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I decided to consolidate my websites on the one server and to move from blogger to wordpress; so you will find the latest updates and resources available on my two new websites - at the new addresses: frrick.org and frrick.me

All of the posts from this blog have been transferred to the new site.

Grace and weakness

The disciples in the gospel of Mark are at times amazed and astonished by the work and ministry of Jesus. Here, when Jesus makes his way back home to Nazareth, there is more amazement and astonishment - but not in the good way. The people think they know Jesus - they grew up with him and know his large extended family. How can he be one who brings in the kingdom of God?
In second Corinthians, St Paul has been defending his ministry against a range of people who are called false apostles who describe in great detail their powerful and incredible spiritual experiences. Paul can also offer his own amazing encounters with Christ, but instead he talks about someone he knows who had this most sublime spiritual encounter some fourteen years before (described in the opening verses of 2 Corinthians 12). But more than anything, Paul wants us to know about his weakness and this particular affliction that he has received - this thorn  in his side - that has kept him humble and allowed him to discover that 'my grace is enough for you.'

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Recorded at St Paul's, 8am (8'56")
Sunday 14, Year B
2 Cor 12:7-10; Mark 6:1-6

Crowds and sandwiches

In the Gospel of Mark we are treated to a rather brilliant example of the Markan sandwich - two inter-related stories that provide flavour, texture and context to each other to highlight the power of the kingdom of God that breaks into our existence through the ministry of Jesus. The woman suffering with the hemorrhage for twelve years and the twelve-year-old daughter of Jairus are both fearful, suffering, in need of healing and salvation, and both are supported by faith in the midst of a crowd that has other ideas and does not share in the same faith.

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Recorded at St Paul's, 10am (11'22")
Sunday 13B

Centre of history

One of the deepest deficiencies of our current age is that our religious education presents the person of Jesus and the teaching of Christianity as if they existed in splendid historical isolation. You experience this in part with the tendency to focus only on the stories of Jesus - the parables and the mighty deed narratives drawn from the gospels, and perhaps a few lines from the writings of St Paul - and little more. Although formally most Catholics would acknowledge that the rest of the scriptures, including the writings of the Old Testament were equally part of divine revelation, in practice they are regularly ignored.
As we celebrate the nativity of St John the Precursor, we have to take account of the fact that both the Gospels and the writings of St Paul place the life and example of St John as central to the ministry of Jesus. So we must begin by taking time to remember what it was that provided the context of John's life and what he can continue to offer for us today.

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Recorded at St Paul's, Vigil Mass (6pm, 8'27")

Mustard Seed Mary

Even though as a family we would gather to pray the Rosary every night, I have never had a strong devotion to Mary, and some forms of Marian devotion have been a real turn-off for me. So when I was discerning which Diocese to join, the fact that the Patronal Feast of the Diocese of Wollongong was the Immaculate Heart of Mary was something of a turn-off. I had always considered it appropriate that the two feast days of the Sacred Heart of Jesus and the Immaculate Heart of Mary were celebrated side-by-side in the liturgical calendar, but that the Sacred Heart was a Solemnity (the highest form of the feast day) and the Immaculate Heart was only an optional Memorial - the lowest form. This provided the correct balance between the worship of Jesus and the honour due to Mary. Yet in Wollongong, since it is the Patronal feastday, the Immaculate Heart is also celebrated as a Solemnity.

So what do our readings today - complete with two images and parables of the seed taken from the 11th Sunday in the Season of the Year - have to offer us?

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Recorded at St Paul's, 10am. (8'21")

Images of the Sacred Heart

Growing up our home was full of images of the Sacred Heart - not just in the lounge room but almost every bedroom also had a large image of the Sacred Heart. But many of the images can be somewhat ... interesting.

This first image is similar to the images that I grew up with (except our almost always seemed to be in an oval frame).

This image is more modern, but still very physical and a hyper-realistic depiction of the heart of Jesus, complete with the crown of thorns, flames and cross.

 This image is perhaps even more scary? Somehow the heart of Jesus is able to be held out and offered to us! A rather strange image in my humble opinion.

