2nd Sunday Lent

Seamus Heaney (1939–2013) was born in Northern Ireland. His acclaimed volumes of poetry, plays, criticism, and translation established him as one of the leading English-language poets of his generation. In 1995 he was awarded the Nobel Prize in Literature.

The vividness of the pictures, the ocean, the foam and glitter, the earthed lightning, almost demand us to read these lines with our senses. We are invited to touch, taste, feel and smell our way between these lines, “the wind and the light are working off each other.”

Then, the final two lines remind us of an experience many of us have felt: sitting in a car with the wind buffeting the car and ourselves inside, from side to side. Only here in the poem is it “catch the heart off guard and blow it open”.

This Lent, do I dare sit and permit my God to “catch the heart off guard and blow it open.”?

The illustration is a view of Flaggy Shore, Co. Clare, Ireland

Postscript – Seamus Heaney

And some time make the time to drive out west
Into County Clare, along the Flaggy Shore,
In September or October, when the wind
And the light are working off each other
So that the ocean on one side is wild
With foam and glitter, and inland among stones
The surface of a slate-grey lake is lit
By the earthed lightning of a flock of swans,
Their feathers roughed and ruffling, white on white,
Their fully grown headstrong-looking heads
Tucked or cresting or busy underwater.
Useless to think you’ll park and capture it
More thoroughly.
You are neither here nor there,
A hurry through which known and strange things pass
As big soft buffetings come at the car sideways
And catch the heart off guard and blow it open

1st Sunday of Lent

The celebrated Irish poet Seamus Heaney’s sixth volume, Station Island, takes its name from a centuries-old Irish pilgrimage site in Lough Derg Co. Donegal, in the Republic of Ireland.

“Station Island XI” is one of the poems in the collection.

The poem opens with the poet’s memory of having ruined a kaleidoscope he had been given as a child, by plunging it ‘in a butt of muddied water’.

There is in the poem a sense that Heaney has confessed, and he hears the words, “Read poems as prayers,” he said, “and for your penance, translate me something by Juan de la Cruz.”

Throughout this Lent, I invite you/us to do the same, “read poems as prayers.”

Poems cannot be read quickly; rather, they demand a savouring.

The image I have is what in my childhood was called a “gobstopper” – a round fruit-flavoured candy, which, when popped into your mouth, had to be sucked for what seemed like forever. The flavour would last, and if you dared remove it from your mouth, you would notice it had changed colour!

Also, it was well-nigh impossible to hold a conversation with a mouth filled with such delight.

During these Sundays of Lent, I will post a poem and an accompanying image.

The poem will fit the mood of the Sunday and reflect the readings.

I suggest you take the poem and imagine it to be that round candy.

Poetry needs to be read aloud and read aloud again. Then there can be added value in hearing the poem read to you (each person has a unique cadence. There are occasions when the best form of talking is by listening.) Watch the poem change colour.

Our liturgies are filled with words as the season of Lent moves forward until we are called to read the entire Passion of Jesus twice. Then, nine readings are given for those who worship at the Easter Vigil!

“In prayer more is accomplished by listening than talking” wrote St Francis de Sales living in the latter half of the 15thC and early 16thC.

I will use poems from a book titled, “The Word in the Wilderness: A Poem a Day for Lent and Easter.”

The compiler is a poet, priest and singer-songwriter named Malcolm Guite and is available as an e-book through Amazon.

I have refrained from writing a reflection on the poem; such a reflection might well disrupt the reading of the poem as a prayer.

Our poem for this First Sunday of Lent is titled, “The Bright Field” by R. S. Thomas

The Bright Field – R S Thomas
I have seen the sun break through
to illuminate a small field
for a while, and gone my way
and forgotten it. But that was the
pearl of great price, the one field that had
treasure in it. I realise now
that I must give all that I have
to possess it. Life is not hurrying
on to a receding future, nor hankering after
an imagined past. It is the turning
aside like Moses to the miracle
of the lit bush, to a brightness
that seemed as transitory as your youth
once, but is the eternity that awaits you.

Ash Wednesday

The home I grew up in had an open fire, with many a chilly winter’s night gathered around its warmth.

There were two rituals attached to the winter fire.

One was setting the fire with crushed newspaper, strips of kindling, and pieces of larger wood.

Setting the fire so it lit readily and well was no mean feat.

The second ritual involved disposing of the burnt ashes from the night before.

