CHURCH IN ITS IRISH HORIZONS

IRELAND HAS GONE FROM BEING A SOCIETY THAT HAD A HIGHLY DEFERENTIAL ATTITUDE TOWARDS BISHOPS, PRIESTS, AND RELIGIOUS TO ONE THAT IS MUCH MORE CRITICAL AND EVEN SCEPTICAL AS REGARDS RELIGIOUS LEADERSHIP. WHAT ARE THE IMPLICATIONS OF THIS FOR OUR FUTURE? Church IRISH HORIZONS in its

BY MICHAEL A. CONWAY

Reading t h e s i g n s o f the times and interpreting them in the light of the Gospel is an essential task for the Church in any country at any particular time. There has been an enormous change in Irish culture over the last 30 years or so, and this is having a significant impact on the role and understanding of Church in Irish society. It could be said that everything about the Church is now being refashioned in the cauldron of contemporary culture. The Church has much to learn from the culture and, as regards to responding to change, the first task is to understand our present situation as best we can.

In terms of the relationship between the Catholic Church as a major figure of Irish society and the culture at large, there is neither harmonious uniformity nor aggressive opposition. There are, rather, ongoing processes of divergence and disagreement, dialogue and discernment arising from the specific tension between the Church as belonging in, and deeply marked by, the

culture and the Church as herald of the good news of the Gospel from within that same culture. The various debates surrounding the recent referendums on the Constitution reflect this complex relationship. In general, the Church in Ireland is cognisant that it is only by paying attention to the ambient culture and being sensitive to its spiritual needs and aspirations that one can hope to "evangelise culture" (St John Paul II).

RE-POSITIONING THE CHURCH’S ROLE IN PUBLIC LIFE? A particular feature of Irish life and culture in recent decades is a clear rejection of the Catholic Church’s dominant position in public and social life. This should not be read, however, as an outright rejection of religion and faith, but, rather, as a realignment of its place as a public reality. Whereas this has led necessarily to a certain diminishing of the Church’s voice in public debate, it is far less a dynamic of exclusion and much more one of establishing the appropriate place

IRISH HORIZONS

A largely monolithic, catholic, social order has been replaced in recent decades by a much more diverse society, where religion, faith, and spirituality continue to play a very important role for a large number of people

14 for religion in public life in a modern state. This translates as a concern with building new relationships between Church and State, religion and culture, and religious freedom and social reality. It is interesting that the Taoiseach, Leo Varadkar, underlined this very point in his remarks on the occasion of the visit of Pope Francis to Ireland. In the coming decades this new situation will have an impact not only on the place of the Catholic Church in Irish culture, but also on the Church’s self-understanding as a voice among others in a modern liberal democracy. As regards the cultural and religious situation of present-day Ireland, it is remarkable that a largely monolithic, catholic, social order has been replaced in recent decades by a much more diverse society, where religion, faith, and spirituality continue to play a very important role for a large number of people. In general, there is a vibrant appreciation of the religious dimension of human life, which extends to the life of faith. This is confirmed most particularly in the local church as an extraordinary commitment to ordinary parish life, and most generally in the wider culture as an appreciation of ‘spirituality', understood as openness to religious values and even experience.

There is much that witnesses to an active, engaged, and creative life of faith in every

diocese of the country. This is reflected, for example, in real engagement in parish communities, in activism directed at overcoming social inequality and injustice, and in generous responses to charitable causes on a local and global scale.

A GROWING DIVERSITY? A new feature of Irish culture is the growing diversity that is evident at every level of society. Over the last 20 years it has been remarkable to observe Ireland becoming a multi-religious, multi-racial, and multi

cultural society. This is changing, significantly, the cultural setting of ministry, where the

background now includes a series of options as regards religious affiliation. It is vital that

15 as a society and church we learn to navigate this complexity in an open spirit of dialogue and respect for otherness in all its variants. This positive assessment is, however, offset by a troubling dynamic of dissatisfaction with organised religion and with the Church as an institution that up to recently played such a powerful role in terms of the social order. A monolithic expression of the institutional church in Ireland is being deconstructed forcefully in the culture. This is going to have enormous implications for future ministry. Whereas most people can, and do, make a distinction between the institution and the life of faith, a growing number rejects all engagement with religion and faith along an axis of a rejection of the institutional church.

