Entering the City Gates
“This week instead of reading the story of Palm Sunday - we will walk the journey” 
It was my first journey to Jerusalem during Holy Week. We set out and walked the road to Bethphage and joined the motley group of pilgrims, from all corners of the world, along with our Palestinian brothers and sisters from the local Christian communities. Waves of people, led by the Scouts from Bethlehem, moved across the Mount of Olives. A mighty procession, each group singing in their various languages hymns of praise. It was a day of great excitement full of rumors that the procession wouldn’t get permission to enter into the city. (This is the only time Palestinian and others are allowed to march into the old city of Jerusalem). We entered and gathered in the grounds outside the Patriarch’s house for Benediction of the True Cross. Then we went our way reflecting and meditating on what had taken place. Our Palestinian brothers as they returned to Bethlehem marched around the old city with fife and drum – the Church in Bethlehem has one of the largest Bagpipe bands outside of Scotland - It was a day to remember.
A real insight into the tensions within the land of Israel and Palestine: - The experience removed any romantic or pious imaginings of Jesus’ entry into Jerusalem. It reflected some of the dangers inherent in the time of Jesus when according to tradition he entered into the Temple Mount through the Golden Gate. To enter through the Golden Gate was a sign of enormous significance – a sign of leadership and power. ( Tradition has it that when Saladin, the great military leader who defeated the Crusaders entered the city he did so through the Golden Gate leading his horse with one of his servants mounted on the animal as a sign that he came in service and humility). Today the Golden Gate is sealed, closed and overlooked by soldiers as it still carries great symbolic significance – a place of richness and tension.
That Palm Sunday walk took place in 1979.
To day the journey is even more surrounded with tension and difficulty. A substantial wall separates much of Bethphage from the road across the Mount of Olives to Jerusalem and the walk of witness of the first Palm Sunday is even more fraught with difficulty.
Will it or won’t it be allowed to take place. By the time this is read we will know and we will have taken part in our own Palm Sunday walk of witness and been moved by its strength. However we won’t have the tension of entering the City Gates and the sense of foreboding that surrounds each walk in Jerusalem – yet as we enter this Week of Weeks the contrast between Palm and Passion is tangible indeed. We are moving into a downward journey, into the very depths of what it is to be in solidarity with all that is truly human. In solidarity with the best and the worst of us.
In Luke’s Gospel chapter 9 we are told that Jesus ‘set his face to go to Jerusalem’. There was no turning back – there he would face palm and passion and on Friday of the week of weeks on the Cross he would say those truly amazing words “Father forgive them; for they do not know what they are doing.” As we journey though this week in solidarity with our Elect who have ‘set their faces to the new Jerusalem’ may we do so in solidarity with our brothers and sisters both Christian, Jew and Moslem in the Holy Land and pray that we all may learn to forgive the wrongs done to one another ‘for we do not know what we are doing’.
Getting into the Scriptures
Getting in to Scripture
I developed my love of the scriptures long before I became a Catholic in the seventies. Indeed my familiarity with Scripture helped me to make the transition. I noticed that the Mass, the Catechism and the Office were full of scripture. I encountered some Catholics who knew the scriptures much better than I did, and many more who did not, but who were keen to know more.
Some RCIA enquirers may come from another Christian tradition and already know their way around the Good Book. The majority, however, will simply not know where to start, and introducing them to it needs to be an important part of the RCIA programme.
A Bible study is led by someone who knows something about it, has prepared it in advance and can provide input before facilitating the very thoughtful session of sharing and discussion which usually ensues.
Many people think that the Old Testament is boring and irrelevant to the Christian faith. In the following example I seek to convince enquirers that this is not so.
The story of David and Bathsheba is a tale of sin and repentance. It also can offer an introduction to the scriptures. In the New Testament David is described as a man after God’s own heart’ (Acts 13:22) by St Paul in a sermon to Jews in Antioch in Pisidia. The Jews at Antioch would know about this, for they, like Jesus, were steeped in scripture. I find it’s useful to get everyone to look at the passage in Acts and pick out the key verse. It’s not usually a good idea to get someone to read out the whole passage – it all gets a bit like school, the leader of the group loses pace and everyone else loses the thread of the amazing story. But people might want to look at the passage at home if they find it interesting. Most people are surprised that the Scripture is interesting and challenging. We’ve already introduced St Paul, where Acts comes in the Bible and the sort of thing you find in Acts. We also introduced the idea that the New Testament draws on the Old, often giving it a new slant, and deeper meaning.
