Renovation 5.

It was the following Tuesday, 20th October 2015, when Rob and I re-convened. I should say that each day we worked on this project, we spent up to three hours working together - between five and a half and six man-hours.

By the end of Tuesday 20th the two new banks were built up. You can see in the above photo a length of red carpet which we used to maintain the bank on the near side. You can also see a length of black hose leading into the empty pond cavity. This would stay in that place under the new liner and act as a release conduit for water accumulating under the liner.

We hoped that by replacing the old liner, which had indeed been leaking, we could cure the build-up of so much water under the liner.

The old liner had been rained on a few times over the weekend and, together with some scrubbing down from Rob and I, was now more or less clear of sediment on its upper side.

Renovation 4.

Overnight on 16th October it rained quite a bit. Rob and I were glad because the old liner would get a good soaking and make it easier for us to clear all the sediment from it. Sadly, I didn't take any photos of the old liner being cleaned. But during the next day, 17th October, we set to with brushes and a hose pipe, and did our best to remove more of the mud.

We also worked again on the two new banks that we were establishing for the pond. The photo below shows the results of our work that day. The new bank on the far side of the pond is a little clearer in this pic. And you can see water still pooling in the pond cavity.

Renovation 3.

Next day,16th October 2015, Rob and I faced the hardest job of all; we decided to take the old liner out of the pond and lay it out so that we could clean it more thoroughly. We needed every ounce of strength to drag the liner out and across the grass to an open space where we could lay it out. There was still sediment on the upper side, and mud clung to the underside - it weighed a ton!

Our hope was that if it rained the upper side of the liner would get a good wash.

We were interested to see that water was already pooling in the open pond, and it soon became clear that the top soil of the garden was laid over a solid seam of clay.

We then began a new task. We had decided to make the pond a little smaller by creating two new banks. Our work would result in reducing the size of the pond from being an irregular 6m diameter circle, to being 6m in one axis, and 5m in the other.

We started on the far bank, placing first rocks and then soil to build a new bank. You can just make out, in the photo above, the new soil (and rocks) which we put in place along an eight or nine foot segment along the far side of the pond. This was another back-breaking task which ended the third day's work.

Renovation 2.

The following day, 15th October 2015, Rob and I emptied all the sludge out of the pond by hand. We used a bucket and a washing-up bowl to scoop out the knee-high sediment, which we then spread all over the garden among the plants and bushes - back-breaking work. In two and half hours we had just about cleared all the mud out.

Having revealed the liner we were able to make an inspection for puncture holes. We found a few holes, two of them on the pond sides were about an inch long - yes, there had indeed been a slow leak.

As we gazed at huge expanse of exposed liner we knew that the next day's work was already presented; we would have to clean up the old liner quite a bit more.

Renovation.

Here in the presbytery garden at St Ignatius' there is a wonderful pond, which was created by one of my predecessors twenty five years ago. Last year, 2015, the pond was so over-grown that I even launched an inflatable into it so that I could do some weeding.

I also suspected that the pond liner was leaking. The question then was, should I attempt a small clearing up job, or should I replace the liner. 

The pond is an irregular circle with a diameter of 6 meters, so emptying the pond and replacing the liner would not be an insignificant task. This is what I decided to do.

With the help of Rob, from the parish, the two of us began this huge work of renovation on 14th October 2015. We pumped some of the water out of the pond so that we could catch the fish. I should say, at this point, that there had been nine good-sized goldfish and one large dark fish in the pond. We retrieved only five goldfish - the herons had taken the rest. The pond is also full of frogs and common newts.

This is how the pond looked after our first day of work:

By the time we started work on the pond the newts had already migrated into the garden to overwinter; many of the frogs on the other hand, made their own escape out of the pond as we worked, others tried to conceal themselves in the deep mud, hoping that we hadn't seen them. 

Having pumped much of the water out, we discovered that there was about 16 inches of sludge and sediment right across the bottom of the pond. No wonder the weeds were so prolific! We would have to remove all of this by hand. It suddenly became became clear to us the size of the job which we had undertaken.

To be continued.

A very happy birthday ...

… to our dear Queen, Elizabeth II. She is our longest lived monarch. May God bless her on her ninetieth birthday, and through her, the whole nation.

Undimmed witness.

The memorial to the martyrs of Durham is by the small roundabout on Framlingate, north of the city and close to Durham City Hall. The memorial (photo above) could easily be missed, so it is better to park the car and walk over to see it. The inscription reads: "Without doubt these priests were martyrs to God."

It is good that this memorial exists, but the place where six priests and three laymen gave their greatest witness is a quarter or a mile further north, on the very crest of the hill. Here, nineteen years ago a gully named 'Dryburn' was filled in with ballast so that a new hospital, The North Durham University Hospital could be built.

On this arial photograph of the hospital, somewhere in the top part of the picture stood the ancient gallows of Dryburn, which was last used in 1805. Here on 27th May 1590, Frs Richard Hill, John Hogg, Richard Holiday and Edmund Duke were hung, drawn and quartered. These four were beatified by Pope St John Paul II in 1987.

On 4th February 1594, Mr John Speed was hung for having assisted Fr John Boste.

