Care Scotland has undergone

Annual sponsored events have had a generous response from the Society’s members and supporters Last year’s sponsored walk from Buckie to Aviemore along the Speyside Way raised over £90,000.

The Society would be pleased to hear from anyone who would offer to arrange or participate in a future event.

Contact Details SPUC Scotland, Education4Life and ARCH are all based at 75 Bothwell Street, Glasgow, G2 6TS http://spucscotland.org/ info@spucscotland.org 0141 221 2094 Donna Nicholson is the Director and Stephen Shaw is the Chairman of SPUC Scotland

a significant change in recent years, with increasing numbers of women interested in learning the Billings Ovulation Method™ to help achieve pregnancy. Currently, more than half of the couples who attend Fertility Care Scotland's clinics, wish to use the method to space their family, which is testament to the confidence clients place in the method for both achieving and avoiding pregnancy.

Any woman having difficulty getting pregnant should first make sure she understands how to recognise the natural signs of fertility so that she uses the optimum time for intercourse – not necessarily day 14!

Fertility Care Scotland run clinics mostly in the evenings, in a variety of hospitals, NHS Health Centres and local centres.

This service is provided free-of-charge, and donations are welcome.

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diocese

Light of the North

07/03/2014 - 09/03/2014 19:00 - 14:00 “The Spirit is Willing but the Flesh is Weak” Lenten Retreat for Young Adults with the Dominican Sisters of St Cecilia in Scotland Kilcoy Castle, Muir of Ord. 08/03/2014 12:30 - 16:30 Catholic Heritage Day for Teenagers - This event is being held in conjunction with the diocesan celebration for the Feast of St John Ogilvie. It is open to all, yet the presentation on the life of St John Ogilvie will be geared toward the teenagers.

St Thomas’ Church, Keith.

12/03/2014 19:30 - 21:00 A Journey through the Beatitudes - Part of a series which began in January to explore the Beatitudes as the true path of freedom and happiness of all who follow Christ. For more information see the Dominican Sisters website: (www.dominicansisters.dioceseofaberdeen.org).

Greyfriars Convent, Elgin.

15/03/2014 16:00 - 17:30 Jan Garbarek with The Hilliard Ensemble - This international phenomenon mix early and renaissance vocal music with pure toned saxophone melody and improvisation, and play in the special surrounds of St Mary’s Cathedral.

St Mary’s Cathedral, Aberdeen.

18/03/2014 19:30 - 21:15 Encountering God with Heart and Mind Dominican Sisters of St Cecilia invite you to a series of evenings helping you to attain the truth with both heart and mind. (www.dominicansisters.dioceseofaberdeen.org).

Greyfriars Convent, Elgin.

22/03/2014 11:00 - 15:30 The Birth-Pangs of Creation - Aberdeen Newman Association invite you to a Day of Recollection with Canon Bill Anderson. Bishop’s House, Aberdeen.

26/03/2014 19:30 - 21:00 A Journey through the Beatitudes cont.

Greyfriars Convent, Elgin.

03/04/2014 19:30 - 21:00 Faith and Science - Aberdeen Newman Association talk by Dr Duncan Heddle. Bishop’s House, Aberdeen.

04/04/2014 - 06/04/2014 Encountering Christ Retreat for young single women (age 1835) who desire to grow in their relationship with Jesus.

Dominican Sisters of St Cecilia in Scotland. (www.dominicansisters.dioceseofaberdeen.org).

Greyfriars Convent, Elgin.

09/04/2014 19:30 - 21:00 A Journey through the Beatitudes cont.

Greyfriars Convent, Elgin.

15/04/2014 19:30 - 21:15 Encountering God with Heart and Mind cont.

Greyfriars Convent, Elgin.

23/04/2014 19:30 - 21:00 A Journey through the Beatitudes cont.

Greyfriars Convent, Elgin.

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27/04/2014 Celebrate John Paul II and Divine Mercy Sunday - Celebrate this great saint and the feast he instituted with other young adults and the Dominican Sisters.

Time to be decided. Greyfriars Convent, Elgin.

01/05/2014 19:30 - 21:00 Newman Association’s AGM Bishop’s House, Aberdeen.

02/05/2014 - 04/05/2014 Encountering Christ Retreat for young single women who desire to grow in their relationship with Jesus.

Dominican Sisters of St Cecilia in Scotland (www.dominicansisters.dioceseofaberdeen.org).

Greyfriars Convent, Elgin.

07/05/2014 19:30 - 21:00 A Journey through the Beatitudes cont.

Greyfriars Convent, Elgin.

13/05/2014 19:30 - 21:15 Encountering God with Heart and Mind cont.

Greyfriars Convent, Elgin.

21/05/2014 19:30 - 21:00 A Journey through the Beatitudes cont.

Greyfriars Convent, Elgin.

23/05/2014 - 25/05/2014 19:00 - 14:00 Weekend of Hiking and Pilgrimage to Scalan Seminary for young adults. Join others for a weekend of hiking and fun as well as a pilgrimage of prayer to Scalan Secret Seminary used in the 1700’s. Cost: £40.00. Places are limited so book now through the Dominican Sisters’ website: www.dominicansisters.dioceseofaberdeen.org.

St Michael’s Centre, Tomintoul.

31/05/2014 11:00 - 18:00 Post-Confirmation Retreat for Catholics aged 1216. For more details see your parish priest or email: scotland@op-tn.org.

Greyfriars Convent, Elgin.

03/06/2014 19:30 - 21:15 Encountering God with Heart and Mind cont.

Greyfriars Convent, Elgin.

10/06/2014 Pluscarden Lectures with Carol Zaleski, Professor of World Religions at Smith College, Northampton, Massachusetts.

14:45 14:45 Lecture 1: “The problem with immortality – we don’t know how to think about it.”

Pluscarden Abbey, Pluscarden.

11/06/2014 10:15 Lecture 2: “The problem with heaven – imagination can’t grasp it.”

11/06/2014 14:45 Lecture 3: “The problem with hell – love can’t bear it.”

12/06/2014 10:15 Lecture 4: “The problem with purgatory – Christians can’t agree on it.”

14/06/2014 10:45 - 15:45 Methods of Teaching - Workshop for all Catechists. To book your place tel: 01224 638675 or email: office@ogilvie.ac.uk.

Greyfriars Convent, Elgin.

09/08/2014 - 17/08/2014 St Patrick Youth Pilgrimage to Ireland. For more information email: standrewscommunity@cathedral-abdn.org or tel: 0775 489 1808.

Witness

Light of the North

Streets ablaze in the Centre of Aberdeen

A

berdeen is the latest city in Scotland to play host to Nightfever, a simple yet powerful night of evangelization and prayer.

The concept is very simple but incredibly powerful.

The evening begins with Vigil Mass on Saturday night, after Mass the Church descends into candle light and all eyes are drawn towards the monstrance on the altar where Jesus is present in the Blessed Sacrament. Throughout the night there is gentle live music which helps to create a prayerful and welcoming atmosphere. Young parishioners then take to the streets outside the Church and invite passersby to come in and light a candle.

Each person who accepts the invitation is accompanied to the foot of the altar where they can light a candle for whatever intention they wish. They also have the opportunity to take a scripture quote, write a prayer intention and talk to a priest if they would wish to, often asking for confession. Many, after lighting a candle, decide to slip into a pew and remain in the

The Night Fever team at St Mary’s Cathedral, Aberdeen (Photograph by Michal Wachucik) the world, all using this simple method of evangelization.

Nightfever began in October 2005 shortly after the 20th World Youth Day in Cologne. At WYD more than one million young Christians filled the churches praying and singing both day and night. This changed after the event and two students realised that the young people of Cologne were now at home and the churches were quiet and empty again. They decided that the spirit of WYD had to continue in their daily lives and so planned the first ever Nightfever.

Over 100 people in Aberdeen encountered Jesus in St. Mary's Cathedral at this event. Many of them approached the church with reservations, or disbelief at what they were doing but upon leaving, their hearts had no doubt been touched by Our Lord and Saviour.

Please keep this event in your prayers and if able come along and help at our next Nightfever. There is a place for everyone!

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All eyes are drawn towards the monstrance on the altar (Photograph by Michal Wachucik) prayerful environment which they have entered into.

Not only does Nightfever change the hearts of those invited into the church, it also deepens the faith of those helping at the event. So often you can’t help but notice the change in expression of those who enter the church, or more concretely people thank you for giving them this opportunity and ask when they can have this experience again. Parishioners also come to enter into this prayerful atmosphere to be still and spend time with Jesus in the Blessed Sacrament. Many intercede for those who will enter the Church.

Nightfever now takes place on a regular basis in cities across

Prrayerful reflection Prayerful reflection on histor history ry can enable enable us to learnn from our past thatt we embrace lear past so tha we might embr race acce more ggenerously enerously what whaat the Lord Lord calls uuss to to ddoo iinn our our Fr Adolfo olfo Nicolás SJ SJ,, JJesuit esuit Super Superior ior General al oown wn times. times.

JJesuit.org.uk/calendar2014 esuit.org.uk/calendar2014 rg.uk/calendar2014 Page 11

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liturgy

“Great Sunday” The 50 Days of the Easter Season Hugh Gilbert OSB Bishop of Aberdeen “Almighty and eternal God, who willed the paschal mystery to be encompassed as a sign in fifty days…”

S

o begins the prayer for the Vigil Mass of the feast of Pentecost. Easter’s unique stature in the Christian year is made visible in many ways: by the Easter Vigil, by the 40 serious days of Lent, and, not least, by the 50 days of the Easter season. Do we appreciate these last sufficiently? They are more ancient even than Lent. They form its necessary complement.

They have a unity, truth, goodness and beauty all their own.

Jesus our Lord, wrote St Paul, “was put to death for our trespasses and raised for our justification” (Rom 4:25), and believers in turn, he says, have been “buried with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom 6:4). Both Jesus’ death and resurrection are of significance for us, and it is in both that the Christian participates. And so when, in the cycle of the year, the Church commemorates and relives the central moment of the story of Christ, his “Passover” or “paschal mystery”, she doesn’t do so one-sidedly but in a way that does justice to the whole. Just as at Christmas, the Church proclaims both the divinity and humanity of the Saviour, so at Easter she shows us both cross and resurrection. If our knowing of Christ is to be full, it must be a knowing of the two sides of the single mystery. So, after the 40 days of Lent, come the 50 days of Easter: 40 days of preparation, 50 of appropriation; 40 of toil, 50 of rest; 40 of sowing, 50 of gathering in; 40 (and its 6 Sundays) signifying the fragmentary and this-worldly, 50 (and its octave of Sundays) the eternal and complete.

Why 50 days? As with 40 the number is biblical. The span of time between Easter and Pentecost is the Christian transposition of the 7 full weeks or 50 days (counting inclusively) between the Jewish Passover (Pesach) and the Feast of Weeks (Shavuot or Pentecost); more precisely between the first day after the Sabbath that falls in Passover Week to the same Sunday 7 weeks or 50 days later (cf.

Lev 23: 15- 16). Pentecost, used for the Feast of Weeks, means “the fiftieth day”. Yet the early Christians used the word not just for the last day of the Easter season, but for the whole fifty days. They would

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speak of “the Pentecost”, “the season of Pentecost”, “the seven holy weeks of Pentecost”. And what did it mean for them'? Writing at the turn of the 3rd century, the Christian apologist Tertullian challenged his readers: “Call out the individual solemnities of the nations, and set them in a row, they will not be able to make up a Pentecost”.

The point being made, if rather crudely, is that in the death and resurrection of Christ, we have the ultimate feast or reason to celebrate, and that this is expressed in the extraordinary institution of a 50 day celebration, “an extremely joyful period”.

For St Athanasius, the light of Easter “extends its beams, with unobscured grace, to all the seven weeks of the holy Pentecost”, which is “a symbol of the world to come”, when light and joy will be had in their fullness. For St Basil, “the entire season of Pentecost is [like Sunday] a reminder of the resurrection we expect in the age to come.” In the West, St Augustine says the same: “these days after the Lord’s resurrection form a period, not of hard work, but of peace and joy … the Alleluia is sung, to indicate that our future occupation is to be no other than the praise of God”.

From quotations like these and most of all from the liturgy itself, a whole picture emerges. More precisely, a grace and the opportunity to receive and experience it, to realise, in every sense, what Christianity and who Christ is. “Of all the seasons of the liturgical year, Eastertide,” wrote Dom Guéranger, “is by far the richest in mystery. We might even say that Easter is the summit of the mystery of the sacred liturgy. The Christian who is happy enough to enter, with his whole mind and heart, into the knowledge and love of the Paschal Mystery, has reached the very centre of the supernatural life.”

It is the time of “mystagogy”, when we join those sacramentally initiated at Easter in penetrating more deeply the meaning and place of the sacraments in our lives, especially Baptism, Penance and the Eucharist. “They recognized him in the breaking of bread.”

It is the season of Alleluia, every Alleluia being, as St Augustine said so powerfully, a rehearsal for heaven and its praise. It is a time for falling in love again with the beauty of the Christian life, which is not keeping of rules, a mere “being” or “doing” good, but a living of the life of the once crucified, now risen Christ.

It is a time when our interior, spiritual senses can be opened to the light and sound, touch, taste and fragrance of things supernatural, and of the Lord himself; when prayer can become less a self-conscious act than a peaceful awareness of his presence and guidance, of his peace and joy; when the Scriptures, and our own lives, make sense in a new way.

It is a time when the Church, overwhelmed by the new wine that Christ has brought, reads nothing but the New Testament: the Gospel and Letters of John, the Acts of the Apostles, 1 Peter, and Revelation, especially. It is a time for being confirmed in our vocation, work, mission. And it is in the power of the risen Christ that we can take up our cross.

Everything that was given the first disciples between that first Easter Sunday and Pentecost is offered again to the Church, that is to us, during the 50 days. And in the simple beauty of the Regina Caeli, the Church remembers and shares the joy of Mary in her Son’s resurrection.

The 50 days form a unity, a “great Sunday” as St Athanasius said, and the liturgical books speak of the Sundays and weeks of Easter, not after Easter. The Paschal Mystery is viewed as a whole. At the same time, within the unity, there is a movement marked by Easter Sunday, the Ascension, Pentecost itself, following the order of events found in the writings of St Luke. There is a pattern to the readings of the season. The two approaches complement each other.

