Bishop Kevin Dunn, a priest of the Archdiocese of Birmingham, was appointed Bishop of Hexham and Newcastle by Blessed John Paul II.  He was ordained the twelfth Bishop of Hexham and Newcastle, by Bishop Ambrose Griffiths on 25 May 2004, the Feast of St Bede, at St Mary’s Cathedral, Newcastle upon Tyne.  He died on Saturday 1 March 2008, aged 57.

Kevin Dunn was born in Newcastle-under-Lyme, Staffordshire. He studied for the priesthood at St Mary’s College Oscott, Birmingham and was ordained  on 17 January 1976.

During the lecture Archbishop Nichols said: “One suggestion from me: every radio and TV set has an ‘on/off’ switch. Perhaps we should use it more often and free ourselves from too much input, from the constant round of news and debate, so as to reflect a little more and then deepen the quality of our understanding and of the contribution we can make. Too much input and there is no time or space for reflection. A little more stillness, space and silence and then the ‘still, small voice’ of faith will find its power.”

Here is the full text of the lecture given by Archbishop Vincent Nichols:

The Most Reverend Vincent Nichols, Archbishop of Westminster.

I am very pleased to be here to give this Bishop Kevin Dunn Memorial Lecture. It is an honour. Along with so many of you gathered here today, I have the fondest memories of Bishop Kevin. Indeed, I still miss his presence, his vitality and his down-to-earth approach to our faith and Church. I extend my warmest greetings to his family and close friends and assure them of my continuing prayers.

Kevin would have approved of the title given to this talk: Faith finding a voice. He wanted to get on with the job while at the same time thinking carefully about what it entailed and demanded. He wanted action rather than talk, and that must be a criterion we use for ourselves, including for this evening. I hope we can go from here with some resolution carrying us towards action.

In this setting it is right to recall one particular and remarkable action taken by Bishop Kevin: the establishment of the Bede Chair of Catholic Theology in the University of Durham. That truly was a lasting achievement and one which indeed typifies the importance of our theme.

Bishop Kevin was determined that our Catholic faith would indeed find a particular voice in the University and in the local Church. And, to its credit, the University responded so positively, and continues to do so. So do not be surprised if I return to your beloved Bede later in this talk.

As we begin to ponder on various aspects of the challenge of faith finding a voice in our world today, it is important to recall the wonderful, well-known reflection of St Augustine, given in reference to the role of St John the Baptist. Augustine insists that we understand the difference between what is said and who is saying it. He says:

‘John is the voice, but the Lord in the beginning was the Word. John is a voice for a time but Christ is the eternal Word from the beginning.’ (eg Sermon 293 cf Office of Readings for Feast of the Birth of St. John the Baptist.)

There are a number of important points for us here. First is the realisation that in finding a voice, faith – my faith, your faith – must seek to express only the Word of God, the person of Jesus. It is to him that we wish to give voice, not to ourselves.

This is not as easy as it sounds. Our whole frame of mind, shaped by the very air we breathe, is that we want to give voice to ourselves, to our own ideas and thoughts, to the insights we believe are rather special to ourselves. We want to have our signature on what we say.

So this has to be born in mind throughout our exploration: He is the Word, we, in all our different circumstances, are only the voice.

Then there is a second point made by St Augustine: we are a voice – or voices – for a time; He is the Word for all eternity. Our voice is crucial, for it is the voice for this day and age. So we have to work hard at understanding the day and the age so that our voice has a certain coherence, so that what we say ‘makes sense’. But in doing so we have to remember that the Word to which we are giving voice has an unchanging truth, an abiding grasp on reality that we, of ourselves, cannot achieve.

There is a tension here, of course. On the one hand is our creativity. We are properly explorers, adventurers even, wanting to bring to the surface, to bring into the public eye, what has been seemingly lost or hidden. Yet in all of this we are not creators of the reality we seek. Rather we are creatures of that reality who is Himself our creator.  So our own creativity is at the service of given truth, a given goodness, a given beauty: given in the unfolding mystery of God, most visibly in the person of Jesus.

You will recall, perhaps, the wonderful image used to describe the work of the great sculptor, Michelangelo. His work was described as that of releasing, from within the block of marble, the beauty of the statue that was already hidden in it, which he, in his genius, could already discern. The furious pace at which he could work was fired by his desire to set free the wonderful form already present in the stone.

Musical geniuses may well be similar: Mozart frantically writing down the score of his Requiem; Handel intensely completing his Messiah is an astonishingly short time. This is creativity in service of a heat, given good. This is beauty finding its particular expression in time and space, just as, for us, faith, too must find its voice.

To summarise this first point, then, is to state this: Faith finding a voice is always a work of fidelity. Faithfulness to what is given is a key and essential quality of the way in which the great mystery of faith finds fresh expression. And we have clear ways of understanding that faithfulness: it is a faithfulness to Jesus, the Word of God, as expressed in the Scriptures and the Tradition of the Church and safeguarded by its Teaching role, or Magisterium.

There is much contained within that last sentence which I cannot explore now. But its meaning is not a prison, even though some would wish to suggest it is. Fidelity to a gift – whether the love of one’s beloved or to the gift of how the Holy Spirit works within the Church – is not a prison, not an impeding of freedom. Rather it is a form, a shape, the result of a decision, through which freedom is tutored to explore ever more deeply that which it has accepted as lovely, true and beautiful. It is the harness of love which holds us to the task and guides us, often against our more wayward instincts, more deeply into the gift we have received.

From this flows a second and crucially important point, already implicit in what I have said so far: the voice has to be for today if it is to be a true service of the Word. Replaying the voice of yesterday will not be enough, even if a yearning for the familiar, or even a nostalgia for the past are frequently at play within us. In order to fashion a voice for today one thing is necessary: an attentive listening to the heartbeat of the age of which we are a part. In the language of the Church this is to say that dialogue is the essential partner of proclamation.

I heard a wonderful illustration of this point recently. It was a sermon given on the episode, in the Acts of the Apostles, in which Philip meets the Ethiopian eunuch and helps him to come to faith and be baptised. You may recall that the Ethiopian invites Philip into his chariot as he journeys home.

