Blog Post

Poor Maggs: Belmont's Builder

Joanna Vials • Jun 13, 2021

“Poor Maggs Has Gone Off His Head” were words by Fr Cockshoot, clerk of works of the new monastery of St Michael's, that prompted Joanna Vials to dig deeper into the the rather sad story of Mr Austin Maggs, Belmont's builder.

Edward Welby Pugin, the architect, is a well-known name in the Abbey’s archives, but there is an intriguing passing reference in the contemporary records to the builder superintending the construction work in the 1850s. Fr Cockshoot, Clerk of Works for the Benedictines, commented in 1858, ‘Poor Maggs has gone off his head and has gone to the asylum.’ Since its start in mid-1857 the building work had progressed quickly but certainly not without problems. Fr Prest had been sent from Ampleforth to offer advice and, as early as September 1857, his report caused Fr Provincial Heptonstall to lament, ’Alas, that such blunders should have been made at the very commencement of Building and we the victims.’ Fr Ambrose Cotham OSB was called on to offer his opinion about ‘such blunders’; at this very time he was successfully raising the church of St Gregory the Great in Cheltenham with Charles Hansom as architect, and he had the experience of building two (small) churches in Tasmania. Despite financial and legal problems with his own builders no-one had actually ‘gone off his head’ in the process.

Pugin’s designs were elaborate – even grandiose – and there seems to have been confusion in his written specifications so that liability for early mistakes was not clear. Fr Heptonstall’s letter continued, ‘Maggs and not we must or at any rate ought to repair the blunder at his own expense and if these particulars … be not in the specifications then Pugin is very much to blame.’ However, these early technical problems were resolved and by the middle of 1858 at least 40 men were working on the site. Could the stress of work at St Michael’s have caused, or at least contributed to, Austin Maggs’ breakdown?

The case was widely reported in the local and national press and was carried by newspapers in France, Holland, the USA, and New Zealand. A short version of his case was given, for example in the Spectator for 5 May 1858:

Mr. Austin Maggs, an architect and builder residing at Hereford, has been arrested in consequence of having sent a letter to the Queen – calling upon her to render up to him her Majesty's office as Head of the Church. "Your Majesty will please to remember that this application is registered in Heaven, and will have to be accounted for at the judgment seat of our Lord. I shall be happy to produce to your Majesty my credentials as Christ's vice-gerent on earth." The unfortunate lunatic has been very violent while in the infirmary of Hereford Gaol. The Magistrates have remanded him, in order that his relatives may be communicated with.

Unsurprisingly, the fullest account was given in the Hereford Times on Saturday, 15 May 1858. The report covered the events which led to Maggs’ detention, and described at some length the background to it. Austin Maggs had successfully built up his own business from his premises in Old Market Street, Bristol. Most recently in the Hereford area he had worked as contractor for some extensive building operations in progress at the seat of Sir H G Cotterell Bart. MP at Garnons, in this county, but which, we understand, he relinquished before they were completed for want of the necessary funds to carry on the work. He was also the contractor for the Monastery for Benedictine monks in the course of erection at Belmont, near this city; but here too he got into difficulties that savour strongly of fraudulent intentions.


Looking at his circumstances it appears Maggs had over-reached himself, an almost inevitable consequence when small or medium size firms were engaged on large projects by a client hoping, or needing, to keep the cost down. Usually, neither client nor contractor had a large cash flow and payments were made piecemeal. Often small businesses grew through a process of temporary bankruptcy interspersed with securing lucrative contracts. But at this point in his professional career, the pressures of Austin Maggs’ personal life caught with him and he buckled under the strain.

 

Local press reports indicate the distress caused to Mr Maggs by his arrest. He had travelled to London to deliver his letter to Buckingham Palace and because he was considered a potential threat to Queen Victoria Sir Richard Mayne, chief of the London Metropolitan police, was informed. The possibility that he carried fire-arms led to him being ‘apprehended in bed’ at his lodgings in Broad Street at midnight. Perhaps unsurprisingly, despite being taken to the infirmary of Hereford gaol, he was ‘very violent, and broke the furniture and windows of the room’.


Poor Maggs had written courteously to the Queen as her ‘humble and loyal subject’, claiming to have credentials to prove his right to the throne, and showing her no ill-will.



