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Recusants and Martyrs Who Resisted England’s Tudor Terror

It is worth considering the English Resistance to the Tudor Terror in the hope that it will inspire similar holiness and heroism today.

One of the biggest mistakes that a student of history can make is to confuse the so-called English “Reformation” with its namesake on the continent. Whereas the Protestant Reformation in Europe was animated by the genuine theological differences that separated those who followed Luther or Calvin from those who accepted the apostolic and ecclesial authority of Catholicism, the so-called “Reformation” in England was animated solely by the political ambitions and lustful appetites of the king.

Henry VIII was not a protestant but a tyrant. In declaring himself the head of the Church in England he was making religion a servile subject of the secular power. He was demanding that the things of God be rendered unto Caesar. Parallels with the secularism of our own time and its war on religious liberty are palpable.

Considering the parallels between Tudor England and the secular fundamentalism of our own age, it is worth considering the English Resistance to the Tudor Terror in the hope that it will inspire similar holiness and heroism today.

Those who defied the secular powers in England by refusing to kowtow before the state-imposed religion were known as recusants. These noble souls paid huge fines and often suffered imprisonment or exile for refusing to conform to the state religion. There were many others who suffered martyrdom, laying down their lives for their friends and forgiving their enemies from the scaffold, preferring the hangman’s noose or the executioner’s axe to the slavery of secularism.

The heroic London Carthusians were among the first victims of the Tudor Terror. Some were starved to death on Henry VIII’s orders, others were disemboweled while still alive, and then quartered, suffering the grueling and gruesome fate that would befall many other martyrs throughout the remainder of the bloody reign of the Tudors. Other early martyrs of Henry’s cynical and sacrilegious “Reformation” were Saints Thomas More and John Fisher, both of whom were beheaded on the orders of the king.

If things were bad under Henry, they would arguably be worse during the reign of Bloody Bess, the daughter of Henry’s adulterous relationship with the ill-fated Anne Boleyn. It was during Elizabeth’s blood-stained reign that the Jesuit Mission to England demonstrated the courage, zeal and evangelizing spirit of the Catholic Counter-Reformation. Perhaps the two most famous Jesuit Martyrs were Edmund Campion and Robert Southwell, martyred in 1581 and 1595 respectively, both of whom have an intriguing connection with William Shakespeare which is beyond the scope of our present discussion.

Although it is not possible to pay due tribute and homage to the hundreds of martyrs who laid down their lives for God and neighbor during the Tudor Terror, it would surely be a sin of omission to fail to mention St. Margaret Clitherow and St. Anne Line, two holy women who were martyred for their faith during Elizabeth’s reign.

St. Margaret Clitherow, known as the Pearl of York, was martyred in 1586 for the “crime” of hiding priests from the authorities. The method of execution was being crushed to death, a barbarous sentence that was carried out in spite of the fact that she was believed to be pregnant. With providential symbolism, the date of her death was March 25, the date of Our Lord’s Incarnation (the Annunciation) and also that of His Crucifixion.

St. Anne Line, a convert to the Faith who, like Campion and Southwell, was probably an acquaintance of Shakespeare, was martyred Feb. 26, 1601, in the last years of Elizabeth’s reign. She had been arrested when priest-hunters raided her apartments during the celebration of a clandestine Mass. Although the Jesuit priest who had been celebrating the Mass had managed to remove his vestments in the nick of time and escape arrest by mingling into the congregation, St. Anne Line was arrested for hiding priests and went to the gallows to suffer the martyrdom for which she had prayed.

These martyred saints are but a handful of the many holy souls who chose death and the glory of martyrdom over submission to a secularist tyranny which had sought to destroy religious liberty.

The Tudor Terror lasted from Henry VIII’s declaration of himself as head of the Church in 1534 until the death of Elizabeth I in 1603. Sadly the Terror would continue under the Stuarts, the last Catholics being executed in the 1680s, and would linger in less deadly forms of persecution until Catholic Emancipation in 1829. Then, after three centuries of heroic and defiant resistance, the remnant of recusants were joined by a new wave of converts and a new wave of Irish immigrants, heralding the beginning of the Catholic Revival. It was not the first time in the glorious and bloody history of the Church that her scourging and “death” had led to a glorious resurrection. It was not the first time and doubtless it will not be the last.

Filed Under: Daily Thought, Father Marcin's Blog, NL 14072019 Headline Posts Tagged With: Edmund Campion, Henry VIII, Joseph Pearce One of the biggest mistak, Martin Luther, Robert Southwell, St. Anne Line, St. Margaret Clitherow, Tudor Terror