Then on 24th July 1594, Fr John Boste was hung, drawn and quartered. He was canonised by Pope Paul VI in 1970.

Then on 9th August 1600 Fr Thomas Palaser was hung, drawn and quartered, and Mr John Newton and Mr John Talbot were hung. Fr Palaser and Mr Talbot were beatified by Pope St John Paul II in 1987.

What a record! What a blessed site for healing!

All these martyrs would have been held, before execution, in the old Gaol, which was the then north Gate of the old city of Durham, part of which still exists just behind the shops near where Owengate and Saddler Street meet.

Also, we must include Fr Thomas Plumtree, who took part in the Northern Rising of 1569 and celebrated Mass in Durham Cathedral. He was captured and hung, drawn and quartered in the the Market Place at Durham on 4th January 1570. He was beatified in 1886 by Pope Leo XIII.

The Market Place (photo above) is as busy as ever, but holds no memorial to Durham's first saint.

All these martyrs are commemorated in the beautiful Church of St Godric, just to the west of the old city, and where there is Eucharistic Adoration every day.

May the life and witness of these ten men be a light for many, a light that will never grow dim.

The faith of men.

I like the film "Risen", particularly because it enters into the reality of masculine faith. The encounter with the death and Resurrection of Jesus by the Tribune Clavius, played by Joseph Fiennes, presents a realistic and timely version of how men are called to become men of faith.

In the encounter with the Mystery of Christ, the film expresses really well those first uncertain steps when a man seek to rationalise and manage the situation, the struggle to respond in a mature and responsible way whilst not understanding, and the acceptance of a new way of living. Above all, it is the inner transformation of the man which "Risen" explores. We see the hard-working Clavius exercising his profession and authority diligently and prudently, with hopes of a more assured and peaceful future, only to see him achieving those hopes, not through blood and sweat but through the gift of another. His transformation becomes tangible in his personal contact with the Risen Christ. For me, the best scene is when he climbs to sit by Jesus who, at night time, is awake in prayer to his Father. Clavius readily acknowledges his faltering heart to Jesus; he doesn't know how to approach Jesus, nor what to say to him, and yet his joy and wonder at sitting beside Jesus confirms his inner conviction of faith.

This is a film about discipleship that should move most men in some way, as it traces the outlines of the same journey which all disciples of the Lord have made. Although the film ends with Clavius as a lone pilgrim setting out in his Christian life, I would have preferred to see him setting out with a group of disciples, as a part of the Church and sharing the same mission. Nonetheless, the film ends with us knowing that Clavius has been transformed, changed, in his whole person, and that that change was the work of Jesus, and that what matters most is what Jesus does, and not all the other stuff which human beings who are not connected with Jesus do. 

If you're a man - go and enjoy this film!

The Coxhoe Four.

Four young men were arrested at this village and condemned to death. We can't forget them.

Coxhoe is a village in County Durham about six miles south east of the city of Durham. One mile east of the present village is the site of old Coxhoe. The above photo shows the site of Coxhoe Hall, which was demolished in the 1950's. Most likely, somewhere near this place these four young men, Edmund Duke, Richard Hill, John Hogg and Richard Holiday, were arrested in the spring of 1590. Edmund was twenty-seven years old, the others were all twenty five years old. They had arrived from the continent only a few days earlier, disembarking at South Shields.

They were all Catholic priests and, having not found the friends they had expected to meet at South Shields, they were heading south for Yorkshire. Having been arrested they were taken to Durham, tried and condemned to be hung, drawn and quartered. Their execution took place at Dryburn, just north of the city of Durham on 27th May 1590.

I visited Coxhoe recently, both the new village and the site of the old, and as I stood looking south over the site of the old hall to the site of the old village just below, I was overwhelmed by the thought of the character of the these four young men who, not having yet been able to exercise their priesthood in this country, were so willing to give up any part in society, even a society that rejected them, in favour of the most complete exercise of their priesthood. 

The Coxhoe Four were all beatified by Pope John Paul II on 22nd November 1987.

Blessed Edmund, Richard, John and Richard, we humbly seek your prayers.

Not a one man job.

At the start of the year I was just moving one of Satan's tabernacles when my grasp slipped and it rolled over onto my foot. Well, I was limping badly for a few weeks while my toes recovered their usual stance. 

Moving a large set, like the one I had hanging around, really is a two-man job.

The Ordinary Prayers

The other day I received a complementary copy, from the Latin Mass Society, of their new booklet, The Ordinary Prayers of the Traditional Latin Mass. This is a tremendous publication which they have clearly put a lot of work into.

The Ordinary Prayers is not so much a pocket missal as a Liturgical prayer book, which is so presented as to lead to a greater participation in the Mass. Indeed, it is a booklet which truly appreciates the Mystery which takes place in the Mass. Its simple presentation of the Prayers of the Mass, with marginal notes and accompanying icons, will do much to lead to that interior participation in the Mass, which was so desired by the Second Vatican Council.

If you can get hold of a copy, I do recommend it to you. And I hope that this small but significant publication, will lead to a much needed re-focus, within the Church today, not only of what takes place in the Mass, but of us being present to the saving Mystery, by our participation in the prayers and actions of the Mass.

I have never seen a comparable publication for the Novus Ordo, and the Latin Mass Society should be congratulated for their service to the Liturgy of the Church.

