Saturday, 28 March 2015

Music as a stairway to heaven

Saint John Bosco recognised that a Salesian House without music was like a body without a soul. He made music with young people and encourage them to play and sing as part of the rhythm of the life of his houses. When he took the street children out of Turin into the countryside for walks it was a youth band that led them into fun and relaxation. Likewise, in chapel, it was the choir and enthusiastic singing that helped young people to touch the deeper spiritual values that moved their souls.


The emphasis on music and its connection with spirituality was an intuitive insight of Don Bosco. He would have been aware of St Augustine’s observation that “he who sings well prays twice!” He would have been more consciously aware of what happens to young people when they make music; how their spirit lifts, how they get into the present moment, how their breathing synchronises and how reconciliation is achieved with few words because music creates harmony at many levels. So music was an essential aspect of learning, of relaxation, spirituality and relationships for Don Bosco. It was home, school, playground and church all in one.

The ability of music to harmonise life is something that anyone who has been to any kind of concert can witness to. Whether it is classical or rock, a professional event or a school production, live music arches into a bridge that connects people in the present moment. That experience can offer meaning and healing without any words, energising and uniting people into more harmonious living. The rippling applause in a classical concert is not so different from the rippling of dancing bodies in a rock concert. The ability to feel and appreciate the music may be expressed in different ways but the core experience of being moved by music is probably common to both events.

Academics studying religious experience were surprised to find that music was the key pathway into spiritual awareness, even more so than prayer.[i] It was the pathway to
  • ·        A sense of warmth
  • ·        A loss of a sense of self
  • ·        A sense of timelessness in the present moment
  • ·        A solidarity in sharing something with others
  • ·        An energy, joy and elation released as a community


These are the effects of good music, shared in a kind of community that is rooted in a sense of humanity that transcends all other divisions of race, personality and creed. Good music therefore can become a pathway to the present in the infinite and to timelessness in time. It takes a community into a sacred space where reality can be grasped beyond the womb of words.

That is wonderful stuff, but there is more. When visiting an older Salesian with dementia I found it very difficult to communicate. His memory had gone, he was having trouble framing sentences and looked isolated and uncomfortable especially in a one to one situation- until I started to sing some of the songs he knew. Then, all of a sudden he broke into song and into life. He sang without faltering, began to move with rhythm and grace and smiled with joy. The isolation had gone and we were singing together, using music to bridge into his loneliness. Afterwards his mood and his confidence were both strengthened and I left him more relaxed and at peace.



Music and rhythm operate from a different part of the brain than words and rational thinking. Music can trigger emotional states that can change the chemistry of the brain and initiate healing and health in the brain. So it is possible to sing yourself out of sadness and ease aggression through adagios. But science also suggests that more benefits of music come when a real effort is made to make music, especially with others. The commitment to learn an instrument or to sing in a choir lead to real effects on the neural pathways of the brain. The effort to coordinate voice, hands, eyes and to put in the hours of practice creates a healthier, more adaptable, mind.

For young people, stressed as they often are in western society, music is something of a saviour. It helps them to escape into the present moment and to share wordlessly with others. It is a spiritual pathway to reflection and meditation. Learning a musical instrument is linked to better reading, to an ability to multi-task and in older age prevents the early onset of age related decline. That is why schools and families need to encourage music and the making of music. It opens up a pathway to a healthier mind, a more relaxed body and, above all, it opens up a spiritual dimension to life that might help to save a young person’s soul.
So, get out your bongos, head off to the karaoke, sing in the bath and you might open up a spiritual stairway to heaven!

Don Bosco with his band 1860s





[i] Greeley 1975  

Thursday, 26 March 2015

Are you a pharisee? I am!



Most of us have an inner pharisee ready to write rules and organise even God. How many of these six signs are present in your life and attitudes right now?

1. Disdain for those at the back of the line- they should have tried harder
2. A spirit of exclusivity that excludes some and includes others
3. Focus on rules and expectations before loving kindness
4. A pattern of idolising the past leading to resistance to change
5. A quest for clone-like uniformity that suppresses the variety of gifts in people

6. My way or the highway attitude- an over-confidence in ones own judgements

We don't mean to get into this pattern of living and thinking but it is all around us. It permeates our schools, health service and consumer culture. Yo might have caught it accidentally.
Fortunately there is an antidote- The Gospel!


