BR RAMON SSF: CONTEMPLATIVE AND MYSTIC

It was a sunny spring day in 1978 when, gardening in the vegetable patch at Glasshampton monastery, I first met Raymond Lloyd. He joined me in digging out weeds and we talked about the Religious Life and his own sense of vocation.  Converted as a child to a radical, joyful Christianity (and pacifism), this former Baptist minister had already lived with a small community of hermits in Roslin, Scotland.  The (ecumenical) Community of the Transfiguration had never numbered more than five living in the manner of the Desert Elders and influenced by the spirituality of Bl. Charles of Jesus (Charles de Foucauld: 1858-1916), Taize, and the worker-priest movement.

Raymond was on a journey of discovery as he sought to respond to the call of the Spirit. Having been impressed by the Cowley Fathers and feeling a strong pull to their life he was due to stay with the Society of St John the Evangelist and thought God might be calling him to them, but the rest is the history of how he came to become Ramon SSF, a great mission preacher, Franciscan hermit, and writer of many popular books on prayer and spirituality.

Solitude’s stillness is the place of vision,
            Gazing on Beauty, wrapped in silence still,
            Sharing the glory of the triune splendour
            Learning the meaning of the Father’s will.
           (A Hidden Fire, p.211)

Apart from having his heart set on God, what’s noticeable about Ramon (like so many others called to the different forms of solitary life) was his poverty/radical simplicity, hospitality, and the way he, like others at that time, was aided by that remarkable Anglican contemplative, Mother Mary Clare SLG (1906-1988), who profoundly influenced the development of the solitary life in the Church of England:

‘We must learn to wait upon the Spirit of God. As he moves us, we are led into deeper purgation, drawn to greater self-sacrifice, and we come to know in the end the stillness, the awful stillness, in which we see the world from the height of Calvary.’ (Mthr. Mary Clare SLG – source unknown)

For me, Ramon’s spirituality mirrors Jacopone da Todi whom he wrote about so eloquently, not least in his book Jacopone, and to understand what motivated Ramon one has only to read that book:  

                  For since God’s wisdom, though so great
                       Is all intoxicate with love.
                  Shall mine not be inebriate,
                       And so be like my Lord above?
                  No greater glory can I give
                      Than sharing His insanity.

Ramon included that stanza in his gift to the Third Order, Franciscan Spirituality (p.43), and if I were to recall anything about him which might animate the calling of any of us it is that profound and simple matter of being ‘intoxicated’ with love – an intoxication which draws on a profound relationship with Christ.  His was a deeply catholic faith which valued the Sacraments and if ever the Society has nurtured a saint, we need to look no further than this joyful, Christ-centred friar.

(including extracts from What Do You Seek?
Wisdom of the Religious Life, Canterbury Press, 2021
More information about Ramon SSF can be found in:
 A Franciscan Way of Life, Arthur Howells, BRF, 2018)

WHAT DO YOU SEEK? Treasures of Religious Life

Following his previous best-seller, Enfolded in Christ: The Inner Life of a Priest, and The Mystery of Faith: Exploring Christian Belief,* this new book explores the wisdom offered to the world by the Religious Life as it has been lived, in particular, by Anglicans.   

(* An interview about the book is available via YouTube)

It is concerned to show the way in which this life has a treasury of basic knowledge concerning human life and how we can live together. The Life has been present, in some form, in the Church from the beginning of Christianity and in the Anglican Communion for almost 200 years, but is frequently overlooked or considered irrelevant yet has helped mould both individual well-being in Christ and the shape and wisdom of the Christian world.

Whilst it uses stories concerning various communities it is not primarily intended to promote the Life, although it was written with a view to help those who may be considering their call. Chapters include: Seeking God and the wisdom of the Desert tradition; The Monastic Way and Contemplative Living; For the Sake of the Kingdom, offering insights into the way the Life responded to growing social needs; Habits and Hearts, looking at the way we express what lies most deeply within us; Priests and Prophets, reflecting on how the Life might inform both the ordained and those seeking to live prophetically, and The Hidden Monk, exploring the way the ‘monk’ (nun) lies in the depths of us all.