This image of Jesus comes not from the English or Irish traditions, but from the Spanish school of spirituality, which is content to feature the heart of Jesus in more symbolic ways. This is one of my favourite images of the Sacred Heart and expresses the authentic French spirituality powerfully as the risen Lord invites us to "Come unto me." This was the image that I chose for my ordination six years ago.

Finally the fresco that is found in the Visitation Chapel in the town of Paray le Monial in the middle of France, which is where St Margaret Mary received the apparitions of the Sacred Heart. This image firmly connects the devotion to the heart of Jesus with the crucifixion as Jesus opens his arms and heart to all people and declares: "Behold the heart that has loved [us] so much..."

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Recorded at St Paul's, Camden, at a whole school liturgy with children from St Justin's.

A sacrifice of blood

Although the Solemnity of the Body and Blood of Christ is the only feast day during the year where the traditional Latin name is still well-known, to call the feast Corpus Christi seems to do some injustice to the richness of what today's liturgy offers us. The readings today do not focus on the Body of Christ - but indeed on the Blood of Christ. Each reading, beginning with the description of the people of God entering into the covenant in Exodus 24, through the description of the feast of Yom Kippur - the annual Day of Atonement celebration in the Book of Hebrews 9, through to the remembrance of the Passover celebration with Jesus and the disciples in the Gospel of Mark 14 focuses on the blood of sacrifice.

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Recorded at St Paul's Camden, 5.30pm. (9'09")

Go make disciples

It is no wonder that the Gospel of Matthew ends with the disciples gathered on a mountain. Mountains are key in the history of Israel, as well as being key to the ministry of Jesus. So I am sure it was with light hearts that the disciples made the journey from smelly Jerusalem that sunny Spring day to the fresh air upon the slopes of the mountain, with the gentle breeze sweeping across the landscape from the lake below. As the eleven gathered there, Jesus appeared to them and the natural reaction for most of them was to fall down and worship the one who was now demonstrated to be worthy of praise (although some hesitated - wondering if their concept of the one and only God could be extended to this very human Jesus). Then Jesus offers his final words to the disciples and to the Church - five short statements that provide us with the shape of church mission ever since. First he declares that all authority has been given to him - a somewhat bizarre declaration if it is not understood correctly. He ends with a reminder of the promise that was made at the birth of Jesus - that he will be called Emmanuel - God with us; now it will be Jesus who remains with his Church until the end of time. In between Jesus gives the church the Great Commission, the call to the church to GO! There are three elements to the commission: (1) make disciples; (2) baptise them; and (3) teach them. It is clear that the Catholic Church has been very faithful over the centuries to the last two, but that there is a natural priority and order to the commission that requires that the first step is to make disciples. Unless a person is allowed to be and called to be a disciple, the other two aspects appear to make little sense.

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Recorded at St Paul's (10'05")
Trinity Sunday. Matthew 28:15-20.

Becoming the people of God

About a month ago I accepted the invitation of one of our parishioners - Peter - to go gliding with him. It is certainly an incredible experience as you are towed up a couple thousand metres by an old crop-duster, and then once you reach the designated height the cable connecting you to the plain is released and then you are on your own - somehow managing to glide and soar up there - and not crash. Rather cool - especially because the only noise (still fairly considerable) is of the air rushing past - you don't also have the vociferation of motors. As we flew around above Camden, Peter gave me a quick run through of gliding theory as we attempted to source any available thermals so that we did not just glide but also soar - the real object of modern gliding/soaring.He also explained that contrary to what I probably (and did) learn in science, that it is not really accurate to say that hot air rises, but that cooler air, being denser and thus heavier than warmer air, falls and causes warmer air to be displaced - and thus rise.
This started me thinking about the feast of Pentecost that we celebrate today - enriched with the imagery of the wind and fire of the Spirit - and celebrated by the first disciples as the festival of Shavuot, which also became known as the Harvest Festival or the Feast of Weeks, and celebrated seven weeks (or a week of weeks) after the Passover (Nisan 14), so that it usually fell on Sivan 6 or 7. [Today it is always celebrated on Sivan 6, so that it falls on the same day that we celebrate Pentecost this year.]
After being rescued from the slavery of Egypt and travelling through the wilderness for seven weeks, the people of God arrived at Mount Sinai - and for the first time in recorded human history - and perhaps the only time - God addressed himself not just to an individual, a family or a group of people - but to an entire nation (Exodus 19). God called this people as a treasured possession of the Lord - a chosen nation and a royal priesthood - a people who would be covenanted and be the people who received the law of God.
After the people settled into the promised land, this festival also took on the character of a harvest festival, when the first fruits of the summer harvest would be offered to the Lord. So both dimensions would have been in the minds and prayer of the disciples as they gathered in the upper room to celebrate Shavuot. The events of Pentecost could never have happened to only one or two holy people - it only made sense in community. And it could only make sense in a community that were caught up in the harvest and the desire to go beyond their own little world and their own little walls. Maybe this is what we are missing in the contemporary individual church?