The kingdom of joy, Charles Péguy once said, is far less known, less travelled than the kingdom of suffering. The 50 days are a gentle invitation into this untravelled world, which is the one that will outlast everything else.

Light of the North

liturgy

Ma ny voices but only one song

In this, the third instalment of his survey of hymns, Dr Williams takes a look at twentieth century hymn collections.

Dr Roger B. Williams M.B.E.

W

hen we look back at Britain in the early twentieth century from a cultural perspective, there is a curious mixture of confidence in established practice, and diffidence to accept what was new.

Attitudes, born of empire and political dominance, together with an over developed class-system, were generally backward-looking.

Particularly this seems to have been the case with music that was being written for the Church at that time. As we glance through the large number of hymns written at the end of the nineteenth century and into the Edwardian era, it is striking to note how emotions carry the day. There is, for example, the stirring ‘Jerusalem’, with music by Charles Hubert Parry, designed to appeal to the heroic, side by side with ‘Abide with me’, with its overtly emotional appeal. Welsh hymns, such as ‘Jesu, lover of my soul’ to the tune ‘Aberystwyth’, by Joseph Parry, or ‘Guide me, O thou great Redeemer’ to the tune ‘Cwm Rhondda’, by John Hughes, when sung in full voice in a committed way, fairly whip up the emotions as they reach an almost operatic intensity. There was also a great repertoire of hymns of very variable quality, freely available through Hymns Ancient and Modern, The Methodist Hymbook and other books which were widely distributed (for example, Hymns Ancient and Modern by the early twentieth century had sold an astounding 60 million copies.)

In the early twentieth century Vaughan Williams’ work as music editor for The English Hymnal (1908) set out to recapture the innate strength of hymns and also to establish something essential about a native musical culture expressed by and through hymns.

He excised some of the worst excesses of tepid emotions and weak tunes that had become disseminated over the previous half century.

These were replaced by newly composed hymns such as ‘Sine Nomine’ sung to the words ‘For all the saints’, and ‘Down Ampney’ to the words ‘Come down, O Love Divine’, both by Vaughan Williams himself. As a child of his time, and working with figures such as Gustav Holst and Cecil Sharpe, with their enthusiasm for collecting folk song, Vaughan Williams ran a swathe through what he saw as foreign dominated musical influences, particularly from Germany and Austria. He was keen to use native folk-song for hymns, in the attempt to tap into something that belonged to our native land, in a deep-seated, and almost semi-conscious way – something akin perhaps to a race memory. The rich variety of The English Hymnal and the later Songs of Praise (1925) were both

influenced by this approach.

In Presbyterian Scotland, with its long established practice of singing psalms, the tradition of communal worship was different – and indeed still remains distinctive. The first Church Hymnary was published in 1898 and the second, revised edition after the General Assembly agreed in 1922. Subsequently the Presbyterian Church of Wales and the Presbyterian Church of England asked leave to cooperate in the production of the new book. This collection opened up a wealth of hymns in addition to the Psalms, which were still printed in full, together with some Biblical paraphrases. These had been put into metrical form so that they could be sung to a limited number of tunes, and the first part of that particular book had a very practical split in the pages, so that a variety of tunes could be placed on the same page as the psalm. The third edition of the Church Hymnary of 1973, was strikingly different from its precedessors by being more selective over the Psalms and Biblical Paraphrases that were included. There were also a significant number of new hymns, including some specially written for the book. Some contemporary Scottish composers were commissioned to write tunes for these new hymns – so the tradition was very much reborn.

Meanwhile the Methodists had been busy and produced their Hymn Book in 1933 and then a later revision titled Hymns and Psalms in 1983, which, like the Church Hymnary Three made significant attempts to include new hymns and worship songs.

So what had Catholics been doing over this period? In answer to this question, the first thing to point out is the essential difference with other denominations regarding music. For every Sunday, Feast Day and season, the Catholic Church already has a huge body of music, much of it dating from the first millennium. This is music that is officially recognised as being the music of the Church, and most suited to the Mass and to other Offices or Services. Until the recommendations of the Second Vatican Council, which stressed this officially recognised status of Chant, there was little requirement for hymns, apart from Low Masses. Some highly interesting collections were produced and were widely used. The Westminster Hymnal contained an intriguing mix of hymns from Catholic sources and adoption from other denominations. There were hymns from the earliest days of the Church together with “Welsh hymns, such as ‘Jesu, lover of my soul’ to the tune ‘Aberystwyth’, by Joseph Parry, or ‘Guide me, O thou great Redeemer’ to the tune ‘Cwm Rhondda’, by John Hughes, when sung in full voice in a committed way, fairly whip up the emotions as they reach an almost operatic intensity.” some fragrant examples of Victorian hymnology. The Parish Hymn Book, published in 1968, was another collection that proved popular and was widely distributed, not only among Catholics.

This was a deliberately more popular selection and had ‘traction’ for many years. A very late example of an excellently compiled traditional hymn book was The St. Andrew’s Hymnal, conceived specifically for the use of Scottish Catholics. The date of this collection (1964) is interesting, only a few years before the great upheaval of the Second Vatican Council, and it is intriguing to speculate how much more widely used it might have been, had the far-reaching consequences of those contemporary events not overtaken it.

Later in the twentieth century there were various movements to bring things up to date – particularly to incorporate new musical vocabularies. The syncopated rhythms of new hymns of the 1960s.and 1970s led to some which became remarkably successful and long-lasting. ‘At the name of Jesus’ to the catchy tune ‘Camberwell’, by Michael Brierley, is one example. There was a growth of hymns which tapped into more popular idioms Page 13

Light of the North

faithinaction

Be still, for the presence of the Lord, the Holy One, is here; come bow before Him now with reverence and fear: in Him no sin is found we stand on holy ground.

Be still, for the presence of the Lord, the Holy One, is here.

“‘Be still for the presence of the Lord’, from 1986, by David Evans, though not appropriate for every circumstance or building, is a wonderful addition to the repertoire. “ and, in particular, a commercially driven folk-song revival. At the same time the Second Vatican Council permitted the relaxation of the formerly universal Latin for the Mass and other Offices.

This was interpreted by many as an encouragement to use the natural language of a congregation at all times – effectively to exclude Latin altogether. The unintended consequence was that the Latin tradition was effectively banished from an over-riding number of Parishes, and this led to a dearth of music. To try to fill this vacuum, while following the Vatican Council’s ‘full and active participation’ by congregations, hymn singing became more prevalent. The former practice of Low Mass with four hymns, but without Gregorian Chant, became the norm. Choirs and Scholas which had been industrious in continuing the chant tradition, were summarily dismissed, in the name of modernism and ‘relevance’.

The result of this wide-spread movement was to encourage the singing of hymns, or songs, written within a narrow musical, and deliberately populist, compass. Such hymns emerged as Bob Gillman’s ‘Bind us together’, or ‘One more step along the world I go’ by the ubiquitous Sydney Carter, both setting appropriate and worthy sentiments for certain occasions and congregations. Perhaps because of the use of English, there was a new emphasis placed on the texts, resulting in a development of text-based hymns. In these the music is often little more than a convenient hook. The hymn with music from an unknown source, but arranged by Andrew Moore, published by Kevin Mayhew in 1999, ‘A new commandment’, is one such example of a song that is so words-based, that the music for the verse becomes awkward. The verses are suitable neither for chanting nor for the more regular metre expected in the singing of a hymn. ‘On eagles wings’ by Michael Jonas, from 1979, is another example, in which the awkward setting of the verses lacks fluency and musical probity. On the other hand ‘Be still for the presence of the Lord’, from 1986, by David Evans, though not appropriate for every circumstance or building, is a wonderful addition to the repertoire. In the right place and an appropriate situation, it can make a huge effect. Through its expressive power it has the capacity to help congregations escape the mundane reality of life, and to concentrate on the mysterious power of the Holy Sprit. The way that the tune moves to its climax is musically sophisticated, and yet the tune is readily picked up with its steady rhythm and perfect marriage of words and tune.

In our next issue Dr Williams will consider further recent hymns and will explore the rationale for the singing of hymns.

Dr Roger B. Williams M.B.E. is the Emeritus Organist of the University of Aberdeen, the Musical Director of the Aberdeen Diocesan Choir and the Organist at the Church of Our Lady and St John the Baptist, Ellon. He is a graduate of Cardiff and Cambridge Universities, and was awarded an honorary degree of Doctor of Music by the University of Aberdeen in 2011. As an Organist he has worked for the Jesuits in Wimbledon, and presently directs music for the weekly Mass in the University Chapel of King’s College, Aberdeen.

Shetland youth group are doing their best to make a difference Andrea Lavery

P

ope Francis recently tweeted, ''Dear young people, be true athletes of Christ! Play on his team.” The young people of St Margaret and the Sacred Heart in Shetland are most definitely trying to follow this advice. Whether it’s participating in the parish, community or raising funds, the young people are there, reliable, confident and ready to help!

St Margaret's is the only Catholic church in Shetland. There are no Catholic schools. Conscious that many young people leave the Church after being confirmed we felt it was important to involve them within the parish and community.

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Members of St Margaret and the Sacred Heart Youth Group

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Light of the North

With this in mind, a youth group was formed in 2011 to give the young people from primary six through to the end of secondary school an opportunity to meet and make friends.

Events have included football, archery, kayaking and wall

a lovely meal was enjoyed by all present.”

Comments from parents were also very positive, congratulating and thanking the youth for their care and the time given to younger members.

One of the parents said: “Thank you to all the young people.

My child had a great time and loved the puppet show.”

The hard work and dedication of the group has brought younger and older members of the parish together.

From January 2014, the group will be taking part in the Caritas Award. The award aims to encourage the youth in their faith journey. This will take about one year to complete and will help them to share their gifts within the wider Church. It will involve regular meetings for study and prayer and time spent helping the parish and community. The group will also be joining the Society of St Vincent de Paul for young people.

A beautiful day for kayaking for the youth group climbing. We have social evenings involving team games, food and a period of quiet time to pray and give thanks to God. In February 2013, our group went for a weekend trip to Aberdeen. Whilst there, we visited the Cathedral and various churches for Mass. We had lunch with Bishop Hugh Gilbert and also met up with another youth group. It was a great way for the group to join in with other Catholics of their own age.

During Lent, we held various social events to raise money for SCIAF. This included a cake sale, car wash, fun day and an 18 mile sponsored walk. In total we raised over £1500. This helped provide schooling for children and water for a whole village in the third world.

In December, we had a children’s party, with an Advent themed

Youth group demonstrate their culinary flair with a Christmas meal for parish seniors puppet show and treasure hunt. This was very successful. We also cooked and served a meal for 16 senior citizens of the parish. The senior citizens were highly complimentary of the group and one of them made the following comment: “I wish to congratulate and thank the young people of our parish for the excellent Christmas meal which they served to us.

They carried out their duties in a kind and courteous manner and

Fund-raising for SCIAF during Lent with a car wash We have also been supporting the Salvation Army with their food bank. This has helped raise the group’s awareness of the needs of those less fortunate and hopefully will be a regular activity and a chance to be involved with other churches.

With their confidence building, members of the group have begun participating in parish life. Some have become Altar Servers and Readers; they clean the church and assist in the counting of the weekly collections with adult supervision. One young person is part of the Parish Pastoral Council.

A trip to Poland has been arranged in April 2014. We will be visiting Auschwitz Concentration Camp and the Sanctuary of Divine Mercy near Krakow; spending some time with the Albertines, helping with their work in the poor communities and visit Magis Youth Centre run by the Jesuits.

Some of the youth comments are as follows: “I have been in the youth group since it formed and I have enjoyed meeting up with others. I hope to be able to put the award on my work CV!” “As part of the award, we plan to meet for prayer and study. I am looking forward to learning more about my Faith.”

Pope Francis recently said, “Dear young people, Jesus wants to be your friend, and wants you to spread the joy of this friendship everywhere.”

The success of our group is down to three things – learning about our Faith and putting it into action, being aware of the needs of each other and the wider community and spending time together and having fun!

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educationandformation

Light of the North

In communion with the saints

Clare Benedict continues her exploration of the saints commemorated in the Roman Canon of the Mass who, we are assured, constantly intercede for us. In this instalment Clare concentrates on the mixture of New Testament saints and martyrs who appear in the second list, enumerated after the consecration.

Clare Benedict “To us, also, your servants, who, though sinners, hope in your abundant mercies, graciously grant some share and fellowship with your holy Apostles and Martyrs…”

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he Church teaches that “after [the saints] have been received into their heavenly home and are present to the Lord, through him and with him and in him they do not cease to intercede with the Father for us … Thus by their brotherly interest our weakness is greatly strengthened” (LG 49). So, since at least the 4th century, the Roman Canon of the Mass (EP I) has included two lists of saints who are believed to intercede in heaven for us still on earth. Through being aware of these lists we are reminded of that “treasury of grace” laid up on behalf of us all.

The second list, enumerated after the Consecration, contains a mixture of New Testament saints and martyrs from the Early Church, representing clergy and lay people. Several are little known nowadays and their feast days are not widely celebrated, but their inclusion for so long in the Roman Canon is testament to their important witness to the Lord.

These martyrs are listed according to the believed date of their martyrdom and therefore the first to be mentioned is John the Baptist, the herald chosen by God and filled with the Holy Spirit while still in his mother’s womb to “go ahead of [His] Son both in birth and in death”, “a voice crying in the wilderness”, to prepare the people for the coming of the Messiah and to preach a gospel of repentance. As a young man he withdrew into the wilderness to prepare himself, by a life of prayer and asceticism, for this mission.

A fearless preacher of the gospel of repentance and of the imminent coming of the Kingdom of God, always pointing towards the Christ to come, John claimed no glory for himself – “He must increase, but I must decrease” (Jn 3:30) – and died on the orders of Herod to gratify the whim of an angry woman. Yet today the Church still honours him with two feasts, one, commemorating his nativity, a Solemnity; he is also an important focus in our Advent prayers.

