Showing posts with label catholic. Show all posts
Showing posts with label catholic. Show all posts

Thursday, 2 August 2018

The Camino de Santiago: My Reflections





Preparation
“The goal is a perfect peacefulness even in the middle of the raging storm.” – St John Climacus.

In the busy modern world, the concept of escaping the world to spend time alone with God is utterly alien. We will often spend twelve hours a day working and barely achieve twenty minutes in prayer to thank God for the things which he has provided for us.  Because of this struggle, this year myself and a close friend decided to take some time this year to restore our ‘spiritual compasses’ and dedicate some time to God through walking the Camino Ingles, one of the less walked northern routes of the Camino De Santiago. 

The Camino De Santiago is the name given to a medieval pilgrimage, originating in the 9th Century, to the Tomb of St James in Santiago de Compostela. In my case, the route which I walked was the Camino Ingles, which travels 119km between the northern Spanish cities of Ferrol and Santiago de Compostela. This route was originally used by Northern European pilgrims who travelled by sea to Ferrol from England.

After discussing this with His Eminence, Archbishop Angaelos I received his blessing to go on this pilgrimage and following further thought I decided to add an additional motivation to this walk and seek sponsorships for the St Kyrel Trust, a Coptic charity which works to provide for vulnerable youths who lack the means to go to work towards improving their situation. As someone who works in the education system, this charity and its work mean a lot for me, and as someone who has spent a significant part of his life working within the Church I felt the need to work to combine these two and work to promote a charity which cares for both those within the Coptic community and the importance of education and social mobility amongst the youth. To donate to their cause you can use the link provided HERE

With these in mind, I prepared both physically and spiritually for the journey, knowing I would be walking over 20km per day through areas of solitude, meeting very few people apart from in the hotels and hostels we stayed in. This was a difficult thing to prepare for, especially living in a city and a society which values social interaction above all else. One extremely beneficial source of this guidance was HH Pope Kyrillos, whose guidance through his monastic life has guided many young Orthodox Christians to work closer in their relationship with God through both choosing to enter the monasteries or working on their prayer life within their daily life outside of the monastery. Armed with this guidance and an 8kg backpack we started our journey to Ferrol.

Day one: Ferrol to Pontedeume



“And if one were to ask, what road is this? I say that it is the soul of each one of us, and the intelligence which resides there. For by it alone can God be contemplated and perceived." – St John Chrysostom

After a two day drive through France and Spain, stopping off in Loudes overnight, we reached Ferrol. The City itself is a small naval city and is currently struggling with economic issues following the departure of most industries to other parts of the country. After finding the first mile marker, we began our journey to the town on Pontedueme where we would complete the first stage of the walk. The road was a difficult one, especially because of it being the first day of travel. Around half way through the day we reached the town of Fene where we met two more pilgrims at a pilgrim café. This was a great reminder that we were on a journey with others.

Following this meeting, we continued to Pontedeume and travelled through some of the beautiful country lanes of Galicia, across a number of hills and through villages before walking across the Eume and into the town itself. Reaching this first town was a strange experience, since we both celebrated the achievement and realised the immensity of what was to come. After a short break in the town we visited St James (Santiago) Church in the town and headed to our Hotel (Pension). The owners were wonderfully accommodating to our lack of Spanish. The running of this small family run Pension was an interesting reflection of family values, with the whole family helping run the establishment and other family members visiting in the evening to relax together. This is a change from the family life I have experienced in other places where interactions are often short and the presence of the other person is enjoyed less than the motive for the discussion. After rest and a quick breakfast the next day we moved on to our next destination.

Day Two: Pontedeume to Betanzos



"When you see your brother, you see the Lord your God." - Abba Apollo

The journey to Betanzos the next day was a pleasant one, stopping half way in the seaside town of Miño. The journey consisted of mostly forest and countryside which left us with some wonderful views and reminders of the glory of God. One of the most enjoyable moments was during our stop in Miño where we met a man from the USA who was visiting family in Spain and was overjoyed to see English pilgrims on the route.

