Light of the North Issue 18

DON’T BE LEFT IN THE DARK Page 1

Light

GET THE LIGHT OF THE NORTH Light

I am the Light of the World Episcopal Episcopal ordination or dination n of Bishop Hugh Page P age 4

World W orld Youth Youth Day Day Pilgrimage P ilgrimage to to Spain S pain Bronwen B Br onwen Blackhall B Black hall reports reports Page P age 10 10

I s s ue 1 8 , Autumn, 2 0 11 “Scottish “Scottish Friends F riends of Cenacolo” C enacolo” give g ive hope tto o addicts addicts Page P age 21

Ian F Forbes orbes life rrecalls ecalls the lif e of G George eorge Ha Hay: y: Bishop ffor or all seasons Page P age 34

Each copy of the Light of the North costs over a pound to produce and we would ask you to consider this if you wish to make a donation.

Each copy of the Light of the North costs over a pound to produce and we would ask you to consider this if you wish to make a donation.

A quarterly magazine produced and published by the Diocese of Aberdeen R.C. Diocese of Aberdeen Charitable Trust, a registered Scottish Charity no. SC005122

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André Durand, whose painting, “The Calling of St Andrew” features on our cover, achieved international artistic acclaim for his official portraits of John Paul II (1983) and the Dalai Lama (1983, 1989). His work is influenced by the great masters such as Rubens, Titian, Michelangelo and Velázquez among a host of many other 14th-16th century and mostly Italian painters. The mythological and religious subject matter in Durand’s 21st century paintings calls upon the fundamental archetypes which have as much meaning to us now as they did in the Renaissance.

Durand’s own patron saint is St Andrew and the artist gives a contemporary twist to his subject, by setting the calling of Saint Andrew not on the Sea of Galilee but in Sussex. However, Durand’s striking use of light imbues the painting with that special radiance which we often associate with the early evening in the North of Scotland and which is further enhanced by the luminous skin tones and vibrant palette of blue, mauve and green.

According to the Gospel, Andrew was out fishing when he was called: “Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. And Jesus said unto them, ‘Come ye after me, and I will make you to become fishers of men’” (Mark 1: 16-17).

The young fisherman, carrying a pair of rainbow trout, turns back toward the voice of an unseen stranger in the road who calls to him. Andrew gestures to himself incredulously, as though he can not believe it is he who has been called by Jesus, an oblique reference to “The calling of Sts Peter and Andrew” by the great Italian artist, Michelangelo Caravaggio (1571

up front

André Durand’s “The Calling of St Andrew” – 1610) who was reknowned for his radical naturalism.

Fish feature in many of the Gospel stories and the fish subsequently became a symbol for Christ, adopted by the early Christians at a time when a direct reference to Christ could have resulted in persecution.

Durand’s placing of St Andrew in a familiar contemporary setting sets the scene for an amazing journey of faith which took a simple fisherman, one of the first Apostles, from Palestine to Asia Minor, Hungary, Russia, Poland and Greece on a mission dedicated to bringing non-Jews to Christ. Ultimately, he was to meet his death in Greece, where he was crucified on a diagonal cross.

St Andrew is of course the patron saint of Scotland and the Feast of St. Andrew falls on the the 30th November when Scots men and women around the world will celebrate.

Cowan Watson

Controversial proposals to redefine marriage

T

he Scottish Government is holding a public consultation on whether to redefine marriage and every Roman Catholic in Scotland has been urged by the Church to resist the controversial proposals.

Cardinal O’Brien has warned against any attempts to “jettison the established understanding of marriage and subvert the meaning set out in Article 16 of the Universal Declaration on Human Rights as a relationship between man and woman” adding “marriage long predates the existence of any state or government. It was not created by government and should not be changed by them” To coincide with a national campaign launched across Scotland’s Catholic parishes, Archbishop Mario Conti released a detailed statement on the Catholic Church’s

position on the definition of marriage and its response to attempts to dismantle the definition. In his document Archbishop Conti advised the Government that “a mandate to govern does not include a mandate to reconstruct society on ideological grounds”. Referring to proposals to redefine marriage, the Archbishop added that “the Catholic Church, for one, will not accept it, and indeed will actively campaign against it.”

Archbishop Conti’s text formed the basis of a letter which has been sent to all of Scotland’s 500 Catholic parishes urging Catholics to complete a declaration in defence of marriage. It is part of a mailing of 100,000 campaign postcards distributed by the Catholic Parliamentary Office encouraging responses to be submitted to the Scottish Government’s consultation.

Light of the North

contents

diocese 4

witness

13

liturgy 15

educationandformation 16

faithinaction 21

faithandculture 23

humour 32

crossword 33

Westminster 34

Light of the North Managing Editor Deacon Tony Schmitz Editor Cowan Watson Editorial Advisor Canon Bill Anderson Advertising Sandra Townsley 01463 831 133 Sedstown@aol.com

Light of the North Ogilvie Centre 16 Huntly Street Aberdeen AB10 1SH 01224 638675 lightofthenorthmagazine@gmail.com www.lightofthenorth.org

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“AS WE WAIT IN JOYFUL HOPE�

Clare Benedict, in her article on page sixteen, shares with us her understanding of the true meaning of Advent: a time of waiting, of watching, of expectancy, of patience. Advent should also provide us with an opportunity to reassess our lives. In truth though, this is not always as easy as it sounds. Self - realisation for many of us is often a painful experience and, by nature, we tend to shy away from pain, even though most of us would accept that to become the person we were created to be means leaving no stone unturned.

We don’t relish the idea of making that journey out into the wilderness with only ourselves and the Holy Spirit for company. Yet often, when we take the time to look back on our lives, it is in those wilderness periods maybe a long stretch of unemployment or when mourning the death of a friend - that we catch a glimpse of who we really are and a clearer understanding of our relationship with God. The wilderness is where Jesus came to John. The wilderness is where Jesus and so many of the prophets were closest to God. In the wilderness nothing can be taken for granted; despite our survival skills we are continually reminded that we live and are sustained by the grace of God. We may not like it, but we need the wilderness to remind us of what is really important and to reveal to us that “sure and certain hope�.

That sense of expectant hope was captured by the late Henri Nouwen in his book“Sabbatical Journeys“ when he described the relationship between the “flyer� and the “catcher� in a circus trapeze performance. The flyer lets go of the trapeze and flies high above the audience in moments of frightening danger. He does nothing more to get himself caught than hold his position as still as possible. “The flyer must never try to catch the catcher.�

The flyer just trusts and the catcher will catch.

It is like that with us and God. We let go and fly through danger, filled with trust and hope. It is not our job to catch the Spirit of God. The Holy Spirit will catch us.

Certainly, our hopes for the future of the Diocese have received a boost with the news that we now have four seminarians studying in Rome. One of these young men, Emmet O’Dowd, has taken the opportunity to introduce himself on page thirteen. You will also be heartened to learn that forty-five young adults had the experience of a lifetime at ‘World Youth Day’ in Spain during the summer. In addition, if you turn to page twenty one, Scottish Cenacolo Coordinator Mary McNally gives an account of the extremely valuable work carried out by the Cenacolo Community in helping those suffering from addictions. On page twenty-four Ian Forbes, Manager of Blairs Museum, celebrates the life of Bishop George Hay, a remarkable man who was in many ways responsible for the recovery of the Catholic Church in Scotland after the Reformation. Finally, for a spot of literary relief, Canon Bill Anderson has chosen a beguiling work by the Irish poet James Stephen on which to reflect (page 31).

Cowan

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Dear Friends, Welcome to this number of the Light of the North.

It was my predecessor, Bishop Peter, who launched this magazine, and it has been growing steadily in size and quality ever since. I will be happy to see it continue and spread even more widely. Our diocese is a large and very various one. It embraces one third of Scotland. Its ‘See City’ and great centre of population is vibrant Aberdeen, but it includes the whole of Aberdeenshire and Moray, much of the Highlands, and the distinctive archipelagos of Orkney and Shetland. As well as the faithful whose roots are in this area, there are many who have come from other parts of the United Kingdom and from further afield. The Church in Aberdeen especially is marked by the presence of lively communities of believers from Poland, Nigeria and Kerala. Our priests, deacons and seminarians hardly conform to stereotypes. And then there are the varieties of life-situations and work in our parish communities.

Given such diversity on the one hand and Christ’s desire, on the other, that we form a single body united in faith and charity, we need to treasure whatever brings us closer together. Above all there is the faith we share with our fellow Catholics throughout time and space; there are the sacraments, especially the Sacrament of Unity par excellence, the holy Eucharist; there is the hidden work of the Holy Spirit, making a symphony of our diversity. But there are also humbler things as well: so many ways of becoming more aware of one another, of hearing what is happening in different places, of sharing experiences and initiatives.

Our diocesan website is one: www.dioceseofaberdeen.com . The Light of the North is another.

Please read it, please pass it on, please offer contributions (articles, items of news) to the editor, please support it financially. ‘A single Christian is no Christian’, said St Cyprian. In its small but real way, this magazine can help us live ‘together in Christ’ (our diocesan motto) - that Christ ‘in whom all things hold together’ (my motto as bishop). And if we are one, we will come closer to being what the Church is: ‘a kind of sacrament, or sign and instrument, of intimate union with God and of the unity of the whole human race’ (Vatican II, Lumen Gentium 1).

With my blessing, Bishop Hugh, O. S. B.

Episcopal Ordination of Bishop Hugh New Bishop of Aberdeen dedicates his ministry to Our Lady Liz Leydon

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atholics in Aberdeen Diocese gave a warm welcome to their eleventh bishop at St Mary’s Cathedral, Aberdeen on Monday, 15th

August.

“I could not imagine a warmer welcome than the one I have received here,” Bishop Hugh Gilbert told the seven hundred plus strong congregation attending his Episcopal Ordination on the Feast of the Assumption.

The former abbot of the Benedictine monastery of Pluscarden, Elgin, had personally requested his Episcopal ordination be held on the feast day, which he referred to as ‘a feast that lifts us all heavenwards.’

During his first address to the Catholics of Aberdeen as bishop he ‘entrusted’ himself and his new ministry, and Aberdeen Diocese to Our Lady’s ‘motherhood in the spirit,’

and said that Her Assumption was a sign of the ‘power of the risen Christ.’

Called by the Pope Apostolic Nuncio Archbishop Antonio Mennini brought the Papal mandate and Pope Benedict XVI’s blessing to Bishop Gilbert, 59, for his Episcopal Ordination.

In the mandate the Holy See thanked retiring Bishop Peter Moran and expressed delight that ‘someone of outstanding learning’ was becoming the new ‘shepherd’ in the Diocese. It also contained a message urging Bishop Gilbert, an Englishman who converted to Catholicism at 18, to continue to ‘mimic St Benedict.’

“It is a privilege and a joy to be asked to serve the Church, and the wider community, in the beautiful Diocese of Aberdeen, where I have already lived as a monk for 37 years,” the new bishop said.

Cardinal Keith O’Brien, President of the Bishops’ Conference of Scotland, was the principal consecrator at the

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Bishop Gilbert with principal consecrator, His Eminence Keith Patrick Cardinal O’Brien, the two other consecrating bishops, Archbishop Mario Conti former Bishop of Aberdeen, Bishop Peter Moran, Bishop-Emeritus of Aberdeen, Papal Nuncio, Archbishop Antonio Mennini, Bishops John Cunningham and Joseph Toal and BishpEmeritus of Galloway, Maurice Taylor episcopal ordination of Bishop Gilbert. Archbishop Mario Conti of Glasgow, a former Bishop of Aberdeen, and Bishop Moran co-consecrated at the joyful celebrations.

The Mass was concelebrated by Bishop Gilbert’s brother bishops in Scotland, including Bishops - Emeriti Mone, Murray and Taylor, and priests from around the Diocese and from as far away as Romania.

The congregation included Aberdeen’s Lord Provost, Bishop Bob Gillies of the Scottish Episcopal Church and many representatives from the religious life, including the monks of Pluscarden Abbey - who played an integral role in the Bishop’s Ordination Mass - the Sisters of the Gospel of Life, members of the new Bishop’s family and composer James MacMillan.

Ordination Bishop Moran welcomed the congregation to the celebrations, his last ‘two hours’ as Aberdeen’s Bishop, and spoke of Bishop Gilbert’s life as a monk.

Bishop Gilbert entered Pluscarden Abbey in 1974 and made his final profession in March 1979. He was ordained a priest by Archbishop Conti on June 29, 1982 and was elected abbot in 1992. He served in this role for 19 years.

“Not only is Pluscarden the spiritual centre of our Diocese, it acts as a magnet and focus for those seeking a deeper understanding of God’s love for them,” Bishop

Moran said, before adding “neither Pluscarden Abbey nor its abbot are remote from the pressures and concerns of the contemporary world.”

In his homily Cardinal Keith O’Brien reiterated the message of the Holy Father when he visited Scotland last September by saying “We are all called upon to be saints” and he also spoke of the new Bishop’s experience and writing on vocations in life.

“The Bishop is aware more than most new bishops of the needs of this Diocese,” the cardinal said. “I know that Bishop Hugh is fully aware of what his particular vocation is, to seek that knowledge and love of God which is indeed beyond all knowledge and to be filled with that utter fullness of God.” The cardinal added: “He is to be a steward of the mysteries of Christ in the Church entrusted to him; as a father and a brother he is to love all those whom God places in his care; and he is never to forget that in the Catholic Church he is incorporated into the College of Bishops and consequently should have a constant concern for all the churches and gladly come to the aid and support of churches in need.”

Prior to the ordination Archbishop Conti of Glasgow said the new Bishop was “a wise and holy man who knows the Diocese well and who is much respected by the people and the priests.”

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On Monday Bishop Gilbert pointed out light-heartedly that Archbishop Conti was “compounding his crimes” of ordaining him a Deacon, Priest and blessing him as Abbot by co-consecrating him as Bishop.

Bishop’s message The new Bishop said that he was not yet at the point where he had finalised his pastoral priorities but that his years in the monastery had given him one simple answer, Christ.

