Once again this Saturday, 7 September, Westminster Justice and Peace will be joining the Christian bloc at the Ceasefire Now! rally in Central London to pray and march for peace and justice for Palestine.
The UK government has finally acknowledged that weapons made in this country are being used to commit war crimes in Palestine, but has suspended only 30 of its 350 arms contracts with Israel. Nothing short of a full arms embargo will do. The UK must stop arming Israel immediately.
Schedule
12.15 – Meet outside St James, Piccadilly, W1J 9LL 12.30 – Pray together 13.00 – Join the march
Brendan Metcalfe, CEO at the charity Friends of the Holy Land, will be speaking at St Thomas More RC Church, 9 Henry Road, London N4 2LH on Friday 13th September at 7pm, followed by a Q&A session.
Brendan’s talk will include an update on how Friends in the Holy Land are supporting Christians in the current crisis. This is a great opportunity to learn more about the Holy Land, especially as Brendan recently visited Jordan and the West Bank.
Admission free, refreshments will be served. Donations welcome.
All are very welcome to join Westminster Justice and Peace and parishioners from surrounding parishes at this talk.
A big concern on our hearts at the moment is the need for peace in the world as we approach nearly a year of war in Gaza, as well as remembering the on-going conflicts in Ukraine and Russia, Sudan, the Democratic Republic of Congo, Yemen and elsewhere.
The guest speaker at our Inaugural Justice and Peace Lecture at Farm Street on 1 September is Baroness Scotland, Commonwealth Secretary General, who will address the theme of ‘Delivering Peace in a Multi Polar World’.
Join us to reflect deeply on how we might contribute to building a culture of peace and not war.
There are so many different ways to joyfully celebrate the Season of Creation! Create a display, pray for the care of creation, spend time in nature on a walk or picnic, plant a tree or a ‘fruits of hope’ garden, hold a blessing of pets, host a screening of the film ‘The Letter’ about Pope Francis’ encyclical Laudate Si’, sign up for the CAFOD Live Simply Award and so much more…
Show the film ‘The Letter’ which tells the story of Pope Francis and the encyclical letter ‘Laudato Si’: On the Care of Our Common Home’. Free to download https://theletterfilm.org/
Produce a Season of Creation noticeboard display, banners or booklets for the Parish.
Invite local people to speak.
Plant a tree.
Look after land around the church to encourage wildlife.
Arrange a parish walk in nature, finishing with a picnic.
Celebrate the Season of Creation with a parish vegetarian meal.
Implement a carbon reduction programme for your Parish. Contact Westminster Diocese Property Services or Westminster Justice & Peace for assistance.
Hold an exhibition for the Season of Creation in collaboration with a local school or art group.
Hold a concert with music inspired by creation or as a fundraiser for local nature projects.
Book a ‘Tree Walk’ with Colette Joyce, the Justice and Peace Co-ordinator, to explore the fascinating trees to be found around Westminster Cathedral. Email: colettejoyce@rcdow.org.uk
Promote the Southern Dioceses Environment Network Meetings. A home for all Catholics interested in getting more support for their environment activity within the Church or in society. Over 100 people on the mailing list. New participants welcome!
Make plans to continue your Care for Creation throughout the year.
Let the Justice & Peace office know about your activities so that we can share the good news with the rest of the Diocese!! Email: justiceandpeace@rcdow.org.uk
“Hope and Act with Creation” is the theme of the World Day of Prayer for the Care of Creation, to be held on 1 September 2024. The theme is drawn from Saint Paul’s Letter to the Romans (8: 19-25), where the Apostle explains what it means for us to live according to the Spirit and focuses on the sure hope of salvation that is born of faith, namely, newness of life in Christ.