St Stephen leads the host of Christian Martyrs who witnessed to their Saviour unto death. “Full of faith and of the Holy Spirit …

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of grace and power” (Acts 6:5, 8), Stephen was one of the seven deacons ordained by the Apostles. Caring for the poor and sick and preaching the gospel of the Lord, he was denounced as a blasphemer and stoned to death outside Jerusalem, in the present of a young man named Saul. He died with the name of Jesus on his lips, imitating his Saviour by asking for divine forgiveness for his killers, having seen heaven thrown open to “the glory of God and Jesus standing at the right hand of God”. His relics lie with those of St Lawrence the Deacon under the high altar in the Basilica of St Lawrence-outside-the-Walls.

St Matthias, as “one of the men who accompanied [the other Apostles] during all the time” they were with Jesus, was appointed to be the twelfth apostle (in place of Judas), “as a witness to the resurrection”, a necessary qualification for an apostle. Traditionally, he spread the Gospel in Judaea, Cappadocia and Ethiopia. He is believed to have been beheaded by an axe, often depicted with him in paintings, and that his relics were brought by St Helena, mother of Emperor Constantine, to Trier in Germany. Greek tradition tells of his burial at a castle in Georgia while another account claims that His head is enshrined in the church of S. Maria Maggiore in Rome.

The last of the New Testament martyrs here included is St Barnabas, not one of the Twelve, but for long honoured as an Apostle. Included in the Roman Calendar from the 11th century, he was present at that first Council in Jerusalem, “a good man, filled with the Holy Spirit and with faith”. A Levite from Cyprus who may have been one of the seventy (or 72) disciples whom Luke tells us were sent out by Jesus “into every town and place where he himself was about to come”, he later accompanied Paul on some of his missionary journeys to the Gentiles. He supported Paul at the Council of Jerusalem in calling for Gentiles to be baptized as Christians without the necessity of first being circumcised. He is mentioned also by Paul in his Epistles, in Colossians as the cousin of Mark (believed to be the Evangelist Mark). He is believed to have spent his last years in Cyprus where he was probably martyred, his body being found in a cave at Salamis near the end of the 5th century. Other traditions name him as Bishop of Antioch and identify him as the founder of the Cypriot Orthodox Church. He is venerated as patron saint of Cyprus.

We then move on to clerical martyrs, in their hierarchical order.

First is St Ignatius, of whom legend says he was blessed as a child by the Lord and was a disciple of the Apostles. He was Bishop, after Peter, of Antioch and was captured and martyred during the persecutions of Emperor Trajan. On his way to die in the arena in Rome he wrote seven inspiring letters to various Christian communities. He begged them not to interfere but to allow him to proceed to his destiny. “If you keep silence about me, I shall become a word of God, but if you love my flesh too much I shall again be a mere sound. Only allow me to be offered as a libation to God while the altar is still prepared. I am God’s wheat and am to be ground by the beasts’ teeth to become the spotless bread of Christ” (To the Romans). These last words form the Communion Antiphon in the Proper of the Mass for his feast. Soon after arriving in Rome, Ignatius was thrown to the lions in the Flavian amphitheatre; such was their ferocity that only his larger bones were left and these have been preserved since the 7th century in the Church of St Clement.

“Fleshly love has been crucified in me and there is no longer fire of love for material things, but only a living water that speaks to me within my soul.” Ignatius found his strength to endure the prospect and reality of an agonising death through the Holy Eucharist which he called “the medicine of immortality: “I desire the bread of God, which is the Flesh of Jesus Christ, and for drink, His Blood, which is incorruptible charity.” To be continued…

educationandformation

Light of the North

Eileen Grant

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he original Greek verb translated by the phrase “be still” had as one of its meanings “to be at leisure” or “to devote oneself entirely” to something; St Paul used it in this sense in his first Letter to the Corinthians when he urged them to devote themselves to prayer (7:5). The Latin Vulgate translated it further to express the sense of emptying oneself, in order then to fill one’s whole being, heart and soul, with the awareness of God’s presence. It is perhaps one of the most vital pieces of advice to be found in the entire body of the Scriptures.

“We need to find God, and he cannot be found in noise and restlessness. God is the friend of silence. See how nature – trees, flowers, grass – grows in silence; see the stars, the moon and the sun, how they move in silence... We need silence to be able to touch souls” (Bl. Teresa of Calcutta).

We all know the adage “A dog is not just for Christmas”; we could add “Silence is not just for Advent…” or Christmas or Lent… To come closer to God, to encounter Him in the innermost parts of our being, to survive in a world of increasing clamour and discord, we need to discover, to practise silence and stillness in the presence of God. Noise is not a modern distraction; our ancestors in faith have left us eloquent testimony to this and we can read many stories of the early fathers who fled into the desert to find the solitude in which to cultivate this stillness. We do not have that option, living as we do with families, spending much of our time in the workplace or marketplace, where more and more ways of distracting us or disturbing our peace are being invented. We daily see people plugged into to various pieces of technology, blasting constant noise into their poor tortured ears. Most of us are attached, if not addicted, to our mobile phones – so much so, that notices now have to be put up in churches to remind us to switch them off during Mass. Yet how many merely turn them to ‘silent’ mode? Is silence merely an absence of noise…

“For everything there is a season, and a time for every matter under heaven … a time to keep silence, and a time to speak” (Eccl. 3:1,7).

We cannot all withdraw to a desert or a monastery; we need other people; we need to communicate with those others, to pass on information, to make enquiries, to comfort or support others, or simply to “pass the time of day”, a natural human occupation. There is a time for all that and to fail to respond to the needs of others is a failure in charity, always a priority for the Christian. So there is a time to speak; but there is also a time to keep silence.

“Where shall the word be found, where will the word Resound? Not here, there is not enough silence” (T.S. Eliot, Ash Wednesday).

God forbid that that is ever said of our parish Masses!

Scripture offers us many illustrations of the need to keep silence and the opportunity to communicate with God in those moments of silence. Job heard the word of the Lord come to him in silence: “There was silence, then I heard a voice: ‘Can mortals be righteous before God? Can human beings be pure before their Maker?” This remembrance of God speaking to him out of the silence must have helped Job as he struggled to endure his trials. “The Lord is good to those who wait for him, to the soul that seeks him. It is good that one should wait quietly for the salvation of the Lord” (Lam. 3:25-6).

“For thus said the Lord God, the Holy One of Israel: in returning and rest you shall be saved; in quietness and in trust shall be your strength” (Is. 30:15).

Elijah, the chosen prophet of God, was also privileged to hear the voice of the Lord, not as might have been expected, a mighty voice thundering from the heavens but a “a still, small voice of calm”: “And, behold, the Lord passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice” (1 Kings 19:11-12).

In the Gospels, Jesus’ disciples noticed how he would retreat into silent places, the desert and the mountains, to pray and to be alone in silent communion with his Father. Yet when they entreated him to teach them how to pray, he advised them that, rather than withdraw physically from the world in which they lived, they should “go into your private room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you (Mt 6:6). That private room has long been interpreted to signify the closet of one’s own heart, as the Catechism beautifully expresses it: “The heart is the dwelling-place where I am, where I live; according to the Semitic or biblical expression, the heart is the place ‘to which I withdraw’. The heart is our hidden centre, beyond the grasp of our reason and of others; only the spirit of God can fathom the human heart and know it fully … It is the place of encounter, because as image of God we live in relation; it is the place of covenant” §2563).

So, then, even in the midst of a noisy world, workplace or parish church, we have a place of silent refuge to which we can withdraw; all it requires is practice – lots of it! “One who is making a joyful noise does not utter words. No words are needed to make this joy heard.

It is the song of a soul overflowing with joy, expressing its feelings as it may, above the level of discourse … If you want some idea of who He is, you must draw nearer to Him” (St Augustine).

The cultivation of silence is not only to be followed for the sake of our fellows but for the sake of our own souls. We need think only of Mary who said little but pondered all things in her heart; she is our model of stillness and silence in the presence of God. Even in heaven there will be a time for silence: “When the Lamb opened the seventh seal, there was silence in heaven for about half an hour” (Apoc. 8:1).

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Light of the North

faithandculture

The unforgettable experience of Jerusalem Ron Smith

I

n June of last year I had a wonderful opportunity to go to Jerusalem with a small group. Jerusalem is different, unique. Just about all the buildings in Jerusalem are made from a rich cream coloured sandstone. It was said that when Gen. Allenby liberated Jerusalem in late 1917, we British took control, and under our Mandate we passed a law that all buildings must be made from the local stone, and this still applies. It gives a warm feeling and at sunset the whole city glows.

The city is hilly; generally 800 metres above sea level, around 2,600 feet, and was built originally by King David as his mountain capital. David’s son Solomon built the first temple here. Being high, the weather is not too oppressive when it is very hot as there is a breeze.

It is impossible to escape from the history – and why should you? There are traces everywhere of the times of Abraham four thousand years ago to the Crusaders, a mere one thousand years ago. One thing that surprised me, although it should not have done, was the closeness of all the places that I had heard of in the Bible. It is obvious really. When Jesus walked the streets here, journeys were made by foot or on donkey, so of course the distances are not far, maximum one day’s walk away. One evening we went to eat at a rather good place, the Brasserie at Ein-Kerem.

On enquiring if it was far to this town (where John the Baptist was born) we were told that it was “just there” – just at the edge of Jerusalem itself. On driving into this small town you can see a church with glittering gold domes – this is the church of the

The site of the ‘Upper Room’ where the ‘Last Supper’ took place visitation and marks the spot where Mary, Jesus’ mother, went to visit her cousin Elizabeth.

Exploring Jerusalem is fascinating, easily done on foot (so many narrow streets and lanes, there is no other way really) and a guide from the tourist office is strongly recommended, otherwise you will certainly miss an awful lot. There is the “Via Dolorosa” – the way that Jesus walked when he carried his cross up to Golgotha. The various “stations of the cross” on the way are often hard to find, some are simple, some are huge churches erected on that spot, and the whole route is up narrow alleys that have traders lining each side trying to sell you the same tourist junk or refreshments. This can become tedious!

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The view from The Mount of Olives Golgotha itself is now a massive church built over the site (around 1500 AD) where the crosses were erected. It is constantly packed with pilgrims and tourists. There is the stone with a large hole in it, where the cross was placed. There is the area where Jesus’ body was washed as it was brought down from the cross, the tomb with what is left of the stone that they rolled away (it has had so many bits taken off it that the remains are now under glass) and then the small tomb itself. It is quite amazing that it is all still there, and still significant to so many people. There were many sceptics who said that this couldn’t really be the original place / stone / cross etc., but does it really matter? History is there for you to touch and see and walk the streets that Jesus walked. It is quite an amazing experience.

The Mount of Olives is a good site to see over the city (there is an obligatory camel for tourists to sit on to have their photo taken of course) and you will see in front of you the massive golden Dome of the Rock, behind the old city walls. In front of you is the road where Jesus entered the city riding on a donkey, today this is a packed cemetery, as Jews want to be buried there. Walk down to the Garden of Gethsemane, where thousand year old olive trees are still in the garden, protected by strong iron railings, next to a spectacular Franciscan church. Then you can visit the upper room where the last supper was held. This room is said to have been built by the Crusaders around 1200 AD, on what was thought to be the site.

Returning to Jerusalem from a visit to the Dead Sea, our guide casually mentioned that here was where Lot’s wife was turned into a pillar of salt and at Qumran you can clearly see the cave where the Dead Sea scrolls were found. The scrolls are housed in a special building at the Israel Museum (www.imj.org.il). This is constantly sprayed with water to maintain a steady temperature.

It is eerie to go inside and see the scrolls behind glass, and be told that you are looking at the original book of Isaiah.

I wish that I had space to tell you more about this fascinating place. You can find more details at the Israel national tourist office (www.goisrael.com).

Jerusalem is a great and moving experience; you will never forget having been there. It really brings the Bible to life in a unique way. To actually walk the same streets as Jesus, climb the same stone steps, look out over the same city hills and actually walk in the wilderness of the desert, is one of those experiences that hits you somewhere deep inside. I was only there for a few days; I will need to go back!

Light Ligh igh t of the N North orth th

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Our O ur V Vision ision T Too oo Peter In 1920 P eteer Anson Ansson established off the SSea’ h Apostleship Apostleship o ‘‘The The ea’ - a Catholic organization seafarers C atholic or rg ganizatio ganization on for sea far areers second articles and in the sec ond of ttwo wo ar ticles North for the Light of the th he Nor th TTina ina Harris,, who has ccoauthored book Harris oau uthoreed a b ook Peter Anson life, e er A eeflects on P ete nson and his life e, rreflects on his legacyy and her mission to o create Chapel Banff. cre eatee a SSailors’ ailors’ Cha apel in Banff ff.. stranger TThe he author is no n str ranger to o local lives her lo cal ccommunity. ommun nitty. She liv es Macduff writes in Mac duff and wr ritees a rregular egular Banffshire been boats ccolumn olumn for the Ban nffshiree JJournal. ournal. She has b een sailing b oats sincee childho childhood, work sinc od, and an nd her w ork with homeless, homelesss, rretired reettireed and sick well serving seafarers began Hospital,l, as w ell as ser ving sea far areers b egan at the SSeamen’s’ eameen’s’ Hospital Gr reenwich, in the la atee six ties. TTina ina has b een a Ship V isit isito or for the Greenwich, late sixties. been Visitor A postleship of the SSea e on the Mora ea ay Co oast sinc 20006.

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he actual al exper experience rience of shar sharing ring daily aily life in a maritime mar ritime community is as old as time. me. The coast was the place wher wheree community was as bor born. rn. The history histor ry of o trade and fishing in this his par particular rticular are area ea of coast has been documented since the he IIron ron Age. W With ith an activ activee and d gr growing owing maritime industr industryy as w well ell as a fleet of fishing vvessels, essels, (manyy of which w were ere designed and built uilt in M Macduff acduff shipyar shipyard) d) things ar aree looking up up.. H Health ealth and safetyy continues to impr improve, ove, in the lightt of experience and technology technology, y, and nd the general conditions of workk ar aaree much better than theyy w were ere at the time of P Peter eter Anson’ Anson’s’s rresidency esidency ncy in M Macduff. acduff.

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T The he F Fulfilment ulfilment of the A Anson nson LLegacy egacy F For or sev several eral yyears ears I to ttoyed yed with the idea of pr promoting omoting Anson Anson’s’s legacy bbyy setting up a hospitality pitality centr centree and pray prayer er rroom oom for seafar seafarers ers in the small por portt of M Macduff, acduff, and with what seemed like ke a windo window w of oppor opportunity tunity in 2009, 9, the idea gained momentum. H However, oweverr, after much negotiating with th local individuals and organisations, tions, the plans fell apar ciple to the rrecession ecession and lack of an n economically apartt due in principle

Our O ur LLady a of the Ships and St Pe ady Peter eteer the Fisherman, Fisherman, tthe he SSailor’s ailor’s chap el in Mac duff ff,, in n 1946 chapel Macduff, sustainable business siness plan.