The credibility of institutional structures is now a serious concern for the Catholic Church in Ireland

Notwithstanding a general positive attitude toward spirituality and faith in the culture, it is most often disassociated from its connection to the institutional church. This is especially remarkable among younger generations, where the Church as institution is often perceived to be controlling, too powerful, and inauthentic in its mission. In fact the credibility of institutional structures is now a serious concern for the Catholic Church in Ireland. The boundary between belonging and not belonging to the ecclesial community no longer enjoys the clarity and confidence of earlier generations, and there is a large spectrum of positions varying from regular religious practice to outright rejection of any connection whatsoever to the institution. The majority of Irish people are now closer to the centre of this spectrum. In line with this development, there is a clear diminution in the numbers, who regularly attend the Sunday celebration of the Eucharist, coupled with a not inconsiderable decline in the numbers, who seek baptism, marriage, and ordination.

touch with the contemporary realities of life, and alienating people in its public discourse. Healing this rift will be a major task for the Church in the coming decades.

THE PRIEST IN IRISH SOCIETY The position of the priest in particular in Irish society is changing, together with the understanding of his role in the community. He has gone from being a dominant figure at the very centre of an all-encompassing parish life to being one voice among others in community leadership. His role as a leader is still very important, but the manner in which it is exercised is changing in harmony with the demands of the ambient culture.

The heightened awareness since Vatican II of the inherent dignity and responsibility of all the baptised means that ordained ministry is exercised increasingly in a collaborative spirit that enables all members of the Christian community to take their proper place in the life of the Church. This in itself requires an ability in future ministry to engage with differing points of view, to work with others, and to recognise clearly the

Priestly ministry can no longer continue as the only instance of responsibility at parish level, but needs to recognise and integrate complementary structures of inclusion, collaboration, accountability, and professional competence to ensure ongoing parish life

It is significant that in the culture in general attitudes to church leadership and authority are changing; we have gone from a society that had a highly deferential attitude towards bishops, priests, and religious to one that is much more critical and even sceptical as regards religious leadership. Undoubtedly, recent scandals have contributed to this attitude, which, together with a perceived authoritarianism, have added to a serious disjunction between a sizable cohort in Irish society and the institutional church, which is often assumed to be incapable of respecting personal freedom and conscience, out of legitimate boundaries of the "autonomy of earthly affairs" (Gaudium et spes, 36). In line with trends that are evident elsewhere in Europe, a remarkable feature is the dwindling number of ordinations to the priesthood that is general throughout all Irish dioceses and advancing at a rate that many judge to be catastrophic. It means, for example, that there is an urgent need for change in regard to some diocesan and parish structures that are no longer sustainable. This has a direct impact on priestly ministry for the immediate future. A central task in this new situation is enabling the increased

participation of lay people in the active mission of the Church. Priestly ministry can no longer continue as the only instance of responsibility at parish level, but needs to recognise and integrate complementary structures of inclusion, collaboration,

accountability, and professional competence to ensure ongoing parish life. Good practice in regard to financial management, awareness of appropriate professional boundaries, effective integration of proper employment procedures, etc, are just some of the areas that are important in ensuring that healthy structures of accountability and support are part and parcel of parish life.

Despite the significant change that is occurring in Irish culture in its relationship to the Church, it is remarkable that a renewed acknowledgement of a thirst for God is tentatively re-emerging in the wider culture in the wake of Church scandals that left so many perplexed, angry, saddened, and even disillusioned (to name some of the more general reactions). It is now vital that the Church in Ireland shows concretely that it is committed to ensuring that healthy human dynamics are part of Church life on all levels as we move towards the as-yet-unknown horizon of redemption.

Professor Michael A. Conway is a priest of the Diocese of Galway and Professor of Theology and Culture at the Pontifical University, Maynooth

Praying the Rosary

MEDITATING THE GOSPEL STORY WITH THE MOTHER OF THE LORD

By Fr George Wadding CSsR

Archbishop Fulton Sheen said that when we pray the rosary in a prayerful, contemplative manner, it lifts us into a world where “we see and enact the greatest drama of love the world has ever known.” Fr George Wadding CSsR is well-known for his thoughtful but simple and imaginative style of writing. In this little book, he invites us to explore the twenty scenes from the story of Jesus our Redeemer that make up the Joyful, Sorrowful, Luminous and Glorious mysteries of the Rosary. Walking and praying with Mary, we accompany the Lord along his way. 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.’ It is well-bound but still small enough to slip into a handbag or a pocket, and the colourful images for each decade will long stay in the memory. May God’s Spirit be with all who seek comfort in its pages.

