Welcome to our Taste and See Mass tomorrow 12th February 2017. Mass starts at 3.30pm and is followed by a shared meal which will be potluck: what you bring is what we share! Time to share as a family. Please remember and bring donations for our food and clothes bank and we will pass them on to the Brothers of Charity.Looking forward to siege you there. Please put in your diary: Next Month’s Taste and See Mass, on 12th March, will be celebrated by Bishop John Arnold and Bishop John will lead us in the input for the day.
by Fr Duncan McVicar on 29/09/2016
If we look at God’s mercy and properly understand God’s mercy, then it gives us some concrete hints for being merciful towards others. Fathers and mothers in the family, for example, are encouraged to look towards God as a father, so that they can understand the meaning and framework of their own individual parenthood and what it means to be a father or a mother. However, these characteristics are actually applicable to every Christian. We all have to work on ourselves, and educate ourselves so that we can become “transparencies” of God’s mercy and be merciful towards other people. For example, we say that God is omnipresent. So it is the task of parents, for example, to be always “present” for the children. This doesn’t mean that they have to be physically present everywhere where their children are –this is impossible. But they should always be present for their children in the hearts. The children are always present in the hearts of the parents, and the parents are always present in the hearts of the children. Parents understand and know all the interests and needs of their children, and children understand and know the needs and desires of their parents. God the Father is all-wise. If we want to be like God then we also have to strive for a certain wisdom. Wisdom for example means that we know when to demand something from someone else, and when we have to leave things as they are. Wisdom means we get the right balance between saying something that has to be said, or remaining silent and wait for a better opportunity. Wisdom also means that we encourage in ourselves the ability to look for the good in people and to believe in the good in people even when we have been disappointed or hurt over and over again. Can we really believe, for instance, that God has placed something good in every single human being, even if they have done something very wicked or horribly wrong? God is also all-holy. This too is the first vocation of every Christian – to be holy and to try and discover what God’s will is for each one of us every day of our lives. All these different characteristics that describe the image of God are also the tasks and daily mission for each and every Christian. The attributes which we assign to God, are the same attributes which we have to develop and ourselves. When we experience the weaknesses and limitation of others, then we can always ask the question: have I got similar weaknesses? Do I have a similar limitation? This is the process of self-education. There will never be a time, when we are not called to work on ourselves and train ourselves more and more in what it means to follow Jesus Christ and reflect the merciful and endless love of God. Hopefully, we will all be able to say with time: “What is the greatest reality in my life? The greatest reality in my life is God the Father and his merciful and boundless love!”
by Fr Duncan McVicar on 26/06/2016
If we have received God’s mercy, and we believe in God’s mercy, then the desire will be alive in us to make that mercy available to others so that they too can experience it. We do this by becoming a “transparency” of God – in other words, people see the love of God alive in us and working in us. We become like a “window” to God. People look at us, and in fact they don’t see us alone, they also see God in us. This is the aim and ultimate destination of every Christian. This is what the first and greatest commandment actually means – to love God with all our hearts and to love our neighbour as ourselves. The Year of Mercy highlights the Corporal and Spiritual Works of Mercy as the “blueprint” for the life of faith. Pope Francis writes in his Book “The Name of God is Mercy”: Jesus sends forth his disciples not as holders of power or as masters of a law. He sends them forth into the world asking them to live in the logic of love and selflessness. What are the most important things that a believer should do during the Holy Year of Mercy? He should open up to the mercy of God, open up his heart and himself, and allow Jesus to come toward him by approaching the confessional with faith. And he should try and be merciful with others. Let us examine the Seven Corporal Works of Mercy: feed the hungry, give drink to the thirsty, clothe the naked, shelter the traveller, comfort the sick, visit the imprisoned, bury the dead. I do not think there is much to explain. And if we look at our situation, our society, it seems to me that there is no lack of circumstances or opportunities all around us. We touch the flesh of Christ in he who is outcast, hungry, thirsty, naked, imprisoned, ill, unemployed, persecuted, in search of refuge. That is where we find our God, that is where we touch the Lord. Christ himself told us, explaining the protocol for which we will all be judged: “Whatever you did to one of these brothers of mine, even the least of them, you did it to me” (Matthew 25:40). After the Corporal Works of Mercy come the Spiritual Works of Mercy: advise those in doubt; teach the ignorant; admonish the sinners; console the afflicted; forgive offences; be patient with annoying people; pray to God for both the living and the dead. Let us look at the first four Spiritual Works of Mercy: Don’t they have to do with what we have already defined as “the apostolate of the ear?” Reach out, know how to listen, advise them, and teach them through our own experience. By welcoming a marginalised person whose body is wounded and by welcoming the sinner whose soul is wounded, we put our credibility as Christians on the line. Let us always remember the words of Saint John of the Cross: “In the evening of life, we will be judged on love alone.” It seems today, in the light of so many needs and so much woundedness in modern-day people and in modern-day society, this merciful love of God is so painfully needed and so urgently necessary. The first “profession” and the first vocation of every Christian is love: to do everything because of love, through love and for love. Every Christian should be “a place” where people can discover and encounter God and where God and his merciful love are made present and evident. Love has to permeate everything, and love should be at the heart of every Christian life. We are referring here to a love that is personal, that is warm and from the heart, that is willing to sacrifice and that perseveres for the welfare of others, putting them always first. The greatest power in heaven and on earth is the power of love, and love is also the best and most creative way to educate and form the human heart. In other words, we have to become “geniuses” of love, and we do this by allowing love not to remain some kind of theory, but to be the greatest motivator for what we say and do in our own personal lives.