In preferring my claim, your Majesty will please to observe, that it is from no sordid motive, but on the contrary, merely for the glory of God, the welfare of your Majesty's people, and the stability of your throne. Wishing your Majesty every happiness, both domestic and public, - I am, by the Grace of God, in your Majesty's service, AUSTIN MAGGS



It was quickly realised that Maggs was no threat to anyone and Sir Richard Mayne ordered that Austin should be given into the care of his brother and placed in an asylum; his brother was not surprised by the outcome and may even have been relieved to have the decision made for him by the court.


Austin Maggs might seem to have been a strange choice as superintendent builder for the monastery. However, he had successfully developed his building firm, employing ten men by 1851 when he was still only 30 years-old. E W Pugin was also a young man at the start of his independent career, and was another calculated risk. Ultimately the results were impressive although the work seemed to proceed by trial and error, the errors gradually becoming absorbed into the overall effect. After the court case in May 1858 the Hereford and Wiltshire Gazette suggested another theory, leaving it hanging in the air:


      Maggs, when residing in Bristol was a member of a Baptist congregation; more recently, however, he showed a leaning toward the Roman Catholic religion, which was probably the cause of his being appointed to superintend the building of the monastery. His friends have long been aware of his inclination to insanity, and steps will be taken for his confinement in a lunatic asylum.


However, Austin Maggs’ private life had been troubled for some time. He wife of six years, Hannah, died from consumption early in 1851 leaving him with two daughters aged four and 10 months. His sister Sarah moved into the home at his premises in Old Market Street to look after the girls. The following year, Austin married Hannah’s elder sister, Elizabeth. Although the arrangement was not uncommon, there was a suggestion that his choice was connected with the money the women were able to bring into the business; their deceased father, Joseph Johnson, had been a respected silk merchant in Wells. In 1855 Maggs was still in a position to offer ‘constant employment and good wages to good workmen’ when he advertised, but when Elizabeth also died within a short time of her marriage, the loss was financial as well as personal.

 

Maggs’ family rallied round again but he looked for another advantageous match. Mistakenly, he pursued Miss Leonard, daughter of a very wealthy, and very upright Non-Conformist, Justice of the Peace, believing her to have affections for him. Robert Leonard of Clifton strongly objected, rousing Maggs to threaten to shoot him if he did not arrange the marriage. Austin was bound over to keep the peace, on sureties of £400 from himself and £200 from two other people, but his brother had already begun enquiries about finding an asylum for him. When he came to court in May 1858 the magistrate was led to believe that he had suffered a genuine ‘matrimonial disappointment’ and the £15,000 he expected to receive from his prospective bride would have salvaged his business speculations. This vain hope was undoubtedly another of Maggs’ delusions.


It may be that Maggs decided to move into lodgings in Hereford after the bad publicity in November 1857 connected with the JP’s daughter, especially if he was pinning his professional hopes on the commission for St Michael’s, Belmont, despite the early setbacks with the work. He was intending to auction in early February 1858 his three yards spread across sites at Old Market Street, Redcross Street, and Floating Dock, Bristol, together with timber, carts, counting-house fixtures and various doors, draining pipes and chimney pots. But even this decision brought yet another tragedy on him. In late January, the auctioneer, Vincent Scott, came to the yard in Old Market Street to arrange the sale; a pile of planks fell across his head and back and two days later he died of his injuries. The coroner concluded there was no malicious negligence in the yard and the death was an unfortunate accident. Austin Maggs, now 36, had already coped with a great deal in his life and only two months previously ‘his demeanour has been such as indicated an unsound state of mind.’ It was in this state that he was living alone in lodgings in Broad Street, Hereford. Although no details of his family were found in his lodgings when he was arrested, there was a letter in his coat pocket from his daughter, written from a boarding school in Bristol.