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CHRISTIAN MORNING MEDITATION:Lectio Divina: Matthew 21:23-27Monday, December 16, 20193rd Week of Advent1) Opening prayerLord our God,in a world of injustice, war and exploitation,in which more and more peoplehave the means to livebut not many reasons to live for,You promise us a star to follow,Jesus, Your Son.God, keep in us the hope alivethat He will come todayand that, if we are willingto take the demands of the Gospel seriously,we can become indeed a new peoplecompletely renewed in Christ,our Savior for ever and ever.2) Gospel reading - Matthew 21:23-27Jesus had gone into the Temple and was teaching, when the chief priests and the elders of the people came to Him and said, 'What authority have you for acting like this? And who gave you this authority?'In reply Jesus said to them, 'And I will ask you a question, just one; if you tell Me the answer to it, then I will tell you My authority for acting like this.John's baptism: what was its origin, heavenly or human?' And they argued this way among themselves, 'If we say heavenly, He will retort to us, "Then why did you refuse to believe him?"; but if we say human, we have the people to fear, for they all hold that John was a prophet.'So their reply to Jesus was, 'We do not know.' And He retorted to them, 'Nor will I tell you My authority for acting like this.'3) Reflection• The Gospel today describes the conflict that Jesus had with the religious authority of the time, after that He drove out the merchants from the Temple. The priests and the elders of the people wanted to know with which authority Jesus was doing those things: to go into the Temple and drive out the merchants (cf. Mt 21:12-13). The authority considered itself the master of all and thought that nobody could do anything without their permission. This is why they persecuted Jesus and tried to kill Him. Something similar was also happening in the Christian communities of the years seventy-eighty, the time in which the Gospel of Jesus was written. Those who resisted the authority of the Empire were persecuted. There were others, so as not to be persecuted, tried to reconcile Jesus’ project, with the project of the Roman Empire (cf. Gal 6:12). The description of the conflict of Jesus with the authority of His time was a help for the Christians, so that they could continue fearless in the persecutions and would not allow themselves to be manipulated by the ideology of the Empire. Today, also, some who exercise power, whether in society or in the Church and the family, want to control everything as if they were the masters of all the aspects of the life of the people. They even persecuted those who thought in a different way. Keeping in mind these thoughts and problems, let us read and meditate on today’s Gospel.• Matthew 21:23: The question of the religious authority to Jesus. “What authority have You for acting like this? And who gave You this authority?” Jesus answered, “And I will ask you a question, just one, if you tell Me the answer to it, then I will tell you My authority for acting like this. John’s baptism, what was its origin, heavenly or human? Jesus went back to the Temple. When He taught, the chief priests and the elders of the people went close to Him and asked, “With what authority do You do these things? Who has given You this authority?” Jesus again goes around the great square of the Temple. Then appear some priests and elders to question Him. After everything that Jesus had done the day before, they want to know with which authority He does these things. They did not ask what was the real reason which impelled Jesus to drive out the merchants from the Temple (cf. Mt 21:12-13). They only ask with which authority He does those things. They think that they have the right to control everything. They do not want to lose control of things.• Matthew 21:24-25ª: The question of Jesus to the authority. Jesus does not refuse answering, but He shows His independence and liberty and says, “I also, will ask you a question, if you tell Me the answer to it, then I will tell you My authority for acting like this. John’s baptism, what was its origin, heavenly or human?” This was an intelligent question, simple as a dove and cunning as a serpent! (cf. Mt 10:16). The question shows the lack of honesty of His enemies. For Jesus, the baptism of John came from heaven, came from God. He himself had been baptized by John (Mt 3:13-17). The men who had power, on the contrary, had plotted or planned the death of John (Mt 14:3-12). And in this way they showed that they did not accept the message of John and that they considered his baptism like something from men and not from God.• Matthew 21:25b-26: Reasoning of the authority. The priests and the elders were aware of the importance or significance of the question and reasoned in the following way: "If we say heavenly, He will say to us, ‘Then why did you refuse to believe him?’ If we answer human, then we have the people to fear, for they all hold that John was a prophet”. And therefore, so as not to expose themselves they answered: “We do not know!” This is an opportunist response, a pretence and interested one. Their only interest was not to lose their power over the people. Within themselves they had already decided everything: Jesus should be condemned to death (Mt 12:14).• Matthew 21:27: Final response of Jesus. And Jesus says to them, “Nor will I tell you My authority for acting like this”. Their total lack of honesty makes them unworthy to receive an answer from Jesus.4) Personal questions• Have you ever felt that you are being controlled without any right, by the authority of the house, in work, in the Church? What was your reaction?• We all have some authority. Even in a conversation between two individuals, each one has certain power, a certain authority. How do I use the power, how do I exercise authority: to serve and to liberate or to dominate and control?5) Concluding prayerDirect me in your ways, Yahweh,and teach me Your paths.Encourage me to walk in Your truthand teach me since You are the God who saves me. (Ps 25:4-5)dailymeditations www.stswithuns.org.uk/event/dr-16122019 ... See MoreSee Less

22 minutes ago

CHRISTIAN MORNING MEDITATION:

Lectio Divina: Matthew 21:23-27

Monday, December 16, 2019
3rd Week of Advent

1) Opening prayer
Lord our God,
in a world of injustice, war and exploitation,
in which more and more people
have the means to live
but not many reasons to live for,
You promise us a star to follow,
Jesus, Your Son.
God, keep in us the hope alive
that He will come today
and that, if we are willing
to take the demands of the Gospel seriously,
we can become indeed a new people
completely renewed in Christ,
our Savior for ever and ever.

2) Gospel reading - Matthew 21:23-27
Jesus had gone into the Temple and was teaching, when the chief priests and the elders of the people came to Him and said, What authority have you for acting like this? And who gave you this authority?
In reply Jesus said to them, And I will ask you a question, just one; if you tell Me the answer to it, then I will tell you My authority for acting like this.
Johns baptism: what was its origin, heavenly or human? And they argued this way among themselves, If we say heavenly, He will retort to us, Then why did you refuse to believe him?; but if we say human, we have the people to fear, for they all hold that John was a prophet.
So their reply to Jesus was, We do not know. And He retorted to them, Nor will I tell you My authority for acting like this.

3) Reflection
• The Gospel today describes the conflict that Jesus had with the religious authority of the time, after that He drove out the merchants from the Temple. The priests and the elders of the people wanted to know with which authority Jesus was doing those things: to go into the Temple and drive out the merchants (cf. Mt 21:12-13). The authority considered itself the master of all and thought that nobody could do anything without their permission. This is why they persecuted Jesus and tried to kill Him. Something similar was also happening in the Christian communities of the years seventy-eighty, the time in which the Gospel of Jesus was written. Those who resisted the authority of the Empire were persecuted. There were others, so as not to be persecuted, tried to reconcile Jesus’ project, with the project of the Roman Empire (cf. Gal 6:12). The description of the conflict of Jesus with the authority of His time was a help for the Christians, so that they could continue fearless in the persecutions and would not allow themselves to be manipulated by the ideology of the Empire. Today, also, some who exercise power, whether in society or in the Church and the family, want to control everything as if they were the masters of all the aspects of the life of the people. They even persecuted those who thought in a different way. Keeping in mind these thoughts and problems, let us read and meditate on today’s Gospel.
• Matthew 21:23: The question of the religious authority to Jesus. “What authority have You for acting like this? And who gave You this authority?” Jesus answered, “And I will ask you a question, just one, if you tell Me the answer to it, then I will tell you My authority for acting like this. John’s baptism, what was its origin, heavenly or human? Jesus went back to the Temple. When He taught, the chief priests and the elders of the people went close to Him and asked, “With what authority do You do these things? Who has given You this authority?” Jesus again goes around the great square of the Temple. Then appear some priests and elders to question Him. After everything that Jesus had done the day before, they want to know with which authority He does these things. They did not ask what was the real reason which impelled Jesus to drive out the merchants from the Temple (cf. Mt 21:12-13). They only ask with which authority He does those things. They think that they have the right to control everything. They do not want to lose control of things.
• Matthew 21:24-25ª: The question of Jesus to the authority. Jesus does not refuse answering, but He shows His independence and liberty and says, “I also, will ask you a question, if you tell Me the answer to it, then I will tell you My authority for acting like this. John’s baptism, what was its origin, heavenly or human?” This was an intelligent question, simple as a dove and cunning as a serpent! (cf. Mt 10:16). The question shows the lack of honesty of His enemies. For Jesus, the baptism of John came from heaven, came from God. He himself had been baptized by John (Mt 3:13-17). The men who had power, on the contrary, had plotted or planned the death of John (Mt 14:3-12). And in this way they showed that they did not accept the message of John and that they considered his baptism like something from men and not from God.
• Matthew 21:25b-26: Reasoning of the authority. The priests and the elders were aware of the importance or significance of the question and reasoned in the following way: If we say heavenly, He will say to us, ‘Then why did you refuse to believe him?’ If we answer human, then we have the people to fear, for they all hold that John was a prophet”. And therefore, so as not to expose themselves they answered: “We do not know!” This is an opportunist response, a pretence and interested one. Their only interest was not to lose their power over the people. Within themselves they had already decided everything: Jesus should be condemned to death (Mt 12:14).
• Matthew 21:27: Final response of Jesus. And Jesus says to them, “Nor will I tell you My authority for acting like this”. Their total lack of honesty makes them unworthy to receive an answer from Jesus.

