+++ The Holy Celtic Church International+++ - Journal

Pastoral Letter - Staying Safe - 2nd October 2024

10/2/2024

Dear Friends and Companions on the Way,

Since our last Pastoral Letter in May 2024 we have had the joy of celebrating the ordination to the priesthood of the Revd Fr Tibor Gorcz in Hungary, at the hands of our dear friend Bishop Gergely Juhasz. We have also welcomed several new seminarians who are all doing really well. We can expect a crop of ordinations next year, followed by fruitful missions and ministries (D.V.).

Once more I feel drawn to send you a few words of encouragement as autumn draws in towards the cosy warmth of winter. If summer is a time for travel and adventure then winter is surely a time for snuggles, hearty meals and fireside chats at home. In winter we rely on the shelter of our homes more than at other times of year which causes me to reflect on our natural human need for security and safety.

Looking back over my sixty years I can’t remember a time when we would have said that the world felt safe. We ourselves might have enjoyed relative safety but there have always been “wars and rumours of wars” somewhere, then as now, often threatening larger global involvement. In my childhood, we had the Cold War and “the Troubles” in Northern Ireland as well as the usual trouble in the Middle East. Then we had the Falklands war and not so long afterwards the so called “War on Terror”. These days, with a few exceptions such as the dreadful situations in Ukraine, Israel, Yemen and several African coutries, for most of us warfare is more subtle, so subtle indeed that most people have no idea that many governments, controlled by globalist elites, have been quietly waging war on their own people for decades; by feeding the global war machine and undermining the health and prosperity of nations.

I would not be at all surprised if during this month (October 2024) the largely unseen war between the global cabal and those few individuals brave enough and wise enough to stand up to it will be coming to ahead. So much hangs on the American election next month, as a positive outcome there will move us all further towards global stability, prosperity and peace. Let us pray for the triumph of justice and righteousness! We are truly in the midst of a war between good and evil, a war waged between the angelic and the demonic as well as between various political forces here on the earth plane.

If you are reading this and doubt my words, then I would simply invite you to remember the words of the gospel, “By their fruits shall ye know them” … Ask yourself honestly, who are the war mongers, actually? Who has been feeding the war machine? Who has a proven record of corruption, lies, theft of votes, as well as all manner of immorality? Who are obviously using the pretence of public service as a means of feathering their own nests? Who should have been in jail years ago for a string of political assassinations?

Conversely, ask yourself also, who is standing up for common decency, the stability of family life and the most vulnerable members of society, including the unborn? Who has a proven record as a successful peacemaker?

So many have been blinded and deafened by propaganda but for those who have eyes to see and ears to hear the answer is quite clear.

So, what can we do as individuals?

(1) Take our heads out of the sand. Turn off the mainstrean media propaganda and become properly informed. That means seeking out sources of news that the mainstream don’t wish you to find. Ignore the charges of “conspiracy theorist”, purveyor of “mis-information”, sometimes even “racist”, etc. which are simply increasingly ineffective means of social control, and make up your own mind.

(2) Once informed, stay calm. Focus on care of loved ones and those most in need. “Keep Calm and Carry On”, but be alert and prepared to defend your rights, your property, your life and the lives of your loved ones. Deus Vult! ✠

(3) Pray.

Say the Prayer to St Michael frequently:
“St. Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil. May God rebuke him we humbly pray; and do thou, O Prince of the Heavenly host, by the power of God, cast into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.”

Wear the medal of St Benedict, properly blessed. It is a powerful sacramental against the forces of evil.

Always have plenty of Holy Water at hand and use it prayerfully and frequently.

Pray the Caim and encompass yourself and your loved ones within a circle of protection. I like to use my Celtic blessing cross for this, making the sign of the cross at the four directions and encompassing all of our church, orders and people within a circle of Divine Protection. If you don’t have a blessing cross use your index finger extended to trace the circle around you as you say:

North: “Circle us Lord, Keep protection near, And danger afar.”
East: “Circle us Lord, Keep light near, And darkness afar.”
South: “Circle us Lord, Keep peace within, Keep evil out.”
West: “Circle us Lord, Keep hope within, Keep doubt without.”
Back at the North you can finish your prayer with: Be a bright flame before us, Be a guiding star above us, Be a smooth path below us, and a loving guide behind us, today, tonight, and forever. Amen.

The Lorica (Breastplate) of St Patrick is also a very useful prayer for protection and a reminder to be centred at all times and all places within the Divine Presence.

Here are a couple more traditional examples of Caim (encompassing) prayers from the Carmina Gadelica, which you may like to use in your personal devotions.

Cross of Athlone - Blessing Cross

THE CAIM OF BRIDE

Be the compassing of Bride around me
Keeping me from ill and evil,
Keeping me from death and doom,
From malice and misfortune.
Be the fiery sword of Bride
Defending me from all black swarms.

Be the shield of blessed Bride
Protecting me from all sharp edges.
Be the cloak of gentle Bride
Encircling me.

Be the compassing of Bride around me,
Keeping me from hurt and harm,
Keeping me from wound and woe,
From darkness and despair.

Be the compassing of Bride around me
This day and every day,
This night and every night.

MICHAEL, THE VICTORIOUS

"Thou Michael the victorious
I make my circuit under thy shield,
Thou Michael of the white steed,
And of the bright brilliant blades,
Conqueror of the dragon,
Be thou at my back,
Thou ranger of the heavens,
Thou warrior of the King of all,
O Michael the victorious,
My pride and my guide,
O Michael the victorious,
The glory of mine eye.

I make my circuit
In the fellowship of my saint,
On the machair, on the meadow,
On the cold heathery hill;
Though I should travel ocean
And the hard globe of the world
No harm can e'er befall me
'Neath the shelter of thy shield;
O Michael the victorious,
Jewel of my heart,
O Michael the victorious,
God's shepherd thou art.

Be the sacred Three of Glory
Aye at peace with me,
With my horses, with my cattle,
With my woolly sheep in flocks.
With the crops growing in the field
Or ripening in the sheaf,
On the machair, on the moor,
In cole, in heap, or stack.
Every thing on high or low,
Every furnishing and flock,
Belong to the holy Triune of glory,
And to Michael the victorious."