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Recorded at St Paul's, 8am (9'41")
EPB [E8B] - Pentecost Sunday (Year B)

Seated at the right hand of the Father

The Feast of the Ascension can strike us a quite bizarre affair - especially to one who grew up on a diet of science-fiction and imagined that Jesus somehow managed to add flying and living outside of the atmosphere to his walking-on-water and multiplying food - as well as raising the dead and getting through locked doors (after being resurrected from the dead). So today I want to allow St Paul's powerful prayer in Ephesians to inspire us to look deeper into the truth behind the feast, and particularly to consider what it meant for Jesus to be seated at the right hand of God. We begin with the description of the burnt offering in Leviticus 1.

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Recorded at St Paul's, 5.30pm (12'29")

Love beyond walls

In the first century, the standard expression of the Jewish faiths was strongly influenced by the Pharisees, the most populous of the many forms of Jewish sects that were active at the time. Unlike other groups which were often on the fringes of Jewish society or groups such as the Sadducees which were deeply embedded in the very narrow world of the Jerusalem temple and its rituals, the Pharisees were widespread and mainstream, and consequentially able to influence most pious followers of the kingdom of God.

One of the characteristics of the Pharisees, is that they firmly believed that the one thing that still needed to happen to bring the Messiah and the establishment of the reign of God - was a people to so perfectly fulfill the law of Moses by keeping themselves ritually pure and isolated - that there would finally be a people capable of being the image bearers of God that the original creation intended. It is very likely that Simon Peter and the other apostles would have been deeply influenced by such religious thought. Even though Jesus showed them that it was possible to break down this ritual wall that surrounded Israel (and the current Rabbi-proof fence that surrounds Israel is only a contemporary exemplification of this ancient ideology), sociologically we know that such massive paradigm shifts do not occur quickly.

We see this manifested at the beginning of Acts 10, when Peter is up on a roof praying, mid afternoon on perhaps a warm day. As he prays he begins to be conscious of his hunger. As a bloke he would no doubt have been pleased that his prayer then became actualised when he receives a vision of a cloth descending from heaven containing all manner of food, accompanied by the voice of the Lord addressing him and asking him to 'get up, kill and eat.' Perhaps it is only then that Peter is able to focus enough to realise that the cloth does not only contain the usual forms of clean animals that the law allowed to be consumed, but also animals that were declared by the same law to be unclean and ritually forbidden because they would render the eater to be outside of the kingdom of God. It takes the Lord three goes before it begins to dawn on Peter that the Lord was making an actual offer and beginning to expand Peter's mind and categories. God was not bound to the walls that the thinking of groups like the Pharisees created. 'God does not have favourites.'

This follows as a rather logical consequence of the realisation that St John brings us to in 1 John 4 - that it is not that God simply feels love, or that it is one of his attributes - no, God is love. Not sometimes; not when he feels like it - but it is the deepest reality of God. And it is into this love that the Lord Jesus invites us. 'You did not choose me; no I chose you, and I commissioned you to go forth and bear fruit - fruit that will last.'