Let us begin with a question, one perhaps without an immediately obvious answer. If we are truly believers, how did we come to have faith? It is not simply because we believe in something transcendent, beyond the power of reason, the unattainable mystery of a distant and remote God, invisible and unnameable. Rather, as Saint Paul tells us, it is because the Holy Spirit dwells within us. We are believers because the very love of God “has been poured into our hearts” ( Rom 5:5) and the Spirit is now truly “the pledge of our inheritance” ( Eph 1 :14), constantly prompting us to strive for eternal goods, according to the fullness of Jesus’ authentic humanity.
The Spirit enables believers to be creative and pro-active in charity. He sends us forth on a great journey of spiritual freedom, yet one that does not eliminate the tension between the Spirit’s way of thinking and that of the world, whose fruits are opposed to each other (cf. Gal 5:16-17). We know that the first fruit of the Spirit, which sums up all the others, is love. Led by the Holy Spirit, believers are children of God and can turn to him with the words “Abba, Father” ( Rom 8:15), just as Jesus did. Moreover, they can do so with the freedom of those who no longer fall back into the fear of death, for Jesus has risen from the dead. This is our great hope: God’s love has triumphed and continues to triumph over everything. Indeed, even in the face of physical death, future glory is already assured for those who live the new life of the Spirit. Nor does this hope disappoint, as was affirmed in the recent Bull of lndiction of the forthcoming Jubilee. [1]
The life of a Christian, then, is one of faith, active in charity and abounding in hope, as we await the Lord’s return in glory. We are not troubled by the “delay” of the Parousia, Christ’s second coming; for us the important question is whether, “when the Son of man comes, he will find faith on earth” (Lk 18:8). Faith is a gift, the fruit of the Spirit’s presence in us, but it is also a task to be undertaken freely, in obedience to Jesus’ commandment of love. Such is the blessed hope to which we must bear witness. Yet where, when, and how are we to bear that witness? Surely by caring for the flesh of suffering humanity. As people who dare to dream, we must dream with our eyes wide open, impelled by a desire for love, fraternity, friendship and justice for all. Christian salvation enters into the depths of the world’s suffering, which embraces not only humanity but also the entire universe, nature itself, and the oikos, the home and living environment of humanity. Salvation embraces creation as an “earthly paradise,” mother earth, which is meant to be a place of joy and a promise of happiness for all. Our Christian optimism is founded on a living hope: it realizes that everything is ordered to the glory of God, to final consummation in his peace and to bodily resurrection in righteousness, as we pass “from glory to glory.” Nonetheless, in the passage of time we are not exempt from pain and suffering: the whole creation groans (cf. Rom 8:19-22), we Christians groan (cf. vv. 23-25) and the Spirit himself groans (cf. vv. 26-27). This groaning expresses apprehension and suffering, together with longing and desire. It gives voice to our trust in God and our reliance on his loving yet demanding presence in our midst, as we look forward to the fulfilment of his plan, which is joy, love and peace in the Holy Spirit.
The whole of creation is caught up in this process of new birth and, in groaning, looks forward to its liberation. This entails an unseen and imperceptible process of growth, like that of “a mustard seed that becomes a great tree” or “leaven in the dough” (cf. Mt 13:31-33). The beginnings are tiny, but the expected results can prove to be infinite in their beauty. Similar to the anticipation of a birth – the revelation of the children of God – hope can be seen as the possibility of remaining steadfast amid adversity, of not losing heart in times of tribulation or in the face of human evil. Christian hope does not disappoint, nor does it deceive. The groaning of creation, of Christians and of the Spirit is the anticipation and expectation of a salvation already at work; all the same, we continue to find ourselves enduring what Saint Paul describes as “tribulation, distress, persecution, famine, nakedness, peril, sword” ( Rom 8:35). Hope, then, is an alternative reading of history and human affairs. It is not illusory, but realistic, with the realism of a faith that sees what is unseen. This hope is patient expectation, like that of Abraham. I think of that great visionary believer, Joachim of Fiore, the Calabrian abbot who, in the words of Dante Alighieri, “was endowed with a spirit of prophecy”.[2] At a time of violent conflicts between the Papacy and the Empire, the Crusades, the outbreak of heresies and growing worldliness in the Church, Joachim was able to propose the ideal of a new spirit of coexistence among people, based on universal fraternity and Christian peace, the fruit of a life lived in the spirit of the Gospel. I spoke of this spirit of social friendship and universal fraternity in Fratelli Tutti, but this harmony among men and women should also be extended to creation, in a “situated anthropocentrism” (Laudate Deum, 67) and in a sense of responsibility for a humane and integral ecology, the path to salvation for our common home and for us who inhabit it.