And so dear friends until my next pastoral letter in Advent I bid you all Slán agus beannacht! Stay safe!

+Alistair OSBA,
Abbot & Bishop of Glendalough, Primus

Summer Refreshment - A Pastoral Letter from R. Dom Paul-Bernarde OSBA

7/27/2024

As I turn my attention to writing this letter of encouragement for our communities; the Ladies final at Wimbledon is due to take place in a few hours. I usually make such sporting calls on the wrong side, but I think the experience of the Czech lady will triumph over the obvious enthusiasm of Italian finalist at Roland Garros earlier this year.

I have spent two mini-sessions in the back garden this morning, pruning the border shrubbery (together with removing a seemingly over- abundance of weeds) – in order that the main bushes and plants may once again take prominence.

Which seemingly random musings bring us towards the summer season and the school holidays; where the need is brought to focus that we seek refreshment and perhaps recuperation from key events in our individual or collective lives.

It doesn’t need me to suggest that refreshment is that sense of pausing to re-charge our batteries, or even a continual re-fuelling of our engines for the journey of life; but perhaps we do all need to consider the ongoing Christian journey within the context of the gift of salvation that is offered to us through Christ Jesus, and the ever-present spiritual reality of repentance and sacramental forgiveness of our sins.

It may be hoped that we may all say the prayer which Jesus gave to each one of us, asking Him daily not to lead us into temptation, and to forgive us our sins. Some may even use the Angelus prayer around the midday hour, in which Our Lady is asked to pray for us, that we may be made worthy of the promises of God.
The balance between work, entertainment, leisure activity, rest, not forgetting prayer - is something that we all have to work out for ourselves; and the only person who can work that out is you, taking account of what you believe God is saying to you through the scriptures and the teaching of the ministers of the Church.

It may help to balance daily activity with a nightly recollection prior to the refreshment of sleep. This is a practice that I and many others utilise – expressing gratitude to our heavenly father for what we recognise as good in our lives and that are thankful for – and, asking for his help when we realize we have fallen short of the mark He asks from us (or even which we may have set for ourselves).

There are many areas of our lives we may recognise, and many gifts which God has given us which we try to use. And part of life’s journey is to balance these component parts.

And in doing so, we remember that God created us as individuals to live both in and as a community in His name. Our jobs - if you may put it in this way - is to bear witness to our heavenly Father, and to offer Him the worship due.

So, as this letter is published, it will be the final days of July and into August. It is hoped we may all get away from home for a period to seek time to reset ourselves – to use the garden analogy - that the main bushes and plants may again take prominence.

Perhaps I may be permitted to re-use a reminder that I have mentioned before?

As we individually and collectively refresh ourselves during this summer holiday period, may we consider what it is we believe that God is asking of us?

In other words, may we re-assess where we are in life?
May we then adjust and re-purpose ourselves as prayer may inform us so to do?

And then may we re-engage with life, that His reflected light may be seen through us by all those we meet. And that life itself may be the winner rather than the individual or any given component part.

May I wish you all a time of rest and refreshment in His Name,

Dom Paul-Bernarde OSBA

Pastoral Letter - May 2024

5/9/2024

Dear Clergy, Members and Friends

I trust you have all spent a happy and holy Eastertide.

Since my Candlemas Pastoral Letter we have celebrated with joy two ordinations; Fr Lionel (Finn) in Melbourne, Australia and Deacon Daniel in Serbia. We have also been very happy to incardinate Dom +Robert and Deacon Manuel in California. Also since our last letter, sadly our dear Deacon Tom in Scotland has passed to the Summerlands, quite suddenly. As anyone who knew him will attest, he was a real treasure; a natural pastor and healer and a talented organist. He will be much missed. Our prayers are with his dear wife Sheila and family.

I am writing this letter during Mary’s month of May and hence, I thought perhaps it was time to speak of the May Devotion that many of us observe.

As a church we, in the HCCI, have always had a strongly Marian orientation. Yes we have a few members who are so Christocentric that they have little time for Our Lady, which is fine for them, but for most of our members devotion to Our Lady is the second pillar of the church, the first being devotion to Our Lord in the Blessed Sacrament. I often advise newly ordained priests that if they are faithful to Eucharistic Adoration and the Holy Rosary they will never stray far from the path, for as Mariavite foundress, Blessed Maria Franciszka Kozlowska taught, “adoration of the Most Blessed Sacrament and the help of Mary” are the ultimate aids to salvation. I would actually be so bold as to say that as long as Our Lord in Blessed Sacrament is not neglected there is no such thing as an excessive devotion to Our Lady. Those who do not yet see the wisdom of this, perhaps might ponder these words of St Maximilian Kolbe, “Never be afraid of loving the Blessed Virgin too much. You can never love her as much as Jesus did”.

Sadly, some of the most vocal opponents of an enthusiastic Marian devotion are actually women, which might be surprising were it not for the fact that the ideal of womanhood, modelled by Our Lady, does not sit easily with feminist ideology as many modern women, especially in Protestant and secularised countries, think that the Marian model of femininity is patriarchal and oppressive. The general collect for Marian feasts in the Liberal Catholic Liturgy demonstrates perfectly the kind of Mary which makes the feminists cringe, as Our Lady is proclaimed to be “our pattern of humility and purity” - two virtues directly contrary to feminist aspirations. Thankfully these days a new generation of traditionalist Christian women are beginning to affirm again a complementarian philosophy in which the traditional roles of women as mothers, nurses, carers, home-makers, teachers and nuns are especially affirmed, thus encouraging women to pursue lifestyles which celebrate their femininity rather than deny it. As examples of this I might indicate the huge rise in Amish and other conservative church membership in recent decades compared to the steep decline among young women opting for membership of so-called “progressive” churches. It is surely a cause for celebration that many young Christian women increasingly perceive the adoption of traditional roles in society and family (when economic circumstances permit) as being conducive to good mental, emotional and spiritual health. I am also happy to say that it has always been our conviction in the HCCI that our deaconesses are called to a particular imitation of the life of Mary just as our clergy are called to embody the Christ spirit.