€3 Just Plus P+P

DO YOU HAVE A CONTRACT WITH GOD? "IF I DO THIS, GOD, THEN YOU WILL HAVE TO KEEP YOUR SIDE OF IT? BARGAIN!"

I must begin my article this month with an apology. I am sorry. I am sorry to tell you that you just can’t make God love you. No amount of good works or prayers is going to do it. No amount of self-sacrifice or going the extra mile will add one cubit length of extra love from God to you. Sorry.

And yet, so many of us live in this way though, don’t we? We live trying to make God love us and worrying that God doesn’t. Often that in itself comes from poor self-image or self-esteem, sometimes coupled with meeting people who have treated us negatively. Accordingly, some of us are living in a shadow world of negativity and judgement of ourselves (and others). We allow this to overflow into our relationship with God. In this way of being, our internal conversation might go a bit like this,

“I will be good, and I will be loved if I do good things. When I do good things, I will allow myself a glimpse of acceptance and love from God, myself and others. When I don’t do good things or when I make a mistake (horror!) I will settle back into my default mode of beating myself up and trying to make God love me (and me love me for that matter) all over again. Now, where are my Rosary beads and the poor and needy?!”

Do you recognise yourself or someone you know in this conversation? I know that I can see myself in it sometimes.

Now, I’m exaggerating in the conversation, of course. But am I exaggerating much? A lot of us do get into a contractual-type relationship with God. "If I do this, God, you will do that." How did that come about? Were we told that this is the way things are when we were young and just swallowed it wholesale? Perhaps we met people or circumstances in our lives which communicated to us that we aren’t quite good enough and so we thought, "I can’t have this. I’ll show you. I’ll be so, so good that everyone will see that I am good. And being good, perfect even, I will make God love me."

But you can’t make God love you. It doesn’t work that way. How could it be possible for any of us to change God? We have to go deep into the source of all things through prayer, sacred scripture, liturgy, church teaching and the insights of wise people to find the truth. And when we do this, what do we find? We find that you can’t make God love you... because... God already does. God already loves you! And not just a little. God loves you a LOT! God loves you more than you or I could even imagine is possible. There is no more love that God could possibly have for you. God’s love is complete and total. You can’t make God love you... any more than God already does. And God’s love for each one of us is unique. St Augustine put it this way, “God loves each of us as if there were only one of us”. How beautiful to be loved this way! So, what about that internal conversation now?

“I am good, and I am loved. I don’t need to do anything to earn it or deserve it because that’s not how God works. All I have to do is experience it. That usually means taking time in silence or in the presence of beauty or goodness. I could let the words of Jesus ring in my ears and my heart when he told us: ‘Peace be with you, I have come to set you free so that you may have life and have it to the full.' God loves me. And from that place of being loved I will pray and love others through good works; not to earn God’s love, but to spread that love about. I don’t do good things to make God love me, I do good things because God loves me.”

19 That sounds like a conversation free from the burden of the past and free from useless self negativity. It sounds like a conversation that holds a deep truth, a path to peace and a roadmap to a world in keeping with Jesus’ vision of building the kingdom of God.

We find ourselves now in the wonderful season of Lent; a time of preparation for and journeying towards the pinnacle of our church year at Easter time. Our tradition of ‘doing something for Lent’ is a great way to make this journey of preparation. However, perhaps this Lent we could check ourselves. Are we doing something for Lent in the hope that God might love us? Or are we doing something for Lent because God loves us? It strikes me that the latter approach might make Lent a more joyful season, filled with gratitude. It might also allow us to consider doing something for Lent that would spread the good news of the great love of God to others.

The use of ashes dates back to the Old Testament where they were a sign of penitence. In the Early Church, there was no Ash Wednesday, though the beginning of Lent was marked by a day of fasting. In the fourth century, those who had committed serious sins were temporarily excommunicated and

LENTEN PRACTICES ANCIENT AND MODERN

LENT IS A LITURGICAL SEASON RICH IN PERSONAL DEVOTIONS AND PUBLIC LITURGIES. HERE ARE A FEW THOUGHTS ON REFRESHING THE MEANING OF OUR SYMBOLS AND SOME IDEAS ON LESSERKNOWN PRACTICES FROM THE PAST.

