Light of the North summer 2014 Issue 26

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Light of the North

Light I am the Light of the World Dominic Dominican o an Sisters Sis sters rreflect eflect on n their first yyear ea ar in the Diocese D io ocese Page P a 4 age

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Caring for Caring Creation Cr reation – Margaret Ma rgaret Warnock W arnock asks asks, s, ”Is it our job?”

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I s s ue 26, S ummer, 2014 Ron Smith Ron visits the battle-battle fields of WWI Page P age 21

Mary Mary Magdalene - A Case C ase for R Rehab? ehab?

Canon C anon Alistair Alistair Doyle D oyle Page P age 23

diocese

Light of the North

A Letter from Bishop Hugh O.S.B.

Dear Readers, Welcome to the latest edition of the Light of the North! I hope you find in it things to interest and nourish you.

One item of recent news worth highlighting is the reopening as a Seminary of the Royal Scots College in Salamanca. I underline the words reopening as a seminary. This College has a long history, beginning life in Madrid in 1627 as an initiative of Colonel William Semple and his Spanish wife. In 1771 it moved to Valladolid and in 1988 to the beautiful university city of Salamanca. Through all these years, the College – with the support of the Spanish Crown – had held true to its original mission. The original deed of foundation stipulated that the college was for students “Scottish by birth, preferably those of superior character and virtue and those who promise more fruit in the welfare of souls, and they have to spend whatever time may be necessary in studying Grammar and Philosophy, Theology, Controversies and Sacred Scripture, so that when they are well versed in all of these, they may proceed to the said Kingdom of Scotland to preach the Gospel and convert heretics.”

There are priests in our own diocese, known as ‘the Spaniards’, who had some or all of their priestly formation in the Royal Scots College in Spain. Even when, due to falling numbers of students, the decision was taken to have only one Seminary for Scotland

(in Rome), the College in Salamanca continued to function and to provide ongoing formation for priests as well as opening its doors to Scottish pilgrims. Salamanca is a city outstanding in its architecture and academic tradition, and the College is a comfortable, well-appointed building, with a fine chapel. It is only 20 minutes walk from the centre of the city. The Scots Bishops meet there every year. Now the College will once again be used for the formation of candidates for the priesthood in Scotland, and Fr Tom Kilbride, a Glasgow priest, has been appointed the new rector.

From January 2016, candidates for the priesthood will follow a six-month propaedeutic period – Introduction to the Mystery of Christ – in Salamanca before going on to the Pontifical Scots College in Rome for studies in philosophy and theology. The reforging of this Spanish link will be an enrichment for our future priests, and by extension for all of us.

In October, Salamanca and the College will also be part of our diocesan pilgrimage.

As to seminarians, currently the diocese has three: Andrzej Niski, Emmet O’Dowd and Rafal Szweda. Later this year they will be joined by a fourth, Christopher Doig.

The Gospel for today (8th July) happens to be that in which Jesus looks at the crowds and feels a great compassion for them ‘because they were harassed and helpless, like sheep without a shepherd.’

The Greek is stronger still. One translator suggests ‘mangled and cast away’. This is how we are under the gaze of God. But Jesus then turns to his disciples and says to them: ‘The harvest is plentiful, but the labourers are few.’ He introduces another image. Humanity is not just wounded and scattered. It’s ripening grain, waiting to be harvested. And God the Father is ‘the Lord of the harvest’ who wants workers to go out in the name of his Son. And we are told to pray that they will. We’re asked to share God’s desire to take humanity back to himself in an embrace that will last for ever. So, please continue to keep our priests in your prayer and, if they’re not there already, please add our four seminarians. Pray the Lord of the harvest – pray with all the compassion of Christ, pray with our Lady of Aberdeen – that this quartet becomes an orchestra, that they persevere and are multiplied. Four times that number would not be too many!

Devotedly in Christ, + Hugh OSB

Dedication service for parish safeguarders

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n Saturday 28th June 2014 many Parish Safeguarding Coordinators from the southern part of the Diocese of Aberdeen gathered in Bishop’s House for their annual Support and Information Session.

As well as benefitting from a full agenda to bring them up to date with current developments in Safeguarding, they were delighted that Bishop Hugh joined them and carried out a Dedication and Commissioning Service of prayer and readings to celebrate and acknowledge the important service they provide in parishes.

Later this year, a similar event is planned in Inverness for those who serve in the northern area of the Diocese.

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TThe he P Prayer ra ayyer of P Pedro edro A Arrupe rrupe

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ocese ce diocese d io oce essse e 2 liliturgy iturgy t rg turgy rgy 12 faithinaction ffaith aith a iith tth h iin n a cction t iion tion on o n 15 educationandformation e education duc ca ation a t onand tion andformation formation rmation rm rma to on 16 faithandculture ffaith iith tth hand andcculture ulture u llture tture ure ur re 19 humour h umour mour m our o ur 34 crossword ccr cro rosss ro ssword sw word word ord 35

Light Li Ligh i gh ht Managing Editor Deacon T Tony ony Sc S Schmitz hmitz Editor Cowan Co wan Watson Watson n Editorial Advisor Canon Bill Ander Anderson derson Advertising Manager ager Sandra Sandr a Townsley Townsley sley

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wee think of prayer, prayyeerr, wee naturally tend to h en w hen think first of pray yers of petition, petition, but of course prayers praye er is much mor n that: sometimes prayer moree than praye ers ar re mor ry than pr ose such ch as the follo wing prayers are moree poetr poetry prose following example which I stumbled acr oss a shor ritten across shortt time ago, wr written o truly I’d sharee it with yyou. b uly rremarkable emarrkkable man. I thought I’ ’d shar ou. byy a tr The auth hor’s name is P edro Arrupe.

Arrupe. He He was born in SSpain pain author’s Pedro in 1907 and nd gr ew up to be not only a a good football play er grew player ical doctor, doctorr, a Jesuit Jesuit priest, and the he 28th head of the but a medical Society of Jesus Jesus from from 1965 to 1983.

1983. worldwide Society Pedro Arrupe SJ FFrr Pe edro o Arrupe waanted to be a missionary missionary and soo he was assigned to Peedro wanted Pedro Japan where where he expected to spend the remainder remainder of his life. He He arrived arrived in Japan Japan not Japan before the outbreak outbreak of WW II and was very very soon arrested arrested and d imprisoned on the longg before bogu us charge of ‘espionage’. ‘espionage’. On On hiss release release from from solitary solitary confinement confinem ment in 1945 he was bogus Jesuit novices novices in Hiroshima Hiroshima shortly shortly before before the atom atoom bomb exploded put in charge of Jesuit over the city on August August 6, 1945. He He and a his fellow fellow Jesuits Jesuits treated treated the first of the 200,000 over casuaalties of that catastrophe, catastrophe, an experience exp perience which was to change hiss life, deepening his casualties depen ndence on God God and opening his eyes eyes to ‘what ‘what is deadly and truly trulyy terrible about for ce dependence force v violence. ’ In In 1981 Arrupe Arrupe suffered suffered e a debilitating stroke stroke and died in 1991. and violence.’ F in inding nding Lo ve Finding Love N othing o is mor re pr ractical than Nothing more practical fin nding God, God, than finding fal lling in Lo ve falling Love i a quite in q it absolute, ab l t final fi al way ay. way.

Wh yyou What ou ar love with, aree in love wh hat seiz es yyour our imagination, will affect aff what seizes evverrything. everything.

It will decide It whhat will get yyou ou out of bed in the what

morning, morning, you do with your yourr evenings, evenings, what you how you you spend yyour our w eekends, how weekends, you rread, ead, whom yyou ou kno w, what you know, hat bbreaks brreaks ak yyour our hear hheart, art, t what amazes you you with joy jooy and and what amazes grratitude. gratitude.

Fall in Love, Love, stay in love, loove, Fall everrything. rything. y and it will decide everything.

Th is turning out to be a very very lyrical cal issue of the Light Light of the North.

North. Not Not only do we we have have This on Bill Bill Anderson’s Anderson’’s ever ever popular ‘Poetic ‘P Poetic Licence’ Licence’ on p33 but we we also so have have a translation Canon Magnificat in Scots on p27 which hich was sent to us by

by Mr Lesleyy J. Findlay, Findlayy, a reader reader of thee Magnificat from m Fort Fort Augustus.

Augustus. Then, on p31, Sarah Sarah Akehurst has written a moving moving poem about from e luscarden Abbey.

Abbeyy. Apart Apart from from an abundance of the experience of taking her mother to P Pluscarden vverse ersee w esting article articcle by

by Mary Mary Warnock Warnock of E co-Co co-Congr ongregation Scotland, wee also hav havee an inter interesting Eco-Congregation an or rganisation which has been wor rking to help people in churches churchees up and down down the organisation working coun ntry disco ver what they can do too care care for creation creation (p15) and, on n this, the centenary centenary country discover of WW1, W R on SSmith mith recalls recalls a visit hee made rrecently ecently to the battlefields battlefield ds of France France (p31).

Ron H a e a gr av eat summer. summer.

Have great C owan Cowan

up front

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ome of our P Polish olish readers readers ma may y w well ell rrecognise ecognise the image o on n our fr front ont ccover over this issue issue.. IIt’s t’s a poly polychrome, chrome, stone st one sc sculpture culptur l e in lo llow w rrelief elief l f off S Stt M Mary ary M Magdalene agdalene d l being rraised aised up u tto o hea heaven ven b by y angels angels..

TThe he G Gothic othic sta sstatue tue which dates dates from from the early eaarly 15th century century can be seen n in the chapel of SSt. t. M Mary ary M Magdalene agdalene in the Cathedral C athedral of o Saints Saints John the EEvangelist vangelisst and John the Bap Baptist ptist in TToruń, oruń, Nor Northern thern P Poland. oland d.

M Mary ary Magdalene’s Magdalene’s depiction depiction in the New Testament Testament and in religious relig gious and secular ar artt has e exerted xerted an unusually po powerful wer ful influenc influence eo over ver the W Western esttern imag imagination. ination.

Herr plac place e in the Chr Christian istian tr tradition adition on has always always been rather rather enigmatic en nigmatic and has rresulted esulted in por portrayals trayals ranging ranging from ffrom sinner to to saint, saint, from from “fallen “faallen woman� woman� to to figu figure ure of rredemption. edemption In edemption.

In this w work, ork, by by an unknown unknown sculpt sculptor, orr, M Mary ary M Magdalene agdalene is assumed a tto o be the woman woman who wh ho performed per formed the anointing anointing of o Jesus in Luke’s Luke’s G Gospel. osspel. TThat hat w woman oman w was as said tto o ha have ve w washed ashed Jesus Jesus’’ feet feet with her ttears ears and tto o ha have ve wiped them dry dry with her long ng hair but the true iden identity tity of Mary Mary Magdalene Magdalene matter hass been a ma tter of controversy controversyy since since the early early Church Church as Canon Can non Alistair Alistair Doyle Doyle article Magdalene Rehab?’ rreveals evveals in his ar ticle on page 23, ‘‘Mary Mary M agdalene - A Case Case for fo or R ehab?’.

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Dominiican Sisters Dominican Sisters of o St C eciliia at Greyfriars ecilia Greyfriars Cecilia sincee Siste Sisters Anna Imelda IItt is almost a yyear earr sinc ers A nna Christi, Imel lda A nn, Nicholas Mari eree formal lly Ann, Mariee and Christiana w were formally w elcomed to o the Diocese Diocese at a celebratory celebra ato orry Mass at a welcomed Gr reyfriars C onvent iin n Elgin. In his w elcoming homil ly Greyfriars Convent welcoming homily Bishop Hu gh said: “I ’m old enou gh to o re emember e Hugh “I’m enough remember eesteerns. A And wee are are, wagons drawn close, W nd heree w e, w agons dr ra awn clos see, Westerns. feeling our last dayss have havve come come and our scalps scalps about ab bout o be be removed, reemoved d, when n – lo and behold behold – the US US 7th Cavalry Cav avalrry to appears over over the hill e, armed not with ccarbines arbines appears hill.l. Heree they are are, ro osaries. And And we we can can breathe breeathe again. but rosaries. again.””

It has h ccertainly ertainly i l b eeen a busy b yyear ear for f the h cavalry cavvalr lry and an nd d no one can can It been deny the impact impact they theey have have already alreeady made on the Diocese.

Dio ocese. deny following article arrticle our Nashville Nashville Dominicans Dominicans take take time out In the following o reflect reeflect on their first firrst year year in Scotland Scotland and what it has meant to o to them. rreyfriars eyfriars C Convent on nvent on A Abbey bbey Street Strreet in Elgin Elgiin has a long hist orry of b e eing a ccentre entrre of C atholic rreligious eligio eligious ous life in the history being Catholic D iocese of A berdeen. Built in 1479 for th he FFranciscan ranciscan Diocese Aberdeen. the Friarss, the convent conventt began began as a plac rayyerr, p enance, a nd Friars, placee of pr prayer, penance, and holly w orks of mercy merrcy near near the hea rt of the ttown. own. A ny holy works heart Ass did ma many Catholic h li establishments establishm bli hments off the h time i e, Gr G reyfria f i rs C onvent ffellll Catholic time, Greyfriars Convent into ruin during th he yyears ears a fter the R eformatiion. Thr rough into the after Reformation.

Through God’’s providence, prrovidence, a nd in rresponse esponse tto o the prayers prrayyers errs and and hopes hopes God’s and Sisters of M Mercy, in 1898 John Cricht on n-Stuart, the of the Sisters Mercy, Crichton-Stuart, d Marquis Marquis of But Bu ute, rrebuilt ebuilt it tto o its original sp plendourr. FFor or third Bute, splendour. over a ccentury, enturry, Greyfriars Greeyfria Gr ey rs C onvent w as onc ain a ccentre entrre of over Convent was oncee ag again prrayyer and and w orks of o mercy merrcy under takken b SSisters. ers. Ma ny prayer works undertaken byy the Sist Many ve fond m memories of scho ol times at th he nea rb

by St in Elgin hav have school the nearby St..

Sylvester’s School School wher re the sist ers ser ved, or o of ccoming oming tto o Sylvester’s where sisters served, ers for instr ruction, pr rayyerful intercession, interrcession,, a nd ad vice. the sist sisters instruction, prayerful and advice.

It has been been with a gr g rowing aw areness of this spiritu spi iritual leg accy It growing awareness spiritual legacy Dominican Sist ers of SSaint aint C ecilia hav ve b egun the that w wee Dominican Sisters Cecilia have begun ur ccommunity ommunitty her re in nor thern n SScotland. cotland. establishment of ou our here northern The welcome welcome w ve rreceived eceivved fro om the p eoplee of SScotland, cotland d, The wee hav have from people both Catholic Ca atholic and th hose of other denominations s, ccould o not hav ould both those denominations, havee been moree w arm or sincere. s erre. W sinc een vvery erry supp o teed or d, not only been warm Wee hav havee b been supported, by the fatherly fatherly pre preseence of Bishop Hu gh, but also b rotherly by presence Hugh, byy the br brotherly kindness of the P lu uscard den monks s, the gen uine op enness of kindness Pluscarden monks, genuine openness Father Colin Colin Ste Stewart, our parish priest and his fello w priests s, and Father Stewart, fellow priests, appreeciative words word o ds and actions actions of the parishioners parish hioners of St. the appreciative Sylvesteer’s and the man m have had the jjo oy tto o visit. W Sylvester’s manyy parishes w wee have joy Wee hope that this w elcome o for ret eteells a long asso ciation of the dio cese hope welcome foretells association diocese Dominican Sisters Sisteers of St. Ce ecilia. and the Dominican Cecilia.

A ve pr pro ogrressed d, w Ass the months ha have progressed, wee hav havee found a niche for our Dominican charism her re in the D iocese of Aberdeen.

Aberd deeen. Dominican Dominican Dominican here Diocese lifee, as established b ominic de Guzman in 1206, 12206, is built on life, byy St. D Dominic

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HUGH

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four pillars: prayer, prra ayerr, study y, ccommunity ommunitty life e, and a ap osto olatee. W study, life, apostolate.

Wee hav ve found that th hat all four asp ects of our life ar ell-nourished have aspects aree w well-nourished here e. TThe he magnific mag gnificent chapel chapel at Greyfriars Greeyfriars len nds itself to o pra ayerr, here. magnificent lends prayer, esp ecially the chor cchoral ral re ecitation of the D ivine O ffi e, the ccelebration ffic elebrration especially recitation Divine Office, of the Mass s, a nd EEucharistic ucharistic adora ation. W h een happyy to o Mass, and adoration.

Wee hav havee b been w elcome gro ou ups and individu als to o pra ay wit h us s, whether it b welcome groups individuals pray with us, bee C ompline a ftteerr a Bible study or FFirst irst FFriday riday EEucharistic uccharistic adora ation, Compline after adoration, FFriday riday Stations ns of the Cr Cro osss, or pr raise and w orship songs at a Cross, praise worship yyouth outh ev ent. D ominican study is a nec essitty her re as w o event.

Dominican necessity here wee seek to kknow now and lo ve G ve od moree deeply y, pre pr eparing to o te each and lead love God deeply, preparing teach re etreeats or day ys of rreflection. eflection. TThe he lo vely libra arry in the cconvent onvent is retreats days lovely library vvery erry cconducive onducivve to to the nec essarry pre pr eparration for our D ominican necessary preparation Dominican mission. O ur ccommunity ommunitty life of pr pra ayerr, meals mea alss, rre ecreeation, and Our prayer, meals, recreation, w ork to ogetherr has b een supported supporteed by by the ph y al struc ysic turee of a work together been physical structure monastic convent convent built so long ago for the liv living ving of rreligious reeligious life life..