But who was David, the man after God’s own heart?
I used to think that the story of David and Bathsheba was surely something which everyone had heard of, yet a surprising number of people have not, or, if they have, do not realise its significance. Second book of Samuel 11:1-27 and 12:1-15 tells a tale of lust, temptation, sin, cover-up and murder. Again I like to get everyone to find it, pick key points out of it and suggest they might like to read it in full at home. There’s a lot of scope to discuss how David was in denial. Enter Nathan and a lot of scope to discuss what repentance really means. But there’s more. Psalm 50 or 51 (depending which bible you use) starts ‘Have mercy on me’ and we have a fascinating insight into David’s reaction when the full aweful enormity of what he had done hits him. He confesses his sins and his repentance was far reaching, profound and sincere. He realises it needs to be far deeper than just saying ‘sorry’. He recognises his need for conversion, to turn around and let God change him. ‘Create in me a clean heart’ he says. Then he asks ‘Lord, open my lips and my mouth shall speak out your praise’. He lives in a world where animal sacrifice was part of religious practice but he utters the profound words ‘sacrifice to God is a broken spirit’, a flash of forward-looking words which could so easily have come from the New Testament, before returning, in the final verse, to the world of 1000BC and animal sacrifices again.
The short answer to why he was a man after God’s own heart was given in Acts 13:22 where St Paul says that he would do the will of God. The long answer is that David had a personal relationship with God. He believed his sin had spoilt this relationship. Yet as psalm 51 (50) unfolds we sense that he goes through sorrow for sin and repentance to forgiveness and a restored relationship with the God he loves.
The discussion which might develop from this Bible study often goes right to the heart of the Christian’s relationship with God. It also provides a biblical context in which to explore the Sacrament of Reconciliation
Lectio divina (divine reading) is led by the Holy Spirit himself. Any human leader is there to help to develop the prayerful atmosphere at the beginning and maybe to discern when to end the session. In an RCIA context the leader may need to take care that the group knows what it’s about and is in a spiritually ‘safe’ environment. People often use the following Sunday’s Gospel as the subject of Lectio divina but it could be any part of the Bible – or, indeed any other suitable spiritual writing. Strictly speaking in Lectio divina the group listen to a passage being read aloud and then sit prayerfully in silence allowing the words to sink in, peacefully discerning what the Holy Spirit is saying to them. After thoughtful reflection the passage is read again followed by further reflection. One may also do Lectio divina alone as prayer..
The way Lectio divina is often carried out at the moment often involves sharing of thoughts between the people during the reflection. The sharing of the thoughts of one person feeds into the reflection of the group. This can be very effective, indeed very wonderful, but there still needs to be a lot of silence amongst the sharing of what the Spirit is saying through the Word of God.
Lectio divina is not a Bible study, nor teaching nor is it instruction. It’s not a debate, not an opportunity for people to express their own opinions nor an intellectual exercise about doctrine. It is a form of spirituality. The participants need not know very much about the passage in advance – although it does help if there is some general understanding of scripture.
The idea of opening yourself to the Holy Spirit in prayerful silence will be a new idea to many RCIA group members. People who are used to it develop gifts of discernment. To introduce Lectio divina to ‘beginners’ the passage needs be short – perhaps one of the scripture texts from the Office (Habakkuk 3:17-19 works well). The leader needs to establish the prayerful silence carefully. It may be, at first, only a few minutes. Then, and only then, the leader may invite people to share the thoughts that came into their minds. As the group grows into Lectio divina the periods of silent reflection may increase with time but much depends on the discernment and sensitivity of the leaders. The members of the group need to learn. The leaders help them to do so – but cannot do it for them.