                                                      ___________________________

From the Foreword by the Bishop of Manchester

‘Perhaps this book should be required reading for all presenting themselves to their Vocations Team or priest, who feel God’s call must, because this is the only model they have ever seen, mean becoming a ‘vicar’. In our pluriform age, consideration of Religious Life should be required of those who seek to help people find their path among today’s array of options.  Above all this is a book for any prepared to acknowledge that what they are seeking is not merely to better themselves, who acknowledge that the small voice from within will be quietened neither by enthusiastic activity nor internal contemplation, but by recognising that this call comes from beyond. The one we are seeking is God, and we seek because God has already sought us.’ 

COMMENDATIONS

At a time when so many are looking for ways to live a meaningful and authentic Christian life, this is a timely book. Those who are simply interested in finding ways to incorporate ancient monastic wisdom into their daily lives will find John-Francis’ reflections thought provoking. Those who might consider a monastic vocation for themselves, will find the same questions an aid to their discernment.
Br. James Koester SSJE, Superior, Society of Saint John the Evangelist

John-Francis was my Novice Guardian when I first joined the Society of St. Francis. I learned a lot from him then, and I have learned more since reading this book. He speaks of the Religious Life with great affection and thanksgiving. It has encouraged me to go back to the roots of my vocation, to 're-plant' myself in the love of Christ. May this book inspire many others and raise up vocations to the religious life and all pathways to God.
Br. Nicholas Alan SSF, Guardian, Glasshampton Monastery and co-author of ‘Seeing Differently: Franciscans and Creation’

This is beautiful and accessible book introduces the treasures of the Religious Life through the lens of John-Francis’ varied experience and Anglican practise. Much more than a personal spiritual reflection, the breadth of his encounters and research mean the book is an excellent resource for those unfamiliar with the religious life and in particular how this has been expressed in the Anglican tradition. For those of us who have been exposed a little in religious life circles in the UK there is much delight in the collected quotes of so many familiar sisters and brothers. For those seekers coming afresh, encountering an unfamiliar world, John-Francis is an excellent guide.
The Rev. Simon Lewis, Dean of the Community of St. Anselm, Lambeth Palace

Over the centuries monasticism existed seamlessly alongside society, with many points of connection. That changed with the dissolution of the monasteries in England under King Henry VIII but with monasticism's re-establishment in the Church of England in the nineteenth century Christian men and women were once again able to hear God's call to enter the monastery while those who were not called could come alongside monastic communities for spiritual benefit. John-Francis Friendship has not only lived in a Franciscan community but has also drunk from monasticism's spiritual well for decades. His insights are fully monastic while also easily applicable to all Christians. This book is not only an excellent primer on monasticism but a rich treasury of monastic wisdom that will strengthen all readers in their single-minded pursuit of God.
The Rev. Dr. Greg Peters (Visiting Scholar, Von Hügel Institute , St. Edmund's College , University of Cambridge and author of ‘The Monkhood of All Believers)

To enter this book is to find oneself in another world soaked by the presence of God; it is to realise that all life, communal and individual, and indeed the natural world around, participates in a greater reality of love and there finds meaning and purpose. In a time of global pandemic, the ancient way chosen by Religious in answer to the deep question ‘What Do You Seek?’ is more relevant than ever, and I firmly predict we shall see a renaissance in vocations to the religious life in coming times. John-Francis Friendship brings all his experience and wisdom to open up the rich hinterland of the religious orders that have contributed so much to church and society in this beautifully written book which will inform and inspire in equal measure.
The Very Rev. Dr Frances E F Ward, former Dean of St Edmundsbury, parish priest, theologian and writer.

SISTER DORA (Dorothy Wyndlowe Pattison)

16^..01.1832 – 24.12.1878

"What Florence Nightingale did for military hospitals, 
Dorothy Pattison accomplished in civilian duty."
(Daily Telegraph, 1879)

Sr. Dora was an Anglican Religious sister and nurse whose pioneering life equals that of Florence Nightingale.  The eleventh of twelve children born to Jane Pattinson, her father was the Rev. Mark James Pattinson (Rector of Hauxwell, a remote parish in Swaledale, Yorkshire). 