A line of minor prophets.

Tolkien is part of a line of English writers who have given us an understanding of the great history; the History of Salvation, God's mighty works on our behalf.

Bede's History of the English is beyond compare; the whole history of this country is presented from the perspective of the Redemption. Indeed, before Bede there was hardly any history written down at all, since it is Christ Jesus who throws light on human affairs.

Shakespear, although a Catholic, gave us only glimpses into a deeper reality, a reality that had to be hidden because the ruling clique of that age despised it.

Christopher Dawson, perhaps more so than any other English writer in the contemporary age, wrote about human history in the light of Christian Revelation, giving us a fuller appreciation of our past and also of the times in which we live.

Tolkien, whose fantasy literature can do no more than parallel the Mystery of Christ, has kept alight those genuine images and values, because they express the Life of Grace. Tolkien wrote The Lord of the Rings at at time when England was (perhaps sub-consciously) choosing anew the secular project. However, his work stands before us all and, whether you acknowledge its Christian references or not, that deepest of all relationships - Nature and Grace - is nonetheless expressed. A sign to us, whether we will or no, of a very great Love.

Too good to miss.

Robert Cardinal Sarah
Prefect of the Congregation for Divine Worship
and the Discipline of the Sacraments

Text for Synod on the Family, October 2015

Your Holiness, Your Eminences, Your Excellencies, participants of the Synod,
I propose these three thoughts:

1) More transparency and respect among us

I feel a strong need to invoke the Spirit of Truth and Love, the source of parresia in speaking and humility in listening, who alone is capable of creating true harmony in plurality.

I say frankly that in the previous Synod, on various issues one sensed the temptation to yield to the mentality of the secularized world and individualistic West. Recognizing the so-called “realities of life” as a locus theologicus means giving up hope in the transforming power of faith and the Gospel. The Gospel that once transformed cultures is now in danger of being transformed by them. Furthermore, some of the procedures used did not seem aimed at enriching discussion and communion as much as they did to promote a way of seeing typical of certain fringe groups of the wealthiest churches. This is contrary to a poor Church, a joyously evangelical and prophetic sign of contradiction to worldliness. Nor does one understand why some statements that are not shared by the qualified majority of the last Synod still ended up in the Relatio and then in the Lineamenta and the Instrumentum laboriswhen other pressing and very current issues (such as gender ideology) are instead ignored.

The first hope is therefore that, in our work, there by more freedom, transparency and objectivity. For this, it would be beneficial to publish the summaries of the interventions, to facilitate discussion and avoid any prejudice or discrimination in accepting the pronouncements of the synod Fathers.

2) Discernment of history and of spirits

A second hope: that the Synod honor its historic missionand not limit itself to speaking only about certain pastoral issues (such as the possible communion for divorced and remarried) but help the Holy Father to enunciate clearly certain truths and useful guidance on a global level. For there are new challenges with respect to the synod celebrated in 1980. A theological discernment enables us to see in our time two unexpected threats (almost like two “apocalyptic beasts”) located on opposite poles: on the one hand, the idolatry of Western freedom; on the other, Islamic fundamentalism: atheistic secularism versus religious fanaticism. To use a slogan, we find ourselves between “gender ideology and ISIS”. Islamic massacres and libertarian demands regularly contend for the front page of the newspapers. (Let us remember what happened last June 26!). From these two radicalizations arise the two major threats to the family: its subjectivist disintegration in the secularized West through quick and easy divorce, abortion, homosexual unions, euthanasia etc. (cf. Gender theory, the ‘Femen’, the LGBT lobby, IPPF …). On the other hand, the pseudo-family of ideologized Islam which legitimizes polygamy, female subservience, sexual slavery, child marriage etc. (cf. Al Qaeda, Isis, Boko Haram ...)

Several clues enable us to intuit the same demonic origin of these two movements. Unlike the Spirit of Truth that promotes communion in the distinction (perichoresis), these encourage confusion (homo-gamy) or subordination (poly-gamy). Furthermore, they demand a universal and totalitarian rule, are violently intolerant, destroyers of families, society and the Church, and are openly Christianophobic.

“We are not contending against creatures of flesh and blood ….” We need to be inclusive and welcoming to all that is human; but what comes from the Enemy cannot and must not be assimilated. You can not join Christ and Belial! What Nazi-Fascism and Communism were in the 20th century, Western homosexual and abortion Ideologies and Islamic Fanaticism are today.

3) Proclaim and serve the beauty of Monogamy and the Family

Faced with these two deadly and unprecedented challenges (“homo-gamy” and “poly-gamy”) the Church must promote a true “epiphany of the Family.” To this both the Pope (as spokesman of the Church) may contribute, and individual Bishops and Pastors of the Christian flock: that is, “the Church of God, which he has obtained with his own blood” (Acts: 20:28).

We must proclaim the truth without fear, i.e. the Plan of God, which is monogamy in conjugal love open to life. Bearing in mind the historical situation just recalled, it is urgent that the Church, at its summit, definitively declare the will of the Creator for marriage. How many people of good will and common sense would join in this luminous act of courage carried out by the Church!