W yed sharing our ccommunity ommunitty life with vvarious arious yyoung oung Wee hav havee enjo enjoyed w omen who h ave come come to o discern discern if this vocation vocattion is one to o which women have the Lord Lord d is ccalling allling g them. TThe he D ominican ap posto olatee of p pre eaching g Dominican apostolate preaching and te eaching has found expre ession in vvarious arious ariou us w ays this yyear ear as teaching expression ways w oth in viteed p eople to o days of re eflecction, Bible studies s, wee hav havee b both invited people reflection, studies, classes and lec cturees at the cconvent onvent and hav avvelled tto o vvarious arious lectures havee tra travelled scho ols and pa arishes to o bring these events events to o people people wheree they schools parishes are e. W ok for fforward ward d to o solidifying and ex teending e our w ork in are.

Wee lo look extending work the yyears ears to o ccome, o e, as the Holy Spirit and the needs of the dio ome cese diocese indic atee. indicate.

O ne of the mottos motto m os of the Dominican Dominican order ord der iss “to “to o praise, prraisee, to to bless s, One bless, to o pre each.” LLooking ook o ing back on the blessings of our first yyear ear her re in preach.” here SScotland cotland and lo llooking oking for ward d with hop o go ood things to o ccome, omee, forward hopee to good w much h for which to to pra aise and bless G od, who ccontinues ontinues wee hav havee much praise God, to o inspiree us wi ith a holy longing to o pre each his G ood News to o those with preach Good whom w encounte o er heree in “in “in this country countrry He H loves loves so m uch.” wee encounter much.”

IIff yyou ou would would d lik out our o ccommunity, ommunitty, yyou ou likee moree information ab about may wish to o vi sit http://dominc ansisteers.dioceseof e faberrdeen.orrg. visit http://domincansisters.dioceseofaberdeen.org.

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f yyou ou ha have ave access access to to the internet internet do take take a look look at at some some of of the ma many ny in iinspiring spiring ta talks lks aand nd ho homilies milies given given by

by Bishop Bishop Hugh Hugh Gilbert G ilbert aand nd oother ther me members mbers ooff the cle clergy rggy aand nd w which hich aare re now now aavailable vailable on on “You “You Tube”.

Tube”. These These include include videos videos of of the Diocesan Diocesan Faith F aith F Formation ormatioon Seminars Seminars led led by

by Bishop Bishop Hugh Hugh which which cover cover a wide w ide rrange ange ooff ttopics opics such such as ““Why Why do does es God God allow allow evil?” evil? ” and and ““The The SSeven even D eadly Sins” Sins” . To To access access these these videos vid deos just just go go to to the Deadly Y ou tube tube site site and and n search search for for the Diocese Diocese of of Aberdeen Aberdeen channel. channel.

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Celebratory Mass to mark restoration of St Mary’s Dufftown

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r Colin Stewart and parishioners of St Mary’s Dufftown were very happy to welcome Bishop Hugh to their newly restored church for a celebration Mass on May 5. He was joined by Mgr Robert McDonald, a native of Dufftown; Fr Marek Kaleta, Banff, Mgr Matthew Edusei, who is on sabbatical in Elginand Deacon Vincent McQuaid.

Guests included LDN architect, Ian Fraser, and Scotia’s project manager Jamie Dey. At the end of Mass parishioner Steve Oliver thanked all those who had made the project viable and presented some gifts. Refreshments were served to complete a happy evening.

Greyfriars hosts prayer and music benefit for St Marys

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memorable afternoon of prayer and music at Greyfriars Convent, Elgin, was enjoyed by more than fifty people on Sunday, May 11.

The Dominican Sisters hosted the Diocesan Choir event for the benefit of St Mary’s, Dufftown, Restoration Fund.

On hearing about the major costs involved in restoring St Mary’s, Dr Roger Williams offered the services of the choir for a fundraising event. The Sisters were happy to offer their chapel and common room for the occasion.

Musical director, Dr Williams, and organist Ronnie Leith, accompanied eighteen choristers to Elgin for Vespers followed by a short concert, which was much appreciated by parishioners and friends from round the diocese.

Tea was provided by St Mary’s parishioners.

The choir was formed fifteen years ago at the request of the, then, Bishop Mario Conti. The aim was to enhance major diocesan liturgies such as ordinations, Chrism Mass, Christmas and Lent services. Although the choir is based at the cathedral in Aberdeen, parishes throughout the diocese are encouraged to call on the choir for their own special events. With the support of its patron, Bishop Hugh, and the leadership of Dr Williams their repertoire is wide ranging from ancient plainchants, through Renaissance polyphony to classical and more modern music.

Dr Williams said they were delighted to come to Elgin and to make music in the historic convent, and at the same time help out with the small Speyside parish which is St Mary’s .

Chair of the St Mary’s PPC, Mrs Manuela Hassell, thanked the choir for providing a wonderful afternoon of music, the Sisters for their kind hospitality, and all those who attended for their generous donations, which amounted to £240 for restoration funds.

Anne Oliver, Dufftown parishioner and LTN News Hound

Picture courtesy of Dr Doug Nisbet

Picture courtesy of Sr Imelda Ann

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Festival of Sacred Song at Our Lady of Mount Carmel, a truly international affair

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uilding on the success of the festival held in August 2013, the parish of Our Lady of Mount Carmel, Banff, held a further Festival of Sacred Song on Saturday 14 June. An appreciative audience heard contributions in English, Polish and Lithuanian from eight groups from as far afield as Aberdeen, Fraserburgh and Inverness, and ranging in size from 1 to 14 performers.

“Waterfall of Joy” from Aberdeen performed a selection of 12 items as the first part of the festival. After a refreshment break which included barbequed home-made Polish sausages, the festival resumed with the other participants performing two or three items each. The youngest participants were the parish’s own Polish Children’s Choir, Boża Tęcza (God’s Rainbow).

Bishop Hugh Gilbert of Aberdeen joined us for the later part of the festival and drew it to a close by celebrating the Vigil Mass of Trinity Sunday.

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Celebration tinged with sadness as Diocesan Cursillo meet for the final time Peter Simpson

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n Saturday, 3rd May, the feast of Saints Philip and James, Apostles, a bright and warm spring day, the Aberdeen Diocese Cursillo met at Pluscarden Abbey for the final time. More than 30 Cursillistas from near and far joined together to celebrate the formal closing of the Cursillo Movement in the Diocese after fifteen years at a Thanksgiving Mass concelebrated by Bishop Hugh and Fr Keith Herrera supported by Deacons John Woodside and Patrick Darbyshire. The Cursillo Movement, under the Spiritual Direction of Deacon John, was invited into the Aberdeen Diocese

by Archbishop Mario Conti in 1998 as part of the Diocesan Pastoral Plan to establish lay movements to encourage a greater involvement of the laity as the Church moved into the second millennium.

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The Cursillo, a Spanish word translated as “A short course [in Christianity]”, originated in Majorca in post-civil war Spain in the late 1940’s where it was used as a period of spiritual preparation for the restored annual pilgrimage to the shrine of St James at Santiago de Compostela. From there it developed into a movement for the re-evangelisation of lay people and their environments. The Cursillo is a movement, not an organisation, association, sect or society, it is not something that you join but it is a method which when fully explained will bring people closer to God, with a better understanding of His plan for us. Simplistically the method is in two parts; (1) the three day short and intensive course based on framed talks and feedback sessions (the Weekend), followed by (2) the remainder of the Cursillista’s life; growing closer to God, undertaking spiritual formation and the evangelisation of people and situations to be more Christ like whilst being provided with spiritual support communities. The movement grew and spread throughout many Spanish speaking countries, especially in the

ocese diocese d io o ces ce ese e

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USA and SSouth outh Am America merica wher wheree SSpanish panish speakers w were e e numer er numerous, ous, as w well ell as W Western estern E Europe. urope. P Pope ope P Paul aul VI formally rrecognised ecognised the mo movement vement after Vatican Vatican attican Council II, appointing SStt P Paul aul as its P Patron atron SSaint. aint. The mo movement m vement has continued to grow grow worldwide.

Cursillo created in The C ursillo SSecretariat ecretarriat for the diocese was created n 1998 and the first w eekend was he eld at P luscarden A bbey in 2000 0 with suppor weekend held Pluscarden Abbey supportt drawn fr om other UK K regional regional Secretariats.

Secretariats. More More than n 10 Aberdeen Aberdeen from C ursillo W eekends w ere held in all, mostly in P lusscarden Abbey Abbey Cursillo Weekends were Pluscarden and occasionally at D undee, with oover ver 100 peoplee drawn from from Dundee, ar ound the diocese. Unfortunately, Unfortunatelyy, after changing circumstances circumstances around in the C ursillo wor rld and practical issues closer to home, the Cursillo world A berdeen D iocese Cursillo Cursillo Secretariat Secretariat felt it necessary necesssary to review review Aberdeen Diocese its function. The IInternational nteernational governing governing body of thee movement movement is rreconsidering econsidering how how the th he method should be taught, fu urther revision revision further of the content of th he w eekend talks, and an insiste nce on ‘‘single single the weekend insistence gender eekends (w which has nev er been possible in the Aberdeen Aberdeen gender’’ w weekends (which never D i iocese f vvarious for arious i rreasons). easons). ) Diocese Locally y, it was evid evident dent that less people w ere sho wiing inter est in Locally, were showing interest making a commitme ent to the method, choosing rather rath her to support support commitment parish based oppor t tunities.

F ollowing a period of rreflection eflection and opportunities.

Following discernment the Diocesan Diocesan Secretariat Secretariat had reluctantly reluctan ntly concluded that it was no longer possible p to operate and continue pr omoting the promoting C ursillo method in the t D iocese. A asss at Pluscarden Pluscarden Cursillo Diocese.

Att the closing M Mass A bbeyy, the rreadings eadings for the feast of SSaints aints P hilip and an nd James James were were Abbey, Philip vvery ery apt for the occa asion. The first rreading, eading, 1 Corinthians, nthians, 15:1occasion.

8, sho wing and pr oving the rreality eality of the R esurrection and the showing proving Resurrection vvalue alue of its saving me essage The gospel, essage. gospel fr om SStt JJohn, ohn, 14:1-8 wher ohn, message. from wheree P hilip asks JJesus esus to “Lor d, sho w us the F ather” with w the rreply eply Philip “Lord, show Father” ““anyone anyone who has se een me has seen the F ather ....”” IIn n his homily seen Father D eacon JJohn ohn rreminded emind ded the C ursillistas that they had d been chosen Deacon Cursillistas bbyy the H oly SSpirit pirit too attend their Weekend.

Weekend. They had h been giv en Holy given that wonder ful oppo ortunity to kno w Christ and his great great love love for wonderful opportunity know us mor more clearly and in doing so they had been better able to see the F atherr, our F atherr, and a also to experience the po wer e of the H oly Father, Father, power Holy SSpirit. pirit. O ur spiritual liv es had been incr edibly enhan nced, w w Our lives incredibly enhanced, wee no now understood the impo ortance of spr eading and sharin ng the message importance spreading sharing that JJesus esus had giv ggiven en n to the first Apostles.

Ap postles. We We had all a been given giv g en the oppor tunity to be ev angelists, effective effective messengers messeengers of the opportunity evangelists, W ord. M any of tho se who w ere taught the C ursilloo method had Word.

Many those were Cursillo become mor olved within their Parishes, Parishess, the Diocese Diocese moree deeplyy inv involved

After A ftteer the thanksgiving thankksgiving Mass concelebrated concelebra ateed b byy Bishop Hu Hugh gh and FFrr K Keith eith Herr Herrera Herrreerra supported supporteed by

by Deacons Deacons JJohn ohn Woodside Woodside and Patrick Pa atrick D Darbyshire. arb byshir yshiree.

Cath holic associations, organisations and gr oups, helping and many Catholic groups, promotingg ev angelisation in many diffe rent situations and and promoting evangelisation different circumstances. In In some cases people had ‘come ‘comee out of their shells circumstances. shells’,’, lives chan nged by by an on-going conv ersion. Whilst the C ursillo their lives changed conversion.

Cursillo longger be available available in the Diocese Diocese the legacy of those would no longer hearts were were opened by by the call to Evangelisation Evangelisation would whose hearts remain vibrantt for many years years to come. The C ursillistas had come remain Cursillistas Plusscarden to celebrate the closing of the C ursillo of the together at Pluscarden Cursillo A berdeen Diocese.

Dioccese. IItt was a celebration for tho ose who had learned Aberdeen those and used the C ursillo method. It It had in its shor ort life impacted on Cursillo short lives of those thoose who had participated, participated, it had changed the lives lives of the lives and environments environments that the message messaage had been taken those people and woulld continue for times to come. Following Following the Mass Mass to and it would everyon ne retired retired to the Birnie Birnie Inn, Inn, near neaar Elgin, Elgin, for a meal almost everyone meaal shared shared in true true fellowship fellowship and friendship. friendship. For For those together; a meal there had been apologies and good who had been unable to attend there w were were no longer with us were were rremembered. emembered. As the wishes. Those who turn ned into evening evening many stories were wer e e shared, shared, there there was afternoon turned few tears shed. Yes, Yes, it was a fitting celebration much laughter and a few sociallyy, indeed a fitting end en nd to fifteen years years of both spirituallyy and socially, Cursillo in the Diocese Diocese of Aberdeen.

Aberdeen.

Cursillo

LL’Arche ’Arche e rresidents esidentss and car carers erss enjo enjoy y Strathspey S trathsspey S Steam team mR Railway ailway outing o

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group of fif group fifteen fteen people from from L’Arche, L’Arche, rresidents e esiden ts and carers,had car ers,had an a outing to to Strathspey Strathspey Steam Steam m Railway Railway in June under the auspic auspices es of the S Stt Ninian’s Ninian’s cconference onfference of the SV SVdP VdP in inverness. verness. A ligh lightt lunch of soup and d sandwiches w was as pr provided ovided on the tr train. ain. O One ne rresident, esident, na namely amely Der Derek ek T Thain hain w was as allowed allowed d on to to the footplate footplate of the th he engine engine to to oper operate ate the st steam eam m whistle tto o the tune of “toot “toott toot toot te te root root ttoot, oot, ttoot oot ttoot”, oot”, tto o the amusemen amusement, t, not only of o our group, group, but tto o a lar large ge num number mber of the other passengers. passengers.

W We e wish tto o thankk the Blind Society Society fo for or providing providin ng the bus fo for or our tr transport, ansport, and Mr Mr Bill LLobban obban fo for or vvoluntarily oluntarily g giving iving up his time tto o dr drive ive us tto o and a fr from om the st steam eam rrailway ailway aatt A Aviemore. viemore.

EEveryone veryone enjo enjoyed yed e the outing outing,, especially the rresidents esidents of LL’Arche. ’Arche.

P Peter eteer K Kelly, ellyy, P President reesidentt St Ninian Ninian’s ’s cconference onfereence In Inverness verness ess Derek D ereek Thain Thain with w ticket tickket collector collecto or & tra train ain attendant atteend dant and op operating errating the steam steeam whistle Page P age 7

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Stratherrick Church of the Immaculate Conception commemorates benefactor The photograph shows family relations of Alexander McDonell who attended the Thanksgiving Mass when a memorial plaque in his honour was unveiled. The Mass was concelebrated by Fr. James Bell from St. Mary's Inverness and Fr. Andrew Harden, Administrator of Fort Augustus & Stratherrick parish. The McDonell relatives, including some who travelled from New Zealand to join others from Glasgow, Bath, Beauly, Inverness & Aberdeen, joined local parishioners in a meal and social gathering in the church hall afterwards.

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n 1838, Alexander McDonell (c1808-1876) originally from Bunoich, Fort Augustus, Inverness-shire and his new wife, Jessie travelled from Oban to the developing colony of Australia.

On arrival at the Murray River area, some 600 miles inland from Sydney in the largely undeveloped Australian bush, they laid claim to 50,000 acres of grasslands as pioneer settlers.

The grasslands proved highly productive and large herds of cattle and sheep were soon built up. In 1857 after they had sold out at considerable financial gain they set sail for their homeland. En route their ship encountered a life threatening storm. Fearing for their lives and in prayer for their safety, Alexander made a vow that, should they be spared to return to Scotland, he would build a church in thanksgiving.

Inverness born Joseph Toal is installed as the new Bishop of Motherwell

On their safe return to Scotland they took up residence at Lasswade. Their favourable financial position allowed them to lease Garthbeg Estate in Stratherrick district with collateral being a 30,000 Pounds Sterling note!

Alexander’s contacts with the local community at Stratherrick soon alerted him to the strong desire within the community to have their own church. Alexander recognised the opportunity to honour his earlier vow and he duly donated the sum of £391 which was added to the £49 raised for this cause by the residents of Stratherrick which enabled the Church of the Immaculate Conception to be built on a croft donated by Lord Lovat of Beauly.

The church was consecrated in 1859.

After Alexander's death in 1876 a further donation of £100 pounds was made to the Stratherrick church through his will. The latter donation did not end Alexander's generosity, as his widow Jessie, who had moved to Inverness after his death, donated £1200 pounds for the addition of a presbytery to St. Mary's chapel at Huntly Street, Inverness.

Duncan Macpherson

Smiling bishops capture an amusing moment during the Installation Mass Photograph courtesy of Paul Mc Sherry he installation of the new Bishop of Motherwell, the Rt Eamon Martin of Armagh. Also among those present were the Rev Joseph Toal, took place in Motherwell Cathedral on Lord Lieutenant and Deputy Lord Lieutenant of Lanarkshire, 3rd of June.

Presbytery Moderators of the Church of Scotland, representatives Bishop Toal was formerly Bishop of Argyll and the Isles and of the Scottish Episcopal Church and the Salvation Army. based in Oban and becomes the fifth Bishop of Motherwell since In his first homily as Motherwell’s new bishop Rt Rev Toal spoke the diocese was formed in 1947. He replaces Bishop Joseph Devine out on the need to protect religious freedom, traditional marriage who retired last year. and life, and for Christian unity.

In a joyous celebration at Our Lady of Good Aid Cathedral the Born in Inverness on October 13, 1956, Bishop Toal was attendees included Bishop Emeritus Joseph Devine, Archbishop educated at Roy Bridge Primary School, St Vincent’s College Philip Tartaglia of Glasgow, Scotland’s bishops, Archbishop Antonio Langbank, St Mary’s College, Blairs, Aberdeen and the Royal Scots Mennini, Papal nuncio to the United Kingdom and Archbishop College in Valladolid, Spain.