Why is there so much evil in the world? Why so much injustice, so many fratricidal wars that kill children, destroy cities, pollute the Environment and leave mother earth violated and devastated? Implicitly evoking the sin of Adam, Saint Paul states: “We know that the whole creation has been groaning in labour pains until now” (Rom 8:22). The moral struggles of Christians are linked to the “groaning” of creation, ever since the latter “was subjected to futility” (v. 20). The entire universe and every creature therein groans and yearns “impatiently” for its present condition to be overcome and its original state to be restored. Our liberation thus includes that of all other creatures who, in solidarity with the human condition, were placed under the yoke of slavery. Creation itself, like humanity, was enslaved, albeit through no fault of its own, and finds itself unable to fulfil the lasting meaning and purpose for which it was designed. It is subject to dissolution and death, aggravated by the human abuse of nature. At the same time, the salvation of humanity in Christ is a sure hope also for creation, for, “the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:21). Consequently, thanks to Christ’s redemption, it is possible to contemplate in hope the bond of solidarity between human beings and all other creatures.
In our hopeful and persevering expectation of the glorious return of Jesus, the Holy Spirit keeps us, the community of believers, vigilant; he continually guides us and calls us to conversion, to a change in lifestyle in order to resist the degradation of our environment and to engagement in that social critique which is above all a witness to the real possibility of change. This conversion entails leaving behind the arrogance of those who want to exercise dominion over others and nature itself, reducing the latter to an object to be manipulated, and instead embracing the humility of those who care for others and for all of creation. “When human beings claim to take God’s place, they become their own worst enemies” (Laudate Deum, 73), for Adam’s sin has tainted our fundamental relationships, namely with God, with ourselves, with one another and with the universe. All these relationships need to be integrally restored, saved and “put right”. None of them can be overlooked, for if even one is lacking, everything else fails.
To hope and act with creation, then, means above all to join forces and to walk together with all men and women of good will. In this way, we can help to rethink, “among other things, the question of human power, its meaning and its limits. Our power has frenetically increased in a few decades. We have made impressive and awesome technological advances, yet we have not realized that at the same time we have turned into highly dangerous beings, capable of threatening the lives of many beings and our own survival” (Laudate Deum, 28). Unchecked power creates monsters and then turns against us. Today, then, there is an urgent need to set ethical limits on the development of artificial intelligence, since its capacity for calculation and simulation could be used for domination over humanity and nature, instead of being harnessed for the service of peace and integral development (cf. Message for the World Day of Peace 2024).
“The Holy Spirit accompanies us at every moment of our lives”. This was clearly understood by the boys and girls assembled in Saint Peter’s Square for the first World Day of Children, which was held on Trinity Sunday. God is not an abstract notion of infinity, but the loving Father, the Son who is the friend and redeemer of every person, and the Holy Spirit who guides our steps on the path of charity. Obedience to the Spirit of love radically changes the way we think from “predators”, we become “tillers” of the garden. The earth is entrusted to our care, yet continues to belong to God (cf. Lev 25:23). This is the “theological anthropocentrism” that marks the JudeaChristian tradition. To claim the right to possess and dominate nature, manipulating it at will, thus represents a form of idolatry, a Promethean version of man who, intoxicated by his technocratic power, arrogantly places the earth in a “dis-graced” condition, deprived of God’s grace. Indeed, if the grace of God is Jesus, who died and rose again, then the words of Benedict XVI certainly ring true: “It is not science that redeems man: man is redeemed by love” (Spe Salvi, 26), the love of God in Christ, from which nothing and no one can ever separate us (cf. Rom 8:38-39). Creation, then, is not static or closed in on itself, but is continuously drawn towards its future. Today, thanks to the discoveries of contemporary physics, the link between matter and spirit presents itself in an ever more intriguing way to our understanding.
