Reality Magazine Jan/Feb 2021

THE INSPIRATION OF BLESSED CHIARA BADANO

JANUARY/FEBRUARY 2021

THE MEANINGFUL LYRICS OF LEONARD COHEN

MARGARET SINCLAIR: ON THE ROAD TO CANONISATION

Informing, Inspiring, Challenging Today’s Catholic

FR TONY MULVEY

IRELAND'S OLDEST REDEMPTORIST

A WOUNDED WORLD SOLIDARITY DURING COVID-19

PRESIDENT JOE BIDEN

THE SECOND EVER CATHOLIC PRESIDENT IN THE WHITE HOUSE

www.redcoms.org Redemptorist-Communications @RedComsIreland �2.50 �2.00

With Redemptorist Communications

Christian Community Bible

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Hardcover edition of the popular Christian Community Bible. Clear print and useful additional information make this a popular choice. The commentaries, maps and useful introductory texts provide an excellent background to the scriptures, ideal for getting to know the bible.

How to Read the Bible

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Well-known Redemptorist scripture scholar, Fr Brendan McConvery C.Ss.R has written this ‘manual’ with ordinary people in mind. Its warm and friendly style invites and enthuses the reader into the subject which is presented in a sound, practical way.

The Three Faces of Christ

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Scripture scholars Fr Brendan McConvery C.Ss.R & Fr Ciaran O’Callaghan C.Ss.R provide reflections and insights into the Sunday Gospels for the three-year liturgical cycle. Written with a warm and accessible style, this book will encourage you to be a little better prepared for Mass.

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IN THIS MONTH’S ISSUE FEATURES �� A EUROPEAN PIONEER FR TONY MULVEY Ireland's oldest Redemptorist reflects on his 80plus years in ministry.

By Tríona Doherty

�� ACTIVE PARTICIPATION We are not silent spectators at Mass, but are rather called to take a full, conscious and active role.

By Maria Hall

�� INTERRELIGIOUS SOLIDARITY AND COVID-19 Beyond the health and economic implications of the virus, we must not lose sight of the deeper, longer-lasting human impact.

By Suzanne Mulligan

��

�6 “DANCE ME TO THE END OF LOVE" A student reflects on a difficult year through the lense of the music of Leonard Cohen.

By Seán Hurley

�8 WEDDINGS IN THE PHILIPPINES Church ceremonies and traditional Philippine customs combine to give wedding celebrations a local flavour.

By Fr Colm Meaney CSsR

�� MARGARET SINCLAIR An ordinary Edinburgh girl in many ways, Margaret Sinclair exuded real holiness in life and is now on the road to canonisation.

By Fr Richard Reid CSsR

�� A CATHOLIC IN THE WHITE HOUSE Joe Biden is only the second Catholic to hold the highest office in the United States.

By Fr Gerard Moloney CSsR

�8 COVID-�� IS NOT THE FAMINE Liam O'Flaherty's 1937 novel is a reminder that while the pandemic is undoubtedly traumatic, it cannot be compared with the Great Famine.

By Dr Eamon Maher

��

��

OPINION

REGULARS

11 EDITORIAL

04 REALITY BITES 07 POPE MONITOR 08 FOREVER YOUNG 09 REFLECTIONS 42 TRÓCAIRE 45 GOD’S WORD

19 JIM DEEDS 31 CARMEL WYNNE 44 PETER McVERRY SJ

REALITY BITES YEAR OF ST JOSEPH

'BURN THE CLERGY'

VATICAN CITY Pope Francis declared a special Jubilee Year in honour of St Joseph that began on December 8, 2020 and will end on the same day in 2021. It marks the 150th anniversary of the proclamation of St Joseph as the patron of the Universal Church by Pope Pius IX in 1871. This was a difficult time for the Roman Church. The united kingdom of Italy took control of much of the Church’s property and made the pope effectively a ‘prisoner of the Vatican.' Such thoughts were far from the mind of the Holy Father who is well known for his personal devotion to St Joseph. He said that the coronavirus pandemic has heightened his desire to reflect on St Joseph since so many people during the pandemic have made hidden sacrifices to protect others,

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MASS KILLING OF CHRISTIANS NIGERIA

SLAUGHTER IN THE FIELDS

The United Nations has declared that over 110 farmers were killed by the rebels of Boko Haram in the village of Zabarmari, a community of rice farmers in the Jere area of the State of Borno, in the north of Nigeria, reported Fides News Agency. On November 28, gunmen on motorcycles carried out a brutal attack on civilian men and women, who were working in the fields in Koshobe and other rural communities in the local government area of Jere. The attack was thought to be in retaliation for the arrest by a group of farmers of a member of Boko Haram, who was handed over to local security officers.

Archbishop Ignatius Ayau Kaigama of Abuja complained about the fact that the Nigerian government excludes the Catholic Church from aid programmes for the victims of Boko Haram terrorism. A Catholic priest, Fr Matthew Dajo, was attacked and kidnapped by armed men on Sunday November 22 at his home in the parish of St. Anthony, in Yangoji, in Abuja.

REALITY JANUARY/FEBRUARY 2021

SPAIN

just as St Joseph quietly protected and cared for Mary and Jesus. “Each of us can discover in Joseph – the man who goes unnoticed, a daily, discreet and hidden presence – an intercessor, a support and a guide in times of trouble,” he said. He said he also wanted to highlight St Joseph’s role as a father who served his family with charity and humility, adding, “Our world today needs fathers.”

DEADLY HASHTAG

On the same day that Pope Francis approved the beatification of 127 Catholics killed in Spain in hatred of the faith during the Spanish Civil War, a hashtag calling for Catholic priests to be burned was trending on Twitter in Spain. Twitter permitted the hashtag Fuego Al Clero, meaning “Burn the Clergy”, to appear online on November 24, despite its message of hatred against Catholic priests. Twitter’s current user policy states that the promotion of violence on the basis of religious affiliation is not allowed on its platform. Prominent tweets that used the hashtag included images of flames on priests’ heads and others that labelled priests as “paedophiles” and “thieves”, according to Spain’s Catholic news agency.

N E WS

NOTRE DAME RECONSTRUCTION BEGINS PARIS

READY FOR ���� OLYMPICS

The reconstruction of Notre Dame cathedral in Paris passed a crucial stage in December as workers successfully removed hundreds of tonnes of scaffolding fused together over the transept by last year's destructive blaze. The 40,000 scaffolding pipes, originally installed for a planned restoration of the cathedral's spire, helped stabilise the roof and surrounding walls after the burning tower crashed through the transept and vault in April 2019. Experts still need to confirm the full success of the operation in coming months before the reconstruction of the transept and vault can begin. General George Georgelin, head of the reconstruction team, told officials “All indications point to a very positive diagnosis of the cathedral’s solidity.” He said he expected the cathedral to reopen in 2024 to coincide with the Summer Olympics in Paris. Work on the interior of the cathedral proceeds.

Scaffolds have been built for repairs of the vault and art restorers are cleaning murals that, although darkened by time, were further blackened by the smoke of the fire.

“We’re rediscovering the brilliant colours and the rich polychromy (many colours mingled) of the 19th-century restoration. It’s spectacular,” Georgelin said.

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CHURCH LEADERS CONCERNED ABOUT DEBT LONDON CHRISTMAS FORCED AWFUL CHOICES Almost 500 church leaders in Britain have written a joint letter to the Chancellor of the Exchequer, Rishi Sunak, saying they are “gravely concerned” about the growing crisis of household debt millions of families faced this Christmas. “We have heard countless stories from people who have faced awful choices, such as between affording food or falling behind on rent,” they say in the letter.

“Many of our churches have been on the frontline of providing food and essentials, and hundreds of churches provide debt advice for those at risk.”

They appealed to the chancellor to work with the churches and others in creating a comprehensive and just solution to the unique problem of “lockdown debt”. They said that they hoped especially that evictions

would be avoided and that families burdened by debt could be given “a fresh start and a more hopeful future”.

The Catholic Bishop of Middlesbrough, Bishop Terence Drainey, chair of the Caritas Social Action Network, was the leading signatory from the Catholic Church. Other signatories included representatives of the Methodist, United Reformed and Scottish Episcopal Churches, along with the Church of England, the Salvation Army, Churches Together in Britain and Ireland and the Iona Community.

Speaking of the debt crisis in the context of the coronavirus pandemic, they said: “We know from experience that this situation is exceptional, and it therefore requires an exceptional response.” They report that

rental arrears have increased dramatically during lockdown and 350,000 householders have been contacted by their landlords about eviction. According to the charity Stepchange, the pandemic has led to 2.87 million people being at high risk of long-term debt. An Anglican clergyman was quoted in the report as saying : “We take food parcels to people, but what’s the point if they can’t cook the food because there’s no gas or electric? So now we have to provide hot, cooked meals as well.” Another said: “People are getting into debt to pay for basics. But small loans quickly turn into colossal sums. It borders on evil the way some people prey on the most vulnerable.” continued on page 6

REALITY BITES PANDEMIC TAKES A HIGH TOLL ON YOUNG

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Yo u n g p e o p l e a r e b e i n g disproportionately hit by the effects of the COVID-19 pandemic, according to a survey by homelessness charity DePaul UK called Everything Stopped!

It surveyed 116 young people who use its services by questionnaire and in-depth interviews. Almost six in ten suffered increased anxiety because of their financial situation, while three in four had suffered isolation from family and friends. Around six in ten said their mental health had suffered because of COVID-19. Almost a third reported difficulties finding enough food during lockdown. Of these, more than four-fifths said that the pandemic had had a negative impact on their mental health, while almost nine out of ten were unemployed and dependent on

state benefits for their upkeep. Of the 116 respondents to the survey, 27 were in employment prior to COVID-19.

Fifteen of these had lost their jobs as a direct consequence of the pandemic, another four had their hours reduced and six were furloughed. Only two of the 27 managed to maintain their employment at the level it was before the pandemic.

According to the De Paul executive, “Over the past nine months, COVID-19 has presented great challenges to our services and the young people we support. It is absolutely crucial that we listen to the voices of the young people we work with and help alleviate the shocking impact the pandemic has – and will continue to have – on their lives.”

SCOTS COLLEGE ON THE MOVE Scotland's Catholic bishops have announced plans to sell the Pontifical Scots College in Rome due to the costs of upgrading the building. The college, which dates from 1600, is the main seminary for the training of men for the priesthood in Scotland. The bishops said locating it in a more central

location in Rome was "the best option for the formation needs of the community and for future provision". It will be only the fourth time the college has moved since it was founded Pope Clement VIII on December 5, 1600. Its most recent move in 1964 was to the Via Cassia on the outskirts of Rome.

The distinctive purple cassock worn by students at Scots College

REALITY JANUARY/FEBRUARY 2021

DEATH PENALTY RESUMED AFTER LAPSE OF �� YEARS

Until July 14 last, not one man or woman on the US federal government's death row had been put to death in the last 17 years. In fact, until then, for the past 50 years, only three people had been executed by the federal government, as opposed to the application of the death penalty by state courts. Since July however, there has been an unprecedented application of the death penalty. At the end of July, three people were executed.

In all, six executions will have occurred before the inauguration of President Biden in January. Catholic commentators are particularly distressed by the presence of such a high number of Catholics in the American Supreme Court who are upholding capital punishment at a time when Catholic theologians, including Pope Francis, have declared themselves opposed to it. The Catholic Catechism teaches "in the light of the Gospel, the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person and that the Church works with determination for its abolition worldwide". Of the six due to undergo execution, five are men of colour and the sixth is a young woman who is the product of a seriously dysfunctional family. Her story is profoundly distressing and raises serious questions regarding the application of the death penalty to disadvantaged and poorly-educated people. This girl was born with brain damage due to her mother's drinking. At the age of four, she witnessed one of the many of her mother's ‘men friends’ raping her older sister. She remained in the care of her mother. At 11, her stepfather began to rape her nightly, threatening to rape her younger sister if she refused.

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POPE MONITOR KEEPING UP WITH POPE FRANCIS POPE TO VISIT SYRIA AND IRAQ Pope Francis urged Catholic charities before Christmas to continue supporting embattled Christian minorities in Syria and Iraq. He made the comment in a video message to participants in an online meeting sponsored by the Vatican’s Dicastery for Promoting Integral Human Development on December 10.

“In particular,” he said, “I remember the Christians forced to abandon the places where they were born and grew up, where their faith developed and was enriched. We must ensure that the Christian presence in these lands continues to be what it has always been: a sign of peace, progress, development and reconciliation between persons and peoples.”

The online meeting brought together representatives of 50 Catholic charities and other Church bodies present in Syria, Iraq and neighbouring countries. The Vatican announced at the meeting that Pope Francis intends to visit Iraq from March 5-8, 2021. The fourday trip is expected to include stops in Baghdad, Erbil and Mosul.

According to UNHCR, the UN Refugee Agency, more than 5.6 million people have left Syria since 2011, seeking refuge in Lebanon, Turkey, Jordan and elsewhere. More than 260,000 Iraqis have fled their country and more than three million have been displaced internally since 2014.

EARLY RISE FOR THE POPE

Making the decorations

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Pope lays a bouquet of roses at statue of Our Lady Immaculate

One of Rome’s best loved annual celebrations is the presentation of a wreath by the Roman fire brigade to the statue of Our Lady Immaculate on a tall column at the Spanish Steps, a wellknown tourist location in central Rome.

For more than 50 years, the pope visits Spanish Steps in the afternoon. This year, however, in order to discourage crowds from congregating during the pandemic, the Holy Father made his visit early on a cold rainy morning. According to the Vatican Press Office, “At the first light of dawn, in the rain, he laid a bouquet of white roses at the base of the column where the statue of Our Lady stands and he turned to Her in prayer, so that she might watch over Rome and its inhabitants with love, entrusting to Her all those in this city and in the world, who are afflicted by sickness and discouragement.” After a few moments of private prayer, he made his way to the Basilica of St Mary Major where he said Mass at the “Altar of the Crib” where it is believed that the relics of the manger of Bethlehem are enshrined.