The crucial phrase, as emphasised in the sermon I heard, was this: ‘So he urged Philip to get in and sit by his side.’ (Acts 8.31) It was from that position, being side by side, that Philip is able to engage in conversation, offer insight in response to questions, leading the Ethiopian to baptism. To sit side by side is to be ready for dialogue.

So it should be with us, too. Here too there is much that can be said about the art of dialogue, the art of attentive listening. But I would like to make one point only. Those involved in dialogue take great care not to misunderstand their interlocutor. They take care not to distort or misrepresent the other with which they are engaged. They desire a true understanding and exchange, not an easy and superficial confrontation or argument. Indeed St Thomas Aquinas set as a standard the ability to express the others’ argument better than they can themselves.

In our world today this is a crucially important point in the work of enabling faith to find its voice. Our manner of talking together may not always be like this. There is a danger that we allow the pattern of much media communication to tutor our more personal manner of communication.

Yet much media communication is far from our normal way of talking together. After all, the media constantly deals in the exceptional and, of course, tends to sensationalise it, too. News and comment features are designed to catch our attention and to draw us into an often confrontational interpretation of a trend or particular event.

Our own personal communication, which is usually about the very ordinariness of life, is best shaped by the different qualities of dialogue: listening, understanding and shared empathy.

The media’s typical focus and methodology should not dominate our ways of communication. Indeed we do well to step back from the media output which we are constantly receiving and evaluate or question its underlying assumptions.

The principal point I want to make here is that the way of dialogue is the pathway by which faith best finds its voice. So, in our task, in our conversations, we have to be on the look out not so much for the points of opposition but for the points of possible agreement, not so much for controversy as for convergence, not so much for highlighting what is missing as seeking out the good that is to be found in the other, without ignoring or glossing over real differences (Cf ‘Meeting God in Friend and Stranger’, Bishops’ Conference of England and Wales). The pathway of dialogue is the pathway on which we are encouraged, as was made clear by Pope Benedict during his Visit to the UK in 2010.

In our Catholic tradition, there are three pathways down which faith finds a voice, three arenas or areas of dialogue with our world and our society. These are the pathways of truth, of goodness and of beauty. I would like to say a word about each one in turn – but in reverse order!

The pathway of beauty is, perhaps, the one which is most readily appealing to people today. In places and objects of beauty there remains an unobscured appeal, a quality that raises our minds, hearts and spirit above present circumstances, whatever they may be. Such beauty helps us to see ourselves within a wider perspective, loosening our preoccupation with ourselves and appreciating how our lives are but a part of a wider pattern, a wider response to the mystery of life itself. Often, but not always, that beauty has an explicit connection to the religious, to the account that faith gives of our endeavours and experiences.

There are many places which are recognised as ‘holy’ and people still flock to them: ‘Holy Island’, Durham Cathedral, or the tomb of St Cedd in Lastingham – to name a few near here.

Works of art also have a great eloquence. Some of the most successful exhibitions in London have put forward the beauty of our faith: Seeing Salvation, the Treasures of Heaven and, most remarkably, The Sacred Made Real, the exhibition of Spanish works of art. One of those pieces, a figure of the dead Christ, presented a new problem to the museum: visitors were kneeling in prayer beside it! They were gently asked to move on.

This, I suggest, highlights two points. First, we should be cautious about too easily identifying our age as one of ‘aggressive secularism’. Of course there are some voices of that tone and content, but there is also a widespread and deep sympathy and search for the transcendent, for the things of God which we should note, respect, reflect and to which we can respond.

Secondly, the beauty of our churches and homes, the beauty of our liturgy and behaviour, the beauty of our musical endeavour and the harmony we seek with others in our living together are all parts of the way in which we express our confidence that this is indeed God’s world, it was God who made it and it is ‘very good’. Finding such a voice is hard work, as hard as producing any masterpiece. But it is a work in which all of us can be involved and to which we can give much thought.

The second pathway, on which I wish to touch, is the pathway of goodness. This, too, is clear and practical, within the reach of each one of us.

Pope Benedict, in his Encyclical ‘Deus Caritas Est’, gave great emphasis to the importance of practical charity, rooted in and directed to the love of God, as that which gives credibility to the Gospel (cf ‘Deus Caritas Est’ para 31). The words of Gospel truth begin to ring true when they are accompanied by deeds of kindness and goodness. It is charity which gives them their cutting edge. This much we know.

St James made it clear in his Letter (James 2.18); axioms such as ‘actions speak louder than words’ embed this truth in everyday language, and saints have emphasised it too. Remember the words commonly attributed to St Francis: ‘Let us proclaim the Gospel always and when necessary use words.’

This is faith finding a voice on every street corner, in the kitchen and in the workplace, among friends and strangers, in every part of the broad pathway of life. This is the work of each individual, spontaneous and personal; it is the work of parish groups coming together for a specific task; it is the work of great organisations such as our own CAFOD reaching across the world in charity.

Far more goes on in this work than we realise so it is appropriate that, as a Church, we seek to serve this witness of charity a little more systematically. This we are doing through the development of ‘Caritas’, a pattern of support and networking which has recognition in so many countries and which help to develop the local work of charity and enable it to find a voice, a word of advocacy, which has a strong base in evidence and experience.

A good step in that direction is for every parish just to review and bring to light all the charity work which goes on and simply ask how it can be better supported and encouraged.

Faith finds a convincing voice through the work of practical goodness.

The third pathway, that of truth, is the most complex at the present time, for we live in an age in which truth has been largely relativised. ‘You have your truth and I have mine and you must not impose your truth on me – though I may well want you to accept mine!’

The complexity of this cultural norm with which we are living is felt everywhere: in conflicts between the generations, in debate about the ethical and social norms to be upheld by society – such as the nature of marriage – and in the fields of academic study. How are we to respond? How can the truth of faith find a voice in this context?

I would like to make three practical suggestions.

The first concerns the practice of prayer. Prayer, as the raising of the mind and heart to God, is the first way in which the truth of faith finds its voice. Christian prayer is an explicit statement about the existence of God, about the gift of the Incarnate Word in Jesus Christ, and about how we live our lives in God’s presence every moment, every day.

