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

"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.

Pastoral Letter - Easter 2023

4/5/2023

Dear Members and Friends,

A very Happy Easter to you all!

At this time of year, at least in the northern hemisphere, we are reminded to shake off the darkness and gloom of winter, welcome the rebirth of sping and look forward to the warmth and new growth of summer. Similarly, it seems to me, our church - as it exists within this troubled world - is emerging from the darkness of the plandemic years into the light of a more hopeful future. There are still plenty of ominous clouds on the horizon, but generally, most of us are more positive now than a couple of years ago. Therefore it struck me that now might be a good time to consciously return to our roots in order to remember who and what we are and why we do what we do.

Art by Lucy Goldsmith

Since my last pastoral letter in Advent 2022, we have had the pleasure of authorising the ordination to the priesthood of Fr Juan Carlos OSBA in Colombia. I have also welcomed several new Knights of St Joseph of Arimathea as well as starting off quite a few new seminarians. Italy and Spain seem to be particular hot spots for seminarians at the moment, which pleases us greatly. In particular I was privileged to participate in the foundation of the Amici di Dio in Ticino & Italy, a Celtic fraternity inspired by the Culdee tradition, capably led by Bishop Edio with members Olga & José.

Another piece of important news is that Dom Bruno and I have decided to buy a house in Spain, on the border of Leon and Asturias, an historically Celtic region, so God-willing a new guest house will be open before winter. We plan to keep our lovely house in Norway for the time being, at least until a suitable buyer is found.

Whilst many small independent churches struggle to find vocations, we have been greatly blessed and count it a privilege to pass on to another generation the treasures of our Celtic and Liberal Catholic traditions. A seminarian might be attracted by one of our new monastic communities, whilst another might be a seeker on the Celtic, Liberal Catholic or Gnostic paths and naturally it is this diversity that is our particular strength and gift to the wider church.

As the diagram on the website page entitled “Our Charism” makes clear, there are several quite different theological approaches present in our church. In this respect we are quite similar to Anglicans who traditionally have encompassed the Evangelical, the Anglo-Catholic and the middle-of-the-road forms of religion in the one church, but unlike the Anglicans we have clear sacramental policies to which all parties subscribe and are also united in our appreciation of the Liberal Catholic Liturgy of 1918, Blessed Bishop Wedgwood’s liturgical masterpiece. The Anglicans used to have a similar unifying force in the Book of Common Prayer, that is the real one of course, before they started mucking about with it in the seventies. We are most fortunate to have the Liberal Catholic Liturgy, as its unsurpassable beauty and profound mysticism has the power to attract both traditionalist and esoteric Catholics alike. It is truly the foundation stone of our church, though of course we also allow for the use of a wide variety of traditional liturgies, from old Roman to Celtic, Orthodox and Anglo-Catholic.

Many of our members commence from one corner of the diagram below, and some indeed stay in their corner, which is perfectly fine, but I am happy to say that an increasing number of clergy, deaconesses and laity are open to temporarily leaving their comfort zones and travelling for a while on a new path, for there are many and various paths all leading to the summit of God’s holy mountain.

The renewal I suggest is definitely not an exercise in modernism, like the ill-fated “aggiornamento” of Vatican II, but rather a renewed zeal and commitment to maintain and propagate communities inspired by the Celtic Christian tradition, as well as by traditional Liberal Catholicism. Happily there appear to be quite a few discerning individuals who can identify and commit to this particular way of being church, though sadly the Liberal Catholic movement, as a whole, is now very fragmented and depleted. In fact, most regrettably, several LC jurisdictions now no longer even have valid apostolic succession. It is therefore more important than ever that we in the HCCI & MTLCC build bridges with other traditional Liberal Catholics for fellowship and mutual support, something we continue to do through the Guild of the Holy Apostles. Demonstrably valid sacraments are incomparable fountains of Divine Grace and it's up to us, and people like us, to guard these wells and maintain them with great devotion, that future generations seeking the pure water of life may quench their thirst.

Recently I came across this wonderful quote from Dr Peter Kwasniewski, an American traditionalist Catholic theologian: “The Church's common good is the divine life of Jesus Christ her Head - the super-abundant grace of His divinised soul, shared with His members through the inflaming of the heart by the supernatural charity of His Heart - and the divinisation of souls by the sacramental life and prayer (chiefly the solemn, formal, public worship we call the sacred liturgy).” I would urge you all this Easter, to meditate deeply on the above quote as it very succinctly encapsulates the essence of our mission as traditional Liberal Catholics, mindful always that it is in the Mass that the Holy Sacrifice of Calvary is perpetually re-presented and in Holy Communion that we meet the Risen Christ.