Following this, we continued to walk through the countryside and found such a welcome as pilgrims that it put other areas of charity to shame, and made us really reflect on our mindset to wards visitors. As we passed through hamlets and small villages we were greeted often with “Buen Camino,” meaning “Good Camino” and found cold boxes containing drinks, attached to donation boxes, for pilgrims to take as they pass in exchange for a small amount of money. Looking back at this, I could never see such a thing working in London as there is not a degree of trust or trustworthiness. In warm days, such a gracious act was extremely appreciated, and I wonder how many other cities or businesses act in this way to the benefit of humanity and impact of such a thing becoming widespread.

On arrival in Betanzos we visited the main Church in the city and had the blessing to attend the pilgrims mass in which prayers were said for all those pilgrims who were heading to Santiago de Compostela and the Tomb of St James. In was here that we had the blessing to meet more pilgrims, including a protestant minister and some Spanish students. Following a nice talk with some of these were reminded of the diversity of this pilgrimage and diversity of motivations. Of all the pilgrims met, there were very few who were travelling for religious reasons, with most travelling for a sense of challenge or for personal reasons. Regardless of this there was a sense of unity in that all were on the same path, experiencing the same challenges and having to overcome theme together. This sense of unity on the pilgrimage was a strong bond which brought everyone together. This would be important the next day as we were to travel 27km uphill to Hospital de Bruma.


Day three: Betanzos to Hospital de Bruma




"Do not attempt to explain something difficult with contentiousness, but with patience, prayer and unwavering hope." – St Mark the Ascetic

The next morning we awoke early at 6am, to begin what was expected to be a 10-12 hour day uphill to the hamlet of Hospital de Bruma. Most of the guide books had warned that this would be the most difficult of days, and so we had decided to have an early start to miss the midday heat. The journey started with some difficult uphill sections, leading to the small down of Presedo. In the town of Presedo we discovered a small pilgrim café which, being the last pilgrim café before Bruma, had everyone we had previous met there. In this café we were able to relax and hear more of the stories of our fellow travellers and their motivation with a few people asking about our religious motivation for taking the pilgrimage (my travelling partner being a Catholic lay-chaplain.) Here we again felt the kinship from before, meeting many of these people for the second time and sharing our journeys before separating for the next stage.

The second half of the trip to Bruma was more difficult, with more slopes and more road walking than before, which had a major impact on my feet after hours of walking on dirt paths and country roads. The long stretches gave us a chance to reflect on the journey so far, and chances to stop for water and often prayer which should be the first call in such times. Fortunately the weather was more generous and so we were treated to clouds and mild warmth as opposed to the boiling heat from the first two days. We arrived in Bruma at around 3pm, with painful feet, and were treated to lunch at a small village café before heading to our hotel to freshen up and rest for the evening, spending another evening with some fellow pilgrims.

Hospital de Bruma - Sigüeiro




"Think nothing and do nothing without a purpose directed to God. For to journey without direction is wasted effort." - St Mark the Ascetic

Following the challenge of getting to Hospital de Bruma we had another long day, with 25km to Sigüeiro. The day began as the others, with long stretches down country roads and more steep slopes leading through towns and villages. This penultimate day of our pilgrimage led us through various farms however it was different in that we walked a large amount of the journey with people we had met on the way. Our walking partners were a couple from the Netherlands and Belgium who worked as hiking guides and were preparing to write about the Ingles route after travelling most of the other Camino de Santiago paths. We spent a large amount of the journey speaking to them about our experience of the way so far, and discussing the religious aspect. From their perspective, it had very little meaning to those walking it today however they felt positive seeking myself and James representing this link to the faith on the journey.