There is a great openness in much of society to the reality of prayer. It may not be fully understanding of all that is involved, it may be an unformed instinct, but there is an awareness of the reality which prayer touches. Think of the example of Fabrice Muamba, the young footballer who suffered heart failure on the pitch.

There was a huge appeal for prayer. Newspapers had headlines such as ‘God is in charge.’ The young man and his family have never ceased to speak about the importance of prayer alongside deep appreciation of the dedication and skill of the medical professionals.

In a recent interview he spoke of waking up to find his family around the bed saying psalms for his recovery. ‘They were praying so loud’, he laughed. ‘No one could sleep through that!’

Also, at a time when there is often controversy about the place of religious belief in the work place, his fiancé spoke so gratefully of ‘a young African cleaner in the hospital who would come into the room every day to pray silently in the corner.’ She gives us all good example not only of the importance of prayer, but also of the importance of respecting the circumstances and the needs of each particular situation. Prayer is not to be imposed.

In my experience, no one has ever rejected me when I have offered to include them in my prayers, particularly when they have told me of something burdening or troubling them. Sometimes people ask for our prayers. That is an important sign. We should be ready to offer, sensitively and even a little diffidently, to pray for others. To make such an offer is a simple, everyday way in which faith finds a voice in our lives and its truths are proclaimed. Its fruit is clear. Fabrice Muamba states it clearly. He said, and it was a newspaper headline: ‘If God is with me then who can be against me?’

A second way in which faith finds a voice in the proclamation of truth is in public debate. This could readily be a lecture in its own right, but I want to make one essential point.

Often public debate produces more heat than light. Tempers rise – and are provoked – and listening ends and the debate becomes a battle of wills not a meeting of minds. Of course it is not always so, but the temptation to concentrate on making one’s own point rather than seeking to understand and respond to the other is very real as I know too well.

In this context Pope Benedict has made a particular appeal for the part that silence and reflection has to play in communication. He said this: ‘Silence is an integral element of communication; in its absence, words rich in content cannot exist. In silence, we are better able to listen to and understand ourselves; ideas come to birth and acquire depth; we understand with greater clarity what it is we want to say and what we expect from others; and we choose how to express ourselves.

By remaining silent we allow the other person to speak, to express him or herself; and we avoid being tied simply to our own words and ideas without them being adequately tested. In this way, space is created for mutual listening, and deeper human relationships become possible. …When messages and information are plentiful, silence becomes essential if we are to distinguish what is important from what is insignificant or secondary.

Deeper reflection helps us to discover the links between events that at first sight seem unconnected, to make evaluations, to analyze messages; this makes it possible to share thoughtful and relevant opinions, giving rise to an authentic body of shared knowledge. For this to happen, it is necessary to develop an appropriate environment, a kind of ‘eco-system’ that maintains a just equilibrium between silence, words, images and sounds.’

In summary he said: “When word and silence become mutually exclusive, communication breaks down, either because it gives rise to confusion or because, on the contrary, it creates an atmosphere of coldness; when they complement one another, however, communication acquires value and meaning.”  (Message for World Communications Day, 20 May 2012).

In practice this can mean many things which you are well able to discern yourselves.

One suggestion from me: every radio and TV set has an ‘on/off’ switch. Perhaps we should use it more often and free ourselves from too much input, from the constant round of news and debate, so as to reflect a little more and then deepen the quality of our understanding and of the contribution we can make. Too much input and there is no time or space for reflection. A little more stillness, space and silence and then the ‘still, small voice’ of faith will find its power.

The third area in which faith can find a voice for truth, I suggest, is in the area of history, of the telling of a story, the giving an account of what has happened either today or many years ago. And here I would like to turn to one of your own favourite saints, St Bede, whose feast we celebrate next week.

His work in giving an account of our history is formed by one overriding conviction: that the work of the Holy Spirit continues in history. So the chronology which he presented differed from the one predominant at the time which was centred on the date of the foundation of the City of Rome. In contrast Bede placed the Birth of Christ as the centre of history, and therefore interpreted that history from the perspective of the Incarnation of the Lord.

This might suggest to us a way of giving an account of our own personal histories, the stories we so often want to share. To speak of our lives as being under the providence of God and of having key moments recognised as part of that providence, or as a moving away from that perspective, would be a remarkable way in which faith could find a voice in our everyday speech.

This is not so much a question of adopting a kind of pious phraseology, in which speech is interspersed with references to the good Lord, but rather a way of seeing our own history as the unfolding of the gift of life, given by God, and the journey to a deeper understanding of that gift and all it entails as we journey towards an eternal fulfilment.

An illustration of a ‘guiding principle’ at work in a narrative is seen each week in the Antiques Roadshow when person after person overrides the financial value of an antique with the value it has for the family to which it belongs. Here value and meaning are given a specific focus.

The story these people want to tell is the story of the richness of their family life and heritance, not the story of the commercial value of what they own. Things look quite different, and indeed carry different value, from the perspective that is taken on them.

We can take a further step, then,  and speak about the meaning of our life’s experience from the perspective of our faith in God, in our relationship with the Lord and in the perspective of the continual presence of the Holy Spirit prompting and guiding us, not only in the bigger decision of life but in many smaller moments, too.

This is not as strange as it might seem. In my experience, those who attain to old age often adopt this perspective. A fine example of it was seen in the film ‘Catholics-Women’, recently broadcast on the BBC.

There an older women reflected quite spontaneously on her whole life from the perspective of the faith which she has recently rediscovered. She spoke of sixty years of her life, years in which she had been professionally very successful, as ‘wasted years’ now that she viewed them again from the perspective of faith. It was a remarkable and moving testimony: faith finding an eloquent and compelling voice.

Commenting on the life and work of the Venerable Bede, Pope Benedict recently highlighted the ‘timely messages’ given by Bede for many of us in the Church today. The Pope pointed out that for scholars, the message of Bede is this: ‘to examine the marvels of the Word of God in order to present them in an attractive form to the faithful; and to explain the dogmatic truths, avoiding heretical complications and keeping to Catholic simplicity, with the attitude of the lowly and humble to whom God is pleased to reveal the mysteries of the Kingdom.’ (General Audience, 18 February 2009)

Bede’s message for us pastors is that we should give priority to preaching, with the Holy Father adding that ‘Bede recommends that they – the pastors – use the vernacular as he himself does.’