VATICAN CHRISTMAS TREE ORNAMENTS HANDMADE BY HOMELESS The 100 foot Christmas tree in St Peter’s Square this year was adorned with handcrafted wooden ornaments made by the homeless, as well as children and other adults. The large spruce tree is a gift from Slovenia, a Central European country with a population of two million people. It also donated 40 smaller trees to be placed in the offices of Vatican City.

Before the Christmas tree lighting ceremony on December 11, Pope Francis said that he wanted the Christmas tree and nativity scene to create a favourable Christmas atmosphere for living with faith the mystery of the birth of the Redeemer.

“In the nativity, everything speaks of ‘good poverty,’ evangelical poverty, which makes us blessed: contemplating the Holy Family and the various characters, we are attracted by their disarming humility." The pope added they would be "a sign of hope" in a year marked by the coronavirus pandemic.

FOREVER YOUNG SAINTS WHO DIED YOUNG

BLESSED CHIARA BADANO 1971–1990

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Chiara Badano was a lively Italian teenager who died after two years of intense suffering from a rare form of bone cancer. Her faith helped her to identify in her pain with Christ Forsaken in his pain. At her beatification, she was described as a great example of how the short life of the young could be lived out in great holiness, and proof that there are virtuous young people, who in family, at school, in society, do not waste their lives.

Chiara Badano was born on October 29, 1971 in a small town in northern Italy. Her parents had been married for 11 years before Chiara, a much longed-for child, was born. Her childhood was happy, even if Chiara was inclined to stamp her foot and take advantage of her parents.

She once helped herself to an apple from a neighbour’s orchard without permission. Her mother sent her back to apologise, but that evening, the woman brought her back a whole box of apples. Through her parents, she came in contact with an Italian Catholic movement called Focolare. That word means ‘hearth’ and one of the aims of the Focolare is to promote unity in families and in the wider human community. It had been founded in 1943 by a young teacher called Chiara Lubich.

Chiara Badano was a lively but very ordinary teenager. She enjoyed tennis and swimming, listening to pop music and dancing with her friends. In summertime, she enjoyed hiking. At this time, Chiara’s faith was deepening under the influence of her friends in Focolare. When she was 16, she went on a trip to Rome with members of the community. There she met Chiara Lubich, the founder, and they began to correspond.

The favourite image for Christ in Focolare spirituality is ‘Christ Forsaken’ which encourages the members to identify with him in difficult times. This appealed to Chiara and she wrote, "I discovered that Jesus forsaken is the key to unity with God, and I want to choose him as my only spouse. I want to be ready to welcome him when he comes. To prefer him above all else.” Chiara Lubich was very impressed by the younger Chiara’s faith and commitment. She nicknamed her, 'Chiara Luce', which means 'clear light'.

One day when she was about 17, Chiara felt a sudden stab of pain as she was playing tennis. She ignored it but when the pain persisted, she underwent some tests, and a rare form of bone cancer was discovered. For the next two years, she underwent chemotherapy.

Now was her time to really discover Jesus Forsaken. The treatment was not successful.

Chiara realised there was little hope of remission. She refused morphine, as she wanted to understand what was happening to her. She saw her sufferings as an opportunity to offer up her life more fully for Christ Chiara offered up everything to Christ —the loss of her beautiful hair, her pain, and her sadness at leaving her parents. Preparing for yet another operation, she said her heart was "filled with an immense joy and all fear left me. In that moment, I understood that if we're always ready for everything, God sends us many signs of his love." Chiara continued to be a bright light of faith and joy for the doctors, for fellow patients, for her friends, and for her devastated parents. In those last days, she began to plan her 'wedding', as she called her funeral. She chose the music, songs, flowers, and the readings for the Mass. She wanted to be buried in her "wedding dress", a white dress with a pink waist, because her death would allow her to become the bride of Christ. She told her mother, "When you're getting me ready, Mum, you have to keep saying to yourself, 'Chiara Luce is now seeing Jesus.'"

On October 7, 1990, Chiara received the last sacraments, surrounded by the prayers of her family and friends. Her last words were, “Bye, Mum, be happy, because I am.” Several thousand people attended her funeral, bringing her small hometown of Sassello to a standstill.

She was beatified in 2010, just ten years after her death. Her memorial day is October 29.

Brendan McConvery CSsR

REALITY JANUARY/FEBRUARY 2021

Reality Volume 86. No. 1 January/February 2021 A Redemptorist Publication ISSN 0034-0960 Published by The Irish Redemptorists, St Joseph's Monastery, St Alphonsus Road, Dundalk County Louth A91 F3FC Tel: 00353 (0)1 4922488 Web: www.redcoms.org Email: sales@redcoms.org (With permission of C.Ss.R.)

Editor Brendan McConvery CSsR editor@redcoms.org Design & Layout David Mc Namara CSsR Sales & Marketing Claire Carmichael ccarmichael@redcoms.org Accounts Dearbhla Cooney accounts@redcoms.org Printed by W&G Baird Printers, Belfast Photo Credits Shutterstock, Catholic News Agency, Trócaire, Cover image: Fr Seámus Devitt CSsR REALITY SUBSCRIPTIONS Through a promoter (Ireland only) €20 or £18 Annual Subscription by post: Ireland €25 or £20 UK £30 Europe €40 Rest of the world €50 Please send all payments to: Redemptorist Communications, St Joseph's Monastery, St Alphonsus Road, Dundalk County Louth A91 F3FC ADVERTISING Whilst we take every care to ensure the accuracy and validity of adverts placed in Reality, the information contained in adverts does not necessarily reflect the views and opinions of Redemptorist Communications. You are therefore advised to verify the accuracy and validity of any information contained in adverts before entering into any commitment based upon them.

When you have finished with this magazine, please pass it on or recycle it. Thank you.

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Promoters: We keep all of our promoters in our prayers and thank them for their loyal service in selling Reality.

We remember in our prayers sick and deceased promoters and their families.

REFLECTIONS Many people seem to think that true religion is defined by 'giving up things'.

In a sense it is far easier to deny one's body than quietly and soberly to surrender your whole self for God's possessing. In Lent, how much easier to give up wine or chocolate than seriously to tackle our impatience. A friend of mine who was prepared to fast most rigorously in Lent was horrified when I suggested daily Mass and half an hour's prayer instead.

SR WENDY BECKETT

We have just enough religion to make us hate, but not enough to make us love one another.

JONATHAN SWIFT

I certainly don't want to be one of the boys. I want to offer my peculiar gifts as a black woman ... a sensitivity and an awareness that comes out of more than a passing acquaintance with oppression.

BARBARA HARRIS FIRST WOMAN ORDAINED BISHOP IN THE ANGLICAN COMMUNION

What matters most is discovering that God loves you, even if you think that you do not love God. BR ROGER OF TAIZÉ

The great Christian revolutions came not by the discovery of something that was not known before. They happen when someone takes radically something that was always there.

Original sin–that is to say, the sin of having been born with human nature that contains within it the temptation to evil–will always make a mockery of attempts at perfection based upon manipulation of the environment.

RICHARD NIEBUHR

THEODORE DALRYMPLE

Optimism is the faith that leads to achievement. Nothing can be done without hope and confidence.

HELEN KELLER

You must know that when you ‘hail’ Mary, she immediately returns your greeting!

Don’t think that she is one of those rude women of whom there are so many–on the contrary, she is utterly courteous and pleasant. If you greet her, she will answer you right away and converse with you!

In a time of universal deceit – telling the truth is a revolutionary act.

GEORGE ORWELL

None of us feels the true love of God till we realise how wicked we are. But you can't teach people that – they have to learn by experience.

DOROTHY L SAYERS

A friend of mine told me to shoot first and ask questions later. I was going to ask him why, but I had to shoot him.

JOHN WAYNE

ST BERNARDINE OF SIENA

The Irish do love telling stories and we are suspicious of people who do not have long complicated conversations. There used to be a rule in the etiquette books that you invited four talkers and four listeners to a dinner party. That does not work in Ireland because nobody knows four listeners.

MAEVE BINCHY

A room without books is like a body without a soul.

MARCUS TULLIUS CICERO

Be the change that you wish to see in the world.

MAHATMA GANDHI

Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.

MARTIN LUTHER KING JR.

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EDI TO R I A L UP FRONT GERARD MOLONEY CSsR

TIME TO TREAT WOMEN AS EQUALS IN THE CHURCH

When

The New York Times published a sensational story in 2017 alleging sexual abuse of women by movie mogul Harvey Weinstein, it was the catalyst for what soon became known as the MeToo movement. For years Weinstein’s sordid activities were hidden in plain view.

Many people were aware of his reputation, but his power and money enabled him to bully or pay off his accusers. He thought he was invincible.

The Times' investigation changed everything. Once the dam had burst, more and more women, no longer cowed, came forward to share their experience of sexual abuse and harassment. Powerful men lost their jobs. Others in positions of power who knew or suspected what was going on began to express regret for their failure to act.

When a notorious tape emerged of Donald Trump talking about women in such a demeaning manner it should have disqualified him from office, he defended his behaviour by claiming it was just "locker room talk", as if that made it any more acceptable.

Women have always been treated thus.

The beauty, fashion, and advertising industries continue to objectify women.

A woman cannot wear what she chooses without being told it’s her fault if anything sinister happens to her. And while there’s no doubting the tremendous progress the women’s movement has made in the last century, many still do not feel safe walking or travelling alone, and are judged – and not just in Hollywood – on their looks rather than on their qualifications and professionalism.

Put a lascivious man alone in a room with a woman and we know who’s got the power.

As a man, I am ashamed of the degrading way in which many men have treated women.

As a Roman Catholic priest, I feel even more ashamed, not only because of the harm done

to women and the vulnerable by individual priests and religious but also because of the harm our church as an institution has done to women.

When one considers the role of women in the Catholic Church, some things are obvious. Women not only make up a large majority of regular church-goers, but they also play the primary role in handing on the faith. Traditionally, women have done much of the church’s heavy lifting. Think of religious education (nuns); parish administration (secretaries); upkeep of churches (altar societies and Martha Ministers), care of priests (housekeepers and helpers). If women downed tools, the church would implode.

But because they love the church, not only do they continue to occupy the pews when churches are open, women also serve on parish pastoral councils, teach religion, study theology, do voluntary work, and assist at Mass.

The commitment of so many women is extraordinary given that only the ordained are allowed to make the big decisions in the Catholic Church – and the ordained are men.

Women are powerless. The Catholic Church is the last great Western institution that systematically discriminates against women based on their gender. That will always be the case as long as power is bound up with ordination rather than with baptism.

It’s not enough to pay lip service to women’s dignity and vocation in the church, as church leaders like to do. Equal involvement in the life of the church is not a privilege women must earn but a right that belongs to them by virtue of their creation in God's image and their cooperation into Christ through baptism. It is scandalous that women are treated as second-class members of our church.

Positive change is happening. In January, Pope Francis changed a clause in canon law

from “lay men” to "lay persons,” allowing women to administer communion and serve at the altar during liturgies. While giving official recognition to roles already performed by women in many parishes might seem like no big deal, it will force conservative bishops and priests to accept greater involvement of women in the liturgy.

They will no longer be able to use church law to exclude women from these ministries. It is a tiny step in the right direction.

The good news is that more and more bishops, including the new archbishop of Dublin, are acknowledging that the status quo is no longer good enough. They are open to the possibility of ordaining women at least to the diaconate. Such a development would not only be the just thing to do, it would also give the church tremendous new vigour.

Footnote: I have stepped into the editor's chair while Fr Brendan McConvery recovers from illness. Please remember Fr Brendan in your prayers.

Gerard Molonry CSsR Acting Editor

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C OVE R STO RY

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A EUROPEAN PIONEER REALITY JANUARY/FEBRUARY 2021

FR TONY MULVEY CSsR HAVING THE DISTINCTION OF BEING THE OLDEST REDEMPTORIST IN IRELAND, FR ANTHONY MULVEY WAS BORN THE SAME YEAR AS THE IRISH STATE. A NATIVE OF CO LEITRIM, HE HAS SPENT HIS LIFE AND PRIESTLY SERVICE IN SEVERAL EUROPEAN COUNTRIES.

BY TRÍONA DOHERTY

Not

far off his centenary, Fr Tony Mulvey CSsR has the distinction of being the oldest member of the Irish Redemptorists. A native of Ballinaglera, Co Leitrim, which means ‘the town of the clerics’, Fr Mulvey is currently a member of the Esker community. He took his first vows as a Redemptorist in September 1943. Since then, he has lived a fascinating life, with his ministry taking him all over Europe.

BEGINNINGS Fr Tony’s journey with the Redemptorists started some 84 years ago, when as a teenager he was impressed by a visiting mission to his home parish.

“I joined the Redemptorists in 1937, in the sense that I went to the college in Limerick, which was the juvenate, or preparatory college for boys wanting to join the congregation,” he recalls.

“I was originally going to join the diocesan seminary; I was from the Diocese of Kilmore so it would have been St Patrick’s in Cavan.

But there was a Redemptorist mission in my parish and I was on the altar, and to make a long story short, they put before me the possibility of becoming a Redemptorist. So, I made the decision not to go to Cavan but to go to Limerick and thank God I never regretted that decision.

“I got a great education in Limerick in art and music. I went twice to the Prado, a famous art gallery of Madrid, and that’s something I wouldn’t have dreamt of doing

were it not for the training I got in Limerick.

And I can spend hours now listening to good music; we had Beethoven’s 5th Symphony nearly off by heart from hearing it.”