 

After the court cases in early summer 1858, Austin Maggs was given into the care of his brothers, James and Henry, although it was James who gave him lifelong support. After a brief spell in a private asylum in Church Stretton, then at Bethlehem in Caernarvonshire, and for a month at Camberwell House, London in October 1858, he was moved in November 1858 back to the West Country, to Bailbrook House, near Bath. The hope of finding a cure had probably given way to the realisation that long term care was needed. Whereas Camberwell House had accommodation for 500 patients, men and women, pauper and private, Bailbrook House sometimes had less than 40 residents, male and female, all privately financed. After two years, in November 1860, Austin was discharged, though ‘not improved’, but the release was short-lived. At the time of the census in early April 1861 he was again a resident, ‘A.M. Widw 38 Builder and Contractor, b. Somerset Midsomer Norton.’



Bailbrook House, Batheaston (left) was an impressive 18th century mansion designed by Sir John Eveley. Between 1816 and 1821 it was an innovative benevolent institution for ‘distressed gentlewomen’. In 1831 it opened as a licensed Lunatic Asylum, but its character was defined by the long-lived superintendent-surgeon John Terry who spent most of his adult life as its head, succeeding his father as proprietor. His mother and sister, both named Matilda, lived separately and independently with him, but one imagines in sympathy with John’s regime.[John Ferry died in 1899, aged 77. He left £113,000 in his Will]. In 1861 Austin Maggs was one of 33 residents, 15 of them male. The age and professional range was wide: a 34 year-old clergyman curate lived alongside 70 year-old landowners and a brewer. Three live-in male and three female attendants looked after the residents with a general household staff of five women. Most of the residents were from the West Country, with a few from London or Ireland. Ironically, Austin’s delusions of being a claimant to the royal throne had taken him from the builder’s yard to the society of the relatively wealthy and genteel.

 

Maggs’ building premises and contents were finally auctioned in the summer of 1858, but too late to rescue his failed health and prospects. The responsibility for Austin’s welfare fell to his brothers. Henry (b.1828) may have helped financially as he developed his career as a carpet wholesaler, gradually moving north and settling with his family in Liverpool. But it was his brother James, together with their sister Sarah, who kept the family together. In 1861, James and Sarah were still living with their mother and Austin’s daughters, Ellen and Jane in their home town of Midsomer Norton. In the census years 1871, 1881 and 1891, James and Sarah, both unmarried, lived in Welton, Midsomer Norton, with their unmarried nieces. By the time he was 60 in 1861, James, formerly a mining engineer and blacksmith, was able to live as a gentleman ‘on his own means’ and support the family.


POSTSCRIPT


There is no way of knowing how much contact Austin had with his family after 1858. He was the first to die from their little group, in 1875, at the age of 53, leaving ‘effects under £100’ to his elder daughter, Ellen. When his brother James died in 1893 he left his estate of £1500 to his two nieces. Ellen died in 1900 at the age of 51, leaving £480 to her younger sister, Jane, and the following year Aunt Sarah died. Rather surprisingly she left her estate of £780 to Elizabeth Jane Walker Carter, a widow, nearer in age to the nieces, originally from Dundry, Somerset. However, Jane was registered as a visitor in Mrs Carter’s house in Gloucester at the time of the 1901 census, an arrangement probably made before Aunt Sarah’s death, to provide a home for the sole-survivor of James Maggs’ household. Even more surprisingly, in 1905 Jane married Elizabeth’s brother in Gloucester. She was 55, John Henry Walker was ten years older, and a successful farmer at Whittox End, Much Marcle. After his marriage, he and Jane continued to live with his unmarried sister and their niece – a family situation very familiar to Jane, though one hopes with happier memories.

 

Joanna Vials

Cheltenham, March 2021 



Joanna Vials read Philosophy at the University of Warwick. After living for a time as a Carmelite nun at Quidenham, she took a Diploma in Pastoral Studies at Birmingham University and then followed a career as a relationship counsellor. Since settling in Cheltenham with her husband in 2007 she has researched the development of the presence of the Catholic Church in the town and she currently serves on the Committee of the Cheltenham Local History Society. Her book, The Indomitable Mr Cotham: Missioner, Convict Chaplain and Monk

was published in Jan 2019 by Gracewing.

