Christmas Services

Although Christmas will be very different for all of us, given governmental restrictions, we will still be trying our best to mark the birth of our Saviour as best we can given the limitations. Managing numbers is a problem we face and I encourage those without children to not go to those services that have children’s liturgies – leave those for the families.

We have decided against a booking service as it leaves those without computer or who are not familiar with the parish at a disadvantage. It does however mean that we might be in a position where we are at full capacity and cannot allow others into a particular mass time. We have put on two extra masses which are those underlined below.

One of the restrictions is that we are unable to have congregational singing while in the church building. If the weather is kind to us we will however gather outside the church and sing some carols before entering into the church to celebrate mass. Please arrive early!

Christmas Service time:

Christmas Eve:

4.30pm, Christ the King, children’s Liturgy (Not Mass)

6.00pm, St Joachim’s, Children’s Liturgy leading into Mass

7.30pm Christ the King, Mass

9.00pm St Joachim’s, Mass

11.30pm Christ the King, Midnight Mass (Divine Worship)

Christmas Day:

9.30am, St Joachim’s, Mass

9.30am, Christ the King, Mass

11.30am, Christ the King. Mass

Public Mass to Resume

We have come out of lockdown for the second time and public masses will resume from Thursday 3rd December. We will however be following the guidelines for public mass that were in place before this second lockdown. 

Here we go again!

The celebration of public masses is once again suspended during this second lockdown.

The parliament voted on Wednesday 4th with the government to implement this second lockdown. The bill was presented in a way that MPs were not allowed to table amendments to any part of it. They had to vote for it or against it as a whole. Thus the section of the bill that requires the ceasing of all public worship in now enacted. This despite the bishops asking for the evidence to support this decision. No evidence from the government has been forthcoming because there isn’t any. Celebrating mass has not been proven to in any way to be a means of spreading the virus. 

Thankfully places of worship are allowed to be open for private prayer. Therefore we will open at the usual times for private prayer and adoration of the blessed sacrament. Your priests will of course continue to privately offer the mass daily in our churches and hear the confessions of the faithful. 

Watch this space for any further updates

Public Celebration of the Mass

We are allowed to once gain celebrate mass together. The lay faithful who have been without our Lord for more than 3 months will once again be able to receive our Lord at mass.

There are tight regulations about how we are to celebrate mass which will mean a smaller gather as we maintain social distancing. Extra Sunday masses will be provided but will not cater for our normal numbers on a weekend.

The dispensation from the Sunday obligation will continue as it will not be possible for everyone to attend. Those who can make a weekday mass might think of those who because of work and children being at school can only get to a Sunday mass.

This requires of you the faithful more understanding and patience and we slowly move back towards normality. Please read the notice sheet for greater details of what we are planning and the regulations we have to follow.

blessing Fr Neil

Trinity Sunday Homily


The LORD passed before him, and proclaimed, ” The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in mercy and faithfulness…..

And Moses made haste to bow his head toward the earth, and worshiped.

Today we celebrate the greatest mystery of the Christian faith. God has revealed himself as the Holy Trinity – One God in the three persons of Father, Son and the Holy Spirit. This complex mystery of God shapes the Church’s character, identity and  liturgical life.

We are baptised at the beginning of our faith journey, not in our own name but in the name of the Father, Son and Holy Spirit. 

Every time we enter a church and use holy water we cross ourselves, marking the manner of our redemption, while saying in the Name of the Father, Son and Holy Spirit, in recognition of the work of the Trinity in the means of our salvation. 

Pretty well every liturgy begins with invoking the three fold name and every true blessing we receive also proclaims the Trinity. This mystery is so important to our faith that the CCC 234 “The Mystery of the Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the ‘hierarchy of the truths of faith’. The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men ‘and reconciles and unites with himself those who turn away a from sin’.