May the Light of the Risen Christ rise in your hearts and remain with you to guide and inspire you throughout this holy season of Eastertide,

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

Poster for the MTLCC by Padre Giovanni, Reggio Emilia

"Fasting and Abstinence" by Revd Fr Gwydd Morgan

2/22/2023

Fasting and Abstinence, although called for as a practice amongst Christians in all the traditional texts, are nevertheless disciplines that are not popular in western Christian Churches. In fact it is not unusual to hear clergy exhorting their faithful not to fast, with trite comments such as “instead on giving up something for Lent, take something on instead”, as if the two things were mutual opposites; or “instead of giving up, give away”, meaning give to charity or to others, again as if almsgiving is another side of fasting, instead of a commendable act in its own right, one which dare I say is also incumbent on Christians. I have heard such ideas as practising acts of kindness, presumably meaning charity, described as a “more positive” alternative, to the traditional penitential practices, or suggestions that if one is giving up something for Lent, then the savings made should be given to charity as if this is the only way to justify such a backwards and selfish practice as Fasting and Abstinence.

This is all of course missing the point and perhaps more importantly failing to take advantage of the spiritual benefits of fasting. The Islamic mystic and poet Rumi in the 13th Century with regard to fasting described us as like musical instruments called to make a beautiful sound for God. If the sound box of a stringed instrument is stuffed or the pipe of a wide instrument is blocked, it cannot make the music which is its calling, or if a pen is clogged with ink, it cannot write beautiful verse. His point being that fasting is a spiritual clearing of worldly desires that block the desire for God.

St Augustine said, “Fasting cleanses the soul, raises the mind, subjects one’s flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust, and kindles the true light of chastity. Enter again into yourself.” This again is important, it is a practice we can return to time and time again to reset ourselves.

I think the problem we have in the west with fasting comes from several sources. Firstly Christianity itself. The Christian religion unlike others is not one that has strict rules around food, therefore we are not used to or even comfortable with aligning our diet to our religion, therefore when encouragements such as to fast come along, they feel foreign to us and we are not comfortable with them. Which is strange when you think that at the very heart of our religion is a meal.

Secondly, enlightenment thinking. In the west we have become very cerebral about many things, especially religion, which is often seen as merely an intellectual pursuit. In doing so we fall into the heresy of dualism and make the mistake of separating body and soul. We are not disembodied minds riding around in this vehicle of the body, but rather one person made up of body and soul or mind. As such, and as we truly know if we are honest with ourselves, the state of our bodies has an impact on the state of our minds, on our feelings, our emotions. We have coined such words as ‘hangry’, and adverts for popular confectionery tell us such things as “You’re not you, when you’re hungry”, which for some of us might not actually be a bad thing! We use food and mealtimes to regulate our emotions, as structure to build our daily lives around. Food has more than just a physical nourishing effect on us. There is of course nothing wrong with this, but the question is what is in control, our appetites or our mind. Fasting is a practice that enables us to examine our motivations and realign our will and the control of our higher selves. It is ironic that as we have become more cerebral in our religion, we have perhaps become more physical in our sin.

The third mistake we make in the west is perhaps the most pernicious and most harmful for the church, that is seeing religion in terms of practical purpose and value. Fasting and Abstinence are not seen as useful in that they have no obvious value for other people; whereas charity and almsgiving are good. The hidden attitude behind examples as stated at the beginning of this article are that fasting and abstinence are seen as selfish and even, paradoxically, indulgent. Churches are judged in society by what value they give, running foodbanks and helping those in need puts you at the top of the league of Churches, whereas ‘pointless’ things such as prayer, piety, silence and devotion are little worth. However, the primary purpose of the Church is in relation to God, surely any practice that makes an individual better in that respect, is good for those around them too, good for all mankind. I used to say that the purpose of fasting was to train the mind to say no to oneself, to practise self discipline so that one is trained to resist temptation, I now realise that it is more than this, I was falling into the mistake of trying to find a practical purpose for fasting, one which I now suspect may not even be entirely true. The simple and perhaps uncomfortable reality is that although none of us in the healthy and gluttonous west are going to die if we miss a few days of food, we nevertheless feel like we might! Fasting is above all a confrontation with our own mortality and with the temptations and irrational pleadings and justifications of our appetites.