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Recorded at St Paul's, Vigil Mass. (10'14")
E6B - Easter, Sixth Sunday B

Prepared for heaven

Bastien Joseph Isaiah Madrill, 18 April 1996 - 26 April 2012

It is always with a certain hesitation that I attend to a call like I received last Thursday evening, to visit a family's home after the death of a loved one. Although you have been invited, you are never quite sure what will await you when you arrive, and I am keenly aware of the sense of barging in and intruding on what has to be one of the most intimate and sublime experiences that any family will journey through. As the priest, you are not sure what level of faith will await you, or what level of antagonism or anxiety or anger concerning the church. When I was led into Bastien's bedroom and saw Joe and Claire and Michaela and Alexis gathered around his bed, it didn't take long for me to realise that I had been invited into a most sacred encounter.

The first thing that struck me that night was the extraordinary love that emanated from each member of this most incredible family. But as we began to pray and I offered the prayers after death, then it became clear that the evident affection and devotion that each and every person there had for Bas was founded in a deep faith and trust in the God of life.
After I had finished the prayers assigned to me, and we had prayed together for a few minutes, I tried to move into the background, and practice the very ancient tradition of the simple prayer of presence.
I hoped to allow each member of the family to continue to say goodbye, as I silently prayed as a member of St Paul's Parish in this sanctuary of the domestic church.

I prayed in silence and commended Bas into the merciful arms of our dear Lord Jesus; meanwhile the family prayed in a similar way, asking his guardian angel to escort him along this part of his journey.
Later that night, and then especially the next day, I began to get an insight into the enormous impact of the life of this young man - through the flood of tributes on facebook and then the silence and respect - along with the tears and the weeping of hundreds of students at Magdalene last Friday.
I have no easy answer to the question that has been asked so often since Bas was first diagnosed with cancer on 21 October, and especially since his death - why? As one girl asked me after Mass on Sunday - if God loves us so much, then why does he kill people? Why does he allow such suffering?

Of course, I do not believe that God is vindictive, or that God does kill people. I believe that God has created us in love as part of his natural order, but it is an order that is tainted by the wounds of sin and death. So yes, we experience the horrors of diseases such as cancer in this present world - but we are never meant to suffer them alone. We are always in the presence of a God who does love us unconditionally and who continues to lavish his love upon us.

When we suffer, Jesus is there suffering along with us. He did announce his name was Emmanuel - God-with-us. Not only that, but the place where the church should be most evident is when one member of the body suffers. It is then that the love of God's family should be most clearly experienced through the physical presence of the hugs and kisses, the touch and embrace, the love and grace of the body of Christ on earth. This is something that Bas so clearly received both implicitly and explicitly through the obvious love, faith and grace of his immediate and extended family.

Undoubtedly the reason that he touched so many peole with his love, was because he learnt a lesson that so many others can take decades to learn - if at all - the lesson of the gift. The lesson of grace.
Perhaps the reason that so many people were so deeply touched by the life of Bastien Joseph Isaiah Madrill, was because somehow he allowed himself to be touched deeply by God's love, and in so doing, he became a very sign and presence of the kingdom of God, here on earth. Somehow he discovered the secret of being a citizen of heaven much more quickly and with greater ease then so many thousands of others.

So why did Bas die so young? Because he could. Because he was ready for heaven and eternity in the new creation. Let us pray that we can learn to be citizens of heaven and allow the gift of love to mark our lives as well.
Bastien - rest in peace.

Play MP3 - Homily

Recorded at the Funeral Mass for Bastien. (5'36")

• Tribute - written by Joe and Claire Madrill for their son Bastien, which I read out during the funeral liturgy (20'48"):
• Play MP3 - Tribute letter

Children of the Shepherd God

I am sure that if many parishioners ever bother to listen to the first line of the second reading today, they either choose to ignore it or doubt that it can actually be true. It is a rather extraordinary claim: 'think of the love that the Father has lavished on us, by letting us be called the children of God - for that is what we are.' If we imagine the love that God gives to us, I suspect that for many people 'lavished' is not the first descriptive word that would be chosen; perhaps 'grudgingly offered' would be closer. But this is something that John had experienced deeply in his life, so when he came to describe this reality, he wanted us to know how true the love of God was. To ask us to 'think' about it is not a great translation - because John uses a word that expresses that the love of God is something absolutely tangible - so much so that it could be seen and experienced directly - not just a concept to be thought about.
When we turn to the Gospel, we see the kind of shape that this love took on in the life and ministry of Jesus, when Jesus declares himself to be the Good Shepherd.