The Pope continues by recommending to those in a consecrated way of life that their pattern of prayer and community life, coupled with attending to the practical apostolate of evangelisation, as the way spelt out by the Venerable Bede.

Finally the Pope says that ‘The Holy Doctor (Bede)’ urged lay faithful to be diligent in religious instruction, to pray ceaselessly ‘reproducing in life what they celebrate in liturgy’ and offering all their actions as a spiritual sacrifice in union with Christ, giving special emphasis to the role of parents.

In conclusion, one last thought. Of all the aspects of the Eternal Word, which took flesh in Christ, one strikes me of particular immediacy for our world today. It is the word of hope. Perhaps, as we struggle to enable the faith in our lives to find a voice, whether in beauty, goodness or truth, and always down the pathway of sensitive dialogue, it is the word of hope that we might most strive to articulate.

Hope is the virtue by which we see all things in the perspective of the heavenly kingdom. Hope expresses that for which we strive, which is as yet not attained but which we know, on the promise made to us by the Lord, can indeed be attained and is indeed our true destiny.

When we articulate that hope, then present reality takes on its deepest meaning, its true perspective. And within that perspective we human beings can maintain our true dignity, our true poise no matter what we face.

It is with a true hope of heaven in our hearts that suffering is borne with dignity, that failure is faced, that betrayal is endured and that success is properly celebrated. Christian hope strengthens our resolve and deepens our charity for in its perspective we know that we are all truly brothers and sisters of one Father and sharing in a common destiny.

To live without such hope is to live with vital pieces of the jigsaw of life missing. And that is frustrating and annoying. We search for the missing pieces and know that until they are found we see the work as incomplete and are tempted to think of it as worthless. But when they do emerge from under the sofa and are clicked into place then the whole jigsaw becomes a thing of joy to behold. Our word of faithful hope can bring great joy to many.

One example of such faithful hope finding a voice is given to us in the Acts of the Apostles. Stephen is presenting to his Jewish brothers and sisters his great witness to Christ. He is proposing to them a new reading of their history, a reading now centred on the coming of Jesus as the promised one of God.

It all comes to a difficult climax at the apex of which we read: ‘But Stephen, filled with the Holy Spirit, gazed into heaven and saw the glory of God and Jesus standing at God’s right hand. ‘Look! I can see heaven thrown open,’ he said, ‘and the Son of Man standing at the right hand of God.’ The fruit of this hope is clear. Even as Stephen died he said, ‘Lord Jesus, receive my spirit’ and ‘Lord, do not hold this sin against them.’ Peace and forgiveness are the fruits of such hope!

Let us give thanks for every fleeting glimpse we are given of the glory of God and the goodness of the Lord. Let those moments form and deepen our faithful hope. And, in that light may we indeed enable faith to find a fresh and compelling voice in our society today.

End of text

The Archbishop of Westminster said: “We have now less than 100 days to go before the London 2012 Olympics are upon us. Preparations are being made in many parts of London and elsewhere. Hopes and expectations are high, not least for some Team GB cycling medals.

“During 2004 I was so pleased to meet Tommy Godwin, a Great Britain double Olympic bronze cycling medallist at the 1948 London Olympic Games. At the time I was involved in 210-mile charity cycle ride in the Archdiocese of Birmingham.

“Tommy Godwin kindly gave me good advice when it comes to cycling, he said: Pedal don’t push!”

Archbishop Vincent Nichols added: “This cycling stamp sheet from the Isle of Man, inscribed to me by Tommy Godwin, marks both London Olympic Games and is rather special!”

Archbishop Vincent Nichols pictured in Rome holding the Isle of Man, London 2012 Olympic special first day cover.

H E Nigel Baker, British Ambassador to the Holy See, who masterminded the successful Colloquium, held at the Venerable English College, Rome, on Friday 30 March 2012.

The all-day event marked, as well as celebrated the 30th anniversary of the upgrade of diplomatic relations between the United Kingdom and the Holy See at Ambassadorial Level; and the 30th Anniversary of the historic six-day Pastoral Visit by Blessed John Paul II to Great Britain, 30 May to 2 June 1982, during which the Polish Pope visited England, Scotland and Wales at the height of the Falkland conflict in the South Atlantic.

The Right Reverend Edwin Regan, Bishop of Wrexham and the Most Reverend Mario Conti, Archbishop of Glasgow, pictured in the garden of the Venerable English College during the Colloquium.

During the first session: “1982, The First Papal Visit and its Impact”, Archbishop Mario Conti, Archbishop of  Glasgow, Bishop Edwin Regan, Bishop of Wrexham and Cardinal Cormac Murphy-O’Connor, gave an incisive overview. The Moderator, Cardinal Keith O’Brien, Archbishop of St Andrews and Edinburgh, also added his thoughts.

His Eminence Cardinal Keith O’Brien, Archbishop of St Andrews and Edinburgh and the Most Reverend Vincent Nichols, Archbishop of Westminster, pictured during the Colloquium organised by the British Embassy to the Holy See.

On 1 April 1982, a few weeks before Blessed Pope John Paul II arrived in Great Britain, Sir Mark Heath had presented his Credentials to the Holy Father as the First British Ambassador to the Holy See. This almost un-noticed event ushered in the start of a new era in the relationship between the Crown and the Holy See going back many centuries. It was in 1479 that King Edward IV appointed Sir John Shirwood as his Ambassador to the Pope – England’s first resident Ambassador overseas.

Ambassador Nigel Baker, who took up his appointment in September 2011 emphasised during his short, and thought-provoking introduction to the programme, that: “We look backwards to understand today and our tomorrows.” The Ambassador announced that the proceedings of the Colloquium would be published in a special publication.

The historic and tremendously successful four-day, State Visit of Pope Benedict XVI to the United Kingdom – Edinburgh, Glasgow, London and Birmingham, 16 to 19 September 2010, marked a new high-point in the relationship between the United Kingdom and the Holy See.

The highlights of the visit included the meeting with The Queen at the Palace of Holyrood House in Edinburgh, the Address given by Pope Benedict to the leaders of civil society in Britain in Westminster Hall, in the Palace of Westminster and the beatification of Blessed John Henry Newman in Cofton Park on the outskirts of Birmingham.