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Standing o Standing ovation vation n ffor or choir fr rom M issou uri a from Missouri att S ary’s, Inverness Inverne ess Stt M Mary’s,

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he Choir of S St. t. M Margaret argarret of Scotl Scotland land Church Church St. L M Missouri, visited from fr om S t. Louis, issourri, USA, visit ed IInverness nvveerness on S undayy, 22nd JJune une and sang at the Corpus Sunday, Chr risti M ass being bein ng held at St. St. Mary’s, Mary’s, Huntly Huntly S trreet.

Christi Mass Street.

The choir and musicians, m all vvolunteers, olunteers, had been touring eatlyy enhanced the music of the liturgy liiturgy for the Scotland and gr greatly egation n at the riverside riverside church. church. They They received received a packed congr congregation vation aft ter M ass in appr eciation of their theiir outstanding standing oovation after Mass appreciation

Monastic Experience Weekend at Pluscarden Abbey

The monks of Pluscarden Abbey offer a special opportunity to see at firsthand what monastic life is about, during the weekend Friday 7 November to Monday 10 November 2014. There will be no charge for the weekend.

w included a beautiful rrendition endittion of the psalm. contribution which Following th heir participation participation at St St M ary’s th he choir trav elled to Following their Mary’s the travelled Stornoway where wher ere they gave gave a concert concert of both Christian C Stornoway and secular Stornoway Arts Arts Centre, Centre, their final venue venue before before music at The Stornoway returning home home to the States.

States. returning

Fraserburgh are Bishop’s Trophy winners at Banff

This year’s Diocesan Golf Outing was held on Friday 4th July at Duff House Royal Golf Club in Banff. Nine teams took part and the Fraserburgh squad triumphed to win the Bishop’s Golden Jubilee Trophy. Fraserburgh ‘s Mark Reilly holds up the shield.

The invitation is extended to single young men, Catholics who practise their faith, aged 18 - 35.

Anyone interested is invited to contact Fr. Benedict Hardy OSB novicemaster@pluscardenabbey.org Pluscarden Abbey, Elgin, Moray IV30 8UA Tel: 01343 890 257 www.pluscardenabbey.org

JERICHO BENEDICTINES Combine the Spiritual Life with the running of ‘Jericho Inns’ for those being passed by on the other side’ The Drug & Alcohol Addicted Victims of Domestic Violence Homeless Men & Women Holidays for those on low income Enquiries & donations gratefully received

JJericho erich ho Inns 1/8 repeat repeat Fr. James Monastery of Jesus, Harelaw Farm KILBARCHAN Renfrewshire PA10 2PY

Page P age 9

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St Mary’s, Beauly celebrating 150 years

At the Diocesan Chrism Mass Bishop Hugh and the priests of the Diocese assembled at St Mary’s, Beauly; a truly joyous occasion when the priests renewed their vows and the sacramental oils were blessed before being distributed to the parishes.

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ur special year started with the Diocesan Chrism Mass on the 10th April which was celebrated by Bishop Hugh Gilbert OSB and many of the priests from the Diocese. It was a truly wonderful occasion even though our parish room was a tight squeeze for the preceding dinner.

A big thank you must go to Father John Allen for all the wonderful work he put in to ensure that our donated organ be re-built in time to be played for the first time at this Mass . The Diocesan Choir were also in attendance so musically it was a lovely celebration even though Father Allen was kept on tender-hooks!

Our celebration plans for the coming year include a

pilgrimage to Lourdes in October, a dinner-dance and a trip to the pantomime in Inverness for all the children and any other big kids in the Parish. This was suggested by our wonderful priest, Father Colin Davies, who I guess will be going! We are also building a time capsule which our children hope to fill with all their ideas and to be stored and opened on our 200th anniversary.

As a parish we have a duty of care to our lovely church and with this in mind we need to raise a large sum of money to repair and keep the building in good order, so this year the parish will be putting all its efforts into some imaginative fund-raising.

Sandra Townsley

Pentecost Mass at St Mary’s, Eskadale

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rchbishop Emeritus, the Most Reverend Mario Conti celebrated Mass at St Mary’s Eskadale on the 8th June, Pentecost Sunday.

Following Mass there was a BBQ and refreshments. The highlights of this successful fund-raising event included an auction featuring artist Alastair McPherson’s beautiful oil painting of Upper Strathglass. The winning bid was made by Iain Campbell of the Caledonian Hotel, Beauly.

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Organist’s papal award to honour more than 40 years of service Ronald Leith, organist at St Mary’s Cathedral, Aberdeen, was presented with the Papal Award Pro Ecclesia et Pontifice on the Feast of St Stephen late last year by Bishop Hugh Gilbert. The award is in recognition of more than 40 years of outstanding and distinguished service to the Church.

Ronald has been organist of St Mary’s Cathedral since 1973 and has served under four Bishops and seven Administrators.

Born in Aberdeen, he studied organ at the Royal College of Music in London and has broadcast on Radio 3 many times, as

well as giving many recitals in the UK and abroad. In 1978, the Sanctus, Acclamation and Great Amen of his Elphinstone Mass was selected to be sung at the Papal Visit to Scotland in 1978 at Bellahouston Park. Other music has included the Mass for the 125th Anniversary of the Cathedral in 1985.

In the photograph Ronald is accompanied by Bishop Hugh (Centre), Co-Directors of Cathedral Music, Liz and David Meiklejohn (Right) and members of the Cathedral Choir.

T Walkers get their marching orders!

his year the popular Deanery Walk (Aberdeen Deanery)took place on 31st May in Stonehaven.

The walk is an annual event which began four years ago. A different parish hosts the walk each time.

This year we were blessed with beautiful weather which added to the overall enjoyment of the day. The walk started at Stonehaven Leisure Centre, then along the Boardwalk and up the back of the Wynd to the War Memorial where the walkers stopped to say a prayer before continuing on to Dunottar Castle.

After admiring the view it was time for soup sandwiches and cake at the church ‘Soup Kitchen’.

Next year’s walk will be in either Inverurie or Ellon.

Mary Nelson

Museum’s striking grandfather clock

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he grandfather clock at Blairs Museum might look like any other grandfather clock but, like many of the artefacts in the museum, it has an interesting story to tell. First of all, this clock is actually considered by those who know to be ‘a masterpiece’ by the Aberdeen clockmaker and watchmaker, John Gartly (1749-1827).

John Gartly worked between 1783 and 1825 and is credited with the invention of a better type of detached escapement which allows the clock to keep going while it is being wound and be more accurate. Gartly is responsible for several clocks in the great buildings of the north-east including those of King’s College, St. Machar’s Cathedral, and for the Tolbooth in Aberdeen. His clocks and watches are still prized and bought around the world as an online search will reveal. Blairs Museum also has a pocket watch made by Gartly which belonged to Bishop James Kyle (1788–1869).

The grandfather or longcase clock at Blairs Museum is in a very handsome mahogany case with rosewood crossbanding and dates from around 1800.

The clock has always been at Blairs College (1829-1986) but is believed to have been purchased earlier by John Menzies of Pitfodels for his mansion house at Blairs. This was constructed in the late 18th century after John was able to take advantage of the expansion of Aberdeen by selling his ancestral home and about the time of his marriage to Mary Westby. Mary died in 1805 Page 11

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and Menzies eventually gave the mansion house to the Catholic Church along with its estate of over one thousand acres in 1827 so that it might be used to educate young men for the priesthood. The mansion house was extended and turned into the national seminary capable of housing sixty students, the building work supervised by Priest Gordon of Aberdeen. John Menzies moved down to Edinburgh but left the clock and some other furniture at Blairs.

When the new Blairs College was built and completed in

7ȱɏ 6DʎUʋȷʑQɢ Է &ʝɚՌʢPDʤLʝɚ

Hugh Gilbert OSB Bishop of Aberdeen

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onfirmation was once described to me as the Cinderella of the Sacraments. Alas, it is not given the attention it deserves. Consequently, Catholics either do not see the role of the Holy Spirit in their lives, or, if they do, do so in a way disconnected from the sacramental life. Or a child’s Confirmation becomes simply an occasion for presents: the Gift of the Spirit lost in the gifts of toys or computers or mountainbikes. And so often it marks the end of a child’s Church attendance.

May I put two questions: do you know the date of your Confirmation? And, when did you last thank God for the sacrament of Confirmation?

It is indeed something to thank God for. The New Testament vibrates with joy at the gift of the Holy Spirit that the Father has made us through Christ. This is found especially in the writings of Luke, and in those of Paul and John. In the Acts of the Apostles, this gift is given spectacularly at Pentecost, and in other sometimes colourful, noisy manifestations: prophecy, speaking in tongues, the shaking of a house, daring missionary enterprises. In Paul and John, there is a different emphasis, a fulfilment of the prophetic hope for a more interior relationship with God. The gift of the Spirit shines forth in the faith believers profess, in the love they practise, and in their peace and unity, strength and joy and prayer. Reflecting on this the Irish Dominican Liam G. Walsh concludes, ‘Confirmation is a sacramental way of making visible the messianic, eschatological quality of the gift of the Spirit in the New Testament’ (The Sacraments of Initiation).

So much in this Sacrament suggests a richness, a fullness. The minister, for example. Throughout the Church, the Bishop is the original minister; in the Latin Rite, the ordinary minister. In the Acts, we read of believers in Samaria who have only been baptised. So the apostles Peter and John come down from Jerusalem, lay their hands on them, ‘and they received the Holy Spirit’ (8:17). Later in Ephesus, we meet those who had only received John’s baptism. So they are baptised in the name of the Lord Jesus. Then the apostle Paul lays

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1903 the grandfather clock moved into the ‘profs’ corridor’ – the corridor on the first floor where the priests (college professors) had their rooms.

The Menzies clock is now in need of cleaning and restoration but it is hoped that this can be achieved in the near future so that visitors to Blairs Museum will be able to hear it strike the hour as did John and Mary Menzies and the thousands of students, staff and visitors who ever came to Blairs College.

Ian Forbes, Manager, Blairs Museum his hands on them, and ‘the Holy Spirit came upon them’ (19:6).

‘Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders’ (CCC 1313), and therefore appropriately confer the fullness of the Holy Spirit. In a poem, A bishop’s thoughts on giving the sacrament of confirmation in a mountain village, Karol Wojtyla wrote: ‘The world is charged with hidden energies and boldly I call them by name...

I am a giver, I touch forces that expand the mind; sometimes the memory of a starless night is all that remains.’

So much in this sacrament suggests a richness, a fullness. Anointing with oil, oil ‘a sign of abundance and joy’ (CCC 1293), a source of radiance, of ‘glow’, and not any oil, but the holiest of oils, chrism, oil made fragrant. In the Byzantine rite, this has particular expressiveness.

The newly-baptised is anointed all over, ‘on the forehead, the eyes, the nostrils, the lips, and on both ears, and the breast, the hands and the feet’. The entire body is ‘sealed’ with the precious chrism which comprises – with characteristic Eastern extravagance – some 64 ingredients.

So much in this sacrament suggests perfection, fullness. The language used of it. ‘For after the ceremonies of the font,’ says St Ambrose, referring to baptism, ‘it still remains to bring the whole to perfect fulfilment’ (De Sacramentis III, 8). ‘Confirmation is the sacrament of the fullness of grace,’ says St Thomas Aquinas (ST 3, 72, 1 ad 2), and repeatedly, ‘in this sacrament the fullness of the Holy Spirit is given’ (ST 3, 72, 2 etc). So, in the Latin rite, there is the invocation of the seven-fold gift of the messianic Spirit, drawn from the Greek and Latin versions of Isaiah 11:2-3, the number seven suggesting fullness. And, in the words of Rabanus Maurus, ‘the sevenfold grace of the same Holy Spirit [comes] upon the man with all the fullness of sanctity for the knowledge of the truth’, making “One cannot help but be awed, and pained, by the kenosis of the Holy Spirit. He clothes us with power from on high (cf. Acts 1:8), and we wrap him up in our dark depths. Yet, thank God, he is not so easily smothered.” him ‘replete with heavenly gifts’ (De Clericorum Institutione I, 30).

‘Be perfect in the name of the Father and of the Son and of the Holy Spirit’, says the celebrant in the Chaldean Rite as he anoints the candidate. And, in our Canon Law, a dying person, even a child below the age of reason, who has so far only been baptised, should be confirmed. ‘The Church desires,’ says the Catechism, ‘that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ’s fullness’ (1314).

Would that all of this were more in our minds and hearts! One cannot help but be awed, and pained, by the kenosis of the Holy Spirit. He clothes us with power from on high (cf. Acts 1:8), and we

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wrap him up in our dark depths. Yet, thank God, he is not so easily smothered.

‘There is no icon, no representation of the Holy Spirit,’ writes Fr Alexander Schmemann, ‘for he was not made flesh, neither has he become man. Yet when he comes and is present in us, everything becomes his icon and revelation, communion with him, knowledge of him. For it is he who makes life into life, joy into joy, love into love and beauty into beauty, and who therefore is the Life of life, the Joy of joy, the Love of love and the Beauty of beauty, who being above and beyond everything makes the entire creation the symbol, the sacrament, the experience of his presence’ (Of Water and the Spirit).

Ma ny voices but only one song

In this, the fourth instalment of his survey of hymns, Dr Williams takes a look at the present-day situation.

‘In this sacrament the fullness of the Holy Spirit is given for the spiritual strength which is proper to maturity’ (ST 3, 72, 2).

That sentence holds so much. For St Thomas maturity means communicating what one has been given to others. It means being able to give oneself. ‘Be sealed with the Gift of the Holy Spirit,’ says the Bishop when he confirms. ‘Gift’ here has a capital ‘g’. And this Gift creates in our heart the desire to be a gift ourselves. The Holy Spirit is the Gift of that gift. Jesus at his Baptism was ‘anointed with the Holy Spirit and with power’, and so ‘loved us and gave himself up for us, a fragrant offering and sacrifice to God’ (Eph 5:2). At our Confirmation, that same Spirit and power was given us. engage with ‘full and active participation’. Context is of considerable and often under-estimated importance. For instance, the singing of an ancient Latin hymn such as Veni Sancte Spiritus, on Pentecost Sunday, might be seen as highly appropriate for one particular congregation in a specific cultural environment. On the other hand, the use of such a hymn on another occasion, in a different situation, might not be thought so suitable, and could even alienate another congregation. The introduction of the hymn Jerusalem, with the well crafted words by William Blake and Parry’s stirring tune, might be really telling in one situation. But the words ‘England’s green and pleasant land’ might be seen as calculated to upset even the most fairminded Celt from Scotland, Wales or Ireland! The use of the hymn ‘Bind us together, Lord’, appropriate for one congregation, might, for a different gathering, be profoundly irritating with its verbally contrived faux simplicity and naïve melody.

Do hymns serve any function? There is a wide-spread view that Catholics do not sing, or if they do, they tend to sing rather

Dr Roger B. Williams M.B.E.

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here has never been a time when so many hymns have been available. Not only do we have a proliferation of books of hymns and songs, but the internet enables us to access an encyclopaedic range of almost everything.

In previous eras, what had been available only to the monastery, a cathedral or collegiate institution, is now widely accessible.

Loyalty to the musical practice of a particular denomination, is generally a thing of the past. There is a plurality in our daily social interactions, as we meet people from many parts of the world, merely by walking down the main street of any large city in Britain. We are aware of many more genres and types of music from widely varied cultural origins than any previous generation. While this has potential to give us new breadth, it can also be seen as a threat - confidence in the value of our past is easily challenged. In the generational gaps between parents and children, teachers and teenagers, established and younger adults, there are very real fractures in society. The relevance of such social “The introduction of the hymn Jerusalem, with the well crafted words by William Blake and Parry’s stirring tune, might be really telling in one situation. But the words ‘England’s green and pleasant land’ might be seen as calculated to upset even the most fair-minded Celt from Scotland, Wales or Ireland! “ divergence to communal activity is hard to estimate. But many factors play in the minds and hearts of those who are concerned with any form of communal singing, which, to be genuine and effective, needs to come from commonly shared background.

Assessing the appropriateness, relevance and value of hymns, though far from straightforward, is important, if congregations are to

“...many congregations have reacted badly to inappropriate and poor quality material.” badly. One of the crucial changes that the Second Vatican Council instituted was fuller participation in the Mass – including joining in with music integral to the Mass. This had previously been provided by choirs and organists, usually professionally trained – historically the faithful of the congregation only had a very limited role in liturgical music. The involvement of many young musicians of a Parish, in some sort of ad hoc orchestra, leading the music at a Family Mass, has become a common and, in some situations, a most welcome feature of the modern Catholic Church. The ministry of music has cast its net much wider, and has involved many more people in active participation than in former times. However, let us pause for a moment to consider the whole subject of hymns and those whose experience of music might be quite different. Their experience may well be pop music, such as ‘rap’ or ‘heavy metal’, which would throw up a sharp cultural disjunction. To members of a congregation, living with a constant background of pop music, the Page 13

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experience of a hymn can be somewhat daunting. As an organist at several weddings I have experienced confusion and embarrassment at the moment when a hymn has been announced, and the half hearted effort of the gathering has not reflected well on anyone present.

There is something about a sturdy hymn, with its regular metre and perhaps old fashioned language and imagery, that has the capacity to jar, sometimes quite seriously. On the other hand, when Jerusalem is sung by the assembled audience at the last night of the Henry Wood Promenade Concerts in the Royal Albert Hall, who would dispute the power that a massed singing experience confers on all who join in? In other words, the context is a vital component part of the whole experience of singing together.