EXPLORING EUROPE Having completed his secondary education in the Redemptorist College in Limerick (now St Clement’s), Tony entered the novitiate in

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Fr Tony's ordination at Cluain Mhuire, Galway, August 26, 1951

C OVE R STO RY

Dundalk in 1942. He then moved on to study in Cluain Mhuire in Galway and was delighted to be given the opportunity to travel to Belgium as part of his studies.

It was shortly after the war, and conditions were tough.

“There was a very old tradition between our two provinces, Belgium and Ireland, they used to come here to learn English.

It had fallen through for some years, but we had a provincial, Fr Tracey, who thought we should keep our contact with the Continent,” says Fr Tony.

“So, three of us students were appointed and we went to place called Beauplateau. It

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World War were felt in Ireland during his student years: “It was tough, we were often hungry as students. We hadn’t money to buy food. But we had a farm, with some cows, so we had our own milk, and potatoes and vegetables as well.”

Later, in the 1960s, he had the opportunity to cross Berlin’s ‘Checkpoint Charlie’ and visit East Germany: “It was very rare at that time. To get across Checkpoint Charlie you had to The newly ordained Fr Mulvey hand in your passport and then there was a bus provided to do a tour of East that is a very pleasant memory,” he says.

Fr Tony returned to Galway to complete his Berlin. It was very austere, but I remember studies and he was ordained a priest in August I thought it was more Christian than West 1951. He recalls that the effects of the Second Berlin.”

He then moved on to study in Cluain Mhuire in Galway and was delighted to be given the opportunity to travel to Belgium as part of his studies. was way out in the wilds; you could say Esker here is metropolitan compared to what Beauplateau was like! We used to call it Boue-plateau – boue is the French for mud – you couldn’t walk around the garden without getting mud everywhere.”

Fr Tony spent a year in Belgium studying theology and traveling to some of the congregation’s other houses of study throughout Europe.

“It was the best decision I ever made. It was good for me because I learned how different Europe is. I had a foothold in the Continent and as a result I visited many places all around Europe that I would never have seen if I was a secular priest. And REALITY JANUARY/FEBRUARY 2021

TEACHING AND LEARNING After ordination, Fr Tony returned to Limerick to teach in the Redemptorist College. “In the beginning I found it difficult,” he recalls, “but

The beautiful city of Luxembourg

in the end I found it very pleasant, because I was learning myself. Any good teacher learns from their students. I was teaching French particularly and I had some very brilliant students.

“I was also very keen on Irish and we used to go to places where Irish was spoken. I went down to Kerry, near Dunquin, and to the Aran Islands and out towards Spiddal. Two of us took charge of a parish out in Carraroe, all in Irish. I am still very keen on the Irish language and I love to get a chance to speak it.”

He went on to spend a year in the National Catechetical Centre at Mount Oliver near Dundalk. He regards it as a pivotal time in his spiritual journey.

“The Vatican Council took place 1962-5.

Since we were busy teachers, we really had no chance of studying the documents. I felt I needed to do a revised course of theology.

It was the best year of my life. I was turned inside out in Mount Oliver, and I regard that year as one of the most important in my spiritual and theological life,” he says.

‘A MARVELLOUS EXPERIENCE’ In 1973, Fr Tony was sent to Luxembourg to look after the Mass for the growing number

Église Saint-Alphonse, Rue des Capucins, Luxembourg

English-speakers who came to the city to work in the European Institutions of which Britain and Ireland were now part. Many others worked in the banks as the city was fast becoming one of the great European banking centres. He spent 12 years there.

“I had... visited Luxembourg when in my student days in Belgium and I was very glad to get back to it. I had 25 nationalities in my section of the parish. A lot of people came to the English Mass in order to learn English." He also taught religion in the European school for children whose parents were working in the institutions.

Fr Tony has many a tale of the people he met there, including some key political figures: "I met Queen Elizabeth of England. She paid a State visit to Luxembourg when I was there.

I remember another day taking a short cut under an archway, and who was coming through, in the back of a car, but the King and Queen of Spain – they were going to an official reception and taking a short cut too, with nobody to protect them. Luxembourg was regarded as a very safe place.

“I met a lot of politicians. The man who became president of Ireland, Cearbhall Ó Dálaigh, was my parishioner, and in fact the night before he left for Ireland, we prepared

his presidential speech together. He was very keen on Irish, and so I was often at his house and we were personal friends.”

I would love to go back to [Rome], but as I grew older the heat was too much for me!

Fr Tony also got to know former Taoiseach Garrett Fitzgerald, whose brother Fergus worked in Luxembourg, and the Irish Ambassador Valentin Iremonger who was a recognised poet and writer.

AND THEN TO ROME In 1987, having spent a year in St Gerard’s Parish in Belfast on his return to Ireland, he was summoned to Rome to work as a translator in the Redemptorist general house. He would remain there for 24 years.

He describes that time as “a marvellous experience”. “I would love to go back to it, but as I grew older the heat was too much for me!” he laughs.

He quickly became used to living in the Eternal City: “You’d go on business, maybe to buy books at a bookshop near the Vatican,

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and you wouldn’t even bother your head to go into St Peter’s. You were so used to it. It was like going from Marianella, the Redemptorist house in Dublin, to O’Connell Street.

“I used to walk as a rule, but there was a famous bus known as the ‘robbers’ bus’, because if you were standing on it there were professional thieves would rob you. The only hope was to get a seat, you had some chance then. That’s one of my memories, of the famous 16 bus to the Vatican.”

He recalls meeting Pope Benedict XVI, then Cardinal Ratzinger, and also got to know Cardinal Joseph Tobin CSsR when he was General Consultor in Rome in the 1990s.

After he returned from Rome, Fr Tony was stationed in Dundalk for a number of years, before moving to Esker in 2016, where he currently resides – though he’s at pains to stress that he is not ‘retired’. “There’s no retirement for Redemptorists. The only place you retire is into the box when you’re carried down to the cemetery!” he says.

SIGNS OF HOPE Asked whether he is hopeful for the future of the Redemptorists, he admits the congregation is facing into tough times.

“For instance, when I was a young student the total numbers in one of our American provinces was 830. There’s only about 125 now, and the number of these over 70 would frighten you. So, unless there’s some change, we’re facing a rough period in the congregation,” he says.

However, he says he wouldn’t change anything about his own decision to become a Redemptorist and argues there are signs of hope when we look at the global situation.

“I certainly would do it all again. Our vocation was particularly to be near to people, and to form friendships with the poor and work for the poor. The first advice I would give to any man joining today is the spiritual dimension: he has to pray about it. I had a great devotion to Our Lady of Perpetual Succour before ever I knew the congregation.

“The Italians have a mission in Madagascar

The first advice I would give to any man joining today is the spiritual dimension: he has to pray about it.

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and there are a lot of students from Madagascar coming to Italy. We have tremendous vocations in Vietnam and Indonesia, and I think even our house in Paris is now staffed by Vietnamese Redemptorists.”

Very much a ‘European Redemptorist’, Fr Tony is extremely well-travelled, having lived for long periods in several different communities. He also took advantage of the opportunities of travel on the continent.

“Luxembourg was the most beautiful country and city, and I thought nothing of taking the train to Paris to our house there. I flew with Russian Airlines into Madrid and spent a while there. I visited Avila; St Alphonsus had

a tremendous devotion to St Teresa of Avila. “ His only regret, he says, was having to return from Rome.

“I regret that I had to leave Rome due to the heat! I would have loved to stay there.

I have always loved mixing with other nationalities and getting the history of their country. What’s written on paper is hardly ever the truth, but when you get speaking to somebody from the country, they’ll give you the real story.”

Tríona Doherty is a freelance journalist and editor who lives in Athlone. She is a regular contributor to Reality.

COM M E N T WITH EYES WIDE OPEN JIM DEEDS

THE CRY OF THE POOR KITTENS

THE PLIGHT OF A COUPLE OF STRANDED KITTENS PROVOKES A REFLECTION ON THE PLIGHT OF THE HUMAN POOR.

The

cry of a kitten rang out across the Falls Park on a crisp earlyspring morning. The air was clear.

The sun was shining in the sky.

And the day had a calmness to it that the previous stormy days had not. It felt good...until this cry pierced my comfortable walk with the dogs. I couldn’t see the cat. But I knew from the level of noise that it must have been nearby. I went looking. The cat continued to cry. The cry had a melancholy nature; at once a cry for help, but at the same time with an air of resignation that the cries would fall on deaf ears. It punched me in the gut; I knew that I wouldn’t be able to go home until I saw the cat and knew it was ok. And so I searched. I moved towards the noise and realised as I did that it came from above my head.

The cat was up a tree. I looked from tree to tree, still following the noise. And there they were!

There were two kittens; little ginger ones, about 20 feet up a tree sitting at the point where a thick branch shot out from the trunk.

The kittens looked to be only weeks old and they were very thin and in some distress. I called for a few minutes but they seemed to have no intention of coming down to me and my curious dogs. I walked to the park attendants’ office. There, I met one of the park attendants and explained the situation. He seemed a bit perplexed but told me he would be up to the kittens

in 15 minutes. As we talked another dog-walker came along and told us that the kittens had been up that tree for a couple of days now. He said people had phoned the local authorities and animal welfare organisations but to no avail. And so they left the kittens up the tree. This increased my resolve to have something positive come out of this for these wee creatures.

I left the two men and went back to the cats. When I arrived at the tree there were three women (always the women) taking matters into their own hands. They had a bowl of cat food and two blankets. They worked hard over the next half hour to woo the kittens and to coax them down. I watched and encouraged them in what little way I could. Eventually, one kitten, then the other, carefully backed themselves down the tree trunk with amazing skill and style. They landed on the earth to the waiting hugs and cuddles of the women who had

already organised nice, warm, loving homes for them.

Seeing the kittens wrapped up and safe, we all felt a warm glow and had a smile on our faces. The day looked a little brighter. The sky looked a little bluer. The air seemed a little cleaner and tasted sweet. We had made a difference.

I walked on after a few minutes of congratulatory conversation.

And as I walked I reflected on this experience. I was struck by how I was moved to act based on the first hearing of the cry of the poor kittens. It reached my ears, I let it touch my heart and I acted. Now, of course, the heroes of this encounter were the women who rescued the kittens. But I was moved to my heart and soul by the plight of these homeless kittens.

And then something else struck me. While it was right and proper that I was moved in this way by the cries of these kittens, I am not always moved to my heart and into action by the

cries of people – poor people, vulnerable people, people who cannot fend for themselves.

What is it in the cry of these little kittens that moved me so, when I walk past homeless people every day in my own city and do not always feel moved to my heart in the same way?

And when I am moved to my heart by the cries of the poor, I am not always moved to action to accompany my moved heart.

What was it in the sight of a thin little kitten up a tree that galvanised the band of us that morning to act so selflessly, when I can watch each night the effects of war and injustice on human beings all over the world and then simply change channel?

Challenging stuff, I know, but I have a feeling that sometimes we are more moved by cuddly kittens than by human suffering.

The good news, of course, is that we are not incapable of being moved in our hearts and being moved to action.

As we enter into Lent this year, we will be encouraged to give something up or take something on as we journey towards the high point of the Church year in the resurrection of the Lord.

Jesus heard the cry of the poor.

What better way to prepare for Easter than to emulate Jesus himself? Let us choose to allow ourselves to hear the cry of the poor and to do what we can to alleviate the suffering we see.

Belfast man Jim Deeds is a poet, author, pastoral worker and retreat-giver working across Ireland.

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ACTIVE PARTICIPATION

The Church earnestly desires that Christ’s faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers, they should take part in the sacred action, conscious of what they are doing, with devotion and full collaboration.

SC 48

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WE ARE NO LONGER EXPECTED TO JUST ‘ATTEND’ MASS. WE ARE AN INTEGRAL PART OF THE LITURGY. THIS REQUIRES A WILLINGNESS TO LEARN AND GROW IN ORDER TO ENTER FULLY INTO THE GLORIES OF THE MASS.

BY MARIA HALL IN THE PAST Pope St Pius X made the first papal reference to active participation in 1903: We deem it necessary to provide before anything else for the sanctity and dignity of the temple, in which the faithful assemble for no other object than that of acquiring this spirit from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church.

Tra le Sollicitudine REALITY JANUARY/FEBRUARY 2021

This was the first of many references to active participation through the 20th century and marked the beginning of liturgical reform. There was much discussion, reflection, even practical experimentation (eg the ‘Dialogue’ Mass) on how the liturgy could best involve the faithful as it should.

It referred specifically to the faithful taking part in singing the chants of the Mass but changed into meaning participation in the entire Mass, and Pope Pius wasn’t the first to lament the failings of the liturgy. In the 12th

century St Bernard of Clairvaux wrote about a lack of understanding amongst the laity: Those who are wise will see their lives as more like a reservoir than a canal.

The canal simultaneously pours out what it receives; the reservoir retains the water till it is filled, then pours forth the overflow without loss to itself. ...

Today there are many in the Church who act like canals, the reservoirs are far too rare. So urgent is the charity of those through whom the streams of

heavenly doctrine flow to us that they want to pour it forth before they have been filled. They are more ready to speak than to listen, impatient to teach what they have not yet grasped, and full of presumption to govern others while they know not how to govern themselves.

Sermon 18 on the Song of Songs There were many reasons for this lack of understanding, and it wasn’t the fault of the laity. During the Early Middle Ages, the Mass had become entirely the action and responsibility of the priest. All liturgical roles were undertaken by the clergy. In most churches, the altar was placed up against the wall at the east end and the priest, also facing

(Mystagogy or "interpretation of mystery" is the theological term for peaching based on the meaning of the sacrements).