To avoid pharisaism take this Gospel attitude three times a day "Do not be afraid I am with you always"

The inner pharisee and the new liturgical translation

Many religious people have an “inner Pharisee” which needs to be kept under control. There is a part of most human beings that, like the Pharisees, tries to make life into a competition. That could be the result of a belief that love and affection has to be earned somehow: that in order to be loveable I must be better, try harder, and earn more brownie points from God. In following the path of such beliefs we slip away from the freedom of the gospel and slip into the grip of an inner Pharisee. In that deadly inner embrace fear grows, confidence evaporates and people are pushed into an unholy competition for God’s love.


To see the truth of this inner fault line we need look no further than an average family. There, in the rivalry between brothers and sisters, the same battle is being fought for the attention of parents and for the reassurance of being loved. There is a desperate hunger in many of us, young and old, to know that we are loved and that need can drive us into competitive, jealous and hard hearted living. This attitude is not good news and above all it is not the Gospel. The Gospel is a proclamation of the unconditional love of God consistently offered as a gift to every human being. It cannot be earned, controlled or dispensed as a commodity. The good news is that each of us is a child of God and that we are loved, as we are right now, by our creator.

Time and time again Jesus is seen in the Gospel reassuring people of The Father’s love: that we are worth more than many sparrows, that we should not be afraid, that we may all be one. The expression of the lavishness of God’s love scandalised the Pharisees. The good news was seen as a threat to the importance of rules for purification, the treatment of sinners and the use of punishments. When Jesus tells the Pharisees that there were prostitutes that were closer to God than many of them they found it impossible to accept. The Pharisees were on a collision course with the Gospel because they did not believe in the unconditional love of a Father God.

It is within this background that I believe we can understand how the new translation of the liturgy has emerged and the reaction it has received. It seems that in the process of translation that mercy has been eclipsed by merit and the implication that God’s love has to be somehow earned is stressed far more than the utter goodness and lavishness of God’s love and grace. Somehow the Pharisee that lies beneath the surface of many of us has emerged and asserted its grip. The result is that the prayers in particular do not express a warmth and a trusting relationship such as Jesus encouraged by his use of the name “Abba” daddy. Instead God is portrayed as someone who is disappointed with us and our imperfections leading to a sense of fear rather than trust in God.

It is not surprising that the Pharisaic part of us has taken the opportunity to reassert itself in the new translation. The shape of the Catholic Church, its sureness of identity and its authority, have all been challenged in the last few decades. The pressures for change in sacramental discipline, the impact of child abuse allegations and the ongoing erosion of attendance in some parts of the world have all contributed to an insecurity in traditional leadership. In this struggling situation we are told that the final instinct of a struggling institution is to rewrite the rule book and return to old certainties. The new translation with its return to a more controlling language is an example of that tendency to want to turn the clock back to old certainties. It tries to return to a situation where the church is seen as a dispenser of grace rather than as a revealer of God’s grace. 



To be in control and to be coherent is of course important and the pharisaic part of us wants to have things managed and accounted for. Pharisees can be forgiven for letting rules dominate the spirit because, like all people, they are dominated by fear and judgement. However, these are not times for clarity but for exploration, times for new searching and not for old answers. That is why the Pharisee aspect of each of us must be forgiven readily but not allowed too loud a voice about the future. As a church we need to let the Pharisee be eclipsed by a searching and creative laity. That sleeping giant in our church needs space to grow, learn from experience and re-negotiate its relationship to a clerical church. Later we will need the pharisaic mode of thinking when a more creative period has opened up new reasons for living and hoping.

So, for now, let us quietly put aside the new translation, and with great respect, consign it to the fire of God’s love. Then, instead of letting mercy be eclipsed by merit we might instead allow the merit of God’s unconditional love speak for itself.