M nt that ther ere no facilities for seafar ers at that time Myy argument theree w were seafarers between Fraserburgh Fraserburgh burgh and Invergordon Invergordon did little to inspir estors! between inspiree inv investors!

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F ew people kno w about the SSailors’ ailors’ Chapel in M acduff. IItt was Few know Macduff. here, in this tiny ny orator ws open, n, that the sounds of here, oratoryy with the windo windows y. the sea merged with the Latin liturgy liturgy.

M acduff wass the only por Macduff portt in Scotland with a Catholic chapel set ly for mariners. W o oud! aside specifically Wee should be pr proud!

The chapel aafforded fforded M acduff much publicity ty at the time, and it Macduff towards thee end of JJune une 1946 that the P ress and Journal Journal rreported eported was towards Press oratory had been opened on the harbourside. rside. that an oratory F ishing nets, oars, rropes, opes, lobster cr eels and a sail helped to cr eate Fishing creels create mosphere. A blue-gr een fr ontal forr the altar was edged a maritime atmospher atmosphere. blue-green frontal rope. e. with white rope.

The A postleship ship of the SSea ea emblem hung behind ehind the tiny altar r, Apostleship altar, before which burned a rred ed light, symbolic of perpetual pray er for before prayer n the sea. those in peril on When I became ame a ship visitor with the A postleship stleship of the SSea, ea, I Apostleship ers in the place was surprised to find no facilities onshor onshoree for seafar seafarers where P eter Anson nson once liv ed, or in fact, anywher here along the M oray where Peter lived, anywhere Moray looved. coast that he loved.

The most fr e equently asked question fr om sailors lors was ‘‘Where Where can frequently from we find the Seafarers’ Seafar afarers’ Centr e?’ we Centre?’

The harbourr and for eshore appear ed sad and unlo ved, with foreshore appeared unloved, TThe he original A Apostleship postleship of the SSea ea lo logo, go o, desig designed gned b byy A Anson, nson, ffeatured feature t ed d as an enamelled ll d iiron iro on plaque in Ma Macduff acduff harb harbour our during his re residency. esid dencyy. IItt is no now w evident in mo most ost p ports orts acro across oss the w world. orld. D Due ue to o the dedic dedicated ateed work w ork of P Port ort C Chaplains and Ship W Welfare elffar aree V Visitors, isito isit orss, it is also found on b board oa ard d man manyy ships ships.. derelict buildings ngs boar ded up ed d to be the H arbour derelict boarded up.. The hub appear appeared Harbour n cabin on the site of Anson Anson’ h Café, a wooden Anson’s’s house, which fed the shipyard wor kers ers and visitors alike, until it too, was to fall victim to shipyard workers demolition.

IIn n 2010 a bid d had been made bbyy a local community munity gr oup for one group ut that, like a lot of pr ojects, fell thr ough as M acduff of the hotels but projects, through Macduff entered the rrecession ecession cession with the rrest est of Scotland. d. I had lodged an entered interest for facilities ilities for seafar ers, and in JJuly uly of that yyear ear I met with interest seafarers, Page P age 19

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‘I can empathise with the sailors who find themselves so far away from family and homes. It’s disappointing to learn that more Seamen’s Missions are closing as a result of funding cuts, especially at a time when globalisation means seafarers travelling further, for longer, and with many of them not enjoying the best of facilities either on board or onshore – hopefully things will change for the better. Thankfully you, and others, are doing their best to alleviate the concerns of seafarers along our coasts and further afield.’

Deacon John Woodside, Our Lady of Mount Carmel Church, Banff. the Aberdeen Port Chaplain and two sailors from the fishing vessel ‘Sunrise’, with enthusiasm for what could have been an excellent venue. These were the people that would benefit, but there was no money.

I followed this with investigations into other suitable buildings, and came up with several suggestions, but no concrete possibilities.

Then the Royal National Mission to Deep Sea Fishermen announced multiple closures, and I felt the idea was doomed.

My answers to seafarers’ questions appeared negative, and for the most part, facilities on their boats were not too bad. But as they often pointed out, they wanted to get away from the constant roll of the sea, and to have more room to move about.

It was at the beginning of the Year of Faith that a glimmer of hope appeared. I made a visit to Pluscarden Abbey to meet sculptor Philip Chatfield, who had contacted me in the early days of 2011, when my thinking had been little more than following a dream, and I had been invited to write a booklet about Peter Anson’s life in Macduff.

Collective interest in Anson’s work led to a discussion about Sailors’ Chapels, and their purpose in coastal communities.

And so I thought about new ways in which to fulfil my mission.

While Philip continued to impress me with tales of seafaring and shipwreck, he chipped away at the hallowed walls of the Abbey until clear pictures emerged which had hitherto been in his head. Anchors and waves appeared in the stonework and I was convinced that this man would be a huge influence in my thinking, and how this would, over the next few months, change to a new and clearer perspective.

I began to look more closely at what was already available. The focus of my next chapters of thought were evolving. I began in earnest to look at what we already have, and decided to make a case for refurbishing our small chapel within the church of Our Lady of Mount Carmel, in Banff. Perhaps, too, my thinking also moved on from what one man did in the place where he lived, to what the organisation that he co-founded does today worldwide, and what can be done at sea level to enhance support for our small seafaring community.

The Pontifical Council for the Pastoral care of Migrants and Itinerants was established by Pope John Paul II in 1988. It is dedicated to the spiritual welfare of migrant and itinerant people, and brings the pastoral concern of the church to bear on the special needs of those who have been forced to leave their native land or who do not have one. This includes seafarers. History, like faith, must live in order to fulfil its objective, and in reviving the little commemorative chapel we are actively renewing its worth and value in our coastal community.

My quest then took me to the south of England, to find Fr R.W.H. Miller, the eminent maritime missiologist and author of ‘One Firm Anchor’, in which he documents the relationship between the church and the merchant seafarer, and cites more references to the work of Peter Anson than any other author. He, too, had read my book, and been duly critical of it in his own. He favoured the idea of a chapel for sailors, but was also keen for the focus to be on Anson’s work Page 20

rather than on the man himself.

For Some Men There is no Memorial, but a World Made Better by Their Lives.

In 2013 I attended the National Apostleship of the Sea Conference where I was able to informally discuss the idea of the sailors’ chapel with the Directors and some of the delegates. Much interest was shown, and people asked to be kept informed of progress, including the newly appointed AoS Port Chaplain for North-East Scotland, Doug Duncan, who arranged to visit the chapel with me on our return to Scotland. It was at this point that I felt I had crossed the bridge of faith.

The Parish priest at Our Lady of Mount Carmel church in Banff, Father Marek Kaleta, was the one to start the renovation proper and get out the dust sheets. His father was a sailor in Gdansk, Poland, and he understands only too well the trials of a seafaring family.

Having outlined the proposals for the chapel in a letter to Bishop Hugh Gilbert in May, I was delighted to find, when he visited, that he too favours the idea, and is keen to be kept up to speed with our progress.

In July the idea was presented to the Parish Pastoral Council at Our Lady of Mount Carmel, and was met with enthusiasm and ideas for forward planning, community involvement and security.

During the following months articles appeared in the Banffshire Journal, the Diocesan magazine and Scalan News, to introduce the idea of a Sailors’ Chapel and keep people informed of its progress.

The Editor of Scalan News hopes that the chapel might become a platform for exhibiting some of Peter Anson’s art works.

By mid-September work had begun, the altar was under wraps and the walls newly plastered. The church building was part of the Open Doors Day initiative, and questions flowed as visitors enquired about the restoration work.. Purpose and value was beginning to shine through. Prayers were being answered.

There was a burst of enthusiasm. People offered ideas for the chapel as well as practical help, and two days later I received on my doorstep gifts of knitted woolly hats for the seafarers.

From a distance, the first view is of the church with its Gothic three-stage spire of dark whinstone, built in 1870 by Alexander Ellis. However, on the approach to the church, you will notice an additional single-storey frontage, in matching stonework, with grey ashlar margins and dressings. This is the chapel, which was added in 1920 to commemorate the Golden Jubilee of the church, and those who gave their lives in the 1914-1918 war.

The original exterior wall of the church had three small gothic-style windows. To access the Chapel from the church proper, the middle window has given way to a door, and the two remaining windows have been glazed with panels of reinforced clear glass, thus allowing a transit of light from the chapel windows through the entrance vestibule, to the main body of the church.

A Vision of Light and Renewal As summer fades into autumn, I lay my compass on the windowsill to determine the global position of our chapel. The windows face 990 E, and so it invites the daily beauty of the rising sun.

The darkness and damp are receding, and into our vision a new light is shining. There is a renewal of spirit, a coming together of community, on land and at sea.

‘Christ is the morning star Who when the light of this world is past Brings to his saints The promise of the light of life And opens everlasting day’ (St Bede)

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One of our great gifts from God is the nurturing presence of light.

The two leaded glass windows in the chapel afford a wonderful view across the river estuary and the coastal slopes of Macduff, flanking our most important asset, the sea.

Ninety per cent of our daily requirements are transported to us by sea. We have a lot to be thankful to seafarers for. What can we give them in return? We can give them recognition, support and dignity. And practical things like fellowship, love and woolly hats.

Always, their first question as they throw their lines is, ‘Is there a centre for Seafarers?’ Sadly my answer up until now has been negative. They see AoS ship visitors as a link to their faith, and often, tea and a chat is enough. But now we can offer more at Our Lady of Mount Carmel church. We can offer the Eucharist. Our visiting crews can share our vision too, and acknowledge the vital part they play in it. Interestingly too, as I concluded this article, a brand new vessel has been launched into Macduff Harbour, built by the local

shipyard. She is the Vision III. May God bless her!

Postscript The Macduff Service Port project is on the crest of a wave in the international shipping world by being officially recognised as a deep-water anchorage and service base. This initiative, launched by Banff and Macduff Community Council, has become popular in that when other major ports are forced to close in severe weather, the calmer waters off Macduff and Banff are always accessible.

Access to the anchored vessels is by the historic MV Guide, and when possible I go out to the tankers to welcome them to the area and offer pastoral support. The crew like to receive various publications including our local Banffshire Journal, and the Light of the North.

They look forward to shore leave, when they can visit the Sailors’ Chapel and join with our parish family in worship.

St. Francis and the Wolf of Gubbio Ron Smith

T

he very north of Italy is the semi autonomous region known as the Sud Tirol, or Alto Adige. The reason for the two names is that it was taken from the Austrians

by Mussolini, and the locals still speak German, and most signs are bi-lingual. It is in the foothills of the Alps and is a very beautiful area, including the largest plateau in Europe. The Dolomite Mountains dominate, and large areas are now UNESCO world heritage sites.

This area is fascinating. We went there by train from Innsbruck, over the spectacular Brenner Pass. Exploring, from the regional capital Bozen (Bolzano), we took the cable car from Seis (Siusi) up to the Seiser Alm (Suisi Alp). ( see www.alpedisiusi.info )At the top there are a few houses, shops and so on. It was covered in mist, and out of the mist there slowly appeared, as we walked along the path, the most unusual church. It is mainly built of wood, and is angular and designed to represent a dove. The campanile rears up and represents the dove’s beak. The church is dedicated to St. Francis of Assisi. The church belongs to the parish of St. Peter and St. Paul, at Castelrotto, down in the valley, and was opened on 25th December 2008. Going inside from the mist and snow outside was going into a warm, bright ambiance, with an ancient wayside cross from the local area, typically with the cross having the arms stretched upwards. This is in memory of the San Damiano cross, where St. Francis often prayed “Lord, shine a light in the darkness of my heart, help me to know your plans for me…”. This contrasts totally with an ultra modern statue of St. Francis, holding a dove. Going on into the body of the church, it is strikingly modern, with the seating curving round to slope slightly to focus on the altar. Suddenly I became aware of footprints let into the floor – these were deer prints! They came in from the East entrance.

These reflect Psalm 42, “As the deer longs for a stream of cool water, so I long for you, O God.” This was remarkable, and tied in with St. Francis’ love of animals. Then, close to the lectern, there are bird footprints in the floor, again reminding us of St. Francis’ sermon to the birds, that they should praise God with their song. But then, from the vestry and all over the altar to the lectern were large dog paw prints. This puzzled me, then with the wonderful light that comes in from the curving huge stained glass windows, I saw some leaflets – the paw prints were wolf’s prints – from St. Francis taming the wolf of Gubbio. I didn’t know this story, and so as I left the tranquillity of this wonderful church, I decided to find out more.

The modern church of S. Francesco, designed in the shape of a dove, on the Alpe di Siusi There appear to be a few versions of this story – or maybe it is a legend.

They all agree that the town of Gubbio was being terrorised by a large wolf. This was killing and eating the sheep, and then it killed the shepherd. The shepherd’s brother and father went out to protect their flock, but they too were killed by the wolf, as were two of the three soldiers sent out by the town’s Mayor. St. Francis was at Assisi, and was asked to come to Gubbio and help, which he did. Gubbio is a town about 22 miles north of Assisi. The Mayor and the people asked St. Francis to send the wolf away, to another town nearby and let it bother them! The next morning, St. Francis walked out from the town gates and towards the forest. The large wolf began to stalk him, and was preparing to attack. St. Francis spoke to the wolf, made the sign of the cross, and the wolf froze and watched as St. Francis approached him. St. Francis spoke to the wolf, asking him why he was terrorising the good people of Gubbio. The wolf explained that he had an injured leg, and so the pack had abandoned him, he couldn’t run fast enough to catch his normal prey, so had to attack slow animals like sheep, and when the shepherd had tried to kill him, he had retaliated, as he had with the other men sent to kill him. St. Francis went back into the town to talk to the citizens, and asked them if they would feed the wolf, which had agreed that food was all it wanted. Of course, the people were sceptical, but eventually they agreed. That night they left out some food, and so it developed and for the next two years, until he died from old age, the wolf came every night to eat the food left out by the townsfolk. The wolf hurt Page 21

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St Francis and ‘Brother Wolf’ no-one, and the townsfolk never hurt it, even the dogs didn’t bark at the wolf. The people of Gubbio became proud of their wolf!