Together with a strong and clear Word of the Supreme Magisterium, Pastors have the mission of helping our contemporaries to discover the beauty of the Christian family. To do this, it must first promote all that represents a true Christian Initiation of adults, for the marriage crisis is essentially a crisis of God, but also a crisis of faith, and this is an infantile Christian initiation. Then we must discern those realities that the Holy Spirit is already raising up to reveal the Truth of the Family as an intimate communion in diversity (man and woman) that is generous in the gift of life. We bishops have the urgent duty to recognize andpromote the charisms, movements, and ecclesial realities in which the Family is truly revealed, this prodigy of harmony, love of life and hope in Eternity, this cradle of faith and school charity. And there are so many realities offered by Providence, together with the Second Vatican Council, in which this miracle is offered.

The great story.

This is my favourite inscription. This gardening book was a gift from Tolkien to his wife in 1964. By that time The Lord of the Rings was being widely read, and The Silmarillion was yet to be put together under one cover.

I have just come back from my first visit to some of the sites of the First World War. We visited sites around Ypres and Albert. We know that Tolkien was involved in the Battle of the Somme and was certainly stationed near Albert. The week that we spent visiting these sites was one of the best trips that I have ever made; I can't believe that I have left it till now to visit these sites, and I am very grateful to the party who I travelled with for their participation in that week. A hundred years on and the sacrifice that was made on those battlefields will never be forgotten or erased - the evidence of the battles is all over that part of France and Belgium, and the memorials and graveyards are very beautiful and worthy.  

The perspective of those who took part in the First World War is now well known and celebrated, in poems, letters and biographies, and above all, in the graveyards of Flanders. Tolkien's perspective is quite different. What flowed out of his experience of the Battle of the Somme took the most extraordinary literary form. What he wrote was not simply another story or account, but a story about the triumph of goodness. The Lord of the Rings is indeed fantasy, but is embedded with Christian metaphor.

The First World War, by which the secularism of that age imploded in the most horrific way, was taken by Tolkien as the place in which to write about grace and virtue. In today's subjective age when everyone has his or her own story, many of which have to be published, Tolkien's story of The Lord of the Rings appears as anything but subjective.

In a culture which has lost its bearings, Tolkien's story has a very important place; from the darkness of war, and today's darkness of human subjectivity, seemingly remote from God, Tolkien wrote a story which goes beyond mere human subjectivity, and places everything on the platform of grace.

Many today are busy trying the recast English literature in a pagan framework, but this will in no way change God's plan.

Secularism as war.

Secularism, the movement which seeks to build the world on a new basis, one which avoids the human condition of original sin, and seeks a world where God is no longer a part. This movement, which has its roots in the Enlightenment, blossomed in that decadent era just before WWI, and took off in the most hideous way with the outbreak of war, only to blossom again in the decadence of the inter-war era, and then again in WWII. In just that time, Tolkien was preparing his 'parable' of nature and grace, the great story of The Lord of the Rings, a story which speaks about a society seeking to be built upon God.

This book (photo above), a gift from Tolkien to his wife in 1956, beautifully inscribed, is another historical record of the genuine, Catholic, plan for humanity which the secularism of the twentieth century has never had the power to overcome.

After both WWI and WWII, the societies of Europe and the West sought a merely political and social way of managing the aftermath of war and of rebuilding. Secularism since WWII has confined itself (until now) with seeking to 'iron out' all sense of nature and grace, of man and God together, and to provide a sense of life in which man is alone and entirely autonomous.

Not so for Tolkien, who returning to the roots of humanity, which are nature and grace, wrote his mythology as something which was completely counter-cultural, and into which he poured his high, linguisitic, learning. 

The Lord of the Rings is a book about nature and grace, about good and evil and their power. The Ring is the focus of evil in the story, an evil which seeks to dominate and suppress all that is good, true and beautiful in people. But crucially, Tolkien wrote about the most powerful power of all, which is mercy. In The Lord of the Rings this overriding power for good is expressed in Bilbo's and then, Frodo's pity, compassion, for Gollum and the evil which eats away at him. It is this power that ultimately overcomes the vastly evil power of the Ring.

In some way, Tolkien's writing of this book was unthinkable. After all, secularism was trying to rebuild itself in a milder way after WWII, and the last thing that it wanted people to be reminded of was their relationship with God, and His wonderful Lordship of all creation. Of course, for my part, I am delighted that The Lord of the Rings came into being and has caught the imagination of the people of this age, expressing to us, in literary form, the interplay of nature and grace, and for giving us, in a sense, a tool for navigation in this dark age that we inhabit.

In a time of war.

As a fan of Tolkien, his writings and his person, some of his personally signed books, which were a gift to me many years ago, are among my few most treasured things. They are links to me of the flowering of Catholic thought and life which took place during the early and middle part of the twentieth century.

Tolkien's tale, The Lord of the Rings, stands at forefront of this flowering for me; a tale which speaks of light, hope and grace in the midst of a century which was plunged into war and destruction.

It seems to me that the emergence of Tolkien's mythology, which took place as he participated in the unspeakable horror of the First World War, and that what flowed out of that experience was precisely a tale which, in some way, parallels the horror of war, enlightened as it was by false human 'lights' (in other words, secularism), and yet seeks the true light, that of God, which no human efforts can ultimately eradicate.