Learning verses of Scripture In the bibles which the Gideon’s leave in hotel bedrooms there are lists of verses to read in particular circumstances, such as depression, uncertainty and anxiety. I’ve heard of Christians reciting verses and calling it ‘sword practice’, for the word of God is powerful, like a two-edged sword (Hebrews 4:12). If you find yourself slipping into being judgemental it might be helpful to remember that Jesus said ‘Do not judge, and you will not be judged’ (Matthew 7:1). If you are tempted to gossip remember that St Paul said ‘Love does not rejoice in wrong-doing but finds its joy in the truth’(1 Corinthians 13:6). If you are feeling pleased with yourself after putting a £20 note in the collection, remember that St Paul also said ‘Though I should give away to the poor all that I possess – and even give up my body to be burned – if I am without love it will do me no good whatever’ (1 Corinthians 13:3). And if you find yourself saying ‘I’ve every right to be annoyed’ remember that St James says ‘God’s saving justice is never served by human anger’ (James 1:20).
When Jesus was tempted in the desert (Matthew & Luke Chapter 4) he used verses of scripture to defend himself. The devil also cited scripture for his purpose, although it was always in a misleading context which Jesus could always see through. Learning verses is a powerful weapon against temptation as part of a growing understanding of the context in which they are placed.
A facet of growing in reverence for the scripture as the precious Word of God
Gaps
This year's RCIA Network Conference is called 'Bridging the Gap'. It will be based on the period of the pre-catechumenate. One aspect it will consider is what sort of parish helps the RCIA to happen.
This Sunday's Gospel(s) might offer an aid to reflection.
In year C we heard the parable of prodigal son. In the Sunday's of year C there two interconnecting strands - the covenant that God continues to offer in love and stories of God's mercy in the Gospel. They would make a good series of readings for anyone looking at 'returning Catholics'.
When we consider the story of the Prodigal Son and think about our parishes and communities - who are we most like? The Father - waiting, looking out for and all-forgiving; the elder Son - wondering what all the fuss is about and how this might affect them; or perhaps even the pigs - unaware of the great things happening in their midst?
Or in Year A - the Man born blind. Given the rising number of catechumens who became elect at the Rite of Election one might presume that more and more parishes are celebrating the Scrutinies and using Year A readings...
Once again the gospel story does not paint a great picture of community. Between the authorities and his parents the blind man is buffeted. It is only in Jesus, the true heart of community, that he finds healing and enlightenment.
For Conference booking form please go to: http://www.rcia.org.uk/Events/2010/index.html
2010 Conference
The booking form for the RCIA Network's 2010 Conference has been mailed out to members.
It will be published on the website later this week.
Celebrating the Rite of Election
The Catholic Communications Network has efficiently compiled a report of the numbers attending a Rite of Election, held on either Saturday or Sunday of last weekend (1st of Lent) from each of the dioceses in England and Wales. Once again the numbers reveal a consistent response from people who have made an active choice to come into full communion within the Catholic Church, which also affirms and celebrates the process of welcome, accompaniment and formation which is obviously happening throughout the country.
It also reminds us that not all parishes are able to, or chose to, attend the central Rite of Election which means that the ‘numbers’ tallied each year are only a benchmark. They are also somewhat misleading due to the fact that we don’t see the distinction between catechumens and candidates. However, the implication of increasing totals each year can only be Good News.
Listening to the different ways in which the Rite of Election is celebrated led me to reflect on our experience here in Southwark. We begin planning the Rite in October, reflecting on scripture, music and liturgical art options. An invitation is sent to all parishes in January with a Registration form where the names of those catechumens and/or candidates expected to attend are recorded. As the Diocese is quite large we group the registration of parishes and attendees by area: South East, South West and Kent.
The Rite is held at St George’s Cathedral for everyone registered and is a collaborative effort between the parishes, the Chancery and the Auxiliary Bishops, the Cathedral staff, Liturgy & Music Committee, the Christian Education Centre and a wide variety of volunteers.