Practices like stoicism concourage us to meditate regularly on our own mortality, memento mori. Lent too is a time of reflecting on mortality, on the Death of Christ and on aligning our own suffering and death to his. What better practice could there be, outside of actual death and suffering, to mortify the flesh and thus live, embodied in Christ’s passion. Above all, fasting is hard, which is why so many don’t do it. Postscript: this article most speaks of the mainstream churches of which I am a part. But it strikes me that one of the great strengths of churches like the HCCI is that you are not primarily pastoral churches, nor primarily called to parish work and the secularly assumed ‘useful’ occupations, but you are a spiritual church, called primarily to growth and exploring the mystical dimensions and things of God. I think this is where the church needs to be at present. The practical tasks can and will be taken away from the church by secular bodies (who won't do them as well of course), but the spiritual and mystical can never be taken away and are perhaps the repository from which God can rebuild once the secular has failed.

"My Cup" - Part 2 ... by The Rt Revd Morgan Lorio M.D. (continued from Part 1 posted December 2022)

1/23/2023

I received a notification last week that my Celtic calix restoration was complete. I was advised that the craftsman involved "enjoyed refinishing this old precious item to its very best form possible." My sacred vessel arrived this weekend of the Lunar New Year, the 2nd lunar month from winter solstice, in this case the closest supermoon of the millenium. 2023 is a year of hope and reflection with big changes, health-wise & career-wise for me personally, as I continue to rehab from a covid19-coma while transitioning from 'doing' as an orthopedic surgeon-healer to that of 'being' as a spiritual hospital-chaplain. Laurence Gardner wrote that the Grail was transformative, "Whom does the Grail serve? It serves those who quest despite the odds - for they are the champions of enlightenment."

On inspection, my treasure was meticulously nested in two corrugated boxes. I carefully unpeeled each layer of packing. This chalice was now magnificently transfigured. It was substantially fortified and robust with a new silver coppa or cup quite capable of performing the task at hand--that is maintaining the continual succession of the sacrificial celebration by containing the consecrated divine presence of Jesus in unity, body and blood. The entirety of the inner and outer surfaces were gleaming with newly applied gold plating. The Celtic nodo or node sparkled with silver plating accents. Finally the piede or foot was engraved with my soul's battle cry or heart-song--Spero Meliora--I aspire for greater things.

The seemingly unobtainable healing grace sought by Arthurian knights and symbolized by the Grail is, however, attainable. Regarding sacramental communion, Saint-Mother Teresa instructs us to, "Put your sins in the chalice for the Precious Blood to wash away. One drop is capable of washing away the sins of the world." We, as Sons-of-God, can be in daily spiritual communion with our Lord if we but do the following: "Each morning we must hold out the chalice of our being to receive, to carry, and to give back. It must be held out empty--for the past must only be reflected in its polish, its shape, its capacity (Dag Hammarsköld)." The Tao tells us that "It is easier to carry an empty cup than one that is filled to the brim... it is the emptiness inside that makes the vessel useful...we work with the substantial, but the emptiness is what we use."

"A Traveller's Tale" - Dom Paul-Bernarde Abnett OSBA

1/16/2023

The combined economic effects of ‘Brexit’, Covid, and the energy crisis have not made the past three years easy for anyone. Earned income has dropped considerably, and the cost of living has risen sharply – and the Micawber line of financial survival has become the knife-edge of reality for far too many careful people. We are all in the same storm; and many of us wonder when ‘normality’ might return.

Against this backdrop, I was fortunate to receive a gift from my aunt, with the instruction that I was to treat myself in a way I might not be able to from my own resources. Thus, for the recent Epiphany weekend, I found myself travelling via Eurotunnel to a hotel in the south-eastern suburbs of Paris for a short but welcome break.

On the Friday morning (the Feast Day itself), I said the morning office in the Square du Vert Galant, a small city park on the north-western tip of the Île de la Cité. I guess most visitors to Paris might overlook this peaceful oasis. Few would know that it wasn’t created until 1884, when two small islands beyond the Pont Neuf and the equestrian statue of Henry IV were connected to each other and the main island, and built up into the present space.