We can all become like the wolf and the townsfolk, being inconsiderate, cruel, selfish, insincere, and not understanding the other side’s point of view. St. Francis is telling us that we need to be more understanding, tolerant and attuned to our environment of

beauty, wildlife, plants, scenery and the majesty of God. St. Francis was born in 1181 or 1182, and died on Saturday the 4th of October 1226, when he was 45 years old. He is believed to have tamed the Wolf of Gubbio in 1220. He was canonised in the Church of St. George by Pope Gregory IX on the 6th of July 1228.

St. Francis’ successor, Elias, and the Pope who supplied some of the money, built the big church at Assisi in 1230 and St. Francis’ body was transferred there on the 25th of May 1230.

The story of the wolf is fascinating. However, there is another version of the story. It says that the “Wolf ” was like our Wolf of Badenoch, Alexander Stewart, Earl of Buchan, who in 1390 laid waste to Forres, and Elgin including burning down the Cathedral, Greyfriars monastery, St. Giles parish church and the hospital of Maison Dieu. It is said that the Wolf of Gubbio was similarly a bandit terrorising the area, and that St. Francis spoke to him, converted him, and the Wolf changed to become a law-abiding citizen.

Maybe I should investigate this some more…where is that map?

Where is the nearest airport? Also, there is a new railway tunnel being constructed from Innsbruck through the Alps to come out in the Sud Tirol near Franzenfest / Fortezza. One of the access shafts is at a village called Wolf! This is in the Brenner Pass, only just inside Austria…maybe this should be looked into as well!

If you know somebody who is unable to get to church to pick up a copy of the Light of the North please let them know that for just £10.00 they can be put on our subscribers’ mailing list, and we will send them a year’s issues of the magazine by post.

All cheques should be made out to: “RC Diocese of Aberdeen”

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The ‘Snowie Kirk’ Canon Alistair Doyle

I

n the course of conversation, an elderly Torry quine told me her parents were buried somewhere in King Street cemetery.

I told her it was probably St. Peter’s cemetery but her remark got me wondering how many Catholics were aware of the part of Catholic heritage in Aberdeen, known as the Snowie.

In medieval times Old Aberdeen was a distinct town from the brasher commercial port of Aberdeen a few miles down the road though part of the same Diocese with the Cathedral of St. Machar, known at the time as St. Mary and St. Machar.

In the late autumn of 1494, Bishop Elphinstone set out for Rome on his Ad Limina visit and to seek a Bull from Pope Alexander VI to elevate his college to University status.

St. Peter’s in Rome had been rebuilt only 40 years before and the Sistine Chapel was in progress but Bishop Elphinstone had eyes for only one church - Santa Maria Maggiore also known as Sancta Maria ad Nives (Our Lady of the Snows).

The legend was that in 352 Pope Liberius had a vision of the Virgin Mary commanding him to build a church on a precise spot, to be defined by a fall of snow on Esquiline Hill.

The following morning, despite the heat of a Roman August, there was a fall of snow on the Esquiline. The boundaries were marked out and a church built to the plan dedicated to Our Lady of the Snows.

Since Old Aberdeen had become a burgh in its own right in 1489, the Bishop had been tasked with providing a parish church separate from the Cathedral “with bell tower, bell, cemetery, font and all things proper to a parish church.” On his return from Rome, the Bishop dedicated his new church to Our Lady of the Snow,s which people promptly called “Snowie Kirk”. These days the Snow graveyard is quite a challenge to find. It is located within the grounds of Gilcomston and Crombie Halls, Aberdeen University, just behind the houses at 21-31College Bounds in Old Aberdeen.

The Cathedral clergy donated two small bells although the Canons were specifically excluded from taking services there. The first parish priest was Walter Boece, brother of the noted academic, Hector Boece.

The Reformed Church of Scotland annexed both the Cathedral and the Snow Kirk but the latter was so modest they decided to let it fall down naturally. It survived for 100 years.

The people of Old Aberdeen regarded the Reformers as imposed on them by Edinburgh and many remained attached to the Old Faith. During the century that followed the Snow Kirk provided a covert place of worship for Catholics. In the seventeenth century, the Protestant authorities made repeated requests “that the parishioners of Snow and Spital kirks be compelled to worship at the Cathedral of St. Machar”. The University principals were ordered to pull down the two kirks but it was not until 1640 that Dr. Guild, who had been intruded into the post of Principal, used the stone of the Snow Kirk to repair the College.

At Dr. Guild’s actions “many Old Aberdeen people murmured the Snow Kirk had been their parish kirk where their forefathers were buried”. In true Aberdonian tradition Dr. Guild’s successors in 1671 began charging £8 Scots for burial in the kirkyard.

The Snow Kirkyard - The church itself was built as the parish church of Old Aberdeen so that the Cathedral and King’s College Chapel could be left free for more ceremonial functions.

The Catholic Faith never really died out in Aberdeen and the Shire. In the 18th century Bishop Grant Vicar Apostolic of the Lowland District was buried in the Snow Kirk. A successor, Bishop Geddes who died in Aberdeen in 1799 was buried in the same grave.

Bishop Geddes’ nephew was the famous Priest Gordon. Fr. Charles Gordon was born in 1772. Educated at Scalan and Douai, the French Revolution forced him home to Aberdeen where he spent the rest of his long life as parish priest of St. Peter’s. An Episcopalian Professor of Theology in Toronto who had studied at Aberdeen University wrote, “One of the relaxations of the students was to attend St. Peter’s on a Sunday evening partly for the music and partly for Priest Gordon’s sermons delivered in broad Scotch and invariably strongly Roman. Martin Luther and John Knox were held up to universal execration.

Occasionally these attacks produced bursts of laughter from the Protestant students who would be ejected by the sexton.”

When Priest Gordon died in 1855 so many citizens came to his funeral, that the procession was still leaving the Castlegate when the head of the cortege had reached the Snow Kirk.

Priest Gordon was buried with his uncle, Bishop Geddes and Bishop Grant.

To-day all that remains of the Snow Kirk are the four walls surrounding the graves of Catholics buried there in the 18th and 19th centuries. There are some priests buried round the Bishops’ tomb and a good number of the Catholic gentry who lived in the Old Town, for example a member of the Pitfodels Menzies family who died as a student at Blairs. A recent memorial is to Fr. Crossan O. Carm. chaplain to the University.

A secret winding path leads from Powis Gate to the graveyard, all that remains of the Snow Kirk. It is still a place of quiet reflection and each year the Catholic Chaplaincy go to the Snow Kirkyard, around All Saints day to remember the Catholics who kept the Faith in Aberdeen and Shire.

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Behold the Lamb of God

Fr Domenico Zanrè considers Jan Van Eyck’s celebrated Ghent Altarpiece and ‘The Adoration of the Mystic Lamb’ as an aid to contemplation during the liturgical seasons of Lent and Easter.

Fr Domenico Zanrè

T

he celebrated ‘Ghent altarpiece’ of the Flemish painter Jan Van Eyck (c. 1390 – c. 1441), located in the city’s Cathedral of St Bavo, has been heralded by many art critics as one of the most impressive examples of Northern Renaissance artistic realism. Far more significant than its attention to naturalistic detail, however, is its overtly religious subject-matter, based principally on the writings of John the Evangelist.

The altarpiece was begun by Hubert van Eyck, and completed by his younger and more famous brother Jan in 1432. The work was commissioned by Joost Vijdt, the mayor of Ghent, and Canon of St Bavo; he and his wife Elisabeth Borluut were well-known patrons of the arts. The altarpiece is a large and complex work, consisting of twelve panels, eight of which are hinged shutters. The panels depict a number of scenes, such as the Annunciation, and comprise various figures, including the Virgin Mary, John the Baptist, the Old Testament prophets, and Adam and Eve. The focus of the work is the lower central panel, entitled ‘The Adoration of the Mystic Lamb’. It features a lamb, standing upon an altar, in the middle of a lush green meadow. In front of the altar, in the foreground, are different groups of people in adoration. These represent, from left to right: pagan writers and Jewish prophets (signifying the Old Testament), and then the 12 Apostles and male saints (the New Testament). Surrounding the altar are 14 angels, holding in their hands the symbols of Christ’s Passion, including the cross and the crown of thorns. The lamb has a deep wound in its chest, and blood gushes from this wound into

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a golden chalice on the altar. The dove of the Holy Spirit hovers directly above the lamb, with beams of celestial light radiating forth.

Why does Van Eyck depict a lamb? Quite simply because it was one of the most prevalent christological images used in Holy Scripture. John the Evangelist was a notable exponent. In fact, he was the only one of the four Gospel writers to adopt the title ‘Lamb of God’ in reference to Christ. The importance of this image is such that it appears in the very first chapter of the fourth Gospel, at the beginning of Jesus’ public ministry, after his baptism in the river Jordan: ‘The very next day, seeing Jesus coming towards him, John [the Baptist] said: “Look, there is the lamb of God that takes away “The various christological images of the lamb – as salvific sacrifice, as expiation, and, ultimately, as victor over sin and death – are illustrated in the central panel of Van Eyck’s Ghent altarpiece.” the sins of the world.”’ (Jn 1:29) A few verses later, the phrase is repeated (Jn 1:35-37). By calling Jesus the ‘lamb of God’, John the Baptist was bringing together three images that would have been familiar to the Jewish people of that time: the Passover lamb in the Book of Exodus (12:1-14), whose blood, smeared on the doorposts, delivered the Israelites from death; the gentle, unblemished lamb described by Old Testament prophets such as Jeremiah (11:9) and Isaiah (53:7), whose sacrifice was to expiate the sins of the people (cf. Ex 29:38 ff., Lv 4:32-34, 5:6); and the horned lamb, the mighty, champion of God – used in the non-canonical Book of Enoch to describe warriors such as Judas Maccabeus, King David, and King

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Solomon (Enoch 89:45-48).

The various christological images of the lamb – as salvific sacrifice, as expiation, and, ultimately, as victor over sin and death – are illustrated in the central panel of Van Eyck’s Ghent altarpiece. This altarpiece offers a visual portrayal of the lamb of God as described in another of the works attributed to John the Evangelist: the Book of Revelation. The image of Jesus as Lamb of God is used in Revelation no fewer than 28 times (4 times 7). There is a numerological significance in this: 4 is the number used in Holy Scripture to refer to creation or universality, whilst the number 7 denotes spiritual perfection. In chapter 5 of the Book of Revelation, we encounter the Lamb, in the midst of a throne standing in Heaven, surrounded by elders and four animals (the four Evangelists: Matthew, Mark, Luke, and John). All of the elders fall down and adore the Lamb (Rev 5:8), and he receives 7 blessings (‘The Lamb that was sacrificed is worthy to be given power, riches, wisdom, strength, honour, glory, and blessing’; Rev 5:14). Every creature in heaven, on earth, and under the earth, worships the Lamb. Before the Lamb stands a great multitude of people, clothed in white robes and with palms in their hands (Rev 7:9). These are the martyrs, who died for the Faith; they are represented by the male and female groups standing in the respective top-left and top-right corners of Van Eyck’s painting.

The lamb on the altar has been depicted by Van Eyck with a wound in its breast, from which issues blood, caught in a chalice on the altar (cf. Rev 5:6). This is an allusion to the innocent Christ’s blood, which flowed from his side on the cross – an action that is both sacrificial and salvific. Jesus offers himself freely for us, and in so doing, he dies so that we might gain eternal life (cf. 1 Cor 5:78; 1 Pet 1:19). In his seventh homily on the Gospel of St John, St Augustine underlined the sacrificial connotations of Christ’s Passion: ‘Only Christ is the lamb par excellence, he is the Lamb of God: because, in a singular way, it was only by the blood of this Lamb that “This is the moment enacted in Van Eyck’s painting: Christ, the unblemished lamb, gives us his very Body and Blood on the altar – a gesture that is sacramentally re-presented in the Mass, the Holy Sacrifice of Calvary.” men could be redeemed.’ We recall this gesture of total love in the following words of the First Eucharistic Prayer: ‘we, your servants and your holy people, offer to your glorious majesty from the gifts that you have given us, this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation’. This is the moment enacted in Van Eyck’s painting: Christ, the unblemished lamb, gives us his very Body and Blood on the altar – a gesture that is sacramentally re-presented in the Mass, the Holy Sacrifice of Calvary.

The climax of the Book of Revelation is the description of the Heavenly Jerusalem: ‘Then I saw a new heaven and a new earth; the first heaven and the first earth had disappeared now, and there was no longer any sea. I saw the holy city, the new Jerusalem, coming down from God out of heaven, as beautiful as a bride all dressed for her husband.’ (Rev 21:1-2) This resplendent city is the bride of the lamb; its walls are of a great height, with 12 gates (mirroring the twelve tribes of Israel), standing on twelve foundation stones (the 12 Apostles). We are told that ‘the city did not need the sun or the moon for light, since it was lit by the radiant glory of God and the Lamb was a lighted torch for it.’ (Rev 21:23). A representation of the Heavenly Jerusalem can be seen in the background of Van Eyck’s painting. Light is provided by the divine rays emanating from the dove of the Holy Spirit. The 12 ‘foundation stones’, or Apostles, occupy the foreground. They are kneeling next to a fountain, out of

The lamb on the altar has been depicted by Van Eyck with a wound in its breast, from which issues blood, caught in a chalice on the altar. which flows a small stream, echoing the opening verse of Revelation 22: ‘Then the angel showed me the river of life, rising from the throne of God and of the Lamb, and flowing crystal-clear’.

Van Eyck has conceived his composition in such a way as to highlight the significance of these images; if we were to draw a vertical line through the centre of the Ghent altarpiece, we would begin in the upper panel, with the representation of God the Father in glory, and continue down to the dove of the Holy Spirit, and then to the Lamb of God; in other words, the Blessed Trinity. The line would continue through the very centre of the altar of sacrifice to the fountain of life, flowing amidst the green meadow. The interpretation is clear. All glory, honour, and adoration is due to the triune God (Father, Son, and Holy Spirit). Through the Passion and death of Jesus, we have received salvation and redemption. The body and blood of Christ is the living fountain for us, the ‘source and summit of the Christian life’ (Lumen Gentium, 11). This is truly a transcendent, universal moment: ‘the Eucharist is always in some way celebrated on the altar of the world. It unites heaven and earth.