The Lord of the Rings, whose dark power controls the innumerable armies of orcs and seeks to overthrow all that is good, and true, and beautiful, is an analogy for that dark force which plunged so many nations into mutual obliteration in 1914. Yet all along, the true project of goodness, which is the Mercy of God (the most powerful force in the Universe) revealed in Jesus, who seeks the true flourishing of peoples, is ever present.

Everytime that I have read The Lord of the Rings, I have been entranced by how Tolkien weaves grace into his tale. Yet, knowing that the story had its beginning during one of the darkest hours of the twentieth century, and came into being during and after the Second War, is itself a sign and icon of great hope for our times. 

Secularism is again immensely strong, yet Catholic thought and life, which picks up and mirrors that true human project (which is Christ), stands as a beacon for all humanity: God is indeed in charge, and Jesus Christ in the Lord of History.

A soul for Europe.

This year in our SJMV fraternity we have been making a discursive reading of the second edition of the Directory on the life and ministry of priests. This is a very valuable document which reveals the depth of the Diocesan Priesthood, and goes some way in expressing what a magnificent vocation it is.

However, I include a short piece below which is given in the text as a sort of preface to paragraph 46 of the document. In this few words is contained the inner vision of the priesthood - it is one of the finest statements which this Directory makes. Here is expressed the very core of our lives, and I am grateful to Cardinal Piacenza for ensuring that this paragraph was included in the text. These words should be writ large, for so much depends upon their lived reality:  

The spirituality of the priest consists essentially in the profound relationship of friendship with Christ, because he is called “to go to Him” (cf. Mk 3:13). In this sense, in the life of the priest, Jesus will always have pre-eminence over everything. Each priest acts within a particular historical context with its manifold challenges and requirements. Precisely for this reason is the guarantee of the fecundity of his ministry rooted in a deep interior life. If the priest does not count on the primacy of grace he will not be able to respond to the challenges of histimes, and any pastoral programme is destined to failure, no matter how elaborate it may be.

The cord which tied St Edmund Campion to the hurdle, and the Corporal used by saints who were priests, for the celebration of the Mass in cells in the Tower of London (both relics are kept at Stonyhurst), are witnesses to a past, Golden Era of the priesthood. Today however, priests - in many parts of the world - are free, but it is in Christ that we find our greatest freedom and, although these words are used with reference to the priesthood they also speak, by analogy, of a much wider population. Europe today is called to an intimacy with Christ in which the various peoples of Europe can be established upon their true identity and vocation. These words speak about the true soul of Europe, by which it might know how to live and act, and how to build its life, for the good of many.

England's memory on-line again.

Taking part in the Youth 2000 Prayer Festival at Walsingham is wonderful. This past weekend, from Thursday through to Monday, there were about 1100 young people engaging with Christ, His person and His mission, in the fields opposite the Slipper Chapel.

I have just got back to the parish but I am full of the experience of these last few days. England's Nazareth, as it is known, is entering into the mind and soul of successive generations of young people through the annual Youth 2000 Prayer Festival at the Shrine.

Our Lady's Shrine at Walsingham is a place of extraordinary memory. Not only does it encompass the last millennia of this country's Christian personality with its Christian origins, but because the heart of the Shrine is the Holy House of Nazareth, it takes us back into the intimate experience which the Blessed Mother had, and has, of Jesus her son. That there is such a place in this country is sometimes hard to take in!

The Youth 2000 Festival breathes this memory, and the young people respond with great joy to this new life which opens up for them, especially in the main tent of the Festival. It is now for this generation to take part in the next stage of the renewal and development of the Shrine under the practiced and priestly directorship of Mgr John Armitage.

Dear Young people, you have so much to offer to England's Nazareth; may it be a part of your whole lives!

Witnesses in our midst.

Recently I visited Winchester for the first time and was so pleased finally to see the place where Philip II of Spain married Mary Tudor. I had imagined a walled town built on a shoulder of higher ground, whereas Winchester is built in a valley.

Of course, as you might imagine, I wanted to visit the site of the Winchester martyrdoms. Winchester has five martyrs, all of them Blesseds and, after visiting the lovely Catholic Church of St Peter's on Jewry Street, with its fine windows commemorating the martyrs I headed first to the site of the old gaol.

The old gaol no longer stands; a Weatherspoons, 'The Old Gaol House' now occupies the place. However, I found my way round to the back of the pub - photo above - where the old Tudor gaol used to stand, and here I was able to spend some time in prayer to those who had been held here before their execution.

Blessed John Slade, a school master, was hung drawn and quartered on the Market Square by the old Guildhall on 30th October 1583. This photo shows the site today:

Here he made the sign of the cross on the posts of the scaffold and, although there is no memorial to him at this place today, his memory is not forgotten.

Blessed Roger Dickenson, priest, and Blessed Ralph Milner, layman, were executed together at the Bar Ditch on 7th July 1591.

The Bar Ditch was just north of the old city Walls and gatehouse, where Jewry Street passes over North Walls to Hyde Street. The ditch was part of the old earthwork defences just outside the walls. The site is now built upon and, although there is a plaque detailing the site of the old city gate which stood here, there is no memorial to these two great men. Nonetheless, I stayed here for a while and asked for their intercession for  the new evangelisation of England and Wales.