Last week Dom Bruno and I enjoyed a few days respite in Lourdes, our tenth visit together to that holy place, but our first during Mary’s month of May. Lourdes is truly a little piece of heaven upon earth, where Our Lady’s healing power is palpable. On this occasion I was feeling quite battered by the stress of closing our house in Norway, but the sense of Our Lady’s healing presence in the grotto lifted me immediately and restored balance. I am sure it is the same for most pilgrims. Everyone who goes to Lourdes in need and with an open heart receives healing on some level and even if for some, Our Lady’s presence is not perceived spiritually, the more tangible fact that Lourdes tends to bring out the best in people will surely be felt. Our Lady’s compassion for the sick - and the sinners - is reflected in the unconditional love and kindness evident among both the regular community and the pilgrims in their relationships with each other. Lourdes teaches us that whatever difficulties we may face in life, we can face them courageously with the help of Mary.

I would like to leave you now with a beautiful poem entitled “The May Queen” by Marie Fischer:

She wears sunlight in her hair
And violets in her eyes
And her cheeks are the petals of a rose.
She bears Love on her arm
And lilies are her feet,
And they carry Life wherever she goes.
There are graces on her lips
And rainbows on her robes
And her wreath is the coronet of May.
She is Fairy Queen of earth-
The wand at her heart
Is a Bud from the Triune Bouquet.
She is Mother, Queen, and Maid,
And God is her Child,
And her Courts are the meadows where They play
And her Courts
Forever and for aye.
She is Mary full of grace.
She is Queen of Eternal May.

May Our Lady, Queen of the May, forever bless and guide all your endeavours, for the glory of God and for the good of souls.

Fraternal greetings from Spain,

+Alistair OSBA,
Primus.

A Pre-Lent Pastoral Letter from Dom Paul-Bernarde

1/26/2024

I am sure that many people reading our Journal will be familiar with the movies of Bing Crosby – maybe ‘White Christmas’, ‘Holiday Inn, or ‘High Society’. You may have even heard his later collaboration with David Bowie of ‘The Little Drummer Boy’.

One of his recordings which has stood the test of time, even being nominated for the Oscar best original song in 1945, came from the 1944 film ‘Here come the waves’; and with lyrics by Johnny Mercer originated in a sermon from a popular American preacher Rev J M Divine which headlined ‘You got to accentuate the positive and eliminate the negative.’

‘A colourful phrase’ thought Mr Mercer, and with the help of songwriter Harold Arlen, created a song which has passed the test of time.

You've got to accentuate the positive
Eliminate the negative
Latch on to the affirmative
Don't mess with Mister In-Between

(Lyrics- Johnny Mercer
© Universal Music Publishing Group)

I guess that most people will read this during the latter stages of the Epiphany season; and a lot of people of faith will take what they have heard again and perhaps realised for the first time, regarding the events of the Nativity, into the penitential season of Lent, and so integrate their faith more fully into daily life and the onward Christian journey.

We are all given talents by our creator God; and as Jesus himself tells us in the Sermon on the Mount – don’t hide your light under a bushel. Meaning of course that we shouldn’t be afraid to put on view and use the giftings that our Creator God has given us. Let our gifts be accentuated and be seen by fellow humanity, that the glory may be given to God.

It is perhaps more common to think of the coming Lent as a penitential period, one of purgation or elimination of what diverts us from our God-given destiny and purpose. This applies to us both as individuals and as church communities. We are, however, also, individually and collectively called to Mission, and as such must remember the paraphrased words of William Temple, that the church chiefly exists for its’ non-members; and thus dare I suggest, we need to not-only consider our personal interior lives and the worship of our churches – but to continually reflect on how we reach those who have neither heard of the love of God or welcomed Him into their lives.

‘Latch on to the affirmative’ is another phrase in the song; and we must be mindful of the need to build up individuals and groupings within the wider Church rather than sow seeds of doubt that something is incomplete, or irrelevant - We are after all, works in progress. The apostle St Barnabas was known as the Son of Encouragement – and we must do likewise.

Which leads us to ‘Mr In-Between’ in the song.

John writes to the church in Laodicea (Revelation 3:16) that because they are neither hot nor cold, he will spit them out.

There is a dual meaning behind John’s words. Firstly, Laodicea was a place that did not have its own water supply, and relied on aqueducts to bring in water from other sources, including the hot springs at Hieropolis (around six miles north) – thus by the time the water had arrived, it had become tepid and changed from its’ original character.

Secondly, Hieropolis was a place where various Roman and Greeks cults were practiced including worship of the mother goddess Cybele.

Thus we receive the meaning that whilst the original and true faith had been taught in Laodicea, it had been both watered down in intensity, and external and non-Christian beliefs had been accepted by a young Christian grouping as a weak version of the truth.

Laodicea

So, as we prepare to enter Lent, let us acknowledge and be positive about the giftings and abilities of our church and orders. Let us consider that which would distract us from our individual and collective mission. Let us, as the apostle Barnabas was known, become encouragers in the faith.

May that faith be the Gospel of Love brought to us by the Babe of Bethlehem - and may it’s fruits be seen and shown by us all – Justice, Joy, and Peace.

Revd Dom Paul-Bernarde OSBA

Candlemas Pastoral Letter 2024

1/26/2024

Now that the busyness of Christmas and New Year is past and we have weathered January, I can settle down to write a long overdue pastoral letter. Of course Dom Bruno and I, having moved to Spain last year, have been very preoccupied with renovation of the new house, as well as dealing with all the bureaucracy that is inevitable when moving to a new country. As things are now beginning to fall into place, we look forward to the purification of Lent, our time of "spiritual spring cleaning", and afterwards the joy of Easter, but first we have that most blessed feast of Candlemas and preceding it by a day, the feast of our Holy Mother St Brigid of Kildare.