It embraces and permeates all creation. The Son of God became man in order to restore all creation, in one supreme act of praise, to the One who made it from nothing. He, the Eternal High Priest who by the blood of his Cross entered the eternal sanctuary, thus gives back to the Creator and Father all creation redeemed.’ (Ecclesia de Eucharistia, 8) The ‘Adoration of the Mystic Lamb’ is by no means the only religious painting in Van Eyck’s extant oeuvre – most of his paintings are devotional - but it is certainly his most thematically complex and scripturally-informed work. Van Eyck has taken his famous scientific attention to naturalistic detail and used it to transport the viewer from a fifteenth-century verdant landscape to the heavenly court described in the Book of Revelation. With its multiple themes of sacrifice, expiation of sin, and victory over death, encapsulated in the symbolic image of the Lamb of God, the Ghent altarpiece is a worthy aid to contemplation during the liturgical seasons of Lent and Easter.

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Light of the North

Once we think, we cannot ‘unthink’ Sr Janet Fearns FMDM “The disadvantage of learning how to think is that, normally, one never learns to ‘unthink’.” That irritating realisation led me, at the age of 16, to make an appointment to speak with my then parish priest. For the first time in my life, it had seriously occurred to me that my Catholic faith, my limited knowledge and understanding of theology and Scripture and my science lessons in school might have some sort of connection.

Half-thinking I had accumulated some of the most intractable and indecipherable questions of the cosmos, I sat in the comfort of the presbytery study armchair and churned them out, one after another. Surprisingly, I discovered that, in merely voicing them to someone else, I answered several of my own difficulties.

Father Clayton then answered other conundrums within a couple of sentences.

Yet more questions, concerning the origins of the Universe and the human race, I have, over the years, realised remain unanswered even by some of the greatest scientific brains to date. These are securely placed somewhere in my brain in a folder marked, ‘to be answered at a later date’ – presumably by God! At the end of a session which I’d half-expected to change my life for ever, I did actually emerge from the presbytery with fresh insights. First of all, the world was the same as it had been half-an-hour earlier: it had not turned upside-down and inside-out simply because I had dared to examine new ideas. Secondly, I had learned that teenagers normally pose difficult questions, search for answers and discover that some puzzles might not be solved in their lifetime. Thirdly, I had learned that, having started to think, I would never be able to ‘unthink’ unless I wanted to become a cabbage: God created us to search for answers and to follow things through to their logical and spiritual conclusions. I had glimpsed the amazing revelation that, if I wanted to be ‘a good Catholic’, it was part of my duty to ask questions and to follow wherever God might lead as, together, we sought the answers.

As the years passed, I gradually found that some solutions lay in the most unlikely places: sometimes I would need to listen to people with whom I had fundamental disagreements because, in that way, I could glimpse the world through their eyes and understanding. Sometimes, I would need to relinquish my own cherished opinions in favour of those which held a greater degree of truth.

Sometimes, through listening to others, my own morsel of truth would blossom into a flower more radiant than I could have ever previously imagined. Having started to think, I would never need to ‘unthink’ – only to think differently in the

Page 26

pursuit of truth.

In Alice in Wonderland, the White Queen tells Alice that, “Sometimes I’ve believed as many as six impossible things before breakfast.” There are two words for such an approach (and probably others which will do just as well): senseless and gullible! My sympathies lie more with the Mad Hatter, who declared, “Why, you might just as well say that “I see what I eat” is the same thing as “I eat what I see!”

Of course, thinking things through to their conclusion does not make for an easy life. It can cause heartache, dissension and division. The end result will sometimes be right and sometimes wrong, but it will have an authenticity which is usually borne out within a person’s behaviour. It just so happens that, today, I have read two articles written by two priests, one of whom is Swiss and the other English, and recently quoted in more than one national newspaper. Both priests reflect on situations which have caused them anxiety. The difference is that, whether or not I agree with him, I take the often controversial Swiss Hans Küng seriously, whereas the other causes me major concerns and I wonder if his bishop knows he has such a dangerous idiot in his midst.

What is the difference between them? Of the two priestly articles, that written

by Hans Küng put aside personal pain and strove for objective academic accuracy.

Supported by a lifetime of enquiry, research and serious dialogue, he welcomed challenge, seeing it as a route to wisdom, enlightenment and understanding. By contrast, the other priest spoke from his emotions, dismissed those who disagreed with him and gave no evidence to back his stance. Which of the two priests deserves an audience?

Perhaps the distinction between a great thinker and the not-so-great thinker is the willingness to support ideas with unprejudiced research, evidence and a willingness to go beyond the convenient and the emotional. Perhaps the great and the not-so-great might both risk their lives to defend their ideas and beliefs, but there is a massive difference between the two: one resembles the soldier who deliberately steps into the front line in defence of the innocent, whereas the other marches into a minefield of his own creation, damaging his own prospects and possibly creating havoc for others. The great thinker has the humility to recognise a dead-end and to say, “I made a mistake”. Only the fool is convinced of his own infallibility.

We have similar examples in the media: Malala Yousafzai, who campaigned in Pakistan for girls’ education and was shot for her efforts, is admired across the world. Some celebrities, chosen to sponsor one campaign or another, are forgotten as soon as the interview is over. Their value rested in their fame and photogenic presence rather than in their deep thought or ability to string words together in a meaningful and challenging way.

Pope Francis has recently spoken of his love for Our Lady, “the undoer of knots”.

A complicated knot is not unfastened by pretending it does not exist: it takes thought. We lift it up at different angles and search for the best way, not only to begin the job, but also to finish it. Alexander the Great used his sword to slice through the Gordian Knot and so earned a reputation for ‘thinking outside the box’ in seeking solutions to seemingly intractable problems – but, first, he had to think about how to tackle and untie the seemingly impossible knot. He did not ignore its complexity: he saw the problem and thought it through to an original conclusion.

Someone recently remarked of the Pope, “There’s hope for the world because of him. He is so public and has no political affiliation. His simple moves suddenly and unexpectedly shake up the whole story.” His spontaneous warmth has touched hearts across the world. He has also courageously spoken out, ‘without fear or favour’ in the cause of truth, justice and peace. Such unique leadership is the consequence of thinking, not ‘off the top of his head’, but by taking the time to think, think and think again. Of course he thinks prayerfully: that goes without saying. The great leader and the great thinker, whilst conscious that thoughts must lead to decisions affecting the lives of others, are also humbly aware of personal limitations. Decisions have consequences. A knot may be unfastened, but a thought cannot be unthought.

Thinking is arguably the bravest thing we do. Once we think, we cannot ‘unthink’.

faithandculture

Light of the North

Shelagh Noden’s Musical Memories

O

ne of Bishop Hay’s reasons for forbidding music in Catholic chapels in the eighteenth century was that it might outrage the local Protestants. It has been assumed, therefore, that Presbyterian congregations all had a very plain style of worship. However, this was not necessarily the case.

Certainly in the first half of the century the singing in Presbyterian churches usually followed a similar pattern. No organ or other instrument was allowed, and only psalms were sung, in unison. The first line was sung by the Precentor at whatever pitch he felt like (sometimes with dire results) and the people repeated each line after him (hence the term ‘lining-out’) at their own speed. This tended to be very slow, and enterprising members of the congregation used to liven up the melody with trills, runs and other variations of their own choice.

Very few tunes were in use: in some rural areas only five, which were French, Martyrs, York, Dundee and Elgin, and the results of this style of performance were not always appreciated. The historian Millar Patrick has commented that ‘the sense of the ludicrous must be kept firmly in restraint’ when describing this form of liturgical music. Robert Bremner, an eighteenth-century music publisher in Edinburgh, complained: ‘Had these nonsensical grace notes been the same everywhere, it would have been the less matter, but every congregation, nay, every individual, had different graces to the same note, which were dragged by many to such immoderate length that one corner of the church, or the people in one seat, had sung out the line before another had half done: and from the whole there arose such a mass of confusion and discord as quite defaced this noblest

part of Divine Worship.’

This style of singing, which can still be heard in parts of the Western Isles to this day, does have its fans. Certainly it produces a strange unearthly sound, quite unlike any other form of church music heard in the UK. You can listen to a fairly disciplined performance of it at http://www.youtube.com/watch?v=k3MzZgPBL3Q Sir Archibald Grant of Monymusk, exasperated by this situation, decided to reform the singing in his local kirk, and engaged Thomas Channon, an English soldier quartered in Aberdeen after the Jacobite Rising, to teach his choir. He paid for Channon’s discharge from the Army in 1753. Channon, who was probably a Methodist, placed the Monymusk choir in a gallery, abolished the use of ‘graces’, introduced a livelier tempo for the psalms and reintroduced the practice of singing in harmony. Later, more daringly, anthems were introduced for the choir. In 1761 John Wesley heard the Monymusk choir and commented approvingly that he had heard ‘thirty or forty sing an anthem after sermon with such voices as well as judgement that I doubt whether they could have been excelled in all England’.

Channon was invited to take the Monymusk choir to perform in Aberdeen in 1755 despite some opposition from the Kirk session at St Nicholas, and Sir Archibald declared that there were thirteen choirs singing according to the new method at that date. However, church organs were still as yet forbidden, and would remain so until well into the nineteenth century. Some die-hards even objected to a pitch pipe used by Thomas Channon, which was considered to be ‘a new-fangled profanation of the Sabbath ... introduced by singing the psalms at church with a herd-boy’s whistle, which gave offence to many serious Christians’.

The singers needed to sit together in order to perform the more complex anthems and this led to the construction of choir galleries, which in some cases, as at the Presbyterian kirk in Huntly, were divided into three areas, for treble, tenor and bass singers. The Earl of Kintore had a choir loft constructed in his local church in 1754 to hold no fewer than 120 singers. By 1755 the new style of singing could be heard in the parishes of Monymusk, Cluny, Midmar, Kintore, Fintray, Rayne, Oldmeldrum, New Aberdeen, Old Aberdeen, Kennethmont, Towie and, Dalmoak, with others keen to follow suit.

It is significant that the earliest attempts to introduce music into Scottish Catholic worship took place in the north-east. Catholic musicians, aware of the Protestant church music revival, may well have taken encouragement from it.

Shelagh Noden is researching the history of Catholic church music in Scotland and would be delighted to hear about your musical memories: s.noden@abdn.ac.uk

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Sir Archibald and his second wife, Anna Potts, 1750

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Light of the North

Fetternear’s soldiers of faith and fortune Leslie also paid for the renovation of Vienna’s old Schottenkirche (once a Benedictine abbey founded by Scoti from Ireland) and was laid to rest there. Count Walter’s embassies to foreign courts included Alasdair Roberts & Ann Dean the Vatican, where he is said to have given he mansion of Fetternear stands firm despite Pope Innocent X a solid destruction by fire almost a century ago. It has silver writing table. become well known in our times through archaeology, Towards the end of his with summer digs revealing the extent of the prelife, with two nephews Reformation Bishop of Aberdeen’s palace. As mentioned in the in the entourage, Leslie autumn issue, the bishop’s estate came to the Leslies of Balquhain undertook a lavish as Catholic supporters of Mary Queen of Scots. Like two year-long mission to previous ones, this article is based on a talk given to the Aberdeen Sultan Mehmed IV at Newman Circle as ‘Soldiers of Faith and Fortune’. Soldiers of Constantinople. Such fortune fought for anyone who would pay them, but Gordons of Count James Leslie was Count Walter’s Auchleuchries and Auchintoul contrived to maintain the Catholic influence at Vienna that he obtained the same imperial rank for his faith of their families in an unfriendly Russian Orthodox climate. brother Alexander. He was living in genteel poverty at Tullos below Walter Leslie of the Balquhain family was not a Catholic at home Bennachie. New wealth from abroad enabled Count Alexander but became one in Vienna. He had fought alongside Dutch and Leslie to modernise the castle of Balquhain and symbolic letters Swedes before serving in the imperial army under Albrecht von were carved above the door: IHS for the Jesus (or Jesuit) monogram Wallenstein. This Czech led Catholic armies to a series of victories and MRA for Maria Regina Angelorum. Balquhain was broken up at the start of the Thirty Years War, but midway through it he some time after the building of Fetternear and the carving now sought ways of leaving the Emperor Ferdinand II. Wallenstein was adorns a cottage at the Mains. assassinated with the Emperor’s approval at Eger in Bohemia where New wealth encouraged Catholic activity in Aberdeenshire. The Walter Leslie commanded the garrison. Leslie was better rewarded Jesuit George Leslie made Balquhain his base as the Order’s superior than his fellow-plotters, moving from high military rank to a new in Scotland. A son of the house, William Aloysius Leslie, had two career in diplomacy. On the accession of Ferdinand III in 1637 spells as superior of the Scottish Jesuits and two as rector of the he was made Count Walter Leslie of the Holy Roman Empire. Scots College Rome. In the 1690s he was Jesuit superior at Graz Castles and estates went with the title. in Austria. It was a place of scholarship with printers available, There is more fortune than faith in this – Walter is hard to like, and it was here that William Aloysius published Laurus Leslaeana and his portrait among the many he commissioned carries a sneer. showing a 600-year-old link with St Margaret, Malcolm Canmore’s queen who came from imperial Hungary.

Associated with the book is an engraved family tree with illustrations of vestments and breastplates: God favoured both holy prelates and Christian soldiers.

Count James Leslie brings the story to its triumphant conclusion with a combination of military arms and clerical cloth. He commanded the imperial artillery when Vienna was saved from the Turks in 1683 (his brother Alexander was killed in the siege) although greater glory went to the Polish king Jan Sobieski for his charge with hussars. Sobieski wrote to his queen on the day of battle: ‘Chance would have it that being first in the camp and close on the Vizier’s heels, one of his servants betrayed his allegiance and pointed out his tents. . . I have all his personal insignia which were borne before him, and the Mahometan banner which his Emperor gave him for the war, Ann Dean’s watercolour of the mansion of Fetternear, the pre-Reformation Bishop of and which even today I sent to the Holy Aberdeen’s summer palace which became the family seat of the Leslies of Balquhain Alasdair Roberts continues his foray into the world of the Scottish ‘Soldiers of Faith and Fortune’ and brings the story to its conclusion with the following account of the Leslies of Balquhain, in particular Count James Leslie who was largely responsible for saving Europe from the spread of Islam when he led 30,000 men to victory at Osijek in Slavonia.