REFORM The encyclical Mediator Dei (1948) was the forerunner to the major reforms of the Second Vatican Council. In it, Pope Pius XII wrote on the value of having the faithful speak the responses of the Mass, answer the priest and sing the chant.

Vatican II returned to the neglected reality that we are all part of a royal priesthood and so by definition should take an active part in the liturgies of the Church. Sacrosanctum Concillium (Vatican II’s Constitution on the Sacred Liturgy) returned to the Pauline notion of the Body of Christ, that we, the laity, celebrate the liturgy as one body, the Church. This body has many parts, so there are different roles to play, but we all play! And we play with a full, conscious, and active role.

Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy.

Such participation by the Christian people as “a chosen race, a royal priesthood, a holy nation, a redeemed people" (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism. (SC 14) Liturgy was to be a major study in seminaries and the faithful were to be instructed so that their participation would be both ‘internal and In medieval England , the congregation often shouted to the priest: external’.

“Raise it higher, Sir Priest” if they could not see the host at the elevation At a general audience of the Mass.

We, the laity, celebrate the liturgy as one body, the Church. This body has many parts, so there are different roles to play, but we all play!

And we play with a full, conscious, and active role east, had his back to the people. The choir were also placed on the sanctuary and a rood screen, in essence a wall, divided the choir from the main congregation. They could neither hear nor see what was happening.

This is when different forms of popular piety emerged as they gave individuals something to do during Mass! We still see these forms of popular piety today and they are greatly encouraged, but not during the celebration of the Eucharist.

There were other problems too. There was a distinct lack of Scriptural catechesis. The laity wasn’t trusted with the Bible, and to add to this, there was little homiletical practice. The Directory on Popular Piety says: The practical absence of any form of homiletic preaching, the disappearance of mystagogical preaching, and poor catechetical formation, rendered the celebration of the Liturgy closed to the understanding and active participation

soon after the reforms in 1965, Pope St Paul VI told the story of a "distinguished old gentleman, of noble heart and a very sensitive, still unsatisfied spirituality". This man approached his pastor after he had attended his first Mass in the new rite. He was ecstatic! He said that for the first time he felt he had taken part in the Mass with "his whole soul". That was the aim!

In the decades following Vatican II, much attention was paid to translating books, and introducing new (and questionable) music.

The word ‘active’ was greatly misunderstood.

Everyone thought they should be ‘doing’ things!

Other issues such as the formation of the faithful were side-lined.

Fifty years on, we can no longer (and probably never should have) assume

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everyone has a full understanding of the Mass. Much needs to be done!

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HOW DO WE ENTER IN? 1. DIFFERENT LEVELS OF PARTICIPATION We are no longer expected to just ‘attend’ or ‘hear’ Mass. We are an integral part of the liturgy. But that doesn’t mean that we should all be busy doing something all the time.

We should undertake the role assigned to us whether as an ordained minister, lay minister or as a member of the congregation.

There are some occasions when participation is difficult to see and we shouldn’t underestimate this. One example is at funerals when grief and emotion might get in the way of being able to sing or speak. But inwardly, there may be a deep and profound connection taking place.

For many of us, attendance at Mass has been online recently. Our participation has been in thought and prayer; watching, listening, praying, being part of a wider church community.

a lack of awareness means that we are missing out on the full graces that the liturgy brings.

The more fully we participate, the more fully we will receive the graces of God. This requires a willingness to learn and grow in order to enter fully into the glories of the Mass.

4 IN WORD We can prepare for the Sunday Liturgy of the Word by reading and meditating on the readings beforehand. At Mass we

Our ‘Alleluia’ will be sung with genuine joy, knowing that God is about to speak to us. The more familiar we are with these words, the more transformative they will be should listen attentively, with open hearts, contemplating what God’s words mean to us.

Our ‘Alleluia’ will be sung with genuine joy, knowing that God is about to speak to us.

The more familiar we are with these words, the more transformative they will be.

2. ACTIVE To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence. (SC30) The role of the congregation is to be active!

We do this by doing the things we should do as best we can. Singing with our heart, speaking and responding with love, praying silently and allowing others to be silent. Each ‘Amen’ and ‘Alleluia’ echoes through time, invites us to express vocally the glories of God and challenges us to do it with proper zeal and passion.

5. IN EUCHARIST It isn’t just the bread and wine that are offered at this point in the Mass. We are invited to offer ourselves, so that when we receive Christ at communion, we too are changed and strengthened. The General Instruction on the Roman Missal (GIRM) says, "the Church’s intention is that the faithful…learn to offer their very selves and so dayby day be brought through the mediation of Christ into unity with God".

(GIRM 79.) That says it all! But seeing past the hustle of collections and processions can be difficult. The prayers of offering invite us into the core of the Eucharist, and nothing could be more fruitful. We pray to be open to transformation.

3. FULL AND CONSCIOUS Outward participation isn’t enough on its own. Sacrosanctum Concillium deemed a "full and active" participation to be "considered before all else". We can go through the motions with little understanding but such

6. IN LIFE… In his post-synodal exhortation of 2007, Sacramentum Caritatis, Pope Benedict XVI draws our attention to the words of the dismissal, Ite Missa Est. The word ‘dismissal’ has come to mean ‘mission'. He says, "These

REALITY JANUARY/FEBRUARY 2021

few words succinctly express the missionary nature of the Church."

In the current translation of the Mass, all forms of the rite instruct us to ‘Go!’ Go on your mission! The end of Mass is the beginning of our Christian undertaking to take the message of Christ to others. A true reflection of being conscious and active!

Every word, sign and gesture in the Mass has significant meaning. None of it is there by accident. It would take more than a lifetime to understand and internalise everything, but

the more we try, the more we will "be drawn day by day into ever more perfect union with God and with each other".

FURTHER READING Sacramentum Caritatis – http://www.vatican.va/content/ benedict-xvi/en/apost_exhortations/ documents/hf_ben-xvi_ exh_20070222_sacramentumcaritatis.html Active Participation in the Sacred Liturgy. Cardinal Francis Arinze online at https://nelsonmcbs.files. wordpress.com/2012/12/activeparticipation-in-the-sacred-liturgy. pdf Directory on Popular Piety.

Commentary. Ed Peter Phan Maria Hall is music director at St Wilfrid's Church, Preston, England. A qualified teacher, she has a Master’s from the Liturgy Centre, Maynooth and is a consultant on matters liturgical for schools and parishes. www.mariahall.org

F E AT U R E

INTERRELIGIOUS SOLIDARITY

AND COVID-�� 23

A THEOLOGIAN THINKS THROUGH SOME OF THE CONSEQUENCES OF THE COVID 19 CRISIS, ESPECIALLY THE ENVIRONMENTAL CONSEQUENCES: HUMAN BEINGS ARE SUFFERING BECAUSE OUR PLANET IS SUFFERING.

BY SUZANNE MULLIGAN

I

recently saw someone jokingly claim on Facebook that the key phrase of 2020 would be “you’re on mute”! COVID-19 has radically changed our world. It has changed how we work, travel, and communicate. It has made us question long-established beliefs, made us re-examine our priorities, made us conscious of

those more vulnerable within our communities. There has been an enormous financial burden placed on economies around the world; people have lost their jobs, and small businesses are struggling to survive. And of course the pandemic has pushed many heathcare systems to breaking point.

F E AT U R E

But some are flourishing. A recent BBC report explained how the world’s wealthiest people have become even richer because of the pandemic, especially those involved in manufacturing and the pharmaceutical industry. “The world’s richest saw their wealth

Although governments tend to measure the impact of COVID in terms of economic outcomes, we must not lose sight of the deeper, longer-lasting human effects of the virus. It has exposed in a new way the fractures in human existence that need to be addressed just as

COVID-19 has forced us to confront our individual and collective vulnerability, and has exposed many forms of injustice prevalent throughout our world.

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climb 27.5 per cent to 10.2 trillion dollars from April to July this year … Among the billionaires, the biggest winners this year have been industrialists, whose wealth rose a staggering 44 per cent in the three months to July”. This comes as the World Bank announced that extreme poverty across the globe is set to rise this year for the first time in more than two decades. Thus, the pandemic serves as yet another illustration of the growing inequality that plagues our world.

urgently as the economic, political, or healthcare implications of the pandemic.

THE CHURCHES’ RESPONSE Serving a Wounded World in Interreligious Solidarity: A Christian Call to Reflection and Action During COVID-19 and Beyond was published by the World Council of Churches and the Pontifical Council for Interreligious Dialogue. It is short and concise, not theologically dense, and is aimed at a wide audience.

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From the outset, the authors make it clear that they wish to appeal to people of all religious traditions and none. And although the pandemic acts as the background for the document, they recognise that there are many “wounds” which merit reflection. COVID-19 may have focused our minds in ways not previously experienced, but it has revealed many deep problems concerning the human person that require careful discussion. “This document aims to offer a Christian basis for interreligious solidarity that can inspire and confirm, in Christians of all churches, the impulse to serve a world wounded not only by the COVID-19 pandemic but also by many other wounds. [And] the global challenge of responding to this pandemic calls us to increased ecumenical and interreligious awareness and cooperation” (p.4).

We often hear that the coronavirus knows no boundaries, that it is truly a global pandemic requiring a truly global response. As Christians we are called to transcend the boundaries that force people apart, responding instead in solidarity to all forms of

human suffering. Drawing from the parable of the Good Samaritan, the authors of the document remind us of our common duty to denounce negative and damaging attitudes that increase stigma, exclusion, and oppression. In confronting religious intolerance, unjust discrimination, racism, misogyny, economic and ecological injustice, we heal in some small way a world fractured by sin. And so they urge us “to overcome religious prejudice and cultural biases in relation both to those whom we serve, and to those with whom we serve, as we strive to alleviate suffering and to restore healing and wholeness in a pluralistic world” (p.5).

THE CURRENT CRISIS The first section of Serving a Wounded World in Interreligious Solidarity outlines the realities of the current crisis. COVID-19 has forced us to confront our individual and collective vulnerability, and has exposed many forms of injustice prevalent throughout our world. We read in this early section about the “scandalous gap between the rich

and the poor”; about how growing inequality and rising poverty has exacerbated racial prejudices and led to increased violence; and how migrants and refugees around the world remain disproportionately affected by the pandemic. The authors go further, however.

They connect the pandemic with environmental degradation: human beings are suffering because our planet is suffering. The link between the coronavirus and environmental destruction has by now been well documented, and many scientists argue that the most effective way to prevent future pandemics of this sort is to restore and protect the natural world. Reckless destruction of entire eco-systems, coupled with alarming rates of species extinction, is pushing our planet to the brink. Human vulnerability and ecological vulnerability are intimately connected. Thus, greater preservation of the natural world is one pragmatic step towards a more stable future. But as Christians we realise that there is a deep theological significance here also; our faith calls us to be careful stewards of God’s

entire creation. To celebrate, protect and love the natural world is part of how we faithfully uphold our covenant relationship with the Lord.

Further on we are reminded that technical solutions alone are not enough. More fundamentally we are asked to change our attitudes and our lifestyles. A profound change of heart, a metanoia, is required if we are to properly heal our fractured world. “We can also see this health crisis as a harbinger of future crises relating to climate change and the assault on biodiversity. We urgently need an ecological conversion of attitudes and actions to care more effectively for our world, paying attention to the groaning of … creation” (p.7, emphasis added).

And yet there is hope. The Christian faith is a hope-filled faith from which we draw inspiration and strength.

“The resurrection is proof and assurance that love is stronger than any woundedness, however deep, and that death will not have the final word” (p.12).

PRINCIPLES AND WAYS FORWARD The latter part of the document explores some practical ways in which Christians and all people of good will can better respond to the challenges of our world. The authors begin by discussing key principles, derived from our shared belief in God the Father, Son and Holy Spirit, that will help shape our response to COVID. The need for greater dialogue with followers of other religious traditions is noted (p.14), and we read of the importance of humility and vulnerability. “It is pride and the inability to open up to the other sufficiently to grow, that traps us in entrenched positions that create and perpetuate division” (p.14). Respect flows from this. We

ought to respect the uniqueness of all human brings, and avoid reducing people to traits such as physical or mental ability, income, nationality, religion, or sexuality. The Christian faith proclaims that all human beings are made in God’s image, and that our innate dignity stems from that alone. This fundamental belief demands that we work towards “closing gaps and healing inequalities wherever they occur” (p.15). And, as the authors clearly state, “This awareness challenges us to be the face and instrument of God’s healing love in the world, defending and restoring the dignity of all human beings. By caring for one another … we honour the one [sic] in whose likeness we are made” (p.11).

The principle of dialogue and mutual learning demands a willingness to learn from those around us, especially the poor and marginalised. We must recognise that we may not hold all the answers; a humble heart remains open to learning from others.

And among the most important principles listed in this section is the principle of repentance and renewal. “We Christians are called to own up to our complicity and guilt in many systems of oppression which exacerbate the suffering of many … we need to ask how we, who are ourselves wounded by sin, have wounded others, and more widely all of God’s creation” (p.16).

Finally, some possible ways forward are suggested. The authors provide practical suggestions that they hope will facilitate greater collaboration among people of all faith traditions and none. So, for example, we are challenged to find new ways of bearing witness to the Gospel; called to promote a culture of inclusivism that celebrates difference as God’s gift; and to foster a deeper sense of

solidarity within our communities.

Furthermore, they suggest that the formation of clergy, religious, and lay people needs to be broadened so as to equip them with the knowledge and tools necessary to confront the challenges of today’s highly complex world. And there is need for space within society where meaningful and respectful dialogue can happen.

Finally they recommend the creation of structures and processes that will allow for the deeper fostering of interreligious solidarity among all peoples.

In recent weeks, the news of an effective vaccine has emerged, and hope appears to be on the horizon.