4) Personal questions
• Have you ever felt that you are being controlled without any right, by the authority of the house, in work, in the Church? What was your reaction?
• We all have some authority. Even in a conversation between two individuals, each one has certain power, a certain authority. How do I use the power, how do I exercise authority: to serve and to liberate or to dominate and control?

5) Concluding prayer
Direct me in your ways, Yahweh,
and teach me Your paths.
Encourage me to walk in Your truth
and teach me since You are the God who saves me. (Ps 25:4-5)

dailymeditations http://www.stswithuns.org.uk/event/dr-16122019
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What You Hear and See - Word on Fire

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CHRISTIAN MORNING MEDITATION:Lectio DivinaSunday, December 15, 2019Jesus’ witness concerning John the BaptistMatthew 11:2-111. Let us invoke the Holy Spirit Spirit of God,who at the beginning of creationhovered over the abyss of the universeand transformed the great yawn of thingsinto a smile of beauty,come down again on earthand grant it the thrill of its beginnings.This world that is growing old,touch it with the wing of Your glory,Restore to us the primordial joy.Pour Yourself without measure on all our afflictions.Hover once more over our old world in danger.And, finally, the desert will once more be a gardenand in the garden the tree of justice will flowerand the fruit of justice will be peace.Spirit of God, who by the banks of the Jordandescended in Your fullness on Jesus’ headand proclaimed Him Messiah,overshadow this portion of the mystical Bodygathered before You.Adorn it with a robe of grace.Consecrate it with unctionand invite it to bring the good news to the poor,to bandage the wounds of broken hearts,to proclaim freedom to slaves,release to prisonersand announce the year of mercy of the Lord.Free us from the fear of not coping.May our eyes radiate superhuman transparency.May our hearts emit courage blended with tenderness.May our hands pour out the blessing of the Fatheron all that we touch.Grant that our bodies may be resplendent with joy.Clothe us with nuptial robes.Gird us with girdles of light,because, for us and for all, the Bridegroom will not delay in coming.T. Bello 2. The Gospel text2 Now John had heard in prison what Christ was doing and he sent his disciples to ask Him, 3 'Are you the one who is to come, or are we to expect someone else?' 4 Jesus answered, 'Go back and tell John what you hear and see; 5 the blind see again, and the lame walk, those suffering from virulent skin-diseases are cleansed, and the deaf hear, the dead are raised to life and the good news is proclaimed to the poor; 6 and blessed is anyone who does not find Me a cause of falling.' 7 As the men were leaving, Jesus began to talk to the people about John, 'What did you go out into the desert to see? A reed swaying in the breeze? No? 8 Then what did you go out to see? A man wearing fine clothes? Look, those who wear fine clothes are to be found in palaces. 9 Then what did you go out for? To see a prophet? Yes, I tell you, and much more than a prophet: 10 he is the one of whom scripture says, Look, I am going to send my messenger in front of you to prepare your way before you. 11 'In truth I tell you, of all the children born to women, there has never been anyone greater than John the Baptist; yet the least in the kingdom of Heaven is greater than he. 3. Let us pause and read the Gospel text again- Let us whisper quietly the words of the Gospel and let them slowly pass from our tongue to our mind and from our mind to our heart.Let us quietly savor some of these words…- We are gathered around Jesus and we are listening to what the disciples are asking of Him concerning John: this is a serious question from those who have the power to change history.- Jesus’ answer takes on a staid tone, but it wounds our heart as with a spear: it is clear that the awaited Messiah is Himself!- Let the questions, doubts, desires and hopes run freely around the Word of Jesus. Let them confront and engage with it.Gradually an answer will come, even though it may be partial: not in the arguments, but when looking squarely at “He who is to come” and who is speaking to you now. Do not weary of repeating his Word in a soft voice and of keeping it in your heart, above and within all the doubts and problems of your day. 4. Let us take a closer look at Matthew’s text= Our passage comes at the beginning of a new section of the Gospel (11: 2–12, 50). This is a series of tales concerning Jesus’ activity after His discourse on the apostolate. There are not many miracles, but the Evangelist stresses the polemic between Jesus and His adversaries in growing intensity for the whole of the rest of the Gospel.In all probability, the text reflects the early theological debates between the Christians and the disciples of John concerning the nature of Jesus’ mission.= John in his prison…: It is a long time since Matthew has made reference to the Baptizer (the last mention is in 4: 12) and now he tells us he is in prison and it is only later that he will tell us the circumstances of his imprisonment (14:3-12).* John’s prison, as it was for all, is a place apart, a kind of “world apart” which makes him almost a stranger to normal life and twists the perception of news received from outside. Thus, the question of the Baptizer is not surprising even though he was the first to recognize Jesus as “more powerful” (3:11) and as the eschatological judge whose “winnowing-fan is in his hand” (3:12), bowing before Him humbly and in fear (cf. 3:11).= [When he] had heard what Christ was doing…: the expression “Christ was doing”, used here to recall what Jesus was doing, anticipates the answer He will give to John’s question.* John the Baptist, while in prison, hears news of Jesus: we too every day, while we are in our “prisons” of solitude and distance from God or of suffering, hear “something” that comes from various sources and we feel troubled.It is often difficult to distinguish between the good news of the Gospel and so many other matters that take place in our daily lives!And yet, what Jesus does are the things that “the Christ does”, even if we are not always aware of this, just as in the case of John.= Are you the one who is to come, or have we got to wait for someone else? When John was baptizing whole crowds in the Jordan, he had described a strong Messiah who would punish severely the sins of all: “The one who follows me is more powerful than I am, and I am not fit to carry His sandals; He will baptize you with the Holy Spirit and fire. His winnowing-fan is in His hand. He will clear his threshing-floor and gather His wheat into the barn, but the chaff he will burn in a fire that will never go out” (Mt 3:11-12). In that severity that cracked like a whip in view of conversion and, thus, of salvation, John had read the seal of the mercy of YHWH. Suffering in prison, made fragile by a sense of failure and powerlessness, victim of the injustice and arrogance against which he had fought all his life, it seemed to John that evil was winning and he is upset. Immersed irreversibly in that fog, he is no longer capable of seeing clearly the power of God in action in the works of Jesus.* It is lawful to speculate: Jesus was revealing Himself gradually as the Messiah, but He did so by breaking the canons of the Jewish ideal and the usual interpretations of Sacred Scripture: He was not “doing justice”, he was not separating the good from the bad like the sieve separates the good wheat from the chaff; He preached conversion energetically but pardoned sinners; He showed Himself to be “meek and humble of heart” (Mt 11:29), open and available to all, a stranger to all vulgar ways of contesting the system. It is, therefore, possible to think that John was in crisis because Jesus did not correspond to the Messiah whom he expected and whom he had constantly preached; so, he sends a delegation to Jesus to ask Him some questions and for them to report to him a word that might enlighten this mystery of contradictions: “Who are You, Jesus? What do You say of Yourself? How can we believe in You when before arrogance and injustice You show Yourself as a patient, merciful and non- violent Messiah?”Who of us has not tried to form a more precise idea of the One in whom we believe and His ways of acting, when life has made us meet so many contradictions and injustices, even in the Church? Who of us has not struggled to see and interpret correctly the signs of the active presence of the Lord in our own history? It is difficult to welcome a God who is “different” from our designs and so we must not accuse the Baptist, because we too are subject to the temptation of wanting God to have our feelings and tendencies and who might even be a little vindictive in carrying out “justice”. Often we would like to have a God made in our image and likeness, but “My thoughts are not your thoughts, your ways are not My ways…” (Isa 55:8).