“To put it liturgically, it is the discovery of Easter, when Christ passed over from death to life,” he explained.

“Everything that we as Christians are springs from that moment.

“He is the one the Holy Spirit is working to bring alive in our hearts. So what other priority could we have?

He went on to say, on the Feast of the Assumption, that Mary’s Assumption into heaven was one of the first signs of the “power of the risen Christ.”

Pluscarden’s legacy The Pluscarden community lifted their voices in liturgical song throughout the ordination. In doing so they reminded the congregation of their new Bishop’s roots and his first spiritual home.

After an extensive vote of thanks, the new bishop spoke of the “one thank you that prevails in a way over all others.”

“It is thanks to Pluscarden that I am what I am, the good bits anyway,” he said.

He was called on in June by the Holy Father to lead the Catholics of Aberdeen.

To those who have asked him how strange it must seem to be leaving the monastery after thirty seven years, Bishop Gilbert said that it was like “being on land and all of a sudden finding yourself on the sea.” However, he added that monastic life had a cross section of humanity, and was a microcosm of the Church, teasing the religious community by saying: “Far be it from me to deny there are odd people in monasteries.”

The monks at Pluscarden have since elected Dom Anselm Atkinson as their new Abbot and on Monday, 3rd of October Abbot Anselm received his Solemn Abbatial Blessing from the Bishop of the Diocese, Bishop Hugh Gilbert O.S.B. Liz Leydon is Editor of the Scottish Catholic Observer

Episcopal Ordination of the Right Reverend Hugh Gilbert OSB as Bishop of Aberdeen Pictures courtesy of Paul McSherry

The Bishop-Elect is welcomed into the Cathedral by Mgr Robert Provost McDonald

A packed Cathedral with friends and family of Bishop Hugh occupying the front rows

Laying on of hands by principal consecrator, His Eminence Keith Patrick Cardinal O’Brien

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Bishop Hugh Gilbert with the Benedictine Community of Pluscarden Abbey

Investiture with ring, mitre and crozier

The new Bishop with just some of the clergy and religious who attended the ordination

Bishop Hugh Gilbert with his brother and other members of his family

Pluscarden workshop introduces new musical settings for the Mass Br Michael De Klerke

T

he ordination of Bishop Hugh has come just at the time when the new translation of the Missal is to be introduced. In Scotland, the final transition will take place on the first Sunday of Advent, with each diocese free to use the intervening period for a gradual introduction of the various elements.

The newly published Missal contains musical settings for the ordinary chants of the Mass, so that the whole Mass can be sung, including the scripture readings.

These settings are available for download as pdf files on the ICEL web site, and can be combined into a booklet.

The melodies are all based on ancient Gregorian tones for the Latin texts, having been carefully reworked to suit the cadences of the English language. Much has been written and proclaimed about the feasibility of this approach, and practitioners will always be divided to some extent. However, we are quite convinced that the versions published in the Missal are of good quality, demonstrating a keen awareness of the complex linguistic issues involved, and ultimately providing a very pleasing and memorable musical setting.

Bishop Hugh asked if Pluscarden could host some singing workshops to introduce people to these new musical settings. Some people might think that our

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Latin liturgy might make Pluscarden an unlikely base from which to propagate vernacular chant. However, because the settings in the Missal are all based on the Latin Gregorian melodies, our daily familiarity with the Latin chant should serve as an excellent grounding for the sound interpretation of these particular vernacular settings.

It was decided that two separate days be organised: the first for the priests of the diocese and the second for everybody else who might be interested. For each day a booklet of music was produced, together with a CD recording of its rendition by Fr Benedict and Br Michael.

For the priests’ day, scheduled three days after Bishop Hugh’s ordination, three quarters of the diocesan clergy were able to attend and the general feeling was one of enthusiasm. Bishop Hugh was present, and gave an outline of his plan of implementation of the musical settings in the Missal. They are not in any way intended to be exclusive; indeed, he had in fact instituted a committee to discover other suitable settings of the new texts, which parishes of the diocese can adopt if they wish. Rather, the musical settings in the Missal had been chosen as a core repertoire which can be drawn upon for diocesan celebrations, reaffirming the catholicity of the Church when large congregations are able to sing together in unison.

The numbers attending the “Day for All” were beyond all our expectations: 200 copies of the booklet were not sufficient, and latecomers had to look on with their neighbours. We hired a large marquee and professional caterers, and the crowds of those attending consumed everything in sight. However, crowded conditions notwithstanding, the day must be considered a great success in terms of the joyful participation in the singing, and the mood of optimism generated by hearing how

The numbers attending the “Day for All” were beyond all expectations well the new settings worked in such a large gathering.

Most of those attending were regular participants in parish choirs, and it is hoped that all the parishes in the diocese now have the wherewithal to implement some of the chants.

One who attended the day for the laity wishes it on record that Br Michael delivered a real tour de force, an inspiration to all present. He was instructive, encouraging and a joy to listen to.

Pilgrimage to St Margaret’s Shrine Georgina Lahaye

O

n the 16th September 1249, Queen Margaret of Scotland was canonised by Pope Innocent IV, hence the date we decided to make our pilgrimage to Dunfermline and the Shrine of St Margaret was the 18th of September, being the nearest Sunday which would allow us to attend Mass, to take part in the novena in front of the altar of The Lady Chapel and to venerate her relic.

As queen of Scotland in the 11th century Margaret exerted a powerful influence for the good. Her reign was characterised by her charitable works. She saw to it

The pilgrims pictured outside St Margaret’s Cave

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that the poor could travel across the Firth of Forth free and that all whom she encountered were clothed, fed and given financial aid for their need. She personally served orphans and the poor every day before she ate. She rose at midnight to attend church services every night and was known for her work for religious reform. St Margaret was considered to be an exemplar of the “just ruler”, and she also influenced her husband and children to be just and holy rulers. It was Queen Margaret’s son David I who provided the lands for Pluscarden Abbey.

A woman of such piety and devotion to the poor is a great role-model for Catholic women and mothers.

We had a well organised programme for the day and were given a very warm welcome by Fr David Barr at Mass at St Margaret’s Memorial Church. Fr Barr presented us all with novena prayer cards and indicated that he would be all in favour of an annual pilgrimage from Aberdeen!

With the aid of our excellent pilgrimage guide we visited St Margaret’s Cave and Shrine, Dunfermline Abbey and Palace, King Malcolm Canmore’s Tower and the original Pilgrims’ Way. We were surrounded by many friendly grey squirrels whilst walking to the Pilgrim’s Bridge.

I would thoroughly recommend such a pilgrimage, not just to gather all the historical facts but to experience the faith and the sense of caring for one another such a pilgrimage

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brings. A very worthwhile visit, the day enjoyed by all! So many great memories like when our pilgrim guide bought a wholemeal loaf, similar to those made at the time of St Margaret which he passed around for us all to break off a piece to eat.

Some comments from fellow pilgrims’ are as follows: “It was humbling to spend a whole day devoted to learning more about a Saint who was truly inspirational and influential in so many ways. A most enjoyable day! Good to have an excellent guide for our tour of the cave, abbey and palace. Good company and everything was so well organised (as always, Georgina!).”

“Loved breakfast on the bus and our tea at Abbot House. A real sense of community saying the rosary, singing hymns and being together as a group at Mass in St Margaret’s Church and for prayers in the Lady Chapel (I have been good in saying my prayers to St Margaret since I came home!).”

“I can’t explain why this lady has had such a deep effect on me recently - there must be some reason!”

“I took from the pilgrimage a sense of awe at the fully rounded character of St Margaret. The Abbey was a reminder of her links with monasticism in Scotland - of interest to me since I am an Oblate of Pluscarden Abbey, in other words a Benedictine.”

South Bohemia adds a sparkle to Pope Benedict’s wine cellar

I

t was a surprise discovery during a trip to the area of the Czech Republic that borders Austria, called South Bohemia. This whole area is largely unspoiled. Somehow it managed to escape the ravages of wars and the stark modernisations carried out under the Communist regime. The towns are charming with irregularly shaped “squares” surrounded by houses with trompe l’oeil stonework, with cobbled streets, water pumps, and time to say “hello” to visitors.

We stopped at the Hotel Zámeček at Mikulov. This hotel is run by the enterprising Mr. Ševčiková and his family. (see www.zamecekmikulov. cz ). It is quite new, being opened in 2005. Mr. Ševčiková not only smokes his own meat and sausages to serve on the premises, he also owns some vineyards and produces his own wines, red, white and sparkling – and very good they are too! During our “degustation” he casually The enterprising Mr. Ševčiková mentioned that he supplies the Pope! uncorks a bottle of “Benedictus” It took a bit of questioning to get him to explain. When Pope Benedict XVl was going to visit South Bohemia in September 2009, a contest was held to see which would be the best wine to offer to His Holiness. Mr. Ševčiková entered his sparkling wine, which is matured in the bottle for thirty six months – and it won! His Holiness liked the wine so much that he placed an order, and now this wine goes regularly to the Vatican. The enterprising Mr. Ševčiková will put your name on the label of some bottles of wine, and so naturally labels this wine “Benedictus”. I was fascinated by this story and asked to see a bottle to photograph it for the “Light of the North”. He agreed, and after the photos – he opened it! I can personally confirm that His Holiness has excellent taste! It is superb!

Our correspondent, Ron Smith, is a parishioner of St Thomas’ Keith and, in our next issue, in yet another first for the Light of the North, Ron attempts to unravel the mystery of the Pope’s slippers which he came across in Northern Italy!

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World Youth Day Pilgrimage to Madrid

Record numbers from Diocese of Aberdeen make the trip of a lifetime to Spain Bronwen Blackhall

O

Diocesan Group were piped into the Plaza Mayor by Iain, Michael and Andrew McGillivray, our brilliant pipers. At the end of the evening and well into the small hours the group from Aberdeen seized the chance to show the locals and the not-so-locals our native ceilidh dancing; a real celebration of faith and culture.

Whilst in Salamanca the group visited the Scots College Seminary. On the 15th, The Feast of the Assumption, we celebrated Mass with everyone taking part in the music ministry, readings or serving at the altar. This was a special day for our Diocese as we offered our Mass for our new Bishop Hugh who was to be ordained in St Mary’s Cathedral, Aberdeen that day. Our prayers and thoughts were with him. On the final day we were given a brief history of the building by Fr Charlie O’Farrell and a chance to see photographs of former students. One or two of the group were able to recognise their local priests.

Also, on the 15th, Fr. Charlie very generously hosted a meal for all the Diocesan Groups in Salamanca, which was thoroughly enjoyed. We were then joined at Scots College by other Scottish Diocesan groups and gathered around the Scottish Youth Cross for an Evening Prayer Service together. Speeches were given by members of each group, each showing their gratitude for being at World Youth Day when so many can’t.

On the 16th the group travelled from Salamanca to Madrid where we stayed at Alcalá University. After a long morning travelling it was time to journey into the centre of Madrid where the group would take part in the Catholic Underground Holy Hour of Adoration at the Love and Life Centre with the Franciscan Friars of the Renewal. This was an extremely moving experience for many, bringing more than one person to tears.

n the 12th of August 2011 the youth of Aberdeen Diocese embarked on what can only be described as a trip of a life time.

A group of forty five youths and adults from Shetland, Wick, Thurso, Inverness, Aberdeen, Inverurie, Elgin and all parts in between, assembled in Edinburgh where our Pilgrimage would commence. On Saturday the 13th of August the group flew out to Madrid where they were met by a coach to begin the eleven day World Youth Day Pilgrimage to Salamanca and Madrid.

Two days were spent in the scenic town of Salamanca sightseeing and, for many of us, getting used to the hot summer temperatures of 40C to 43C. The group visited sites such as the Casa de las Conchas, the House of Shells. Also visited were the two Cathedrals of Salamanca, the old and the new. For many the new church was one of the most outstanding cathedrals ever seen and also a place where some pilgrims felt able to connect with God on a deeper level. With beautiful stone carving, in particular the Biblical scenes above the main portal, it was easy to see why it is one of the top attractions in Salamanca. However, for many the Plaza Mayor was the place to be. A breathtaking square situated in the heart of Salamanca, decked out with Baroque style carvings and playing host to many restaurants and other retail outlets, there was constantly a party atmosphere.

On the 14th of August a gathering was held in the Plaza celebrating the “Days in Diocese” for W.Y.D. groups hosted by local parishes. Groups from nearly every country got a chance to share their faith, perform on stage and give people a great time. The Aberdeen Continued on Page 12

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Papal welcome ceremony at Cibeles (Photo. Luis Magan)

The WYD opening Mass (Photo. Hanna Grabowska)

Time to cool off in Cuatro Vientos (Photo. Katarzyna Majszczyk) (Photo. Ana Belart)

The Feast of Forgiveness (Confessions) in Retiro Park

WYD Final Mass (Photo. Hanna Grabowska)

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On Wednesday we celebrated our own Mass in the Basilica at Atocha in the centre of Madrid, followed by the Rosary alongside the French contingent. Many found it interesting to hear and see the differences in the way we say the Rosary.

We returned to the Love and Life Centre in the evening to see an E.W.T.N. production which discussed the behindthe- scenes preparation for W.Y.D. On the 19th we took part in the morning catechesis session and Mass with the Archbishop of New York who spoke about the means by which we can be closer to Jesus. The ways included Prayer, partaking of the Eucharist, getting to know Mary and many others. The venue was packed to the rafters with people of all nations. Most noticeable of the nations were the Americans who weren’t afraid to be heard!

PILGRIM VOICES “W.Y.D. was very uplifting for me, especially seeing young people from around the world who are not free to practise their faith in their own country.”

“The joy of young people from around the world, showing their faith and discovering that is it ‘OK’ to be Catholic.”

“The love expressed by all pilgrims was humbling in its sincerity and devotion and will be the bench mark for me to live up to.”

“Literally, seeing over one million other young people all with the same faith and belief in our Lord was an incredible experience. I feel so much more confident in what I believe in and I’m so grateful to be able to live my life through Jesus.”