And as wonderful as this news may be, there is the danger that lessons will not be learned from this pandemic once life returns to “normal” once more. COVID-19 has forced us to pause, to take stock, and to re-evaluate what is most important in life. It has also shone new light on a myriad of global injustices. Churches and faiths throughout the world have an important role to play in ensuring that the dignity and rights of all human beings are protected, as well as helping to deepen and enrich public discourse on such matters. Serving a Wounded World in Interreligious Solidarity is a timely reminder to all Christians of our ongoing responsibility to respond to the suffering of all. “May we, by opening our hearts in dialogue and by opening our hands in solidarity, build together a world marked by healing and hope” (p.20).

Dr Suzanne Mulligan lectures in Moral Theology in St Patrick’s College, Maynooth.

She is also director of the Higher Diploma in Theological Studies.

25

F E AT U R E

Dance me to the end of love 26

A STUDENT REFLECTS ON THE UNSETTLING MONTHS WE HAVE LIVED THROUGH THIS YEAR AND DISCOVERS HOW ONE MUSICIAN SHEDS LIGHT.

this were worries caused by graduating into a volatile job market and also for family and friends who were affected in different ways by the virus.

BY SEĂ N HURLEY

HELLO LEONARD COHEN The last few months have provided opportunities as well. I have been able to explore different interests and pleasures due to increased time at home. One truth I have discovered is the greatness of Leonard

As

for many people, the last few months have been quite unsettling for me. For most of the time, I have been studying a lot from home instead of in

REALITY JANUARY/FEBRUARY 2021

university due to COVID-19. It made me realise how much I missed the simple joys of meeting friends, taking part in student societies or even sitting in lectures. Added to

Cohen. I became interested in Cohen’s music after attending a talk from Professor Philipp Rosemann of Maynooth University Philosophy Faculty. Professor Rosemann explained that many existential and philosophical themes could be extrapolated from his work. I was intrigued and began to listen to his music on a more regular basis

The reference to the violin stuck me as a metaphor for the rhythm of the song itself.

As the bow perennially goes back and forth on the strings of the violin, the rhythm of the song stays largely the same. The metaphor of the “burning violin” could be extrapolated further and be seen as a symbol for life itself. Although, on the surface of our lives, the daily rhythm can often appear unchanging, this does not necessarily mean they are humdrum or lack passion. In fact, it is when we do the little things for love that we are closest to God.

Cohen focuses on many themes in the song such as fidelity in marriage, the beauty of life at all stages and also our human brokenness Cohen for me is the Ernest Hemingway of the music world. He packs a lot of meaning into very few words. One of my favourite songs of his that I have come across so far is 'Dance Me to the End of Love'. Cohen focuses on many themes in the song such as fidelity in marriage, the beauty of life at all stages and also our human brokenness. In the interests of brevity however, I will only focus on Verse 1. It goes like this: Dance me to your beauty with a burning violin Dance me through the panic till I'm gathered safely in Lift me like an olive branch and be my homeward dove Dance me to the end of love Dance me to the end of love

LEARN HOW TO DANCE! The line “Dance me through the panic till I’m gathered safely in” provides particularly sage advice on how to live during a pandemic.

Rather than simply enduring this period and waiting until it is firmly behind us, we need to learn how to dance through it. Like the protagonist in Mitch Albom’s Tuesdays with Morrie we need to learn to dance without a care in the world, irrespective of challenging exterior circumstances or even our own inadequacies at dancing. I have been impressed by many family members who have flourished during the COVID-19 crisis through reinventing themselves, whether it was learning to cook new recipes, do more exercise or finding more time to spend with loved ones. I would go so far to say these are all examples of what Cohen means by “dancing”.

The reference to the biblical imagery of the dove and the olive branch shows the importance of maintaining optimism and faith in difficult times. The dance we are

We need to learn to dance without a care in the world, irrespective of challenging exterior circumstances or even our own inadequacies at dancing

called to engage in is not one of hedonistic fecklessness before the fall of civilisation, but one of hope, firm in the conviction that God has not abandoned us and will use this situation to bring us closer to him. This is evident in the prayer Pope Francis asked Catholics to pray at the end of the Rosary in the midst of the crisis: “We know that you will provide, so that, as at Cana in Galilee, joy and celebration may return after this time of trial.”

The most profound words of the song are contained in the title: “Dance me to the end of love”. Yet its meaning is elusive. One way to unscramble it could be to break it into two different clauses. “End of love” could refer to our journey in this life. We have a finite number of years on earth, and the time is short to love. For me, on this interpretation, the saints were the best dancers because in following closely in Christ’s footsteps (see John 13:1), they succeeded in persevering in love until the end. Another reading could be that the “end of love” means God himself.

This fits with Benedict XVI’s teaching in his first encyclical that Deus caritas est; “God is love”. When it is understood in this light, the phrase “Dance me” also makes sense. It is not possible to be saved alone. We need the help of the Church, which is often embodied through the love and help of our family and friends. Although I may be stretching Cohen’s interpretation in writing this song, I do not think it is unsustainable. Cohen grappled with Christianity during the course of his life and was express in his admiration for Jesus Christ stating “He may be the most beautiful guy who walked the face of this earth.”

We welcome back to Reality Seán Hurley, a Kerry native currently working in Dublin. He holds a BCL degree from University College Dublin. He wrote for Realty during his secondary school years.

27

Weddings in the P hilippines AN IMPORTANT FEATURE OF REDEMPTORIST MISSIONS IN THE PHILIPPINES WAS THAT THEY PROVIDED AN OCCASION TO CELEBRATE MARRIAGES ESPECIALLY IN REMOTE BARRIOS.

BY COLM MEANEY CSsR

28

Church

weddings are still quite popular in the Philippines, unlike other countries where the trend is to be married civilly or simply to live together. In the Philippines, many couples do actually initially live together or get married civilly mainly because of financial reasons: a church wedding is supposed to be a major event, involving big money. Those at the higher end of the money scale certainly don't spare on the expenses. They sometimes spend more on the flowers than a teacher would earn in two months, or they hire very pricey 'wedding planners' etc.

On the wedding day, the crew in charge of pictorials will be in the church with a bewildering array of gadgetry. Later during the reception they will present a very classy production, celebrating the earlier parts of the day, including drone footage of the wedding.

BARRIO WEDDINGS A very far cry from the weddings we used to celebrate on the rural missions. I use the past tense, because with new government regulations, weddings during the missions are a thing of the past.

Especially in the years after World War II, when parishes had often been without a resident priest for some years, the arrival of the missioners and the chance to be married in church brought very large numbers.

Paddy O'Connell, CSsR was one of the founders in the 1950s of the community of Dumaguete on the island of Negros (where I was assigned from 2011 until 2019). He told me that on his first mission in quite a remote parish, he blessed up to 500 marriages, spread out over a series of villages. I think the most I ever blessed at one ceremony was 30 couples.

At that "mass wedding" (as it's called in the Philippines), I had a slight mishap. There were two brothers, Manuel and

REALITY JANUARY/FEBRUARY 2021

Miguel, marrying their respective fiancées. With such a crowd, the secret to avoiding complete mayhem is to begin the signing of the marriage contracts before the ceremony begins (no matter how uncanonical this procedure may be).

Most of the people will be illiterate and will simply stick their thumb into the ink-pad and thus 'sign' the document. Others will take a long time writing their name, each letter painstakingly written, the letters unjoined. At any rate, one of the brothers and his fiancée signed their marriage papers in quadruplicate; I

then called on the second brother and his fiancée. When he finished signing I said “thanks Miguel”. To my consternation he said, "I'm not Miguel, I'm Manuel"! So now we needed two new sets of marriage contracts, each brother having mistakenly signed his brother's form (my fault entirely). I called on my assistant, one of our postulants, who is now the provincial of the Cebu province of the Redemptorists: I said, "Nico, kindly type up two new contracts" and he did this, while the marriage ceremony was going ahead. And the correct

signings went ahead after the Mass.

LESSENING THE EXPENSE To lessen expense, we encourage the couples to join in a simple meal after the wedding, where each brings what they can, and then some local politician or bigwig will donate something extra to make something special of the occasion. Those mass weddings, especially in rural settings, are really charming events. By dint of necessity and ingenuity, both the bride and groom will be able to borrow the proper attire for the big day. They look just dandy, but also seem to be feeling rather selfconscious in such stylish apparel!

On another occasion there were 20 couples to be married. Only 19 turned up and they were duly married. The 20th couple hadn't come to the chapel because the bride had given birth that very day.

So, I called to their house later that afternoon and, with the sponsors present, the couple were married, the wife lying in bed with the newborn.

THE BELIEFS OF THE PEOPLE I suppose folk beliefs and traditions tend to persist longer in rural and isolated areas where there is less influence from the outside world.

This is certainly true regarding marriage in the Philippines.

The introductions and courtship are largely left up to the desires and dreams of the young man and woman, and the vagaries of life and the luck or misfortune of fate.

If all goes well, the husband-to-be formally visits his future in-laws and, if pronounced suitable, plans begin for the wedding. Both sets of parents meet to hammer out the details

his newly-wedded wife, involves the wife running a comb through her hair. The comb is then dipped into a glass of water, and the man then drinks the water. The message is clear: No challenge will deter or deflect him from his devotion to his wife. One hopes that she had washed her hair earlier in strong shampoo!

for the big day, focusing mainly on the reception: specifically, who will contribute what for the feast; how many sacks of rice, how many pigs, goats, etc.

The wedding ceremony takes place in the parish church, which may be one or 15 miles distant.

In the latter case, lorries ferry the guests, the couple going slightly more up-market travelling in a jeep.

The church ceremony of course follows the standard Catholic rite, though there are also some local traditions. For example, after the exchange of vows and the wearing of the rings, the groom gives to the bride some coins, with the pledge of using whatever resources he has to strengthen the marriage bond, and then the wife dutifully receives and acknowledges them. But woe betide the unfortunate couple if any coin should be dropped; it is seen as an ill omen, a harbinger of troubled times ahead. Similarly, when two candles are lit later in the ceremony: should one get extinguished by a gust of wind, then surely the fates will not smile benignly on that couple! As the newlyweds kneel at the offertory of the Mass, a veil is placed over his shoulders and her head, and a cord, in a figure of eight, joins the couple together – for me, a nice image of their being made

into a new reality, joined together as one. As the couple exit the church, grains of rice are thrown on them, signifying abundance in their future together.

As they approach their new home, tradition decrees that they enter in simultaneously – this is to ensure equality, and to offset any hint of subservience in the marriage.

Interestingly this echoes the ruminations of the great Thomas Aquinas, who offered a most perceptive interpretation of the story in the book of Genesis, about the creation of Eve, and how a rib was the chosen bone. There are a few hypotheses: the ribcage protects the vital but delicate heart, therefore the spouses 'protect' one another and the marriage. Further, the ribs meet at the side, thus the couple will walk side-by-side, signifying closeness and intimacy. But Thomas has a different argument, germane to the Philippine tradition, the rib is in the centre of the body; had God chosen a bone from either extremity of the body, there would be the risk of domination and/or subservience.

Hence the genius and foresight in choosing the rib, ensuring equality!

[Summa Theologiae, Q92] One intriguing custom, a test to determine the extent of the man's dedication and commitment to

QUALITY TIME Any and all friends of the newlyweds are presumed to be invited to the reception, which is held under marquees, the couple and their parents at the presidential table.

During the meal, one of the local elders offers the couple some words of advice about how to negotiate the various waters of married life: from the choppy rapids (problems) to the placid waters of the calm lake (contentment).

After the cake is cut, the couple place a fork-full into each other's mouth. Well, this can be quite hilarious, as you see the bride with vermilion lip-stick and bulging cheeks and mouth agape, trying her best to consume the giant slice of the wedding cake. Finally, the dancing begins. One custom is that, as the couple dance the opening waltz, guests pin paper money onto their clothing, his suit or her dress: the totalled sum will be a nice help as they begin their married life.

After the wedding the couple are not supposed to leave the house for three days. This is to ensure stability in the marriage, instilling the habit of spending quality time together.

A native of Limerick city where he went to school in St Clement’s College, Fr Colm Meaney first went to the Philippines as a student and has spent most of his priestly life there.

29

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COM M E N T FAMILY & RELATIONSHIPS CARMEL WYNNE

WISDOM COMES WITH AGE

TEENAGERS ISOLATED DUE TO COVID-19 RESTRICTIONS ARE MISSING OUT ON SOME OF THE MOST EXCITING EXPERIENCES OF THEIR YOUNG LIVES.

Isn’t

there great wisdom in old sayings like, "You can’t put an old head on young shoulders" and "Wisdom comes with age"? My heart goes out to responsible young people who are socially isolated. You don’t have to be a psychologist or sociologist to know that teenagers are missing out on a most exciting time of their young lives.

Who doesn’t remember the excitement of first love? Coming out of school we wanted to appear nonchalant but our hearts were pounding with anticipation. There was a magic feeling to being in love for the first time. The conversations with our peers about who made the first move and what that first kiss would feel like were so exciting.

If I had a teenage daughter, my best wisdom would be to communicate to her that she is lovable and will always be loved.

I would tell her it’s natural for her to believe that her peers understand more about how she feels than her parents. Teenagers have experiences adults don’t have.

I would tell her that school prepares her for a career but there are so many, many things she needs to know that she will never learn in school. It is normal for teenagers to be emotional, even moody. Feelings are neither right nor wrong. I would never want her to think that no one notices or cares when she is feeling down or depressed.

I would tell her that the experience of falling in love is all about how fantastic the other person makes you feel. When you fall in love for the first time, you have the most intense feelings you ever experience but much as you would like them to, those feelings don’t last. The happiness you experience from being in love has been compared to the euphoria you get from a high on drugs or alcohol. And just as with drugs, the chemical high doesn’t last. It feels terrible and heart-breaking when it’s over.