by Fr Duncan McVicar on 01/05/2016
Without doubt, one of the most powerful images of God’s mercy is the parable of the Lost Son – sometimes called, the parable of the Merciful Father. We see here how God’s love and mercy is something that you cannot earn or deserve. And even if we haven’t merited mercy, God still pours out his love in our lives anyway. We see this in how the merciful Father deals with his son. He doesn’t turn him away, he doesn’t even scold him. He waits for him, he hopes for him and when his son finally returns, he celebrates with his son. We have here the most tremendous example of God’s amazing and endless mercy. We have here the faithful love of a father for his lost son. The son did not only leave his father’s house, he also left his father’s heart. However, the father never gives up. In the parable of the merciful Father, we see–in such a powerful way–the essential attribute of God–mercy. This parable is like a “pearl” amongst all the various parables that Jesus taught. It is often called the “gospel within the gospel”, because it is the most beautiful parable of the love of Jesus to the sinner. The love of God and the mercy of God, which is already proclaimed in the Old Testament – for example in the Prophet Hosea – becomes real and concrete again in this parable of Jesus. The parable of the merciful Father is preceded by two other stories, which express the joy of finding what was lost: we can read about the parable of the lost sheep and also the parable of the lost coin (Luke 15:1-10). God rejoices when the lost are found. This theme, and this important message, goes through all these parables. The two sons, that are presented to us in the parable, represent two different types of people. The youngest son runs away from the house of his father, and he goes to a strange land – without the father. The older son remains at home, outwardly with the father, but his heart is not with his father – his heart has another agenda, namely, how can you get the most out of his father for his own life and his own enjoyment. Jesus directs our gaze firstly towards the younger son. He asked his father for his inheritance. It is interesting, that the younger son excepts the inheritance as something self-understood, and at least in the telling of the parable, the younger son never expresses any gratitude towards his father. He takes the generosity of his father for granted. The father, at the beginning of the story, says absolutely nothing. He remains silent and offers no comment. The son finds refuge with the pagans, and after a time of pleasure and plenty, he is forced to look after the impure animals, the pigs, in order to survive. These two details of the younger son’s predicament represent symptoms of his distancing from faith, and the religion of his ancestors. However, his misery brings him to a new realization, that he discovers in a kind of conversation with himself. In verse 17, it says that the younger son “came to himself” and realized that even the servants of his father were having a much better life than he was. It is interesting that the son does not complain or point the finger at his friends, or the owner of the pigs, or even his own father; he points the finger at himself and he gives himself the blame. Behind the outward sign of misery and need lies hidden the drama of the lost dignity of the younger son, and how he has allowed his relationship to his father to wither away, because of his own search for independence and pleasure. The lost son experiences in himself remorse for what he has done, however, the remorse is not because of the boundless and forgiving love of his father. It is much more remorse based on his own advantage, and how he can get out of this terrible predicament – in other words, it is a means to survive. However, at the same time this “conversion” is a healing one because one word is said that makes all the difference. This word is “father”. In the short conversation with himself, the son expresses how he wants to declare before his father and before heaven that he has sinned. He makes a distinction here between God – in heaven – and his earthly father. In other words, the lost son wants to make it right with his earthly father, but also wants to make it right with God, and renounce his sin. (more…)
by Fr Duncan McVicar on 23/04/2016
Another example of the witness of mercy in the New Testament is Jesus as the Good Shepherd – If we look at the witness of the Gospel of Luke, particularly in this Year of Faith, we see that the whole Gospel of Luke is just one the hymn of praise, sung to the mercy of God. Luke praises God’s merciful love! This is the love and the mercy that is given to us in abundance, even though we haven’t earned or merited it. One of the symbols of this praise is the image of Jesus as the Good Shepherd. Jesus shows himself as the Shepherd of merciful love who comes to the aid of the sinner and looks for those who are lost. How often does Jesus call himself the Good Shepherd? How often did he tell the story, for example, of the lost coin, or the lost sheep, or the lost son? God’s love and mercy reaches out to the lost and also reaches out to the poor and marginalized. Jesus introduces himself and presents himself as the Good Shepherd who gives his life for his sheep. He is the Good Shepherd who is always with the sheep. What does a Good Shepherd do? A good Shepherd protects the sheep, and leads them to good meadows and good pasture (Ezekiel 34:15f): “For thus says the Lord God: I myself will search for my sheep, and will seek them out. As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord God. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak” (Exekiel 34:12-16) The Good Shepherd is the one who gives his life for his sheep (John 10:11.15). The Good Shepherds knows his own, cares for them, loves them to the end and will always be faithful to them: “I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep” (John 10:11-15). Jesus, the Good Shepherd, continues to show and reveal and prove his endless merciful love in the celebration of the Eucharist. In the Eucharist, we see the same realities over again. Jesus is always with us. We have a living God in our life, who knows about us, cares about us and is interested in us. We have Emmanuel! He is the God who is with us, who is in our lives and wants to be involved in every aspect of our lives. He is always with us, and we should always strive to be with him. He is also the one who brings us to good pastures. He gives us his own Body and Blood so that we can eat and drink. It is this good Shepherd who takes each and every one of us into his sacrifice of love to the Father: “So Jesus said to them, “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them” (John 6:53-56).