“To see people of the same age group as me, coming together to let the world know that we are still there for God and wanting to know more about God and learn about God was very encouraging and increases my confidence in being a Catholic.”

“W.Y.D. gave me a completely new understanding about what it means to be Catholic. Attending W.Y.D. has indeed made me very proud to be Catholic.”

the group to venture around Retiro Park and at night the majority of the group headed for the Plaza de Cibeles and the Stations of the Cross led by the Pope himself. Statues around the plaza represented each station and a group of young adults from countries in crises were invited to carry the cross to the last station.

Saturday saw the overnight vigil with the Pope at Cuatro Vientos airfield. After hours of walking in treacherous heat the heavens opened with gale force winds, rain and just about everything in-between soaking over two million pilgrims who had gathered to hear the Pope’s message. He asked his fellow Catholics to always keep in mind Jesus Christ and prayed that we may be recognised as a sign of freedom and peace around the world, where so little freedom and peace can be found. After the Evening Vigil had finished crowds still chanted and sang into the early morning showing their appreciation for Benedict our Pope.

The next day Mass took place with the Holy Father at 10:00am. The Pope explained to us how we are all Disciples of Christ and that we should make Christ and his Church the centre of our lives; and the harder we work to become closer to God the more mature our faith will become. He also exclaimed how his heart was full of joy at the sight of so many young people gathered for one reason.

Alongside many other countries we attended the “‘Gracias Event” that evening to say “Thank You” to the people of Madrid for hosting the pilgrimage. A W.Y.D. football match at Atletico Madrid FC stadium, was played between famous Spanish players and a team made up of well known players from around the world. The game, although played partly in the rain, was enjoyed by all; even those not interested in football got into the spirit as the whole stadium chanted “Benedicto!” Highlights of the Vigil and Masses were also shown on large screens, bringing the stadium to life even before the match had begun.

The last two days of our trip were spent sightseeing, shopping and socialising with the new friends we had made. We had a final meal as a group to say farewell to our three seminarians: Raf, Emmet and Lukasz who will be studying to become Priests at Salamanca and in Rome.

Everyone thoroughly enjoyed their time on the W.Y.D. Pilgrimage. Everyone who was asked said that they would definitely consider W.Y.D. Rio de Janeiro in two years’ time.

Not only did the pilgrims meet new people from all walks of life, but for many it was an opportunity to connect with their faith in a way they hadn’t thought was possible.

However, this was not the end of our journey of faith. The large group from the Aberdeen Diocese got together on the 29th of October at Greyfriars Convent, Elgin to celebrate our very own World Youth Day alongside our new Bishop.

This was a brilliant chance for the group to catch up and to once again centre ourselves around our Lord.

After lunch it was off to Retiro Park where we could visit stalls hosted by Priests, Monks and Nuns of various Orders who were more than happy to answer any questions.

Members of the group took the opportunity to go to the Feast of Forgiveness in the Park (Confession). Hundreds of young people of every nationality came to Confession attended by Priests from all over the world. In the evening we took to the streets to welcome the Holy Father at Plaza De Cibeles where he welcomed his people to World Youth Day 2011. It was a source of great joy to know that the relics of Pope John Paul II, W.Y.D. founder were brought to W. Y.D. Madrid.

On Friday the 19th Cardinal Keith O’Brien hosted a catechesis session and Mass in the Basilica of Atocha, Madrid.

Cardinal O’Brien spoke to us about how God has a path for everyone and that we shouldn’t be disheartened by failure.

He himself was refused the Priesthood a number of times Bronwen Blackhall is a parishioner of Saint Columba’s, before eventually being ordained. The afternoon was free for Banchory

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witness

This year we are pleased to announce that we have four young men in Rome studying to be priests for the Diocese of Aberdeen. Three of them, Emmet O’Dowd, Lukasz Poplawski and Rafal Szweda have just started first year, joining Andrzej Niski who is now in his third year and has just begun to study theology.

As you can guess by the names, none of our present seminarians are originally from the Diocese. Emmet O’Dowd hails from Ireland and Lukasz Poplawski and Rafal Szweda are both from Poland. Over the next three issues of the Light of the North each of these young men, beginning with Emmet O’Dowd, will be telling us something of their call to the priesthood.

Please pray for them as they begin to adjust to the rigours of seminary life.

Fr. Keith Herrera, Director of Priestly Vocations

“God calls us all to something”

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brothers has just moved to Edinburgh. The rest of my family, my parents and my other brother and sister, still live in Ireland.

I first came to Scotland about eight years ago to study pharmacy at Robert Gordon University in Aberdeen and I spent four happy years living and studying there. It was during this time that I began to explore my faith and to take responsibility for it. While in Aberdeen both my faith and going to Mass became more important to me. I divided my time between the Cathedral parish and St. Peter’s. Although, looking back on it, I didn’t get involved very much in parish life I think it was during this time that I began to explore my vocation.

Once I graduated from RGU, I moved to Inverness, and I have lived and worked in Inverness ever since, though on occasion my work has brought me to other parts of Scotland from Wick to Inverurie. I have loved living in Inverness these past few years and I have felt very much at home here, both in the Parish of St. Mary’s and in the City in general. Living and working here has also allowed me to visit nearly every part of the Diocese and, although I haven’t been able to see all of the parishes and churches yet, I plan on visiting those I haven’t seen in the near future.

I must admit that when I came to Aberdeen originally, the thought of going off to seminary never entered my mind. Indeed it was the last thing I would have thought I would be doing eight years on but as I settled down to live my life I began to wonder what God was asking me to do. I wasn’t thinking of being a priest particularly but I realised that God calls us all to something. As I left myself open to the possibility of God calling me to something I began to feel what I can only describe as a sense of freedom. It sounds odd I know but this feeling only increased as I began to consider becoming a priest.

And so it was during my time here in Inverness that I

Emmet O’Dowd

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s I begin the next stage of my journey and prepare to travel to Rome to begin my studies, I feel that it is high time to introduce myself to the Diocese and try to put into words, as best I can, why I have decided to enter seminary this year. Talking about myself is one of my least favourite activities, although I am even less fond of writing about myself, so please bear with me and I will do the best I can.

I originally come from County Sligo on the west coast of Ireland. I am the first of my family, as far as I know, to move to Scotland and, although I don’t have any Scottish relatives, I know I won’t be the last to do so as one of my

Emmet O’Dowd

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began to seriously explore the idea of becoming a priest.

The first proper step on this journey wasn’t so much saying yes and then rushing off to seminary but rather it began by asking myself two important questions: “Why should I become a priest?” and possibly more importantly: “Why not me?”.

It was with the help of close friends (whether they knew were helping me or not) and several priests that I began to explore the thought of becoming a priest. As I had made my home here in Inverness and had become settled here I decided that wherever the process of discernment may lead, my Parish of St. Mary’s was the place to begin the process and, after talking to the parish priests based in Inverness, I began to formally explore the vocation God seemed to be calling me to and whether or not it was to be a priest. So just over a year ago I began the preseminary year to continue this journey of discernment.

During this period I came to realise that, not only had I built my life here in the north of Scotland over the past few years, it was also the place I wanted to continue to live. With this in mind I applied to enter seminary for the Diocese of Aberdeen.

As I write this piece and get ready to leave for Scots College, Rome I would ask you to keep me in your prayers as I will keep you in mine. I look forward to meeting more of you at some point in the not very distant future.

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Light L ight ht

liliturgy iturgy turgy rg rgy gy

Hugh Gilbert Hugh Gilbert O OSB SB Bishop B ishop o off A Aberdeen berdeen “During the Mass Mass In excelso throno thrrono she saw the Lord Jesus on the altarr as on a royal royal throne, thrrone, saying, sa Jesus ‘Here I am with all my divine diviine po power, werr, to heal all your y wounds.’ But M echtilde though ht, ‘ O h, if he would offer a perfect praise to Mechtilde thought, Oh, G od the F ather fo or me, I’d I’d be far happier.’ happierr.’ Our Lord replied, God Father for ‘This sorrow sorroow off your your o hear never being aable to praise God heartt in never as much as yyou ou desir ddesire re is precisely prrecisely the wound wou I wish to heal, in supplying pp y g myse y elff ffor yyour our incapacity p y.’” myself incapacity.’”

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hat’s an inspir hat’s inspiring ing exchange. exxchange. change It takes place dur in ng Mass.

Mass. Christ Christ speaks from the altar. during And what he offers, vvery ery modern, m is healing of inner in nner wounds. S Me Stt Mechtilde, with a woman’s woman’s generous, generous, o self-forgetting he heart, and with a Benedictine’s love love of G od’s glory, glory, can only o Benedictine’s God’s think of not being able to pra praise aise the F Father ather enough. enough And that is the heal says JJesus. esus Ther esus. re’ something very wound I wish too heal, There’s on target her here. us of our capacity e. Life’s L ’s wounds deprive Life deprive u God’s healing grace restores restores iit. to praise. God’s What is ““to to praise praise”? ”? It It is to express expr approval or soomeone or something. To praise is to admiration of someone express express in words words or gestur gestures es how how muc much we “prize” p or

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“appreciate” someone or something. To praise God is to express our prizing, our appreciating, our admiration for what He has done and especially for what He is. It is often said to be the most disinterested kind of prayer.

Eric Mascall, the Anglican theologian, expressed this with his customary clarity: “The sole justification for praising God is that God is praiseworthy. We do not praise God because it does us good, though no doubt it does. Nor do we praise Him because it does Him good, for in fact it does not. Praise is thus strictly ecstatic, in the sense that it takes us out of ourselves; it is purely and solely directed upon God... It takes our attention entirely off ourself and concentrates it entirely upon Him.” (Grace and Glory). And it’s presumably because of its ecstatic character that it’s linked so much to music and to song.

Isn’t it precisely in music and song that we leave ourselves behind?

What I glimpse about praise is that it’s one of those “last things”. The Catechism, for example, seems to understand it as the climactic kind of prayer, coming after blessing and adoration, petition, intercession, thanksgiving. “It lauds God for his own sake and gives him glory, quite beyond what he does, but simply because HE IS. It shares in the blessed happiness of the pure of heart who love God in faith before seeing him in glory...

[It] embraces the other forms of prayer and carries them towards him who is its source and goal: the ‘one God, the Father, from whom are all things and for whom we exist’” (Catechism of the Catholic Church 2639).

Isn’t praise – or, more exactly, being full of or filled by praise in our prayer – that towards which our life is tending? It’s what is waiting for us, the joy to come. Or it is what, deep within, is slowly maturing, until the day it can burst forth unhampered by any sin or hesitation.

Praise, in every sense, is heavenly.

The Book of Psalms – in Hebrew, the Book of Praises – “contains the whole Bible under the form of praise”, said Pseudo-Denys. But it itself moves to a climax of praise. The Book of the Apocalypse is especially full of praise. Every Psalm we end with a Gloria. Every liturgical hymn culminates in praise of the Triune God. It’s as Handel’s Messiah moves to its end that we come to the Halleluiah chorus, and at the end of antiphons we add Alleluia. Praise is the language of heaven. “The supreme task of man,” said St. Augustine, “is nothing other than praising God”, and in heaven it will be everything.

“During every single day I will bless you,” says Ps. 144.

“Praise and bless the Lord,” says Augustine, “through every single day, so that when these single days are over and the one unending day has arrived, you may pass from many praises to one endless act of praise, as you will also pass from many virtues to one virtue.” There, “all our activity will be Amen and Alleluia.” “There we shall rest, and we shall see; we shall see, and we shall love; we shall

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well worth dying with your finger on, as did Dom Carolo Vaughan, and ending, be it noted, with praise.

Follow the path of praise marked out for us in Scripture, says St Augustine again. This is what is happening in the sacrifice of praise: we are praising God with words the Word himself has given us, the words of Scripture, and we are praising God with the faith, hope and love the Spirit has poured into our hearts. So God is praising God in and through us. Our Lord is supplying for our incapacity.

So back to St Mechtilde, back to the healing of the wound, and our own human and spiritual growth. One

WAITING FOR THE LORD

of the magnetic poles of that healing and growth must be praise. It must be the recovery of the capacity to praise.

Do any psychologists suggest this, I wonder? It was at the end of her short life that Bl. Elizabeth of the Trinity all but re-named herself a “praise of glory”.

So may Christ heal us of that wound, deep as it is in fallen man, of inability to praise. May he gradually, day after day, year after year, lighten the dark in our hearts, turn their cold to warmth, and fill us with wonder, love and praise at the sight of God’s glory. “For from him and through him and to him are all things. To him be glory for ever. Amen” (Rom 11:36). word of God, by prayer, by purifying our hearts so that we may be ready and eager when the Lord returns.

Advent is a time of watchfulness and we need quiet to watch effectively. As the Prophet says, “It is good to wait in silence for the Lord to save” (Lamentations 3:26).

Think of a bird-watcher, prepared to wait and watch in stillness and silence, perhaps through whole days and nights, to catch a glimpse of a rare bird or a snatch of its song.

“Be still and know that I am God” (Psalm 45)

Photo. courtesy of Picture This / Patty from Flickr

Clare Benedict

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dvent is a time of waiting, a time of waiting and watching. “Be on your guard,” the Evangelists warn, “Stay awake!”(Mk 13:33).

Jesus himself warned that only the Father knows the time of the Lord’s coming again in glory. We don’t want to be caught dozing with our lamps unlit! How do we wait? “Prepare a way for the Lord.” How do we prepare?

Almost all of humanity is in a state of waiting and yearning, often without knowing what it is that their hearts yearn for. We know. As Christians who regularly pray for the coming of the Lord, we know what will satisfy that longing. We can prepare the way for all humanity by being ever watchful, by listening to the

The Latin word translated as “be still” means “empty yourself ”. Empty yourself so that you can then be filled

by God. In the world in which we live, we are surrounded by unquiet things: television blaring at us; shops clamouring for us to spend money on merchandise we don’t need; loudspeakers blasting out Christmas (?) ‘muzak’. We are wandering in a wilderness, surrounded by barren expectations and empty ideologies; but we can prepare a way out of the wilderness and witness to others by our attitudes that there is indeed a way out.