Influenced by the Evangelical Revival which had swept the county her father believed in the subjection of women and became bitter at his lack of advancement which affected his mental health.  Consequently, Dora had little formal education and, partly because of her father's ill-health, the family were exceptionally isolated.  Her brother, Mark, eventually went to Oxford where he pursued an academic career and was ordained.  Attracted by the Catholic Revival (and to the annoyance of his father) he introduced his sisters to many of its teachings of Newman and his followers.  Dora was coerced to remain at home to care for her parents until she was almost thirty when she went to be schoolmistress in Little Woolston in Buckinghamshire and in 1864, joined the(Anglican) Sisterhood of the Good Samaritans in Middlesbrough which later became the Community of the Holy Rood and devoted her life to nursing. In 1865 she was sent to work at Walsall’s hospital in Bridge Street and spent the rest of her life in that town, dying of breast cancer on Christmas Eve 1878 having worked there mostly as the sister in charge for almost fourteen years. Having never been released from her Religious Vows she died a sister of the Holy Rood.

She was not well-trained nurse but, throughout her life, sought to develop her skills.  When her life was ending, she travelled to London to understand Lister's new, controversial thinking and practice in antiseptic surgery. She ordered everything needed to follow Lister's methods in the new hospital that nearing completion in Walsall. Doctors she worked with were willing to train her to take on more of the work that would otherwise fall to them, mostly in connection with appalling industrial injuries especially those concerning the eyes and connected to the vast railway network in the area.  When circumstances demanded she was prepared to switch from her normal nursing specialty and it was said that she had single-handedly stopped the cholera epidemic of 1875 from being much worse, gaining her immense prestige.

In the early days people were suspicious of the Sisters but that was quickly overcome by Sr. Dora's tolerance of their prejudice.  People noticed that she was ready to nurse whoever was in need, regardless of their beliefs.  Her faith in Christ had a profound effect on her ministry and she had been particularly struck by the parable of the sheep and the goats and Jesus’ statement: “Inasmuch as you did it not to one of the least of these, you did it not to me.”  “It is hard”, she said, “to see the Master in these poor degraded people, and yet the ‘Inasmuch’ holds good for them as for all men.”   “Look up on your work as a privilege”, one of her Sisters had said to her, “Do not look upon nursing as an art or a science but as work done for Christ.  As you touch each patient think it is Christ himself, and then virtue will come out of the touch.”

After a short period of doubt, she remained deeply faithful to the end of her life and prayed for her patients as well as nursing them, but she was determined not to use the influence given to her by their dependence to press her faith on them.  She is one of several Religious Sisters whose devotion to nursing is recalled every time the name ‘Sister’ is spoken in a hospital.

Her nursing ability was aided by her commitment to absolute cleanliness which she had learnt as a novice in the Community and she showed immense energy accompanied by a joyful and positive character.  She knew how to relate to the working men who were most often her patients and managed her hospitals efficiently and economically whilst raising large donations towards the hospital.  The vow of poverty, taken by Religious, informed her personal lifestyle and, whilst forming at least one personal relationship with a man, she never married.  What personal skills she did have she used to help relations between the medical profession and those in the town they depended on for finance which soon deteriorated after her death.

She is remembered in a host of ways by the people of the west Midlands.  Apart from a memorial in her church (St. Paul’s, Walsall), hospitals named after her (Dorothy Pattison Hospital) 
https://www.streetcheck.co.uk/nhs/hospital/dorothy-pattison-hospital-ws2-9xh and a statue in one of them, there have always been railway engines named ‘Sister Dora’, a mark of the respect the railway industry still has for her consequent to the way she nursed their workers.  The official Walsall Town Council website includes a long article on the ‘History of Walsall’s Sister Dora and the steam engine’ https://go.walsall.gov.uk/history_of_walsall_s_sister_dora_and_the_steam_engine

Recently a model has been produced of the latest engine:
www.hattons.co.uk/21304/graham_farish_371_103_class_31_31430_sister_dora_in_br_blue/stockdetail.aspx  and details of other locomotives can be found here:
https://oakparkrunnerssnippets.wordpress.com/2019/06/24/sister-dora-named-locomotives/

In October 1886 a statue by Frances John Williamson was unveiled which is possibly the first in the UK for a non-royal female and may be the world’s first for a nurse, pre-dating that for Florence Nightingale in Pall Mall by almost thirty years.  Many articles about her appear online: http://www.historywebsite.co.uk/articles/Walsall/sisterdora.htm  and in 1977 a three-part TV series (‘Sister Dora’) was made about her life featuring Dorothy Tutin in the leading role https://www.imdb.com/title/tt5272538/fullcredits?ref_=tt_cl_sm#cast.