The question then arises, Why have hymns at all? Would we be better off without them? Strictly speaking, hymns have no place in the liturgy of the Mass. The Propers – those parts which change with the seasons of the year – Introit, Alleluia, Offertory and Communion – are psalm based. The Ordinary of the Mass has its own text which is not at all hymn–like. The Psalms and the Gospel Acclamations are psalm-based – not hymns. The question ‘what are hymns doing at Mass?’ is entirely legitimate, and one which needs to be asked. The power of hymn singing to draw a group of disparate people gathered together - to develop the sense of a unity of purpose at the beginning of a Service - is something that other, more congregationally-based denominations, have known for a long time. It might seem entirely logical to adopt such a practice in the interests of fulfilling the concept of full participation. However, merely to adopt hymns of other cultures, without full consideration of their purpose, quality and appropriateness, may be relatively more or less successful. Over the last fifty years there have been many settings of some English texts to music. There has however been a lamentable lack of critical assessment as to the quality of much of this material, with the entirely predictable result that many congregations have reacted badly to

inappropriate and poor quality material. This is perhaps one reason why congregations have not been moved to join in, and who could blame them not wishing to sing some of the rubbish that has been perpetrated? But there have been other, good compositions, and some material has been produced which is of excellent quality. Some of this new material has been embraced by congregations in many different places.

The singing of hymns has had a long tradition dating back well over a thousand years. To forgo this entirely could be an incalculable and damaging loss. In a recent article, Martin Neary, a distinguished and highly experienced Church musician, made this statement: ‘Being true to tradition should not be mistaken for slavish acceptance of what has come down to us over many generations, but rather a desire and responsibility for each generation to get to the heart of the matter.’ Now that the new translation of the Mass is becoming more firmly embedded and familiar, is there not a wonderful opportunity to embrace ‘the heart of the matter’ concerning hymns in our liturgy - to work out why we sing hymns and what purpose they serve? To assess the appropriateness, the relevance and the quality of what we sing? If the singing of hymns is to be a fully participative activity, and a major part of what a congregation is expected to do, there must be confidence about their appropriateness and quality. We need to assess what is valuable from our rich heritage, but also to have the courage to throw out what is inappropriate, sterile, sentimental, or of inadequate quality. Only after this will we inspire our congregations to have confidence in the wholehearted 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.

Let’s mak Let’s make eS Scotland cotland a place w where here everyone love later life. e veryone ccan an n lo ve lat er lif e e.

As w we e gr grow ow older w we e all a w want ant to kkeep eep doing the things gs w we e lo love, ve, rremain emain independen independentt and a ha have ve a ffulfilling ulfilling lif life. fe. Ho However, wever, as w we e age w e ma y fface ace new w challenges - perhaps e ven lon neliness, we may even loneliness, isolation, discrimination on or po poverty. verty.

That’s wh why y Age Scotland and is her here. e. W We e ar are e dedic dedicated ated to t helping everyone everyone make make the most m of lat later er lif life. fe. W We e support loc local cal gr groups oups where older people can can a come together and be part of a where community. We We impr improve ove the quality of lif life fe ffor or thousa thousands ands of older ld people l e very y ea ar b y pr oviding idi iinfo formation ti that thatt ccan an be b every year by providing information life-changing. lif fe-changing. Wher Where ew we e find disadv disadvantage antage and unfa unfairness a airness w we e stand st and up and speak ffor o those who need us. or When y you ou visit your your so solicitor, olicitor, and y you ou ha have ve ttaken aken ccare are of y your our lo ved ones, please rremember em member Age Scotland in y our will w -e ven loved your even a small gift ccan an mak make e a massiv massive e diff difference. ference. With y your ou ur help, w we e ccan an mak make e Scotland a place where where e everyone veryone ccan an lo love ve lat later er lif life. fe.

Age Scotland 1/2 page Age Scotland (Dept L LOTN) OTN) Causewayside C ausewayside id House H 160 C Causewayside ausewayside Edinburgh E dinburgh EH9 1PR

w: www.agescotland.or www.agescotland.org.uk g.uk e: ffundraising@agescotland.org.uk undraising@agescotland.org.uk p: 0845 833 0200

Charity No: SC010100 Age Scotland, part of the Age Network, N is an independent charity dedicated to improving improvving the later lives of everyone on the ageing journey journey,, within ithin a charitable company limited by guarantee and registered reggistered in Scotland.

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Page 14

Light Ligh igh t of the N North orth th

faithinaction faith aith ith thin ina naction a ction c tion t ion i on

Caring Caring g ffor or C Creation reation – Is it our o job?

Margaret M argaret Warnock Warnock N early every every day there there is something in the media med dia about ““the the Nearly environment”: climate climaate change arguments, poisoning poisonin ng of birds birds of environment”: problem by air pollution in our city centres centres ... preyy, health problems ms caused by prey, u is this something we, ut we, as Chri istians, should the list is endless. B But Christians, be concerned with? There There ar t to pray aree so many other vital things work for, forr, isn’t isn’t this t merely merely a secular matter for governments, governments, and work il and d envir i on nmentall groups groups to sor councils environmental sortt out??

Pope F rancis has emphatically answered answered these questions by by Pope Francis otectors of creation, creatioon, protectors protectors saying, for example: “Let us be pr protectors God’s plan inscribed inscribbed in nature, nature, pr otectors of one another a of God’s protectors and of environment.” and an nd “To “To pr otect Jesus Jesus with Mary, Mary, to protect protect the the environment.” protect creation, too protect protect each person, especially the poorest, poorest, to whole of creation, protect ourselves: ourselves: this thiis is a service service that the Bishop Bishop of R ome is called protect Rome carry out, yet yet onee to which all of us are are called, soo that the star to carry b brightly y. Let us protect protect with love love all that God God of hope will shine brightly. given us!” Mass, Mass, Imposition Imposition of the Pallium Pallium and bestowal besto b wal of the has given Fisherman’s Ring forr the beginning of the Petrine Petrine M inistry of the Fisherman’s Ministry Bishop of Rome.

Rome. Saint Saiint Peter’s Peter’s Square, Square, Tuesday,19 Tuesdayy,19 March March 2013.

Bishop His predecessors predecessors were were equally clear: Benedict Benedict XVI on o World World Day Day His Peace 2010 said: of Peace “If you you want to cultivate culltivate peace, protect protect creation. creation. The Th Church Church has “If responsibility towards towaards creation, creation, and she considers it her duty to a responsibility exercise that responsibility responssibility in public life, in order order to protect protect earth, earth, exercise God the C reator meant for everyone, everyone, and water and air as giftss of God Creator above all to save save mankind man nkind from from the danger of self-de struction. above self-destruction.

John Paul Paul II in 1995 1995 Evangelium Evangelium Vitae: Vitae: “As “As onee called to till John ggarden of the world (cf. ((cff. Gen Gen 2:15), 2::15), ), man has and look after the garden responsibility towards towards the environment environment in which he a specific responsibility lives, towards towards the creation creation e God has put at thee service service of his lives, which God dignityy, of his life, not only for the present presen nt but also for personal dignity, future generations.” generations.” future So, if we we are are called calleed to be responsible responsible for, forr, protect protectt and care care for So, creation – what do we we do about it? creation For the last 15 years years Eco-Congregation Eco-Congregation Scotland hass been working worrking For chu urches up and down down the country country discover discover what to help people in churches care for foor creation. creation. With With 312 congregations congregatioons signed up, up, they can do to care

Westray W estra estray Pa Parish arrish Ch Church urrch with its o own wn wind turbine tu urbine

Childre h ld en’s pic turee off ““Creation” Creeation” ffro Cr om Pe erth h Nor th h Ch hurcch h Children’s picture from Perth North Church representing around arround 30,000 people, Eco-Congregation Eco-Conggregation Scotland is representing now a major mo vement for envir onmental change c now movement environmental in Scotland.

Its reach reach is both booth national and ecumenical, with w churches from from Its churches Shetland to Dumfries Dumfries of nine different different denominations denoominations coming Shetland thiis issue of common concern. together on this

D isplay play in St JJohn ohn Ogilvie Ogilvie Church, Churcch, Edinburgh Ed dinburrgh Display A ction in ch chur hurches can be individual and inspirational: an 11 Action churches yyear ear old bo ffrom om Carlops Chur ch in the B orders, inspir ed his boyy fr Church Borders, inspired congr egation tto rreduce educe their carbon footprintt bbyy committing to congregation ““electricity electricity fr eee days ”. W estray P arish Chur ch in O rkkney installed free days”.

Westray Parish Church Orkney a gr ound sour c heat pump and their oown ce wn wi ind turbine and has ground source wind then gone on too wor rk with other community organisations aiming work to make k the h iisl l d carbon land b neutral.l They Th hav h l used d a bequest b island havee also to establish a T rust fund, which has rresulted esulted in many other church church Trust buildings acr osss Orkney Orkney reducing reducing their carbon footprint. across Catholic P arishes can also set an example to a whole community y.

Parishes community.

Ther are three three Catholic Parishes Parishes in Angus that have h e recently hav recently gained Theree are an E co-Congregation e Award. Each one of them m took action in the Eco-Congregation Award. thr ee pr ogramme ar eas: spiritual, practical and nd community y. F or three programme areas: community.

For example, bbyy ha aving a strong strong commitment to teaching teaaching eco-theology having and bringing the envir onmental issues into the he children’s children’s liturgy, liturgyy, environmental inv olvement with w and suppor Fair T rade, taking taaking car ecyccle involvement supportt for Fair Trade, caree to rrecycle their waste and d helping out at the local beach clean. clean c SStt JJohn ohn O giilvie in W ester H ailes, E dinbu urgh ar d Ogilvie Wester Hailes, Edinburgh aree also awar award winners and they held outdoor ser vices for their Palm Palm Sunday Sunday services P rocession and d the Easter V igil. Their liturgy gr oup regularly regularly use Procession Vigil. group bidding pray errs to highlight concern for the environment en nvironment and the prayers P arish hosted a W orld D ay of P rayer ecumenica al ser vice, which was Parish World Day Prayer ecumenical service, themed on “B read” and used natural materials. The deser “Bread” desertt scene on Page P age 15

educationandformation education andformation mation

Light Ligh igh t of the N North orth th

““Sunpipes” Sunpipes” installed d at SSacred acreed Hear urcch in LLauriston, auristo on, Heartt Ch Church EEdinburgh dinburg dinbur gh – to o let in n moree of natura al light and re edu uce ener rgy use natural reduce energy display in chur church ch during du uring Lent also used natural materials. mateerials.

Practically, Practicallyy, they have hav h e installed a new new energy efficient cient boiler in the church church and movement movement sensitive sensitive lighting in the toilet. Double Double glazing, draught pr proof oof new new doors and a new new boiler have hav h e also been church c house and they promote promote paintt recycling recyycling and installed in the church recyclling or reuse. reuse. other forms of recycling third Catholic Parish Parish in Edinburgh’s Edinburgh g ’s cityy centre, centre,, Sacred Sacred Heart, Heart,, A third have gained gain ned two awards awards over over a six year year period. Their Lauriston have creation care care actionss include handing out “Waste “Waste Tracker” Tracker” sheets creation reduce food wastage at home during during Churches Churches to help parishioners reduce Week of Action Action on Food Food and taking part part in a Carbon Carboon Fast Fast during Week In a Harvest Harvest Mass Mass the children children were were challenged to find locally Lent. In grown or produced produced goods g even went went on to produce prod duce their very very grown and even own carrots, carrots, grown grown in i a raised bed in the church church courtyard. cou urtyard. own grrant from from the Scottish Government’s Governm ment’s Climate After gaining a grant TThe he last in Clare Clare B Benedict’s enedict’s series of ar articles ticles exploring explo oring the lives livves of those saints ccommemorated omm memorrat ateed in the Roman Ca Canon ano on of the Mass who, who o, we we are arre assured, assure assured d, constantly constantly intercede inteerccede for us. us. As As Claree says: “ They They stand for us as a shining ex examples amples of all those whose names we we do not know, know, those those faithful faithful souls who witnessed witnesseed to to our Lord Lord d Jesus Jesus Christ ev even en un unto to o death; those who pro provide ovide us with w example, examplee, inspiration, inspirration, hope, hope, that th hat we we may be be as strong stro ong in our faith faith and may, mayy, please God, God, one dayy follow follow them to o glory.” glorry.”

Challenge Fund, Fun nd, they have have also undertaken undertaken a major m refurbishment refurbishment project project in theirr Main Main Hall.

Hall. The project project included includ ded under floor and wall insulation n as well well as lowering lowering and insulating insu ulating the ceiling. o natural light, improved improved ventilation ventilaation and new, new, more more Increased Increased use of efficien nt heating were were also included too reduce reduce energy use energy efficient save money. moneeyy. and save Catechissm of the Catholic Church Church is clear cleear about where where our The Catechism responsibilitiess lie with regard regard to the environment: environm ment: responsibilities creaturre possesses its oown particular goodness gooddness and per perfection.

Eaach creature wn particular rffection.

Each For each one off the works worrks of the “six “six days” days” it is said: “And “And G od saw For God good.” “By “B By the very verry natur crreation, eatioon, material being is that it was good.” naturee of creation, endowed with its its own own stability, stabilityy, truth truth and excellence, excellen nce, its own own order orrder and endowed laws.” Each Each of the t vvarious arious cr eatures, willed in its oown wn being, reflects reflects in laws.” creatures, own way a ray ray of God’s God’s infinite wisdom and goodness. Man Man must its own therrefore respect respectt the particular particular goodness of every everry creature, c eaturre, to av cr oid any therefore avoid disorrdered use of o things which would be in contempt tempt of the C reator disordered Creator ld bring bbrin ing disastrous di t ous consequences for disastr f human h man beings b i andd their th i andd would environment. (CCH (C CCH 339) environment. yet we we have have no registered registered Catholic eco-congregations eco-congregations in ... and yet Aberdeen Diocese.

Diocese. the Aberdeen Maybe you you haven’t h en’t heard hav heard of Eco-Congregation Eco-Congregatioon but if your your parish Maybe creation; has low low sings hymns orr songs that celebrate the wonder of creation; energy light bu ulbs fitted; pr omotes fair trade, then t yyou ou ar already bulbs promotes aree already on an eco-cong gregation journey! eco-congregation SCIAF is a suppor ssupporter ter of E co-Congregation Scotland S Eco-Congregation (ECS) and B ishop P eter M oran has encouraged parishes to join. IItt is fr ee to Bishop Peter Moran free rregister egister to acce ss the materials, materials be assigned a me entorr, wor wards access mentor, workk to towards an awar d, and take t par rk and national meetings. H oweverr, award, partt in networ network However, ther mbership fee inv olved, if yyour our chu urch wishes to have have theree is a mem membership involved, church vvoting oting rights at a the A GM. IIff yyou ou would like to rregister egister with the AGM. ECS mo vemen nt, contact sciaf@sciaf f.org.uk or T el. 0141 354 5555. movement, sciaf@sciaf.org.uk Tel. Mar rgaret W a ck is C arno o- ordinato or for EEco-Congregation co-Co ongreegation Margaret Warnock Co-ordinator SScotland cotland

In communion with the saints

Clare C lare B Benedict enedict ““To To us, also, yyour o servants our servants … graciously grant some shar sharee and fello fellowship wship with yo yyour our holy A Apostles postles and M Martyrs…” a tyrs…” ar

W

e continue c the second list of saints in the Canon C anon non with St St Alexander, Alexanderr, fifth P Pope ope after S Stt Peter Pe P eter er (early 2nd centur century), ry), rreputed eputed uted to hav have ve been b n rresponsible reesponsible for br bringing ringing many conv converts verrts to Chr Christ. rist. H Hee is believed believ lievved also to have havve been one off sev seven ven sons of another saint in thee C Canon, anon, of whom mor moree later later. r. Alexander A was beheaded on the Via Nomentana Nomentana under Emperor Emperror H Hadrian adrrian and h rrelics his elics l rrest est in the he chur church h rch h off S. S Sabina abina b in R Rome. ome.. H Hee h has b been credited cr redited with intr introducing oducing ducing the practice of mingling ng water with the wine at M Mass ass and nd also with mixing salt with holy water for blessing homes and, d, although such attr attributions ributions ar are re dubious, he pr probably obably did play ay a rrole ole in dev developing veloping liturgical ical traditions.

Next Next come SS M Marcellinus arrcellinus and Peter, Peterr, the first a priest, st, the latter an ““exorcist”, exorcist”, then the second of minor or orders ders en rroute oute to or ordination. dination.

Page P age 16

The stor storyy goes that P Peter, eterr, after both had been arr arrested, ested, cast out an evil spirit fr from om m the gaoler gaoler’s’s daughter and, in gratitude, the whole family w were ere baptiz baptized aptized bbyy M Marcellinus. arcellinus. When the he judge hear heard d about this, he or ordered dered d the two to rrenounce enounce Christ; when hen they rrefused efused they w were ere tor tortured, tured, led captiv captivee out of the city into thee for forest, est, for forced ced to dig their oown wn ggrav graves ves ((which theyy dulyy did with appr appropriate ppr p opriate p Christian for fortitude titude and cheer cheerfulness) heerfulness) and w were ere beheaded, c.303 under E Emperor mperor D Diocletian. iocletian. Their bones w were ere rrecovered ecovered and taken aken bbyy their fello fellow w Christians to the he Catacombs, ther thereafter eafter being mo moved ved fr from om place to place until Charlemagne harlemagne’s (d. 814) priv ate secr cretary had the rrelics elics Charlemagne’s private secretary enshrined in silv ilver in SSelingenstadt elingenstadt in G ermany ny wher eside silver Germany wheree they rreside today in a chur rch built in their memor y. church memory.

educationandformation

Light of the North

After these male saints we have a group of seven female martyrs, headed by SS Felicity and Perpetua. St Perpetua is well-known because of her famous ‘diary’, which recounts her story of conversion and subsequent martyrdom in Carthage at the very beginning of the 3rd century under Emperor Severus, completed after her death possibly by Tertullian, her contemporary. A noblewoman, with a pagan father who visited her in prison to try and persuade her to renounce her faith, she had a baby son and was baptized shortly before her death in the amphitheatre. Because she is usually coupled with her companion Felicity, her slave and fellow convert, it is usually assumed that the Felicity here mentioned is that same person. However, French liturgist Pierre Jounel suggests that this is unlikely as never in hagiographic documents is she mentioned before Perpetua and that the saint in the Canon is in fact St Felicity of Rome, martyred with her seven sons (including St Alexander) in the mid-2nd century. A wealthy widow, Felicity chose to remain unmarried, devoting herself to motherhood, prayer and works of charity, her example leading many others to convert to Christianity.