“He is being patient with you all, wanting nobody to be lost and everybody to be brought to change his ways” (2 Pet 3:9).

Advent is a time of expectancy. We talk of “expectant” mothers, of someone “expecting” a child. So Advent is also the time of Mary: for eight long months she has been silently pondering in her heart the wonders of God. Now, in these last weeks, we can share in her eager expectancy as she looks forward to the birth of her long-awaited child; the Child who will redeem God’s people who have wandered in the wilderness for so long. It is a time of joy, mingled perhaps with a little fear and apprehension: will I be worthy to receive my Lord? Will I be prepared for Him? Will I, as Mary did, receive the Son of God in my heart before he comes in the flesh? Will I be so aflame with longing for the Lord that I shall not be afraid to

educationandformation education andformation rmation

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greet Hee comes again in glor glory? greet Him Him when H y?

Advent Advent is a time of o hope: not the vvague ague wish for foor something pleasant to happen, hap ppen, or something unpleasant unpleaasant not to happen; but confident con nfident trust trust that God’s God’s promises prom mises will be fulfilled and thatt we we shall indeed see Him Him in in glory. glory. The C hi reminds remin inds d us that h hope h i the h virtue vir i tu ue “by “by which hi h Catechism is we desir ngdom of heav en and eternal eternal life as our we desiree the Kin Kingdom heaven placin ng our trust trust in Christ’s Christ’s promises prom mises …” and happiness, placing “respondss to the aspiration to happiness happ piness which which “responds God has placed in the hear ery perso on” (§1817God heartt of ev every person” Or, as th he poet Emily Emily D ickinson delightfully 1818) Or, the Dickinson expressed it: expressed “Hope is the thing thin ng with feathers “Hope perches in the t soul That perches tune without the words words And sings the tune never stops at all.” all.”

And never Advent is a time of patience. “We “We are are pursuin ng,” wr ote St St Advent pursuing,” wrote Cyprian, ““aa futu ure, not a present present glory, glory, in n accordance accordance Cyprian, future, admonition of Paul Paul the Apostle: Apostle: ‘It ‘IIt is in hope with the admonition we were were saved. savved. Now Now hope that is seen is not hope. that we For who hopes p for fo what he sees? B ut if we we ho ope p for what For But hope we do not see, w aiting and we wee wait for it with patience. patience.’’ W Waiting are nec cessary if we we are are to fulfil what wh hat we we have have patience are necessary

Fr Bernard O’Connor’s

Vatican Brief

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tymologists tymolog gists tell us that the term term ‘commitment’ ‘coommitment’ derives origin derivves from f om an Anglo-French fr Anglo-French or iggin and first appears in literature literature circa circa 1610. After 1793, the word expression word came to t rrefer efer to ‘committing’ ‘committingg’ as an n expr pression of the intent to enter e into a pledge or pr promise. omisse. B Byy 1864, ‘‘commitment’ commitment’ had h also acquired acquired the sense of assuming an obligation. While W meaning expanded thr throughout oughout the centuries, centur ies, our current c ent understanding preserves curr presserrves those same connotati connotations. ions.

The moder modern n rreader eaader rreadily eadily

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bee, and to receive, receive, thr ough God’s God’s unfailing begun to be, through help, what w e.” help, wee hope for and believ believe.”

Advent is a time time of conv ersion when w enew our efforts efforts Advent conversion wee rrenew hearts back to the Lord.

Lord. It It is a time of to turn our hearts recollection, of sacr ed rreading, eading, of prayer, prayer, of hear ts lifted recollection, sacred hearts God d in in childlike hildlike tr ust. Wait; Wait; i watch h be h; b patient; i b be up to God trust. watch; silen nt, for “in returning returning and rest rest e you you shall be still and silent, saved; in quietness quieetness and in trust trust shall be your your o str ength” (Is (Is saved; strength” Extraa time for sacr ed reading reading can n bear rich fr uit: 30:15). Extra sacred fruit: weekday readings, readings, for example, present pressent a beautiful the weekday futu ure glory, glory, offered offered bbyy the Prophet Prop phet Isaiah, Isaiah, and vision of future preparattion for the Kingdom sug ggested bbyy the the preparation suggested Evangelists.

Evangelists.

So, “stay “stay awake”; awaake”; keep vigil. In In religious religiouss terms, keeping So, yer, keeping our hearts hearts and a minds open vigil implies pray prayer, God ev en in i the midst of all our everyday everyday d work; work; always to God even rememberingg that He He is just a breath breath away; aw way; and waiting remembering joyful hope hop pe for the coming of our Lord Lorrd Jesus Jesus Christ”.

Christ”. “in joyful By the end of o Advent Advent we we may be breathless, breathlless, ablaze ablaze with By jooy; and if the Second Second Coming Comin ng of the Lord Lord in anticipated joy; glory is postponed postp poned again, w have the the consolation of glory wee still have th he joy joy of that First First Comingg in the flesh, in celebrating the secure knowledge knowledge g that God, God,, ever ever gracious, ggracious,, ever ever caring, g, the secure given us yyet et another chance to “tidy “tidy up our act” act” and has given ready to greet gr g eet His His Son Son in the right frame fram me of mind. be ready acknowledges ackno wledgees that commitment rrelates ellates to one’s one’s willingness to t inv invest vest oneself, for instance, instan nce, in a belief social system or soc cial cause or in an interpersonal nal rrelationship. elationship.

B ut whatever whatever e the context, society expects exxpects that the But decision implied imp plied by p by the acceptance p of ‘‘commitment’ c commitment ’ is enduring. both serious serious and endur ing. The act of commitment coommitment can never individuals’’ nev er be superficial. su uperficial. For For it actualizes actualizzes individuals positively potential too transcend egoism; posi itively impacts commitment’s commitmentt’s beneficiaries, beneficiaries, and transforms transforms multiple levels of the social order. order. Commitment, Commitmen nt, then, reflects reflects levels an achievement achievem ment of the human spirit. spirit. And it invites ‘comm mitted’ to serve serrve as role role models modeels for discipline those ‘committed’ and fidelity. fidelityy.

Pope Pope Benedict’s Benedict’s homilies homilies and and speeches speeches are are based based upon upon a desire desire to to inspire inspire his his audience audience to to embrace embrac ace commitment commitment without without fear fear or or reservation reservation and and to to recognize recognize that that commitment commitment affords affords a profound profound opportunity opportunity to to cooperate cooperate with with that that grace grace which which strives strives to to perfect perfect the the holiness holiness of of creation. creation. While While the the explicit explicit word word is is not not often often cited cited in in the the Holy Holy Father’s Fatther’s discourse, discourse, there there can can be be no no doubt doubt that that commitment’s commitment’s reality reality imbues imbues his his most most every every line. line. Consider, Consider, for for example, example, four four of of the the Pope’s Pope’s recent recent messages. messages. Together Together they they enable enable a catechesis catechesis on on the the Christian Christian view view of of commitment, commitment, informing informing us us that: that: (a) (a) Commitment Commitment is is not not at at enmity enmity with with God God and and religion. religion.

Speaking Speaking in in Zagreb Zagreb on on JJune une 4 to to rrepresentatives epresentatives ooff ccivil ivil society societyy and and of of the the political political and and business business sectors, sectors, the the Pope Pope stressed stressed that that their their commitment commitment to to serve serve should should include include

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“attentive listening to God as the condition for seeking the common good, (and) for seeking justice and reconciliation in the truth.” Commitment is neither exclusively selfgenerating nor self-aggrandizing. Rather, commitment is a form of self-effacing. And it must be constantly grounded in what calls it forth in furtherance of the mission of selfsurrender. A foundation in which religion occupies a central place ensures that commitment, like the essence of religion itself, becomes a credible “force for peace.” (b) Commitment is sustained by conscience.

In the same Address, the Holy Father paid tribute to the Eighteenth Century scholar, Ruder Josip Boskovic. He was renowned for the conviction that “the resources of reason” foster “unity among the various fields of contemporary culture” and science. For the many who experience life as fragmented and disjointed, Boskovic held that this lack of focus contradicts our fundamental rationality. The Church teaches, concurring with the insight of Boskovic, that it is conscience which motivates and guides commitment, erecting a “bulwark against all (manifestations) of tyranny,” and constructively unifying the vast range of our endeavors.

Conscience reminds us that commitment is not inherently empty or vain; it is not without direction or coordination.

And our commitments symbolize that “there is hope in the

“Commitment is rather like the New Testament parable of the mustard seed” future.” Because we may be optimistic that the primacy of conscience endorses the rediscovery of the interior place in which we may respond to ‘truth and good.” Yet, commitment refuses to reduce conscience “to (a) subjective field (from) which religion and morality have been banished.” Instead, commitment, rooted in conscience, allows us “to build up a polis (social order) that is welcoming and hospitable.” (c) Commitment is dynamic, never static, and vigilant of the need for revision and reform.

Each year the Pontiff meets with delegates to the Conference of FAO (Food and Agricultural Organization).

On July 1, they assembled in the Vatican’s historic Clementine Hall. The Pope lauded them for the exemplary energies they devoted in fulfilling their “commitments and the consequent obligations.” But those same commitments are impeded by a defect: they are “frequently limited to emergencies.” The Pope advised that their goal to eliminate world hunger requires, as is the nature of all commitment, “that no effort

be spared” to “search into the causes” of what may prevent the realization of that objective. Commitment, then, elicits the courage “to intervene directly” so as to counter adverse influence, and the practical wisdom to make “solidarity an essential criterion for our every strategy.” Because commitment has a broad social reach, we should recall that it activates “the sentiment of compassion and humanity engraved in every person’s heart.” And just as the FAO is “also called to renew its structure” in order to safeguard the integrity of its projects and programs, commitment implies that we continually scrutinize and, where necessary, revise our attitude and operational approach. (d) Commitment instructs all who witness its existence.

Commitment teaches those who share in its undertaking, but also those who observe its movements. Therefore, commitment, as an educational medium, owes a duty to the surrounding public. Said duty is one of transparency – visibility in terms of aspiration and agenda. The lessons bequeathed by commitment succeed in the test of time.

On August 9, Pope Benedict attended a concert to commemorate the Sixtieth Anniversary of his priesthood and that of his brother. The performance included compositions by Vivaldi and Bach. The Holy Father remarked that a deep spirituality was intrinsic to both men, evident in the product of their musical genius and in their personal lives, that of Vivaldi, the priest, and Bach, the Lutheran. Their legacy remains, in “honor of God most High.” (e) The worth of commitment is not measured by empirical calculus.

In an interview with journalists (August 18) during the flight to Madrid and World Youth Day, Pope Benedict touched upon such subjects as the ethical dimension of the prevalent economic crisis, and the importance of “readiness to give up the maxim of profit” in favor of a greater emphasis upon new strategies “to see things” according to their “humanistic and religious” implications. Appealing to the biblical analogy of the Sower and seed, the Holy Father stated that “God always sows in silence. The results are not immediately apparent in the statistics.”

Ours is a social mindset in which there is a rising tendency to insist upon prompt gratification, instantaneous networking and rapid outcomes. Nothing must be left to uncertainty and still less is there an appreciation of what is intangible. In contrast, commitment is rather like the New Testament parable of the mustard seed. We can opt to overlook its significance due to its miniscule size. But should that be the case, we are heedless of the fact that this same seed “grew and became a great tree.” The seed’s development cannot be denied. With patience, with perseverance, and with “trust” that the seed would ultimately evolve into a stalwart tree, the marvel of its growth was shown to unfold.

As with every commitment, it may be said “that tomorrow” is enshrined in “today.”

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Salvation History Part 7 Eileen Grant

The Great Prophets: Isaiah, Jeremiah, Ezekiel and Daniel

prophets were often disliked and feared as their prophecies made people uncomfortable. Jehoiakim asked Jeremiah to write down his predictions and then, in a rage, destroyed the scroll on which they were written. Jeremiah remained in Jerusalem, uttering warnings about the city’s inevitable fall, but was ignored. He was still there when Nebuchadnezzar besieged the city in 589 BC. Some of the most poignant, yet beautiful, words in scripture are attributed to Jeremiah lamenting over the destruction of Jerusalem.

In 606 BC Nebuchadnezzar, most powerful of all the Babylonian kings, invaded Judah and carried away some royal youths, including Daniel and his companions, together with the sacred vessels of the Temple. In 598 BC he carried away captive 3023 eminent Jews, including the king, with his family and officers, a large number of warriors, and many important persons and artisans, leaving behind only the poor and helpless. This was the first general deportation to Babylon. Then, in 588 BC, after the revolt of King Zedekiah, there was a second general deportation of Jews by Nebuchadnezzar, plus the rest of the sacred vessels. In 582 BC came the last deportation. This time, from the destruction of the Temple, to the complete restoration in 517 BC by King Cyrus of Persia, is the period of the “seventy years” of the Exile. Thus the exiles formed a considerable community in Babylon. When Cyrus granted permission to the Jews to return to their own land, only a small number at first took

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od chose prophets to warn His chosen people of the terrible consequences of turning away from Him and following the evil ways of their pagan neighbours and captors. He longed for them to return to Him and, through the prophets, He told them also of the graces to come for those who were faithful.

Of the four “great” Prophets, Isaiah is the one from whom we hear most during Advent and Lent. Born around 765 BC in Judah, he exercised his prophetic ministry for around 40 years, which saw the growing threat to Israel and Judah from Assyria. His mission was to proclaim the fall of Israel and Judah as punishment for the people’s infidelity to the covenant. Isaiah has also given us prophecies about the promised Messiah, who would save the people and bring about a new paradise where all Creation would once more live in harmony. It is Isaiah who gives us the three “Songs of the Suffering Servant” which we associate with Jesus and hear during Holy Week. As well as warnings, his writings offer hope of eternal life and a beautiful vision of original harmony restored, a kingdom paradise of peace and love.

Jeremiah was called by God as a prophet while a young man in 628 BC, leaving his home and going to Jerusalem where he assisted King Josiah in his work of reformation.