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Recorded at St Paul's, 8am (8'45")
E4B - Easter, Fourth Sunday B - Good Shepherd Sunday

Resurrected body

One of the lovely things about the Gospel today (Luke 24:35-48) is that it deals with the nature of the resurrected body of Jesus and demonstrates that the disciples did not share the same drug-induced hypnotic experience, or simply remember the warm and fuzzy experiences of Jesus invoked by a vision of his ghost, and then go onto bear witness to his resurrection and commission to be bearers of reconciliation and peace in the world. Jesus has already appeared to the women (Mary Magdalene, Johanna, Mary the mother of James, and the unnamed others), to Simon Peter as well as the two disciples on the road to Emmaus (Cleopas and another); when the two return from their encounter when their "hearts burned within us" as Jesus shared the scriptures with them, and after they had recognised him in the breaking of the bread, they returned that night to be with the Apostles and other disciples.
When Jesus turns up in the room, they are still shocked and amazed, and despite the witness of the two disciples, Peter and the women, they really don't know what to make of this Jesus who is able to suddenly appear before them. So they think they must be seeing a ghost. Which provides Jesus with a teaching moment to demonstrate by pointing to his wounds and asking for something to eat that he is not just a Platonic form of his former self, now that his soul or spirit have escaped from his body - which is still the most common and radically wrong understanding of heaven that way too many Christians believe. What does Jesus want us to know about the resurrected body and what it points to for our own future?

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Recorded at St Paul's, 6pm (9'27")
E3B - Easter, Third Sunday B

A questioning journey from doubt to faith

Although in the debate on Monday night on the ABC1 TV program QandA between Richard Dawkins and Cardinal Pell, it seemed that doubt and questioning of faith was a very recent and modern phenomena, if you study the scriptures and Christian tradition carefully such doubts and questions are immediately apparent.
The passage from John's Gospel that we have just read would originally have been the conclusion to the gospel; chapter 21 is an epilogue added probably by John himself sometime later. When we look at the gospel with the filter of doubt and faith, we see lots of the characters struggle to make sense of what John presents so clearly in the opening line: "In the beginning was the Word, and the Word was with God, and the Word was God." In story after story, beginning with Nicodemus who comes to Jesus at night (in the darkness of unbelief), to the Woman at the well, to the man born blind, and finally to doubting Thomas, insiders and outsiders alike are shown to legitimately struggle with making sense of who Jesus is, how he can be who he claims to be, and how to respond to these claims. Each one in turn is led - sometimes gradually, always through a process of questioning faith - to a deeper understanding of who Jesus is and how best to respond to him. Like Thomas, we are invited to fall down in worship and take his same declaration upon our own lips: 'my Lord and my God.'

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Recorded at St Paul's, 6pm (9'49")
E2B; Easter, Second Sunday B

Resurrection Sunday

Although we profess and declare that Jesus Christ is risen, and that through the resurrection, death has been defeated - sometimes it can feel like nothing much has in fact changed. Just this morning the news announced the discovery of a the dead bodies of around 100 young men killed in Syria - many showing signs of torture before being executed, and then some 125 soldiers killed in Pakistan when their army camp was overtaken by an avalanche. If death has been defeated - why is there still so much of the stuff around us. What does the resurrection mean and where can we receive something of the resurrection ourselves?

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Recorded at St Mary's, Leppington, 8am
E1B; Easter Sunday morning

Stations of the Cross Reflection

A brief reflection offered at the end of the Stations of the Cross, celebrated at St Paul's, Camden on Good Friday morning.