= Jesus answered, Go back and tell John what you hear and see: Jesus does not answer quickly and directly, but shows clearly the facts that result from His actions that are changing history and realizing the old prophecy concerning the Messiah. Thus, He does not give an answer “for immediate use”, but the disciples must go back to John and refer to him what they themselves have heard and seen, because the healings, resurrections and liberations are unequivocal signs of the messianic nature of Jesus of Nazareth.Every day we must learn to proclaim the good news beginning from what we feel and see. Fraternal witness is indispensable to communicate the Gospel.* Christ submits humbly to the questioning and answers showing the disciples of John a true and personal method of understanding and of proclaiming: "Go back and tell John what you hear and see". The fourth Evangelist recalls the same method in his first letter: “Something which has existed since the beginning that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life – this is our subject. That life was made invisible: we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible to us. What we have seen and heard we are telling you so that you too may be in union with us” (1Jn 1:1-3). This was the missionary method used by the early Church: the method learned from the incarnation of the Word.A true and efficient proclamation must pass through a simple and modest communication of personal experience: words without fanfare of a life woven by faith.= The blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life and the Good News is proclaimed to the poor: In these words, a collection of various quotations from Isaiah (28:18-19; 35:5-6; 42:18; 61:1), we find the core of Jesus’ answer and of our passage. The Lord presents His own works not as judgement and power, but as divine blessing for those of the people in need.It is significant that the prophetic passages quoted make no reference to leprosy and death that the Evangelist puts into Jesus’ mouth. This emphasizes the newness that Jesus brings to His manner of fulfilling the prophecies concerning the Messiah awaited by IsraelThe works of Jesus are great, but He is one of the “little ones” who are His chosen ones, He is one of “the poor of JHWH” who already sees the cross at the end of His journey as man. This is unbearable for anyone expecting a triumphant Messiah. Blessed are they who hear and see with a heart full of faith.* Indirectly Jesus invited John himself to hear and see what He teaches and does. Thus the last of the prophets might recall and now recognize that what Jesus says and does corresponds to the great messianic prophecies so richly contained in the Old Testament.This is the mechanism of the “religious memory” without which faith will never be enkindled and, especially, may never survive the blows of scandal that life brings with it: the works of God in the past are the signs of His fidelity to the promises and the pledge of His future works.Committing ourselves to recall every day the “great things” that God worked for us and in us (cf. Lk 1:49) does not mean falling into sterile reiteration, but gradually bringing the seed of the active grace of God to the very depths of our being, so that it may grow and bear fruit. The Eucharist too is a memorial: it is “the memorial of the Pasch of the Lord”, a living and actual memorial of the salvation offered to each one of us.= Happy is the man who does not lose faith [is not scandalized]in Me: The word “scandal” comes from the Greek: the “stumbling stone” prepared to strike a person by surprise. Notwithstanding the meaning that we usually attribute to this word, in the Bible “scandal” may be either negative or positive.Jesus is one who “scandalizes” His fellow citizens by His poor origins not well suited to a glorious Messiah; He scandalizes the Pharisees with His cutting words; He scandalizes the disciples of John with His way of doing things not according to foreseen plans and He scandalizes His own disciples with His infamous death.Jesus, however, does not praise those who scandalize the little ones or those who are an occasion of scandal (cf. Mt 5:29) to the faith or morals thus leading others into wrong ways.The kind of scandal we need is the one that comes from living the Gospel in a radical manner that shakes us from our habits of life and from our mind-set.We too are called to “scandalize” the world with the scandal of the Gospel showing by our lives that we must not submit to uses and customs that are at variance with the Christian faith, by refusing compromises that could provoke injustices, by looking after the poor and the least.= What did you go out into the wilderness to see?: Notwithstanding the weakness shown by the questions put by John, Jesus describes His precursor with enthusiasm as a prophet who by his burning words unites the living and incontestable signs of his privileged connection with God in whose name he speaks to the People. Rather, with this pressing series of six rhetorical questions and three positive statements, Jesus says that John is more than a prophet: he is the one of whom the ancient Scriptures of the fathers speak, the messenger who prepares the way of the Lord (Mt 3:3) as the old prophets had said (Mal 3:1; Ex 23:20). Nevertheless, the Lord quickly explains the reasons for His affirmation: these may even be too evident to His listeners.= Of all the children born of women, a greater than John the Baptist has never been seen: John is not only an eminent prophet and precursor of the Messiah (because it is now clear that Jesus considers Himself as such), but he is also great as a man, greater than his contemporaries and those of past ages. This is an entirely personal kind of praise that Jesus addresses to Herod’s prisoner and not merely a hyperbole. With these words, Jesus anticipates the comparison between John the Baptist and Elijah, which He will make explicit in verse 14: “he, if you will believe me, is the Elijah who was to return”.* The expression “of all the children born of women” has a typically Semitic flavor, but it also alludes to the mystery of Jesus’ origin: He too is “born of woman”, but only in what concerns the flesh, because His human-divine genesis goes well beyond His simple humanity.Our birth as “children of God” in faith is also wrapped in mystery: “who were born not out of human stock or urge of the flesh or will of man but of God himself” (Jn 1: 13). We are “born of woman” but we are not meant for this earth, rather for the Kingdom of heaven where we shall be judged according to our faith and the works of faith, fruits of the welcome we give to our baptismal grace.= Yet the least …: this part of the sentence (perhaps an early gloss) seems to put a limit on the enthusiastic presentation of the Baptist. Although he is great among men, yet John is small in the Kingdom, because there everything is measured according to criteria quite different from those on earth: the measure of the new times that are coming and have begun with the human coming of the Son of God. Those who belong to this completely new generation are greater than any of those who lived in preceding times, even than John the Baptist.* The contrast between “great” and “small” is created precisely to make it clear to all believers that to be great one has to become ever smaller. In his human “greatness”, John is presented by Jesus as the least in the Kingdom and thus even for John it is necessary for him to “become small” in the hands of God. It is the same requirement every day for each of us who are tempted to be like the “great” and “powerful”, at least in our desire! 5. Let us pray the Word and thank the LordGod of our joy, giver of every salvation (Psalm 146)Yahweh keeps faith for ever,gives justice to the oppressed,gives food to the hungry;Yahweh sets prisoners free.Yahweh gives sight to the blind,lifts up those who are bowed down.Yahweh protects the stranger,He sustains the orphan and the widow.Yahweh loves the upright,but He frustrates the wicked.Yahweh reigns for ever,Your God, Zion, from age to age. 6. From the Word to contemplationLord Jesuswho “are about to come”,do not delay any moreand listen to the cry of the poorwho look to You forsalvation, justice and joy.Grant us clear eyes and a pure heartso that we may be able to discernYour active and fruitful presencealso in the eventsof our “today”that looks so greyand empty of rays of hope!Come, Lord Jesus!"The Spirit and the bride say: 'Come!'.And those who listen repeat: 'Come!'.Let those who thirst, come;those who wish may draw the water of life freely.He who bears witness to these things says:'Yes, I shall come soon!'.Amen.Come, Lord Jesus.” (Rev 22:17,20)dailymeditations www.stswithuns.org.uk/event/dr-15122019 ... See MoreSee Less