It was on the smaller of these two former islands, the Isle des Juifs, that St Jacques de Molay, Grand Master of the Knights Templar, had been burned at the stake alongside his regional preceptor for Normandy, St Geoffroi de Charney, way back in 1314; but sitting on the south western side of the small park for half an hour, with just an early morning street cleaner performing his daily round, gave a strange sense of connection with both history and the divine presence in nature.

Site of the burning of St Jacques De Molay

A walk the length of the Île de la Cité followed, passing the massive re-building site that is currently Notre Dame de Paris, crossing the Isle St Louis to reach the church of St Gervais & St Protais, just to the east of the Hotel de Ville.

An interesting church to visit, as the style is Gothic, but the façade, being built over a hundred years after the main church is in the classical or French Baroque style. The organ dates back to the early seventeenth century, and was where various members of the Couperin dynasty of musicians (Louis and Francois particularly remembered) occupied the console. The chapel behind the main altar, is dedicated to the Virgin Mary - unusually having an architectural crown suspended from the roof over the altar. The church itself, became home in 1975 to the Monastic Fraternity of Jerusalem, a new monastic community founded with the intention of living the desert life of Charles de Foucauld in the modern city centre. Where in France, the historic church buildings are maintained by the secular state – it is in some way both curious and refreshing to find a sense of living faith and vibrancy in one of the lesser-known churches of Paris.

St Gervais & St Protais

A short journey up Ligne 1 of the Metro put me at the main entrance to the Tuileries Gardens, where on the south side is the Musee de l’Orangerie, home to eight of Monet’s gigantic waterlily paintings. Having visited the gardens at Giverny, Monet’s home for over forty years, it is inspirational to sit in front of these vast paintings, appreciating the dappled impressionistic effects of sunlight in the waters – and indeed Monet’s lifetime of work in creating the gardens themselves.
A filling snack lunch in the museum café gave the overworked legs a short time to rest before a very crowded four stop trip on ligne 12, and a visit to the chapel at the Rue du Bac. Otherwise known as the chapel of the Miraculous Medal, this place of pilgrimage was where in 1830, Catherine Labouré, a religious novice, received three visitations from the Virgin Mary; through which the starred medal was described, and then created and issued.

I have now visited this place twice, the first time some seven years ago, hearing Mass on that visit. This time, I just sat quietly in prayer, observing the special nature, and the divine presence within the chapel. Fervent pilgrims were kneeling at the altar in rapt devotion; whilst Parisians on their daily round of work and shopping would also come in for a few moments pause and refreshment, before bowing their heads and returning to their routine tasks.

These four brief visits were enough for my stamina on this day. But the awareness and blessings brought by them, were enough to remind my better or higher self that there is inspiration and encouragement in the uncertain times which we are all living through. Let us pray for each other that we may all be open to the divine blessing, however and wherever we find ourselves.

Dom Paul-Bernarde OSBA

Chapel of Our Lady of the Miraculous Medal

The Christian symbolism of Christmas – a speech by the Very Revd Fr. Giovanni for a Theosophical Society event.

12/23/2022

On the 21st December 2022, our Archpriest Giovanni, Vicar of the Mar Thoma Liberal Catholic Church in Italy, was invited by the Italian Theosophical Society to give a speech within a conference entitled “Sol Invictus and Christmas: the triumph of Light”. In the conference, Giovanni++ presented a speech about the Christian Symbolism of Christmas, a topic that was complemented by other two speeches: one about the alchemical meaning of Christmas and the other was about the “Sol Invictus and Winter Solstice”, showing how the Winter Solstice was celebrated in ancient Rome. The event was attended by around 70 people on Zoom and 130 participated to the streaming session on Youtube. Here below is reported the script of Fr. Giovanni’ speech.

In my presentation I have tried to condense a few concepts, but above all I have tried to bring the reflection to a somewhat different plane than the one we are all used to. When we talk about Christmas in the Christian world, as Christianity is an historical religion, we normally speak of the coming of the Son of God into the world and we place this event at a precise point in space and time. Instead, I would like, within the limits of my current understanding and knowledge, to try to transcend the historical dimension and attempt to show the universal dimension of the Nativity story. I will adopt the inner point of view, seeking the correspondences between the universal and the relative dimensions, showing that the Gospel accounts, beyond the historical aspect, speak of the journey of us all.