by Fr Duncan McVicar on 17/04/2016
The understanding and significance of mercy in the New Testament flows from the witness of the Old Testament – there is a powerful continuity at work. Some parts of the Old Testament are even quoted in the New Testament, regarding the reality and power of mercy. There are many texts in the New Testament that speak about the merciful love of God to his people: for example, we have the different parables that Jesus told to reveal to us how powerful the merciful love of God is: The parable of the lost son (Luke 15:11-32), the good Samaritan (Luke 10:30-37), the parable of the lost sheep (Luke 15:3-7) and also the parable of the loss coin (Luke 15:8-10) are all wonderful examples. In all these parables the merciful love of God, our Father, becomes so clear and comforting. The Gospel of Luke, without doubt, is where the theme and the witness of mercy is expressed in a special way. For this reason St Luke’s Gospel is also known as the “Gospel of mercy”. In this Gospel, we have, for example, the wonderful song of Mary’s Magnificat (Luke 1:50), and the three Parables of the Lost Sheep, the Lost Coin and the Lost Son (Chapter 15). Jesus does not only speak about the merciful love of God. His proclamation of God’s mercy is intimately connected with all that he does and says, and his own personal life. Because he wants to proclaim mercy everywhere and at all times, Christ heals the sick, he comforts the sad and he goes out of his way to encounter in love the sinner, and even goes out of his way to find the lost at every turn. At the same time, Jesus calls his followers to follow his example and be inspired and motivated by love and mercy. They should allow their own lives and actions to be guided by the gift of mercy. Jesus asks us to be merciful to each other. And he praises those and calls them blessed who are willing to give this kind of love to others: “Blessed are the merciful, for they will receive mercy.” (Matthew 5:7). Jesus challenges us to be truly merciful to each other and also to forgive each other. Naturally, the request to forgive each other in generosity does not cancel out the demands of justice. When we forgive, when we show mercy, it never means that we capitulate before evil, or before suffering or insults. Each time in the Gospels, for example, when forgiveness is talked about or explained, it always includes the message to put things right and to alleviate suffering, and even to perform atonement for the many hurts or insults that have been endured. For this reason, justice will always belong to the basic structure of mercy. However, mercy gives justice and much deeper and much more healing content. This expresses itself in the fullest way when we forgive each other. (more…)
by Fr Duncan McVicar on 04/04/2016
In Part I, we looked at the mercy of God through the yes of the prophet Hosea. In Part II, we will continue the message of mercy from the Prophet Isaiah. The second prophet that reveals God’s mercy in a special way is the prophet Isaiah. Isaiah is the prophet during the Babylonian exile of the people of Israel. Israel experienced the Exile as very difficult time of punishment and loss, where they felt that God had left them altogether and had abandoned them. The people felt completely without hope and their misery and exile comes from the fact that God had turned his back on them. In the middle of this dire situation, a new and unexpected prophetic message comes to the people in exile – this is the second and third generation of Israel living in Babylon. The message is a message of love, comfort and hope: God is returning to his people and has never forgotten them. God is still faithful. There is a new hope. The prophet Isaiah uses a very human and very powerful image to express God’s love and mercy for his people:
“Can a woman forget her nursing child, or show no compassion for the child of her womb? Even these may forget, yet I will not forget you.” (Isaiah 49:15).
In this message of the prophet Isaiah, we see again God’s mercy and love towards his people. God compares himself to a mother and reaches out to his chosen people with a mother’s heart and tenderness. Isaiah also says to the people you should rejoice and you should be happy now and you should break into song because God has come back to his people and those who have been broken and humiliated will receive his mercy again:
Sing, O heavens, for the Lord has done it; shout, O depths of the earth; break forth into singing, O mountains, O forest, and every tree in it! For the Lord has redeemed Jacob, and will be glorified in Israel. (see Isaiah 44:23).
He tells his people that he’s never forgotten them, and to prove that he has never forgotten them, he reveals to the people a unique symbol of mercy, that will be completely understood by by any people at any time; and that is the image of the love of a mother towards her child. God, however, even goes further than this. He tells the people that even if a mother should forget her child – which is practically impossible –then God still will never forget his people even though they have sinned against him and even though they have broken the covenant with him. He tells his people: “See, I have inscribed you on the palms of my hands” (Isaiah 49:16). This is a symbol of a faithfulness and a mercy that can never be broken. Isaiah is also the prophet who will later prophesy about the coming of Jesus, the Son of God, who will bring the boundless mercy of the Father in the greatest and most powerful way. It is this Son of God who will take away the sins of the world.