By Abbot Paul 08 May, 2024
​The Acts of the Apostles takes over the story of the Ascension just where Luke’s Gospel leaves off. “Now as he blessed them, Jesus withdrew from them and was carried up to heaven. They worshipped him and then went back to Jerusalem full of joy; they were continually in the Temple praising God.” But before they return to Jerusalem, the angels ask them why they are standing there looking up into the sky. They tell the disciples that Jesus, whom they have seen ascending into heaven, will come back again just as they have seen him go. ​What is the meaning of the Ascension? The Gospel tells us that three things are going to happen as a result. Christ ascends into heaven and yet, (1) “Behold, I am with you until the end of time”, (2) “Not many days from now, you will be baptised with the Holy Spirit”, and (3) “The Son of Man will return on the clouds of heaven”. Although Jesus has ascended to the Father, he is still here with us, in the Church, in the Sacraments, in the Scriptures, and in each one of us. He is with us through the outpouring of the Holy Spirit, the “other Advocate, who will remind you of all that I have told you.” He will return on the Last Day to be with us again. The Ascension is the fulfilment of the prophetic name Emanuel, God-is-with-us. ​Human beings think in linear time scales: past, present and future, but with God, who is eternal, there is no past or future, only the present. Eternity has no length and cannot be measured. Eternal life is living fully in the present moment, living in God. The Ascension is a breakthrough, where time enters eternity, just as at the Incarnation eternity entered time. ​In the Ascension hymn “Hail the day that sees him rise,” Charles Wesley writes: “Lord, though parted from our sight, far above yon azure height, grant our hearts may thither rise, seeking thee beyond the skies. There we shall with thee remain, partners of thine endless reign; there thy face unclouded see, find our heaven of heavens in thee.” Heaven is not a place: Heaven is a person, Jesus Christ, and eternity is God’s life, which he has graciously shared with us, his children, through the death and resurrection of Jesus. ​The Gospel begins with an angel announcing the Incarnation, first to Mary and then to Joseph, and a choir of angels announcing the birth of the Messiah to the shepherds. The Gospel ends with an angel announcing the Resurrection to another Mary, and with Jesus, God’s own Angel, announcing the coming of the Holy Spirit to the Apostles, and with two angels announcing that Jesus will return. ​What, then, does the Ascension mean for us? Jesus, Word of God and Son of the Father, who took our human flesh from the Virgin Mary and became Man, thus uniting heaven to earth, God to Man, at his Ascension took into heaven, took unto himself, our human flesh, this frail, sinful body of ours. A part of us is already at the right hand of the Father, transfigured, glorified and eternal. ​The Ascension fills us all with joyful hope, because it is, of all the Church’s feasts, the feast of hope, joy and fulfilment, the feast that celebrates both a mission accomplished and a mission just beginning. When all seemed lost, Jesus rose from the dead and just when it looked as though he was leaving us for good, he tells us that he will be with us always, that he will never leave us. He promises us the gift of his own Spirit and he assures us that he will come again in glory and that all will be well, that our heaven of heavens will be truly in him. ​To Jesus Christ, our risen and ascended Lord, be all glory, praise and worship in time as in eternity. Amen.
By Abbot Paul 07 May, 2024
​Today is the Eve of the Ascension and our Gospel reading, (Jn 16: 12-15), prepares us for tomorrow’s feast. Jesus is about to leave his disciples to ascend to the Father. The interesting thing, of course, is that these words are recorded as having been spoken by Jesus on the eve of his passion and death. Jesus says to his disciples:​​“I still have many things to say to you but they would be too much for you now. But when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking as from himself but will say only what he has learnt; and he will tell you of the things to come.” Jesus is aware that his disciples can only take in so much and that they’re reaching saturation point. The time has come to draw the conversation to an end. There’s much more he would like to say, but there’s time, for the Holy Spirit, the Spirit of truth, will tell them everything and lead them into the full, complete and absolute truth. Everything they need to know and much more besides will be given them by the Spirit. Just as Jesus did the Father’s will and only spoke in conformity to the Father’s will, so too the Holy Spirit will not speak as from himself but from the Father’s heart. This is one if the highest expressions of trinitarian thought in the Gospels. In fact, it is the Spirit who will glorify Jesus, just as it is the Father who glorifies him. ​​​“He will glorify me, since all he tells you will be taken from what is mine.” The Spirit will bear witness