Some scholars suggest that the name Brigid means “Bright Arrow” or “Fiery Arrow” and of course both the ancient Goddess Brigid, patron of healers, smiths and poets, and the saint who bears her name are strongly associated with fire, indeed the Brigidine nuns at Kildare kept, and still keep, a sacred fire alight from ancient times to the Reformation and again since the end of the 20th century to the present. The Goddess and the Saint share many of the same stories and are in fact completely inseparable, so much so, that to invoke one is to automatically invoke the other. Neither fundamentalist Christians nor fundamentalist pagans understand the essential fact of the symbiotic relationship between Celtic Christianity and the Druidry which preceded it, but I would like to think that in the HCCI many of us do appreciate and understand this distinctive aspect of Celtic spirituality. St Brigid’s Day falls on the old festival of Imbolc, when snowdrops peep through the snow and assure us that warmer, brighter days are at hand and the very next day the readings and liturgy for Candlemas remind us that Christ is “a Light to lighten the Gentiles” and to be the glory of His people Israel. Warmth, Brightness and Glory are the theme of these first two days of February, a promise that through the purification and sobriety of Lent we will eventually arrive at the Easter Vigil when the celebrant raising the Pascal Candle will proclaim “Christ is our Light”! To which we respond, “Thanks be to God”!

To my mind this celebration of Light and Life is the bright core of the Christian experience, also reminding me of the profound opening words of our 1st Liberal Catholic Act of Faith, “We believe that God is Love, and Power, and Truth, and LIGHT; ….” Need we say more?

The dark night of the soul overtakes most of us at one time or another and at such times when it seems that faith hits a brick wall, simply to invoke God as the Great Light can often dispel the shadows, enabling us to see our way forward once again. When the darkness closes in perhaps the words of this well known and much loved hymn may inspire us to hope, "Christ be our Light";

"In deepest night, shadows are lifted
Now let your servant go forth in peace
Your Word fulfilled, your promise honored
Love that will never cease!
Christ, be our light! Shine in our hearts
Shine through the darkness
Christ, be our light!
Shine in your church gathered today."

I am often tremendously inspired by novelists, and in relation to the idea of God as Light I am particularly inspired by the truly spiritual novelist, Stephen Lawhead. This is one of his beautiful prayers written in the tradition of our Culdee forefathers:

“Thanks to Thee, Great Light,
that I have risen today, to the rising of my life;
May it be to Thy glory, All-Wise Creator,
and to the glory of my own dear soul.
O Great King, aid Thou my soul,
with the aiding of Thy mercy,
with the aiding of Thy love,
with the aiding of Thy compassion;
Even as I clothe my body with this wool,
cover Thou my soul with Thy Swift Sure Hand.”
(from “The Mystic Rose” by Stephen Lawhead)

Gospel of Thomas , Logion 50

How blest we are indeed dear companions to have access, in our own Celtic heritage, to such a life-affirming, pure and simple spiritual tradition. May we never forget that it is a gift to be shared freely with all those who are drawn towards our candle, as scripture exhorts us “Let your Light so shine before men that they may see your good works and glorify your father which is in heaven.”
(Matt. 5: 16)

Tau Leo, R,I.P.

We give thanks for the lives of those who have been called home to the Light, especially dear Bishop Leopold Weldon who died suddenly last December, and we give thanks for those who are called to serve the Great Light, especially those ordained since our last pastoral letter, Deacon Tibor Gorcz from Austria/Hungary and Revd Fr Rafael Gijselmans OSBA from Belgium.

I will leave you now with another of Stephen Lawhead’s lovely prayers:
“Great Light, Mover of all that is moving and at rest,
be my Journey and my far Destination,
be my Want and my Fulfilling,
be my Sowing and my Reaping,
be my glad Song and my stark Silence.
Be my Sword and my strong Shield,
be my Lantern and my dark Night,
be my everlasting Strength and my piteous Weakness.
Be my Greeting and my parting Prayer,
be my bright Vision and my Blindness,
be my Joy and my sharp Grief,
be my sad Death and my sure Resurrection!”
(from “Merlin” by Stephen Lawhead)

May the Lord be always a Bright Light before us guiding all our ways,

+Alistair OSBA,
Titular Abbot-Bishop of Glendalough & Primus

"One Moment in Time" - A Pastoral Letter by the Revd Dom Paul-Bernarde OSBA

8/23/2023

One of the late Whitney Houston’s hit singles was ‘One moment in time’, which she sang live at the opening ceremony of the 1988 Olympic Games in Seoul. The lyrics (by Albert Hammond and John Bettis and © Warner Chappell Music) include the words:- ‘I want one moment in time, when I'm more than I thought I could be’; which refer of course to that one moment in time where the athlete’s preparation and training results in the best performance of which they are capable.

I remember my first visit to Paris in 1972, which was a birthday treat both from and with my godfather. Apart from going up both the Eiffel tower, and the north tower of Notre-Dame, I particularly remember the large metal doors or barriers that were at the entrance to the metro plaforms at that time, which were called ‘portillion automatiques’.

They were safety features which closed at the approach of an oncoming train, partly designed to avoid the rush onto the trains whilst disembarking passengers were stepping out of the carriages; and there was of course, that moment in time past which it was unwise to try and squeeze through the closing door, for fear of being comprehensively squished.

So, what have these two examples of particular ‘moments in time’ got to do with us as a church community near the beginning of September?

Well apart from finding ourselves at the beginning of another academic year, where perhaps new chapters of the learning sequence begin, or indeed a change of schools or going to university happens; we all, I think, recognise that the Christian life gives to us various moments of awareness or inspiration – which some might call ‘epiphany’ moments.

We may make an intuitive connection with various events or circumstances that give a wider perspective on life; and in that moment in time, the opportunity comes to make a change to the way we think or act. Do we grasp the nettle and obey the nudge which God has given us; or do we let the moment pass, citing some vague or dismissive reason why we should not make a change as an individual, or indeed wait (or prevaricate) until we are all collectively aware so the change is uniform?

In a book attributed to the seventeenth century French Jesuit priest Jean Pierre de Caussade (‘Abandonment to the Divine Providence’), reference is made to the ‘Sacrament of the Present Moment’ – that space of time where our duties in the present moment may indeed hide the divine operation at work in our backgrounds.

And in a particular meditation, John Donne, erstwhile Dean of St Paul’s cathedral, reminds us that we have each been created with specific gifts from God - which giftings are our individual task to discern, develop and act upon, that our assigned part in God’s kingdom may be taken.

It is perhaps a sad observation in my own life, as well in other circumstances in the world – that our fullness of capabilities and the fullness of our part to play in God’s kingdom – may be blocked or diverted from, through our own lack of understanding and awareness.