Her most vivid memorial is the living tradition of the annual ‘Sister Dora Day’ in Walsall.  Organised by the church this is still supported not only by civic leaders but by many local people as shown in this film made in 2013 of the annual Sister Dora Service in Walsall Town Square 

https://www.youtube.com/watch?v=WnSU5JvZUIg  Her Holy Rood cross is kept in the British Museum (http://www.bbc.co.uk/ahistoryoftheworld/objects/-50NJgrhTJGHaDdec1GZ7w)

When she died Florence Nightingale paid her this tribute: “May every nurse, though not gifted with Sister Dora’s genius, grow in training and care of her patients, that none but may be better for her care, whether for life or death.”

When she died, Florence Nightingale paid this tribute: “May every nurse, though not gifted with Sister Dora’s genius, grow in training and care of her patients, that none but may be better for her care, whether for life or death.”  Her merits are clear and her contribution to modern nursing almost unrivalled, yet outside her hometown few know of her and the church she served has yet to grant recognition to her life-times sanctity and service in the name of her Master.  If she had joined the Roman Catholic church, which she considered just before dying of cancer, the cause for her beatification would have begun long ago.

IS RELIGIOUS LIFE DEAD?

Following a recent Zoom meeting of an Anglican bishop with a society of priests to which I belong, I’ve been ruminating on his critical comments concerning the state of Religious Life in the Church of England.

Whilst it’s clear that many of the traditional Orders are a shadow of their former selves and some have died or will soon come to an end, that is not true of all. First Order Franciscans have a number of novices and the Third Order is flourishing (yes, it’s a recognised Order); the Benedictines at Mucknall have been slowly growing over a number of years and a few others (the Sisters of Bethany, Tymawr and Wantage) all have novices, as does Mirfield. Not in the numbers they once had, but there is plenty of life in those communities.

The re-establishment of Religious Life in the Church of England was considered by many as the crowning glory of the 19th century Catholic Revival. It was catholic clergy from Fr. Benson SSJE to Fr. Robert Grafton CSWG who heard that call to consecrate their lives through Religious Vows and Anglo-Catholic clergy who assisted many women in particular to consider their own call. All that was done against the background of a church which was often disinterested and sometimes hostile to that ‘romish’ development – a disinterest that seems to be growing. During research for my new book ‘What Do You Seek; Treasures of Religious Life’, I have encountered young women who were actively discouraged from considering such a Life by their DDO’s and told that they needed to be priests. Others had no idea there were Religious in the C of E and had been looking to Rome.

One of the marks of true Catholicism has always been that it sees the need, value and benefit of those consecrated to God under Religious Vows. To forget or ignore that not only diminishes the possibility of vocations to that Life but also denies it the support and encouragement it needs and diminishes the catholic nature of the Church. Whilst I regret being called to leave SSF I also believe it ought to be one of the marks of a truly catholic society such as SMMS to actively pray for, encourage and support vocations to Religious Life. We ought to be involved with Orders, especially those such as SLG who have a commitment to pray for clergy; to be using those monasteries and convents which still exist both for our own needs and the benefit of our parishes and institutions – Hilfield Friary, for example, welcomed hundreds of parish, educational and military groups whilst I was there.

Numbers of younger people are also often not found in the church, but I have encountered some on visiting communities because they find there a depth of spirituality they don’t find in their local churches. Might it be one of the distinctive marks of the Sodality that we picked up the baton of praying for, encouraging vocations – and to be re-discovering the riches offered by Religious Life?

PRAYER FOR VOCATIONS TO RELIGIOUS LIFE

In 2018 the Archbishop of Canterbury wrote, in connection with the founding of the new Community of St Anselm at Lambeth Palace: ‘Unless swift action was taken, some feared that the religious life could vanish from the Church of England for ever.’ 