Moreover, that God and his kingdom are to be sought from within, the writings of the Evangelists themselves remind us of this: from Luke who reminds us that about the Kingdom of God we cannot say “Look! Here it is” or “There it is’”, which is echoed in the apocryphal Gospel of Thomas who adds "If it were in heaven, the birds would be there before you". Both conclude 'The Kingdom of God is within you'. Or St Paul, who in his letter to the Colossians recalls 'Christ in us, the hope of glory' and again 'Do you not know that your body is a temple of the Holy Spirit who is in you?' A clear invitation to look within ourselves.

Before delving into the mystery of the Nativity, I would like to make a very brief premise. My point of view certainly does not reflect most Orthodox positions and is therefore not to be understood as representative of the institutionalised world of the Churches. My position derives from the doctrine of a Church independent from Rome, which in the last century has had a rather interesting history and spread: the Liberal Catholic Church.

The origin of this church can be traced back to 1870, the year of the First Vatican Council, at which the dogma of papal infallibility was proclaimed. For this reason, some dissenting European dioceses separated from Rome and formed a communion known as the Utrecht Union of the Old Catholic Churches. The Union extended to England in 1908 with the episcopal consecration of Arnold Harris Mathew who formed the British branch of the Old Catholic Church. James Ingall Wedgwood, at the time on a vocational path in the Anglican Church, became fascinated by some of the speeches of Annie Besant, President of the Theosophical Society, and began to take an interest in Theosophy and was therefore removed from the Anglican Church. On learning of Mathew's ministry, Wedgwood contacted him, expressed his doctrinal views (now close to Theosophical thought) and was then admitted as a minister. In 1913 he was ordained a priest.

The year 1915 marked a watershed, Mathew became intolerant of theosophical thought and decided to leave, leaving the reins to Wedgwood. In the meantime, Mathew had also caused a schism in the Utrecht Union, separating the British and Continental branches. In 1916 Wedgwood was consecrated bishop and, during a trip to Australia, consecrated Bishop Charles Webster Leadbeater, an eminent theosophist, and formerly an Anglican priest. The two began a revision of liturgical texts and an in-depth study of the sacraments, laying the foundations for what would become the message of the new church they founded: the Liberal Catholic Church. The Great Depression, Leadbeater's death in 1934 and the war, as well as disagreements over certain organisational aspects of the church led to separations. Although this church no longer survives intact, in its original form, there remains a constellation of Liberal Catholic churches, more or less large, around the world that pass on the episcopal genealogy of Mathew, Leadbeater and Wedgwood, as well as their thought. One of these is the church of which I am a member.

We come now to Christmas, the feast of Light.
I would start here, from this traditional antiphon part of the "Major Antiphons of Advent". The Advent Major Antiphons, also known as "O Antiphons" - because they all begin with O - are antiphons that are used between 17th December and 23rd December during liturgical celebrations and are invocations to the coming of Christ. Today is the 21st December, which you see in the Slide marks a change of pace. Before the 21st, Christ is invoked using appellations derived from prefigurations in the Old Testament (Wisdom, Adonai, Root of Jesse, Key of David). From now on, Christ is announced by his own appellations: Oriens (Light), King of the Gentiles and finally "Emmanuel", which I remember means "God with us".

Today's antiphon, which falls on the very day of the solstice, is particularly interesting. Let us read it.
O rising star, splendour of eternal light, sun of justice:
Come, enlighten those who lie in darkness and in the shadow of death.

Today is the darkest day of the year. In a day from which the light will begin to increase, we invoke Christ as the Light who comes to enlighten us. We are those wandering in darkness and in the shadow of death, as we are in a condition in which we experience tribulation and death, but for which we have been promised salvation. Man, who fell with Adam as a victim of his own sin, finds the way to Salvation by following the Light of Christ that guides him out of darkness.

But where is this Light? The words of John's Gospel come to mind. "The Light, it enlightens every man who comes into the world". It is always with us, but "It shines in the darkness, and the darkness has not understood it".
With the Fall, a separation is created. Man loses his integrity: two centres are created, symbolised by the heart (which represents the centre of being, where this light of the 'Beginning' continues to shine) and the brain, the centre of the separate identity, an organ that contributes to creating mental superstructures with which Man tends to identify himself and forget his own origins, his own nature, and through which he filters reality. Man recognises himself in the finite and in forms, and disregards the Eternal, which, however, is always present because, as we have seen, it is within us, it is part of us, and we are part of Him.