to Jesus, for just as the Father and the Son are one, so too the Son and the Holy Spirit are one, for there is but one God. “Everything the Father has is mine; that is why I said: All he tells you will be taken from what is mine.” John is rich in theology and much of our understanding of God comes from this Gospel and the discourses of Jesus. The Son, the incarnate Word of God, can say that all the Father has is his, and, in the same breath, all that the Spirit will teach the disciples, in other words, the Church, comes from the Son, for Father, Son and Spirit are but one God. ​Father, as we meditate on the words of your Son today and take them to heart, we pray that we might live by them always. Give us the Spirit of truth to lead us into the complete truth, that we might come to know you even as you know us. Amen.
By Abbot Paul 06 May, 2024
​Not such a bad Bank Holiday after all! The sun is shining still here at Belmont as I write this message, and it’s warm. There’s been a dog show practice on the lawns before the monastery and the sound of happy dogs interacting and enjoying the exercises. The first big move to Leominster will soon be on its way: at least there will be plenty of pictures for the blank walls and a fridge to keep things cool and fresh. I am grateful to the brethren and to dear friends for their help, more than help in fact, for they have done all the work. I have never lived alone, so this will be a new experience for me, which I’m looking forward to. Of course, I had hoped to have Toby with me, but that was not to be. The Lord works in mysterious ways! ​Our Gospel reading today, (Jn 16: 5-11), continues where yesterday’s left off. We are in John’s account of the Last Supper and listening to Jesus talking with his disciples, preparing them for his death and what lies beyond. He says, “Now I am going to the one who sent me. Not one of you has asked, “Where are you going?” Yet you are sad at heart because I have told you this. Still, I must tell you the truth: it is for your own good that I am going because unless I go, the Advocate will not come to you; but if I do go, I will send him to you.” ​Jesus is about to return to the Father. His telling them this has saddened his disciples, but he assures them that he is not leaving them, but will still be with them through the presence of the Holy Spirit, the Advocate or Paraclete. He says that his going from them is for their own good, for unless he leaves them, the Advocate, the Spirit of truth, will not come to them. Jesus himself will send them the Spirit who proceeds from the Father. But what will the Spirit do? “And when he comes, he will show the world how wrong it was, about sin, and about who was in the right, and about judgement: about sin: proved by their refusal to believe in me; about who was in the right: proved by my going to the Father and your seeing me no more; about judgement: proved by the prince of this world being already condemned.” This is quite difficult to understand and to explain in a few words, but it is the work of the Holy Spirit to enlighten people and convince them of sin, judgement and faith. Essentially, what is sin but the rejection of God and of his Son, our Saviour Jesus Christ? On that sin will we be judged. Belief or faith is really trust and obedience, conforming our lives to God’s will and acknowledging that he knows what is best for us. Lord, increase my faith and grant me the grace each day to live by faith in you. Amen.
By Abbot Paul 05 May, 2024
​What a lovely change yesterday and this morning, at least, to have some decent warm sunny weather for a change. Has this been the coldest and wettest Spring ever? I seem to have been driving constantly through rain and negotiating flooded roads for the past months. It’s hard to believe that Summer is just around the corner. This week, with the help of community and friends, I will begin clearing my quarters at Belmont in preparation for the move to Leominster and Bromyard when I retire as Abbot at the end of the month. ​We continue our reading of John, (Jn 15: 26 – 16: 4), carrying on where we left off on Saturday. Jesus has spoken of the suffering and persecution that lie ahead for his followers. No doubt they are wondering how they will cope with this and respond. Jesus promises them the Advocate, the Paraclete. He says: “When the Advocate comes, whom I shall send to you from the Father, the Spirit of truth who issues from the Father, he will be my witness. And you too will be witnesses, because you have been with me from the outset. ​​​​I have told you all this that your faith may not be shaken.” ​The Holy Spirit comes from the Father but is sent by the Son: an interesting dynamic. He is the Spirit of truth, who will bear witness to Jesus, just as his disciples will bear witness to Jesus. Although Jesus doesn’t say so at this stage, it is the Paraclete who will enable the disciples to bear witness with vigour and courage, for the Spirit of truth will be with them and will speak in them and on their behalf. Jesus wishes to tranquilize his disciples, lest they run away in fear. ​​Jesus becomes