The Roman Catholic Church makes it clear that prayer for vocations to the Religious Life is central to Vocations Sunday, which is observed on the 4^th Sunday in Easter, Good Shepherd Sunday:  ‘The purpose of the World Day of Prayer for Vocations is to publicly fulfil the Lord's instruction to, "Pray the Lord of the harvest to send laborers into his harvest" (Mt 9:38; Lk 10:2). As a climax to a prayer that is continually offered throughout the Church, it affirms the primacy of faith and grace in all that concerns vocations to the priesthood and to the consecrated life.  While appreciating all vocations, the Church concentrates its attention this day on vocations to the ordained ministries (priesthood and diaconate), to the Religious life in all its forms (male and female, contemplative and apostolic), to societies of apostolic life, to secular institutes in their diversity of services and membership, and to the missionary life, in the particular sense of mission "ad gentes".’  (United States Conference of Catholic Bishops)

Excellent resources can be found here:

https://www.worlddayofprayerforvocations.com/

and here:

https://www.dioceseofnorwich.org/application/files/2214/9192/5727/Vocations-Sunday-Resources-Pack.pdf

Vocation was the subject of the sermon at the church I attended on Easter 4 and, quite rightly, the preacher made the point that vocation isn’t limited to ordained ministry.  Whilst I agree it was lamentably noticeable that no mention was made of a calling to Religious Life, and I expect that was the same elsewhere.

It does not appear that such prayer receives any prominence in the Church of England and I wonder why this is so?  If the Archbishop’s statement is taken seriously, then prayer for vocations to Religious Life is urgent and should be at the heart of what we pray for each year. 

At one time there was a Prayer for Vocations to Religious Life, but I cannot find a copy.  Do you know of such a Prayer?

MEMORIES OF HILFIELD FRIARY

1976 - 1978                

I arrived at the Friary on the Feast of the Holy Cross, September 14th, and was one of three admitted as a Postulant on September 15^th by the Guardian, Br. Jonathan – another was Stanley who had worshiped at the same church as me - All Saints, Margaret Street in London.  There were others, including Keith Mitchell (Crispin), North Kerr, Peter (Peter Douglas), Gregory and Richard Hodgson, who had been admitted previously and we joined Fr. Bill Kirkpatirck (Aelred), Kevin Terry (Albert) and Graham who were also Postulants.  In all we numbered 15 – the highest ever number in the history of SSF!  There were so many of us that some had to live in Bernard House (where my daily Household Chore was to pump the cushions and arrange the flowers as there weren’t enough tasks for us all).  My first job was to collect manure, under the direction of Br. Giles, from Church Farm, where Keith MacDonald had a job, and take it to the Friary.  Eventually, due to the size of the Postulancy, some moved to Alnmouth Friary with Br. Rufus, who was then Assistant Novice Guardian, and Br. Keith came to look after the remainder of us who were then able to live together in Juniper House which became the Formation House once more.

At this time the Brothers would attend Evensong each month at a different local church on Sundays.  We had a particular connection with Cerne Abbas parish church whose priest, Fr. Harold Best, presided at the Friary Eucharist most weeks.  One resident of the village had been closely involved with the Franciscans in Africa and lived with her companion in a cottage in the village.  Both were early members of the Third Order and are are now buried at the Friary. 

In April 1977 twelve of us were admitted to the Novitiate by the Provincial, Br. Michael SSF, and I took the name of John-Francis.  During Lent the Novices were involved in giving short homilies at Holy Trinity, Weymouth as part of our training.  Br. Keith was responsible for our efforts.  That Spring, Paschal Worton and Philip Bartholomew were admitted as Postulants. 

At that time, and for many years afterwards, brothers  were constantly going on Mission.  In March 1978 Br. Damian sent me to preach the Lent ‘Mission’ to Ardingly College (we were used a lot by the Woodard Corporation) and in April I moved to Glasshampton to begin my six month stay.  This was also the time when many Public Schools (eg. Millfield, Sherborne, etc…) sent groups of pupils for days at the Friary with some occasionally staying for a few days and I have memories of the scores of boys from Sherborne School lining up0 to make their pre-Confirmation confession - every priest-Brother was on duty!

1982 – 1988

I returned to live at the Friary in December 1982.  I became Kitchen Brother and slept in room in Francis House to ‘look after’ Br. Kenneth.  Eventually I was given a room in Clare House  to use during the day.  Benedict was Guest Brother and there were Seven Postulants.