Monday, 16 March 2015

new networks and new wineskins

The web of meaning, by which ordinary adults makes sense of their life journey, has changed immeasurably over a single life time. The dimensions of our world have expanded so fast that the horizon of knowledge curves away into mysteries that threaten to overwhelm both heart and mind. The breadth of our universe, once restricted to a few light years around our world, is now so vast that mathematical figures become almost meaningless. The depth of our experience as human beings, opened up by psychological studies, means that we are probably still in the foothills of the journey to understanding people and relationships.



In the face of such mysteries the language of our traditional faith can seem naïve and medieval. The prayers we make to build God’s kingdom and to gain salvation seem, at times, quaint and childish in the light of such powerful revelations of science and psychology. The inner and outer spaces of our world may have been remapped in the last fifty years. But the map of meaning, the inner landscape of the Spirit, is being surveyed again as Christian faith seeks understanding for a new age.

One of the reasons that our parish churches are emptying is that they can no longer fill the emptiness of those who seek meaning. The spiritual hunger that fills the lives of many Christians is not satisfied by the economy of salvation being proposed in church. We do not respond to the language of merit which seems to be built into the new translation of the missal. Most of us struggle with the idea of atonement in which Jesus had to die in order to pay the debt of our sins. That kind of logic does not sit well alongside the compassionate and fatherly image of God proposed by Jesus.


The old thinking has a beautiful symmetry about it but it can no longer contain the experience of life as it is lived by the majority of people in western culture today. The only way to embrace the traditional way of thinking is to reject present reality- to act irrationally. To deny one’s own experience. Our dilemma as Christians is to find new containers for the faith we profess in Jesus. The old wine-skins have burst and we need to embrace the language of psychology and science in order to catch both faith and meaning in a new net of words from which we can feed our hungry souls.



St Francis of Assisi was told in a vision to "re-build my church" that is our task again today


Ninian Smart identified seven major aspects of religion through which our spiritual hungers are fed. here they are:


  1. Ritual:   Liturgy that makes sense of life
  2. Mythic: Stories that connect
  3. Experience/ emotion: Opportunity to express joy and sadness
  4. Social/ community; Faith relationships that mean something in life
  5. Ethical and legal: Commitment to shared values
  6. Doctrine: Belief in core truths that make sense
  7. Material: Objects and focal points that connect to the spiritual dimension of life
Some questions........
  • These are the seven ways that religion feeds spiritual hunger. How do you think we are doing as a catholic church in this culture in 2015?
  • How can we change?
  • Where would you start to make a change?









Sunday, 15 March 2015

Eucharist video reflection revised

A Eucharistic reflection and video

Click here for video



The eucharist is bigger than the mass. Not attending mass does not exclude people from living eucharistically. The eucharist is a way of living in the presence of the risen Jesus as he helps us to carry our own crosses, face our own demons and live a life of balanced faith.



The text....

The bread that we have shared has now become
Part of each of our own bodies
Our bodies and the bread have merged into one
That is how close God is to each of us- all the time

The bread that is now part of my own body
Is also part of each person’s body here in this chapel
There is something in everyone else’s life
That is part of my life
We are mysteriously and deeply connected.

The bread that we have eaten was filled with the presence of Jesus
And there is a closeness right now that needs no words
Because Jesus is with us and in us
And loving each of us right now - inviting us to rest in His presence

Pause………..

The bread that we have eaten goes with us from this place
As a hidden part of our lives
As a presence that knows us from the inside
As a guide and strength for the rest of this day

The bread that we have eaten needs to be shared with others
Through loving kindness with family and friends
Shared in compassion with those in need
And lived out in justice and forgiveness with others

The bread that we have shared holds us together for the week ahead
It tells us that we are all loved even when things go wrong
It reminds us not to hurt others and helps us to respect other lives
And allows us to become bread fro one another.

The bread that you have eaten is not fast food,
To be gobbled down and then forgotten
The bread you have eaten is another touch
In a slowly building relationship with Jesus
That will last for ever.