more specific about the kind of persecution they will have to deal with, beginning with expulsion from the synagogue. “They will expel you from the synagogues, and indeed the hour is coming when anyone who kills you will think he is doing a holy duty for God. They will do these things because they have never known either the Father or myself. But I have told you all this, so that when the time for it comes you may remember that I told you.” The jump from expulsion by their coreligionists soon escalates into full-blown rejection and murder by “anyone” who thinks he is doing a duty for God or, indeed, for the state or the state religion. Those perpetrating such barbaric acts know neither Jesus nor the Father. Let’s be honest, 2,000 years on this is still happening. We need Christ’s assurance of the Advocate more than ever today, remembering that persecution takes many forms, some more subtle and destructive than others. Jesus is warning us today as he warned his first disciples back then. We must remember what Jesus promised us, that we are not alone and that the Paraclete, the Spirit of truth, will never let us down. Lord, grant us a permanent awareness of the Spirit’s presence in our lives. Amen.
By Abbot Paul 04 May, 2024
Our Gospel passage for today, (Jn 15:9-17), is part of Jesus’ farewell discourse to his disciples at the Last Supper according to John, in which we find many of the themes and phrases that we have been meditating on over the past two weeks. “As the Father has loved me, so I have loved you. Remain in my love. If you keep my commandments you will remain in my love, just as I have kept my Father’s commandments and remain in his love. I have told you this so that my own joy may be in you and your joy be complete.” Just in that short passage, the verb remain, or better still, abide, occurs three times, the word joy, twice. The verb to love occurs twice and the noun love, three times. Finally, to keep the commandments appears twice. They are key words in John and occur more times as we go through his Gospel. Jesus’ love for us enables us to abide in his love, to live in and through his love, which is permanent and unconditional, if demanding, for it requires obedience to the will of God as manifest in the commandments. But that abiding in God’s love enables us to keep the commandments not out of fear, but for love’s sake, and therein lies our joy. “This is my commandment: love one another, as I have loved you. A man can have no greater love than to lay down his life for his friends. You are my friends, if you do what I command you.” We still find the words commandment and love, but a new word appears, friends. So great is Jesus’ love for us that he lays down his life for us, and now he calls us friends. Friendship implies obedience in the true sense of the word, to listen to the other, not superficially, but in the very depth of one’s heart, heart speaking unto heart, as St John Henry Newman wrote. A good meditation for today would be to consider the many ways in which we can lay down our lives for others and what true friendship really means. ​Jesus develops the theme of friendship and its implications, when he says to his disciples:​​“I shall not call you servants any more, because a servant does not know his master’s business; I call you friends, because I have made known to you everything I have learnt from my Father. You did not choose me: no, I chose you; and I commissioned you to go out and to bear fruit, fruit that will last; and then the Father will give you anything you ask him in my name. What I command you is to love one another.” There are several implications for the relationship between Jesus and his disciples: they are no longer servants or simply followers of Jesus; they have been chosen by him and given a commission, not simply to bear fruit, but to go out and bear fruit, fruit that will last. In other words they are given the mission to proclaim the Gospel and draw others into the fellowship of the Christian community, a community of friends; they are to pray and intercede for others, for the Father will listen to their prayers; above all, they are to love one another: that is the fundamental command of Jesus, love. ​Let us pray for the grace today and always to abide in Jesus, so that we might love others and he loves us, and return his friendship with our own, as we too give up our lives for our friends, Amen.
By Abbot Paul 03 May, 2024