The evening of this long and extremely tiring day was spent in the pilgrim hostel. Whilst there we met other pilgrims including a Belgian man who had walked 30 day pilgrim walks every year and was a fountain of knowledge on the topic. After this, we had the blessing to attend a Catholic Mass in the city, and to take a talk with the priest about the pilgrimage and its importance, he seemed again happy to see pilgrims taking this religious journey. Having later shared dinner with other pilgrims, we were able to gain further insight into the mindset behind many people they had met on the way and listened as others reminisced in their journeys through some of the longer pilgrim ways. In was great to see the impact which walking the Camino has on others even when their motives are not outwardly religious in nature, since all seemed to have a call to the journey.

Sigüeiro – Santiago De Compostela




"If we are not willing to sacrifice this temporal life, or perhaps even the life to come, for the sake of our neighbour, as were Moses and St. Paul, how can we say that we love him?” – St Peter of Damascus

The final day started strangely, with the strange feeling that the Pilgrimage was coming to an end, since despite its brevity, its impact was significant. On a personal note, I can only wonder as to the feelings of whose walking larger routes which can take a month or longer. Though the walk was shorter, it again contained numerous slopes and challenging parts through forest paths. However, by the middle of the day we were within a few kilometres of the Cathedral. As we entered the city we visited a small Church and were able to pray and thank God for bringing us this far, preparing ourselves emotionally and spiritually to enter the old city and reach the cathedral.

Reaching the main square was a daunting thing to experience. Though the journey had been a short one, the realisation that it was over and that we had achieved our goal left me speechless. There, standing next to the Cathedral and only a few hundred meters from the tomb of St James, it seemed like a dream. Before entering the Cathedral we visited a small café and rested, meeting some other pilgrims there, and reflected on how we felt. We had shared a similar journey and a similar emotional state upon completion of the pilgrimage, one of “not feeling like I have arrived” and unpreparedness for it to finish. It was with this state of mind that we entered the Cathedral.

The Cathedral was beautiful and fascinating, keeping most of its medieval architecture alongside some modern features. The centrepiece of the Cathedral was its golden altar, along with the world’s largest censer. This censer was only used in services where a donation had been made, and so wasn’t used each service. After viewing this, we queued up to venerate the Saint at the end of the Pilgrimage and pray at his tomb. This was emotionally charged for all of the Pilgrims, since they had travelled here to venerate the Saint, and so myself and James spent a few minutes in prayer there before moving on and attending the Pilgrims mass at which we were happy to see many people we had travelled with.

The next day we began our drive home. As with the way there, we took the time to visit Lourdes as it was the half way mark. It was good to spend the start and end of our journey at this wonderful town. The domain there, with the grotto and basilica, was a perfect place to pray and reflect due to its silence and prayerful atmosphere. Whilst there we took the time to say our prayers and light candles for friends and family before resting up for the drive home.   

Tips for Travellers

Though my reflections do not quite emphasise it, the Camino de Santiago is physically, spiritually and emotionally demanding. Even the short routes such as the Camino Ingles (which I walked) involve hours of walking on hillsides a day and a willingness to accept that there is little room for stopping or giving up once the day has begun. A key piece of advice I would give to travellers is to pack lightly and ensure that you are committed to its completion.

By packing lightly, I mean not to pack for a holiday. The Camino is a pilgrimage and by its nature a path. Because of this you carry your pack with you between towns. This means that the more you bring, the more you carry. When I walked, I only took a small amount of clothes (My cassock and 3 sets to be precise) and little else, I had planned to bring a book to read however this became impossible due to weight, time and tiredness. Because of this, a small pamphlet text alongside your prayer book and Bible suffices, or even just having them on your phone could be preferable.

Overall the journey is a great blessing and I would advise everyone to undergo it or a similar one at least once in their life, embracing the spirit of the pilgrim. It is a chance to become one with others and forget the secular life which drags us from others and from God. You will meet many people of different motivations and they will become a lifeline and you will often lose track of the real world outside of this pilgrims life, thus truly becoming the Christians which the Apostle called “Pilgrims and sojourners” as we were called to be.  