BY MARIA HALL

marked with ashes as a sign of their need to do penance before they were re-admitted to the Church. In 1099 Ash Wednesday was added to the liturgical calendar by Pope Urban II and in medieval times it was traditional for popes to walk barefoot in procession across Rome to receive their ashes. Consider burning your own palms! Using last year’s palms to make this year’s ashes is a wonderful way of understanding the symbolism and making it relevant, especially if young people of the parish can be involved. This could be a school event in the days leading up to Ash Wednesday, or take place in parish on the Sunday before.

Resources, videos and texts for the burning are available at mariahall.org/lent-and-easter.

Using last year’s palms to make this year’s ashes is a wonderful way of understanding the symbolism and making it relevant

THE SEASON OF LENT In the second century people would fast for two days in preparation for Easter. A hundred years later, they were commemorating ‘Holy Week’. In 339 AD Athanasius remarked that the "whole world" fasted for 40 days. Basil the Great wrote:

reminder of the sins of Adam and Eve, they were banished from the church community during Lent.

Those who wished to join the Church underwent an extensive catechumenate which culminated at Easter. They were frequently questioned about what they were learning. A public ’scrutiny’ was held by the bishop; the catechumens had to provide witnesses who would testify that they had changed their ways and were living a Christian life. Lent thus came a solemn and penitential time and the liturgy reflected this. They were also encouraged to take part in prayer, almsgiving and fasting and the faithful would adopt these practices in solidarity with the catechumens and also to strengthen their own spiritual lives. These three disciplines are still the basis of our Lenten acts today.

There is no island, no continent, city or nation, nor distant corner of the globe, Where the proclamation of the Lenten fast is not listened to. Armies on the march, travellers on the road, sailors as well as merchants, All alike hear the announcement and receive it with joy. In practice this meant one meal a day and as always, those in need were at the centre of the Church’s thoughts and actions. Pope Leo the Great (fifth century) reminded the faithful: Fasting is a means and not an end in itself. Its purpose is to foster pure and holy and spiritual activity… what we forego by fasting is to be given to the poor. By the seventh century, Ash Wednesday was being celebrated and was the time for sinners to join the Order of Penitents. This was their path to reconciliation. They would confess privately to the bishop, then, wearing sack cloth, they received the laying on of hands and the imposition of ashes. As a

LITURGY DURING LENT Everything about the liturgies should speak of noble simplicity. This is in order to do several things : To reflect the penitential nature of the season. To heighten the celebration of the Paschal Mystery at Easter.

Lent only makes sense if it is seen along with the Triduum (Holy Thursday to the Easter Vigil) and Easter.

The Lenten season calls for a simpler liturgical environment (even more heightened for the Triduum). For this reason, flowers are not placed in church except on solemnities, feasts and the Fourth Sunday of Lent, which is known as Laetare Sunday and is also Mother’s Day. This has its origins in the return of agricultural workers to their mother church for mid-Lent Sunday.

The organ and other musical instruments are only used in order to sustain singing.

Chants to be used should be in harmony with the spirit of the season and the liturgical texts.

From the beginning of Lent to the Easter Vigil, Alleluia is to be omitted in all celebrations, even on solemnities and feasts.

BURYING OF THE ALLELUIA From the earliest days of the Church, Alleluia has always been used in its original Hebrew form and what a powerful word it is! Its omission is one of the most significant changes to the Lenten liturgy.

As early as 1073, Pope Alexander said that it is sung twice and then not heard till Easter. In the 13 th century, Bishop William Durand wrote:

We part from the Alleluia as from a beloved friend, Whom we embrace many times and kiss on the mouth, head and hand before we leave him. The burying generally took place on the eve of Septuagissima (the third Sunday before Lent) in anticipation of the approaching season. This is an extract from a 15 th -century source of the church of Toul in north-eastern France:

The choir boys gather in the sacristy… to prepare for the burial of the Alleluia. After the last ‘benedicamus’ they march in procession, with crosses, tapers, holy water and censers, and they carry a coffin as in a funeral. Thus, they process through the aisle, moaning and mourning, until they reach the cloister. There they bury the coffin, they sprinkle it with holy water and incense it; whereupon they return to the sacristy by the same way. This Medieval custom was prevalent up to the 16 th century and is becoming popular again as we seek to emphasise liturgical practices with a meaningful and dramatic ritual action. The word Alleluia should be written and decorated on a large banner, and hidden during Lent. It could be placed in a box, wrapped up and put away or literally buried in the ground.