Her story thereafter is very similar to that of the mother of sons in the Book of the Maccabees. When threatened with dire repercussions for herself and her sons if she did not apostasise, she and her sons remained steadfast in faith and refused to sacrifice to the gods.

All seven sons were executed in various ways until finally Felicity herself was beheaded. Of her St Augustine wrote, “Wonderful is this sight set before the eyes of our faith. A mother choosing for her children to finish their earthly lives before her, contrary to all our human instincts. She did not send her sons away, she sent them on to God. She understood that they were beginning life, not ending it.” St Gregory the Great delivered a homily at the place where her body first rested and Pope St Leo III brought her remains to the church of S. Susanna where she is said to lie in the crypt.

St Agatha, a beautiful noblewoman of Sicily, had dedicated herself to Jesus but was pestered by the consul Quintianus and when she refused his advances he first sent her to a brothel, then had her thrown into prison. When she remained true to her faith, on his orders she was tortured, had her breasts cut off and was due to be burnt at the stake when an earthquake granted her a reprieve. The Apostle Peter appeared to her in prison and healed her wounds. According to The Golden Legend, she died there in 253 in the time of Emperor Decius. In paintings she is often depicted carrying her severed breasts on a platter and is patron saint of those suffering from breast cancer. Her memory has been venerated from at least the 6th century and one legend credits her with saving the city of Catania in Sicily from a violent eruption of the Etna volcano.

As a result her intercession has often been sought for protection against fire and she is particularly honoured in the Black Forest in Germany.

We know little about St Lucy, another Sicilian, dedicated to following Christ in acts of charity, who visited the tomb of St Agatha to ask her intercession on behalf of her (Lucy’s) sick mother who was cured and repented of her efforts to persuade her daughter to marry a pagan. Not so the spurned pagan, who denounced Lucy to the governor who tried to force her into prostitution as a punishment, had her eyes put out (a much later tradition) and then attempted to have her executed in several ways, including by fire and sword. At some point she died, true to the end. Devotion to both Agatha and Lucy flourished under Pope St Gregory. Her feast day on December 13 is particularly popular in Sweden, even amongst non-believers.

A similar story of virginity triumphant is that of St Agnes, a child martyr, barely 13 when executed, and she remains one of our most loved saints. The basilica of St Agnes-outside-the-Walls stands above her tomb on the Via Nomentana and each year on her feast day, January 21, during the singing of the Agnus Dei, two white lambs are brought to the altar to be blessed. They are blessed again by the Pope and sent to the Benedictine nuns of St Agnes who

rear them until Good Friday, and then weave from their wool the pallium, the insignia of an Archbishop, in remembrance of this girl who was deemed worthy to emulate the Lamb of God. St Cecilia was as popular as Agnes by the 6th century and was believed to have been a noblewoman (the Caecilii being a renowned Roman clan) who suffered martyrdom along with her husband and brother, but now most of her legend has been discounted. Yet there is a basilica in her name in the Trastevere, supposedly built on the site of her house, and a tomb bears her name in the cemetery of Callixtus, near the crypt of the Popes. She is revered as the patron saint of music and has been much celebrated in both poetry and music from Purcell to Benjamin Britten (born on her feast day of November 22). Each year in London a festival is held in her honour by the Musicians’ Benevolent Fund and a service rotates between St Paul’s, Westminster Abbey and Westminster Cathedral, with all three choirs participating.

Lastly comes St Anastasia, a widow who, after her cruel pagan husband’s death, devoted herself to works of mercy. While on a charitable mission to the faithful in Sirmium (in modern Serbia), she was taken captive and subsequently burned on the island of Palmaria on Christmas Day, 304, under the persecutions of Diocletian. Tradition says that her instructor in the faith was St Chysogonus, mentioned in the first list of saints in the Canon.

Her name is given to the ancient Basilica on the Palatine, the earliest building dating from the 4th century. She is also a popular Orthodox martyr, her relics having being transferred to a church in Constantinople and a monastery near Mt Athos.

Much of what we know – or think we know – about these martyrs is largely based on popular tradition and legend, rather than historical fact but does it really matter? They stand for us as shining examples of all those whose names we do not know, those faithful souls who witnessed to our Lord Jesus Christ even unto death; those who provide us with example, inspiration, hope, that we may be as strong in our faith and may, please God, one day follow them to glory.

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educationandformation

Light of the North

Divine Light

Eileen Grant ‘It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see’ (1 Tim 6:15-7).

‘Light’ is the first recorded ‘word’ spoken by God – ‘Let there be light’. ‘And there was light; and God saw that it was good.’ Yet the heavenly bodies by which mortals see light – sun, moon and stars – were not created until the fourth day. What, then, is this light that appears on the first day of Creation? From the earliest days of the Church, it has been known as ‘divine light’, ‘uncreated light’ or, as St Paul describes it to Timothy, ‘unapproachable light’. It is that light streaming from the Godhead that human beings cannot look upon with their weak physical senses and live. Only with the eyes of faith can we become aware of it. That light is manifested throughout the Revelation of God’s Word in Sacred Scripture.

It is that light which veils God from the sight of Moses and the children of Israel – first in the ‘burning bush’ which burns steadily but is never consumed, before which Moses realises that he is in the presence of the Divine; which goes before the Israelites as they flee from the Egyptians, ‘as a pillar of fire by night to give them light, so that they might travel by day and by night’. That same fire appears above Mt Sinai: ‘the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel’ and God tells Moses to warn his people not to try to break through ‘lest many of them will perish’. After meeting with Him, Moses begs to be permitted to see God who warns ‘you cannot see my face; for no one shall see me and live’ but He tells Moses to hide in a cleft in the rocks. Then all Moses glimpses is God’s back as He passes by. When Moses descends the mountain, however, his face has become so bright with the reflected glory of the Lord, that the Israelites cannot bear to look on him and he has to cover his face with a veil. St Clement of Alexandria, writing in the 2nd century AD about the theophany (divine appearance) on Sinai uses the same Greek word as St Paul for ‘unapproachable’: ‘that so-called descent of God upon the mountain is an appearance of divine power to the entire universe, making disciples of and heralding the unapproachable light.’ In classical texts, this word aprositos is normally used to indicate an inaccessible mountain and St Paul’s use of it is the only instance in Scripture.

There are other moments throughout the Old Testament where divine light becomes manifest to those who see with the eyes of the spirit, those who have faith and who grow closer to the Lord.

Job, who was allowed by God to be tested in his faith avowed: ‘by his light I walked through darkness’; ‘He has redeemed my soul … and my life shall see the light’. The Psalmist was also very aware of the closeness of the radiant light of the Lord with its power to dispel spiritual darkness and protect from evil: ‘It is you who light my lamp; the Lord, my God, lights up my darkness’; ‘The Lord is Page 18

my light and my salvation; whom shall I fear?’; ‘in your light we see light’; ‘Your word is a lamp to my feet and a light to my path.’

The Prophet Isaiah, from whom we hear in Advent as we await the Second Coming of the Lord in glory and the anniversary of his First Coming veiled in human flesh, talks of the radiance of Divine Light and what its eruption into our lives will mean: ‘The people who walked in darkness have seen a great light’ and ‘I will turn the darkness before them into light, the rough places into level ground’. Therefore ‘Arise, shine; for your light has come, and the glory of the Lord has risen upon you. Nations shall come to your light, and kings to the brightness of your dawn.’ And this is the glorious consummation that awaits us all when material light is replaced eternally with divine light: ‘The sun shall no longer be your light by day, nor for brightness shall the moon give light to you by night; but the Lord will be your everlasting light, and your God will be your glory. Your sun shall no more go down, or your moon withdraw itself; for the Lord will be your everlasting light, and your days of mourning shall be ended.’

In the New Testament also, light is connected with the divine

IGNATIAN SPIRITUALITY CENTRE 2014 – 2015 Programme The Ignatian Spirituality Centre is a work of the British Province of the Society of Jesus (Jesuits) founded by St Ignatius of Loyola. The Centre offers a varied programme of events, courses and retreats grounded in the Ignatian tradition. We are an ecumenical team and welcome people from all Church backgrounds to explore and reflect on how God is present in their lives and the world and create space for an authentic response to that presence.

COURSES Growth in Prayer and Reflective Living: this course looks at different ways of praying and becoming aware of everyday life as full of resources to strengthen ourselves and others in our relationship with God. The course includes experience of different methods of prayer e.g. with Scripture (imaginative contemplation, Lectio Divina), daily prayer, pictures, icons, nature, the universe, personal life, story mantras, etc. Different traditions of Christian prayer/spirituality e.g. Celtic, Ignatian, Franciscan – no expertise required.

Spiritual Conversation: this course is complete in itself. It is intended to enhance listening skill and awareness of God’s presence in the many contacts and conversations we have in our day to day lives. It is based in the Ignatian tradition, drawing its inspiration for the Spiritual Exercises of St Ignatius of Loyola. As a broad-based course it is expected that participants will find different uses for what they learn. ***** TASTER DAY – Saturday, 6th September 2014, 10.30am to 4.30pm Come along and see where we are and get a flavour of the different things we offer at the Ignatian Spirituality Centre.

Themed and creative workshops; experiential reflective space, opportunities for informal conversation. Come along and see us! ***** Our New 2014-2015 Programme is now available by post or downloadable from our website, www.iscglasgow.co.uk, which has more information on the events, course and retreats. For bookings or a copy of the programme contact: The Administrative Secretary, Ignatian Spirituality Centre, 35 Scott Street, Glasgow, G3 6PE Tel 0141 354 0077 Fax 0141 331 4588 e-mail: admin@iscglasgow.co.uk Website: www.iscglasgow.co.uk Registered Charity SCO 40490 & 230165

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Light of the North

faithandculture

in our midst, especially in the Gospel of John who, from the beginning, refers to Christ as the ‘light come into the world, so that everyone who believes in me should not remain in the darkness’, for ‘Whoever follows me will never walk in darkness but will have the light of life’ and ‘While you have the light, believe in the light, so that you may become children of light.’

The other three Evangelists also record Jesus as manifesting the radiant glory of God’s light, most vividly in their account of the Transfiguration: ‘His face shone like the sun, and his garments became white as light’ and before his disciples are blinded by the divine light a ‘bright cloud overshadowed them’ and it is from that bright cloud that the Father speaks to them. This glimpse of the glory of the Lord will stay with the disciples and will give them strength in the dark days to come. So for us: the Transfiguration is one of the most important solemnities in the Orthodox calendar and is given two liturgical dates in the Catholic Church: in Lent and in August.

It is an angel clothed in this divine light who frees Peter from his prison cell. St Paul describes ‘a light from heaven’ flashing around

The Seven Sacraments of Poussin Nicolas Poussin (1594-1665) occupies a central place in the history of art. Born in France, he spent most of his career in Rome.

Arguably, his greatest work are his two series of paintings, The Seven Sacraments. These paintings were all made in Rome and shipped to Paris immediately upon completion. Remarkably, Poussin never saw these paintings together, and yet they were designed to be a unified set. In the first of a new series Alcina Philokalos provides a commentary to these masterpieces by the artist described by Bernini as an incomparable storyteller.

A. Philokalos

T

he 17th Century artist Nicolas Poussin twice painted a series of paintings illustrating the Seven Sacraments.

He became an important agent for the CounterReformation and when he was commissioned by Paul de Chanteloup to paint a second series he added a lot more detail, the fruits of his extensive studies. In his researches, he consulted not only Scripture and popular legend but also Christian writers of the Early Church, Justin Martyr, St Irenaeus, Tertullian, St Clement of Alexandria and St Ambrose. He also gleaned factual information from the writings of pilgrims to the Holy Land, from historians and archaeologists and keenly observed carvings on Roman sarcophagi and ancient Christian tombs.

He was also in touch with the spirit of his time and place: he knew of Oratorian researches sponsored by Cardinal Barberini into the history and archaeology of early Christianity, especially in Rome, and he consulted the work by Oratorian Antonio

him on his way into Damascus and it is the resurrected, ascended Jesus who calls to him from this light and Paul’s life is changed forever, never losing sight of the light. It is into this light that both Paul and Peter call Christians: ‘For it is the God who said, Let light shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ.’ And Peter wrote to the newly baptized: ‘you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may declare the wonderful deeds of him who called you out of darkness into his marvellous light.’

It is that divine light that erupts into hell on Holy Saturday, where the souls of the dead languish in shadows, scattered by the radiance of the Risen Christ’s appearance which darkness and death cannot overcome. It is a light that awaits us all, the light of the heavenly Jerusalem that John saw in his vision: ‘the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb … And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light, and they shall reign forever and ever.’

Bosio on the catacombs and rites of the Early Christians – Roma sotterranea, following on the massive work Annales ecclesiasticae of the 16th century Church historian, Cardinal Cesare Baronio, also an Oratorian. These works both made their Counter-Reformatory point of view very clear. Some of Poussin’s work provided a deliberate response to Protestant challenges to the legitimacy of the doctrine of Apostolic Succession and to the claims of orthodox faith and he did his part to establish the historical authority of the primacy of the Catholic Church and Peter’s successor, Christ’s chosen representative on earth.

The Sacrament of Marriage When we think of marriage in a New Testament setting, we probably tend to think of the Marriage at Cana, where the first miracle was performed and Jesus gave his approval to marriage, thus raising it to the dignity of a sacrament. Instead, however, Poussin took his inspiration from a story in the 13th century Dominican Archbishop Jacobus de Voragine’s The Golden Legend, a popular collection of tales of the saints written in the Middle Ages. From the story The Marriage of the Virgin we read: “When Mary was in her fourteenth year, the High Priest publicly announced that the maidens who were reared in the Temple and had come of age should return to their homes and be legally joined with their husbands. The other girls obeyed this edict. Only the Blessed Virgin Mary answered that she could not do so, because her parents had dedicated her to the service of the Lord and because she herself had vowed her virginity to God. The priests prayed for counsel and a voice was heard from the Holy of Holies saying, ‘Each unmarried but marriageable man of the House of David is to bring a branch to the altar. One of these branches will bloom and the Holy Spirit in the form of a dove will perch upon its tip, according to the prophecy of Isaiah. The man to whom this branch belongs is, beyond all doubt, the one who is to be the Virgin’s spouse.’”

Joseph felt it was wrong for him to participate and he declined to attend. When nothing happened, the priests again prayed for counsel and were told that the only man who had not brought his branch was the man. Joseph, therefore, duly brought his branch; it flowered immediately and a dove came down from heaven and perched on it. This was a popular tale, appealing to both romance and Marian devotion. The allusion to Isaiah is presumably from Isaiah 11:1 – “And there shall come forth a rod out of the root of Jesse and a flower shall rise up out of his root. And the Spirit of the Lord shall rest upon him.” And there, centre stage, is the flowering branch, reminiscent also of Aaron’s rod which too had flowered as a Page 19

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sign of God’s favour and was believed to have flowered again as a symbol of Christ’s birth – Aaron, the High Priest of the Old Law, a figure of Christ, the High Priest of the New Law. The columns form a frame for the scene. Through them we enter the scene, focussing on the centre group – the seated priest and the kneeling couple, with onlookers surrounding them, men on one side, mainly women on the other. The squared marble floor, like a chessboard, helps to place the still figures. Note the noncommittal dress of the priest; the earlier painting held the anachronistic figure of a bishop. This could be a Jewish wedding symbolising Christian sacramental marriage.

Through the narrow rectangular windows, we see three different views Marriage II (1647-1648) Nicolas Poussin of a vaguely Middle Eastern town.

Near centre, we come back to Joseph’s flowering branch and to the kneeling couple, the garlands of white age groups within a single picture. Here we have the very young flowers on their heads matching the flowering branch. They are women, the Virgin about to be wed, the nursing mother, and the obviously completely absorbed in what is happening to them. All much older Anna.

The marriage or betrothal of Mary and Joseph was a popular the other characters in the scene are looking in the same direction or are sharing comments on what is going on. Poussin’s favourite theme in painting, there being some ambiguity as to when exactly colours of blue, rich red and sunshine yellow are prominent. To the the marriage took place. A betrothal, however, was as binding as right is an acolyte dressed in blue, holding water vessels. The figure a marriage ceremony and remained so until comparatively recent in red leaning against the pillar is one of a group of young men, times. possibly the disappointed suitors: one pointing to the flowering rod, two behind the priest chatting confidentially, perhaps sharing some gossip about the circumstances of the marriage. In the centre “Immediately behind the Virgin is a kneeling young woman, in shadow, but with a strip of light illumining her yellow dress. She is turning to the bride’s mother, Anna, and pointing to the flowering rod, perhaps marvelling at the wonders of God.“ are two more young men.

The left side is occupied mainly by the women, the exception being Joachim, father of the bride, dressed in the painter’s favourite shade of yellow. His robe is modelled on Roman sculpture, akin to heavy marble folds. Another detail Poussin delighted in getting right concerned the hairstyles, modelled also on Roman sculpture or carvings on sarcophagi. Among the delicate details are Joachim’s finely drawn grey curls and the priest’s silver hair and beard.

Immediately behind the Virgin is a kneeling young woman, in shadow, but with a strip of light illumining her yellow dress. She is turning to the bride’s mother, Anna, and pointing to the flowering rod, perhaps marvelling at the wonders of God. Anna is in pale blue, also in shadow, her hands raised in prayer.

Behind the Virgin’s parents is a group of young women, the most prominent of whom is dressed in rose coloured robes, a white headdress with broad white band bound round her chin, and a broad green belt that indicates she is a nursing mother, her child asking to be picked up – children then were suckled often until three years old or more. Two other young women, heads close together, are behind Joachim and the hand of one is stretched above his head, pointing vaguely to the ceremony taking place, though not looking.