Spirituality, as opposed to religion, is sometimes referred to as a science of subtraction. We often try to fill our lives with busyness, trying to do this and that, according to what prevailing circumstances or professional or social conventions dictate. It is known as the Martha syndrome!

But we can effect change on ourselves. Firstly, there is the need with the help of God’s grace, to strip back the negative elements within ourselves that are so corrosive to our characters and the inner soul, and which prevent the simple act of listening to God’s voice of love.

Secondly, within that same openness to God’s grace within our lives – there is that need to return to the innocence of the Garden of Eden - that sense of extracting ourselves from the worldly matrix that would seduce us into believing false facts, and distracting us from His work of love – that we might find within ourselves that immanent presence of Emmanuel, God with us, and God within us. So, in the moment in time in which we are reading this; perhaps we may thank God that He has plans to prosper us – to give us hope and a future (Jer. 29: 11) – and indeed to make us ‘more than we thought we could be.’

Revd Dom Paul-Bernarde of the Blessed Sacrament OSBA

"Nurturing Sacred Connection: A Guide for Chaplains and Priests" ... by The Rt Revd Dr Morgan Lorio M.D., MTLCC Associate Member

8/17/2023

"Perfection is finally obtained not when there is no longer anything to add, but when there's no longer anything to take away."
* Antoine de Saint-Exupéry, Wind, Sand and Stars *

In the sacred tapestry of our diverse beliefs and traditions, chaplains and priests hold a profound role as conduits of spiritual solace and healing. As we embark on the journey of establishing a sacred space or vesica pisces—a place of profound connection and communion—within the realm of patient care, we draw upon the wisdom that transcends religious boundaries. Let us weave together the threads of inter-religious understanding to create a haven of solace and healing for the sick and suffering.

Embodying Divine Reflection: Just as humanity is seen as a reflection of the divine in various faiths, so too can the sacred space be envisioned as a mirror of the divine presence. In this realm, chaplains and priests are guides, helping individuals recognize their inherent connection to the divine source. Just as we mirror the divine image, the sacred space mirrors the essence of comfort, compassion, and spiritual resonance.

Transcending Imperfection: Drawing inspiration from Antoine de Saint-Exupéry's wisdom, we understand that perfection does not necessitate flawlessness but arises when all that is unnecessary is gently removed. The sacred space becomes a vessel for this principle, where compassionate understanding and empathetic listening create a space that transcends imperfections, allowing patients and the suffering to feel deeply understood and accepted.

From Creator to Viewer: As chaplains and priests, our roles parallel the journey of creation. The act of creating a sacred space transforms us from creators to viewers, where we step back and allow the patient's unique spirituality and beliefs to infuse the space with meaning. This transformation offers patients the opportunity to bring their own interpretations and understandings, weaving their essence into the fabric of the sacred environment.

Tuning Out to Tune In: In the midst of our duties, creating a sacred space requires focused attention. By tuning out external distractions, we create a sanctuary where both patient and chaplain can fully engage in the present moment. This focused attention nurtures a sense of being, enabling the patient to feel truly heard and understood—a sacred communion where all other priorities fade to the background.

A Transcendent Journey: The journey of self-awareness and creativity mirrors the spiritual journey towards transcendence. Encouraging patients to embrace self-awareness involves guiding them to abandon ego, much like embracing a sacred pilgrimage. We can draw parallels between the patient's spiritual exploration and the metaphysical voyage from the "Here" of suffering to the "Now" of healing and understanding.

Revealing through Openness: Just as one remains open and receptive to the unfolding of creativity, patients are guided to open their hearts to the healing process. Through this openness, answers to the soul's questions are revealed, guiding them towards a deeper understanding of their suffering and the potential for growth.

The Whisper of Grace: Grace flows through both the act of creation and the healing process. Just as creativity is nurtured by the whisper of inspiration, the sacred space becomes a vessel for divine grace. Chaplains and priests facilitate this flow of grace, embodying the vessel through which patients receive the soothing balm of spiritual comfort.

Interconnectedness and Unity: As all works are interconnected in the grand tapestry of creation, patients are reminded of their place within the universal web of existence. Just as artistry and spirituality are intertwined, the patient's journey becomes a testament to their role in the broader cosmic dance. This awareness nurtures a sense of belonging and unity, offering solace in times of suffering.

Harmony in Diversity: The symphony of creation arises from the harmony of diverse elements, much like the sacred space that embraces patients from various walks of life. Just as artists collaborate to enrich their creations, chaplains and priests collaborate with patients, weaving the threads of their beliefs and spirituality into a harmonious tapestry of healing.

Embracing the Prism of Self: The concept of the prism of self resonates within the sacred space. Just as the artist reflects various facets of their being in their creation, patients are guided to explore the diverse aspects of their identity. This exploration leads to deeper self-understanding and acceptance, facilitating the healing process.

Elevating the Ordinary to the Sacred: Chaplains and priests serve as editors, curating the sacred space to highlight the patient's unique spiritual essence. This curation transcends ego, enabling patients to perceive the divine in their ordinary experiences. In this space, even the simplest acts become imbued with sacred significance, inviting patients to witness the divine in the mundane.

Transmutation through Compassion: The transformative power of creativity mirrors the healing potential within compassion. Just as artists transmute ideas into form, chaplains and priests transmute suffering into healing through compassionate presence. The sacred space becomes an alchemical vessel, where empathy and understanding blend to create a profound healing experience.

Beyond Explanation: As creators humbly recognize that creation requires no explanation, patients are guided to surrender to the mystery of their healing journey. The sacred space becomes a sanctuary where questions need not be answered, where the profound beauty of existence is embraced, and where the divine presence is felt in the ineffable silence.

In this shared journey of creating a sacred space or vesica pisces, chaplains and priests stand as guides and companions, facilitating the union of the divine and the human. Through inter-religious understanding, compassion, and wisdom, we nurture a sanctuary where patients and the suffering can commune with the sacred, find solace, and embark on a healing journey that transcends the limitations of the physical realm.