During the reign of King Jehoiakim he fell into disfavour;

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The Prophet Isaiah, c. 1511-1512, by Raffaello Sanzioames

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The Vision of Ezekiel, 1630, by Francisco Collantes the opportunity, though eventually many belonging to the kingdom of Israel returned to Jerusalem. Many, however, decided to settle in the land of Babylon.

Ezekiel (“God will strengthen”) was one of the Jewish exiles who settled at Tel-Abib, on the banks of the Kebar, “in the land of the Chaldeans”. He was probably carried away with Jehoiachin, the son of King Jehoiakim, around 597 BC, ten years before the fall of Jerusalem. His prophetic call came to him “in the fifth year of Jehoiachin’s captivity” (594 BC). He had a house there, where he lost his wife in the ninth year of his exile. Ezekiel held a prominent place among the exiles, and was often consulted by the elders. His ministry lasted for 23 years (595-573 BC), during part of which he was contemporary with Daniel and Jeremiah. The time and

Jeremiah lamenting over the destruction of Jerusalem, 1630 , by Rembrandt

manner of his death are unknown. His tomb is reputed to be near Baghdad, at a place called Keffil.

Ezekiel denounced the people’s unfaithfulness, warning them of the certain destruction of Jerusalem, as opposed to the words of false prophets. He had several visions, some of which are referred to in the Apocalypse. In one vision he saw a field covered with bones which, through the Lord, he resurrected and transformed into a mighty army. Another vision is of God on a fiery throne surrounded by four winged creatures with the faces of a man, an eagle, an ox and a lion (these are also mentioned in the Apocalypse and became associated with the Evangelists). Much of the symbolism in Ezekiel has been associated with the sacraments, especially with baptism, and the last Old Testament reading at the Easter Vigil is a passage from Ezekiel pointing towards baptism. Ezekiel also made prophecies against surrounding nations and, after the destruction of Jerusalem by Nebuchadnezzar, about the triumphs of Israel and of the kingdom of God on earth, the Messianic times, and the establishment and prosperity of the kingdom of God. Daniel, an educated young man from a noble family, was deported into Babylon where he became a servant at Nebuchadnezzar’s court. He could interpret dreams and proved a capable administrator, but he remained faithful to Jewish law and practices, thereby making many enemies.

When Nebuchadnezzar’s son Belshazzar succeeded him, he held a magnificent banquet for his court, using the sacred vessels plundered from the Temple. Suddenly a mysterious hand appeared and wrote letters on the wall that none of the king’s wise men were able to read or understand. The frightened king sent for Daniel who read the words mene, tekel, peres, meaning “measured, weighed, divided”, and explained their meaning: “Mene, God has numbered the days of your kingdom and brought it to an end; Tekel, you have been weighed in the balance and found wanting; peres, your kingdom is divided and given to the Medes and the Persians.” That night Belshazzar was killed and the Persian “Darius the Mede” seized his kingdom.

Darius took a liking to Daniel and appointed him one of his three top officials. Jealous of Daniel, the other advisors got Darius to approve a decree forbidding anyone to pray to any god or man who was not the king, under pain of being thrown into a den of lions. Daniel continued to be faithful to Jewish law and worshipped only God and Darius reluctantly had him thrown into the den, while wishing him: “May your God, whom you serve continually, save you!” The lions, although starving, ignored Daniel and when Darius found him safe Daniel told him his God had sent an angel to help him. It was Darius’ superior or successor, Cyrus, King of Persia, who finally allowed the Jews to return home and rebuild the Temple in Jerusalem.

There are numerous other prophets in the history of Israel, many of whom have books attributed to them. For example, Baruch was scribe to Jeremiah. Their task was always either to warn the people of the consequences of turning away

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faithinaction faith inaction

Lord God’s promises ffrom rom tthe he L ord oorr ttoo rrelay elay ttoo them them G od’s p romises ooff rredemption. edemption. P rophets were were ooften ften ffeared, eared, h ated aand nd aattacked, ttacked, Prophets hated aand nd tended tended ttoo bbee ssolitary. olitary. IItt w as n ot aan n eeasy asy jjob. ob. A esus was not Ass JJesus ssadly adly rremarked emarked many many yyears ears llater, ater, a p rophet iiss sseldom eldom llistened istened prophet his Thee h history ttoo iin nh is own own ccountry. ountry. Th istory bbooks ooks aand nd tthe he bbooks ooks ooff prophets tthe he p rophets ooften ften ccontain ontain tthe he ssame ame oorr ssimilar imilar sstories, tories, ttold old ffrom rom a d ifferent p erspective. different perspective.

L astly, the the Books Books of of the the Maccabees Maccabees rrecount ecount tthe he h eroic Lastly, heroic sstruggles truggles bbetween etween the the JJews ews aand nd ttheir heir SSyrian yrian eenemies nemies iin n tthe he BC. Thee p people were fforty ortyy yyears ears until until 134 134 B C. Th eople w ere lled ed bbyy JJudas udas Maccabeus his These have M accabeus and and h is ttwo wo bbrothers. rothers. Th ese bbooks ooks h ave a sstrongly trongly rreligious eligious p urpose aand nd a cclimax limax w as rreached eached w ith a d escription purpose was with description ooff tthe he rrededication ededication ooff tthe he T emple. 2 M accabees ggives ives u Temple.

Maccabees uss sseveral everal rreferences eferences to to particular particular d octrines p ointing ttowards owards doctrines pointing Catholic C atholic tteaching: eaching: tthe he rresurrection esurrection of of tthe he bbody; ody; rrewards ewards aand nd punishments prayers dead; p unishments after after death; death; p rayers ffor or tthe he d ead; tthe he iintercession ntercession ooff tthe he saints. saints.

Th en, in in tthe he New New T estament, w encounter “the “the llast ast ooff the the Then, Testament, wee encounter p rophets”: JJohn ohn the the Baptist.

Baptist. His His father father prophesied prophesied at at h is prophets”: his prophet Most bbirth irth that that John John would would bbee ““called called tthe he p rophet ooff tthe he M ost High”: his was wilderness: H igh”: h is w as tthe he “voice “voice ccrying rying iin n tthe he w ilderness: ‘‘prepare prepare a w ay ffor or the the Lord.’”

Lord.’” H reached a bbaptism aptism ooff rrepentance epentance iin n way Hee p preached p reparation for for tthe he kingdom kingdom ooff G od aand nd ggathered athered m any preparation God many d isciples. One One d ay, coming coming ttowards owards h im, h aw JJesus esus w hom disciples. day, him, hee ssaw whom h ecognised as as the the awaited awaited M essiah. ““Behold Behold tthe he L am mb ooff hee rrecognised Messiah.

Lamb God, who world!”

G od, w ho ttakes akes aaway way the the ssin in ooff the the w orld!” Jesus, Jesus, the the ssinless inless

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Daniel D anieel in the Lions Lions’’ Den, Den, en ca. ca. a 1613-1615, 1613-1615 1615, by by P etter P aul Rubens Rubens Peter Paul God, SSon on ooff G od, sstood tood among among sinful sinful men men and and asked asked John John to to bbaptise aptise him. him. Thus Thus bbegan egan Jesus Jesus Christ’s Christ’s ministry ministry oon n eearth arth and and tthe he cculmination ulmination of of God’s God’s plan plan ooff ssalvation alvation for for humankind. humankind. on A sslightly lightly eexpanded xpanded vversion ersion of of all all tthe he articles articles o n Salvation Salvation History H istory is is available available iin n booklet booklet fform. orm. There There is Th is also, also, as as iillustration, llustration, a slideshow slideshow of of paintings paintings which which Eileen Eileen would would bee happy b happy to to sshow how anyone anyone who who is is interested. interested. You You can can get get in in with ttouch ouch w ith Eileen Eileen by by eemail: mail: eclareg@btinternet.com eclareeg g@btinternet.com

The T he Cenacolo Cenacolo C Community omm munity Mary ary McNally

T

he C Cenacle e enacle was was the upper upper room room where wherre Jesus, gathered Jesus s, g atherred with his disciples, discipless, ccelebrated elebrratted the Last Supper Supper before befo orre he gave gavve Himself Himse elf in sacrific sacrificee on the cross. crrosss. He shared shared His sacrificial lo llove ve with His br brothers rothers th the he a apostles postles a and nd sho showed wed th this his b byy washing washing their feet. feet.

He g gave avve us th the he gre great eat ccommandment ommandmentt “L ove one a notther as I have havve loved loved you”. you”.

“Love another The first C Cenacle ena acle w was as a sha sharing ring off fr fraternal raternal cha charity riitty a and nd lo love. ve. The C Cenacle enaclee w was as also the plac p placee wher where re the a apostles postless g gathered atherred with O Our ur Lad Lady dy after after Our Our Lord’s Lorrd’’s P assion, D eath ha nd R esurrrection to to pr rayy Passion, Death and Resurrection pray that the Hol Holy ly Spirit w would ould ccome ome a and nd d mak make ke them th int iinto to new people. people l . That Th t is i why wh hy the Hol Holy ly Spirit as a do dove ve is the motif forr the C Cenacolo enacolo C Community. ommunitty.

TThe he C Cenacolo enacolo Community Communitty was was founded in July 1983 b Italian n un, Sist er Elvir ra P etrozzi who ow anted tto o byy an Italian nun, Sister Elvira Petrozzi wanted

g giv ve her life to to God God through throug gh helping p g those th hose who hav give havee suffer ed from from m addic tions and also othe er yyoung oung p eople suffered addictions other people who have have become become disillusioned or dissatisfied diissatisfied with their liv ves. The The C enacolo ttoday oday has about ab bout 60 houses lives.

Cenacolo spread spr ead thr throughout ou ughout IItaly taly and ar around round the w world. orld. TThe he ‘‘parent’ parrent’ hou use is in SSaluzzo aluzzo in Nor theern IItaly. talyy. TThere here house Northern ar re in FFrance, rance, A ustria, Croatia, C oatia, Bosnia Cr Bosnia aree houses ar are Austria, Her rzegovina a (Medjugorje), (Medjugorje), USA, USA, , Ireland Irreland e (Knock), Herzegovina (Knock), Poland, UK, etc., P oland d, the UK K, et c., and several sevverral Mission Misssion Houses in Mexic Mexico o and SSouth outh A America. meerica. a There There ar are re nearly 2000 p persons ersons in n C Community. ommunitty.

TThere here are arre separate separate houses housees for men and w omen with some ffamily am amily mily houses for women those ccommunity ommunitty memb bers who wish members tto o hav have ve their childr children ren with with them.

TThere here is no char rge for living in charge ccommunity. ommunitty. TThere here are arre no do doctors, ctorss, psy chiatrists or counsellors counsellors o in psychiatrists ccommunity. ommunit itty. New N entr trants ants t say that th t only l entrants former addic ts ccan an rreally ea eally ally know know and addicts understand ho w they feel. feell. The The leaderss of each house how hav ve had at a least ttwo wo years years of experience exxperience in a have C enacolo C o omm unitty, usu ally m uch mor m re. TThere here is a Cenacolo Community, usually much more.

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Light of the North etc. The young people work in pairs and usually spend 3 months at each occupation. They learn the basics of carpentry, plumbing, building, etc. There is no time limit in community. Sister Elvira calls it a “School of Life “and recommends 2 to 3 years stay though there is no fixed time. There are no barriers as to nationality or religious belief (or lack of religious belief!). Everyone learns Italian which is the common language throughout Cenacolo Communities.

Sister Elvira is delighted when a ‘Friend of Community’ enters a Cenacolo to experience life in the community in order to understand the life style of those rebuilding their lives.

Mother Elvira and the lads from the UK Cenacolo in Italy earlier this year

wonderful spirit of love, friendship and joy in the communities. Each day consists of prayer, hard work and companionship. A new entrant to a Cenacolo is given a “guardian angel”, someone who is successfully rebuilding his life through many months in Community. The guardian angel guides, encourages and supports the new arrival throughout their early difficulties, staying up all night with them if necessary.

The day begins at 6am. At 6.30am everyone meets in the chapel to say their morning prayers, and to share any problems they may have. Breakfast is from 7.30 to 8 am and work begins at 8.30am. There is a five-minute break mid morning. Lunch is at 12 noon, followed by half an hour free time. Work continues with a five-minute break in the afternoon. Work ends at 6pm or sometimes a little later in the summer months. After supper, there is about an hour’s free time. Bedtime is at 9pm or 10pm at the latest.

Some of the recovered addicts voluntarily get up at 2am or 3am to spend time in adoration before the Blessed Sacrament. Between all the communities around the world there is ‘Perpetual Adoration’.

Sundays and feast days are days of celebration and relaxation when football, table tennis and other games, etc are played.

Each house grows its own vegetables and, depending on the particular location may keep animals - cows, pigs, goats, chickens etc. There are no radios, newspapers, cigarettes, alcohol or drugs of any kind. They have no access to television programmes but they may have a TV and Video on which to watch videos of football matches. The communities make their own entertainment, music, play guitars, play football, etc. The work consists of gardening, woodwork, metalwork, looking after animals, cooking, painting icons, cleaning, laundry

Mary McNally is a Trustee and Coordinator for “Scottish Friends of Cenacolo”.

Could you, a relative or a friend be suffering from an addiction?

If so come to one of the Cenacolo prayer groups which provide an opportunity for those who support the movement and those who are suffering from addiction to come together in a spirit of prayer, solidarity and togetherness. It is hoped that through the encouragement and support that the prayer group offers, addicts and also other young people who have become disillusioned or dissatisfied with their lives will eventually choose to enter a Cenacolo community house. The prayer meetings, while Catholic in essence , are open to those of all religions and none and a list of them is provided below.