The painting well illustrates Poussin’s interest in depicting different Page 20

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LEST WE FORGET Ron Smith

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his year marks the centenary of the start of the First World War (WW1) for us British. There will be many events and activities to commemorate this event – not celebrate or glorify, but remind us of that unbelievable war that costs the lives of so many thousands – indeed millions, of people, and from this distance, did not seem to accomplish anything. I decided to go and see some of the battlefields and immense cemeteries, and I went with mixed emotions.

Battlefield tourism started as soon as the war ended. In 1919 the “Arras Artois battlefields Tourism” was set up in Arras, and the Nord Railway ran a special train with open carriages so that the tourists could see out better. The French historian Ernest Lavisse summed it up: “When I think of these tours it is with some apprehension.

They shouldn’t resemble excursions. The battlefields must not resemble fairgrounds. Too many tears and too much blood have been shed”. The rather delicate balance has been achieved, the cemeteries are exceptionally well kept (especially ours, thanks to the Commonwealth War Graves Commission) and there are no cheap souvenir shops or fast food outlets.

It is difficult to comprehend the sheer scale of WW1. We mostly think of the Western Front, in northern France and Belgium, where most of the Commonwealth troops fought and died. The enormity of the logistics of transporting many hundreds of thousands of men, women, horses, bullets, bombs, uniforms, ambulances, guns, wood, spades, explosives, food and the unimaginable tonnes of other materials, the hospitals and the task of burying so many dead people. It is chilling that so many bodies are marked as “unknown”, and yet each one had a mother, family, and friends. It involved men from all over the world. There are cemeteries for the Portuguese, Indian and Chinese dead. We brought tens of thousands of Chinese labourers over to do the manual work in the docks and the supply chain, and many lost their lives. There were still tens of thousands of them working in 1919 carrying out reconstruction work and burying, re-burying and moving bodies from the original small graves into the huge, emotion stirring cemeteries that are all over the area today.

As you drive along this fairly flat landscape, cemeteries of all sizes are everywhere. Any slight rise, like Vimy Ridge, was of great strategic importance, and so was fought over repeatedly, costing tens of thousands of lives. Ablain St.Nazaire French Military Cemetery, also known as “Notre Dame de Lorette”, is the largest French military cemetery in the world. Close to 102,000 French men lost their lives taking this high point. Veterans act as guides and guardians. The 19,000 crosses stretch for ever. At the time I was there the car park was being extended a little. This involved sealing off the entire area. As one of the guides explained, any construction work, even digging a ditch, will unearth live shells, ammunition, and frequently human remains. At one place nearby the skeletons of three soldiers were discovered in May 2013, the soldiers were lying together with their arms linked. One still had

his dog tags on and so was identified as a Scottish soldier. With his descendants and representatives of his regiment present, he was formally re-buried in the British cemetery.

The work still goes on, even after one hundred years. It is surprisingly emotional to stand in one of these cemeteries and read the gravestones. The Commonwealth ones are the only ones to include the ages of the soldiers and their regimental badge. Each soldier has one stone. In many French cemeteries there are crosses with up to four names on them, as the guide said, you have to remember that they had one and a half million men to bury. I visited a German cemetery at Neuville St. Vaast. This is the largest German WW1 cemetery in France, where around 44,830 soldiers lie. They were collected from 110 places around the area, and reburied here. It was explained that when remains are discovered of Commonwealth or French origin, it is possible to track back through the records and trace that person. With German remains it is not possible as their records were destroyed by our bombing in the Second World War. Dotted in amongst the crosses of the German cemetery are stones shaped like ours with the Star of David on them. Jews were not the enemy in those days. Each of these stones has a pebble balanced on the top, in the Jewish tradition.

“At one place nearby the skeletons of three soldiers were discovered in May 2013, the soldiers were lying together with their arms linked.

One still had his dog tags on and so was identified as a Scottish soldier. With his descendants and representatives of his regiment present, he was formally re-buried in the British cemetery.”

The sheer scale of the killing is so difficult to imagine, it leaves you hollow inside. There is also the vast number of men who were simply not ever found. This was brought home to me when I asked to go to the cemeteries of the Scottish soldiers from the north and north east, the Seaforths and the Gordons, who fought in the 9th and 51st Highland Divisions around Arras. We drove to the hamlet of Fampoux, which was fought over repeatedly and destroyed. We turned off the road onto a farm track. This is marked with a green sign “Sunken Road cemetery”. The farm track rises slightly between fields, and as it is slightly sunken it gave cover to the soldiers. The track splits, and carrying on between the brambles, we stopped beside a field. A small area of the field is set out around a Celtic cross, dedicated to the Seaforths. Standing there on this bleak spot, you can see across the small shallow valley another ridge. There was a factory there which was a German strongpoint, and the Seaforths had to take that factory. The ridges beyond were used by the German artillery to shell Arras, and destroy 80% of the city over the four years of the war. The Scottish death toll was enormous, attacking over a bare field. The war ebbed and flowed and the graves of the Scots became mashed up with the continual fighting and shelling.

That is why there is just the cross, and no graves. At the time of my visit, in September 2013, there was a fresh poppy wreath on the base of the cross from the Seaforth Highlanders Association – they are not forgotten.

We continued on to Athies Les Arras. Here there is a replica of the cairn at Culloden alongside a British cemetery which contains mostly Scottish men. Once again, it is chilling to stand there and see the serried ranks of gravestones, and to read the familiar names Page 21

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Rough hewn rock memorial dedicated to the 6th and 7th battalions of the Seaforth Highlanders

Celtic cross, dedicated to the Seaforths.

A Jewish grave in the German cemetery at Neuville St. Vaast.

A replica of the cairn at Culloden at Athies Les Arras.

and regiments, and to see the young ages of the soldiers. There was still space here, and new stones are occasionally erected as remains of our soldiers are still being found. Driving from one to another cemetery, we passed through the village of Ablain St. Nazaire. The remains of their church have been left as they were in 1918, a stark and striking reminder of the massive destruction of every town and village in the area. Of course Scottish regiments fought all along the Western Front, but are particularly remembered with affection by the French in the Arras area.

Arras became an unexpected pivotal point in the war. It was constantly shelled by German artillery until it was mostly rubble.

In the area were medieval quarries, where the limestone had been extracted over centuries to build the houses. These quarries were rediscovered by us, and a force of Welsh miners and 500 New Zealand miners set about enlarging them extending them and connecting them up. The cellars of the houses and shops in Arras were also connected up, and this network eventually totalled 20 kilometres of tunnels, complete with electricity, water, hospitals, and latrines (which impressed the French who do not seem to share our feelings for clean toilets!) Before the 1917 battle in front of Arras, 24,000 men were sheltering in these tunnels, waiting for the order to attack. Stone stairways led up to the surface in several points, right in front of the German trenches, catching them unawares.

The various tunnels and chambers were named by the men, who worked on them, and one is open to the public, this is Wellington (named after the town in New Zealand). It is well worth a visit.

It is the large scale of the tunnels that impresses, and the graffiti from the soldiers and the relics there together with the interactive displays bring it all to life. You can easily get there from Arras, and the tourist office there will organise everything. See www. explorearras.com The tourist office is in the town hall, and they will sell you a ticket to ascend the belfry there. This was targeted Page 22

by the Germans as it was an obvious vantage point, and destroyed.

It was rebuilt, and today gives spectacular views over the town.

In 1919 a law was passed that all the historic buildings must be reconstructed in an “identical fashion”. Most were rebuilt by 1932, using original material, for example the facings of the arcaded ancient buildings around the two large squares, but behind this, large quantities of concrete were used, as was necessary with such a huge reconstruction job to be done. Today the centre has all the charm and fascination of the medieval past, and it is hard to believe that it all dates from the 1920s!

For more information on the remembrance trails, see www. remembrancetrails-northernfrance.com and there is a smart phone app free at Apple and Google stores http://bit.ly/diaries1418 The region is easy for us to get to, with plenty of choices. You can drive there using the channel tunnel shuttle service, or the Dover to Calais ferry. You can go by train with Eurostar through the tunnel to Lille and catch another train from there. You can fly with Air France from Aberdeen to Paris Charles de Gaulle airport and catch a connecting fast train (Train à Grande Vitesse – TGV) from the airport station every hour to Lille, taking just one hour.

There are three return flights a day between Aberdeen and Paris, taking two hours, and flights are available if booked in advance for around £320 return. See www.airfrance.co.uk To book your French railway tickets you can go to www.raileurope.co.uk who are official agents for French Railways and will supply everything including reservations – even tickets all the way from Inverness to Arras if you want to go the whole way by train.

This region of France has so much to offer. It is a great holiday destination with all the classic holiday themes of museums, galleries, shows, golf courses, concerts and events, but is dominated by the many cemeteries. As we come up to 100 years since the start of this most terrible of wars, we have to reflect – as Albert Schweitzer said “the soldier’s graves are the greatest preachers of peace”.

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Mary Magdalene - A Case for Rehab? lt seems to me very unlikely that the wife of Herod's steward and the other women who looked after Jesus from their own (or Canon Alistair Doyle their husband's) money would have associated with a prostitute.

The Apocryphal texts found in Egypt in recent decades indicate aint, Luke introduces us to Mary Magdalene in the 8th Mary Magdalen was an important figure in early Christian that Chapter: “the twelve disciples went with Jesus and so folklore.

The New Testament shows her taking the message of did some women who had been healed of evil spirits and the Resurrection to Simon and the Apostles. lt also tells us that diseases: “Mary (who was called Magdalene) from whom even at the Ascension (Mt 28) "some disciples doubted". The seven demons had been driven and many other women who used Apocrypha portray Mary as arguing with and convincing the their own resources to help Jesus and his disciples." doubters of the reality of the Resurrection. She has been called Magdala was a fishing town on the shores of Lake Galilee,a “the apostle to the Apostles”. few miles from Caphamaum. lt is mentioned in Jewish texts for Why has the West portrayed her as a reformed prostitute? having a reputation of sexual liberalism. To be fair, Roman taxes The Greek Fathers always held that she was not the sinner were punitive and poor families could often only pay them by woman of Luke 7; there were three women, the sinner woman, selling their daughters or themselves. Mary is mentioned in the Mary Magdalene and Mary of Bethany. Until the 6th century Gospel as coming from Magdala but never in connection with the West concurred in this opinion. One of the evils of the prostitution. We can infer from her title (of Magdala) that she Dark Ages in Europe was prostitution. It was said that the road was unmarried otherwise she would have had her husband's from England to Rome had more brothels than churches. Pope name. Jesus had healed her from seven demons. In ancient society.

St. Gregory, whether intentionally or not, lumped together the neurological and mental illness was attributed to devil possession. sinner woman of Lk.7, Mary Magdalene and Mary of Bethany.

There is a possibility that Mary was unmarried because she was We can understand the Pope's reasoning — two anointings, and either epileptic or mentally ill. The seven demons indicates that two women called Mary.

It also served Gregory's purpose in her illness was either severe or longstanding. calling fallen women to repentance to have such a powerful role model as Mary Magdalene.

This opinion prevailed in the Catholic church until the 20th century. It may have been reinforced by the Post-Reformation seige mentality of the church opposing Protestant scholars who had long believed there were three different women. ln 1912, the eminent Catholic Scripture scholar, M.J.Lagrange wrote an article in the Revue Biblique going back to the Early Fathers.

He titled his article "Was Jesus anointed several times by several women?" (Jesus,a-t-il été oint plusieurs fois et par plusieurs femmes?) ln the 1969 reform of the Calendar of Saints, this view was accepted that Mary Magdalene was not the sinner woman of Luke 7 but the first to preach the Gospel of Christ's Resurrection to the Apostles.

Eastern legend has it that she went with the Virgin Mary and St. John to Ephesus where she died and her body was subsequently taken to Constantinople. When that city fell to the Muslems in the 15th century, her relics were lost.

Westem legend says that she accompanied Lazarus and his family to Provence where she became a hermit in a cave at St Maximin-la-Sainte-Baume, ln 1600, Pope Clement VIII placed what were believed to be her relics in a sarcophagus and in 1822, when the shrine was restored after its destruction in the French Revolution, the church at St Maximin-la-Sainte-Baume was declared a place of pilgrimage.

Her feast day in both the Eastern and Western Christian churches is July 22nd. The Eastern churches also commemorate her on the Second Sunday of Easter-called “The feast of the Myrrh Bearer”. Her popularity is reflected in the many churches and colleges dedicated to her. Both Oxford and Cambridge University have Colleges in her name. She is a worthy patron of all the devout women who have served and still serve the Church in their various capacities. Whilst novels and plays have been written about her based on the Apocrypha which we can largely discount, the fact remains that she is an important witness to the reality of the Risen Christ — Noli me tangere — only a tangible Dionigi Bussola , Mary Magdalen at the foot of the cross, a detail Christ would have said that to her. from The Sacred Mount Calvary Sanctuary of Domodossola Page 23

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Benedict XVI and Celestine V: “Gran Rifiuto” or “Gran Coraggio”?

Fr Domenico Zanrè

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ot even the most dyed-in-the-wool vaticanisti, or commentators on Vatican affairs, could have predicted the shock announcement made by Pope Benedict XVI on 11 February 2013. Before his cardinals, who had gathered for a Consistory in Rome, Pope Benedict announced his free decision to resign ingravescente aetate (because of old age): “I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry”.

Just over two weeks later, on 28 February 2013, Pope Benedict XVI became the first Roman pontiff in centuries to abdicate from the office of Supreme Pontiff. Who could have foreseen such a dramatic act?

Two small, seemingly insignificant, incidents may help to shed some light on the extraordinary decision of Pope Benedict. Almost four years before his abdication, on 29 April 2009, Benedict XVI visited the historic town of L’Aquila, the capital of the Abruzzo region in central Italy. This visit took place exactly three weeks after a powerful earthquake struck the region, killing over 300 people, and injuring 1,500 others. During his brief visit to L’Aquila, Pope Benedict visited the tomb of an obscure medieval pontiff, Celestine V (1215-1296). After a brief prayer, Pope Benedict left the pallium, the symbol of his own Episcopal authority as Bishop of Rome, on top of Celestine’s coffin.

In the following year, on 4 July 2010, when Pope Benedict visited the city of Sulmona, he took time to pray before the relics of Pope Celestine V in the crypt of the cathedral, at an altar consecrated

by Celestine V on 10 October 1294. During his address, Benedict described Celestine in the following way: “He knew how to act according to his conscience, in obedience to God, and therefore without fear and with great courage. Even in difficult moments, as the ones from his brief pontificate, he never feared losing his dignity,

Pope Benedict leaves the pallium, the symbol of his own Episcopal authority as Bishop of Rome, on top of Celestine’s coffin.

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The coronation of Pope Celestine V knowing that it was full of truth”.

Only now, with the benefit of hindsight, can we gain a better understanding of Pope Benedict’s actions, which were more than mere pious acts. Rather, they appear to have been profound and symbolic gestures of a personal nature, which conveyed a very particular message. Just who was Pope Celestine V, though, and why did Pope Benedict have such an affinity with this medieval pontiff?

In the year 1294, a hermit called Pietro Angelerio da Morrone was elected Pope. He was known by all as a holy man, who followed the rule of St. Benedict, and who lived a life of prayer and solitude for almost six decades. Pietro’s election took place against his will, just before his 80th birthday (Cardinal Joseph Ratzinger was 78 when he was elected the Successor of Peter in 2005). This was a contentious period in the church leadership, marred by rivalries and dissension, and Pietro was chosen as a ‘compromise candidate’, after a two-year stalemate in the Conclave of Cardinals. Within the space of a mere five months, Pope Celestine V, as he was known, resigned from the office of Supreme Pontiff. However, his successor, Pope Boniface VIII, refused to allow him to return to a life of solitary contemplation, and instead had him incarcerated in the castle of Fumone, where Celestine died on 19 May 1296. He was subsequently made a saint

by Pope Clement V (1305-1314) in 1313.

Celestine V has been portrayed in various ways by artists and writers throughout the centuries, though perhaps no representation of him is as famous as the one contained in The Divine Comedy of the Florentine poet Dante Alighieri (1265-1321). Dante’s epic masterpiece tells the fictional journey of the pilgrim down through the various circles of Hell, up the terraces of Mount Purgatory, and towards Paradise, until he finally comes into the presence of the Beatific Vision, “l’amor che move il sole e l’altre stelle” (the love that moves the sun and the other stars). At the beginning of his journey, the pilgrim finds himself at the entrance to Inferno. Here he encounters the first group of souls, the so-called ‘Neutrals’ or pusillanimous. During their lives, these souls took no side nor followed any cause or standard; in death they are doomed to spend all eternity running after a meaningless white banner, with no inscription or marking on it. Nothing pricked their consciences whilst they lived, and so in death their souls are pricked into action by the constant stings of wasps and horseflies.

At a certain moment, Dante the pilgrim catches sight of one of them: Poscia ch’io v’ebbi alcun riconosciuto, vidi e conobbi l’ombra di colui che fece per viltade il gran rifiuto. (Inferno III, 58-60) “After I had recognised some of them, I saw and knew the shade of him who, out of cowardice, made the great refusal.” Dante does

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not name this soul, though few scholars are in any doubt as to his identity: Pope Celestine V. The fact that Dante did not name him makes the reference all the more scathing to his contemporaries.

In a way, it is eminently appropriate; these souls were unable to commit themselves to an ideal during their lives, to stand up and be recognised, and now they are also unrecognisable and anonymous in death. In Dante’s eyes, the abdication of Celestine V amounted to a “gran rifiuto”, or “great refusal”. By renouncing the papacy, he cleared the way for the election of Dante’s nemesis, Pope Boniface VIII, whom the poet blamed for the ruin of his beloved city of Florence, and for his own political and economic ruin. The word that Dante uses here – “viltade” – not only encapsulates the idea of cowardice, but also the lack of a strong moral character, the meanness of nature by which a man refuses his calling and misses the mark.

Celestine V, however, considering himself inadequate to the task, resigned his office out of humility, not out of cowardice. Surely if he were seen as a coward or as morally inadequate, he would not have subsequently been canonised. His abdication cannot be qualified as an act of cowardly renunciation, but as a free choice, made after a careful evaluation of his limits and gifts.