​Today the Church in England keeps the feast of All the Martyrs of England, referring to the Catholic martyrs of the Reformation. In Wales the feast of the Six Martyrs of Wales and their Companions is kept on 25th October. The Benedictine Calendar, which we keep at Belmont, refers to All the Martyrs of England and Wales. Now these do not include such famous English and Welsh martyrs as Alban, Julius and Aaron, Tydful, Issui, Cadoc, Ethelbert of Hereford, Edmund and so on, but only the martyrs of the Reformation, all of whom also have their own feast day which is kept locally, such as St John Kemble and Blessed Richard Cadwallador in Herefordshire and St David Lewis in Monmouthshire, or St Thomas More and St John Fisher nationally. It strikes me as being rather confusing. Even so, it’s good to celebrate our saints and martyrs and turn to them for their intercession, praying for the grace to follow their example of fidelity to Christ and his Church.​ We come to the end of another week and so get closer to the solemnity of the Ascension of Our Lord, which we will celebrate this coming Thursday. The liturgy over the next few days builds up towards that great feast day and this includes the readings at Mass. Our Gospel today follows on from that part of the farewell discourse which we read yesterday, (Jn 15: 18-21). Jesus is preparing his disciples for what lies ahead. He has assured them of the Father’s love and has asked them to remain as close to him as branches are to a vine. If they wish to bear fruit to the glory of the Father, then they must remain part of the true vine, Jesus himself. Being a disciple is far from lying on a bed of roses! It means going against the current of popular thought and fashion. It means remaining true to Christ and his Gospel and obedient to his commandments, Jesus tells his disciples, and let us not forget that he is speaking to us too. The Gospel is not just some historic text. It is the living word of God speaking to us now. “If the world hates you, remember that it hated me before you. If you belonged to the world, the world would love you as its own; but because you do not belong to the world, because my choice withdrew you from the world, ​​​​therefore the world hates you.”​​ We should not be surprised if we are hated, disliked or mistrusted. Our decision, our fundamental option to follow Christ has put us on a collision course with the world, with those who do not share our faith and commitment. Because we are branches of the true vine, our world view will often be different to that of those around us. The same goes for our moral and ethical choices. There is much in the world today that contradicts the teaching of the Scriptures and the Moral Theology of the Church. The fact is that we have been chosen by Christ to be his disciples and we must be true to that calling. ​Jesus then reminds us that, “A servant is not greater than his master.” He asks us to remember that always, for whatever his enemies do to him, they will also do to us. Christianity isn’t a free ride, but, as Dietrich Bonhoeffer explains in his outstanding book The Cost of Discipleship, grace, though a gift, does not come cheap. “If they persecuted me, they will persecute you too; if they kept my word, they will keep yours as well. But it will be on my account that they will do all this, because they do not know the one who sent me.” Christianity thrives under persecution, for suffering ups the quality of our commitment to Christ and his Gospel. We need only look at the millions of Christian martyrs through the centuries. We should be prepared to suffer on account of our faith, of our allegiance to Jesus and his Church. In the light of Easter and the glory of the Resurrection and in the shadow of the Cross, all suffering is put into perspective, for the servant is no greater than his master. No matter where we have to walk, Jesus goes before us to lead the way and guide us from darkness into light, from sorrow into joy, from suffering to glory and from death to life. He is truly the Way, the Truth and the Life.
By Abbot Paul 03 May, 2024
​Although we now celebrate the Apostles Philip and James on 3rd May, this was originally, and still is in Peru and many other countries, the Feast of the Finding of the Holy Cross, here we continue our reading of that final discourse Jesus gave to his disciples at the Last Supper, as recorded in John, (Jn 15: 12-17), and we continue where we left off yesterday. Jesus is speaking of the Father’s love, that the love he has for Jesus is reflected in the love that Jesus has for his disciples. He says, “This is my commandment: ​​​​love one another, as I have loved you.” Now that love which Jesus has for us, must be reciprocated in the love we have for others. We are to love others in the same way as Jesus loves us. He goes on, “A man can have no greater love than to lay down his life for his friends. You are my friends, if you do what I command you. I shall not call you servants any more, because a servant does not know his master’s business; I call you friends, because I have made known to you everything I have learnt from my Father.” But for Jesus, what does love mean, other than, ”to lay down ones life for ones friends’? Jesus proposes a sacrificial love than which no other love is greater. To love means to give oneself unconditionally to others, even to the shedding of our blood. That is how Jesus loves us and has given himself up for our forgiveness and salvation, that we might be reconciled with God through him. Not only are we loved and expected to love equally in return, but we are called, and truly are, friends of Jesus. We are friends with whom Jesus has shared everything the Father has taught the Son. Jesus opens up for us his knowledge of the Father’s heart. ​Jesus then