A friend may tell her about a boy she’s in love with, claim he is the most wonderful guy in the world. He would seem so ordinary when they meet that she would wonder what her friend sees in him. Love is blind.

A hormone called oxytocin, often referred to as the ‘cuddle chemical' or 'love hormone’ makes people see their beloved

through rose-tinted spectacles.

She should never be afraid to walk away from a friend who is putting pressure on her to do something she is not ready or doesn’t want to do. I would do my best to keep her safe but she would also have a responsibility to protect herself from harm. She would want to keep secrets from her parents and I understand this. But she would need to tell me or someone she trusts if she felt under pressure or someone’s behaviour were hurting her or putting her in danger.

If she were in emotional pain, I would give anything to stop it and kiss her better but that is not how life works. If we argue, I would do my best to listen and take her point of view into account. She could be angry if I wouldn’t allow her to go someplace or do something she would like to do and that’s okay with me.

Never hide from the truth.

When things go wrong, if she were to have a disaster she couldn’t deal with herself, she would have to find the courage and humility to look for help and keep looking until she would find it. I can’t know what she won’t tell me.

Many of the things that she might think of of as undesirable today may be the things she could appreciate and value when she is older. I would tell her never to be afraid of making a mistake.

A smart person makes them, learns from the mistakes and never makes the same mistake again. I cannot tell her how to be happy. That she needs to discover for herself.

I would tell her that when the relationships in her life are not harmonious, when she doesn’t feel good about herself, when she is in turmoil and not at peace, she needs to look within; to examine her beliefs about herself and her experiences.

My belief is that God is love and will protect us regardless of what we believe. We are spiritual beings on a spiritual journey that will not follow a straight or narrow path. God gave us the gift of life; it is up to us to give ourselves the gift of living well.

Carmel Wynne is a life and work skills coach and lives in Dublin. For more information, visit www.carmelwynne.org

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F E AT U R E

MARGARET SINCLAIR AN EDINBURGH-BORN GIRL ON THE ROAD TO CANONISATION

BY RICHARD REID CSsR

Margaret 32

Sinclair was the third child in a family of nine. She was born on March 29,1900 in a basement flat of a dilapidated tenement block in Cowgate, a working-class district of Edinburgh where many Irish emigrants had congregated. James Connolly, a signatory of the Easter Proclamation, was born there a generation earlier in 1868. Margaret’s mother, Elizabeth Kelly, was of Irish descent. She had married Andrew Sinclair, a dustman working for the Edinburgh corporation, who became a Catholic when they married. Margaret was baptised in St Patrick’s Church. She attended St Anne’s, the local Catholic school which prepared her for the sacraments. She received her first communion and was confirmed on St Patrick’s Day, 1910. First communion at the age of ten might seem rather late to us, but it was only later that same year that St Pius X permitted children to receive holy communion from about the age of seven. During her school years, Margaret often had to take time off work to help her mother who was frequently unwell.

The area in which she grew up was grimy and dilapidated, reeking with smoke and echoing with the cries of ragged children and relentless noise of carthorses’ hooves. Living so close to the parish church, Margaret was able to attend Mass and receive holy communion every morning, usually

REALITY JANUARY/FEBRUARY 2021

making the short trip from home to church barefoot and thinly clad, as her family knew real poverty.

WORD WAR I When World War I broke out, Margaret’s father and her elder brother went to the Front. She had recently finished her primary school education at the usual age of 14 and went looking for work to support the family. In her first job, she began to

Margaret at 16

learn the trade of French polishing. She earned just 3/6 a week (about £20 today) for a ninehour day. The war brought a certain instability of employment. Despite that, Margaret managed to hold on to her job. She was an active trade unionist Like any teenager, Margaret enjoyed dancing, parties, and dressing in the latest fashion. She was nonetheless a pious girl. Even when she had been out late having fun, she would still take time to recite the Rosary before going to sleep, saying to her sister Bella (who later became a Little Sister of the Poor), “Well, I have enjoyed myself very much, now I must give God his share."

Margaret modelled her life on the ‘Little Way’ of St Therese of Lisieux. Thérèse was declared "Venerable in 1921 and fast-tracked to canonisation in 1925. Her autobiography, The Story of a Soul, soon became popular throughout the Catholic world. It was particularly popular in Scotland. As early as 1912, Fr Thomas N. Taylor, of the diocese of Glasgow, wrote a short biography of Thérèse, two years before the case for her canonisation would be opened.

Margaret also began to read the Gospels, The Imitation of Christ and the lives of saints around this time. Although her workmates considered her ‘a holy girl’, she was popular with them. After the war, the furniture factory where she worked was forced to close. Fortunately, she was not idle for long, and within a short time, she found work in the McVitie’s biscuit factory.

In 1919, Margaret met Patrick Lynch who was very attracted by her. Her parents were delighted at the prospect of marriage, and Patrick presented Margaret with a ring on her 20th birthday and asked her to be his wife. Margaret broke off the

She soon became known as the ‘Edinburgh Wonder Worker’.

Requests for prayers through her intercession poured into the convent: so did reports of cures and miracles gained through her, from all over the world

‘engagement’ as she knew in conscience, she could never give Patrick the love a wife owes her husband. Many years later when Margaret’s cause for canonisation was underway, Patrick gave testimony at the official process. He said "I never dared to use the least familiarity with her. She was a holy girl; she made a new man of me."

SR MARY FRANCIS OF THE FIVE WOUNDS On July 21, 1923, Margaret took the train to London, accompanied by her brother Andrew.

The next morning, after Mass, she said goodbye to her brother who was emigrating to Canada. Later that morning, she entered the Poor Clare convent at Notting Hill as a postulant, and received the religious name of Sr Mary Francis of the Five Wounds.

While the Poor Clares are an enclosed order, Margaret was 'an extern sister'. That meant she did not live exclusively in the cloister. She left to undertake such ordinary tasks as shopping. Far less attractive was the work of begging in the businesses and offices of west London for the support of the community. It was not an easy job for a young woman of her temperament who had spent several years earning her livelihood by work.

It brought her many rebuffs and cutting remarks which would have sorely tested her humility. She took her temporary vows on February 14,1925.

Despite her simplicity and hidden life, she made an impression on those who met her.

A Franciscan friar who knew Margaret wrote: “I certainly think that it is remarkable that a man of my years (I am now in my seventy second year), who is not at all impressionable, should be so wonderfully impressed. For we priests meet

many saintly souls without our being particularly arrested. Sister Francis, however, had a personality which made one feel that he was in the presence of unexampled candour of soul.”

ILLNESS AND DEATH Early in 1925, Margaret began to display the symptoms of tuberculosis. She was sent to the sanatorium run by the Sisters of Charity in Warley, Essex. On November 24, 1925, she went to her eternal reward, her last words being, “Jesus, Mary and Joseph, I give you my heart and my soul”. Her body was taken back to the Poor Clare convent for the funeral and then to Kensal Green cemetery for burial.

It is remarkable how rapidly the fame of this quiet obscure nun spread so rapidly, and

The Shrine of Venerable Margaret Sinclair

she soon became known as the ‘Edinburgh Wonder Worker’. Requests for prayers through her intercession poured into the convent: so did reports of cures and miracles gained through her, from all over the world.

This prompted the transfer of her remains from her original burial place in London cemetery to Mount Vernon cemetery in Edinburgh near her old home.

The Apostolic Process for her canonisation was initiated in Edinburgh. Margaret Sinclair was declared 'Venerable' by Pope Paul VI on February 6, 1978. On June 1, 1982 during the papal visit to Scotland, Pope John Paul II said: "Margaret could well be described as one of God's little ones, who through her very simplicity, was touched by God with the strength of real holiness of life, whether as a child, a young woman, an apprentice, a factory worker, a member of a Trade Union or a professed Sister of religion.'” People are drawn to her very ordinariness. She was an average pupil in school, someone who enjoyed herself at dances and parties, followed the latest trends in fashion when she could afford them, had a boyfriend, learned a trade. Yet she also had a burning desire to follow Christ that brought her to a hard religious order where she never lost the spirit of joy.

The National Shrine of the Venerable Margaret Sinclair is located in St Patrick's Church, Old Town, Edinburgh.

Fr Richard Reid CSsR is a member of the London Province and is currently the Provincial Superior. At present he is in residence in the Clapham community, London.

33

F E AT U R E

34

IN THE WHITE HOUSE

OF THE 46 MEN TO HOLD THE HIGHEST OFFICE IN AMERICA, JUST TWO HAVE BEEN CATHOLIC.

BY GERARD MOLONEY CSsR

REALITY JANUARY/FEBRUARY 2021

"See

what happens when you put a Catholic in the White House!"

That's what bigots would have smugly declared had Al Smith been president of the United States at the time of the Wall Street Crash. The Democrats had chosen Smith as their candidate for president in 1928. It was a historic decision because the popular governor of New York was a Catholic, and no major political party had ever nominated a Catholic for national office in the 140-year history of the US. It was also a controversial decision. Many delegates at the convention strongly opposed placing a Catholic at the top of their ticket.

Opposition was especially intense among delegates from the deep South. So much so that members of the Ku Klux Klan showed up in their racist garb in the convention hall to publicly and vociferously demonstrate their repudiation of Smith. The KKK's antipathy to Roman Catholics was almost as visceral as their hatred of the Black community.

Hapless Hoover tried desperately to address the economic crisis but, inadequate to the task and overwhelmed by the challenge, he was driven from office by an angry electorate in 1932. Governor Al Smith – and American Catholics as a group – breathed a sigh of relief. Had he won in 1928, Smith would have been held responsible for this national calamity, and anti-Catholic sentiment would have been reinforced. It is doubtful that John F Kennedy would have been able to win his party's nomination, not to mind the presidency itself, just three decades later.

THE KNOW-NOTHINGS Anti-Catholic bigotry was deeply rooted in America long before Al Smith’s candidacy.

In the 1840s it led even to the formation of an anti-Catholic political party formally known as the Native American Party, but more commonly known as the KnowNothing Party. Many Americans saw Catholic immigrants from Ireland, Italy and Germany as a threat to the American way of life. Labourers worried that these hungry new immigrants would take their jobs, while the governing classes worried about the Romanists' burgeoning political power and their allegiance to a foreign monarch, the pope.

Catholics were regarded as alien and other.

The KKK's antipathy to Roman Catholics was almost as visceral as their hatred of the Black community In the general election that November, Smith was heavily defeated by his Republican opponent, Herbert Hoover.

As he settled into the Oval Office, at the peak of the Roaring 20s, Hoover rode high in the polls. The economy was booming; the stock market was surging to dizzying new heights, people had more disposable income than ever before, showrooms and department stores struggled to meet the demand for new-fangled consumer products like motor cars, radio sets and fridge freezers.

Then, suddenly, in the space of a few dark days in October 1929, Wall Street crashed. Billions of dollars were wiped off stock markets in New York and around the world, banks failed, savings were wiped out, businesses began to collapse. It was the beginning of what became known as the Great Depression.

Presidental canidate, Al Smith

This sparked both a culture war and a political party. The Know-Nothings began as a secret society whose members weren’t allowed to acknowledge its existence in public. If asked anything by outsiders, they would respond with, “I know nothing.” The party became so respectable that in 1856 it could entice a former president, Millard Fillmore, to accept its nomination for president on an explicitly anti-immigrant, anti-Catholic platform.

Fillmore won more than 870,000 votes as well as the state of Maryland.

But as the slavery question began to dominate national politics, and as civil war

35

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Stations of The Cross- Then and Now Fr Denis McBride CSsR guides us along the way of the cross. He contrasts the beauty and solemn simplicity of the traditional stations with modern images that challenge us to link Jesus’ story to the struggle of our everyday life.

Praying the Rosary This beautifully illustrated book is for beginners, as well as those who have been praying the rosary for many years. It can be used by the family or a prayer group. It is ideal for those who wish to pray the rosary tranquilly, resting in the mysteries, like Mary, ‘who pondered them in her heart.’

TO ORDER: ONLINE: www.redcoms.org EMAIL: sales@redcoms.org PHONE: 00353 (1) 4922 488 Redemptorist Communications - helping you to hand on the faith!

F E AT U R E

loomed, the Know-Nothing Party collapsed into abeyance.

JFK When John F Kennedy began contemplating a presidential run in 1960, he knew only too well that his religion would be a significant stumbling block. Since Al Smith's illfated campaign, no major political party had nominated a Catholic either for the presidency or vice presidency. Roman Catholicism was considered an almost insurmountable barrier to national office.

Lyndon Johnson, who fancied the 1960 Democratic nomination for himself, was convinced that Kennedy’s religion would rule him out. Richard Nixon, Kennedy’s ultimate opponent, also thought Kennedy’s religion would hamper his appeal, though he did not want to make a campaign issue out of it.

But some Protestant leaders could not resist. A few weeks before polling day, Rev Billy Graham, Rev Norman Vincent Peale and other Protestant leaders published a letter warning that a Catholic president would do the Vatican’s bidding. In response, Kennedy confronted the religious issue in a question and answer session before a Protestant ministerial conference in Texas. His performance was considered so impressive that the Democrats took the film from the showdown, bought TV time, and showed it again and again in order to arrest voters’ fears.

After the election, Graham and Peale apologised to Nixon, acknowledging that their intervention had done more harm than good to his candidacy and had succeeded only in solidifying the Catholic vote behind Kennedy.

STRAINED RELATIONS Kennedy won – barely – in 1960, but it could hardly be considered the start of a trend.

Though Catholics now form the biggest Christian denomination in Congress, as well as on the Supreme Court, Catholics have been effectively shut out of the executive branch. Joe Biden was only the second Catholic nominee for president since 1960 (John Kerry was the other in 2004), while Joe Biden is also the only Catholic ever to have served as vice president. The Republican Party has never nominated a Catholic for president.