We continued to provide brothers for the very many Parish and School Missions which the Society ran, as well as leading Holy Week in parishes around the country.  For most of my time at Hilfield I, along with others, hitched to and from wherever we needed to travel and I often journeyed to and from London in this fashion, often getting an initial lift to Sherborne (or, if I was lucky, Wincanton) but I sometimes would see if I could hitch a lift from a (occasional) car that drove past the Friary.  

I also became involved with Dorchester CND and began to get to know some of the members.  Bernard was a member of General Synod and was keen to enable the community to explore new ways of evangelism.  Fr. John Townroe made regular visits to the Friary as our external confessor/spiritual director and I, along with others, found his wisdom and insight of great help.  The ‘new’ Carceri (hermitage) was a place where I, along with others, retreated to on a regular basis for solitude, reflection and prayer.

At some point  Br. Bernard appointed me as Guest Brother.  On February 2^nd, 1982 BBC Newsnight come to the Friary to interview Bernard on the then radical Church of England Report, ‘The Church and the Bomb’ and two weeks later Paul Alexander ran a ‘Drama Weekend’  – brothers involved in learning dramatic presentations of the Gospel.  Later that summer a group of us arranged to perform the ‘Parable of the Good Punk Rocker’ in the grounds of Sherborne Abbey.  Not sure what impact this had on the town, but it helped some of us loose some of our inhibitions!

That Lent I made a Lent Visit to St. John’s School, Leatherhead, took part in a Teaching Week in Hackney - and joined the Dorchester CND protest visit to Upper Hayford USAF base.  In October Br. Ramon led a major ‘Mission to Wales’ based at Brecon Cathedral with Br. Silyn SSF and Fr. Aiden Mayoss CR.

During the next few years Paschal and I helped to organise the Sunday School at S. Nicholas’ Church, Hilfield and, along with others, led services and preached there and at Batcombe.

                               

A Provincial Chapter around this time asked communities to explore their mission within the local community.  My involvement with the Dorchester CND Group led me to talk with them about what they might want the friary to offer to the community.  From these talks it emerged that there was a real desire to have a place where wider social issues could be explored and so I began to organise meetings with different social themes under the general title of ‘JustPeace’.  On one occasion Bp. Bill Lash talked about interfaith issues and his involvement with Gandhi in India in the 1930’s; we had a dialogue with Buddhist monks from their community near Totnes.  And, perhaps most notably, the Second Secretary from the Embassy of the USSR came to talk about ‘East Meets West’ – a visit which provoked another visit – from the Special Branch.  Some of us were deeply surprised by his open criticism of communism and stating that the system needed to change.  All this just before the concepts of Perestroika and Glasnost had emerged.  Br. Anselm had also asked me to get involved with the RC ‘Justice and Peace Links Group for Religious’ and, from my initial contact, I tried to encourage other Anglican Communities to join, which some did.

It was in 1985 that I looked to engage young people with spirituality and wanted to find a way for them to experience the insights of Ignatian Spirituality (Bernard had arranged for an 8 Day Ignatian Retreat to be offered each year for members of SSF at the Friary).  I learnt of the work being done by the De La Salle Brothers at Kintbury, Berks and arranged  to attend youth ‘retreats’ with them to discover more about their work.  From these experiences I sought to use the insights gained in developing youth spirituality at the Friary and elsewhere.  On May 18^th I led our first ‘Youth Day’ for local parishes at the Friary but I’m not sure how enthusiastic Br. Bernard was for these to continue –  I think there may have been one more!

In 1986 I led Holy Week at S. Disen’s, Bradninch, Devon and, consequently, a group of young people began to attend the Hilfield Youth Camp each year.  I also led a Mission to Bristol University and St. Paul's and one to West Meon with Br. Vincent SSF and Sr. Jeanette CSF.  In September I led the Mission to St. Mary’s, Brynmawr, South Wales with Sr. Alison Mary CSF.

Bernard had become interested in the Myers-Briggs Personality Type Indicator (MBTI) and, in 1987, arranged an MBTI weekend at the Friary.  In September I led the Mission to St. Paul's. Honiton with Br. Thomas N/SSF, Ann Lewin and then a Mission to St. Peter’s, Maybush with Sr. Alison CSF, Brs. LukeN/SSF (John Phillips) and Ann Lewin.  I also assisted on the Coventry Diocesan Youth Holiday in Devon.