St Camillus de Lellis, ministering to the sick

Pastoral Letter for St Tugdual's Day, from the Primus

8/11/2023

Dear Friends,
As no doubt some of you are aware, especially those who have been with us since the beginning, this year marks the 10th anniversary of the restoration of our branch of the Holy Celtic Church, the church originally founded in Brittany in 1956 by our predecessor in the Apostolic Succession, St Tugdual of St Dolay. We give thanks to the Great Light for all the blessings we have received over this decade, most especially we rejoice in the growth of our jurisdiction from a mere handful to current membership of seventy clergy and deaconesses as well as small groups of faithful lay members and supporters. It has been my privilege to lead and guide the church as best I can and it is no understatement to say it has been a rollercoaster at times, whilst at other times it has required of me a determination akin to driving a steam-roller, full steam ahead! I thank God for the level heads of a few colleagues in the episcopate who have helped steer the barque of the church into calm waters!

Since I first read of him in “Bishops at Large” by Peter Anson about 17 years ago I have felt very drawn to the eccentric and inspirational character of Bishop Jean Pierre Danyel, now better known by his episcopal name of Mar Tugdual. He was involved with the Breton Gorsedd - according to Anson he aimed to “revive Druidic rites and customs” - and of course he hoped that many would manage to shake off the straight-jacket of Romanism and join the Sainte Eglise Celtique, thereby reviving the religious life of their Breton ancestors. Sadly, converts were few and never persevered, not least because our dear Tugdual had to work as an occasional farm laborer in order to keep body and soul together and apart from the piece of land at Bois Juhel, near St Dolay, and the beautiful hermitage which he built there, he had few resources to support his mission. There at his “Abbaye de la Sainte Présence” Mar Tugdual lived the authentic life of a Celtic hermit, combining warm hospitality with fervent religious observances.

from "Bishops at Large" by Peter Anson

I am glad to say that notwithstanding his attraction to Celtic Orthodoxy St Tugdual retained his connection with Druidry and on one occasion actually received a visit from Ross Nichols, Chief of the Order of Bards, Ovates and Druids, whom he ordained to the diaconate and appointed “Archdeacon of the Isles”. Naturally, having been a member of the same Druid order myself since 1999 St Tugdual’s Celtic Christian/Druidic spirituality appealed to me greatly, so after a few years of trying several jurisdictions, my little community and I settled on a renewal of the Holy Celtic Church, inspired by him. Today, St Tugdual is better known and revered by several independent churches than he ever was in life and of course his legacy lives on most especially in the Celtic Orthodox community at La Sainte Presence, St Dolay, built on the site of his original hermitage. It is well worth a visit.

St Tugdual died suddenly in 1968, his dreams of a local Celtic Christian community unfulfilled, yet his holy life and unique example have inspired many of us and continue to bear fruit. Following his example the new-monastics of our church are drawn towards a semi-eremitical life, yet happily thanks to modern means of communication we have also been able to create a global community with relative ease. For most of us, both the solitary devotional life and communal worship are equally essential, so for those members of our church and orders who live at a great distance from others, our regular Sunday Evensong via video call is a particular blessing. Let us, therefore, thank the Most High for our modern means of maintaining contact and building community! Even in the hypothetical scenario of an internet blackout I believe that the networks we have created would endure, for not only are we connected to our fellow members with the bonds of a shared faith, moreover, several of us have also cultivated a degree of spiritual awareness enabling connection “on the inner planes”. In those inner realms we commune with our spiritual ancestors and teachers, who though they have left the earthly body are still very much part of our community.

Since my last pastoral communication during the Easter season, we've experienced both sorrow and joy. We mourn the sudden passing of our dear Dom Fabian LoSchiavo OSBA, our only priest in Australia, a devoted Benedictine and cherished friend. May he rest in peace and rise in glory!

Revd Dom Fabian LoSchiavo OSBA with the Primus, 2019

On a brighter note, over the last few months I have had the pleasure of admitting a Franciscan novice in the Netherlands, a Benedictine novice in Belgium and presided at the online Solemn Profession for a Franciscan Brother in Australia. Additionally, we've authorized the ordination to priesthood of our esteemed brother, Fr. Geraldo in Belém, Brazil, just a few weeks ago. So we all continue to serve as best we can, we gain some souls and we regrettably we also lose some, which is the natural way of things among Indies, but let us remain vigilant that we may avoid losing a brother or sister who feels too isolated to continue the walk with us. Be thoughtful and look out for each other, as together we strive to build an authentic loving community.

The Canticle at the beginning of Mass reminds us, “We are no more strangers and foreigners: but fellow-citizens with the saints and of the household of God; And are built upon the foundation of the apostles and prophets: Jesus Christ himself being the chief corner-stone.

In whom all the building fitly framed together: groweth unto a holy temple in the Lord; In whom ye also are built together: for a habitation of God through the Spirit.”

Warm fraternal blessings to you all,

+Alistair OSBA,
Titualar Abbot-Bishop of Glendalough & Primus

Glendalough

THE TRINITARIAN DOCTRINE OF THE LIBERAL CATHOLIC CHURCH by The Very Revd Giovanni Pede

7/10/2023

The Liberal Catholic Church (LCC) has distinguished itself from the rest of the independent Catholic churches from the very beginning by its own theological position. While it is true that in the early days of its existence the liberal and esoteric tendencies were 'hidden' from the preeminent doctrine of the mother church (the Old Catholic Church of the British Isles), at the time of the resignation of Archbishop Arnold Harris Mathew and the 'handover' to James Ingall Wedgwood in 1916, the Church not only changed its name to the Liberal Catholic Church, but went so far as to set down its specific doctrine in black and white in the Constitutions (Statement of Principles and Summary of Doctrine of the Liberal Catholic Church) and in the landmark text "The Parting of the Ways", written by Bishop Frank Waters Pigott as a systematic theology text for the church in 1927.
I will try, in this article, to present a summary of the Trinitarian doctrine as expounded in some reference texts of the LCC tradition.