For further details about Cenacolo Community and their worldwide sanctuaries for addicts visit: www.cenacolofriends.org.uk

Scottish Coordinator (Carfin) Contact Mary McNally on 07538789548 E-mail: marymcnally2006@hotmail.com or Mary Farren on 07971803878

Cenacolo Prayer Meetings in Scotland Arbroath contact: Annemarie

07826084122

Aberdeen contact: Ann

07545615198

Greenock contact: Anne

01475805625

Inverness contact: Father Bell

01463233519

Shettleston contact: Sister Francesca 07788798731

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Shelagh Noden’s Musical Memories of the North-East

I

t’s always rewarding for a researcher to find evidence of ordinary people doing the sort of things we can identify with today. Here and there one comes across lists of names, usually choir members or church musicians. Not always on paper either; a number of choristers have scratched their names on the side of the organ at Dufftown, presumably well out of sight of the organist.

The earliest choir list so far found dates from the early 1820s and comes from Tombae. It relates not to the present Church of the Incarnation, but to its predecessor, which was destroyed in ‘the muckle spate’ of 1829. Here is a list of choir members. Perhaps someone might recognise an ancestor.

Margaret Geddes, Elspet Grant, Isobel McKay, Elizabeth Rattray, Elizabeth Grant, Marjory MacDonald, Janet Grant, Helen Gordon, Anne Grant, Janet Farquharson, Jean McKay, Christian Forbes.

If we assume that Christian Forbes was a woman, then this was an allfemale choir unless a separate list of male singers has gone astray. It was often the case that choirs were mainly composed of women and children, especially in farming districts.

The list of names forms part of a chart, with includes a list of the choir’s repertoire and shows which singers have learned which songs. These are the pieces of music they used: Come Holy Ghost, Tantum Ergo (Webbe)*, Tantum Ergo (Spanish), Adeste Fideles*, Alma Redemptoris*, Ave Regina Coelorum*, Regina Caeli*, Salve Regina*, Veni Sancte Spiritus*, Veni Creator, O Filii*, Haec Dies*, Tota Pulchra*, Responses at Preface, O Rex Gloriae*, O Salutaris* (Webbe), O Salutaris, Lauda Sion*, Sacris Solemniis.

The pieces marked with an asterisk are by Samuel Webbe and can be found in his ‘Collection of Motetts (sic) and Antiphons’ of 1792, which suggests that the choir may have possessed a copy. Another possibility was that the singers used manuscript copies, perhaps supplied by Rev. George Gordon who was stationed nearby at Keithock and, from 1824, at Dufftown. All the music listed was later included in his ‘Sacred Music Calculated for Small Choirs’, published around 1829.

The Spanish Tantum Ergo and Sacris Solemniis (as sung at Valladolid Cathedral) are both found in a manuscript book of music from Aquhorties College, mentioned in a previous article. It is not surprising to find them being used at Tombae as the priest there from 1812-1842, Rev. James Gordon, was a graduate of the College, and presumably brought these pieces with him. The congregation at Tombae could not run to the expense of an organ, but in 1817 their priest borrowed a harpsichord from a friend, which presumably served well. One hopes it was not a casualty of the 1829 floods.

Moving on to 1842 we find Miss Barbara Bennett of Buckie writing to

Bishop Kyle, asking his permission to form a choir. Her letter is signed by all the prospective choir members, and again here is a list in case anyone might recognise a great-great-great grandparent.

Helen Smith, Mary Thomson, Margaret Thomson, Ann Bennett, Margaret Cameron, Betty England, William Hay, John Hay, Robert Calder, John Wilson, James Calder, Thomas Wilson, Alex Bennett, John Bennett, William Bennett, Alexander Hepburn.

Bishop Kyle duly replied, giving ‘not only my permission…but my hearty concurrence.’ He hoped that the choir would be ‘an example of virtue and religion to the rest of the congregation’ and went on to advise them to practise hard, reminding them that‘what we do, especially anything relating to the service of God, we ought always to endeavour to do as well as we can.’

The choir made its debut on Easter Sunday; sadly there is no record of what they sang on that occasion.

The same year subscriptions were gathered for an organ in the chapel. £38-10-6 was raised, including a donation of five shillings from ‘a Protestant friend.’

Choirs were often reminded of the importance of their role, not only in providing the music for their church but in being an example of piety and good behaviour to the rest of the congregation. This was taken very seriously at Tombae. Along with the list of choir members and repertoire the rules of the choir have survived, and these may be of interest to present-day choristers.

Here is a selection: That every member be edifying in their conduct.

If any member of the Choir give scandal publicly or privately by outrageous loose conversation or impious conduct, he or she will be expelled from the Choir without mercy.

Any member frequenting promiscuous balls or other dangerous Meetings will be without mercy expelled from the Choir.

Children reported by their parents or others as strolling about, particularly on Sundays, shall be expelled from the Choir.

Every member must attend once or twice a week to receive instructions.

Some of these rules may raise a smile, or even a frown, but they show how seriously people took their involvement in church music. An example for us all, perhaps?

Shelagh Noden is researching the history of Catholic church music in Scotland, and would be delighted to hear from anyone with any musical memories to share. She can be contacted at: s.noden@abdn.ac.uk or through this magazine.

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A Bishop for all seasons graduating because of his new religion. On his way to join a ship in London as ship’s surgeon, he met Bishop Challoner who recognising the unusual gifts of the young physician, suggested a priestly vocation.

George was persuaded and entered the Scots College in Rome in 1751 and was ordained in 1758. On his return to Scotland he was sent to Preshome to assist the Vicar Apostolic, Bishop Grant and in 1767 was posted to Edinburgh to serve the congregation there and be procurator to the Scottish Mission. Secretly in 1769 George Hay was consecrated Bishop and Bishop Grant’s coadjutor in the upstairs chapel at Scalan.

Bishop Hay produced his first publication in 1771 pointing out the errors in a published sermon by a Presbyterian minister in Aberdeen. It was the first of several Ian Forbes published works, the most famous being ‘The Sincere orn in Edinburgh on 24 August 1729 to Christian’; ‘The Devout Christian’; and ‘The Pious Episcopalian, Jacobite parents and descended Christian’.

With the death of James Francis Edward Stuart in January from a leading reformer and friend of John Knox, George Hay seems an unlikely person 1766, the Papacy recognised the Hanoverian dynasty as to be responsible for the recovery of the Catholic Church lawful rulers of England, Scotland and Ireland and thereafter the penal laws started to be dismantled. in Scotland after the Reformation.

The first Catholic Relief Act was George attended school in Edinburgh passed in 1778 but reaction against and went on to study medicine at the this led to riots in Scotland – along university but his studies were soon with shops and houses belonging to interrupted when Bonnie Prince Catholics, a mob destroyed the Charlie’s army marched into Edinburgh Chapel and house at Blackfrairs in 1745. Following victory at the Wynd, Edinburgh their only regret nearby Battle of Prestonpans, the being that the bishop was not in it!

Prince called for medical assistance and With John Geddes appointed as the surgeons and students answered his coadjutor, he travelled to Rome in the call treating the wounded from 1781. On Christmas Eve 1782 he both sides. opened St Peter’s Church in Aberdeen.

As a medical assistant, George With Bishop Geddes in Edinburgh, accompanied the Prince’s army down Bishop Hay based himself in to Derby and then back up to Stirling.

Aberdeen for some years before After the victory at the Battle of moving to Scalan to concentrate on Falkirk, 16 year old George returned The Blairs portrait of Bishop Hay its development because of recent to Edinburgh worn out by fatigue and so was not present at Culloden and its terrible aftermath. mismanagement - he added that of Rector for the next five Nevertheless, he was imprisoned in Edinburgh Castle for years to his duties as Vicar Apostolic. He described them as three months before being taken to London where he happy years.

Bishop Hay had to return to Edinburgh in 1793 due to remained imprisoned for a year. Without doubt he met many Catholics amongst the Jacobite prisoners but when he Bishop Geddes’ declining health. That year the Scottish heard Catholic doctrines defended, George found himself Catholic Relief Bill became law and Bishop Hay felt it was surprised because he had previously been tolerant of every now safe to build a bigger college here in Scotland to ensure creed except Catholicism – he had even bound himself by the supply of priests. In 1799 a new seminary at Aquhorties near Inverurie was ready for the move from Scalan – it could oath to suppress it!

After his release, George returned to Scotland and was accommodate thirty students and three staff.

In 1805 the Pope accepted Bishop Hay’s request to resign eventually received into the Catholic Church in 1748.

He continued his medical studies but was debarred from from office. He spent his remaining years at Aquhorties, his On Saturday, 16th October Archbishop Mario Conti of Glasgow celebrated Mass alongside Bishop Emeritus Peter Moran of Aberdeen at Blairs Chapel, Aberdeen, 200 years to the day since the death of Bishop George Hay. The Mass was celebrated to commemorate the life of the Bishop who is recognised in many ways as being responsible for the recovery of the Catholic Church in Scotland following the Reformation. Members of the Aberdeen Diocesan Choir participated in the Liturgy.

In the following article Ian Forbes, Blairs Museum Manager, recalls this outstanding historical figure.

B

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Light of the North

story-telling and playing of the violin always popular but his mental and physical powers were waning – he had repeated strokes eventually depriving him of speech and he suffered increasingly dementia. He took ill on 14 October 1811 and lost consciousness on being put to bed. He received the Last Rites and died peacefully the following evening, aged 83.

Bishop Hay is buried under the ruined and overgrown St

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Ninian’s Church on the Fetternear estate, a few hundred yards from Aquhorties – surprisingly there is no monument to this great man but perhaps his legacy speaks more eloquently of his life.

On a wing and a prayer

Father Peter Barry

I

n August of this year, seven parishioners from St Francis travelled to Lough Derg for the hardest Pilgrimage on the circuit: a three day stay of prayer and fasting on a tiny island in Donegal.

The format is very simple: pilgrims are taken to the island by boat, and on arrival divest themselves of their socks and shoes. Cameras are strictly forbidden, as are mobile phones.

We joined three hundred people, including a large contingent from France. Two meals are served every day: toast with tea and coffee. The first evening pilgrims stay awake all night, walking around the church during the devotions. Physically this is very demanding, and we were encouraged to gently stir each other out of sleep whenever we succumbed to slumber.

Any pilgrims who thought they could retire to the dormitories for a quick nap found the doors locked. Through library windows a number of easy chairs looked very tantalising in the wee small hours, but these doors, too, were locked during the vigil.

During the night, each station lasted around an hour, with a ten minute interval during which we were permitted to drink St Patrick’s soup: hot water, with salt and pepper!

And after the vigil, there was morning Mass. Then the stations continued immediately, and lasted throughout the day. We slept in dormitories for the second night in bunk beds.

Each Station involved prayers said around the cells of monks who had lived on the Island some thousand years previously, kneeling on the remaining stones of their cells.

And yet, the simple formula was strangely powerful ... the endless murmur of quietly uttered prayers, prayers learnt at our mother’s knees: Our Father, Hail Mary, Creed, not much more than that. There were no charismatic utterances,

Hardy Pilgrims from St Francis of Assisi Church, Aberdeen no seminars or faith-sharing. These have their place, but not here. Above all, a lovely light humour and good heartedness pervaded everything.

Perhaps the mystery of its success is summarised in the opening payer: each pilgrim stands before an ancient Celtic cross, with arms outstretched, and utters 3 times: I reject the devil, the world and the flesh.

All the pilgrims want to return. We met Fr Seamas, on his 40th Pilgrimage. He told us he was there to suffer in solidarity for the people starving in the Horn of Africa. Others were there to pray for their children.

Around ten priests on the Pilgrimage had the privilege of hearing confessions, and we wept gently with pilgrims as we heard their tales of suffering. There seem to be so many people with no-one else in whom they can confide. “ Should we go”, people now ask me. “Go once,” I say, “and, God willing, you will profit from the experience”.

JERICHO BENEDICTINES Combine the Spiritual Life with the running of ‘Jericho Inns’ for those being passed by on the other side’ The Drug & Alcohol Addicted Victims of Domestic Violence Homeless Men & Women Holidays for those on low income Enquiries & donations gratefully received

Jericho Benedictines 1/8 Page Fr. James Monastery of Jesus, Harelaw Farm KILBARCHAN Renfrewshire PA10 2PY

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A CAL LEND ENDAR O OF F SAINTS B lle essed Jo ohn h n Duns D u n s Sco S c o ttu us Philosopher theologian Philoso opher and theolo ogian Canon C anon A Alistair listair D Doyle oyle

T

hee kknown h nown ffacts acts ooff his his life life are are few. few. H Hee w was as b orn in in D uns, which which w as also also h is ffamily amily born Duns, was his n am me, a ffew ew m iles ffrom rom B erwickk oon nT weed iin n name, miles Berwick Tweed 1 266. A young llad ad he he w as ssent ent to to a cchurch hurch 1266.

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His move with French His m ove ttoo Paris Paris coincided coincided w ith tthe he rrise ise ooff F rench nationalism Philip Philip had n ationalism under under king king P hilip IIV. V. P hilip h ad rresolved esolved to to was bbreak reak the the Church’s Church’s power power iin n France France aand nd w as ssoon oon aatt eenmity nmity with Philip not used w ith Pope Pope Boniface Boniface Vlll.

Vlll. P hilip n ot oonly nly u sed eevery very ttrick rick iin n his Half-truths, tthe he bbook ook bbut ut invented invented a ffew ew ooff h is own. own. H alf-truths, misrepresentation m isrepresentation of of Papal Papal claims, claims, the the aarrest rrest aand nd sshow-trial how-trial Bishop ooff a B ishop and and finally finally aan n aattempt ttempt ttoo kkidnap idnap tthe he 885 5 yyear ear Pope which people. oold ld P ope w hich was was oonly nly tthwarted hwarted bbyy tthe he IItalian talian p eople.

Later, Philip was peers L ater, P hilip w as to to sshock hock eeven ven his his p eers bbyy tthe he vviolence iolence of of his discover h is torture torture of of leading leading Templars Templars to to d iscover ttheir heir aalleged lleged hidden h idden treasure. treasure.