T

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Light of the North

faithandculture

Father in Rome.’

Count James Leslie’s particular contribution came two years later when he led 30,000 men to victory at Osijek in Slavonia, otherwise eastern Croatia. Here Suleiman the Magnificent’s Bridge’s sevenkilometre wooden road on piers had provided Ottoman access to the Danube and beyond. Conquest as far as the Baltic was their

The initials of Patrick Leslie and Margaret Irvine carved over the entrance to Fetternear House

Peter Hammond

Handmaids of the Lord: Women Deacons in the Catholic Church Author: Jane Coll Paperback: 452 pages Publisher: Gracewing Publishing (October 27, 2013) ISBN-10: 0852447728 ISBN-13: 978-0852447727 List Price: £20.00

T

he debate over the role of women in today’s Catholic Church is thoroughly investigated in this absorbing and challenging book.

The subject matter is a contentious one, given renewed impetus by the shortage of priests, as well as recent scandals that have so badly damaged the already tarnished image of the Church.

Acknowledging, as she does in the introduction, that women are perfectly capable of carrying out the duties currently performed by ordained male members of the church, Jane Coll then goes on to assert the case that, while the church cannot ordain women priests, there are no insurmountable theological obstacles to them being ordained as deacons.

target. It was destroyed after the battle providing a new level of security for Christian Europe. ‘Valuable spoil’ sent home to Scotland included Islamic cloth of silver and gold which was passed down in the family as vestments. The house of Fetternear was raised soon afterwards by Count James’s brother Patrick Leslie. He married Margaret Irvine in 1691, and their initials are linked with the same bold Catholic symbolism as at Balquhain – IHS If you are interested in learning more about our Catholic history then you might consider joining the Scalan Association which serves to preserve the former seminary of Scalan in the Braes of Glenlivet where over 100 priests were trained in secret during the persecutions of the 18th century. The association produces two editions of the ‘Scalan News’ each year which contain articles on Scottish Catholic History and local history and which are free to members.

Our columnist, Alasdair Roberts edited the Scalan News for 15 years during which period his collaborator, Ann Dean contributed countless illustrations. Ann Dean is currently editing the May issue of the journal. To find out more about the association see the Scalan website at www.scalan.co.uk.

In fact, by holding to Church teaching, and by purposely distancing herself from the notion that women deacons will inevitably pave the way for the eventual ordination of women priests, the author sets out her argument in a logical and persuasive manner.

The seed for Handmaids of the Lord was planted while the author was researching for her BA Divinity. While Lumen Gentium, on the subject of the sacramental nature of ordination provided the spark, it was Blessed John Paul 11’s phrase ‘equal but different’ associated with his ‘Theology of the Body’ lectures, which provided the catalyst.

Jane Coll builds the case for the reintroduction of women deacons in the Church, firstly by exploring the historical background. She then draws on references within Scripture, Tradition and Magisterium to provide a robust framework for the book, dividing it into four parts, each overlapping to a degree. The fourth, The Analogy of Faith, examines the thoughts of eminent thinkers in the Church, such as Cardinal Ratzinger and John Henry Newman.

That there existed women deacons in the early church, particularly the Eastern Church, is not in question here. Nor the various roles they undertook (mostly pastoral, with an emphasis on evangelisation and catechesis). Paul memorably mentions Phoebe by name in Rom 16:1. Another, Olympia, perhaps ordained by St. John Chrysostom, is given pride of place on the front cover.

What is less certain is whether or not they were ordained and, if so, what form did this take? Were they simply blessed or appointed and sent out to perform charitable works? Were they indeed simply the wives of deacons, as some have suggested?

Would women deacons violate the principle of Holy Orders, a single sacrament with three distinct degrees; episcopate, presbyterate and diaconate?

Indeed, the Catechism of the Catholic Church states that ‘only a baptized man validly receives sacred ordination’ (CCC 1577).

Concluding that neither Scripture nor Tradition can provide a definitive answer, the author turns to the Magisterium for further guidance.

Each part consists of detailed analysis of related material and includes a helpful summary and conclusion, enabling the Page 29

faithandculture faith aith ith tha hand and nd d culture dculture c lture tu u re

Light Ligh igh t of the N North orth th

reader to reader to keep keep on on track. track. Notes Notes list list the the sources sources utilised utilised and and a comprehensive co mprehensive bibliography bibliograaphy is is included included in case case readers readers wish wish to to their understanding understanding and and read read further. deepen de epen their fu urther.

This is is an an interesting interesting and and timely timely contribution contribution to to a topical topical This de bate. Regardless Regardless of of your your own own particular particular views views on on the the ordination ordination debate. off women, o women, either either as as priests priests or or deacons, deacons, this this book book is is bound bound to to cchallenge hallenge some some preconceptions. preco c nceptions.

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recognised and and aided aided by by the the grace grace of of the the sacrament. sacrament. Exactly Exactly recognised which duties duties this this ministry ministry may may involve involve would would depend depend on on the the which needs of of the the diocese diocese as as identified identified by by the the bishop. bishop. particular needs particular For some, some, the the hypothesis, hypothesis, acknowledged acknowledged by by the the author author herself herself For as a ‘momentous ‘momentous step’ step’, may may sound sound almost almost schismatic schismatic in tone. tone. as Others, Others, meanwhile, meanwhile, may may view view it it as as an an appealing appealing and and overdue overdue development enabling e abling the en the Church Church to to take take its its place place more more fully fully in development holiness and the modern modern world world and and grow grow in holiness and evangelical evangelical zeal zeal as as the result. a result.

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Page P age 30

I

n this b book, ook, the aauthor uthor p presents resentts a d detailed etaailed sstudy tu udy o off the notion no tion o off co cconscience nscience ffrom rom the p perspective erspectivve o off iits ts his historical torical development d evelopmeentt aand nd eexistential xistential eenvironment. nvvironment. The p purpose urpose of of the study stu udy is tto o hig highlight ghligh ht conscience’s conscience’s dignity dignityy aand nd fallibility, fallib bilittyy, as well well as its itts dependence dependence u upon pon the co context nteext o off vvirtue i tue aand irt nd ggrace, race, in order order tto od develop evelop as o our ur ccapacity apacitty tto op perceive erceive the t tr truth uth in mo moral ral action. action.

Fr Fr SStuart tuart P P.. C Chalmers halmers iiss a p parish arish p priest riest in tthe he ci city ty o off A Aberdeen. berdeen.

Light of the North

faithandculture

On a wing

and a prayer

Father Peter Barry

I

am in Mali, a country in West Africa, and have basic accommodation at a bed and breakfast run by a French woman and her husband, a native Malian.

I notice a good number of NGO personnel use the premises, always busy with their cellphones, and engage them in conversation. They seem disarmingly honest about their own ability to translate American and European money into genuine wellbeing: health, food, education. The native Malians share the same pessimism. These conversations can be depressing!

So often I hear the same story, repeated like a litany: “The NGOs come here with their 4-wheel drive cars, eating in the best restaurants and staying in the best hotels. They barely impact upon the lives of the poor. It’s just a matter of throwing money at us, accompanied by a nice photo, and then they disappear! But we don’t have the infrastructure or the leadership to convert their charity into sustainable wellbeing”.

And often, I hear, the so-called “miracle seeds” and “miracle fertilisers” don’t work. Poor farmers will buy these on credit from companies abroad, and end up in debt.

So I speak about our Catholic charities: SCIAF, and especially Mary’s Meals. There are now three members of different NGOs at the table, and they shake their heads in disbelief. It’s impossible, they say, to feed 850,000 children every day, without going through the usual layers of bribery.

I insist that Mary’s Meals operates from a tiny village in Scotland, with tight controls over the distribution of food, through respectable agencies and with utter transparency. You’ll find the details online, I insist, but in our B&B there’s no internet connection. We leave the conversation hanging in the air, though they do admit a grudging

Magnus MacFarlane-Barrow, the founder of the Scottish charity Mary’s Meals, was awarded an OBE in the New Year honours list.

Fr Peter with friends at the B&B in Mali respect for Catholic Missionary Priests, who greatly benefit the village life of Malians: they provide schools, dispensaries, and they often know about crop rotation, how to organise co-operatives to maximise growth, etc.

Among those at table is a remarkable man: Jean A. Nyemba started life in a tiny village in Cameroon, was sent to a missionary school, then to university, where he obtained a doctorate and a professorship in agriculture. He has lectured in America, advised the U.N., and now his life has gone full circle.

John, now 50 years of age, has returned to the village of his birth, and with his wife has started growing cocoa. Around 30 people are involved in its production. Every year, for the last four years, the crop has yielded an extra half metric ton. Members have their personal bank account, and are responsible for their own finances.

John tells me this is important. It’s considered most shameful for a village family to be in debt.

The crop now has a buyer abroad in Germany! Cocoa grown in Cameroon will be converted into chocolate. But that’s exactly how SCIAF works, I tell him: empowering local people with apposite projects in the fight to alleviate poverty and misery.

Next day I travel North to the hills where the Dogon people originated. For long people have wondered how they realised the Sirius star, in the night sky, had an invisible companion, Sirius2, which wasn’t photographed until 1920!

There are three theories: an advanced civilisation in Mali, now dead, knew about these things. Others speculate that visitors from outer space informed them, or the most likely: travellers through the region in the 1920s suggested such a thing, and the Dogon incorporated this into their folklore. My guide, a Dogon called Oudou, clings tenaciously to the 2nd explanation. This is his livelihood, and I don’t argue.

Back at the Inn, it’s now midnight and time to leave for the early morning flight home. As the car arrives, there are two rose-necked parakeets at the B&B, kept in a cage measuring, by my reckoning, five feet high and 18 inches across. They screech loudly, as if begging me so set them free. One poor bird has already begun to self-harm, in its misery, and I offer to redeem them both. A twenty dollar bill makes no difference to the owners, and I leave them to their fate.

Perhaps we are all prisoners, prisoners of poverty, of bad governance, of secular values. I shed a little tear at the sadness of it all. Nabi, my driver, looks puzzled and holds out his hand: “ Un cadeau, un pourboire, tu as promis”. I have no memory of any such promise, but give him 2,000 CFAs, around £3.

At the airport various officials continue their ghastly habit of trying to ‘shake a bribe’, but my baggage is light, and soon I’m at the counter of Air Maroc, arranging my return home.

Page 31

faithandculture

Light of the North

Margaret Bradley’s

FOOD AND FAITH

P

omegranates have no shelf appeal. With a dull brownish pink leathery skin and a lumpy matt appearance they can easily be overlooked on the supermarket shelf beside the shiny, polished apples and oranges.

Pomegranates however sparkle on the inside. On breaking the hard rind, the white or pinkish, translucent fruits are seen tightly packed together inside. The juicy seeds are sometimes sweet and sometimes somewhat acid, and need sugar for eating. The rich tangy deep rosy juice expressed from the seeds is made into a kind of syrup for flavouring drinks, and in ancient days was made into wine: “I would cause thee to drink of spiced wine, of the juice of my pomegranate” (Song of Solomon 8:2).

The name “pomegranate” derives from the Middle French “pomme grenade” literally “seeded apple.” It is also sometimes referred to as a Chinese apple. Many scholars believe that the forbidden - yet irresistible - fruit in which Eve indulged within the Garden of Eden was actually a pomegranate rather than an apple.

For Christians the pomegranate is a symbol of the resurrection and the hope of eternal life. Because of its abundance of seeds, it symbolises the church, where the seeds represent the many believers who make up the one universal church. The pomegranate symbol derives from the ancient myth of Proserspina and her annual return to earth Chicken and Pomegranate Tagine 1 tbsp olive oil 4 chicken legs or breasts 1 large onion, chopped 2 cloves garlic, crushed to a paste knob ginger, finely grated 1 tsp ground cumin 1 tsp ground coriander 1 tsp ground cinnamon 200ml pomegranate juice 200ml chicken stock 8 soft ready to eat dried apricots, halved 4 soft ready to eat dried figs, quartered

in the spring. Christianity adopted this theme, with the pomegranate associated with the Resurrection of Christ and of believers instead of the annual resurrection of crops.

The seeds bursting forth from the pomegranate are also likened to Christ bursting forth from the tomb.

In Christian art, the pomegranate is often held by the Christ Child in depictions of the Madonna and Child, such as the famous example by Botticelli pictured below.

We know from the Old Testament that Jews have been eating pomegranates from the time that they were slaves in Egypt. While they were wandering in the desert they complained to Moses saying, “Why did you bring us up from Egypt to this evil place? This place has no seeds, or figs or grapes or pomegranates....” Later, when God was enticing the Jews to enter Israel, God promised them a land fecund with “wheat, barley, grapes, figs and pomegranates...”

Engraved pomegranates decorated the pillars in the First Temple, built by King Solomon. The name of one pillar was Jachin (He will establish), and the other Boaz (in Him is strength). There were two hundred pomegranates engraved on the capitals of the two pillars, which were at the front of the temple. Incidentally, a thimblesized, ivory pomegranate bearing an ancient Hebrew inscription is the only relic ever recovered from Solomon’s Temple.

Today, the pomegranate plays an important role in the celebration of Rosh Hashanah, the Jewish New Year. Each pomegranate is said to contain 613 seeds, the very same number of commandments in the Law or Torah.

Studies have shown that pomegranate juice can improve heart health as it contains the highest antioxidant capacity compared to other juices, red wine and green tea (Antioxidants are the naturally occurring substances in plants that protect the body from free radicals - ‘bad’ chemicals in the blood.). It is believed that drinking a daily glass of pomegranate juice can reduce the risk of cardiovascular disease, improving the function of blood vessels and reducing the hardening of arteries.

And of course, metaphorically speaking, it is the heart that is of most interest to God. “Man looks on the outward appearance, but the Lord looks on the heart” (1 Samuel 16:7). To have a pure heart means to have a heart that is committed to living a life that is totally pleasing to God. Pomegranates are a versatile fruit. Try scooping out the arils (seeds) and sprinkling them over salads, fruit desserts, cakes or puddings to give them an extra sparkle. Add the tangy juice to pink wine to make a cocktail. Use the juice in marinades or when cooking duck or try this spicy chicken recipe which uses both the pomegranate juice and the seeds.