Because the Rite of Election is a liturgy unlike any other there is a vibrancy and chaos that brings its own joys and challenges. In the planning we remember this may be the first, and possibly only, time that many of those attending will have been in their metropolitan church. Several ‘Preview Evenings’ are held for RCIA co-ordinators, teams, catechumens and candidates in order to give them a sense of the liturgy and what to expect. We receive many positive comments about how helpful these evenings have been.
We use the Combined Rite #547-561 with Election for Catechumens and Call to Continuing Conversion of Candidates. A service booklet is prepared with the hymns, scripture references, prayers and responses. The Book of the Elect is symbolically located in the Baptistery and once the Catechumen has signed it they are seated with their Godparent in a group on and around the sanctuary. Candidates and their Sponsors are seated as a group in the central nave.
Just as the Book of the Gospels has been brought forward in procession and proclaimed, so too is the Book of the Elect. Three readers, representing the three areas, and the Auxiliary Bishop of that area take turns to proclaim the parish name and the person’s name: St Francis, Maidstone Sally Tracey, Robert Stillwell, etc …. It takes ages, but as each catechumen stands with his or her godparent the Cathedral comes alive. The presider then enters into dialogue with the godparents, the assembly and the catechumen. A joyful acclamation is sung to acknowledge the presentation and election of these catechumens and then we repeat the proclamation of parishes and people’s names as the candidates are presented.
The affirmation of the sponsors and assembly and then the Act of Recognition is a powerful witness of ongoing conversion and community support.
This year 88 parishes were represented giving the catechumens and candidates present a glimpse of Southwark’s boundaries while inviting them to see themselves as part of the wider Church.
As we move further into the stage of Purification and Enlightenment let us pray:
Father of love and power, it is your will to establish everything in Christ and to draw us into his all embracing love. Guide these chosen ones: strengthen them in their vocation, build them into the kingdom of your Son, and seal them with the Spirit of your promise. We ask this through Christ our Lord….Amen.
What’s Cooking?
In her blog last week Caroline asked are we ready for the third period the Rite of Election heralds? Before we file this rite away until 2011, I would like to suggest that we ask ourselves, are we ready to think of a time in the not too distant future when we celebrate the Rite of Election as a single rite, and not as a combined rite with the Call to Continuing Conversion.
I know ours is not the only diocese to hold the rite on two separate occasions. We split the parishes: some in the morning and some in the afternoon. This was necessitated by the large numbers forward: 70 catechumens and 110 candidates. The cathedral could have been comfortably filled with just the catechumens, their godparents, family, friends and representatives from the parish communities.
So why would we bother to change?
Well, we’ve already been adapting the rite. In the Rite of Christian Initiation of Adults as approved for use in the Dioceses of England and Wales, Scotland, there is no provision for a combined rite. Have a look at the introduction #105-115. The combined Rite of Election and the Call to Continuing Conversion is borrowed from the USA edition (RCIA #547).
Another way of looking at it is to think of it as preparing a meal. The different dishes will complement each other, each important in their own way. Into one big cooking pot, you put some basic ingredients. You have done your preparation (see #107 and 108 2nd para). The pot is simmering nicely. It just needs the final touch and a bit of time, which comes with Lent.
Into another pot you place some different ingredients: green vegetables. See Part 11 chapter 4: Preparation of Uncatechised Adults for Confirmation and Eucharist. The preparation is similar to that of the catechumens, though not identical, because of the need to remember the candidates ‘already baptised status’. The candidates are not in the same position as the elect. Though some of the rites of the catechumenate can be used to advantage: this does not include the Call to Continuing Conversion (#382). Not the same basic ingredients as our catechumens, and so great care needs to be taken, calling I suggest, for a separate pot. Side by side, they can come to the boil at the same time (#385).
Then we have some more ingredients, root vegetables, all grown from the same prepared plots. They keep their flavour by cooking separately and come to their peak in their own time. These are covered by Part II chapter 5 Reception of Baptised Christians into the Full Communion of the Catholic Church. They too receive spiritual and doctrinal preparation, suited to their specific needs, but avoiding anything that would equate them with catechumens (#391). So they definitely go in a separate pot.
As in all meals, each dish complements the other.