Sunday, 19 February 2017

Book Review: Christ's Samurai: The True Story of the Shimabara Rebellion By Jonathan Clements



Christ's Samurai: The True Story of the Shimabara Rebellion
By Jonathan Clements
ISBN: 1472137418
Price: £13.48 (Amazon UK)
 

Japanese history has always been a topic I have had an interest in, though there are many aspects of this history which I have not had the opportunity to delve into. The events of the Shimabara Rebellion is one of these areas and so I jumped at the opportunity to pick up this text on the topic by the historian Jonathan Clements. The book is an overview of the events leading to and during the Shimabara Rebellion, tackling it from a multi-layered event in Japanese history as opposed to the traditional view of it as being a simple religious revolt by the Christians of the prefecture.

The text uses a chronological approach to the topic and starts with the introduction of Christianity to Southern Japan through the trade routes with westernised ports in China. It then traces the development of the Japanese Jesuit missions and communities and the difficulties in transmitting the faith. This analysis of the distinctively native form of Christianity and the way in which the Catholic faith was somewhat mutated by local elements entering the language and practices of the local uncatechised peasant communities adds an interesting dimension to the text, reminiscent of Endo’s “Silence” and his description of Japan as a swamp in which the Christian faith cannot grow.

The book then describes the political events leading to the persecution of Christians in japan and the subsequent development of small hidden communities in the islands of the South. Clements’ description of the descent through the use of specific characters of the era assist in creating a narrative and image for the reader. The rest of the book is dedicated to a carefully structured, play by play, image of the Shimabara Rebellion itself which gives the reader a well detailed account of the conflict with reference to contemporary witnesses and documents to show how both sides reacted to specific stimuli and events in the course of the eventual siege of Hara Castle.

The almost novel like narrative and use of contemporary witness accounts makes this book an easy and gripping read, showing Clements’ love of the topic and the people involved. When reading, it does not come off as simply a history book but invites the reader to engage with the characters in a way which is only deepened when the account is supported by quotations from the letters, reports and journals of the historical players themselves. In using this style of writing, Clements has created a historical run down which feels closer to a novel than a non-fiction piece and done so in a way which does not infringe on the academic integrity of the piece as evidenced in the primary sources littered throughout the book.

My only real gripe with the cook is the conclusion. The Shimabara rebellion, on which the book focuses, is given a build up of close to 75 pages outlining the rise and fall of the Jesuit order as a major player in Japanese politics at the time of the Tokugawa Shogunate. Following the conflict, only 19 pages are dedicated to its aftermath. Since Clements emphasises that the rebellion is not simply a religious one he seems to ignore any analysis of the impact of the sudden drop in population on the area or the importance of the conflict as a final fight for many aging Samurai. As well as this, I would have liked to see more of an explanation of the impact of this on wider religious freedom in Japan in the times between the rebellion and the Meiji Restoration. These two areas seem neglected here, especially when compared to the detail in which Clements covers them in the run up.

Overall, I cannot recommend this book enough to anyone interested in either the history of Christianity in the far east or in Japanese history generally. Clements has demonstrated that a history book can be both engaging and academic, and made it look easy. The book is one which is hard to put down and always has the reader wanting to see what happens next in this play by play walk through what was a fascinating and complex time in Japanese history.

Tuesday, 5 July 2016

Book Review: Canon Law as Ministry: Freedom and Good Order for the Church By James Coriden





Canon Law as Ministry: Freedom and Good Order for the Church
By James Coriden
ISBN: 0809139782
£9.00 (St Philip’s Books)

As something on a Canon Law enthusiast I decided to spend my birthday gift voucher exploring the western tradition of Catholic Canon Law and was advised by a friend of similar interests to pick up some works by James Coriden, a much respected Catholic Canonist. This led me to pick up the text and start some exploration into this section of canon studies. A quick note on this text, it is designed for the Canonist and not for a general introduction to Canon Law in the Catholic Church so in my final paragraph, I will not be recommending it for general reading. This is not a criticism of the book, just a quick point before people who read this review start saying how they will add it to their reading list.