I have not been able to discover the place of execution of the other two martyrs of Winchester. Blessed Lawrence Humphrey, layman, was executed on an unknown date in 1591, at the age of twenty. The hangman boxed his ears for making the sign of the cross as he mounted the ladder. Blessed James Bird, layman, was hung, drawn and quartered at the age of nineteen for having become a Catholic.

It is hard to pay tribute to such noble men; their constancy makes me want to stop and kneel.

If you know the place where the last two martyrs were executed I would be glad to hear from you.

The language of the Priesthood.

The Feast of St John Vianney is a great celebration for all priests. This saint expressed the Priesthood so wonderfully that he is as attractive today as he was during his incumbency at Ars.

I have just returned home after the Summer Session of the St John Vianney Society, a week of fraternity by its members, who seek, by priestly fraternity to speak the same language of the Priesthood.

The figure of St John Vianney is an icon of the Priesthood for all priests. He placed his life at the service of the Priesthood in what it was called to be in that age, and the Church gives him to us so that we priests might be what the Priesthood needs to be in the New Evangelisation.

The Diocesan Priesthood can be easily thought of in terms of administration, offering services to people, and in the fulfilment of a role. Yet, the heart of the Diocesan Priesthood, which can easily be overlooked, is the Priesthood of Jesus Christ. The essence of the Diocesan Priesthood is to allow ourselves to be modelled, formed by Him, in the way that we seek to offer ourselves to the Father through Christ Jesus; as Christ Jesus.

The interior engagement, by priests, with the heart of Christ Jesus, has never simply been an individual, personal matter, because it is much greater than an individual priest. Priestly fraternity expresses and nurtures the individual priest's interior engagement with the priestly heart of Christ Jesus as a priestly movement within the Church.

Priestly fraternity, as it is lived by the St John Vianney Society, places itself at the service of priests so that priests can better serve the Church. The language that the Society speaks is the language of the Priesthood.

This is so important today when priests tend to be isolated. In such a context the priest can easily feel that he is merely an individual fulfilling a role. Priestly fraternity, which is an essential dimension of the Priesthood, has, in a sense, been rescued by the St John Vianney Society, and placed where it belongs - at the heart of the Church.

I am very grateful to all my brothers in the Priesthood with whom I spent the past seven days, in Ars. I offered the Mass today for all of you. I remember all of you everyday in any case. I ask the Lord to build us and form us for the mission of the Priesthood in the New Evangelisation.

A priest for all seasons.

I was sorry to learn of the death of Fr Greg Jordan SJ, of Brisbane, Australia, yesterday. I knew Fr Greg when I was in Australia. He visited me in Sydney a few times and really took me 'under his wing' and introduced me to people and places. He also welcomed me to Brisbane during a visit there and introduced me to his home and to the city. The Jacarandas were in full blossom under his windows on that day. I was extremely grateful to him for the warmth of his friendship and his solicitude towards me as a newcomer. I know that many Australian Catholics thought a great deal of him, and I know that he will be sorely missed by them.

I am grateful that I knew him, if only for a few years, and I will remember him for his youthful energy and enthusiasm. A few times I saw him run so as to catch up with someone he wished to speak to - he ran like a young man of twenty years. May he be given now an extraordinary welcome in Heaven, and may the graces he distributed in his priestly life, bear fruit in thirty, sixty and a hundredfold.

Twenty seven years ago today …

I was ordained to the Priesthood. I crossed a threshold that I could never have created or even thought of for myself, being given a share in the Mystery of the Priesthood of Jesus Christ, by which everything is changed and made fitting for God's Plan.

I took this photo last month during the Retreat for Priests in Ars. Many of us had come out  one evening to the Basilica, where Adoration was taking place. The open door, revealing not just the interior of the old Church of Ars, but also the presence of the Lord himself, speaks loudly to me of the gift which I share. 

Human freedom always flows out of following one's vocation, whatever it may be, but the kind of freedom which the Priesthood enables is of another kind. The way in which the Priesthood has changed and shaped me goes far beyond what I could ever have expected of myself and of God's purposes for me. I desire now, much more than I did twenty seven years ago, to be nearer to the heart of the Mystery - a nearness which the priesthood makes possible in the most extraordinary way.

I was ordained on the Feast of Our Lady of Mount Carmel. I took great delight in this date being given to me by my bishop twenty seven years ago. My mother had, all those many years ago, given me a middle name - Simon, after St Simon Stock, who on this day in 1251 was given the Brown Scapular. We should not forget that it was also on this day in 1948 that the Bishops of England and Wales consecrated the country to the Immaculate Heart of Mary at the newly developing Shrine of Walsingham. This Shrine too, has always been at the heart of my life.

Please pray for me, as I make my next steps on the English Mission.

Going out with someone.

We used to call it dating or even courtship, but going out with someone and discovering that another person is special to me, and then beginning to discern the possibility of a communion of life and love with that person is one of the most exciting experiences in life. 

In a secular age is there a Catholic vision for dating? Yes, there is, and I'm offering an opportunity to those who are 18 and over to look with me at this vision.