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Length: 2'15"

A full recording of the service (slightly edited to reduce some of the silences and not including the final multimedia)

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Length: 40'05"

Passover and redemption

Although John spends more time describing the events of the last supper - including the conversations across five chapters of his Gospel - he doesn't give us the details of the institution of the eucharist. He does give us plenty of details around the event, including ensuring that we know that it all unfolded during the celebration of the Jewish Passover. Of all the gospel writers, John is the most thorough in giving us seasonal time stamps for the events that unfolded in the life and ministry of Jesus - providing us with the feasts that provided the backdrop for the events. If we understand the background of the Passover and what took place during the meal - and all of John's first readers would have had access to that information - we gain many insights into what took place on that incredible night...

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Recorded at St Paul's, 7pm. (7'15")
Mass of the Lord's Supper

Post #200

The Hunger Games and Sacrifice

Last weekend I joined the throngs - not in welcoming the Messiah to Jerusalem - but in watching the new hit movie, The Hunger Games - based on the first part of the popular trilogy written by Suzanne Collins. The action takes place in a future post-apocalyptic north America, where all that is left after the unnamed devastation are the capital (somewhere deep in the Rockies) and twelve districts. The heroes come from District 12, where the main industry is coal-mining. We discover that to 'celebrate' the quashing of the uprising that had happened 74 years earlier, when there was a 13th district that led the rebellion [apparently no longer in existence] a contest is held to choose two delegates from each of the districts - one boy and one girl aged between 12 and 18 to compete in the so-called Hunger Games. The object of the games is to fight to the death so that of the 24 competitors that enter the arena, only one is allowed to survive - and all of this is captured by hundreds of cameras and broadcast as compulsory viewing to the whole nation. Charming!
As I watched the movie (and then read the book this week), I was struck by how often stories and movies set in some distant future are so dark - the world and its peoples are scratching to survive in an environment marked by violence, warfare and hatred. Dozens of examples come to mind. So this scenario - as horrible as it is - only joins a very long list from human history or societies and cultures that have demanded no less than mortal combat and human sacrifice either as entertainment or as an attempt to deal with the angst that we have felt and continue to experience. The Capital here needs a scapegoat to remind the citizens in these far-flung districts that it is in charge.
When we gather today to remember the triumphant entry of Jesus into Jerusalem, welcomed by hundreds of pilgrims from equally far-flung regions of the Jewish diaspora - perhaps many of them from Galilee and other northern districts, it seems that the liturgy barely allows us to catch our breath before the action moves to the final anointing of Jesus, the last supper, the garden, betrayal and arrest, trial and then the crucifixion. The need for a scapegoat - seemingly so strong in the human psyche - is answered in Judaism by the annual remembrance of the Day of Atonement, where a goat is brought through the crowd of pilgrims and then banished as a way of acknowledging the seriousness of our sin and dysfunction. But the goat is not enough. To only allow another to take on our sins is not enough if we know that we have to turn around and repeat all this again next year. The difference that Jesus brings to this reality is that he is not only a scapegoat - he becomes something unique in human history, because he is able to make this offering once and for all. He is not only one like us, but he is also God. So when he offers himself for our sins in our place, this sacrifice radically subverts the standard model because he freely offers himself in our place. He is not the scapegoat for he offers himself - not as something that has to be repeated each year - but as the once and only sacrifice that we have the wondrous privilege of remembering so powerfully each year.

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Recorded at St Paul's, 10am (4'45")
L6B; Palm/Passion Sunday, Year B.

eMissal now includes Music

The industry-standard e-book edition of the English eMissal now includes all the music for Holy Week and the Easter Triduum, as well as the Ordinary of the Mass (including the fifty main Prefaces) and some of the music for the seasons of the year (Ash Wednesday - Pentecost). The ePub version of the Missal is in full colour and is optimised for viewing on 7" - 10" devices. An updated edition suitable for the Kindle will follow after Easter.
Although ICEL has not approved any eMissal version for use in liturgy, one of the requirements that they asked for before considering approval was that the e-book version should include the Musical notation, so this new version is a step towards complying with that request.
Sometimes I have separated the musical sections from the text-only sections (such as the Communion Rite) while in other places I have placed the music directly after the text - similar to the printed Missal.
The file is available for download now at: http://www.rmh.id.au/