Follow the path of the bread you have eaten
Into the mystery of who you are
As a son or daughter of God
And as bread for the world

Friday, 6 March 2015

KIndness

When Don Bosco put loving kindness at the heart of his way of working he was following a long tradition. Buddhism uses the word “metta” for loving kindness. The original Judaic scripture uses the word “chesed” (pronounced hessed) and even Homer, writing in about 800 BCE, used the word “agape” which was later adopted by Christians to describe loving kindness. This cardinal virtue of the Catholic Church, often described as charity, is a natural healer, a builder of relationships and a sign of God’s love alive in people. So isn't it surprising that such a vital virtue is under threat in our culture and even in our family lives?



Our culture favours the rugged, independent individual, the soloist hero who needs no other person. Our schools can favour such a strong focus on self-development that kindness is overshadowed by personal success. The business world takes a narrow view of work and measures the profit and loss of every action leaving kindness in the shadows as an optional by-product of the workplace. Those who help others are often seen as “soft”. Helping a friend in the school yard, for example, will often draw jeers before praise from other pupils. Empathy is being overwhelmed by competition and success and kindness could become a forgotten virtue.

But just because kindness is in the shadows does not mean that it is absent, far from it. Our experience is full of acts of random kindness that make life worth living. Motorist breaking down on the road, people short of bus fare and involved in accidents all witness to the existence of a web of loving kindness beneath the surface of our busy lives. Here is just one example:

At a football game between Millwall and Portsmouth, I was drunk as usual. A policewoman was ushering us fans back towards the station when she saw me staggering and went to arrest me for being drunk. Seeing that I was not disorderly, she asked if I was OK. I said: "Yes, fine, just having a good time." She said it didn't look like much fun and asked whether I drank often. I replied: "Every day" and I cried.
She held my arm gently and told me to stop drinking. Life was too good to drink every day, she told me. She said I looked too good to be a drunk and was too good a man to die young. The policewoman looked at me with pity and a kindness that made me cry again and think. Two months or so later I got sober. I haven't had a drink in 17 years.
Ian Geddes[i]


These acts of kindness seed our lives with hope and yet they rarely make their way into the newspapers that prefer to sell themselves on fear and disaster. Even in our conversations we tend to focus on what went wrong during the day and are less likely to name and celebrate the goodness we have received. We focus on fear and in so doing we depart from the preventive system of Don Bosco and lose ourselves in a network of fear that Don Bosco described as the repressive system. That repressive system, operating in schools, workplaces and in families airbrushes kindness from life and leaves us all poorer as a result.

Yet psychology tells us that loving kindness activates the same parts of our brain that sex and chocolate stimulate! Not only that, kindness reduces the effects of ageing, depression and immune system strength.[ii] It seems that even psychology has woken up to the benefits of loving kindness and wants us to focus more on that part of life because, as another psychologist has said:

“it will make you a better human being and create a better society overall”
Stephan Klein[iii]

So whilst being kind to others has seriously positive effects on an individual, it can also create a stronger sense of belonging and of community. The second part will only be true if we learn to focus on the positive, the kindness and understanding we experience each day.

That means noticing that kindness has been shown, remembering that experience and perhaps talking about it later. That remembering of loving kindness brings it from below our personal radar and allows us to share it with family and community. In time we will learn to see loving kindness and share it more easily with others and perhaps resist the competitive fear that stalks many of our lives. Don Bosco created a space called the oratory which was safe from the harshness of the streets around a chaotic area of Turin. Within he created a home, a playground, a school and church for young people. It was a school of kindness where the young people themselves received kindness and learnt to give it in equal measure.

Today that oratory atmosphere is needed more than ever so that every family, school and workplace can become a seedbed of loving kindness. Kindness is not for wimps- it takes courage to be kind because it makes you vulnerable. You may be laughed at or exploited or even attacked. Yet kindness challenges our individualised culture and can transform it from within. This is especially true for those who carry authority in the family, the school or the workplace. Terse, top-down instructions tend to create repression and resistance whereas kindness creates community. With community comes energy, self-sacrifice and healing. With repression resistance and fragmentation are the long term results.