Going out with someone: an evening seminar, Wednesday 15th July 2015 at 7.30pm in St Ignatius Parish centre, WF5 0DQ.

For more details, please contact me on stignatius@gmx.com 

The house of a recusant.

Two weeks ago we kept the feast of the rebel Cardinal, John Fisher and the retired Chancellor, Thomas More, the first of England's Reformation martyrs to be canonised. Earlier this year I was in Rochester and, after visiting the Cathedral, where once John Fisher was Bishop, I glanced over to the old Bishop's House on the north side of the Cathedral. The house, now no longer the Bishop's Palace, and almost certainly altered since Tudor times, is nonetheless the house in which John Fisher lived when he was Rochester's Bishop.

The house is still small and would have been a humble Bishop's house, by medieval and renaissance standards. But within its walls there remains those spaces which nurtured the blossoming of an apostolic courage which would establish the Church in this country on new and certain footings, even if they departed from contemporary expectations. Here, and in the old house in Chelsea (Thomas More's home), were forged the beginnings of recusancy - the desire to conform always to the person of Christ, together with the desire never to conform to the prevailing culture. These two men stood out in a singular way from all their contemporaries, but many would follow them - those for whom the term 'recusant' would be applied. In our country we have no greater models and leaders than our recusant forbears, because they show us how to be recusants today. They appeal to our deepest sensibilities, the relationship that we have with Christ the Lord, and to forge in our own homes and places of work those same desires. How the Lord will use these desires of ours is His to name.

Fathers and sons.

On this day when we keep the feast of the first canonised Martyrs of the English Reformation, SS John Fisher and Thomas More, I am mindful of those other Fathers who were led out from the Tower in May 1535, passing the Bell Tower in which Fisher and More were held, awaiting their fate. The three Carthusian Priors, Houghton, Webster and Lawrence, together with Frs Reynolds and Haile, were the very first to be executed for the Faith in that era.

During a recent visit to London I discovered that I was near to the site of the former Charterhouse and enquiring at the Gatehouse chanced upon a guided tour. I accompanied the guide for the first part of the tour only, in order to visit the present chapel, pictured above. This chapel, the guide informed the tour party, had been the Chapter House of the original monastery, and therefore the place where the three Priors, together with the community of the London Charterhouse, deliberated how they should respond to the situation of the King's claim of supremacy of the Church in England. The original Chapter House has been modified over the centuries but still holds, in the far corner, the remains of a sacrarium next to where a medieval altar, in the Chapter House, had once been.

The guide then showed us the site of the original monastery Church. The Church is long gone, but its site is marked out in stone on the grass at the very front of the present Charter House buildings. It was here, and on its High Altar, that Prior John Houghton celebrated the Mass of the Holy Spirit, during which the entire Community discerned the way in which they were called to respond to the King.

On the wall at the side of this site, a wall which was most probably the original north wall of the Church, there is a plaque commemorating the three Priors, the other priest members, and brothers of the Community, all of whom suffered torture and death, following their decision to witness to Christ, rather than to the King.

The place where the lawn and plaque is found, is bounded by a perimeter railing and is not a public place. Nonetheless, it is good to see that such a plaque is there with the names of all the Community.

These, our Fathers, and sons of the Most High, are worthy of great veneration, and we are humbled that this memorial to their great struggle and their great faith, is here in the middle of our busy capitol city.  

An old friend.

I was recently in the old city of London, looking up historical sites which hold so much importance for us. I walked along the Poultry and took the above photo at the building which occupies the site of the Poutlry Compter of old. 

The Poultry Compter was once what its name suggests, but it became a prison in Tudor times and one of the many 'holding places' of Catholics. It was a very primitive place. Here in the Spring of 1594 Fr John Gerard SJ was held. This great confessor of the faith speaks about his experience here in his autobiography.

Today, the location is very different now from how it was in Tudor times; the tower block on the corner of Poultry and Old Jewry could be found in just about any modern city. The Great Fire would have scoured out, to its fetid foundations, the old Poultry Compter.

Close by is the magnificent Guildhall where, three years later in 1597, Fr John Gerard was brought for interogation.

In this enormous medieval aula Fr Gerard, before a Royal Commission, was subjected to an intense session from Richard Topcliffe, the priest hunter. It is hard to picture it now, but then a whole State was intent upon extinguishing the Catholic Church, which had been the very heart of its life and formation up till that time.

London, in spite of its secularism, is rich with Catholicism, precisely because of such great confessors. Blessed Henry Garnet SJ was tried in the Guildhall in 1606 and condemned to death here. The Guildhall somehow survived the Great Fire, and preserves its memory of the old days. 

The secular age tries its best to maintain its project, but what these confessors of old witnessed to is the fullness of human life - the saving Mystery of Jesus Christ.

Doing a little weeding.

I had to launch a boat in order to tackle the couch grass that had invaded the pond!

A shrine under renewal.

The renewal of the Shrine at Walsingham is to include the provision of facilities for retreats and conferences. This will enable a tremendous development of the Shrine. Many times I have wished to take groups to Walsingham for a retreat or period of formation, but the lack of a place to meet together has always weighed against this. It will soon be possible for conferences and retreats to be envisaged.