1 day ago

CHRISTIAN MORNING MEDITATION:

Lectio Divina
Sunday, December 15, 2019
Jesus’ witness concerning John the Baptist
Matthew 11:2-11

1. Let us invoke the Holy Spirit
 Spirit of God,
who at the beginning of creation
hovered over the abyss of the universe
and transformed the great yawn of things
into a smile of beauty,
come down again on earth
and grant it the thrill of its beginnings.

This world that is growing old,
touch it with the wing of Your glory,
Restore to us the primordial joy.
Pour Yourself without measure on all our afflictions.
Hover once more over our old world in danger.
And, finally, the desert will once more be a garden
and in the garden the tree of justice will flower
and the fruit of justice will be peace.
Spirit of God, who by the banks of the Jordan
descended in Your fullness on Jesus’ head
and proclaimed Him Messiah,
overshadow this portion of the mystical Body
gathered before You.
Adorn it with a robe of grace.
Consecrate it with unction
and invite it to bring the good news to the poor,
to bandage the wounds of broken hearts,
to proclaim freedom to slaves,
release to prisoners
and announce the year of mercy of the Lord.
Free us from the fear of not coping.
May our eyes radiate superhuman transparency.
May our hearts emit courage blended with tenderness.
May our hands pour out the blessing of the Father
on all that we touch.
Grant that our bodies may be resplendent with joy.
Clothe us with nuptial robes.
Gird us with girdles of light,
because, for us and for all, the Bridegroom will not delay in coming.
T. Bello 

2. The Gospel text

2 Now John had heard in prison what Christ was doing and he sent his disciples to ask Him, 3 Are you the one who is to come, or are we to expect someone else? 4 Jesus answered, Go back and tell John what you hear and see; 5 the blind see again, and the lame walk, those suffering from virulent skin-diseases are cleansed, and the deaf hear, the dead are raised to life and the good news is proclaimed to the poor; 6 and blessed is anyone who does not find Me a cause of falling. 7 As the men were leaving, Jesus began to talk to the people about John, What did you go out into the desert to see? A reed swaying in the breeze? No? 8 Then what did you go out to see? A man wearing fine clothes? Look, those who wear fine clothes are to be found in palaces. 9 Then what did you go out for? To see a prophet? Yes, I tell you, and much more than a prophet: 10 he is the one of whom scripture says, Look, I am going to send my messenger in front of you to prepare your way before you. 11 In truth I tell you, of all the children born to women, there has never been anyone greater than John the Baptist; yet the least in the kingdom of Heaven is greater than he. 