Ambassador Baker said that this State Visit by Pope Benedict was an important step in the strengthening of the strong bilateral relationship which the UK and the Holy See enjoy today.

He particularly drew the attention of the distinguished speakers, guests and members of the media, who packed the Garden Room at the English College, to the wide-ranging areas of common interest between the British Government and the Holy See, contained in the joint communique issued at the end of the high-powered British Government Ministerial Delegation’s visit to the Holy See on 14-15 February this year.

The notable speakers at the session, “Vatican II, 1982 and Now: The Ecumenical Relationship”, were  Bishop Christopher Hill the Anglican Bishop of Guildford, and Mgr Mark Langham of the Pontifical Council for the Promotion of Christian Unity. The Moderator was Canon David Richardson, the Archbishop of Canterbury’s Representative to the Holy See.

The speakers during the afternoon session on the subject,  “The Diplomatic and Political Relationship”, were Professor Norman Tanner, SJ – “The Long View”, and Mr Mark Pellew, British Ambassador to the Holy See 1998-2002 – “The 20^th Century”. The outstanding address by Mr Pellew included new information and personal recollections.

H E Nigel Baker, British Ambassador to the Holy See pictured with (left to right) the Right Reverend Christopher Hill, Anglican Bishop of Guildford, Canon David Richardson, the Archbishop of Canterbury’s Representative to the Holy See, and Mgr Mark Langham, of the Pontifical Council for the Promotion of Christian Unity.

Mr Mark Pellew, British Ambassador to the Holy See 1998-2002, pictured during the Colloquium.

The speakers during the fourth and final session, “From Consalvi to Newman: the 19^th Century”, were Professor Judith Champ from St Mary’s College Oscott (the seminary in the Archdiocese of Birmingham) and Professor Eamon Duffy of Cambridge University.  Mgr Canon Charles Burns was the Moderator.

Mgr Canon Charles Burns and Professor Eamon Duffy pictured during the Colloquium.

Cardinal Cormac Murphy-O’Connor was the Celebrant at Vespers held in the College Chapel, and Bishop Christopher Hill, the Anglican Bishop of Guildford, preached the sermon. The occasion concluded with a most convivial Celebratory Dinner in the College refectory at which Mgr Nicholas Hudson, Rector of the Venerable English College, welcomed a number of the distinguished guests by name including the American Ambassador to the Holy See, H E Dr Miguel Diaz, and Lady Nicholas Windsor.

His Eminence Cardinal Cormac Murphy-O'Connor, pictured during the Colloquium.

During his speech H E Nigel Baker, the dynamic British Ambassador to the Holy See said: “The British Embassy to the Holy See most definitely punches above its weight.” He and his small team can be justifiably proud of this most worthwhile Colloquium.

Archbishop Vincent Nichols spoke about the success of the State Visit by Pope Benedict XVI during September 2011. He mentioned the difficulties during the early planning stages but emphasised the outstanding success of the Visit.

Asked for his thoughts about the Colloquium, Archbishop Vincent Nichols said: “This was an excellent event and I am grateful to the Foreign and Commonwealth Office for its support of this initiative.  It showed British diplomacy at its best.”

The President of the Catholic Bishops’ Conference of England and Wales added: “I believe that relations between the Holy See and the British Government are very positive.  The recent visit to the Holy See of Her Majesty’s Government’s Delegation was a great success and demonstrated substantial areas of common interest in the service of the common good.”

At no time during the Colloquium did Bishop Christopher Hill, the Anglican Bishop of Guildford, who has contributed so much to Anglican Roman Catholic relations since 1982, minimise the very serious new obstacles that Provinces of the world-wide Anglican Communion, including the Church of England, had put in the pathway to full Unity with the Church of Rome. Mgr Mark Langham, of the Pontifical Council for the Promotion of Christian Unity, also spoke with equal frankness.

One of the most striking characteristics about this Colloquium was the refreshing honesty and candour in which everyone spoke or asked questions. This would not have happened without the trust, confidence and friendships that have been carefully built-up and nurtured during the past thirty years!

On behalf of Archbishop Vincent Nichols, President of the Catholic Bishops’ Conference of England and Wales, and Archbishop Bernard Longley, Chairman of the Department for Dialogue and Unity, I wish to convey to the members of the Coptic Orthodox Church in England and Wales, the most sincere condolences of all the members of the Bishops’ Conference on the death of His Holiness Shenuda III, Pope of Alexandria and Patriarch of the See of St Mark.

During his long reign over 40 years as the spiritual leader of one of the world’s great and ancient Christian Churches, His Holiness demonstrated not only a profound desire to minister to the needs of Coptic Orthodox Christians but also a strong commitment to building up the spiritual bond of friendship and communion with the Catholic Church and other Christian Churches and communities.

Treasured as a dear brother in the Lord by Pope Paul VI and his successors, we recall that His Holiness Pope Shenuda III was the first Coptic Orthodox Pope to visit the Holy See in over 1500 years and signed a historic joint declaration with the Catholic Church on that occasion. We recall also the very special visit that Blessed Pope John Paul II made to Pope Shenuda in Cairo during the Year of the Great Jubilee.

Under the strong yet gentle leadership of Pope Shenuda III, the Coptic Orthodox Church has seen a remarkable revival and growth both in Egypt and throughout many countries in the world, including England and Wales. He courageously defended the rights of Coptic Christians and worked tirelessly for peace and justice. In this, his loss will be felt not only by his own Church but by Christians internationally.

We pray that the Lord Jesus Christ will welcome into his Kingdom of eternal peace perpetual light this faithful shepherd of His flock, and grant consolation and comfort to all those who mourn his passing.

The Most Reverend Bernard Longley, Archbishop of Birmingham, Chairman of the Department for Dialogue and Unity, Catholic Bishops’ Conference of England and Wales, pictured recently in the Metropolitan Cathedral and Basilica of St Chad, Birmingham.

Dear Brothers and Sisters in Jesus Christ,

This week the Coalition Government is expected to present its consultation paper on the proposed change in the legal definition of marriage so as to open the institution of marriage to same-sex partnerships.

Today we want to put before you the Catholic vision of marriage and the light it casts on the importance of marriage for our society.