Traditionally, the heart is associated with the symbol of the Sun, the brain with the Moon. The Sun shines with its own light, the Moon with reflected light. A sign that the connection between the two centres remains, it is always there.

It is simply ignored, but within us a voice resounds a "Voice of one crying out in the wilderness". A voice that calls us back to the deepest meaning of our existence and that we all hear at least once in our lives.

Here is another recurring character in the Advent readings. The Forerunner, John the Baptist is, we read from the Gospel, sent to bear witness to the Light. Although he is not the Light.
In the Gospels it is his voice that cries out in the wilderness, announcing the Coming of the Lord.
"Behold the voice of one crying out in the wilderness: Prepare the way of the Lord, make straight his paths. 5 Let every valley be filled and every mountain and hill be lowered
What inner meaning can we draw? What does the forerunner ask for in order to prepare for the coming of Christ?
Obviously, this is not a call to a team of engineers to pave the way for the arrival of the Lord. But the call is precisely to our centre which lives by reflected light, which contributes to the sense of separation with its attachments, its emotions, its selfishness. A call to humble ourselves: if we have risen because of pride: let us come back down to earth. If we have sunk as victims of despair and discouragement, let us regain hope, let us raise our heads again. It is a call to clear those obstacles that screen the True Light, which shines in us, so that we can see it and begin to follow it.
In the Western Christian calendar, the feast of St John the Baptist is associated with the Summer Solstice, the time of year from which the hours of light begin to diminish. John says, referring to the coming Christ, 'I must decrease, and He must increase'. This phrase echoes "Prepare the ways of the Lord". On the other hand, the coming of Christ, in the same calendar, occurs at the time of year when light begins to increase (Winter Solstice).
If we then think of the name John, it has two meanings: 'God's mercy' but also 'praise to God'. In the Christian calendar, associated with the two solstices, we find two Johns. To the first, the Baptist, the first meaning fits better. To the second, St John the Evangelist (who is celebrated on 27 December), the second fits better. Mercy is a descending movement, from God to Man, a sign of the connection that always remains between Man wandering in darkness and God, the gift of life and free will with a God who hides but does not cease to relate to Man.
Praise, on the other hand, starts from Man and goes towards God. A sign that with the coming of the Light into the world, an ascending path begins, the way back to God is shown. The Light that comes into the world is Jesus, true Man and true God, who himself says of himself that he is "The Way", he invites Man to follow him, stripping himself of everything. Man who is regenerated in Christ begins his journey of transformation in an ascending sense. As St Paul says in his letter to the Ephesians, 'Your old life, ruined and deceived by the passions, you must leave it [...]. You must allow yourselves to be renewed in heart and spirit, to become new men created like God'.

We arrive now at the Nativity.
Christ is born in a cave and is then placed in a manger. He is born in extreme poverty in a place that is traditionally associated with the heart and the depths.
The cave is traditionally considered the entrance to the underworld, located in the direction of the centre of the Earth.

The Light of Christ, the one that enlightens every man, is found within us, deep inside.

In many spiritual traditions we find that purification marks a starting point and that this purification is represented by an inner journey of becoming aware of one's imperfections and 'rectifying' them. We are asked to dig within ourselves to bring to light every imperfection, every illusion or defect.
Returning to this state of purity brings us to another symbol, Christ comes into the world in the womb of a Virgin. Man must regain his innocence, lost in Adam's sin, before he can generate Christ in himself.

And it is from there that the path of ascent begins. The Virgin recalls another correspondence with the “Beginning”. In Genesis we find a God who, in the act of creation, shapes matter, envelops it, interpenetrates it. Through matter and its transformations, he manifests himself in his Creation. This primordial matter was virgin, untouched. It begins to transform the moment it meets the 'spirit that hovers over the waters'. The old hermetic saying reminds us that what is above is like what is below, the macrocosm finds correspondence in the microcosm. The name Mary, in fact, derives from Mare (Sea), Mary is often depicted dressed in blue. A reminder of the symbol of water.

From an inner point of view, the Virgin represents all of us, about to let ourselves be enveloped by the Spirit and be transformed by it. With our YES, like what Mary said to the Archangel Gabriel, we can generate Christ within us, in our hearts. And this allows us to set out on the path that leads us back to God, the same God from whom we come. The first thing to do is to want it.

Arms of the Mar Thoma Liberal Catholic Church

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