Take care of your heart! the chicken back to the pan along with the apricots and figs and bring to the boil.

Turn down to a low simmer, cover with a lid and cook for a further 30 minutes.

Once the tagine is cooked, remove from the pan and scatter over the fresh pomegranate and coriander. Serve with couscous.

To serve 4 tbsp fresh pomegranate seeds A handful chopped fresh coriander Heat the oil in a large casserole dish and brown the chicken on each side, remove from the pan with a slotted spoon and set aside. Stir in the onion and cook for a few minutes to soften before adding the garlic, ginger, cumin, coriander and cinnamon. Cook for a minute more then add the juice and stock, stir in well. Return Page 32

Detail of the Madonna of the Pomegranate by Sandro Botticelli ca. 1487

faithandculture faith aith ith th h and hand a nd d culture dculture c ulture lture ture ure re

Light Ligh igh t of the N North orth th

Poetic Licen Licence nce Canon C a anon Bill A Anderson nderrson delv delves es in into to some of his fa favourite vourite inspir inspirational ational vverse erse

l

f ev ever er you you visit th the he ccemetery emetery ffor or nonnon-Catholics Catholics in Rome Rome,, sseek out the quiet ccorner orner wher wheree John KKeats eaats is buried. buried. He He prematurely at the time when his poetic genius was was burgeoning. burgeoning. Most of us will ha have readd one of his best died pr ematurelyy at ve read poems while w were at at school, school, his reflective reflective ""Ode Ode ttoo AAutumn." utuumn." wee were work,"Endymion"", full of fantasy, fantasy, legend nd and luxurian imager y, is at at times imperfect, imper per fect, though His first major work,"Endymion", luxuriantt imagery, athing ccomments omments of some established rreviewers. e ers. KKeats eview eats himself describes it in his h preface preface as "a it did not merit the sc scathing feverish aattempt ttempt rather ratherr than a ffeat eat ac complished." SStill, till, it does es ccontain ontain lo vely passages ve all when en he feels feels free free feverish accomplished." lovely passages,, abo above to express express his ideas about out the impor tance of beaut al and na tural beaut ticular. to importance beautyy in gener general natural beautyy in par particular. xtract chosen en her ounter theologic gical cconcepts, oncepts, but rrather ather those gr owing ng insights insights that that In the eextract heree w wee shall not enc encounter theological growing developed so wonderfully wonder fully ully in his la ter vverses. erses. developed later These w ords of EE.. AAllison l llison PPeers eers (in ""The The SSpirit pirit of FFlame") lame") ar re nea tly aattuned ttuned ttoo the KKeatsian eatsian view: view: "To "To know know that that These words are neatly there is beauty beauty greater greaterr than any any w es ha ve seen or ccan a imagine should not mak an discontented with the there wee ourselv ourselves have makee us discontented drabness of our own own liv ves, but help us ttoo appr eciate mor ply such beaut may be given given to to us either now now or in drabness lives, appreciate moree deeply beautyy as may future." the future."

For those who know know and enjo eats' poetr ts of the gr eatness ttoo ffollow ollow in some of the For enjoyy much of KKeats' poetryy ther theree ar aree little hin hints greatness lines, ee.g. .g. : ensuing lines, Bronze Br onze statue statuue of John Keats, Keatss, 2007, bby sculptor sculpt or Stuart Stuart W Williamson illiamson aatt GGuy’s u Hospital, "SSome shape of beaut uty mo ves aaway way the pall FFrom rom our dark spirits" "Some beauty moves spirits",", or London L ondon where e the poet p o et trained tr r ained in 1815-16 "An endless fountain fountainn of immor tal drink PPouring ouring un to us frfrom om m hea ven's brink "An immortal unto heaven's brink."." as as a su surgeon-apothecary. urrgeon-apotheccar a LINES FROM ENDYMION A thing of beauty is a joy for ever: Its loveliness increases; it will never Pass into nothingness; but still will keep A bower quiet for us, and a sleep Full of sweet dreams, and health, and quiet breathing Therefore, on every morrow, are we wreathing A flowery band to bind us to the earth, Spite of despondence, of the inhuman dearth Of noble natures, of the gloomy days, Of all the unhealthy and o’er-darkened ways Made for our searching: yes, in spite of all, Some shape of beauty moves away the pall From our dark spirits. Such the sun, the moon, Trees old and young, sprouting a shady boon For simple sheep; and such are daffodils With the green world they live in; and clear rills

That for themselves a cooling covert make ’Gainst the hot season; the mid-forest brake, Rich with a sparkling of fair musk-rose blooms: And such too is the grandeur of the dooms We have imagined for the mighty dead; All lovely tales that we have heard or read: An endless fountain of immortal drink, Pouring unto us from the heaven’s brink.

Nor do we merely feel these essences For one short hour; no, even as the trees That whisper round a temple become soon Dear as the temple’s self, so does the moon, The passion poesy, glories infinite, Haunt us till they become a cheering light Unto our souls, and bound to us so fast, That, whether there be shine, or gloom o’ercast, They always must be with us, or we die.

Page P age 33

h mour humour m our ur

Light Ligh igh t of the N North orth th

Humour from the Vestry Imagination was given to man to compensate him h for what he is not; a sense of humour to console him for what he is. ~Francis ~ Francis Bacon The Art of Negotiation egotiation or ÀQGLQJ WKH W WK WK FDPHO A father left 17 7 camels to his three s ns. His will stated sons. t t d that tated h the h eldest ld son should get 1/2 (ha (half alf ) of total camels while the middle son sho should ould be giv given en 1/3r 1/3rd d (onethir d) and the youngest youn ngest son should be given given third) 1/9th (one-ninth) of o the total camels.

As it was not possi ible to divide 17 into half possible or 17 bbyy 3 or 17 bbyy 9, the thr ee sons started started to fight figght with each three other o, they decided decided to go to a wise man. other.. SSo, The wise man rread eaad the W ill patiently and afterr giving due Will thought, br ought one camel of his oown wn and add ded the same brought added to 17, 17 incr easding the total number of camels to 18.

18 Now, Now, he increasding star ted rreading eading the deceased father’s father’s will: started H alf of 18 = 9. SSoo he gave gave the eldest son 9 camels Half 1/3r d of 18 = 6. SSoo he gav ls 1/3rd gavee the middle son 6 camel camels 1/9th of 18 = 2. SSoo he gav oungest son 2 cam mels. gavee the yyoungest camels.

N ow add this up: 9 plus 6 plus 2 is 17 and this leav e one camel, es Now leaves which belonged to the wise man and he took it bac ck. back.

Some of the best, worst puns to brighten your day!

This girl said she recognized me from the vegetarian club, but I’d never met herbivore.

I know a guy who’s addicted to brake fluid. He says he can stop any time.

How does Moses make his tea? Hebrews it.

I stayed up all night to see where the sun went. Then it dawned on me.

I’m reading a book about anti-gravity. I can‘t put it down.

I didn’t like my beard at first. Then it grew on me.

A cross-eyed teacher lost her job because she couldn‘t control her pupils?

When you get a bladder infection, urine trouble.

What does a clock do when it’s hungry? It goes back four seconds.

I wondered why the ball was getting bigger. Then it hit me.

Broken pencils are pointless.

What do you call a dinosaur with an extensive vocabulary? A thesaurus.

England has no kidney bank, but it does have a Liverpool.

I used to be a banker, but then I lost interest.

I dropped out of communism class because of bad Marx.

All the toilets in London police stations have been stolen. Police say they have nothing to go on.

Cartoonist found dead in home. Details are sketchy.

When chemists die, they barium.

Jokes about German sausage are the wurst.

When a marathon runner has ill fitting shoes, he suffers the agony of defeat.

Reading while sunbathing makes you well, red.

He had a photographic memory that was never developed.

A gossip is someone with a great sense of rumour.

Page P age 34

How Kind!

Did you hear about the thoughtful Scotsman tsman who was heading out to the pub ?

He turned to o his wee wife before leaving and nd said, ‘Viv ‘V Viv - put your hat and d coat on lassie.’ that’s awful f l nice i - are a you taking t ki me She replied, ‘Oh, Jock that’s to the pub with you ?’ ‘Naw w,’ Jock replied - ‘I’m switching the central central heating of ff ‘Naw,’ off m oot.’ while I’m Read all about it!

Edinburgh man Wullie McTavish is on n his deathbed, knows the end is near, is with the nurse, urse, his wife, his daughter ter and two sons. “Soâ€?, he h says s to t them: “Bernie, I wantt you to t take the Braid Hills houses.â€? ´6\ELO WD WDNH NH WKH Ă DWV RYHU LQ 0R 0RUQLQJVLGH RUQLQJVLGH DQG %UXQWVĂ€HOG G Âľ %UXQWVĂ€HOG Âľ ´7DP , ZD DQW \RX WR WDNH WKH RIĂ€FH HV LQ &KDUORWWH ZDQW RIĂ€FHV Square.â€? “Sarah, my m dear wife, please take all the residential buildings in the New Town.â€? wn.â€?

The nurse se is just amazed by all this, and as The Wullie slipss away, she says, “Mrs. McTavish, cTavish, y your husband must have been such a hard rd working man to have accum ulated all accumulated this property�. erty�.

Sarah ah replies, “Property? y? ....You must be joking... the old dafty y has a paper round!�

Blooper in a church bulletin: “The church ch had a goingaway party for Pastor __________. The congregation was anxious to give him a little momentum.�

Soundss like dinner dinner’s ’s rready! eady!

The W West est Sussex sex Fire Brigade were invited to a local primary rimary school to talk to the FKLOGUHQ DERXWW ÂżUH VDIHW\ LQ WKH KRPH 2QH RII RI WKH ÂżUHPHQ Q OHW RI II D VPRNH DODUP ZKLFK made its customary omary high-pitched noise. The six year olds were asked what the noise represented. sented. A little boy's dinner.'.' hand went up and he answered, 'That's mummy my cooking dinner

Lonely H Hearts earts Agoraphobee seeks agoraphobe for long-dista long-distance ance rrelationship elationship &DQ &D DQ \RX KDYH D VKDJJ\ SLJ VWRU\" V On a drive in n the country, Roger, a city ty gent noticed a farmer lifting ng a pig up to an apple tree e and holding the pig there as it ate one apple after another. ther.

'Maybe I don d don't 't know wha whatt I'm talking king about,' said Roger, the city c gent, 'but if you just shook hook the tree so the app apples les fell f to the ground, wouldn'tt it save a lot of time?'

'Ooh ar, time?' me?' answered the farmer. 'What does time matter to a pig?'

Light of the North

crossword

WORD No. 25

In this issue’s competition there’s an opportunity to win a copy of Ron Smith’s ‘Our Lady of Aberdeen’’, the remarkable story of the survival of a unique statue which is held in such esteem, not just in our diocese but across the world. Just send your completed entry by the 1st May to the ‘Light of the North’, Ogilvie Centre, 16 Huntly Street, Aberdeen AB10 1SH. First correct entry drawn out of the hat is the winner.

Answers to last issue’s crossword Across: 1. Scrip 4. Baptism 8. Retract 9. Incur 10. Asset 11. Ezekiel 13.

Ease 15. Tavern 17. Anselm 20. Tale 22. Sacrist 24. Glean 26.

Voice 27. Element 28. Nestled 29. Tutor Down: 1. Servant 2. Rites 3. Psalter 4. Bathes 5. Pride 6.

Incline 7. Moral 12. Zeal 14. Ants 16. Victims 18. Neglect 19.

Minster 21. Attend 22. Seven 23. Ideal 25. Erect

Little Horror Sudoku No. 12 If you prefer sudoku to crosswords then you still have a chance to be a prize winner with our super tough sudoku puzzle.

Name .............................................................................

Address ......................................................................... ..........................................................................................

Telephone ......................................................................

Across 1. Angel (6) 4. Handmaiden of Sarah (5) 8. Cured by Jesus (5) 9. Literary collection (7) 10. Drops of water (7) 11. Simply (4) 12. Address of respect (3) 14. Church event to raise funds (4) 15. Like this crossword (4) 18. Holiday destination (3) 21. Another group cured by Jesus (4) 23. Bring forth (7) 25. Found in rocks (7) 26. Style of architecture (5) 27. Support (5) 28. House of captives (6)

Down 1. Healthy food (6) 2. Played again (7) 3. As told by Jesus (8) 4. Base (4) 5. Type (5) 6. Don’t store them up! (6) 7. Apostle (5) 13. Church official in Scotland (8) 16. Royal dynasty (7) 17. Hot as hell (6) 19. Forbidden fruit (5) 20. Another church official (6) 22. Child (5) 24. Holy Law (4)

Congratulations to our last competition winner from the Isle of Cumbrae, Ayrshire

Name .............................................................................

Address ......................................................................... ..........................................................................................

Telephone ......................................................................

FOR A WIDE RANGE OF ADULT AND CHILDREN’S READING

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Page 35

Light of the North Rainbow Glass Studio LTD is a family company, which specialise in the design, manufacture and installation of Ecclesiastical, Public and Residential stained glass. Last year we had the pleasure of installing a scheme of 8 windows in Cumnock Parish Church depicting CREATION.

CREATION - the new windows in Cumnock Parish Church designed by Moira Malcolm and made by Rainbow Glass Studio.

Rainbow Glass  f/p

The window was designed by Moira Malcolm of Rainbow Glass. It was a joy to have such a wonderful subject as the creation and the chance to re-glaze 8 full windows. The stained glass windows were made using traditional methods of cut glass, lead and solder. The hand blown glass is bought from France, Germany and England and is of the highest quality. Each process is carefully executed by hand, and the detail is created by a combination of glass painting and acid etching.

Rainbow Glass Studio also specialise in the conservation / restoration of historic stained glass windows. All work carried out will be of the highest standard by skilled craftsperson’s using traditional methods and high quality materials. We do not compromise the quality or finish of our work. All work carried out followed CVMA guidelines, which promotes minimal intervention and maximum retention of original materials.

Our Directors include a PACR accredited conservator and an Accredited artist of the Church of Scotland. Please feel free to contact us if you require any future advice regarding architectural stained glass windows. We cover all areas of Scotland but we would welcome any enquiries from further a field. **ICON ACCREDITED STUDIO Page 36