As to the advantage of having just the elect: it would allow for one ceremony where the elect could have their day. There would be room enough for more representatives from their parish. Thomas Morris (p.160) in his work on RCIA says how wonderful it would be if the affirmation by godparents could be spontaneous. Instead of the communal ‘They have’ called out, how great to hear a few words of witness about the catechumens progress.
For the candidates and those previously uncatechised catholics, our diocese already celebrates a special mass for new catholics and their families. Held in June it offers an opportunity for all new catholics to enjoy cathedral worship, feel what it is like to be part of the wider church and to meet the Bishop.
I wonder how long it will be before the conversation starts that will lead to just the Rite of Election being held in our different dioceses. I like to think that in years to come it will be necessary for our diocese to hold a morning and afternoon rite, but due to the sheer numbers of elect being prepared.
Sue P
Morris, Thomas. (1997) The RCIA: Transforming The Church. A resource for pastoral implementation.
The Rite of Election approaches – are we ready?
On Sunday next, 1st Sunday of Lent, our catechumens and candidates from across the Diocese will gather in the Cathedral, and be presented to our Bishop with the words :
'They have found strength in God's grace, and support in our community's prayers and example. Now they ask that after the celebration of the scrutinies, they be allowed to participate in the sacraments of baptism, confirmation and the eucharist'.
Those who have journeyed with them to this point find them 'to be sincere in their desire. They have listened to the word of Christ,and endeavoured to follow his commands; they have shared the company of their Christian brothers and sisters and joined with them in prayer', and so the Bishop announces to all present 'that our community has decided to call them to the sacraments', and then once again, he seeks the opinions of the godparents:
'As God is your witness, do you consider these candidates worthy to be admitted to the sacraments of Christian initiation?'
'Have they faithfully listened to God's word proclaimed by the Church?'
Have they responded to that word and begun to walk in God's presence?
Have they shared the company of their Christian brothers and sisters and joined with them in prayer?
And then speakly directly to the catechumens, the Bishop invites them to 'express your response clearly and in the presence of the whole Church', after which they are declared 'members of the elect'. The whole Church are charged with acceptance of these 'chosen of the Lord', and asked to continue to sustain them through 'loving care and example'
Quite a responsibility. Are we ready?
Lent is offered as a gift for the healing, encouragement and renewal of all - the catechumens, candidates, both adults and children, and the whole community:
- to grow in love
- to overcome hesitations and trust in Christ
- to find joy in daily prayer and reflection on the scriptures
- to acknowledge faults and work to correct them
- to share with others the joy found in faith.
In other words, as described in the Rite (RCIA 125-126) it is more about interior reflection than catechetical instruction - a time intended to purify and enlighten minds and hearts through a deeper knowledge and experience of Christ. So let go of anxiety about 'have we given them enough doctrine'/'do they know enough' - after all, the Rite of Election reminds us very firmly that this is a process of initiation - and relax, and allow lent to be the time of 'retreat' and deepening of relationship with Christ.
A friend offered me this Lenten Prayer which may help us to get the focus for Lent right!
Fast from judging others; feast on the Christ dwelling within them. Fast from emphasis on differences; feast on the unity of all life. Fast from apparent darkness; feast on the realityof light. Fast from words that pollute; feast on phrases that purify. Fast from discontent; feast on gratitude. Fast from anger; feast on patience. Fast from pessimism; feast on optimism. Fast from worry; feast on trust. Fast from complaining; feast on appreciation. Fast from negatives; feast on affirmatives; fast from unrelenting pressures; feast on unceasing prayer. Gentle God, during the season of feasting and fasting, gift us with Your Presence, so we can be gift to others in carrying out your work. Amen.
Rite of Welcome/Acceptance in the West Country
I often wonder why some communities ignore the Rite of Acceptance into the Catechumenate and the Rites of Welcome for candidates, perhaps for fear of imposing a burden on people, but they are missing some exciting opportunities in the process. Our parish looks forward to celebrating these rites each year. At our recent combined Rite of Welcome and Acceptance held at the beginning of a Saturday evening parish Mass, there were so many people that we worried that our RCIA group, their families and sponsors and the parish community would not fit into the church. A recent Sunday Gospel reading from Luke 5:1-11 with its abundant image of bursting fishing nets full of teaming fish seemed rather apt.