In 1988 a ‘Middle Group’ (middle-aged Professed) began at Hilfield.  That same year Bernard’s interest in the Base Christian (Ecclesial) Community movement in UK led to some of us attending annual weekends with the three Religious who USPG brought over to develop this form of evangelisation in the UK.  Br. Anselm (at that time the Provincial) invited Br. Paschal and I to become Vocations Adviser for SSF but in March 1989 I was moved to Birmingham. 

1994 - 1999

In July 1994 I returned to the Friary as Assistant Novice Guardian.  I continued to preach at various Public Schools including Bedales, Haberdashers’ Aske’s etc…  Br. Peter had been appointed Novice Guardian and was keen to re-develop the Novice formation programme.  He and I worked on a three-year model that began with a year at Hilfield followed by six months at Glasshampton and then 18 months in an inner-City House before First Profession.  Aspirants would be welcomed to Hilfield only in September and from then on the three year Programme would begin.  It was also during this time that Bernard (I think) drew together a group of brothers and sisters who had been involved with Ignatian IGR’s to reflect on the essentials of Franciscan Spirituality and, consequently, we developed a specific model.

After the death of my parents I had begun to develop an interest in the Holy Land and Egypt and organised a number of pilgrimages, for adults and young people, to both countries and, as a result, in October 1996 HG Metropolitan Athanasius of the Diocese of Beni Suef came to stay at the Friary.

In 1997 I was appointed Assistant Guardian at the Friary and at the Pentecost Chapter, after Br. Peter left, Novice Guardian.  I continued to implement the new Novice Formation Programme as well as leading Missions and a second Young Adult Visit to Egypt and Holy Land. 

In 1998 and 1999 there were further Pilgrimages to the Holy Land and Egypt, but in that year I was appointed General Secretary SSF, a role that took me to Australia for the General Chapter for four weeks in September.  However, in August I moved to Plaistow and thus ended my life at Hilfield Friary.

OF GODS AND MEN

On Friday, after the frustrations and annoyances of Christmas shopping in the West End of London , I went to see the film, Of Gods and Men.  Chris had told me about it some months away - but what I wasn't prepared for was the impact of this powerful French movie which tells the (true) story of a group of seven Cistercian monks who, in 1996, were abducted from their remote monastery in Algeria.  At that time there was an outbreak of Islamic terrorism in the country and it is this growing menace which provides the background of the narrative.

The title of the film comes from Psalm 82: 'Now I say to you, "You are gods, and all of you children of the Most High" and it deals with the personal response of these monks as they face the probability of violent death.  The story revolves around the daily life of this Cistercian community as they pray, study and work.  Much of the film is in silence and the only background music is that provided by the rich, modern French chant which is so hauntingly beautiful (and stands in stark contrast to Anglican chant) and the choice of texts used helps to highlight the dilemma of these Cistercians.  This is a film which uncompromisingly deals with ethics and morals consequent upon theology and faith which is centred on the celebration of Christmas.  Therefore is asks the viewer to contemplate the choice which these religious must make as they consider that God incarnated Himself in our humanity.  And, over the years, around this community has grown a village of Muslim peasants who are unable to leave their homes as the Islamic terrorists draw closer.

The title seems to point to the fact that these Cistercians are completely human whilst called to embrace divinity.  There are moments of high human drama and the monks exhibit all the emotions one would expect in such a situation.  To leave or to stay; to save their own lives or live out their monastic calling.  This is the agonising choice they must make individually and as a community. 

The film reaches its climax after they come to the conclusion that they will stay.  Having made the decision the brothers are shown sharing in a meal: to the crescendo of  'The Dying Swan' from Tchaikovsky's 'Swan Lake' this is, movingly, their Last Supper, with its overtones of Passion of Christ. 

One is not shown the circumstances of their death and the final moments are taken up with them being marched into the forests one snowy day.  No doubt Xavier Beauvois, the Director of the film, was aware of the full text of Psalm 82 from which these two verses provide the title:

'Now I say to you, "You are gods,
and all of you children of the Most High.

'"Nevertheless, you shall die like mortals,
and fall like any prince."'

Arise, O God, and rule the earth,
for you shall take all nations as your own.

Of Gods and Men