This, of course, leads us to one of the great paradoxes in Dante’s epic poem: if the figure is indeed the soul of Pope Celestine V, then how can he – a saint – be located in Hell? Various explanations have been put forward. The first is that Celestine V was not canonised until 1313; although Dante’s fictional journey through Hell, Purgatory and Paradise took place in 1300, the work itself was written between 1304 and 1308. Secondly, the requisite document announcing the canonisation of Celestine V lay for 15 years in the papal archive, unknown. What we can be sure of are the following facts: it is clear that the “gran rifiuto”, whatever it was, referred to an event that had taken place before 1300. Furthermore, whoever it refers to was evidently already dead in 1300, the year of Dante the pilgrim’s fictional journey.

Dante’s negative treatment of Pope Celestine V is in stark contrast to that of Francesco Petrarca (1304-1374), a fellow scholar and poet, who is often credited with initiating the rebirth of interest in the classical world that led to the Renaissance. In his treatise entitled De vita solitaria (The Solitary Life), Petrarca, or Petrarch, praises Pope Celestine V for his decision to abdicate, and he specifically alludes to Dante: “For myself, I believe the gesture [of abdication] was above all useful to himself and to the world. In fact, for both the world and himself that lofty dignity could be full of dangers and risks and disturbances, because of Pietro's inexperience of human things – he had neglected them in order to contemplate divine things too much – and because of his constant love of solitude. […] I consider his act as the act of a most lofty and free spirit which knew no impositions, of a truly divine spirit.”

Both Celestine V and his successor, Boniface VIII, appear in a woodcut image in the opening pages of the 1514 edition of the Liber Sextus, which formed part of the Corpus Iuris Canonici, the foundation of Canon Law in the Catholic Church from the Middle Ages until 1917. It may be unsurprising to find images of Boniface VIII in the opening of the Liber Sextus, since he is the pope who ordered its compilation, but it is surprising to find images that are so unflattering. The woodcut depicts two scenes from Boniface’s life. In one of them, Boniface VIII embraces a fox who pulls the papal tiara from the head of his predecessor, Celestine V. A dove over Celestine’s head symbolises the Holy Spirit conferring its blessing upon him. In essence, the image repeats a well-worn accusation that the dastardly Boniface had tricked the saintly Celestine into resigning.

This was the same line of argument that was adopted some five hundred years later by the noted Italian author and political figure, Ignazio Silone (1900-1978). Silone took up the cause of Pope Celestine V in his historical play entitled The Story of a Humble

Boniface VIII embraces a fox who pulls the papal tiara from the head of his predecessor, Celestine V ( From the Liber Sextus) Christian. In this work, Silone makes Celestine ponder on the apparent opportunity of bringing his positive influence to the papacy, and of effecting a spiritual transformation. Yet before long, he is portrayed at his desk, signing sheaves of paperwork, approving benefices, property transfers, entitlements to friends and allies of various factions, and taxations for expensive and unnecessary projects designed to enrich a few contractors. None of this work is spiritual in nature. Silone’s character Celestine is weighed down by his lack of schooling, his simplicity, and by the very nature of the Petrine office.

One modern scholar, Jon M. Sweeney, has argued that Celestine V was completely ineffective in making decisions because he lacked the necessary experience in bureaucratic management. For all his piety, Celestine was not, in Sweeney’s view, a strong figure. In his official resignation speech, Pope Celestine made the following declaration: “We, Celestine, moved by legitimate reasons, that is to say for the sake of humility, of a better life and an unspotted conscience, of weakness of body and of want of knowledge, the malignity of the people, and personal infirmity, to recover the tranquillity and consolation of our former life, do freely and voluntarily resign the pontificate."

It is both interesting and instructive to compare Celestine’s resignation statement with that of Pope Benedict XVI. In his announcement of 11 February 2013, Benedict spoke in a manner that resonated strongly with that of his medieval predecessor: “In today's world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to steer the barque of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognise my incapacity to fulfil adequately the ministry entrusted to me. For this reason, and well aware of the seriousness of this act, with full freedom I declare that I renounce the ministry of Bishop of Rome, Successor of Saint Peter.”

Those who were closest to Benedict XVI had been aware of the possibility of his resignation for a long time, and he himself had confirmed it in the extensive series of interviews with the German journalist Peter Seewald, subsequently published as a book entitled Light of the World (2010): “If a pope clearly realises that he is no longer physically, psychologically, and spiritually capable of handling the duties of office, then he has a right and, under some circumstances, also an obligation, to resign.”

Pope Benedict’s final General Audience, given on Wednesday 27 February 2013, was delivered in front of a crowd of over 200,000 people in St. Peter’s Square. In a voice that was filled with emotion, the 85-year-old German pontiff summed up his papacy in a very Page 25

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

beautiful and poignant nt way y, comparing himself to P eter terr, sitting with way, Peter, the A postles in the boat on the SSea ea of G alilee: ““the the Lor d has giv en Apostles Galilee: Lord given us many days of sunshine shine and gentle br eeze, days in which the catch breeze, there were has been abundant; [then] [ there have have been times when n the seas w ere rrough ough and the wind against us, as in the whole histor ch historyy of the Chur Church it has ev er been - and the Lor d seemed to sleep evertheless, heless, I always ever Lord sleep.. N Nevertheless, kknew kne w that h the h Lord L d is i in the h bbar que, that h the h bbar que off the h Chur ch h barque, barque Church is not mine, not ours, s, but H is - and H His Hee shall not lett her sink. IItt is He, sure, through His H e, who steers her: to be sur e, he does so also thr ough gh men of H is choosing, for H desir sired that it be so .” Benedict Benedict went went nt on to admit Hee desired so.” that he felt his str ength gth decreasing, decreasing, and that he had asked the Lor d strength Lord in pray yer to enlighten en him and help him make the right decision, prayer Church: havee taken this step in awareness for the good of the Chur ch: “I hav n full awar eness severity novelty, of its sev erity and also so its no veltyy, but with a deep peace of mind.

Lo ving the Chur rch also means having the cour rage to make difficult, Loving Church courage tr rying choices, having ev er befor re oneself the good of the Chur ch and not trying ever before Church one own.” T owards the end of his addr ess, P ope B enedict nedict clarified one’s’s own.”

Towards address, Pope Benedict his ne w rrole. ole. H ould not be rreturning eturning to priv ate life, he would new Hee would private cross, new not be abandoning the cr oss, but rremaining emaining “in a ne w way near to the C rucified Lord.

Lord. I no longer wield the po wer of thee office for the Crucified power go vernment of the Chur ch, but in the ser vice of pray e I rremain, er emain, so government Church, service prayer to speak, within SSt. t. P eter’s bounds. SSt. t. B enedict, whose se name I bear Peter’s Benedict, as P ope, shall be a gr reat example in this for me. H wed us the Pope, great Hee sho showed passive, workk of way to a life which, activ aactivee or passiv e, belongs wholly to the wor G od.”

God.” IItt was pr ovidential al that B enedict ended his courageous urageous final providential Benedict A udience bbyy citing the founder of W estern monasticism, icism, and the Audience Western co-patr on of Europe, Europe,, because less than thr ee w eeks later aterr, the name co-patron three weeks later, of another early IItalian talian an saint would be on ev eryone’s lips – F rancis. everyone’s Francis.

JJoseph oseph Ratzinger wass succeeded bbyy JJorge orge M ario B ergoglio, oglio, a man of Mario Bergoglio, many ‘firsts icar of Christ, the first U niversal ‘firsts’:’: the firstt Argentinian V Vicar Universal

After A ftteer nearlyy eight years years at the helm Benedict Benedicct waves wavves farewell fare arewell SShepherd hepherd to hail ail fr om SSouth outh America, the first rst JJesuit esuit to become from the SSuccessor uccessor of o P eterr, and the first SServant ervant of the t SServants ervants of G od Peter, God to take the name me of the po verrello fr om Assisi. JJust ust like his tw elfthpoverello from twelfthcenturyy namesake, Pope Francis ‘rebuild Church’: centur ake, P ope F rancis has set out to ‘r rebuild the Chur ch h’: thr ough his humility umilityy, his gr eat desir cyy, justice, and peace, through humility, great desiree for mer mercy, and bbyy his own own n charisma, Pope Pope Francis Francis has inflamed med the light of faith in the P eople of G od bbyy pr eaching the gr eat jo ospel with People God preaching great joyy of the G Gospel a simple authenticity nticity that is as attractiv ofound. These ar attractivee as it is pr profound. aree ex citing, grace-filled filled times for all of us. exciting, Readers may b inteereesteed to o know know that on July 5, 2014, P ope bee interested Pope FFrancis rancis declar eed a Year Year of Jubilee e, alr alreeady begun, begun, in honour of declared Jubilee, already Po ope Ce elestinee V Pope Celestine V..

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FFOR OR FUR FURTHER THEER INF INFORMATION ORMATION PLEASEE C CONTACT: ONTTACTT: SStt Ninian Ninian IInstitute, nstitute, D iocese of o D unkeld, 24-28 Lawsi ide R oad, D undee DD3 6XY Diocese Dunkeld, Lawside Road, Dundee www w.stninian .stninianinstitute.ac.uk ninstitute.ac.uk T el: (01382) (013382) 225453 E mail: stni nianinstitute@dunkelddiocese.org.uk iocese.org.uk www.stninianinstitute.ac.uk Tel: Email: stninianinstitute@dunkelddiocese.org.uk Page P age 26

Light of the North

faithandculture

Here’s a maun wae a guid Scots tongue in haes heid!

Mr Lesley J. Findlay, a reader from Fort Augustus wrote to the Light of the North recently to say that he had been so taken with the first line of the Magnificat in William Lorimer’s New Testament in Scots that he had to try and put the rest together and this is how it goes, to be sung to the tune of “And we’ll all go together”.

MAGNIFICAT IN SCOTS Nou lauds myy saul ul th the e Lo LLord, rd d, Stounds wi joy in n God d my my sauviour, saau uvi viou ou ur,r, his is se is servan He hes thochtt intill hi h erv r an n ch d egre eg ree. e Haundmaid o o' laich degree. ul th tthe he Lo LLord. rd d.

Nou lauds myy saul

FFrae Fr rae e aage ge ttiliill aage ge ge g e his m mercie bides On aaaa th On tthem em at fears em e him, rin princes are H Hi ie p pr inces ces aar ce r dung u doun, Hie He h He as h as e ze ei ed aaloft l the hummle, has heized A An nd ha h alilie iiss his Name.

And halie

im me furth ffu urtth Behaud frae tthis ttime e bl blis iissssiit Mankind willl caa m me blissit une fo un or m me e Gryte things aare d dune for a is aalmichty. llm mic icht htty. h y

By Him that am me. e And halie is hiss N Name.

He H eh as g as ii''en n tthe h hungersome u has gi'en TTheir Th he eiir fu ffull ullll o d fairin o'' guid Wh W hililes es tthe he g he eari ea rie ie and d the gethert Whiles gearie He H eh ess d e rive ri ven aawa w tuim-haundit. u hes driven A An nd ha h alilie iss his Name.

And halie

chttiie de ch d eed eds He has wrochtt michtie deeds ich chtf htf tfu ull aairm, iirrm, rm m,, Wi the wecht o' his w wichtful ch an aand nd he h eililie e He has sperpeltt heich heilie o tss o o'' ttheir he h eir eirr h airtts airt ai And the proud thochts hairts am me e..

And halie is hiss N Name.

He H eh es h es e IIsrael, hes helpit SSae Sa ae mi m in nd dfu fu o mindfu o' hiss mercie, As h As eh he ech cht o u fore r faithers, he hecht our Ab A Abra braha raha ra ham m,, h iiss seed, d for iver.

Abraham, his An A nd ha nd h aalililie is is his Name.

And halie

The curious tale of St. Fumac’s Well Ron Smith

W

e do not know anything about St. Fumac’s early life, but he went to Candida Casa to carry out his religious training. Eventually St. Fumac was ordained there and set off northwards as a missionary to bring the word of God to the people here.

St. Fumac made his way north and over the “Cairn O’Mount” to Dinnet, where he established a Christian community. Some time later, around 572 AD, he moved on to Drummuir. He is believed to have built the Kirk, which has its ruins in the graveyard of Botriphnie (the little valley of the cattle), beside the village of Drummuir. The site of the Kirk is next to a good source of pure water, which became known as Fumac’s well, and it is still there today. This spring was the source of the river Isla.

Over the centuries the well has become a little isolated from the Kirk. First the road was built, separating it from the Kirk. Then a man made loch, Loch Park, was created, a little further south. This then became the source of the Isla and today the source is considered to be a spring that rises in the woods a little further south again, that runs down into Loch Park.

Then the railway came, and totally changed the little valley. The well became just a well with a small stream running away from it to join the Isla further north.

The well is reputed to have healing powers, and Fumac bathed in it every morning, summer and winter.

Legend says that St. Fumac dressed in green tartan and was a devout and kindly man. On the 3rd of May every year, he would crawl around the parish boundary saying prayers for the local people to help atone for their sins, and pray that they be spared pestilence and disease.

Ron Smith prepares to ‘baptise the new statue of St Fumca For centuries there was a fair on May 3rd, St. Fumac’s Fair, to commemorate this event, and to celebrate the life of St. Fumac. After his death, he was never forgotten. On every May 3rd a wooden statue of the saint would be taken to the well after being processed around the parish, accompanied by singers and bagpipes. It was recorded in 1726 that every May 3rd an old woman who looked after the statue would wash it in St. Fumac’s well. The water that passed over the statue would be gathered and kept for its curative properties and a gift used to be made to the old woman who had charge of the Saint’s image. However, this centuries old tradition came to an abrupt end.

In the late 18th century the statue was taken to be washed in the well as usual. This is believed to be a rain making ceremony.

However, the river Isla was in spate, and somehow the statue fell into the river Isla, and was carried all the way down to join the Deveron Page 27

faithandculture fai fa ait ith th h and han a nd d cult dcu c ltu tu u re

Light Ligh igh t of the N North orth th

and on do down wn to Banff.

Banff. nff. Here Here it was washed up on the he shor shoree in the dead water wher wheree thee river river meets the sea. This came too the notice of Minister there. He the M inister there.

He decided that it was a false god; people should not be worshiping a wooden statue, and had it burned. d.

IItt has taken just over over 200 years, years, but at last another er statue of St. St. Fumac F umac has been made de and installed at Drummuir.

Drummuir. Drummuir Drummuir has lively a liv ely community group group – “Drummuir “Drummuir 21”. One One of their many events Garry ev ents is an annual Woodland Woodland Day, Dayy, and in 2011 local cal man G arry saw, from tree SShand hand carved carved a statuee of St. St. Fumac Fumac with a chain saw w, fr rom a large tr ee une 2012 this statue was formally rmally sited at trunk. tr unk. On On Sunday Sunday 24th JJune Drummuir Drummuir station and, nd, as tradition dictated, a pannierr of St. St. Fumac’s Fumac’s well well water was poured poured e over over the statue by by the author. author. If If it really really was a rain making ceremony, ceremony onyy, it certainly certainly worked worked that day as the rain was constant. The railwayy station is on the Keith Keith & Dufftown Duffto fftown Railway (www.keith-dufftown-railway.co.uk), (www w.keith-dufftown-railway n-railwayy.co.uk), a vvolunteer olunteer operated rated line that from was taken oover ver fr om m British British Railways / Railtrack and nd rruns uns every every

Shelagh Noden’s Musical Memories M Music in the S Scottish cottish o Episcopal E Episc i opall Church Chur h ch h

weekend summer.. St. w eekend during ng the summer St. Fumac Fumac now now looks l out across across the platform to his w ell across across the tracks. well Theree was, for Fumac’s Cross Ther or centuries, a large SSt. t. F umac’s C ross at Botriphnie, ““aa richly car ved monolith h”. This was taken do wn by by the local blacksmith carved monolith”. down in 1840, who used par th for his forge. Some Some partt of it to make a hear hearth aree in the sanctuary present rremains emains of this cross cross ar sanctuary of the pr esent day church. church.

The w ell used d to pr ovide the drinking water for the M anse. It It is well provide Manse. rremarkable emarkable thatt Ministers Ministers at the M anse have have been en rrenowned enowned for the Manse gr eat ages they attained, said to be due to the wonder ful pr operties great wonderful properties Th late Dr Dr JJames water.. The here, of the water ames SStephen, tephen, a minister ster her e, carried out well. a lot of rresearch esearch c into Fumac, Fumac, and baptised babies bies at the w ell. The present minister, Rev. Gauld, pr esent minister er, the R ev. Dr. Dr. Kay G auld, still brings well well water to use in the font for baptisms.

IItt is good that hat we we continue to remember remember this his saintly man who brought br ought the wor word ord of G God od to this ar area, ea, and had such a lasting effect on the inhabitants ants of the whole rregion. egion.

and V Vespers, espers, were were similar to to those of the Anglican Anglican Church, Church, including the chan chanted ted can canticles, ticles, although fe few e tunes fo ew for or these seem tto o ha ve been in use n small chapels ls the sing ing w as have use.. IIn singing was unac companied, but those congregations congregations who could could afford aff ffor ord unaccompanied, it pur chased organs organs and these could could be found fo ound in sev eral purchased several qualified cha pels, with one installed in St St P aul’s A berdeen chapels, Paul’s Aberdeen as ear ly as the e 1720s At the time it was was installed in nstalled this organ organ early 1720s.. At w as said to to be be the largest largest in Scotland.