Of course we recognise that this mystery of God is beyond the capacity of finite human minds to fully comprehend and any attempt to explain and illustrate this mystery runs the danger of inadvertent heresy. What we can say is that God the Father, Son and Holy Spirit are consubstantial or of one substance. St Paul puts this well when in Colossians 1:19 he says about Christ; ‘For in him the fullness of God was pleased to dwell.’ That which makes God God is present in the Son and thus the Holy Spirit in its fullness. 

Therefore there is only one God in his substance or being. To try and illustrate this I run the risk of error but without intention. I am a human being in substance of species, with flesh and bone and can thus be identified as such. However, this doesn’t reveal a great deal about me as a person. Who I am in substance and who I am in person address different questions. I am one in substance and one in person. God had revealed himself to be one in substance and 3 in persons. 

This ‘3 persons but one substance’ enables us to see that it is God who created and sustains the whole of creation; it is God who has breathed the breath of life into all living things by the Spirit; it is God, who after the fall sought us out and called us to himself, it is God who has revealed himself in the Son, redeemed us and opened the way of salvation; it is through the Christ the Son that the Father heart of God is revealed; it is God who through the the Holy Spirit regenerates us in baptism and makes present Christ, body, soul and divinity in the Eucharistic celebration; it is God who through confession effects forgiveness as the priest announces absolution…..

Our knowing about God though is different from knowing God in relational terms. The whole story of God is one of unfolding revelation. Acknowledging the wonder of God’s majesty and abounding glory is vitally important, a sort of first move. Without this we will not understand the greatness of his love in his desire for us to also know him in relational intimacy. The three persons of Father, Son and Holy Spirit reveal an intimacy and communion at the heart of the Godhead. This is again pointed to at the conclusion of Paul’s epistle today.  (2 Corinthians 13:14)

‘The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.’ We have fellowship or communion because we share something in common. It pre-supposes a relationship for those who are in fellowship or communion with one another. 

The process of reflecting and entering into the mystery of the Trinity is far from idle speculation on matters beyond ourselves, reserved only for the specialist theologian. It speaks to who we are, what we are called to do and what we will be. This reflective engagement upon the three persons of the one God allows us to realise that we are not made to be alone but in relationship to another. It is in relationships that we become more complete and self aware of who we really are. 

The revelation of the Trinity is a revelation of God’s singular desire for humanity to once again reconcile and restore the greatest of all relationships, that between creature and it Creator. For us to function in our horizontal relationships in a manner that is healthy and life giving, we have to first restore the vertical relationship with God. This requires repentance, a turning away from sin and turning towards God. Without this relationship with God, or if we have a distorted image of Godhead, we will be unable to function in the manner of our true nature given us by God. To be fully human is to be in relationship with God in whose image we are created in. It is truly our hears desire, whether we realise it or not to enter into the gift of the life of the Trinity and it self giving love of one to another.  To give ourselves in love and to be embraced in love is the sane longing of all human hearts. The revealing of the one God  in 3 persons, the holy Trinity, is a revelation of the heart of God for lost humanity to know is divine embrace. 

‘For God so loved the world that he gave his only-begotten Son, that whoever believes in him should not perish but have eternal life. 

For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.’

Homily 7th Sunday Easter

Yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God.

 In the Gospel our Lord refers to glory 5 times. The first reference is to our Lord praying to the Father; “glorify your Son that the Son may glorify you.” This is a strange prayer request because surely the whole of the earthly life of Christ has revealed and radiated the Father’s truth and glory? A closer reading reveals that this particular request relates to the coming events of Christ’s rejection, crucifixion and resurrection. This is the summit and ultimate moment of heavenly glory. The uniting of the will of both Father and Son, in the actions that are to take place, assures that both are glorified. That which seems immediately to be  a tragedy and loss will, later, be revealed as the moment of divine victory. A victory over sin, death and the devil, opening up eternal life to whose, who believing in Christ, have the Father revealed to them. “He who has seen me has seen the Father.” (John 14:9b)

One of the themes in John’s gospel is that our Lord’s ‘lifting up to glory’ is about him being raised up upon the cross as much as it is connected to his resurrection and ascension into heaven.