The protection of creation, then, is not only an ethical issue, but one that is eminently theological, for it is the point where the mystery of man and the mystery of God intersect. This intersection can be called “creative”, since it originates in the act of love by which God created human beings in Christ. That creative act of God enables and grounds the freedom and morality of all human activity. We are free precisely because we were created in the image of God who is Jesus Christ, and, as a result, are “representatives” of creation in Christ himself. A transcendent (theological-ethical) motivation commits Christians to promoting justice and peace in the world, not least through the universal destination of goods. It is a matter of the revelation of the children of God that creation awaits, groaning as in the pangs of childbirth. At stake is not only our earthly life in history, but also, and above all, our future in eternity, the eschaton of our blessedness, the paradise of our peace, in Christ, the Lord of the cosmos, crucified and risen out of love.
To hope and act with creation, then, means to live an incarnational faith, one that can enter into the suffering and hope-filled “flesh” of others, by sharing in the expectation of the bodily resurrection to which believers are predestined in Christ the Lord. In Jesus, the eternal Son who took on human flesh, we are truly children of the Father. Through faith and baptism, our life in the Spirit begins (cf. Rom 8:2), a holy life, lived as children of the Father, like Jesus (cf. Rom 8:14-17), since by the power of the Holy Spirit, Christ lives in us (cf. Ga/ 2:20). In this way, our lives can become a song of love for God, for humanity, with and for creation, and find their fullness in holiness.[3]
[1] Cf. Bull of lndiction of the Ordinary Jubilee of the Year 2025 Spes Non Confundit (9 May 2024).
[2] The Divine Comedy, Paradiso, Canto XII, 141
[3] The Rosminian priest Clemente Rebora expressed this poetically: “As creation ascends in Christ to the Father, all in a mysterious way become the travail of birth. How much dying is required if life is to be born! Yet from one Mother alone, who is divine, we come happily into the light. We are born to a life that love brings forth in tears. Its yearning, here below, is poetry; butholiness alone can finish the song” ( Curriculum vitae, “Poesia e santita”: Poesie, prose e traduzioni, Milan 2015, p. 297).
Southern Dioceses Environment Network – Join us for the next Southern Dioceses Environment Network meeting on 9 September 2024, when we will be exploring Pilgrimages and the Holy Year 2025, in the light of our commitment to care for creation.
Hundreds of people have been arriving at the Greenbelt Festival at Boughton House, near Kettering. The weekend will be full of music, worship, comedy, craft, theatre, dance, food, spirituality, talks and more. Partner organisations include Christian Aid, Iona Community, Trussell Trust and Embrace the Middle East.
Those who can’t make it can sign up to take part in the Festival’s free livestreaming of some of the sessions. It starts on Friday morning.
Key livestreams are:
Brooke Prentis, an Aboriginal Christian leader will speak about the 250-year history of struggling for justice at 10.30am on Friday.
Richard Rohr, speaking at 5pm on Saturday. He will explore how walking the path of the prophets – from anger to sadness to love – can help sustain us in times of cultural exhaustion.
Vanessa Nakate, a climate activist from Uganda, will be speaking about how faith can sustain action for climate justice at 13.30pm on Sunday.
The Greenbelt Festival is nearly here. The weekend of music, comedy, craft, theatre, dance, food, spirituality, talks, provocation and more takes place from Thursday 22 – Sun 25 August 2024 at Boughton House, near Kettering.
Christian Aid has been a partner in the event for 31 years and this year is unveiling a new venue – the No Fly Zone. With a packed programme of speakers, films, information and the chance to meet Christian Aid staff and volunteers, this is the place to visit to find out more about global justice.