Scotland. An An early early photograph, photograph, was rreproduced eproduced below, b w, sho belo ws the instrumen as in 1862, shows instrumentt as it w was befo ore the cha apel w as substan tially rrebuilt. ebuilt. before chapel was substantially A n Episc opaal chapel opened in Banff in 1723, 723, and an or gan An Episcopal organ w as bough o it or his chapel w as destroyed destroyed d by

by Cumberland’s Cumberland’s was boughtt ffor it.. TThis was soldiers in 174 46, but a new one w as built in 1752, 1 and an or gan 1746, was organ installed in it sev sseven en yyears ears la ter. TThe he or ganist w as James Shand later. organist was Shand,, who studied iin nA berdeen with A ndrew TTait, ait, then the or ganist Aberdeen Andrew organist aatt SStt P aul’s. The The chapel at at Peterhead Peterhead purchased purchased a Snetzler Paul’s. or gan in 1775 5 and the TTrinity rinity Chapel in A berdeen bough organ Aberdeen boughtt an instrumen nt in 1778, fo ollowed b ndrew ’s (no w the instrument followed byy SStt A Andrew’s (now ca thedral) in 1 795. A ndrew TTait ait pr oduced a collection collection of psalm cathedral) 1795.

Andrew produced t tunes i 1749 in 9 similar 9, i il tto o th those used db h ch hur h off SScotland cotland tl d 1749, byy C Church

T

he last ar he article t ticle in this series lo looked oked a att the t music of the P Presbyterian resbyt y erian C Church hurch in nor north-east th-eastt S Scotland cotland in the la late te ei eighteenth ghteenth century, century, a time when hen attempts attempts att rreviving a eviving g the music of the C Catholic atholic C Church h ch in tha hur thatt area ar ea w were ere tak taking ing place. p e. In plac In this article article the spotlight spotlight turns to to Church music.. the Scottish Scottish Episcopal Episcopal o C hurch and its music During eighteenth D uring g most off the eigh g teenth ccentury entury the t SScottish cottish Episcopal Church was into Episc opal Chur ch w as split in to ‘‘qualified’ qualified’ and ‘‘unqualified’ un nqualified’ (or depending ‘‘licensed’ licensed’ and ‘‘unlicensed’) unlicensed’) ccongregations, ongregations, depe ending upon minister whether the minist ter had taken the oath oath of allegiance alleg giance tto o the Hanoverian succession.

Effectively that Hanoverian suc cesssion. Eff ffec ectively this meant meant tha at unqualified or non-juring clergy were non-juring cler g and their ccongregations gy ongregations w ere rregarded egarded as Jacobite sympathisers and,, like the Catholics Jacobite sympa t thisers and Catholicss of SScotland, cotland, were statutes.

Rising, were subject subject tto o penal penal sta tutes. After Aftter the 1745 R ising, all nonjuring were destroyed clergymen were juring chapels w ere destr oyed and cler gymen w e e fforbidden er orbidden to preach once, though to pr each to to more more than ffour our people aatt onc e, tho ough vvarious arious ingenious methods methods, s, such as most of the ccongregation ongregation being in an adjacent doorway, circumvented adjacent rroom oom m with an open door way, cir cumvented this regulation. regulation.

The Episcopal Church different style The SScottish cottish Ep piscopal Chur ch had a diffe errent st yle of worship thatt of worship from from tha o the Presbyterians.

Presbyterians. The The services services e of morning morning and evening prayer, Offices Matins, Prime evening pr ayer, based on the old O ffices of M atins, P rime

Page P age 28

Att the time it was A was installed in the 1720’s 1720’’s thiss organ org organ at St P Paul’s, aul’’s, Aberdeen Ab erd d deen was was said to to be be the largest larrgest in n Scotland.

Scotland..

faithandculture

Light of the North

choirs, but the first publication directly aimed at Episcopalian choirs was not produced until 1790, entitled A Collection of Hymns … for the use of the Episcopal Church of Scotland, Aberdeen, 1790, and included a few new items such as Easter Hymn.

Some chapels aspired to a high standard of musical performance. Roger Edwards has described the music at the licensed chapel in Glasgow in the second half of the eighteenth century. A school of music was established there in 1756 and in 1775 an organ, the first in a Glasgow place of worship since the Reformation, was installed, earning the chapel the title of ‘the whistlin’ kirk’. In 1789 the all-male chapel choir presented a concert including music by Handel, Boyce and Marcello, and by 1796 they habitually appeared at services wearing white surplices. However, the minister at the time, John Falconer, did not approve, complaining that ‘… our funds were exhausted in converting a plain chapel into a miniature cathedral, and the solemn form of worship into show and music’. Aberdeen Episcopalians also aimed high. An English visitor to the city in 1726 commented that, at St Paul’s, ‘the service was chanted, as in our cathedrals’.

There seems to have been good relations between musicians

of different denominations in Aberdeen. John Ross, organist at St Paul’s in the early nineteenth century, gave free lessons to Catherine Fraser, who was the first organist recorded at St Peter’s in the Castlegate. The priest there, Charles (Priest) Gordon, recorded his gratitude: ‘[John Ross] not only paid every attention to the progress of his pupil, but was, moreover, pleased, with his own hand, to harmonise for the Organ a great many of our pieces of Music. And all this he did without fee or reward; scarcely would he allow the Revd. Mr G, to express the sense of gratitude which such disinterestedness naturally tended to excite’. John Ross also assisted at an ‘Oratorio’ put on in St Peter’s chapel in 1819, to raise money for the Fever Hospital, and there are several other instances of his cooperation with Charles Gordon.

So it can be seen that attempts to reintroduce music into Scottish Catholic chapels in the late eighteenth century did not take place in a vacuum. Scottish Episcopalians already had choirs and pipe organs in their chapels; the Catholics were following their lead.

If you have any musical memories you’d like to share, Shelagh would be delighted to hear from you at: s.noden@abdn.ac.uk

The Buchan Mission Alasdair Roberts & Ann Dean

R

eaders may recall Alexander Gordon of Auchintoul who followed Patrick Gordon of Auchleuchries as a highranking soldier of Peter the Great. Both places are in what became the Buchan mission. Both men kept their faith in face of a hostile Russian Orthodox Christianity. Long before their time a battle was fought for the same cause in Glenlivet on 3 October 1594. On that day the ‘popish earls’ of Gordon and Erroll triumphed over a larger Highland army led by the earl of Argyll.

When Huntly was surrounded Erroll led his troops to the rescue.

Afterwards Huntly formally accepted the Protestant religion of King James VI, his boyhood friend, and became Marquess of Huntly. His true allegiance - shown with Catholic imagery as the Five Wounds of Christ above the castle door – was tolerated.

The district between Huntly and the new residence at Fochabers became known as the ‘papisticall country’, remaining so after the last Catholic duke of Gordon died in 1728.

By contrast Erroll, twice wounded at Glenlivet, resisted extreme pressure. After several periods of imprisonment he was confined in his own Turriff town-house under Kirk supervision. Meanwhile record numbers of Jesuits made his castle at Slains their Scottish headquarters. Strong government measures brought an end to all that, and Buchan never matched Strathbogie as a Catholic enclave.

It became a place of scattered gentry houses: there were also Gordons at Barrack near what became New Deer. Auchintoul had wealth to employ resident chaplains, but by the end of the eighteenth century the remnant were of less exalted rank. It was a question of visits by whichever priest could be spared. Often that meant Bishop Hay or his coadjutor Bishop Geddes, who provided the first sight of an umbrella at the Strichen fair.

There was a remarkable household in the village. It had a resident ‘parson’ giving Protestant education to the sons of a mixed marriage, while a Jesuit looked after the daughters. The story is well told (and

Strichen House, a fine watercolour illustration by Ann Dean illustrated by Ann Dean) in the May 2003 Scalan News at www. scalan.co.uk. The father converted and sent his two boys abroad for Catholic education. One returned from the Scots monastery at Regensburg in Bavaria - Father James Gallus Robertson OSB whom Shelagh Noden has presented as Gallus the ‘Merry Monk’ (LotN 21). While at Munshes in Kirkcudbrightshire he introduced singing to his services until forbidden by Bishop Hay. The Benedictine was ordered north to his native district and relieved Hay from visiting Auchleuchries, Strichen, Byth and Turriff.

The Turriff mass-centre was a saddlery belonging to a family called Mann which has given good priests to the diocese. Much could be said about the Rev. George Griffin who came to Turriff in 1835 and moved to the new chapel outside Strichen three years later. He was an antiquarian who persuaded the new Spalding Club at Aberdeen to publish the memoirs of Gilbert Blakhal, a priest during the seventeenth-century Troubles. But ‘outside Strichen’ takes us back (LotN 20) to Thomas Fraser who fell heir to the estate in in 1815, aged thirteen, and was recognised as 15th Lord Lovat.

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The remains of an unfinished Catholic chapel built by Thomas Alexander Fraser, the 10th Earl of Strichen and 14th Lord Lovat His widowed mother was Emilia Leslie of the Balquhain family at Fetternear. Between that house, where she had been baptised

by Bishop Hay, and Beaufort Castle which became home to the Lovats she organised the building of a new Strichen House. It is now a roofless shell, slates removed for some other purpose on the

Mains farm. So also with a small building in the grounds. This chapel catered for family and servants with mass celebrated by the Rev. James Carruthers. He came from New Abbey near Dumfries.

His brother ended up as Bishop Andrew Carruthers of the Eastern District living beside the future St Mary’s Cathedral in Edinburgh.

The building shown in Ann’s illustration was described in the 1841 census as the Old Schoolhouse, beside a former manse, but ten years later (George Griffin having gone to be a Blairs professor) it was occupied by John Thomson Catholic Clergyman, unmarried, 28. His mother was housekeeper, and the house (adjoining like the modern one) also accommodated a niece, a male farm servant and a female domestic servant. From the Enzie heartland near Fochabers, his tenure lasted nine years before three decades at Elgin.

William Smith who succeeded him spent longer at Strichen’s Woodside chapel than any other priest: two decades. He came from Cuttlebrae in the Enzie. Ordained at Valladolid, he was sent to the Buchan mission after the customary short apprenticeship with Bishop Kyle at Preshome. There was travelling to be done by young men, but it was otherwise ‘mission impossible’ as Smith told Kyle’s successor: few worshippers, and such Irish Catholics as came into the district married local girls and gave up their faith. Better days were ahead at Fraserburgh.

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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faithandculture

Light of the North The Visitation : North Transept Chapel, Pluscarden Abbey. Br Gilbert (1965) Leaded Glass. A gift in memory of Elizabeth Muir of California.

The Gospel of Luke (1:39-56) tells us that when Mary accepted the Angel's message that she was to be Mother of God she ran to share the news with her relative Elizabeth, who was also with child. The striking composition of the figures in this window is based on a design traditional in the middle ages.

It captures the joy of their meeting and is remarkable for showing the two babies in the womb, Jesus (on the left) and John the Baptist, who leapt for joy when Mary arrived. Mary's response was her great song of praise, the Magnificat, which is sung every day at

The Visitation Sarah Akehurst, a long-term carer, wrote the following poem about the experience of taking her mother, who has Alzheimers Disease, to None at Pluscarden each week.

She did this for several years and the poem is a reflection on that and on the Visitation window in the abbey which they always sat beneath.

Five years have passed whilst we’ve been coming here.

You, in a wheelchair now, have no idea where we are or why.

Still, it is place where we can come, not greeted, but we’re not unwelcome here.

We sit beneath the window where the child stands, his body wrapped in cloth; ready for birth , clothed ready for the grave.

His garment glimmers like the larch in spring, his steady gaze surveys our human journey.

It is the visitation. Mary, Elizabeth and John reach for each other but he looks at us.

The story’s hardly started, they can’t know just how it will unfold, where it will end.

But there’s the shadow of a cross behind his head, his empty hands; perhaps he’s chosen this?

and sorrows still unborn, our stories too.

And round about the arc I think I see, half hidden in the glass, small boats, tossing and tumbling in a summer squall.

Their sails remind me of the machair flowers; harebell and clover, thrift from the rocky shore, warmed by the sun and washed clean by the spray.

And I recall another morning when we hauled our dinghy to the ocean’s edge and out toward the green Atlantic swell; sun streams on the water hearts light as wheeling seabirds overhead, and steady as the wood beneath our feet, with all the voyages still to come and promises unbroken.

It’s time to go; the chant ends and the monks disperse. We bow and turn, leaving the hill country, taking up the yoke of hours and days; wheels halting as we cross the uneven floor.

Our Lady of the Sea, in your blue firmament, remember us.

Our clumsy passage through the darkening church where glass grows grey and evening shadows fall, then out into the dusk and down the drive that always takes us back the way we came.

In firmamento caeli pray for us both now and later where the bright boats ride, in shallow waters waiting for the tide.

Encircling them the arc which compasses all the beginnings, all the unknown ends. Its source is hidden but there’s room to bring all that we’ve lost or broken, all the wounds sustained

Page 31

Light of the North

faithandculture

YES/No – not the only Campaign Fr Matthew Power SJ

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ome issues can only be decided by a Yes or No, but in the life of the Church, as opposed to the life of nation states, often it’s continuing the conversation that matters most. Pope Francis seems to have brought all this to the fore. He’s certainly not the first Pope to do it, but he is coming over as a Pope who wants to be in dialogue with so many different people. His is a campaign of conversation.

In his reaching out to leaders of other Christian denominations or to people of other faiths, in his bringing together politicians of opposing camps (as he did recently with his invitation to the Presidents of Israel and Palestine) he has been living out that vision of hope that he speaks of in Evangelii Gaudium: ‘Differences between persons and communities can sometimes prove uncomfortable, but the Holy Spirit…can bring forth something good from all things’ (EG 131).

In this, as in other aspects of his ministry, Pope Francis draws inspiration from his formation and identity as a Jesuit. Preaching to a group of fellow Jesuits on 3rd January of this year he said, “to be a Jesuit means to be a person of incomplete thought, of open thought”.

Why? Because God is “Deus semper major” (always greater); God is, he said, “the God who always surprises us”. Jesuits should, therefore, always be “looking to the horizon which is the ever greater glory of God, who ceaselessly surprises us.”

To acknowledge that my thoughts are incomplete, to be a person of open thought, is to remain disposed to receive from others what might end up serving for God’s greater glory. But as Pope Francis is demonstrating it is not just a question of disposition but of actively

Pope Francis with Israeli President, Shimon Peres engaging with others in a common search for the greater good, and so often that search will begin in conversation. “The first step is personal dialogue, when the other person speaks and shares his or her joys, hopes and concerns for loved ones, or so many heartfelt needs”. (EG 128) There is no doubt that this kind of openness is risky. In the last months the Jesuits have seen two of their men kidnapped, Fr Alexis Prem Kumar in Afghanistan and Fr Paolo Dall'Oglio in Syria.

Another Jesuit, Fr Frans van der Lugt, was murdered in Syria. Fr Frans was famous for his eight day march that he did each year for 40 years, a kind of mini-retreat-pilgrimage with Muslims and Christians.

A fellow Jesuit recalls, ‘‘At the end of those days we walked to a tiny ice cream shop, all of us, Christians and Muslims.” A very human and simple thing, which truly reveals the greater glory of God. Fr Matthew Power SJ is the Superior and Vocations Director of the Loyola Hall Community in Merseyside.

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UMMER suns are glowing Over land and sea; Happy light is flowing, Bountiful and free.

Everything rejoices In the mellow rays; All earth’s thousand voices Swell the psalm of praise.

Lord, upon our blindness Thy pure radiance pour; For Thy loving-kindness Make us love Thee more.

And, when clouds are drifting Dark across our sky, Then, the veil uplifting, Father, be Thou nigh.

God’s free mercy streameth Over all the world, And His banner gleameth, Everywhere unfurled.

Broad and deep and glorious, As the heaven above, Shines in might victorious His eternal love.

We will never doubt Thee, Though Thou veil Thy light; Life is dark without Thee; Death with Thee is bright.

Light of light, shine o’er us On our pilgrim way; Go Thou still before us To the endless day. AMEN.

Page P age 33

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A descendant of Eric The Red, named Rudolf, was arguing with his wife about the weather. His wife thought it was going to be a nice day, and he thought it was going to rain. Finally she asked him, how he was so sure. He smiled at her, and calmly said, "Because Rudolf the Red knows rain, dear."

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Light of the North

crossword

WORD No. 26

This issue’s competition winner will receive a copy of Megan McKenna’s “Advent, Christmas and Epiphany Stories” in which the lectionary readings for the entire Christmas season come alive through stories and reflections. Just send your completed entry by the 1st October 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. Seraph, 4. Hagar 8. Leper 9. Almanac 10. Dribble 11. Were 12. Sir 14. Fete 15. Easy 18. Sea 21. Lame 23. Produce 25. Mineral 26. Doric 27. Strut 28. Prison Down: 1. Salads 2. Reprise 3. Parables 4. Home 5. Genre 6. Riches. 7. James 13. Recorder 16. Stuarts 17. Flames 19.

Apple 20. Deacon 22. Minor 24. Writ.

Little Horror Sudoku No. 13 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. Comfortable furniture (4) 5. Persecutor (4) 7. Legacy (7) 8. Home of Jesus (8) 10. Bishop’s garment (4) 12. Hunt (4) 14. Got the better of (8) 16. Worshipper of false gods (8) 17. Paradise (4) 18. Strange tales (4) 19. Divide (8) 22. Kind of market (7) 23. High time (4) 24. Not me (arch) (4)

Down 1. God’s Kingdom (4) 2. Father (4) 3. Water carrier (8) 4. Son of Adam (4) 5. Fortification (8) 6. Gospel writer (4) 9. Changed (7) 11. Excuse (7) 13. Charm (8) 15. Angel (8) 18. Found in stable (4) 19. Jesus healed them (4) 20. Rip (4) 21. Brother of Jacob (4)

Congratulations to our last competition winner, Mrs Nancy Cannon from Braemar

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

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

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

D o r n o c h B ook s hop 1/8 page FOR A WIDE RANGE OF ADULT AND CHILDREN’S READING ● Talking

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music CDs survey maps ● Postcards ● Greetings cards for all occasions ● Book tokens ● Fax and photocopying service HIGH STREET DORNOCH SUTHERLAND IV25 3SH TEL: 01862 810165 FAX: 01862 810197 ● Stationery ● Ordnance

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.

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

Stained Glass Artists Contemporary windows Conservation of glass Church, Historic, Public