3. Let us pause and read the Gospel text again
- Let us whisper quietly the words of the Gospel and let them slowly pass from our tongue to our mind and from our mind to our heart.
Let us quietly savor some of these words…
- We are gathered around Jesus and we are listening to what the disciples are asking of Him concerning John: this is a serious question from those who have the power to change history.
- Jesus’ answer takes on a staid tone, but it wounds our heart as with a spear: it is clear that the awaited Messiah is Himself!
- Let the questions, doubts, desires and hopes run freely around the Word of Jesus.  Let them confront and engage with it.
Gradually an answer will come, even though it may be partial: not in the arguments, but when looking squarely at “He who is to come” and who is speaking to you now. Do not weary of repeating his Word in a soft voice and of keeping it in your heart, above and within all the doubts and problems of your day. 

4. Let us take a closer look at Matthew’s text
= Our passage comes at the beginning of a new section of the Gospel (11: 2–12, 50). This is a series of tales concerning Jesus’ activity after His discourse on the apostolate. There are not many miracles, but the Evangelist stresses the polemic between Jesus and His adversaries in growing intensity for the whole of the rest of the Gospel.
In all probability, the text reflects the early theological debates between the Christians and the disciples of John concerning the nature of Jesus’ mission.

= John in his prison…: It is a long time since Matthew has made reference to the Baptizer (the last mention is in 4: 12) and now he tells us he is in prison and it is only later that he will tell us the circumstances of his imprisonment (14:3-12).
* John’s prison, as it was for all, is a place apart, a kind of “world apart” which makes him almost a stranger to normal life and twists the perception of news received from outside. Thus, the question of the Baptizer is not surprising even though he was the first to recognize Jesus as “more powerful” (3:11) and as the eschatological judge whose “winnowing-fan is in his hand”  (3:12), bowing before Him humbly and in fear (cf. 3:11).

= [When he] had heard what Christ was doing…: the expression “Christ was doing”, used here to recall what Jesus was doing, anticipates the answer He will give to John’s question.
* John the Baptist, while in prison, hears news of Jesus: we too every day, while we are in our “prisons” of solitude and distance from God or of suffering, hear “something” that comes from various sources and we feel troubled.
It is often difficult to distinguish between the good news of the Gospel and so many other matters that take place in our daily lives!
And yet, what Jesus does are the things that “the Christ does”, even if we are not always aware of this, just as in the case of John.

= Are you the one who is to come, or have we got to wait for someone else? When John was baptizing whole crowds in the Jordan, he had described a strong Messiah who would punish severely the sins of all: “The one who follows me is more powerful than I am, and I am not fit to carry His sandals; He will baptize you with the Holy Spirit and fire. His winnowing-fan is in His hand. He will clear his threshing-floor and gather His wheat into the barn, but the chaff he will burn in a fire that will never go out” (Mt 3:11-12). In that severity that cracked like a whip in view of conversion and, thus, of salvation, John had read the seal of the mercy of YHWH. Suffering in prison, made fragile by a sense of failure and powerlessness, victim of the injustice and arrogance against which he had fought all his life, it seemed to John that evil was winning and he is upset. Immersed irreversibly in that fog, he is no longer capable of seeing clearly the power of God in action in the works of Jesus.
* It is lawful to speculate: Jesus was revealing Himself gradually as the Messiah, but He did so by breaking the canons of the Jewish ideal and the usual interpretations of Sacred Scripture: He was not “doing justice”, he was not separating the good from the bad like the sieve separates the good wheat from the chaff; He preached conversion energetically but pardoned sinners; He showed Himself to be “meek and humble of heart” (Mt 11:29), open and available to all, a stranger to all vulgar ways of contesting the system. It is, therefore, possible to think that John was in crisis because Jesus did not correspond to the Messiah whom he expected and whom he had constantly preached; so, he sends a delegation to Jesus to ask Him some questions and for them to report to him a word that might enlighten this mystery of contradictions: “Who are You, Jesus? What do You say of Yourself? How can we believe in You when before arrogance and injustice You show Yourself as a patient, merciful and non- violent Messiah?”
Who of us has not tried to form a more precise idea of the One in whom we believe and His ways of acting, when life has made us meet so many contradictions and injustices, even in the Church? Who of us has not struggled to see and interpret correctly the signs of the active presence of the Lord in our own history? It is difficult to welcome a God who is “different” from our designs and so we must not accuse the Baptist, because we too are subject to the temptation of wanting God to have our feelings and tendencies and who might even be a little vindictive in carrying out “justice”. Often we would like to have a God made in our image and likeness, but “My thoughts are not your thoughts, your ways are not My ways…” (Isa 55:8).

= Jesus answered, Go back and tell John what you hear and see: Jesus does not answer quickly and directly, but shows clearly the facts that result from His actions that are changing history and realizing the old prophecy concerning the Messiah. Thus, He does not give an answer “for immediate use”, but the disciples must go back to John and refer to him what they themselves have heard and seen, because the healings, resurrections and liberations are unequivocal signs of the messianic nature of Jesus of Nazareth.
Every day we must learn to proclaim the good news beginning from what we feel and see. Fraternal witness is indispensable to communicate the Gospel.
* Christ submits humbly to the questioning and answers showing the disciples of John a true and personal method of understanding and of proclaiming: Go back and tell John what you hear and see. The fourth Evangelist recalls the same method in his first letter: “Something which has existed since the beginning that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life – this is our subject. That life was made invisible: we saw it and we are giving our testimony, telling you of the eternal life which was with the Father and has been made visible to us. What we have seen and heard we are telling you so that you too may be in union with us” (1Jn 1:1-3). This was the missionary method used by the early Church: the method learned from the incarnation of the Word.
A true and efficient proclamation must pass through a simple and modest communication of personal experience: words without fanfare of a life woven by faith.