Pete Moorey, Head of Community and Church Fundraising and Engagement, explained: “We’re really excited to launch this amazing space at Greenbelt and provide festivalgoers with the opportunity to hear from activists, partners and communities. Each day will focus on different aspects of our work on racial justice, economic justice and climate justice.
“Thanks to a live digital link-up as well as pre-recorded films and content, we’ll be able to bring speakers from outside the UK to the festival to connect with supporters and offer a variety of perspectives, particularly through a faith lens.”
The programme includes keynote speaker, Catholic Father Richard Rohr, an American Franciscan friar and ecumenical teacher, who will be speaking about spirituality and Christian mysticism; a showing of The Tinderbox – a documentary from Gillian Moseley about Israel and the occupied Palestinian territory; Daoud Nasser from the Tent of Nations near Bethlehem. Anglican Father Azariah France-Williams will be chatting to some of the poets, singers, comedians and other contributors at Greenbelt.
There will be daily prayers with The Iona Community – an ecumenical Christian movement working for justice and peace, the rebuilding of community and the renewal of worship; panel sessions; and films. On Sunday Fr Martin Poulsom SDB will celebrate a Catholic Mass with music and liturgy led by members of https://pilgrimcross.org.uk/
Music will include: Ooberfuse, Bailla La Cumbia, Akram Abdulfattah, Boom Boom Racoon and many more.
If you’re unable to come in person, join the festival in the field of streams instead. Register HERE to join us for free livestreams during the festival weekend.
Independent Catholic News will be reporting from Greenbelt all weekend – watch this space!
Westminster Justice and Peace Co-ordinator, Colette Joyce, will also be in attendance at the festival.
A monthly Memorial Prayer Vigil for refugees and asylum-seekers takes place on the 3rd Monday of every month outside the Home Office, SW1P 4DF, 12:30pm to 1:30pm.
Praying for
Those who died trying to reach the UK
Victims of current wars
Those in detention and who are homeless
The UK to be a more welcoming nation
Sign up to receive email news & alerts of changes orcancellation at: homeofficevigil@gmail.com
Co-sponsored by Westminster Justice and Peace Commission London Catholic Worker and London Churches Refugee Fund
All are welcome to join the Westminster Holy Land Roundtable on an outing to the Phoenix Cinema, East Finchley, 52 High Rd, London, N2 9PJ, to see the London premiere of a ‘Gaza – A Story of Love and War’ on Sunday 8th September at 3.30pm.
There will be an in-person Q&A with director Mike Joseph after the film.
Synopsis
Two journalists meet to share stories online. Mike Joseph is Welsh, of Jewish parents, and unable to get into Gaza. Sami Abu Salem is Palestinian and unable to escape. Mike’s uncle fought in Jewish forces which destroyed Palestinian Burayr in 1948. Sami’s mother escaped from there to refuge in Gaza. Ten years earlier, Mike’s mother was expelled from Germany, to refuge in Wales. As they talk, a very personal history of the Palestinian Nakba is narrated, from 1948 to 2024. We hear remarkable connections in their stories. Their talk leads to a most unexpected question: Is coexistence possible? They dare to explore hope.
Ten days later comes Hamas’ bloody invasion. Israel responds laying siege to Gaza and killing tens of thousands.
So an exchange of impossible hopes is lost in the ashes of war and genocide.
The host and moderator of the Q+A will be Tim Llewellyn, of the Balfour Project. Tim was formerly the BBC Middle East Correspondent, amongst others covering the 1982 Israeli invasion of Lebanon.
FROM THE GUARDIAN REVIEW
“Made on an infinitesimal budget but with compassion, empathy and consideration, this documentary is the product of an encounter between two journalists…The conversation they did manage to record before all hell broke out is moving and thought-provoking. The two men emphasise how much they have in common as children of trauma, rather than what might divide them.” The Guardian
Diocese of Westminster Justice and Peace Commission 