The roots of the institution of marriage lie in our nature. Male and female we have been created, and written into our nature is this pattern of complementarity and fertility. This pattern is, of course, affirmed by many other religious traditions. Christian teaching fills out this pattern and reveals its deepest meaning, but neither the Church nor the State has the power to change this fundamental understanding of marriage itself.

Nor is this simply a matter of public opinion. Understood as a lifelong commitment between a man and a woman, and for the creation and upbringing of children, marriage is an expression of our fundamental humanity. Its status in law is the prudent fruit of experience, for the good of the spouses and the good of the family. In this way society esteems the married couple as the source and guardians of the next generation. As an institution marriage is at the foundation of our society.

There are many reasons why people get married. For most couples, there is an instinctive understanding that the stability of a marriage provides the best context for the flourishing of their relationship and for bringing up their children. Society recognises marriage as an important institution for these same reasons: to enhance stability in society and to respect and support parents in the crucial task of having children and bringing them up as well as possible.

The Church starts from this appreciation that marriage is a natural institution, and indeed the Church recognises civil marriage. The Catholic understanding of marriage, however, raises this to a new level. As the Catechism says: ‘The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, by its nature is ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptised persons has been raised by Christ the Lord to the dignity of a sacrament.’ (para.1601)

These rather abstract words are reflected however imperfectly in the experience of married couples. We know that at the heart of a good marriage is a relationship of astonishing power and richness, for the couple, their children, their wider circle of friends and relations and society. As a Sacrament, this is a place where divine grace flows. Indeed, marriage is a sharing in the mystery of God’s own life: the unending and perfect flow of love between Father, Son and Holy Spirit.

We know, too, that just as God’s love is creative, so too the love of husband and wife is creative of new life. It is open, in its essence, to welcoming new life, ready to love and nurture that life to its fullness, not only here on earth but also into eternity.

This is a high and noble vision, for marriage is a high and noble vocation. It is not easily followed. But we are sure that Christ is at the heart of marriage, for his presence is a sure gift of the God who is Love, who wants nothing more than for the love of husband and wife to find its fulfilment. So the daily effort that marriage requires, the many ways in which family living breaks and reshapes us, is a sharing in the mission of Christ, that of making visible in the world the creative and forgiving love of God.

In these ways we understand marriage to be a call to holiness for a husband and wife, with children recognised and loved as the gift of God, with fidelity and permanence as the boundaries which create its sacred space. Marriage is also a crucial witness in our society, contributing to its stability, its capacity for compassion and forgiveness and its future, in a way that no other institution can.

In putting before you these thoughts about why marriage is so important, we also want to recognise the experience of those who have suffered the pain of bereavement or relationship breakdown and their contribution to the Church and society. Many provide a remarkable example of courage and fidelity. Many strive to make the best out of difficult and complex situations. We hope that they are always welcomed and helped to feel valued members of our parish communities.

The reasons given by our government for wanting to change the definition of marriage are those of equality and discrimination. But our present law does not discriminate unjustly when it requires both a man and a woman for marriage. It simply recognises and protects the distinctive nature of marriage.

Changing the legal definition of marriage would be a profoundly radical step. Its consequences should be taken seriously now. The law helps to shape and form social and cultural values. A change in the law would gradually and inevitably transform society’s understanding of the purpose of marriage. It would reduce it just to the commitment of the two people involved. There would be no recognition of the complementarity of male and female or that marriage is intended for the procreation and education of children.

 We have a duty to married people today, and to those who come after us, to do all we can to ensure that the true meaning of marriage is not lost for future generations.

]]> http://peterjennings.co.uk/2012/news/the-importance-of-christian-marriage-the-threat-of-%e2%80%9cgay-marriage%e2%80%9d/feed/ 0 http://peterjennings.co.uk/2012/news/mass-of-thanksgiving-in-westminster-cathedral-for-work-of-cafod-over-50-years/ http://peterjennings.co.uk/2012/news/mass-of-thanksgiving-in-westminster-cathedral-for-work-of-cafod-over-50-years/#comments Mon, 30 Jan 2012 00:14:12 +0000 Peter Jennings http://peterjennings.co.uk/?p=4110 A special Mass of Thanksgiving for the work of CAFOD over the past 50 years was celebrated in Westminster Cathedral on Saturday afternoon, 28 January.

Archbishop Vincent Nichols, Archbishop of Westminster and President of the Bishops’ Conference of England and Wales, was the principal celebrant and more than 18 bishops and 30 priests concelebrated Mass. Among then was Archbishop Bernard Longley, Archbishop of Birmingham, and  Bishop William Kenney CP, Auxiliary Bishop of  Birmingham.

The Apostolic Nuncio to Great Britain, Archbishop Antonio Mennini, was present on the sanctuary for the joyful, memorable and important occasion in the history of CAFOD.

Archbishop Vincent Nichols, Archbishop of Westminster and President of the Bishops’ Conference of England and Wales, pictured with Bishop John Arnold, Chair of CAFOD Trustees and Mr Chris Bain, CAFOD Director, before Mass in Westminster Cathedral on Saturday 28 January 2012. Exclusive picture by Peter Jennings.

The Metropolitan Cathedral of the Most Precious Blood was packed to capacity with CAFOD workers and supporters from throughout England and Wales, together with representatives of Caritas agencies across Europe. Mr Chris Bain, Director of CAFOD, warmly welcomed everyone present during a short address before Mass started at 2pm.

In the service booklet, Mr Bain wrote: “Thank you for being with us here today and for the tremendous support you have given CAFOD throughout the last 50 years. I hope we can recommit ourselves to building a just, peaceful and sustainable world.”

Bishop John Arnold, Chair of CAFOD Trustees, Auxiliary Bishop of Westminster, preached a challenging homily about the work of CAFOD. He said: “The work of CAFOD is founded on the Gospel, from which are drawn the principles of Catholic Social Teaching. CAFOD’s work with partners is based on those core values of Compassion, Dignity, Hope, Partnership, Solidarity, Sustainability and Stewardship.”

Bishop Arnold added: “These principles guide and give shape to CAFOD’s work. These are the same principles that guide Caritas International, which now has 154 member organisations throughout the world, which when it pools its resources is second in size only to the International Red Cross.”