The second element of glorification is that which the Father will bestow upon the Son, once his work on earth is completed. This glory is the heavenly glory that our Lord emptied himself in his incarnation for the sake of our salvation, as scripture tells us; ‘though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men.’ (Phil 2:6-7)

This is the glory Christ receives at his ascension to the right hand of the Father. This glory now however encompasses the wounds of his Passion. Throughout his resurrection appearances it has been the wounds of his crucifixion that affirm that he is the Lord who died and is now risen; ‘He said to Thomas, “put your finger here and see my hands, and put out your hand, and place it in my side; do not be faithless, but believing.” (John 20: 27)

These agonising wounds are now the signs of his triumph and glorification of the Father.

The third aspect of glorification, that our Lord refers to, is that he might be glorified through his disciples. The disciples of Christ belong to both the Father and the Son, “all mine are yours, and yours are mine” says the Lord. They are children of the kingdom of God and heirs of the promise. Christ has revealed the word of God, the word of truth, to them and they have believed and accepted the true identity of the Lord as Son of God. Earlier in the gospel we have Christ saying, “This is the work of God, that you believe in him whom he has sent.” (John 6:29)

There is deep connection between what we believe and how we glorify Christ. We might find this slightly confusing at first. It would seem self evident that it is what we do, more than what we believe or know that either brings glory or scandal upon God and our faith. 

We so often fall into this trap of thinking that belief and actions are separate categories or aspects of our faith. They are not. What we believe impacts dramatically the direction and manor of our actions, aims and goals. One example should demonstrate what I mean. 

St Paul, before his conversion, was terrifying, persecuting the Church based on his beliefs about God. It was those beliefs that drove him to his actions. It was only the Damascus Road experience and hearing the Lord’s voice, “Saul, Saul, why are you persecuting me?” that turned his actions around.

What we think and believe about the Christ is paramount in directing our actions. If Christ is the Word made flesh, God incarnate, Son of the Father, who speaks the words of eternal life, then what he teaches and demonstrates has eternal relevance. They cannot be brushed aside and must inform both our own words and actions. 

Most do not read theological text books but are informed about the faith through predominately the prayers of the Church, in particularly the liturgy of the mass. ‘Lex orandi, lex credendi’, meaning we pray what we believe. In turn that which we believe, we aim to put into practice. The clearer we are able to live out our faith the greater glory of the Lord is revealed. 

St Peter, in his epistle, has constantly tried to get across that it is trust and belief in the Lord that will enable us to face the trials we are experiencing in a manner that reveals the glory of Christ. Indeed, after the example of Christ himself, whose suffering glorified his Heavenly Father, it is these very trials that will not only glorify the Lord but will be our emblems of glory in the heavenly realms. Nowhere is this more clearly displayed than in the martyrs and the manner of their death. The signs of their sufferings are also carried into heavenly glory as they bear witness to the wonder of God’s saving grace. 

Maya Angelou, a famous writer and performer, was once asked if she was a Christian in an interview. Her response was something like; ‘Goodness no! It is what I try to be but it isn’t something I can yet claim to be.’ What she was trying to say is that there is a manor of life and belief that reveals oneself to be Christian – ie Christ-like.  

All the baptised have a vocation to be a witness (a Martyr) in what we believe, in how we pray and in the manner of our lives as we put into practice the Word of truth that is Christ the Lord. In this we reveal that we are being authentically Christian and our Lord is gloried.  

Homily 6th Sunday of Easter

“Always be prepared to make a defence to any one who calls you to account, for the hope that is in you.”

Peter is probably writing his letter from Rome. It is most likely that he was under house arrest and it is in Rome, under Nero, that he will be martyred.

A great theme in his letter is about how to deal with the suffering and persecution that the church is experiencing. He is speaking not from theological knowledge alone but a real lived out experience. 