Don Bosco’s spirituality challenges every culture to build life around loving kindness. Partly that is because it works- it brings people to life. But more importantly Don Bosco realised from his early experience that in giving and receiving kindness he was in touch with the love that moves the world which Christians call The Father. Don Bosco saw this Fatherly love everywhere and in the most ordinary acts of kindness, smiles and gestures of understanding. Recognising that God was so close allowed Don Bosco to be cheerful and optimistic about even the most wayward young people.

Ten tips for putting kindness at the centre of your life
  • 1.      At the end of the day remember the good things that have happened.
  • 2.      Allow yourself to be cared for and praised by others and say thank you.
  • 3.      Notice how good and patient people are around you even if they sometimes aren’t kind.
  • 4.      When people get into a moaning session distract the focus to make it more hopeful
  • 5.      Tell people you appreciate them and praise them.
  • 6.      Don’t let your timetable become so rigid that you can’t help out a friend.
  • 7.      Forgive other people for not being perfect and trust them with a fresh start.
  • 8.      Risk being kind to someone who seems a bit scary.
  • 9.      Pray for those who are having a hard time
  • 10.   Be gentle and kind to yourself when things go wrong
A     A Buddhist Prayer for Kindness

Bahá'u'lláhBe generous in prosperity, and thankful in adversity. Be fair in judgment, and guarded in speech. Be a lamp to those who walk in darkness, and a home to the stranger. Be eyes to the blind, and a guiding light unto the feet of the lost. Be a breath of life to the body of humanity, a balm for the human heart, and a fruit upon the tree of humility. AMEN





[i] http://www.bbc.co.uk/news/magazine-12122809
[ii] Motivation, Altruism, Personality and Social Psychology. Michael Babula 2013
[iii] Survival of The Nicest Scribe 

Saturday, 20 December 2014

A rich emptiness - a bit philosophical- 4th sunday of advent

"Who do you think you are?" God wanted to know when King David proposed to build God a house. David was put in his place. When we try to build  space to contain God in our lives we too should be put in our place because you can't fit God into a neat little box. If you think you can then you have managed to produce an idol and not a home for the living God.

It is becoming clear to me that emptiness is the sacred space within which we encounter the elusive mystery of God. Each human life is spun around an empty space which draws a person deeper into questions and into the adventure of meaning. We may try to fill this space with activity, piety and plans but the emptiness is always there challenging us to step into the unknown and let God be God. In the end faith is an acceptance of this rich mystery of emptiness that sits snugly at the centre of our lives. It was that kind of faith that allowed Mary to say "let it be done" and her emptiness was filled with a presence that gave meaning to her life.


Our own emptiness is a space where we can only wait for the rain to come or for the wind to change. Because it is empty space everything is possible again; new connections can be made, things can be discarded and everything shrinks into proportion within that empty horizon. And so emptiness becomes creative. At its own pace, in ways old and new, emptiness transforms, re-imagines and re-energises life.

We should not be surprised that emptiness is so fertile because that is the way our universe has been created- out of nothing and emptiness. It is the trademark of a creative God that creation comes from nothing and our attempts at creation are simply moving the pieces around. Emptiness is the material God uses to create. Most of our universe is empty, even solid seeming objects like wood and rocks are formed of lattices that hold empty spaces together. Our bodies too are full of space between the spinning particles that make up our bones and flesh. This emptiness is the sacred space in which we live and move and have our being.


So why do we seem to run from emptiness and why does our human nature seem to abhor this vacuum in our lives? As religious people we often want to fill the emptiness with words and fill our emptiness with our own vocational projects.Others try to keep busy and not think about it at all. Yet emptiness is the place where we are face to face with God. It is the space where nothingness itself becomes the richest space in which to be. It is that desire for nothingness that lay at the heart of St Therese's spirituality of littleness. Jesus constantly recognised as valuable what others saw as nothing- rejected stones, children and marginalised people.

So our challenge this advent might be to stop filling our minds with whatever is useful and entertaining and simply sit in emptiness and let God re-spin the meaning of our lives around the emptiness of a stable and a cradle. Then, if we can say our own fiat from within that emptiness we may find ourselves able to look at all of life's mysterious emptiness and call it Father.