Details about a unique opportunity that CAFOD has during Lent Fast Day 2012 were included on the back of the service booklet.

In recognition of the generosity of CAFOD supporters the British Government has agreed, that through UK Aid Match funding, it will match a pound for pound every donation given to CAFOD to help some of the poorest and most disadvantaged people in the world.

St John Fisher - the front cover.

John Fisher was beheaded at Tower Hill on 22 June 1535, a few weeks before Thomas More met the same fate. As the back cover of the book reminds the reader: “Fisher and Moore were both Catholics who were executed because of their refusal to acknowledge Henry VIII as head of the English Church.” They were canonised in 1935.

During a short address Archbishop Vincent Nichols thanked those who helped him to turn his theological thesis of more than 40 years ago into a thought-provoking and readable paperback relevant today.

Archbishop Vincent Nichols pictured during his book launch.

Publication almost did not happen. Publishers, Darton Longman and Todd withdrew from the project due to the state of its finances. Invitations to the launch had been sent out and these were hastily withdrawn on 12 November!

Fortunately Mike and Sue Conway of Alive Publishing came to the rescue and have done a fine job working to an extremely tight deadline.

The engaging Introduction by Archbishop Vincent is dated November 2011. I understand that copies of the book only arrived from the printer on the Monday before the book was launched.

Archbishop Vincent explained to his guests, including a number of friends from the Archdiocese of Birmingham where he was formally Archbishop for nine years, how he wrote much of the book when he was studying theology as a postgraduate at the University of Manchester during the early 1970’s.

Archbishop Vincent Nichols pictured at the launch of his new book “St John Fisher, Bishop and Theologian in Reformation and Controversy”, with (left to right) Fr Kevin Eastell, Professor Jack Scarisbrick, and Professor Eamon Duffy, in the Throne Room, at Archbishop’s House, Westminster, on 23 November 2011.

Professor Eamon Duffy, Professor of the History of Christianity, at the University of Cambridge, and Jack Scarisbrick, Emeritus Professor of History at the University of Warwick, each spoke warmly about the book and the importance of St John Fisher.

In a puff on the back cover Jack Scarisbrick writes: “John Fisher was the most learned and influential theologian whom England produced before John Henry Newman – and was one of its most remarkable bishops.”

I enjoyed reading the Introduction on the late train home to Birmingham. In it Archbishop Vincent Nichols reveals how in the summer of 1969 he was asked by Mgr Thomas Worden, then Dean of Studies at St Joseph’s College, Upholland, the senior seminary for the Archdiocese of Liverpool, on behalf of Archbishop Beck, to go to Manchester University when he had finished his studies in Rome and had been ordained. It was his first appointment.

Archbishop Vincent pays tribute to his father. He writes: “The work was done at a pace, as I had only two years to complete it. As a newly ordained priest, I also wanted to be playing a part in the pastoral life of the Church. My father understood and offered to help as much as he could. He typed the entire work for me. He did so, of course, without the assistance of electronic typewriters or computers.

“He used an old typewriter, carbon paper for a copy and lots of tipex. He painstakingly worked out the layout for every page, allowing for the many footnotes on each of them. It was a work of great love, without which this thesis would probably never have been presented, nor this book published.”

Fr Kevin Eastell, Professor at the Institut Catholique d’Etudes Supérieures at La Roche sur Yon in the Vendée, France, and a priest of the Archdiocese of Westminster, has contributed an Afterword, and was also involved in textual editing.

Fr Eastell was also present at the most enjoyable and convivial launch of an enthralling 237-page book that I thoroughly recommend.

St John Fisher is published by Alive Publishing, price £9.99. For further information see www.alivepublishing.co.uk

Archbishop Vincent Nichols pictured in the Throne Room at Archbishop’s House Westminster, signing copies of his new book “St John Fisher, Bishop and Theologian in Reformation and Controversy”.

Tony Buckingham, producer of first day and commemorative covers, invited me as the only journalist / photographer to join him on the flight, together with Air Marshal Ian Macfadyen, Constable  & Governor of Windsor Castle, and a former Governor of the Isle of Man. Also on board was an ITV cameraman.

Before we took off, the Pilot, Captain Dougie Reid, Managing Director and Chief Pilot, Avanti Helicopters Ltd, was in contact with air traffic control at Heathrow Airport, as the helicopter needed special permission and clearance to be in Heathrow Airport airspace.

The sealed packages containing the special replica cards, produced by Buckingham Covers, each bearing one of the special Royal Mail Aerial Post Centenary stamps, and one of the four carriage labels, stamped with a special cachet in violet to certify that it had been flown, were stowed in the cargo-hold at the back of the twin-engine gas turbine helicopter G-KL.NK helicopter.

After an 18-mile flight, lasting 15 minutes, the helicopter touched down on the car park of the cricket pitch at Windsor Castle, close to the mausoleum near where Gustav Hamel had landed his Blériot XI monoplane, that Saturday afternoon, 9 September 1911.

The views of Windsor Castle, St George’s Chapel and Eton College were stunning as the helicopter took off for the return flight to the grounds of the RAF Museum, Hendon.

A few days later at Archbishop’s House in Birmingham, I had the opportunity to present a set of the four replica postcards to Archbishop Bernard Longley, Archbishop of Birmingham, and his guest, Archbishop Vincent Nichols, Archbishop of Westminster and President of the Catholic Bishops’ Conference of England and Wales.

Archbishop Bernard Longley and Archbishop Vincent Nichols, holding two of the flown replica Centenary of the First UK Aerial Mail covers, pictured with me in the garden at Archbishop's House, Birmingham.

Archbishop Vincent Nichols said: “The recreation of this historic flight is an exciting and memorable moment and I am very grateful to have been included in it.” The former Archbishop of Birmingham added: “The collection of stamps I have received will be treasured and I am grateful for the gift.”

The flight by aviator Gustav Hamel on 9 September 1911 was part of the celebrations to mark the Coronation of King George V in June that year. It was the first of sixteen Coronation Aerial Post Flights carrying specially designed commemorative, pre-stamped envelopes and postcards.