In our passage from his epistle today, he is tying together three strands: our bearing witness to the hope that is within us; the manner of that witness and suffering for the faith. This is the seed bed for a developed theology of Martyrdom in later Christendom. 

Throughout the New Testament the word martyr carried the meaning of one who bears witness to the Lord. Hence Peter’s exaltation to his readers: ‘give an account of the hope that is in you’. In the light of Christ’s resurrection and after the day of Pentecost,  the Holy Spirit drove the Apostles and first Christians to proclaim the Good News of the Lord’s triumph over sin and death. 

This proclamation was accompanied by great oratory and miraculous signs of healing. Yet just as our Lord himself spoke and healed he was also rejected and crucified. A genuine proclamation of the Gospel, the truth of Christ, therefore is also marked by great joy, rejection and persecution. 

Peter is making the connection that suffering for the faith is also an opportunity to witness to Christ. That witness however is as effective as the manner in which we face the trials before us. He has already said, earlier in his epistle, that our suffering must not be because we are justly being punished for wrong doing – we cannot expect any great reward for that. It is the manner our of conduct for unjust suffering that will ‘shame those who revile us’ and give credence to our witness to Christ. 

Earlier in this chapter (1 Peter 3:9-12) he states:

‘Do not return evil for evil or reviling for reviling; but on the contrary bless, for to this you have been called, that you may obtain a blessing. For “He that would love life and see good days, let him keep his tongue from evil and his lips from speaking guile; let him turn away from evil and do right; let him seek peace and pursue it. For the eyes of the Lord are upon the righteous, and his ears are open to their prayer. But the face of the Lord is against those that do evil.”’

In our post-Christian country, to stand out for the faith is often to invite mocking ridicule and criticism. How tempting it is to mock and ridicule in return? But to do so is to mar our witness to Christ who: 

‘…was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth,’ (Isaiah 53:7).

Peter quoting Psalm 34 telling us to seek peace and pursue it. It is a peace that is found only in the knowledge that our citizenship is not here on earth, but in eternal heavenly glory. The more we are able to grasp this reality, to fix our eyes on the beautific vision of our Lord, the more we are able to hold worldly concerns lightly.

The saints and martyrs are those who have been captured by this divine glory of the Lord, where their hearts were truly fixed. St Paul articulates this well:

‘I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.’ (Romans 8:18)

‘Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ.’ (Philippians 3:8)

In Acts it was Stephen’s witness to the Lord’s eternal glory that led to his ecstatic joy and martyrdom from stoning at the hands of his captors. The saints are martyrs in Christ know that in him they are made truly alive even while they are dying. How could they deny the Lord of life in whom they are rooted into the divine life of the trinity?

The history of the Church ever since has been marked by this ultimate witness to Christ. Wherever the witness to the Lord has been marked by suffering and persecution there the Church has flourished and grown. So much so that Tertullian coined the phrase ‘the blood of the martyrs is the seed of the Church.’

How then are we to apply this call to witness given our own particular circumstances of lockdown and limited access to the sacraments?

Cardinal Pell seems to offer a compelling model that we might seek to emulate. He was unjustly imprisoned, and by a sheer act of spiteful cruelty from the state was denied the ability to celebrate the sacrament of the mass for more than 400 days. 

Cardinal Pell had every reason to come out of gaol full of resentment at the manner of his treatment. Yet, while he was obviously scarred by his experience and justifiably insisted that a inquiry should take place as to how such an injustice was able to take place, he held no bitterness towards his persecutors. Here is a man who knows Christ as the true Judge and in whose hands his life ultimately rests. 

The inability for us to live out the sacramental life as a Catholic is a real trial but also an opportunity to bear witness to the Lord. How we react and respond to this time of testing will either lend credibility to our witness to Christ or fail to show any differentiation between the ways of faith and the ways of the world. If it is the latter, if we choose to react in a worldly way, then a great opportunity to renew the life of the Church in this country will have been lost. 

In this mini martyrdom, are we ready to act and speak in a way that gives a reason for the hope that is in us?