A notable difference between the elections of 2020 and 2004 and those of 1928 and 1960 has been the attitude of the leaders of the Catholic Church in America. In the earlier elections, most Catholics firmly favoured the Catholic candidate. Not so in 2004 and 2020. The US Catholic Church has been deeply divided on Joe Biden, with a majority of bishops and clergy who expressed an opinion endorsing his opponent. For the culture warriors in the Catholic hierarchy in the US, a candidate's stance on abortion has become the defining issue. Abortion trumps all other considerations.

Given their strained relations with Joe Biden, it will be fascinating to see how church leaders in America will respond to having a Catholic in the White House for the first time in 60 years.

Fr Gerard Moloney CSsR is a former editor of Reality. He has a life-long interest in American political history.

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F E AT U R E

COVID-�� IS NOT

THE FAMINE LIAM O'FL AHERTY'S 1937 NOVEL FAMINE IS A SALUTARY R E M I N D E R T H AT T H E COVID-19 PANDEMIC, WHILE UNDOUBTEDLY TRAUMATIC, COULD HAVE BEEN A LOT WORSE.

BY EAMON MAHER 38

Whenever

Ireland is undergoing a crisis, it is common to compare it to the Great Famine of 1845-1849. In 2013, for example, when announcing that we were exiting the Troika bailout after the Celtic Tiger's spectacular crash, then Finance Minister Michael Noonan said that the financial crisis was the worst thing Ireland had had to endure since the Famine. Recent accounts of the problems associated with the coronavirus equally adopt a rather funereal tone, concentrating mainly on things like the cost to the exchequer (always foregrounded), mental health issues and increased incidence of domestic violence. While this is all undoubtedly true, we should remember that

REALITY JANUARY/FEBRUARY 2021

in the main the number of deaths has been relatively low – which is not to downplay in any way the vast pain and suffering they have caused to the victims and their families – and there is no widespread starvation in the country. Even though we have been in and out of lockdowns that nobody wanted, it could have been a lot worse.

DARK YEARS Likening any contemporary calamity to what happened during the Great Famine is gratuitous. It risks demeaning the events of those dark years in 1840s Ireland when the population was halved. A huge number had absolutely nothing to sustain them after the failure of successive potato crops and the

authorities' refusal to release the grain that was exported while people died in the fields.

Born in 1896 on Inis Mór, the largest of the Aran Islands, Liam O'Flaherty would have been well-aware of the Famine's legacy, which had a particularly harmful impact on the western seaboard counties.

When he died in 1984, O'Flaherty had witnessed first-hand the slow emergence of a more secular, financially prosperous society, particularly from the 1960s onwards.

He lived through a tumultuous period in Irish history in the early decades of the 20th century, including the 1916 Rising, the War of Independence and the Civil War, though he was not in Ireland for many of these key events. Despite his father being a Fenian,

O'Flaherty fought in the British army during World War I and was severely shell-shocked in France in 1917, an event that hampered him and contributed to the mental health issues that dogged his adult life. He was discharged on May 17, 1918 and spent some time afterwards travelling. When he returned to Ireland, he founded the first Communist party in the country with James Connolly’s son, Roddy, in 1921. Politically, O'Flaherty was a Communist and an Irish Republican.

At one point, he contemplated becoming a priest. Throughout his work, there are many examples of mystical and fanatical characters, whose religious beliefs tend to cause them much misery and suffering. O'Flaherty's literary career (he wrote in both Irish and English) began in the early 1920s. He would soon become a highly-regarded author, due mainly to novels like The Informer (1925) and The Puritan (1932), which were both made into successful films.

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[Mary] comes to resent the pious ejaculations she hears about the famine being the will of God, concluding that God belonged to the rich and did nothing to help the poor.

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BLEAK FUTURE Famine is centred around a family and community in the west of Ireland who face a bleak future. Septuagenarian Brian Kilmartin, whose bearded visage brings to mind “the Christ in agony on the Cross”, will experience his own Passion as his rented farm in the Black Valley becomes a wilderness after the dreaded blight strikes his potatoes, leaving him and his family destitute. But not all the natives suffer the same fate. Some, like local shopkeeper and hotel owner John Hynes, seize the opportunity the famine presents and become wealthy on the backs of the peasants. Hynes' son, a rather weakwilled and dissolute doctor, is ashamed of the rags, dirt and coarse expressions of the natives, most likely because his own father was the son of a tenant farmer: "Nobody is more repelled by the sordidness of extreme poverty than the child of parents who were born in it.”

The parish priest, Father Roche, a supporter

of O'Connell's Repeal Movement, urges his flock to respect the law and not to resort to violence no matter what the provocation. But when the former English soldier Chadwick, who administers the estate of an absent landlord, is murdered by a few desperate local men after he confiscates the tenants’ stock in lieu of rent, the forces of the Crown come down even more heavily on the people.

Martin Kilmartin, Brian's son, identified as one of the main agitators, is forced to take refuge in the hills, leaving his beautiful and heavily-pregnant wife, Mary, to care for his elderly parents. Mary is a resourceful and determined woman, all the more so after the birth of her son, but she comes to resent the pious ejaculations she hears about the famine being the will of God, concluding that God belonged to the rich and did nothing to help the poor. Even before the famine, Mary had reason to question the extent to which the people were forced to survive on very little: Mary suddenly wanted to scream and

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to cry out to God in revolt against the tortures of this poverty. Immediately she was taken by a great fear of having sinned. Meekly, she crossed herself and asked God to forgive her.

ROLE OF RELIGION We can see how religion was hugely important to all the inhabitants of the Black Valley. Their revolt did not usually involve taking issue with God and instead focused on the crippling demands of absent landlords whose representatives (such as Chadwick) ignored the tenants' plight and kept demanding unfair rents. At a certain point, the people's main preoccupation was to stay alive somehow, with no help from church or state. Indeed, Father Roche is portrayed as a bungling, if well-meaning fool, who does less for his flock than Mr Coburn, the Protestant parson. Whereas Roche berates the people for slipping into "drunken and rowdy habits”, Coburn attempts to highlight the disaster

If nothing else, O'Flaherty's novel shows the ability of the Irish people to survive disasters and rebuild our lives. We will undoubtedly come through this current crisis stronger, wiser and, who knows, maybe even kinder.

Liam O'Flaherty

that will happen in the countryside if the people are not provided for. He also arranges for food parcels to be distributed to the poor.

Although he was close to the curate Father Geelan for some time, the aforementioned Dr Hynes, who became embroiled in excessive gambling and drinking in Chadwick's house, realised that this priest was "a voice crying alone in the wilderness; a revolutionary soldier disarmed by the soutane which he wore and by the mitred felons to whom he had vowed obedience". Some of the writer's political views are clearly visible in this description. O'Flaherty's disenchantment with the Catholic Church stemmed from his belief that it did not adequately look after the poor.

Famine provides vivid descriptions of the frenzied foraging for food – even nettles and berries are a boon until they too disappear – the wracking pain of empty stomachs, the stench of the rotting potato stalks and piled-up corpses, the desperation of the

people. O'Flaherty is also adept at accentuating the increasing irrelevance of religion when people are forced to live with the daily reality of death.

Famine ends with Mary being reunited with her outlawed husband on a boat headed to America, while old Brian tries in vain to dig a grave on the frozen ground for himself and his wife, the only ones left in the Black Valley.

MESSAGE FOR TODAY Famine has a message for today's world. It underlines how avoidable disasters like famine in certain parts of the world are, especially when one considers the food wastage and over-eating commonplace in other areas. The destruction of the planet continues apace, with global warming leading to fatal flooding in the lowlying (and generally poorer) countries. The idea of an ever-expanding market that will consume more and more products has been shown to be a capitalist fallacy. Unless we wake up soon and tackle inequality in all its forms, we will have to confront a far greater danger than the one posed by the coronavirus.

If nothing else, O'Flaherty's novel shows the ability of the Irish people to survive disasters and rebuild our lives. We will undoubtedly

come through this current crisis stronger, wiser and, who knows, maybe even kinder. After all, apart from the famine, did we not also survive the huge death toll caused by the Spanish flu and tuberculosis in the last century, which had absolutely devastating effects? These are rarely mentioned now, but COVID-19 is merely a blip when compared with them.

So, let's roll up our sleeves, wash our hands, maintain social distance, support the vulnerable and face up to the challenge in the knowledge that it could be a lot worse.

Remember, vaccines are available that will soon mitigate the main dangers associated with COVID. But one wonders whether anyone has thought of developing an antidote to tackle the greater problems associated with hunger and famine. Towards the end of O'Flaherty's novel, Mary observes: "To be afflicted with hunger was considered, in the world of the rich, a crime which placed the sufferers outside the bounds of humanity. They were to be pursued by the servants of the rich, thrown into jail, or bayoneted, or hanged.” I fear that this may well still be the case in the third millennium, where a tiny minority enjoys enormous wealth while others are left to die of hunger and malnutrition. There are far worse things than a rampant pandemic coming down the tracks.

Eamon Maher is director of the National Centre for Franco-Irish Studies in TU Dublin. His latest book, co-edited with Brian Lucey and Eugene O’Brien, Recalling the Celtic Tiger, is published by Peter Lang, Oxford.

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TRÓCAIRE IN SOMALIA

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A beneficiary stands in line awaiting to be attended to.

THE ENTIRE WORLD IS HURTING FROM THE COVID-19 CRISIS, BUT IT’S IN PLACES LIKE SOMALIA WHERE YOU SEE HOW THE PANDEMIC IS TIPPING PEOPLE WHO WERE ALREADY DESPERATELY POOR OVER THE EDGE.

BY PAUL HEALY

Somalia

is a country already struggling due to conflict and the awful impact of climate change. Now a global pandemic has been thrown in on top of everything else. It is a country I dearly love, and it breaks my heart to see the people facing so many challenges to their very survival.

Ireland knows only too well the devastation caused by COVID-19. Over 2,000 people have lost their lives, while many thousands more have lost their livelihoods. In countries like Somalia, the real damage being caused by the pandemic will only be known over the next few months. That is because it is over the coming months the food crisis sparked by this pandemic will be felt.

Trócaire runs four hospitals and 24 outreach centres in Gedo, a region of Somalia a little bit larger than Ireland. Despite its size, we are the only healthcare provider in Gedo.

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We put a huge amount of effort into containing the virus. We trained over 400 staff and issued protective equipment to all of them. Our community health workers visited 125,000 people. We were able to do a lot of testing and contact tracing. It was a real challenge, but we managed it.

Like in Ireland, people in Somalia lost their jobs and lost their ability to sell products.

Unlike in Ireland, there is no safety net in Somalia. People unable to earn income are left with nothing. As well as casual labour being gone and markets being closed, remittances from abroad also collapsed. Just as Irish families used to rely on money being sent home from Britain or America, so many Somalis rely on those remittances. The global economic crisis has really been felt by those families.

On top of everything, a very bad drought meant that crops didn’t harvest. There has been very little rainfall this season. It should be raining now and it is bone dry. We’re now seeing a perfect storm of crises.

Children are being re-admitted to Trócaire medical centres with severe acute malnutrition and that is a massive concern. What is even more alarming is that some children are being admitted

There has been very little rainfall this season. It should be raining now and it is bone dry. We’re now seeing a perfect storm of crises. to our centres with malnutrition, staying with us for six weeks and then being readmitted again shortly after. It shows how deep the crisis is.

Somalia was already one of the most fragile and complex countries in the world in which to manage large health projects, but the COVID crisis has made it even more complicated. It is already a challenge dealing with malnutrition, chronic disease and waterborne diseases. To have COVID-19 on top of that has stretched our resources. We have

250 successful deliveries on her own in one month. The strain on the staff is significant when you are trying to manage COVID-19 and malnutrition as well as normal health services.

My biggest worry is that we won’t have enough food and we won’t have enough staff to respond to the emerging crisis. That is always my fear; that the people in Gedo won’t have enough.

The locals in Gedo call Trócaire ‘the mother of health’. That is something people back home in Ireland should be incredibly proud of. The health systems we have put in place are there because of them. We have been here for almost 30 years. People here really rely on us.

When it comes to helping our less fortunate brothers and sisters who are struggling, there is nobody better to stand up and respond than the people of Ireland.

The next six months are going to be really tough. People in Somalia know that people back in Ireland are standing with them. That is really important for them. It is important for me too. The support we receive from parishioners all over Ireland gives me great energy. It gives me the hope to keep going.

The locals in Gedo call Trócaire ‘the mother of health’. That is something people back home in Ireland should be incredibly proud of. had to create new centres for isolation wards.

We have had to train staff. We have had to spend a lot of money on doing that rather than focusing on what we were set up to do which is care for mothers and children under the age of five.

All of these stresses have created an environment where the health services that we provide are under serious strain.

Our resources are obviously finite, but we do the best we can with what we have. For example, one nurse midwife carried out over

Workers assist a woman to carry the supplies she has received.

Paul Healy is Trócaire’s country director in Somalia

For more information or to support Trócaire’s Lent campaign, visit www.trocaire.org/lent or phone 1850 408 408 ROI (0800 912 1200 NI)

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CO M M E N T REALITY CHECK PETER McVERRY SJ

DOMESTIC VIOLENCE

THE PRICE PAID BY WOMEN FOR DOMESTIC VIOLENCE: SOME “WERE LEFT WITH BROKEN BONES AND TEETH, BRUISING, HEAD INJURIES AND INTERNAL INJURIES AS A RESULT OF RAPE. SOME WOMEN EXPERIENCED MISCARRIAGE BECAUSE OF AN ASSAULT WHILE OTHERS WERE EXPERIENCING POST-TRAUMATIC STRESS, ANXIETY, DEPRESSION AND EXHAUSTION.”