When I was a teacher, the children made a giant banner decorated in glitter. Before the Ash Wednesday Mass, the pupils wrapped it in purple cloth and carried it from the high altar to a side altar where it stayed till the first school Mass of Easter when it was carried in procession.

22 This could be a family activity, take place at school, or as part of children’s liturgy in parish, and whilst not part of the official liturgies of the Church, it is a welcome optional extra!

A good overview and ideas are available from: www.saintpats.org/parish/lent, or www.catholictv.org/shows/saints-seasons/ bury-the-alleluia

MARY GARDEN This is the wild card of devotions because Mary isn’t the main focus of Lent. But the feast of the Annunciation, March 25, frequently falls in Lent and through his conception, it marks the beginning of the journey of Christ’s redemptive journey. It is the perfect time of year for planning and planting a garden full of Marian symbolic meaning to remind us of the themes of new life and new beginnings. Originating in Medieval France, the hortus conclusus, the enclosed garden (also popular in poetry and art) was symb o lic of M ar y ’s virginit y and contained flowers that were symbolic of her many virtues. There are not set rules other than the list of flowers, and

this would make a great project for any individual or group.

Resources: www.catholicculture.org/ commentary/annunciation-and-lentcelebrating-new-life-through-mary-garden/ List of plants and their meaning: www. mariahall.org/lent-and-easter

VEILING OF CROSSES AND IMAGES This is another ancient tradition that is becoming popular again and worthy of consideration in the parish. Bishop Durand described several similar practices using veils and curtains. In one church, curtains were "spread out in front of the altar during Lent". Sometimes known as the ‘hunger cloth’ this was like the veil of the Holy of Holies in the Temple which was torn as Jesus died on the cross.

While veiling can be seen as an act of mourning, here it heightens the sombre mood of the season. It is a powerful visual sign, directing our thoughts towards the approaching Passion and death of Christ, particularly on Good Friday when the only visible cross is gradually unveiled and venerated. It also serves to contrast the great joy with which we celebrate the Resurrection. Unless stipulated by the local bishop, the decision to veil is to be made by the local pastor. Before Evening Prayer or the Vigil Mass on the fifth Sunday of Lent, all statues and crosses (but not the Stations of the Cross) are covered in plain, light purple material without decoration. On Good Friday, after the Commemoration of the Passion, all crosses are unveiled, and all other images (statues and pictures) are unveiled before the Easter Vigil.

Further reading: Ceremonies of the Liturgical Year. Msgr. Peter J. Elliott. Ignatius Press. 2002. ISBN: 9780898708295

Maria Hall is music director at St Wilfrid's Church, Preston. A qualified teacher, she has a master’s in liturgical theology from the Liturgy Centre, Maynooth and is a consultant on matters liturgical for schools and parishes.

Please pray for the Redemptorist Teams who will preach the Word and for God’s People who will hear the Word proclaimed this month in:

St Peter & St. Paul’s, Lurgan (7th – 13th March 2020) Parish mission preached by Laurence Gallagher CSsR, Noel Kehoe CSsR, Ciaran O’Callaghan CSsR, Gerry Moloney CSsR, Clare Gilmore, Neill Foley and the Clonard Youth Ministry Team Lower Creggan, Cullyhanna (7th – 14th March 2020) Parish mission preached by Denis Luddy CSsR and Derek Meskell CSsR Aghabullogue, Cork (21st – 28th March 2020) Parish mission preached by Laurence Gallagher CSsR, Derek Meskell CSsR and Clare Gilmore

The details above are accurate at the time of printing. If you have any views, comments or even criticisms about Redemptorist preaching, we would love to hear from you. If you are interested in a mission or novena in your parish, please contact us for further information. And please keep all Redemptorist preachers in your prayers.

Fr Laurence Gallagher CSsR, Email: largallagher@gmail.com Tel: +353 61 315099

March Retreat for Priests Open to all priests Wed. 4 12noon – 5pm Peter McVerry SJ

Is Democracy under Threat? Values in our age of disruption Sat.7 10am – 4pm Ian Hughes April Forgiveness The key to happiness in our world today Sat. 18 10am – 4pm John Lonergan

Full day retreat €75 (including lunch) Booking is essential.

Ennismore Retreat Centre St Dominic’s

Nature is never Spent… The mystics’ sense of creation’s abundance Sat.14 10am – 4pm Donagh O’Shea OP