In Philip professors In all all tthis his turmoil, turmoil, P hilip eexpected xpected tthe he p rofessors aand nd

Blessed JJohn ohn D Duns uns Scotus Scotus b byy the FFlemish lemish lem mish paint painte painter, err, van G ent, cc.. 14800 Justus van Gent, scholars scholars at at the the University University to to support support him. him. Duns Duns Scotus Scotus refused refused his his support support and and prudently, prudently, fled fled from from Paris Paris to to Cologne Cologne where where he he taught taught until until his his death. death. He He died died in in 1308 1308 and and was was buried buried in in Cologne.

Cologne. The The Germans Germans still still regard regard him him with with great great respect. respect.

The The importance importance of of Blessed Blessed John John Duns Duns Scotus Scotus lies lies mainly mainly in in his his writings writings and and teaching. teacching. Like Like St. St. Francis Francis he he greatly greatly respected respected Creation, Creation, believing believing in in the the evolution evolution of of beings beings from from insensate insensate through through sensing sensing beings beings to to intelligent intelligent life. life. He He was was particularly particularly interested interested in in what what makes makes an an indiviidual. indiviidual. He He called called it it “thisness”; “thisness”; we we might might say say character character - My My dog dog and and your your dog dog share share the the same same dog dog nature nature but but it it is is their their character character that that makes makes the the individual. individual. The The 19th 19th century century Jesuit Jesuit poet, poet,

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Gerarrd Manley Gerard Manley Hopkins, Hopkins, expressed expressed tthe he ssame ame iidea dea aass “the “the ooutward utward reflection reflection of of tthe he inner inner nature nature ooff a tthing”hing”- he he called called iitt ““inscape”. inscape”. had deep devotion Blessed Bishop Scotus Scotus h ad a d eep d evotion ttoo Our Our B lessed Lady.

Lady. B ishop Moorman his Franciscans JJohn ohn M oorman in in h is bbook ook on on the the F ranciscans iin n England England destroyed monastic ssays ays tthat hat when when the the Reformers Reformers d estroyed tthe he m onastic first llibraries ibraries the the fi rst books books in in tthe he fires fires were were bbyy Scotus Scotus because because of of h is w ritings oon nM ary. Th ey aalso lso coined coined the the w ord ““dunce” dunce” his writings Mary.

They word ffrom rom dunsman dunsman m eaning ““aa sstupid tupid fellow”. fellow”. meaning Scotus’ devotion devotion to to M ary fl owered in in his his d efence ooff tthe he Scotus’ Mary flowered defence d octrine of of h er IImmaculate mmaculate Conception.

Conception. T apping in in ttoo aan n doctrine her Tapping aancient ncient line line of of tthought hought that that Mary Mary w as tthe he second second Eve Eve was ccancelling ancelling tthe he disobedience disobedience ooff the the fi rst Eve, Eve, h ut forward forward first hee p put tthe he proposition proposition that that Mary Mary w as cconceived onceived w ithout original original was without ssin. in. H wass not not tthe he first first ttoo tthink hink this this bbut ut h as tthe he first first ttoo Hee was hee w was ggive ive a theological theological eexplanation. xplanation. H is oopponents, pponents, lled ed bbyy tthe he His ggreat reat St. St. Thomas Thomas A quinas, could could not not concede concede that that aany ny Aquinas, h uman bbeing, eing, including including M ary, ccould ould escape escape ooriginal riginal sin. sin. human Mary, SScotus cotus pointed pointed oout ut that that G od eexists xists iin nH is oown wn time-frame time-frame God His aand nd could could aapply pply tthe he grace grace ooff redemption redemption ttoo M ary from from the the Mary

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moment ooff her her conception. conception. H may well well h ave kknown nown a moment Hee may have saying ooff aan n 11th 11th century century monk, monk, Eadmer, Eadmer, “God “God could. could. He He saying should(because ooff h er role). role). Th erefore He He did.” did.” her Therefore should(because SScotus cotus aalso lso thought thought tthe he Incarnation Incarnation would would h ave ttaken aken have place w ithout the the ssin in ooff Adam.

Adam. Christ Christ w ould have have been been the the place without would Apex of of an an eevolving volving creation creation - tthe he p erfect ssummation ummation ooff Apex perfect God’s plan. plan. IIn n the the 20th 20th century, century, aanother nother Jesuit, Jesuit, Piere Piere T eilhard God’s Teilhard de C hardin, aan n anthropologist, an nthropologist, talked talked ssimilarly imilarly ooff C hrist aass de Chardin, Christ the Alpha Alpha and and Omega Omega of of Evolution.

Evolution. the IIn n his his llove ove ofthe ofthe environment, environment, his his iideas deas on on aan n evolving evolving world, h is aappreciation ppreciation of of tthe he uniqueness uniqueness ooff the the iindividual, ndividual, world, his Duns Scotus Scotus iiss vvery ery rrelevant elevant to to tthe he 221st 1st ccentury. entury. For For us us Duns Catholics he he is is aalso lso a rrole ole m odel iin n his his devotion devotion ttoo O ur Catholics model Our Blessed Lady.

Lady. His His bbelief elief in in h er IImmaculate mmaculate Conception Conception was was Blessed her declared aan n article article ooff ffaith aith by

by Pope Pope Pius Pius IX IX in in 1854.

1854. Blessed Blessed declared John D uns SScotus cotus feast feast is is on on tthe he d ay of of his his d eath- November November John Duns day death8th. In In tthe he M ass ooff h is feast feast we we pray: pray: 8th.

Mass his L ord God, God, iin n Blessed Blessed JJohn ohn D uns SScotus cotus priest priest aand nd defender defender ooff Lord Duns the Immaculate Immaculate Virgin,you Virgin,you hhave ave ggiven iven uuss a m aster of of life liffe and lif li and the master thought. Grant Grant tthat, hat, enlightened enlightened bbyy his his example example and and nourished nourished thought.

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Fifth JJoyful Fifth oyful M Mystery: ystery: The T he F Finding inding o off tthe he C Child hild JJesus esus iin n tthe he T Temple emple (Luke 22:: 4 (Luke 41-51; 1-51; Matthew Matthew 221: 1: 228-32; 8-32; Colossians C olossians 3:12-17) 3:12-17) Many parents Many parents ccan an relate relate with with the the ffeeling eeling of of panic panic that that Mary experienced Mary aand nd Joseph Joseph must must have have e xperienced when when tthey hey have have rrealized ealized that that their their children children have have gone gone missing missing (even brief orr ssuch (even for for a b rief moment moment out out iin n a shop shop o uch llike). ike).

There unfortunately who with There aare re some some u nfortunately w ho can can relate relate w ith the the more more dramatic dramatic turn turn the the sstory tory takes takes iin n the the ffact act tthat hat the the child missing child iiss m issing ffor or three three whole whole days. days. For For this this reason, reason, the the mystery mystery has has become become aan n iicon con of of hope hope ffor or the the parents parents of of m missing issing children. children.

TThe he long long search search that that Mary Mary and and Joseph Joseph conducted conducted can can be be an an iimage mage w we e can can d dwell well on on for for ssome ome ttime. ime. I ccan an imagine imagine the the panicky, panicky, desperate desperate nature nature of of their their search search and and I wonder wonder if if this this characterizes characterizes our our search search for for God God at at times. times. We We can can go go through through life life flitting flitting ffrom rom experience experience to to experience, experience, from from person person tto op person, erson, d desperate esperate to to be be fulfilled, fulfilled, to to find find God. God. TThis his ffrantic rantic search search can can apply apply to to people people looking looking for for love love and and romance. romance. Promiscuity, Promiscuity, for for

instance, instance, is is an an unfortunate unfortunate reality reality for for some some these these days. days.

It It is is a behaviour behaviour for for a cross-section cross-section of of society society that that iiss looking for for ssomething omething to to fill fill a vvoid oid tthey hey experience experience in in looking themselves, which which is is the the result result of of a distinct distinct lack lack of of love love themselves, and care care in in their their lives. lives. Consumerism Consumerism – another another and contemporary addiction addiction but but with with a d iff ffe erent d rug of of contemporary different drug choice – ccan an be be cast cast iin n the the ssame ame mould: mould: the the same same mad mad choice dash, the the same same poor poor person person trying trying tto o fill fill a void, void, to to get get dash, that one one last last high. high. How How can can we, we, as as the the Church, Church, say say to to that these people people (or (or even even to to ourselves) ourselves) that that what what – or, or, more more these appropriately, who who – they they were were looking looking for for is is here, here, has has appropriately, been here here all all along? along? It It is is this this question question that that raises raises the the been task of of tthe he ‘‘New New EEvangelization’ vangelization’ aand nd addresses addresses iits ts task relevance to to each each one one o us. relevance off us.

We are are not not going going to to be be able able to to show show other other people people the the We way unless unless we we have have ourselves ourselves been been engaged engaged in in this this way constant search search for for Jesus Jesus aand nd h ave found found him him ‘‘in in the the constant have temple’ at at various various ttwists wists and and tturns urns iin n our our lives. lives. temple’ At the the same same time, time, this this mystery mystery is is as as much much about about the the At ‘absence’ of of JJesus esus aass iitt is is about about his his p resence ttoo. oo. W hen ‘absence’ presence When we experience experience a certain certain divine divine absence absence – when when we we we experience dryness dryness in in prayer, prayer, boredom boredom in in our our d aily experience daily activities or or are are going going through through a very very tough tough and and difficult difficult activities period in in o ur life life it it ccan an be be difficult difficult tto oe xperience joy joy and and period our experience to aactually ctually trust trust G od. W e may may be be p anicked and and become become to God. We panicked

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frantic, wondering what we have done to deserve this seeming punishment from God (a frequent reaction we see from the people of Israel in the Old Testament). We may get angry at God and begin accusing him of various things. I wonder if we, at this stage, have just become blind to God’s presence rather than there being any

son; the equal treatment of the vineyard labourers given by the landowner. These divine attributes will need to be experienced by those approaching the Church if they are to truly recognize the Kingdom that Jesus heralds. Where the opposite is the case, we need to root it out of ourselves.

Another way of translating the phrase above is, “Did you not know that I must be about my Father’s interests?”

We have to ask ourselves if we are really going about doing God’s work when we think we are. Is it God’s work or mine? Is it God’s agenda or mine? The pertinent question of Jesus to the chief priests and elders regarding the two sons, “Which of the two did the will of his Father?” can be applicable here. Notice how the one who did was the one who thought better afterwards, who literally changed his mind. And so the one who stubbornly clings to their own views of the world and their own view of the way things are seems to have less chance of entering into the Father’s house.

Truly I tell you, the tax collectors and prostitutes are going into the kingdom of God ahead of you.

Perhaps this phrase has lost its shock value today. We kind of acquiesce to this passage, where perhaps the original intended audience would have ‘shifted uncomfortably in their seats,’ as it were. The ‘lowlifes’ of society today might be conveyed differently. I wonder if we could pause and consider those individuals who The Finding of Jesus in the Temple, challenge our sense of compassion and mercy...

The Rosary Chapel in the Basilica of the Consider then, being called to be ‘about the Father’s Immaculate Conception, Lourdes. interests,’ meaning that, somehow, one must envisage absence at all. And yet at the time it is so difficult to Jesus’ face in ‘one of them’ too, that we must forgive remain calm, faith-filled and trusting. Perhaps Mary and them, welcome them and love them as our Father does.

Joseph’s panic is comforting to us from this The building up of the kingdom of God is our task and we are called to incarnate his kingdom within ourselves perspective? and among those around us. Only then will people Did you not know that I must be in begin to find Jesus in the temple and what a joyful my Father’s house? experience that will be.

I cannot escape from Jesus’ (almost cheeky) response Suggestions for Prayer and Reflection: as an early assertion of his presence in the Kingdom of God and the Church. Jesus’‘Father’s House’ is a place of learning and teaching as we can see from what the Perhaps I can simply pray for missing children and young Jesus is doing with the elders in the temple. This their families. is not just about learning about the faith in terms of When have I experienced divine absence? How did I formal catechesis and such like but also about the daily feel? What has changed? human learning from our mistakes and learning from Have I been looking in the right places for the our encounters with others. Jesus is there, at the centre, presence of Jesus? Has he surprised me recently? teaching us through these ordinary experiences just as What people in my life do I find challenging to see much as he is there teaching us as we are formally Jesus’ face in? Why is that?

Who did I meet recently who showed me the face of catechized or studying various aspects of our faith.

The “Father’s House” is a place where God’s divine Jesus? How do I feel about that? attributes are found – the utter compassion and In a recent trying time have I really trusted God? forgiving nature of the Father towards the estranged

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Page 29

Margaret Bradley

As early as the beginning of the 18th Century salmon was an important item of international trade from ports along the Moray Coast and Eastern Scotland. The salmon was salted, packed in barrels and exported to the Netherlands, France and the Mediterranean countries. By the late 18th century salmon packed in ice from the Moray coast became popular in Leith and London. This led to ice houses being built to store ice collected during the winter.

In 1834 a purpose built Salmon House, (known as the Portsoy Salmon Bothy) for preparing the salmon and packing it in ice for export, was built at Portsoy by the Seafield Estate, which then owned the salmon fishing rights along the Moray coast. The two storey building was built into a bank to keep it cool. The lower floor was a vaulted ice chamber, the floor laid with sea cobbles on bare earth to ensure natural refrigeration.

Abundant supplies of ice were obtained in winter originally from nearby Loch Soy and the Portsoy Millpond and brought in by horse and cart. The upper floor was used as a net mending and storage area. Four cobles (small rowing boats) with a six-man crew were based there during the season from March to autumn and a lean-to provided accommodation for the manager and the boat crew.

Fishing was mainly done by stake-net at Portsoy harbour and at the mouth of the burn of the Boyne. These were barricades of netting supported by wooden stakes which were erected across the sandflats at low tide. Bag net fishing was also used, where a long net was released from the stern of a coble to surround the fish and then drawn ashore onto a beach.

Salmon fishing continued there until 1990 when salmon netting was stopped at the Portsoy Station. The Bothy and land were sold to Aberdeenshire Council and in January 2008 restoration of the building started. In 2010 the Bothy was awarded an Aberdeenshire Council Design Award in the conservation category and was overall winner in Aberdeenshire.