From the start, Canon Law as ministry sets outs its aim clearly. It is written with the purpose of saving the reputation of the canonist from the wave of infamy which has engulfed canonology since Vatican II. Coriden makes it clear that he feels that Canonists have been given a bad reputation since the Catholic Church’s shift in emphasis at the Council from the more tradition concept of Christian morality to the somewhat vague conscience based system. Coriden states his concern that this has led to Canon law becoming seen as an outdated and archaic practice and the text gives a clear outline to the canonist as to how the concept of Canonology is still a vital part in the Catholic Church today.

Now I am by no means an expert on Catholic Canonology though with my academic research area being Orthodox Canonology I felt the text was a good place to start to gain an understanding of Western Canonology since it is designed to put the area into a modern context and it does this very well with clear links made to both local issues in the parish and wider issues which encompass the entire Catholic Church. The book starts by giving an analysis of the current debate over Canon Law. This section was fascinating since it sets out the different schools of Canon Law clearly and explains their development well. This struck a chord with me as in the Orthodox community there are also various different schools of canonology and it was interesting to see how many of the Catholic approaches tend to fit well with some of the Orthodox ones and how the Codification of Canon Law in the west has led to the development of a wider variety of schools of Canon Law.

Following this, Coriden gives a historical and theological overview of Canon Law. This section was one which I found quite disappointing since it only covered the Canons from the Biblical perspective of law and their codification, almost deliberately missing out the centuries of the use of the Canons as guidance as opposed to a codified legal system. This is of no consequence to the message of the text though, as it moves on to analyse the role of Canon Law in the Catholic Church today, especially its role as granting assistance in dealing with issues of freedom and also in promoting good order in the Church. The book finishes with an explanation of the place of the Canonist as a minister and Canon Law itself as the ministry of the Canonist, again setting out the emphasis of the remaining vital place of Canon Law in the Church.

The main strength of the book comes from Coriden’s writing. You can see that he is a firm believer in the vital place of Canon Law in the Church and this comes across in his style. From Coriden’s use of his local parish Church to demonstrate the practical benefits of correct canonology for the people to his grand scale dream of the vindication of the canonist, the text is most certainly a heartfelt pledge for understanding. In the same way he refers to the documents of Vatican II constantly to evidence his message of the relevance of canonology.
On the other hand, Coriden’s conciliatory approach to the topic seems to undermine the message. In this the text Coriden seems to willingly accept the watering down of Canonology at times and spends much time emphasising the conscience as a supreme moral guide. Though I appreciate this point as sensible, especially in the modern Catholic Church, it seems to backstep when the point of the book is to demonstrate that the Code of Canon Law can still be applied in a meaningful way when the claim is followed by the clause of it being ultimately up to the individual.  

Overall, I found the text to be an interesting introduction to the issues surrounding Canon Law in the Catholic Church, especially when many of these issues are not found amongst the uncodified concept of canonology in the East. Coriden raises many issues in the text which remind us of the importance of the Canons as a form of ‘measure’ of the faith and as guidance and is able to give some beautifully well thought out defences of the art of Canonology in an age of relativity and moral personalism. 

I would recommend the book to students of Canon Law, especially those living in the West or looking into the struggles between Canonology and modernity. As previously mentioned I do not feel that it would be an appropriate text as an introduction to the canons or for someone curious on the matter without proper understanding of the subject. This is not a criticism of the text, since it does not set out to introduce to the topic, however Coriden’s aim is to speak to the Canonists of this generation and therefore as a text it is certainly to be left to the Canonist as intended.