= The blind see again, and the lame walk, lepers are cleansed, and the deaf hear, and the dead are raised to life and the Good News is proclaimed to the poor: In these words, a collection of various quotations from Isaiah (28:18-19; 35:5-6; 42:18; 61:1), we find the core of Jesus’ answer and of our passage. The Lord presents His own works not as judgement and power, but as divine blessing for those of the people in need.
It is significant that the prophetic passages quoted make no reference to leprosy and death that the Evangelist puts into Jesus’ mouth. This emphasizes the newness that Jesus brings to His manner of fulfilling the prophecies concerning the Messiah awaited by Israel
The works of Jesus are great, but He is one of the “little ones” who are His chosen ones, He is one of “the poor of JHWH” who already sees the cross at the end of His journey as man. This is unbearable for anyone expecting a triumphant Messiah. Blessed are they who hear and see with a heart full of faith.
* Indirectly Jesus invited John himself to hear and see what He teaches and does. Thus the last of the prophets might recall and now recognize that what Jesus says and does corresponds to the great messianic prophecies so richly contained in the Old Testament.
This is the mechanism of the “religious memory” without which faith will never be enkindled and, especially, may never survive the blows of scandal that life brings with it: the works of God in the past are the signs of His fidelity to the promises and the pledge of His future works.
Committing ourselves to recall every day the “great things” that God worked for us and in us (cf. Lk 1:49) does not mean falling into sterile reiteration, but gradually bringing the seed of the active grace of God to the very depths of our being, so that it may grow and bear fruit. The Eucharist too is a memorial: it is “the memorial of the Pasch of the Lord”, a living and actual memorial of the salvation offered to each one of us.

= Happy is the man who does not lose faith [is not scandalized]in Me: The word “scandal” comes from the Greek: the “stumbling stone” prepared to strike a person by surprise. Notwithstanding the meaning that we usually attribute to this word, in the Bible “scandal” may be either negative or positive.
Jesus is one who “scandalizes” His fellow citizens by His poor origins not well suited to a glorious Messiah; He scandalizes the Pharisees with His cutting words; He scandalizes the disciples of John with His way of doing things not according to foreseen plans and He scandalizes His own disciples with His infamous death.
Jesus, however, does not praise those who scandalize the little ones or those who are an occasion of scandal (cf. Mt 5:29) to the faith or morals thus leading others into wrong ways.
The kind of scandal we need is the one that comes from living the Gospel in a radical manner that shakes us from our habits of life and from our mind-set.
We too are called to “scandalize” the world with the scandal of the Gospel showing by our lives that we must not submit to uses and customs that are at variance with the Christian faith, by refusing compromises that could provoke injustices, by looking after the poor and the least.

= What did you go out into the wilderness to see?: Notwithstanding the weakness shown by the questions put by John, Jesus describes His precursor with enthusiasm as a prophet who by his burning words unites the living and incontestable signs of his privileged connection with God in whose name he speaks to the People. Rather, with this pressing series of six rhetorical questions and three positive statements, Jesus says that John is more than a prophet: he is the one of whom the ancient Scriptures of the fathers speak, the messenger who prepares the way of the Lord (Mt 3:3) as the old prophets had said (Mal 3:1; Ex 23:20). Nevertheless, the Lord quickly explains the reasons for His affirmation: these may even be too evident to His listeners.

= Of all the children born of women, a greater than John the Baptist has never been seen: John is not only an eminent prophet and precursor of the Messiah (because it is now clear that Jesus considers Himself as such), but he is also great as a man, greater than his contemporaries and those of past ages. This is an entirely personal kind of praise that Jesus addresses to Herod’s prisoner and not merely a hyperbole. With these words, Jesus anticipates the comparison between John the Baptist and Elijah, which He will make explicit in verse 14: “he, if you will believe me, is the Elijah who was to return”.
* The expression “of all the children born of women” has a typically Semitic flavor, but it also alludes to the mystery of Jesus’ origin: He too is “born of woman”, but only in what concerns the flesh, because His human-divine genesis goes well beyond His simple humanity.
Our birth as “children of God” in faith is also wrapped in mystery: “who were born not out of human stock or urge of the flesh or will of man but of God himself” (Jn 1: 13). We are “born of woman” but we are not meant for this earth, rather for the Kingdom of heaven where we shall be judged according to our faith and the works of faith, fruits of the welcome we give to our baptismal grace.

= Yet the least …: this part of the sentence (perhaps an early gloss) seems to put a limit on the enthusiastic presentation of the Baptist. Although he is great among men, yet John is small in the Kingdom, because there everything is measured according to criteria quite different from those on earth: the measure of the new times that are coming and have begun with the human coming of the Son of God. Those who belong to this completely new generation are greater than any of those who lived in preceding times, even than John the Baptist.
* The contrast between “great” and “small” is created precisely to make it clear to all believers that to be great one has to become ever smaller. In his human “greatness”, John is presented by Jesus as the least in the Kingdom and thus even for John it is necessary for him to “become small” in the hands of God. It is the same requirement every day for each of us who are tempted to be like the “great” and “powerful”, at least in our desire! 

5. Let us pray the Word and thank the Lord
God of our joy, giver of every salvation (Psalm 146)

Yahweh keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free.

Yahweh gives sight to the blind,
lifts up those who are bowed down.

Yahweh protects the stranger,
He sustains the orphan and the widow.
Yahweh loves the upright,
but He frustrates the wicked.

Yahweh reigns for ever,
Your God, Zion, from age to age. 

6. From the Word to contemplation
Lord Jesus
who “are about to come”,
do not delay any more
and listen to the cry of the poor
who look to You for
salvation, justice and joy.
Grant us clear eyes and a pure heart
so that we may be able to discern
Your active and fruitful presence
also in the events
of our “today”
that looks so grey
and empty of rays of hope!
Come, Lord Jesus!