In presenting the particularity of the doctrine of the LCC, it is good to premise that, even before doctrine, for the 'Founding Fathers' came freedom of thought, freedom of conscience and research. In the words of Wedgwood:

“In the Liberal Catholic Church we leave our members perfectly free in matters of belief, because we recognize that a man’s belief depends very much on his stage of evolution. As he grows in spirituality, so will he grow in understanding and in knowledge of the great facts in nature. So while we have certain teachings and beliefs which we present to our people, we do not insist upon an acceptance of them until they themselves can see them to be true. If they are wise, they will take them as working hypotheses and try to make them living realities in their lives.
That is the work that lies before us—to try to make these teachings of the Christian Church matters of understanding and not merely matters of faith.” [1]

This makes it possible for different spiritual sensitivities to coexist within the same community. It makes it possible for people with different visions to join the choir of the Universal Church, reciting the same Creed (the Nicene Creed or the Apostles Creed can be used, for example), accepting it in form, even if interpreting it in their own hearts in a different way.

There are, however, formulae in the Liberal Rite that can be used in place of the historic Creeds. The Act of Faith (4th edition of the LCC Liturgy) lends itself well to introducing the subject of this article:

We believe in God, the undivided Unity, embracing all in oneness.
We believe in the Holy and all-glorious Trinity, who pervades the whole universe, who dwells also in the spirit of man.
We believe in Jesus Christ, the Lord of love and wisdom, first among his brethren, who leads us to the glory of the Father, who is himself the way, the truth, and the life.
We believe in the law of good which rules the world and by which one day all his sons shall reach the feet of the Father, however far they stray.
We strive towards the ancient narrow path that leads to life eternal.
So shall his blessing rest on us and peace forevermore. Amen. [2]
This Act of Faith summarises the Trinitarian doctrine of the LCC. Let us look at its main points.

God is One but manifests Himself as Trinity.

The Trinity is One as God, three as manifested powers.

The One becomes manifest as the First. Being, the Self-Existent Lord, the Root of all, the Supreme Father; the word Will, or Power, seems best to express this primary Self-revealing, since until there is Will to manifest there can be no manifestation, and until there is Will manifested, impulse is lacking for further unfoldment. The universe may be said to be rooted in the [Page 226] divine Will. Then follows the second aspect of the One — Wisdom; Power is guided by Wisdom, and therefore it is written that "without Him was not anything made that is made";[S. John, i, 3. ] Wisdom is dual in its nature, as will presently be seen. When the aspects of Will and Wisdom are revealed, a third aspect must follow to make them effective — Creative Intelligence, the divine mind in Action. [….. ] These Three are inseparable, indivisible, three aspects of One. Their functions may be thought of separately, for the sake of clearness, but cannot be disjoined. Each is necessary to each, and each is present in each.” [3]

In this view, “The Father is the transcendent Consciousness beyond all relativity; the Son is the extension of that Consciousness into the Primal Energy that is the Holy Spirit manifesting as creation. The Father is the impersonal God and the Son is the personal God. The Holy Spirit is the evolving power that causes us to pass up the evolutionary ladder from a single atom of hydrogen to divinity.” [4]

God is both transcendent and immanent.

The universe is not separate from God, but exists as a participant in the breath of Divine Life that continually sustains and vivifies it. However, God is not completely identified and limited by His universe but transcends it. "God is infinite, omnipresent, omniscient, and omnipotent; beginningless and endless; trinity and unity. Totally outside all things and yet within all things simultaneously. [...] When we think of God as outside all things we say “Father,” and when we think of God as within all things we say “the Son.” But it is the one and only God we are speaking of in this way." [5]

The Trinity dwells in Man and Man is divine in nature.

A direct consequence of the previous point is that the Trinity itself dwells in Man. There is no separation between God and Man and, by virtue of being in the image of God, Man has within himself the power to know God. "Man, made in the image and likeness of God, reflects in himself the three dominant attributes of the three Persons of the Trinity: will, wisdom and creative activity." [1]
"The authentic Christian teaching is that humans are threefold, being images of the Trinity. A human being is made up of a spirit and a body, certainly, but there is a third component that is of paramount significance: a psychic level that links the material and the spiritual and enables the material and the spiritual to communicate." [4]
A corollary of divine immanence is the divinity of Man, both of "all of humanity collectively and of each individual in particular". [6]
"Man, made in the Image of God, is himself divine in essence—a spark of the Divine Fire. The Divinity that was fully manifest in Jesus Christ is being gradually unfolded in each one of us until we come ‘unto a perfect man, unto the measure of the stature of the fullness of Christ.’5 The Spirit uses a soul and body for contact with the various worlds of being through which we gain those experiences which gradually draw out into manifestation our latent divine powers." [1] This introduces two other themes of great importance: the figure of Jesus Christ and the evolutionary journey of Man.

Jesus Christ.

In the (4th edition) Act of Faith of the LCC we are presented with Jesus as our brother. Since all humanity shares the fatherhood of God, it follows that we are all brothers. Jesus shared the same human nature with us. The point on which the LCC insists is that with Jesus we also share the divine nature, though ours is only latent and in power while Jesus' is fully realised. This is why it is not permissible to think that the LCC's view belittles Jesus' divinity, let alone his role as Saviour and Teacher.
Jesus, unlike the rest of his fellows, "has made perfect His manhood. He has lifted it into the Godhead where it ever remains as perfect manhood. He has real- ized His true nature, His essential divinity, “by taking of the Manhood into God.” We have not done so; some of us have not nearly done so. He is conscious of that oneness as we are not. Therefore, speaking of the Lord Christ as incarnate in Palestine and present at every Catholic Eucharist, we can say of Him that He was truly God the Son, because of His consciousness, as man, of that oneness. For the same reason He could say, as we as yet cannot, “I and the Father are One.”(έν) We also are one with the Father, but, as incarnate human beings, not yet consciously so. " [6]
That is why we say that Christ is the Way that leads us to the Father. Man's destiny is evolution; evolution means manifesting the perfection of Christ. "This Christ is our foundation, the ground and basis of our existence. We are inseparable from Christ. All our evolution takes place in the relative universe which is pervaded and directed by the Cosmic Christ. For us as Christians, Jesus Christ is the link through which we strive toward perfection in the Eternal Christ. " [4]