From memory (and I am going back a few years), the ashes would be scooped into a bucket, taken out, and spread over the vegetable garden.

Why the veggie garden?

Because that is where you were told to dispose of them!

Little did I know that wood ash is an excellent source of lime and potassium for your garden.

Using ashes in the garden also provides many of the trace elements that plants need to thrive.

Wood ash fertiliser is best used either lightly scattered or by first being composted along with the rest of your compost.

This is because wood ash will produce lye and salts if it gets wet.

The lye and salt will not cause problems in small quantities, but in larger amounts, the lye and salt may burn your plants.

So, this is why we have Ash Wednesday.

Ashes are a good fertiliser for your garden, providing trace elements needed for you to thrive.

Like the seed (See Mark 4), they are best scattered and used lightly or sparingly – once a year ought to be sufficient!

Ash

Practically speaking, on a liturgical note, the distribution of ashes is not a function reserved to the ordained minister.

Consider a large glass bowl laden with ashes on a stand in the centre of the sanctuary. Individuals are invited to come forward to the ashes and sprinkle themselves with ash however they wish.

In turn, this opens up the possibility of couples approaching together and, in turn, sprinkling each other.

What an extraordinary metaphor of forgiveness.

For those with a disability, invite others to assist them – one of the most frequent phrases in the Gospels reads, “They brought to him,”

Some complain, “What about the mess?”

Our Eucharistic celebration is a recalling of the sacrifice of Jesus on the cross.

I am told it was quite messy, “instead, one of the soldiers pierced his side with a spear, and at once blood and water came out.” (Jn 19: 34).

Another thought to consider: dispense with the celebration of the Eucharist on Ash Wednesday. Rather, focus on the Liturgy of the Ashes.

A final thought: those who regularly minister to the sick in their home through the Liturgy of Communion take with them a container with the blessed ashes and celebrate with those housebound a Liturgy of the Ashes.

Being housebound does not dismiss you from the Eucharistic community.

6th Sunday of Ordinary Time

Brevity often does not belie importance, and in some ways, the few verses in Mk. 1: 40 -45 summarises the whole of the ministry and person of Jesus.

A leper came to Jesus begging him, and kneeling, he said to him, “If you choose, you can make me clean.” Moved with pity, Jesus stretched out his hand touched him, and said to him, “I do choose. Be made clean!”

Immediately, the leprosy left him, and he was made clean.

After sternly warning him, he sent him away at once, saying to him, “See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.”

But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter. ( Mk. 1: 40 -45)

Rembrandt van Rijn, usually simply known as Rembrandt, was a Dutch Golden Age painter.

Among his artwork gallery, Rembrandt has a total of 300 etchings, including one which dramatizes today’s Gospel.

Rembrandt’s composition is informative and reflective for us.

Rembrandt dramatises the separation between the leper and the community, represented by the figures to Jesus’ right, who are disturbed by this encounter.

The leper left space between Jesus and himself because of the law which forbade any physical contact between lepers and anyone else, forcing them to associate only with each other on the fringes of society. To have the disease, which was in many cases not true leprosy, was a sentence of familial and social if not also physical, death.

Rembrandt shows Jesus, moved ‘by compassion,” bending towards the man and abolishing the distance by stretching out and touching him, a gesture which was against the law. It is a revolutionary action, signalling disobedience to a holy public health rule.

The image of Jesus entering a forbidden area in order for others to enter an area of freedom is fundamental to Mark’s Gospel. (Do you notice Jesus looks like he has his left arm and hand in a sling!) The Rijksmuseum, Holland, holds the etching.

Mark recounts the miracle, but Rembrandt shows it as the most natural inclination of the body and mind of the healer: society creates the gap and turns away; Jesus turns towards the sick person and bridges the gap.

[This gap being closed is most easily identified in our health industry, with the immediate attention of medical and nursing personnel. However, it is equally recognizable in the family home where the parent(s) care for the ill child. Whether mumps or measles, a runny nose or a runny derriere, Mum and/or Dad are there.!]

Rembrandt makes that most natural and gentle gesture into a symbol of Jesus’ ministry.

The gap is also that between rich and poor, righteous and sinner, Jew, and Gentile, clean and unclean.

The person who is on the wrong side of any of these separations can imagine the hand of Jesus crossing the gap to touch them.

This carelessness with important societal taboos, aroused powerful opposition to Jesus, and was one of the reasons why this gentle hand was eventually nailed to an execution stake.