Whereas we normally have three or four adults, plus a few children for RCIA and CICCA (Catholic Initiation of Children of Catechetical Age) in our city parish here in the West country, this year we have twenty-five adults and children coming forward to be baptised and received at Easter, including seven adult baptisms and six adult receptions. This has brought its own logistical problems in our small church, one of three, which make up our small parish, where the total combined Mass attendance across three parishes, numbers no more than three hundred.
Although we had described the Rites briefly to the members of the RCIA group, - the danger of revealing too much could detract from the actual impact of the experience on the day, there was much excitement on the day of the event. The group had had two questions to consider "What do you ask of the Church and why?" Each had agreed to give an individual, personal answer. Responses were written at a previous RCIA session, to act as an aide-memoir in case adults and children were nervous on the day.
When this was tried last year, as a result of a suggestion made by the parish priest, but greeted with a little scepticism by hard bitten catechists, the catechists had been surprised that the adults had agreed to it and secondly, how deeply it had prompted the group to think about their responses. The third surprise was the witness that it gave and the impact it had had on the parish communities, who had strained to listen to every word of the moving answers. There was even a tear or two. This year a microphone was used!
On Saturday morning, the phone lines were busy, as catechists phoned and checked that people were OK and knew what they were doing, reassured those who were nervous, listened to question responses that had been changed, reminded people to arrive early. Both individuals and families shared how nervous and excited they felt. Some parents were busy listening to their children’s answers. Some could not but help mention at work, what was going to take place at the weekend. Some had spoken to others in the group and compared notes. Some shared how this had made them think very seriously about the step they were taking. It seemed the very act of preparing for the rites had brought the whole group together.
Even our parish priest, who enjoys celebrating these beautiful rites - he himself came into the church through the RCIA process – was becoming a little apprehensive, less he fail to remember which part of the rite applied to each adult and child. There was a master spreadsheet which showed all the permutations, which became translated into colour coded cards with names. The complication came when families had members who were to be received and baptised and where parents had to speak not only on their own behalf, but on behalf of younger children not old enough to be part of CICCA.
One of our parishioners, who normally directs the traffic in our local, large ferry terminal to make sure that all the lorries and cars are correctly loaded onto the ferries, made short work of organising the movement of prospective candidates and catechumens, adults, children and babies, sponsors, catechists etc., as they were greeted at the door at the back of the church at the beginning of Mass and then moved around our tiny church, so there was room for catechists and sponsors to continue with the signing after the priest etc., and the rite could be celebrated in a dignified manner.
After the homily, gospels were presented to each person. The Mass was a long one, but no one seemed to mind, as the excitement felt by the RCIA and CICCA groups was communicated to parishioners and reminded those who had been received in previous years of their own experience.
When entered into enthusiastically, these rites provide a profound experience for those standing at the threshold of their new Christian journey or encouragement for those already on their journey, they mark the next step, they give visible witness to the building of community and give heart to all of us who are on the self same journey.
Setting souls free…
A conversation a couple of weeks ago has left me wondering … if the person to whom I was speaking was seeking full communion with the Church (they weren’t) how would the Team deal with what the person came with?
It was clear from the conversation that there were some mental health issues but, sensing some deep spiritual disturbance, I continued with gentle questioning which brought out the fact that the person had been heavily involved in tarot reading and that many aspects of their life was now controlled by the cards. They were convinced of the presence of an evil spirit and terrified that, if they got rid of the cards, it would harm them and members of their family. We got as far as putting the cards out of easy reach and I am hoping that we will get as far as the cards being given to me or to someone else who can destroy them on the person’s behalf… it would take a long time for them to be able to do this for themselves.
But the thought lingered – and so I thought this opportunity to prompt discussion could be helpful not just to me but to others who might be walking alongside someone who has had a similar experience.