The Holy Spirit and evolution

One day God's children will return to his feet. If Christ is the model of perfection to which to strive, the level of consciousness to which Man aspires, the Holy Spirit is the one who presides over evolution and allows the journey to continue. The Holy Spirit is the creative intelligence that shapes matter by manifesting the power of God. Just as formless primordial matter, after being overshadowed by the Spirit, becomes capable of producing form and revealing the second person of the Trinity who is clothed in matter, in the same way it is over our individual lives that the Holy Spirit works, enveloping and transforming us in order to manifest the Son of God in us. "Christ is within every man because that is God’s plan for the evolution of His world. […]. our spiritual life is an effort to bring the Christ within into full activity that it may be one with the Christ without, …” [7]
In the multiplicity of manifestation it is the Holy Spirit who leads back to Unity 'not by the conversion of divinity into flesh, but by the assumption of humanity into God. [...] from him all things came; and in him all things will one day return, not to lose consciousness, for then the result of all the aeons of evolution would be lost, but to become a conscious part of that stupendous whole, a facet of that all-embracing consciousness, which is indeed the divine father of all, above all, through all, and in you all." [8]
As the Athanasian creed reminds us, "in this Trinity there is nothing that is before or after, nothing greater or lesser". The three persons of the Trinity, though defined in an ordinal sense, are co-eternal, co-equal and interconnected, and their 'distinction' operates, as already mentioned, in the field of manifestation.

Giovanni++

Sources
[1] Wedgwood J.I., Collected Works, St. Alban Press (2004);
[2] The Liturgy according to the use of the Liberal Catholic Church, Third Edition, St. Alban Press (2016);
[3] Besant A., Il Cristianesimo esoterico (translated by Fabrizio Ferretti), Edizioni Teosofiche Italiane (2011);
[4] Burke G., The Yoga of the Sacraments, ocoy.org;
[5] Burke G., The Christ of India, ocoy.org;
[6] Pigott F.W., The parting of the ways, St. Alban Press (2010);
[7] Leadbeater C.W., Christian Gnosis, St. Alban Press (2011);
[8] Leadbeater C.W., The Christian Creed - Origin and Signification

Fully Realised Divine Nature

Homily delivered during the celebration of Sunday in Albis, 16 April 2023 in Rubiera (RE), Italy, by The Very Revd Giovanni Pede

4/16/2023

Readings: Acts 10:34-42; Lk 24:13-35)

Dear brothers and sisters,
In today's Gospel we are presented with the story of the road to Emmaus that sees two sad disciples walking together, discussing the death of Jesus.

At that moment, Jesus joined them, but the disciples could not recognise him. Jesus then began to teach and finally, when they stopped for dinner, Jesus broke bread and it was from this gesture that the disciples recognised Jesus. A simple gesture; not from his exposition of the Truth but from his breaking of bread. Bread, symbol of nourishment and therefore of life.

How can we not think of our Collect, typical of the Liberal Catholic tradition, which reads:
"Teach us, O Lord, to see Thy life in all men and in all the peoples of Thy world". Have we ever stopped to reflect on what this means?
On the one hand, surely this sharing of the Life of Christ provides us with a kind of "overview", it refers to that "Law of Sacrifice" that Annie Besant reminds us is at the basis of all spiritual truth and which, in its cosmic meaning, does not merely lead all traditions back to unity, but leads each distinct back to that One Life that is at the basis of our Being; that One Life, that by sacrificing itself allows the manifestation of itself in a multiplicity of individual existences. This makes us brothers and sisters. It unites us in origin and destiny.

Let us now focus on this 'destiny'. Where are we going?
We are definitely beings on a journey. The Universe itself has a direction marked by its own evolution. This journey is full of events, each one's steps cross those of the other. Sometimes we walk together, sometimes we collide. Often, within the limits given by our individual existence, we do not see the meaning of everything that happens around us. We are a small drop of water, which barely knows itself and barely knows the other drops formed from the same substance, let alone understanding the larger reality that is the ocean!

The story of the road to Emmaus teaches us that however obscure our path may lead, we are not alone. Somehow we are guided, led towards the destination; towards that point through which we will then see the meaning of the whole path. We will recognise ourselves as part of a Whole whose essence and substance we share. And who is this guide that we cannot recognise, if not Jesus. The Man, Son of God, the one who represents the ultimate goal of man, of all men: God's Design is evolution, in the sense of change - perfection. Jesus is the model towards which we strive.

And the most beautiful thing about Jesus is precisely his humanity. He shows us that in the same way that separation from God, from the All, lies within us and leads us towards annihilation, the same road that leads us back to God is always before us. It is up to us to become aware of it and choose to tread it.

Peter in his discourse reminds us that God makes no difference and salvation can be obtained by all who believe in Jesus Christ. The awareness, the awakening, the recognition that man is not just a collection of chemical reactions and biological material, is for everyone. There is no preclusion. God does not save the Catholic and condemn all others, but rather stands by all those who recognise themselves as imperfect, but perfectible, beings. Those who embark on a path of change towards that ideal of Man so well represented by Jesus; who confront themselves daily with this ideal and modify their own being to resemble him more and more. And mind you, Jesus is not the property of any religion. He belongs, if we acknowldge it, to history, but even more so, he belongs to the Heart of each man.

On the subject of this ongoing encounter with the figure of Jesus, I leave you with a reflection taken from a text that has partly inspired this homily of mine.
The lyrics are from the song 'I don't know how to love him' from the musical Jesus Christ Superstar.
At different times the same text is sung by both Mary Magdalene and Judas Iscariot, and at the second verse both say "I don't know why He moves me". Both characters are disturbed, they come out of their encounter with Jesus profoundly changed. They are frightened, they do not fully understand who they have before them. Disturbance becomes emotion, which must be understood in a broader meaning: it is not a feeling of pity or empathy only, it is really a 'moving-with'. Jesus confronts us with our nature, indeed with our natures: the 'perishing' nature of the flesh and the divine nature in power. And it is precisely when this encounter takes place that we can no longer help but 'move with Him'. We walk with Him and He walks beside us, without forcing us in any direction, even allowing us to go in the wrong one but in the knowledge that at any moment we can take the right path again.

I conclude with the words of Judas, at the point of death, in the same work: “After what I have done, will you still love me?” It is up to each and every one of us to seek an answer.
Praised be Jesus Christ.

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