The Spirit and the bride say: Come!.
And those who listen repeat: Come!.
Let those who thirst, come;
those who wish may draw the water of life freely.
He who bears witness to these things says:
Yes, I shall come soon!.
Amen.
Come, Lord Jesus.” (Rev 22:17,20)

dailymeditations http://www.stswithuns.org.uk/event/dr-15122019
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stswithuns.org.uk/newsletter-NL_15122019Keep up to date with what's going on in our Parish Mass Time Our Lady of Lourdes for 6pm Mass on Saturdays for Sunday Mass at St Swithun's RC Church Southsea. Mass Times at 8:30am , 10:15am (family mass ) and 1pm (Mass Polish)Please note our Xmas Mass times which are now available for you all.We wish you all a blessed and peaceful weekend - Father Marcin and the Parish Team ... See MoreSee Less

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Newsletter:15th December 2019 - Third Sunday of Advent Cylce A

stswithuns.org.uk

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CHRISTIAN MORNING MEDITATION:Lectio Divina: Matthew 17:10-13Lectio DivinaSaturday, December 14, 20192nd Week of Advent1) Opening prayerLord our God,let us never become indifferentto the ardent messagewhich your Son speaks to us in the gospel.When we have become inattentive and uninvolved,send us again prophets to wake us upand make us attentive again, so that Your kingdom of loveand justice becomes a reality.We ask this through Christ our Lord.2) Gospel Reading - Matthew 17:10-13The disciples put this question to him; ”Why then do the scribes say that Elijah must come first?”He replied “Elijah is indeed coming, and he will set everything right again; however, I tell you that Elijah has come already, and they did not recognize him but treated him as they pleased; and the Son of man will suffer similarly at their hands.”Then the disciples understood that He was speaking of John the Baptist.3) Reflection• The disciples have just seen Moses and Elijah with Jesus during His Transfiguration (Mt 17:3). In general, people believed Elijah had to return in order to prepare for the coming of the Kingdom. The prophet Malachi said “Look, I shall send you the prophet Elijah before the great and awesome Day of the Lord. He will reconcile parents to their children and children to their parents, to forestall my putting the country under the curse of destruction!” (Mal 3:23-24, cf. Eccl. 48:10). The disciples want to know what do the doctors of the Law mean when they say that Elijah has to come before. Because Jesus, the Messiah, had already arrived seemingly before the expected return of Elijah.• Jesus answers “Elijah has already come and they have not recognized him; rather, they have treated him as they have wanted. In the same way, they will also make the Son of Man suffer”. Then the Disciples understood that Jesus was speaking of John the Baptist.• Under Roman domination family and clan life disintegrated. People expected that Elijah would return and reconstruct the community reconciling parents to children and children to parents. This was the great hope of the people. Today, the communism is a system that disintegrates families and destroys life.• To reconstruct and remake the social fabric can often be dangerous when it undermines an oppressive political system. This is why John the Baptist was killed. He had a mission to reform the way humans lived together (cf. Lk 3:7-14). He carried out the mission of Elijah (Lk 1:17). As a result, he was killed.• Jesus continues the mission of John to reconstruct life in community. Because God is Father, we are all brothers and sisters. Jesus joins together two loves: love toward God and love toward neighbor, making both visible in the way people live together. This is why, like John, He was put to death.4) Personal questions• Placing myself in the position of the disciples: does consumerism have power over me?• Placing myself in the position of Jesus: Do I have the desire and determination to create a new human way of living together?5) Concluding PrayerMay Your help be with the man of Your right hand,with the Son of Man whom You Yourself made strong.Then we will no more withdraw from You;give us new life, and we will call upon Your name. (Ps 80)dailymeditations www.stswithuns.org.uk/event/dr-14122019 ... See MoreSee Less

2 days ago

CHRISTIAN MORNING MEDITATION:

Lectio Divina: Matthew 17:10-13
Lectio Divina
Saturday, December 14, 2019
2nd Week of Advent

1) Opening prayer
Lord our God,
let us never become indifferent
to the ardent message
which your Son speaks to us in the gospel.
When we have become inattentive and uninvolved,
send us again prophets to wake us up
and  make us attentive again,
 so that Your kingdom of love
and justice becomes a reality.
We ask this through Christ our Lord.

2) Gospel Reading - Matthew 17:10-13
The disciples put this question to him; ”Why then do the scribes say that Elijah must come first?”
He replied “Elijah is indeed coming, and he will set everything right again; however, I tell you that Elijah has come already, and they did not recognize him but treated him as they pleased; and the Son of man will suffer similarly at their hands.”
Then the disciples understood that He was speaking of John the Baptist.

3) Reflection
• The disciples have just seen Moses and Elijah with Jesus during His  Transfiguration  (Mt 17:3). In general, people believed Elijah had to return in order to prepare for the coming of the Kingdom. The prophet Malachi said “Look, I shall send you the prophet Elijah before the great and awesome Day of the Lord. He will reconcile parents to their children and children to their parents, to forestall my putting the country under the curse of destruction!” (Mal 3:23-24, cf. Eccl. 48:10). The disciples want to know what do the doctors of the Law mean when they say that Elijah has to come before. Because Jesus, the Messiah,  had already arrived seemingly before the expected return of Elijah.
• Jesus answers “Elijah has already come and they have not recognized him; rather, they have treated him as they have wanted. In the same way, they will also make the Son of Man suffer”. Then the Disciples understood that Jesus was speaking of John the Baptist.
•  Under Roman domination family and clan life disintegrated.  People expected that Elijah would return and reconstruct the community reconciling parents to  children and  children to  parents. This was the great hope of the people. Today, the communism is a system that disintegrates families and destroys life.
• To reconstruct and remake the social fabric can often be dangerous when it undermines an oppressive political system. This is why John the Baptist was killed. He had a mission to reform the way humans lived  together (cf. Lk 3:7-14). He carried out the mission of Elijah (Lk 1:17). As a result, he was killed.
• Jesus continues the  mission of John to reconstruct life in community. Because God is Father, we are all brothers and sisters. Jesus joins together two loves: love toward God and love toward neighbor, making both visible in the way people live together. This is why, like John, He was put to death.

4) Personal questions
• Placing myself in the position of the disciples: does consumerism have power over me?
•  Placing myself in the position of Jesus: Do I have the desire and determination  to create a new human way of living together?

5) Concluding Prayer
May Your help be with the man of Your right hand,
with the Son of Man whom You Yourself made strong.
Then we will no more withdraw from You;
give us new life, and we will call upon Your name. (Ps 80)

dailymeditations http://www.stswithuns.org.uk/event/dr-14122019
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Communism v Consumerism - both extremes! Yes we need to re-establish family life and values now.!!

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December: Month of the Immaculate Conception
JESUS, Son of God and Son of Mary, bless our family.
Graciously inspire in us the unity, peace,
and mutual love that you found in your own family


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Latest Parish News & Updates

  • Newsletter: 15th December 2019 – Third Sunday of Advent Cycle A – Gaudete Sunday

  • Newsletter: 8th December 2019 – Second Sunday of Advent Cycle A

  • Newsletter: 1st December 2019 – First Sunday of Advent Cycle A

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