Today the Salmon Bothy is owned and run by the Scottish Traditional Boat Festival as a museum and local cultural centre. The Scottish Traditional Boat Festival was launched in 1994 and attracts thousands of visitors each year. Traditional boats from far and wide congregate in the historic harbour at Portsoy. The Festival puts a special emphasis on boat building, restoration and sailing and on associated traditional crafts including knitting, weaving and embroidery and on music and art.

At the Salmon Bothy, the ice chamber now houses displays of artefacts and historical information about Portsoy’s harbours and the salmon fishing industry. The ‘Bothy’ or sleeping quarters remains as it was, complete with bunk beds, but with the addition of genealogical research facilities eg computers and a library. The upstairs netting loft is now a fully functional community space and venue used by many clubs and societies on a regular basis and provides the perfect backdrop for cosy

Scottish salmon - fishers and a traditional coble boat folk music evenings, musical recitals and small theatre groups.

Salmon is readily available in our fishmongers and supermarkets and easy to prepare. Its mild, sweet flavour and smooth, buttery texture makes it a favourite with young and old - although it hasn’t always been held in such regard. The author, David Bremner in his 1869 work, “The Industries of Scotland” reported that ” save, ‘the meanest servants’ who are not on board wages will not make a meal upon salmon, if they can get anything else to eat”.

Poached Salmon Steaks/Fillets Poaching salmon - fillets, steaks or a whole fish - is one of the easiest way to cook it. It can be done on top of the stove or in the oven; the fish remains succulent and can be eaten hot or cold.

Salmon steaks/fillets ½ cup dry white wine Lemon wedges and lemon juice Bunch of Parsley Dill – fresh or dried Bay leaves Finely chopped shallots, carrot, fennel, celery Small knob of butter Salt and pepper To cook in the oven, put the Salmon steaks/fillets side by side in a shallow buttered dish. Add the finely chopped vegetables. Pour over the dry white wine and lemon juice. Add the herbs, cover with buttered greaseproof paper and pop in the oven at 190°C/375°F until the fish has changed colour and is opaque (around 30 minutes). Cook on the top of the stove using the same method as above using a saute pan for 5-10 minutes. To cook in the microwave cover the dish with cling film - not forgetting to prick the surface first and microwave on high for 3 - 5 mins depending on the thickness of the fillets.

Serve the salmon hot with potatoes, asparagus, cauliflower and broccoli. Serve it cold with a sauce made with thick-set natural yogurt mixed with chopped watercress, cucumber, mint leaves, chives, salt and freshly ground pepper.

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P oetic o oe e t i c Licence L Li Lic c e n c e Ca B CCanon Bill A Anderson rsonn delves into some me off his favourite inspirational nspirationall verse.

Here ar Here are e lines written w itten by wr by the Irish Irish poet James Jam mes Stephens Stephens (1882 -1950) in which he wants wants to to share share with the rreader eader his sense of wonderment won nderment and discovery. discovery. The The piece piece is as allur alluring ing as it is though thoughtful. tful.

And then I pressed And presssed the shell Close tto om ear, myy ear, A nd list ened we w e . ell And listened well.

A nd str raightway ay, lik ke a b ell And straightway, like bell C ame lo w and d clear Came low TThe he slo w, sad m urmur of ffar ar distant seas slow, murmur W hipped b n ic cy br eeze Whipped byy an icy breeze Up on a shor re Upon shore W ind - sw wept and a desolat e.

Wind swept desolate.

IItt w as a sunlesss str rand that nev ver b orre was strand never bore TThe he fo otprints of a man, footprints Nor felt the w eight eight g weight Sinc began Sincee time began O human quality qualitty or stir Off an anyy human stir,r, SSave ave what the dreary drearry winds and w avve incur. incur. incur wave A nd in the h ush h of w aters w as the sound And hush waters was O ebbless, rrolling oll olling ling rround; ound; Off p pebbles, FFor or ev er rrolling, olling g, with a hollo w sound: ever hollow A nd d, bubbling sea - we w eedss, as the w aters go o, And, weeds, waters go, SSwish wish to to and fro frro TTheir heir long ccold old d ttentacles entacles of slim ey: slimyy gr grey: TThere h re w her as no day d y; was day; Nor ev er ccame ame a night ever SSetting etting the stars starrs alight TTo ow onder at th the he mo on: wonder moon: W as ttwilight wilight only, on nlyy, and the fright ened cr roon n, Was frightened croon, Smitt en to to whi imperss, of the dr rearry wind Smitten whimpers, dreary A nd w aves tha at journey ed blind ...

And waves that journeyed blind...

A nd then l lo ossed m h, it w as sw weet And loosed myy ear - O Oh, was sweet TTo o hear a ccart art go g jolting do wn the str eet. down street.

Stephens, bor n in po verty and self - taught, taug ght, became Stephens, born poverty nown ffor or his pr ose fantasy, fantasy, “The “ The Crock Crock o Of Of Gold”.

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Blesssed are are the the cracked: cracked: for for it it is is they they who who let let in in the the light. light.

Blessed

Light of the North

crossword

Crossword No.17

In this issue’s competition there’s an opportunity to win a copy of the acclaimed DVD, “A Pope For All Seasons - From St Peter To The Present Day”. Just send your completed entry, together with your name, address and telephone number, to the Light of the North, Ogilvie Centre, 16 Huntly Street, Aberdeen AB10 1SH. First correct entry drawn out of the hat is the winner.

Page 33

Last issue’s crossword solution Across: 1 Hushed, 4 Assigned, 9 Lands, 10 Chaldeans, 11 Nets, 12 Roof, 13 Leave, 15 Saffron, 16 Idea, 19 Deaf, 20 Escaped, 23 Lured, 24 Hail, 25 Fool, 27 Shepherds, 28 Shine, 29 Trespass, Hungry.

Down: 1 Holiness, 2 Sanctify, 3 East, 5 Sea of Tiberias, 6 Indulgence, 7 Naaman, 8 Dishes, 10 Crown of Thorns, 14 Friendship, 17 Opposing, 18 Adultery, 21 Closet, 22 Greece, 26 Esau.

Congratulations to our last competition winner, Kathleen Hoy from Aberdeen.

Little Horror Sudoku No. 6 If you prefer sudoku to crosswords then you still have a chance to win the DVD, “A Pope For All Seasons”, with our super tough sudoku puzzle.

BibleQuizzes.org.uk

Name .............................................................................

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Telephone ......................................................................

Across 1 Purifies (7) 5 Tainted (7) 9 Forbidden objects of worship (5) 10 Abundant (9) 11 Wife of David (9) 12 Lift up (5) 13 Grapple (7) 15 Lack of rain (7) 17 Sennacherib’s realm (7) 19 Domain (7) 21 Biblical clothing (5) 23 Supplant (9) 25 Announced (9) 26 Tamar’s brother (5) 27 Person seeking redress for wrong (7) 28 Decorates (7)

Down 1 Colourful arc seen after the flood (7) 2 Forehead ornaments (9) 3 Bird homes (5) 4 Greatest in status (7) 5 Servant (7) 6 Time of day (9) 7 Ruth’s mother in law (5) 8 Lineage (7) 14 Separating wheat from chaff (9) 16 Legion’s people (9) 17 King who was almost persuaded to be a Christian (7) 18 One more (7) 19 Pummelled bread (7) 20 Grass clippings (7) 22 Holy book (5) 24 Barter (5)

Name .............................................................................

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FOR A WIDE RANGE OF ADULT AND CHILDREN’S READING

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Page 34

Light of the North

Sr Janet Fearns FMDM

E

very so often, something happens that is pointless and very sad. Some time ago, I visited two shops and was robbed twice. My total loss only amounted to 21p, but I feel very sorry for the two thieves.

The first theft happened as I approached the cash register, still standing in line behind a couple of other people. The tall, fat and slow-moving woman in front of me did nothing to attract my attention until 20p fell out of my purse. Before I could move, she dived downwards and, glaringly daring me to stop her, picked up my 20p, stuffed it into her bag and hurried from the shop. To be honest, I was too flabbergasted to do anything.

I paid for my few items and carried on to the next shop, where a young man was buying a pair of shoes for his young son, aged about 3-4. The shoes bore a price tag of £7.

However the assistant charged him £7.99. ‘That’s what the bar code is telling me’, he insisted.

My own purchase came to £2.99. I handed the same assistant £3. Normally I would not have bothered, but after the little scenario I had just observed, I asked for my change.

He looked up from the till. ‘It’s only 1p. You don’t need it.’

These were just two very small incidents. 21p is neither here nor there, but I am not usually robbed twice in less than 5 minutes, for, yes, both occasions were theft.

Neither individual had appeared in any particular need. My abiding impression of the woman is of her large maroon handbag with its unzipped side pocket, both the small zipped compartment and the cavernous bag gaping wide.

Am I misjudging her in thinking her a regular shoplifter?

The lightning speed with which my 20p disappeared into her handbag suggested that I was not her first victim.

As for the assistant in the next shop, if he had made £1 in the few minutes of my presence, how much does he make ‘on the side’ in a day? He stole small sums, but they add up and of course, there is no proof and no retribution. I am unlikely to report the theft of 1p to the police!

A recent radio programme interviewed a man who spoke of how ‘we all help ourselves’ at work, enriching ourselves at the expense of our employers. Well, actually, no. I’m not sure we do. Certainly, there might be hospital and hotel staff, for example, whose bedding at home is entirely filched from their workplace linen cupboards and, yes, I do

remember a lorry-load of toilet rolls disappearing between the tradesman’s entrance of a major London hospital and their intended storage.

However, amidst some examples of dishonesty, there is also great honesty. Two elderly women boarded a train from a station without a ticket office. Nobody came to check tickets and so they could easily have escaped paying for their journey. But no. Several times during the 20-minute or so ride, one or other referred to the whereabouts of the ticket office at the station at which they would leave the train. “We can’t travel without paying.” How different from the young man at the ticket barrier in Victoria! He merely waited until the barrier opened legitimately for someone else and then, with a speed born of practice, slipped in behind her and carried on his way. No doubt he would do exactly the same at his journey’s end.

Honesty is not always easy. Sometimes there is an enormous cost in telling the truth and in doing the right thing in the face of possibly extremely difficult consequences. We are moving towards Advent and Christmas. Do we ever stop to think of what it must have been like for Mary to tell her parents how she found herself pregnant? Mary must have spent at least one sleepless night wondering how to explain the visit of an angel whom Joachim and Anne did not see.

Even if angels were part of their tradition and culture, Mary could hardly sit down to a family meal and start off with, “A funny thing happened to me today on the way to the well.”

Honesty does not always remove the fear of the consequences of truth and the effect on others of truth-telling. Courage is only learned by the experience of being brave, of doing the right thing even in the face of fear.

How long did it take for Joachim and Anne to believe that their daughter was actually telling the truth? They must have wondered how she expected them to accept her story that her unborn baby would be ‘the Son of the Most High’.

How could a woman become pregnant without a man, and if Joseph were not the man, who was? These were perfectly normal questions. Most parents would think that Mary was, at best, economical with the truth. How long did it take for them to take a deep breath, accept her story and support their daughter through the inevitable allegations that “she and Joseph couldn’t wait until they married”?

Likewise for Joseph. Did Mary speak to him before he noticed the change in her and began wondering what he should do? If she told Joseph and her parents the same story, Joseph would have also questioned either Mary’s honesty or her sanity. The fact that she was telling the truth did not reduce the risk of being stoned to death for adultery.

The theft of my 21p required only two brief moments and yet the dishonesty had larger and longer consequences for the trustworthiness and integrity of two individuals.

Mary’s honesty also had far-reaching results: she became the Mother of God.

Light of the North

Page 35

Rainbow Glass rise to restoration challenge

R

ainbow Glass Studio LTD is a family company, which specialises in the design, manufacture and installation of ecclesiastical, public and residential stained glass.

Along with a number of new contemporary commissions, we have recently completed a conservation project at St John the Evangelist Church, Arpafeelie. The project involved the removal and conservation of the large tripartite stained glass window within the church. It was in very poor condition with a number of serious structural problems. Our task was to remove the window safely and restore it to its former glory. This entailed dismantling the window and then Before the restoration Fully restored and transformed rebuilding it, replacing the original lead and broken glass, like for like. The most difficult part of the project to be tackled was the reinstatement of almost all the original paintwork which had left the figures as mere outlines. With great care we recreated the missing figures, hand-painting all the lost features onto clear segments of glass that were then plated to the originals, allowing the original glass to be conserved.

Rainbow Glass Studio also specialise in the conservation/restoration of historic stained glass windows.

The work carried out by our skilled craftspeople is to the highest standard using traditional methods and high quality materials. We never compromise on quality. All work is carried out according to CVMA guidelines, which promotes minimal intervention and maximum retention of original materials.

Our Directors include a PACR accredited conservator and an accredited artist of the Church of Scotland.

Please feel free to contact us if you require any future advice regarding architectural stained glass windows. We cover all areas of Scotland but we would welcome any enquiries from further a field.

AN ICON ACCREDITED STUDIO

Nazareth Care Home is moving!

The new home will be called Northcote Lodge Bishop Peter and Trustees of Northcote Lodge are photographed at the new site on Craigton Road where the building of the new home has recently commenced. All the present residents at Nazareth Care Home are watching the construction with excitement and getting ready for the move this time next year.

Below is a picture of what the new home will look like. The architect is Roger Legge from Mackie Ramsay Taylor. The builder is Bancon Construction. It will have 60 bedrooms which will all be en-suite. There will be a chapel for residents and staff, a café, a gymnasium and landscaped gardens.

If you or a relative are interested in the new home you can obtain details from the Care Home Manager at Nazareth Care Home 0n 01224 582091

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We are looking for “Friends of Northcote Lodge”. If you are interested in becoming a Friend please send this form to Mrs Caroline Russo, Nazareth Care Home, 34 Claremont Street, Aberdeen AB10 6RA Name____________________________________________ Telephone________________________________________ E-Mail____________________________________________