This is particularly important when one recognises that the basic nature of England's Nazareth is that it is a shrine to the family. Christian formation at the level of the family lies at the heart of the renewal of the Church in this country.

Walsingham has an extraordinary place in this context. The many thousands of people who visit the shrine each year, whether as Diocesan, Parish or association groups, all have their family ties, and many of them come as family groups. The shrine has an organic potential to help to nurture the Christian family, having at its centre the house of the Holy Family of Nazareth. The whole sense and environment of the family is one which can easily be engendered and honoured at Walsingham, enabling particular formation to be given within the context of a visit to the shrine.

This can be done at all levels: young people considering marriage and the family, newly married spouses, young families, families with teenagers, extended families, and grandparents. In each case, there can be a particular ministry, directed to honouring the evangelisation already taking place within families, and equipping them even more in their mission.

It is particularly the case that many older people come to Walsingham, often from families that no longer practice the Christian life, yet a visit to Walsingham can be the place where a whole life-time of prayer and evangelisation on behalf of their families can be acknowledged, witnessed to and honoured.

Families themselves could be drawn into the mission of the Shrine, becoming agents of family formation in Walsingham. Other Institutes and bodies in the country could also, perhaps, feed into the mission of the Shrine, for example, the new School of the Annunciation, whose mission is already so closely identified with that of Walsingham.

Again, the renewal of the Shrine at Walsingham is something which calls for our attention and our support.

Walsingham Development.

When I was a teenager in the 1970s there was a nationwide campaign, led by the Director of the Shrine, Fr Roland Connelly, to develop the Shrine and place it more at the centre of the life of the Church in England. The most obvious consequences of this campaign were the number of parish pilgrimages that came to Walsingham, particularly from the northern half of the country, and the replacement of the open-sided hexagonal outdoor chapel with the Norfolk-barn style Chapel of Reconciliation.

Today, a new and fuller project has begun to develop the Shrine again so that it can be at the heart of the New Evangelisation of this country. I commend and applaud Mgr John Armitage for his vision for the next stage of the renewal and building up of the Shrine. The basis of this project can be seen on the new webpage: www.walsinghamdevelopment.org 

This project will involve both new buildings and a renewed schedule for pilgrims. But at its heart is a great vision for the Shrine - a vision to develop the welcome that is extended to pilgrims and their formation in the life and mission of the Church. 

I will post on this again soon.  

Also on that day.

Saturday 16th May 2015. A Walk for Life in York.

In reparation for the legalisation of Abortion.

11.30am Exposition of the Blessed Sacrament at St Wilfrid's Church, York.

12 noon Holy Mass

1pm Procession to the Ouse Bridge for prayers and a flower ceremony, naming the babies.

2pm Procession to the Bar Convent for veneration of the relic of St Margaret Clitherow.

3pm Procession to the site of the gallows on the Knavesmire.

4.15pm Benediction of the English Martyrs Church, followed by refreshments.

Contact: Pat 0113 2582745

Guild Day in York

The Guild of Our Lady and St Joseph in association with the Buckfast School of the Annunciation are holding a day for parents, catechists and all those who wish to share the Gospel with joy: Saturday 16th May 2015, at The English Martyrs Church, York, 10.30am to 4.30pm. 

The day focusses on sacred art and media in Catechesis and the New Evangelisation. Cost £15. To register: guildofourladyandstjoseph@gmail.com 

White Rabbit

Yesterday, on the Vigil of the great feast of St Joseph, I went with a group of youth from the parish to see the Leeds performance by Rise Theatre of "White Rabbit". This very impressive production, written by the Rise Theatre, documents the lives of two young people who are confronting the challenges of contemporary living, and who, according to their own lights, are not faring well. However, the person of God, who is present in their lives throughout the drama, is ultimately recognised and welcomed by both characters, whose lives are transformed by the encounter.

"White Rabbit" is the second production of Rise Theatre which I have experienced; the first being "Soldier to Saint" (a play about St Alban), which I saw a year ago. This small Christian, and very Catholic, theatre company represents a tremendous and very welcome intervention in our culture. The four-member cast are very professional, very gifted, and inspirational actors. They are a joy to watch.

The current play "White Rabbit" conveys a very skillful anti-Pelagian message: the self-improvement project of the secular vision is doomed to failure; we were made for grace, we need grace.

I strongly recommend "White Rabbit" to you, and particularly to young people. And I hope that the Rise Theatre Company goes from strength to strength; they deserve much support. Look them up on their website and check out the remaining dates for the current show: www.risetheatre.co.uk

Emotional singing.

Each week during Lent we have sung, in the Parish, at the end of Eucharistic Exposition, the hymn "Ave Verum Corpus".

This fourteenth century hymn was written to be sung during the Elevation at Holy Mass; its final phrases are indeed quite emotional, with respect of both the words and the way in which the chant soars.

This Eucharistic hymn seems especially fit for Lent; its words, and its music encompass both Christmas and Easter, but focus on the work of Jesus and His utter dedication to the Father's plan. It is such a beautiful hymn to sing during Lent. We will sing it also throughout the Easter season, when its resonance will be transformed.

We finish with the Lenten anthem to the Blessed Mother. These prayers, and the music which lifts them, are a great grace because they are leading us still into the Mystery.