The

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Christmas season is the most dangerous time of the year for a group of people in Irish society, namely those suffering from, or at risk of, domestic violence. The increased use of alcohol often leads to increased abuse in those households.

The pandemic has also increased the risk of abuse as restrictions result in more people confined to home.

Victims of domestic violence are among the most vulnerable groups in Irish society, because their plight, though very real and sometimes deadly, is often invisible. Those working with them, like Women’s Aid, describe the effects: “Women were left with broken bones and teeth, bruising, head injuries and internal injuries as a result of rape. Some women experienced miscarriage because of an assault while others were experiencing post-traumatic stress, anxiety, depression and exhaustion.”

Many victims are afraid to leave home, for reasons including their belief that the abuser will follow through with the threats they have used to keep them trapped, that the abuser will find them and hurt them, or harm the children or kill the pets. The victims may not be able to safely escape or protect those they love. Furthermore, if they do manage to leave with the children, there may not be a domestic refuge locally to which

they can go and, even if there is, it may be full. The rental and housing crisis may further reduce the few options available. If they have no family who can offer them refuge, they may face homelessness, with no access to money. Some women and children fleeing violence have no option but to return to their abusers.

Again, Women’s Aid reports, “Very consistently we hear about women who are being isolated from their network of support, friends, family, colleagues, and they live in fear for their lives because they will get very direct and sometimes very specific threats from their abusive partners. That might be threats with guns that are shown to them, with knives, other household implements, and increasingly we hear about women whose partners are speeding in cars and threatening to kill them and the children.”

In 2018, 1,138 women and 1,667 children were accommodated in a refuge. But 3,256 requests (nine

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a day) for a place were refused because the refuges were full.

Funding cuts during the austerity have not been restored, despite an increased demand for services and an increase in “more complex cases”.

Ireland is obliged to have 472 places (one refuge space for every 10,000 people) for victims of domestic violence, following our ratification of the Istanbul Convention, but has only 141, all of which are provided by voluntary groups.

Sometimes clergy, counsellors or family members can be complicit in the ongoing violence, if their objective is to 'save' the couple’s relationship rather than ending the violence. The rationalisation that the abuser’s behaviour is caused by stress, alcohol, unemployment or other factors, and that the abuse will stop when those factors are addressed, may lead the victim and those counselling them to focus on the abuser’s problems rather than the victim’s. This may

be particularly so if the abuse is intermittent, with the victim feeling that the relationship is a mix of good times, full of love, along with bad times of abusive behaviour, allowing the rationalisation that the abuser is basically good until something bad happens and then they just 'let off steam'.

Men may also be victims of domestic abuse. Those I have encountered were dominated by their female partner, who controlled their movements, and their money, verbally and psychologically abusing them constantly, destroying their self-esteem. They may be reluctant to speak out or leave for fear of losing access to the children, or their partner’s threat to bring her brothers down to 'sort him out'. Men suffering domestic violence are even more invisible than women, as they may feel too embarrassed or too ashamed to admit their plight and seek help.

The programme for Government describes an “epidemic of domestic, sexual and gender-based violence” but contains few actions to address it. We need a commitment from government, as an urgent priority, to provide at least one domestic refuge in every county, each with accommodation for at least 18 families.

For more information or to support the Peter McVerry Trust: www.pmvtrust.ie info@pmvtrust.ie +353 (0)1 823 0776

GOD’S WORD THIS MONTH The ruins of Capernaum on the coast of the lake of Galilee

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LET’S GO ELSEWHERE FEBRUARY Today’s gospel consists of three brief stories of events in the ministry of Jesus.

They continue the account FIFTH SUNDAY IN of the first sabbath of the ministry of Jesus we began ORDINARY TIME reading last week. After the synagogue service has ended, Jesus and his disciples go to the house of Simon.

Archaeological excavations in Capernaum have brought to light the remains of a firstcentury village. Over one of the houses, not far from the rather splendid synagogue that stills stands, a small church had been erected, probably in the early 300s. Quite likely, it was originally Peter’s house, small,

07

and probably overcrowded with a family of several generations until the church was built.

The sabbath meal was the fullest and most leisurely of the week. Cooking was forbidden on the sabbath, but the food was prepared in advance. Telling Jesus about the sick woman might have been a way of warning him not to expect too much by way of hospitality. When he cures her, she immediately assumes her role as the woman of the house, taking over the direction of the meal.

The second unit describes how, when sabbath was ended at sunset, the sick and possessed were brought to the house for healing. Capernaum was a small place, so word of how Peter’s mother-in-law was cured spread quickly. The house was soon crowded

as others in need of healing crowded into it.

The third scene takes place at daybreak.

Jesus has left the house in search of a quiet place in which to pray. The successful healings of the evening before may have given Peter the impression that if Jesus stays in Capernaum, people will flock to him. Jesus puts him straight: he has not come to be a faith-healer, but a wandering preacher, and the wandering has to begin today, leaving Capernaum behind

Today’s Readings Job 7:1-4, 6-7; Ps 146; 1 Cor 9:16-19, 2223; Mk 1:29-39

God’s Word continues on page 46

GOD’S WORD THIS MONTH IF YOU WILL, YOU CAN MAKE ME CLEAN AGAIN! The coronavirus has made us more conscious of how disease can spread by SIXTH SUNDAY IN social contact. The words ORDINARY TIME ‘leprosy’ and ‘leper’ are used in the Bible to cover a wide range of conditions. Some of them we would not even consider as medical conditions, such as moulds or mildew caused by dampness on clothing or on the walls of houses (Lev 16:55).

Medical science in biblical times was primitive. Its only way of distinguishing between various forms of skin infections was how quickly they healed or how rapidly they spread. Just like quarantine with coronavirus, it was a wise precaution to keep

people who might be infected at a distance from the rest of the family or the wider community.

Priests were the people who were trained to read the signs of a disease and who determined whether it was serious (first reading). Even relatively minor skin infections were feared.

We catch this sense of panic and near despair in the man who approaches Jesus in today’s Gospel. Jesus’ action in stretching out his hands to touch the man as a sign of his sympathy and of his readiness to break boundaries is an important element in the story. If the Christian tradition does not have the power of Jesus to cure disease instantaneously, it learned from him the importance of cherishing the sick and making a place for them in the community. St Damien of Molokai spent many years working

among lepers in a remote leper colony. When he finally contracted the disease, he began his homily the following Sunday with the words “We lepers …”. Jesus sends the man to the priest to receive the official certification of his cure but orders him to keep silent in the meantime.

But if your world has been turned upside down by a healing you never thought possible, you cannot contain your excitement. The former leper spreads the news so enthusiastically that Jesus has to avoid inhabited places.

REPENT AND BELIEVE If you went to receive your ashes last Wednesday, it is likely that one of the prayers said by the priest or minister FIRST SUNDAY imposing them was taken OF LENT from today’s gospel – “Repent and believe the Good News!”

Today’s gospel is the shortest of the three Gospel accounts of the temptations of Jesus. It is a spare, tense narrative, but as is often the case with Mark’s Gospel, every word is carefully chosen. He is "driven out" – compelled to go into the wilderness. In the land of Jesus, there is a sharp contrast between ‘the desert’ and ‘the sown’, the cultivated farmland where humans settle. By contrast, the desert is dry

and barren, home to wild animals and inhospitable to humans. Yet the desert was Israel’s dwelling for 40 years between the Exodus from Egypt and entry into the Land of Promise. It is to the desert that God’s people will be sometimes driven when they have failed, so that they can learn to hear the voice of God once more:“therefore, I will now allure her, and bring her into the wilderness, and speak tenderly to her” (Hos 2:14).

Mark does not specify the temptations to which Jesus was exposed in the desert. Satan is mentioned several times in the Old Testament as the tempter.

He tempted David to take a census of the people (often a preliminary to going to war or increasing taxes). In the Book of Job, Satan tests the just man Job with unexpected suffering and loss, yet he will

remain faithful. In the desert, Jesus also learns to depend on the providence of God – the angels ministered to him, just as they ministered to the prophet Elijah in the desert The desert time is a boundary marker. With John dead, Jesus can begin his own ministry of preaching. His message is summed up in two very brief statements – the Kingdom of God is at last drawing near and to be ready for it, people are called to repentance, metanoia, the Greek word for it which means a change of heart and mind, a change of direction in our lives.

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Today’s Readings Lev 13:1-2, 44-46; Ps 31; 1 Cor 10:31-11:1; Mk 1:40-45

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Today’s Readings Gen 9:8-15; Ps 24; 1 Pet 3:18-22; Mk 1:12-15

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NUMBER � JANUARY/FEBRUARY ����

IT IS WONDERFUL FOR US TO BE HERE! Mountains are places where you see things differently. When I was growing up in Belfast, I loved climbing Divis (less than 500 metres high) to see the whole city spread out in the valley below. Mark SECOND SUNDAY does not identify the mountain in this story, but it OF LENT is believed to be Tabor, a round hill washed with historical memories of Israel’s history that stands above the fertile Jezreel Valley.

Jesus is making his final journey to Jerusalem. Within ten days or so, he and his disciples will have entered the darkness of his final days, culminating in his crucifixion on Calvary. In this brief episode at the top of the mountain, the sudden burst of light that makes his clothes “more dazzlingly white, whiter than any earthly bleacher could make them” is a prelude to the burst of light in the tomb at Easter in which a young man in a white robe will announce that he is risen.

Moses and Elijah also experienced moments of divine revelation on a holy mountain, Sinai or Horeb. Moses asked to see God’s face but he was told: “I shall put you in a cleft of the rock and shield you with my hand until I have gone past” (Ex 33:22) , since a human being could not bear the sight of the divine presence. On the same mountain, Elijah waited for the Lord to come, but the Lord was not in the fire or the earthquake that came, but in the light gentle murmur of the breeze.

Peter wants this moment to last, and offers to build three shelters for Jesus and his guests, but it is over in a short time. Our Transfiguration moments usually only last a very short time, but they are enough to make us see things differently. From that moment on Tabor, the disciples will know that Jesus is different. It does not mean that they will always act as if they believed it. When he is arrested, they will desert him, and even Peter, after a weak display of bravado, will follow their example and slink off into the night.

As we reflect on today’s gospel during the week ahead, it might help us to discern the unexpected moments when the Lord reveals his presence to us.

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SOLUTIONS CROSSWORD No. 9 ACROSS: Across: 1. Adders, 5. Aeneid, 10. Minimum, 11. Lucifer, 12. Abel, 13. Tibet, 15. Edge, 17.

Tap, 19. Menhir, 21. Fealty, 22. Austria, 23. Latent, 25. Greece, 28. Asp, 30. Cuba, 31. Emmet, 32.

Elba, 35. Michael, 36. Trumpet, 37. Goblet, 38. Easter.

DOWN: 2. Dungeon, 3. Elms, 4. Summit, 5. Asleep, 6. Neck, 7. Infidel, 8. Embalm, 9. Orrery, 14.

Baptism, 16. Giant, 18. Heart, 20. Rut, 21. Fig, 23. Locums, 24. Tobacco, 26. Eclipse, 27. Exalts, 28.

Amulet, 29. Pestle, 33. Saul, 34. Bugs.

Winner of Crossword No. 9 Amy Doran, Dunboyne, County Meath.

ACROSS 1. The only Old Testament book completely missing from the Dead Sea Scrolls. (6) 5. "You cannot serve both God and ..."

(Matthew and Luke) (6) 10. Extinct large, wild European ox. (7) 11. A public delivery of something memorised. (7) 12. The capital of Azerbaijan. (4) 13. Killer whales. (5) 15. Most populous city of Ukraine. (4) 17. May I have the edible tuber. (3) 19. A senior member of the Christian clergy.

(6) 21. Earnest and grave. (6) 22. Wonderful things. (7) 23. "Cast a cold eye on life, on death, Horseman ..." (W. B. Yeats) (4,2) 25. Dominant colour of the Vatican City flag. (6) 28. Material from which metal can be extracted. (3) 30. False statements made with deliberate intent to deceive. (4) 31. A deep or seemingly bottomless chasm. (5) 32. Enquires, requests. (4) 35. Ancient two-handled storage jar. (7) 36. Magical or medicinal potions. (7) 37. A severe flood. (6) 38. Evil in nature or effect. (6) (6)

DOWN 2. Three of these and you're out. (7) 3. Cut a computer with rough or heavy blows. (4) 4. Form of devotion in which decades of Hail Marys are repeated. (6) 5. The older sister of Moses. (6) 6. Weapon of the Middle Ages and spice derived from nutmeg. (4) 7. To look in you need to be here. (7) 8. Tree with a swollen stem found in SubSaharan Africa. (6) 9. The number of Apostles before Matthias was added. (6) 14. Another name for Golgotha. (7) 16. Mausoleums, crypts. (5) 18. The red petals of these flowers represent Christs' sacrificial blood. (5) 20. Compensate for work done. (3) 21. Having a cunning or deceitful nature. (3) 23. Vertical structure for Lots' wife. (6) 24. A church tower and spire. (7) 26. Of a boat tilting to one side (7) 27. Stew is most sensible and knowledgeable. (6) 28. A layman living in a monastery without vows. (6) 29. Respect and admiration. (6) 33. Bean curd by another name. (4) 34. A cash register. (4)

Entry Form for Crossword No.1, January/February 2021 Name:

Today’s Readings

Address:

Gen 22:1-2, 9-13, 15-18; Ps 115; Rom 8:31-34; Mk 9: 2-10

Telephone:

All entries must reach us by Friday February 26, 2021 One €35 prize is offered for the first correct solutions opened. The Editor’s decision on all matters concerning this competition will be final. Do not include correspondence on any other subject with your entry which should be addressed to: Reality Crossword No.1, Redemptorist Communications, St Joseph's Monastery, Dundalk, County Louth A91 F3FC