Hamel had carried one bag of mail weighing 23½lb. The card in my collection of Pioneer Airmails 1902-1936, had been signed by Sir Walter Windham who initiated the aerial post, and was one of the few carried. This card was also carried by me on the Centenary helicopter flight, Hendon to Windsor, on Friday 9 September 2011. It was the only original 1911 card on the Centenary flight.

First UK Aerial Post: rare card flown by aviator Gustav Hamel from London to Windsor Castle on 9 September 1911. This card was also flown from Hendon to Windsor Castle and return during the Centenary flight on 9 September 2011.

The official presentation took place in the sacristy at Westminster Cathedral shortly before  the Mass of Thanksgiving for the Anniversary of the State Visit of Pope Benedict XVI to the United Kingdom.

Mr Fergal Martin, General Secretary of the Catholic Truth Society first presented a beautifully bound copy of the Roman Missal, in the new English translation, to Archbishop Vincent Nichols.

He then presented a copy to the Right Reverend Arthur Roche, Bishop of Leeds, Chairman of the Department for Christian Life and Worship of the Catholic Bishops’ Conference of England and Wales, and also of the International Commission on English in the Liturgy (ICEL).

Presentation - Archbishop Vincent Nichols, Bishop Arthur Roche and Fergal Martin, General Secretary of the CTS, Sunday 18 September 2011.

During a short address Fergal Martin said: “To publish the Roman Missal is, for a Catholic publisher, a dream beyond compare. Nothing could or has given the CTS such great satisfaction and pleasure in its 143 years.”

Mr Martin added: “We truly hope the volume adds beauty to the celebration of the liturgy and plays its small part in calling the faithful to prayer and to faith.”

Pope Benedict XVI in his address to the Bishops of England, Scotland and Wales at St Mary’s College Oscott, on Sunday 19 September 2010, said: “I encourage you now to seize the opportunity that the new translation offers for in-depth catechesis on the Eucharist and renewed devotion in the manner of its celebration.”

Archbishop Vincent Nichols and Bishop Arthur Roche greeted Mr Fergal Martin, General Secretary of the CTS and members of his excellent team including Pierpaolo Finaldi, and Richard Brown, and their spouses.

The President of the Catholic Bishops’ Conference of England and Wales, Archbishop Vincent Nichols, warmly thanked the CTS for all their dedicated and hard work in producing such a splendid volume that he said would  play a vital role in the life of the Catholic Church for many years to come.

The assembled Bishops of England and Wales and ecumenical guests and servers present in the sacristy applauded in appreciation.

Archbishop Vincent Nichols and Bishop Arthur Roche.

Presentation of the new Roman Missal containing the new English Translation of the Mass.

Mr Fergal Martin, General Secretary of the CTS, his wife and Pierpaolo Finaldi a member of his excellent team.

Archbishop Nichols presented and read extracts from the Message from the Bishops’ Conference made public on the Anniversary of the Papal Visit.

Archbishop Vincent Nichols, President of the Catholic Bishops' Conference of England and Wales, addressing the seminaries of England and Wales, in Westminster Cathedral Hall, on Sunday 18 September 2011.

Deacon Michael Glover*, aged 25, a seminarian for the Archdiocese of Birmingham, responded on behalf of all the seminarians present.

He began: “Most Reverend Father, on behalf of the seminarians of England and Wales who are here, the formation staff from our venerable institutions and everyone else who finds themselves here today, I would like to thank you for those thought-provoking reflections on the Papal Visit to the United Kingdom. Thank you also for bringing us here together.

“When I was asked to say a few words, after an initial moment of panic, I took solace from a cup of tea which I drank from my ‘Heart Speaks unto Heart’ official Papal Visit mug.  Then reclining in my chair, I thought back to the events of last year.”

Deacon Michael Glover, seminarian for the Archdiocese of Birmingham, pictured during his address in Westminster Cathedral Hall on Sunday 18 September 2011.

Deacon Glover said: One of the most profound moments for me, during the Papal Visit, was when we all met at Oscott after the Mass of Beatification at Cofton Park.  The whole shape and character of that last part of the visit had the sense of a family event. The Bishops gathered around the Bishop of Rome and the seminarians gathered around their Holy Father.

“The footage of the Holy Father’s visit to Oscott, and in particular, the photograph with the seminarians on the front steps of Oscott, has had over 5,000 hits on ‘You Tube’.  That is not quite as many as Susan Boyle but 5,000 hits is a significant number. It’s more than seminarians trying to spot themselves on television!”

Deacon Glover emphasised: “That photograph of the seminarians of this country surrounding the Holy Father was extraordinary.  It was clear that there was a love for the Holy Father. It was clear that there was a common desire among everyone on those steps, to follow Christ and serve him authentically.

“That photo on the steps of Oscott was not just an opportune snap shot for a newspaper or magazine.  It was an image of hope for the Catholic community in the United Kingdom.”

Deacon Glover stressed: “The Lord still calls men to the priesthood and there are men listening to that call and answering it.  Gathered on those steps we, as seminarians, said to the people of this country that the future is hopeful, there is something worthwhile in following Christ’s call to the priesthood.”

Deacon Michael Glover concluded: “Most Reverend Father, thank you once again for that powerful reflection. Thank you for bringing us together once again as we gather to commemorate the Holy Father’s visit to these Isles.  Thank you for bringing us together, bishops, seminarians, formation staff and vocations directors, to draw strength and support from each other’s presence.

“In the Archdiocese of Birmingham, at ordinations, you often encouraged men to the priesthood with the words: “Look around you, priests come in all shapes and sizes”.

“Looking around it seems that some things do not change. As you look on us, the future clergy of the United Kingdom, I pray that you may see what many people saw on the steps of Oscott, hope for the future. Thank you.”

*Deacon Michael Glover is currently in his last year at St Mary’s College Oscott where he is Dean of Seminarians and preparing for priestly ordination in the coming year. He is originally from Nuneaton.

Deacon Michael Glover, seminarian for the Archdiocese of Birmingham

Archbishop Bernard Longley, Archbishop of Birmingham, pictured in Westminster Cathedral Hall

Bishop David McGough, Auxiliary Bishop of Birmingham and Sister Luke Lennon, Assistant to Archbishop Bernard Longley at Archbishop's House, Birmingham, pictured in Westminster Cathedral Hall.