If the person is not baptised, there are, of course, the minor exorcisms where there is provision made for a prayer asking that, in the name of the Lord Jesus Christ and in the power of the Holy Spirit, God will remove “the worship of false gods and magic, witchcraft and dealings with the dead” (Prayer B, p42 of the Rite of Christian Initiation of Adults). But how often is this part of the prayer used? Is there a temptation to avoid saying the words out loud? Are we inclined to see such a prayer as appropriate in mission territories – or perhaps in Pentecostal churches – but less necessary for us? And yet, tarot – astrology – wicca – mediums – and more – are increasingly prevalent in the UK and many who are searching for “the spiritual” will often have tried some of them on their way to Christianity. Some may have emerged apparently unscathed. Others, such as the person with whom I was speaking, may be very seriously affected both mentally and spiritually and in need of medical intervention but also deep spiritual healing.
People who are baptised may also have been attracted to similar practices. The Rite does suggest that some of the rites belonging to the catechumenate could be used in the preparation of the candidates preparing for full communion. We often use the presentations of the Creed, Lord’s Prayer and Gospels and a penitential rite – but would we consider bringing in the minor exorcisms – and how would we do it? Obviously, there will be occasions when this is best done in private – and some people may need a fairly lengthy process of coming to trust that they have been set free of what was holding them bound with several rites along the way. (Discernment would be needed by catechists, sponsors and clergy as to how this might work bearing in mind the individual’s vulnerability). But might there be a place for the minor exorcisms to take place within a meeting – or during a service in the church? Does anyone have experience of doing this – and how did it work?
The person I was speaking to has a long journey ahead and its outcome is far from clear.
The prayer has to be that whatever brought them to take the step of getting in touch will give them the strength to continue the journey to healing… that they will continue to search for the truth – the real truth that will set them – and keep them – free.
Cometh the hour…
I'd always dutifully thought of the miracle at Cana in terms of a foretaste of the new wine of the Kingdom. I've always listened to the homily! But at Mass today another thought crept in, a picture of Jesus at this morning's wedding, waiting for a sign: when to begin the Great Work. Having refused to turn stones to bread for his own hunger and called his disciples together for whatever is to come, suddenly here is his mother at his elbow, giving him the same story: the wine has run out: my son, they have no wine! Jesus has promised his disciples visions of angels ascending and descending, but here is a crisis on the catering front. He says to her, Woman, what concern is that to you and to me? My hour has not yet come. But Mary has had years to ponder the angel's message, and she recognises hours when they come. She gives the instructions: Do whatever he tells you, and all are astounded at the quality of the wine-from-water.
It is as though Jesus realised that the sign he was waiting for might not be the mighty voice of his Father, but the quiet voice of his mother speaking out a human need. And so his ministry begins, life-giving miracles and meals with friends, transfiguration on the mountaintop and stories of lost coins. This is a man who will know if a sick woman touches his cloak to find healing, who will find faith in unexpected places and change his attitude, who will fight against ordinary, unthinking human injustice. Heaven may well open, with angels ascending and descending, but in the meantime Jesus goes among people who are in need. Nothing is too small or too great for the One who has put death beneath his feet, the second person of the Trinity.
Following Jesus, trying to be like him, is something which comes gradually. I've written elsewhere about how I fell into the Church through the liturgy and the music, a route I wouldn't change. But it meant that Jesus himself became for me a public figure glimpsed through the liturgy, whether as one of the 'presences of Christ' or a the star of the Gospels. In catechesis, he wears many hats: Son of God, Son of Man, Saviour, Emmanuel, Head of the Body which is the Church. To meet Jesus for the first time as someone who responds to the people he meets every day is something altogether different. Jesus challenged by his mother, Jesus, compassionate, Jesus, quick on the uptake, Jesus, powerful. All these hats, these titles are for something, and that something is us, his people. And not when the hour comes, but now, in our need.
What does this morning's Gospel mean for us today? Maybe, if we are following Jesus Christ and trying to be like he is, just maybe it's a reminder that the right time for compassionate action is not later on, as a New Year's resolution, or during Lent, or when we think we're ready, but now, now, now.
Listen: whose voices do you hear?