reminds us that we have been called and chosen for a purpose. “You did not choose me: no, I chose you; and I commissioned you to go out and to bear fruit, fruit that will last; and then the Father will give you anything you ask him in my name. What I command you is to love one another.” Jesus chooses his disciples; they do not choose him, but we are commissioned for a special reason, to bear fruit that will last. That will be the proof of love for which God will give us anything we ask him in his name. The Christian life is born of love and leads to love, which is why Jesus repeats that commandment of love. We are to love one another with a perfect love, the love that casts out all fear, that unconditional love which comes to us from God. Lord, you have taught us many things. Teach us how to love according to your heart and mind Amen.
By Abbot Paul 02 May, 2024
​Today we keep the feast of St Athanasius of Alexandria, the great theologian and Doctor of the Church, who also wrote the life of St Antony of Egypt, the Father of Christian Monasticism. It was Athanasius who, while still a deacon, saved the Church from falling into generalised heresy by combatting and overcoming the Arians at the Ecumenical Council of Nicaea. It was also Athanasius who, on one of his several exiles in Rome, brought monks from Egypt to Rome. These were soon followed by monk refugees from Syria, whom St Benedict met as a young boy in Nursia. The Universal Church owes a great debt to St Athanasius and we should get to know him better and venerate him more.​ ​One of the main differences between John and the three Synoptic Gospels is the number of long discourses given by Jesus, whether to his disciples, as after the feeding of the five thousand, or to the crowds in general. The only real parallel, in length at least, is the Sermon on the Mount, that we find in Matthew. The longest of the discourses in John is that of Jesus at the Last Supper, short sections of which we have been reading over the last ten days or so. Today we continue where we left off yesterday with the metaphor of the true vine. You will have noticed that in John the same words, phrases and ideas recur frequently. Jesus had been talking of the union that must exist between his disciples and himself and how this should reflect that union which exists between himself and the Father. As the branches are connected to the vine, so should we remain and make our home in him. Jesus now moves on to the theme of love. If God is love, as we read in John’s First Letter, (1 Jn 4: 7), then any relationship or union with him must be a loving one. “God is love, and whoever abides in love abides in God, and God abides in him.” In the discourse Jesus says to his disciples (Jn 15: 9-11), “As the Father has loved me, so I have loved you. Remain in my love. If you keep my commandments you will remain in my love, just as I have kept my Father’s commandments and remain in his love. I have told you this so that my own joy may be in you and your joy be complete.” What powerful words these are. That the love with which the Father loves the Son should be reflected in the love with which the Son loves us is an amazing thought. God raises us to his level. Jesus calls his disciples friends and, in the Old Testament, Abraham was known as the friend of God. Friendship and love make people equals and, in Christ, God raises us up to be his beloved daughters and sons. He invites us to remain in his love, asking us to keep his commandments, which we long to keep because we know that we are loved and our only wish is to love God in return. What greater joy could there be than to remain in God’s love, to live knowing that we are loved by God. In that way, as Jesus says, not only his joy, but our joy too, will be complete. What more could we ask?
By Abbot Paul 30 Apr, 2024
​It’s somewhat difficult to write a short message on a Gospel text twice in one week. Today’s Gospel passage, (Jn 15: 1-8), was also read on Sunday. It’s that part of Jesus’ farewell discourse at the Last Supper, where he compares the union that must exist between his disciples and himself to a vine and its branches. It’s a beautiful image with a vivid metaphor to describe that most intimate union between God and ourselves in, through and with Christ Jesus. At key moments in his ministry, Christ emphasized his equality with God in the clearest possible terminology. The strongest affirmations of his divinity employed the name for God used when the Father first revealed himself to Moses, "I AM" or “I AM WHO I AM” (Exodus 3:14). Jesus has already said, "I am the Light of the world" (John 8:12); "I am the Bread of Life" (John 6:35); "I am the Way, the Truth and the Life" (John 14:6); and "I am the Door" (John 10:9), “I am the Good Shepherd” (Jn 10:11) and, my favourite, “Before Abraham was, I am” (Jn 8: 58). Now, the night before his Passion and Death, he tells them, "I am the Vine." Like the other great "I am" passages recorded in the Gospel of John, it points to his divinity. Each one is a metaphor that elevates Jesus to the level of Creator, Sustainer, Saviour and Lord, all titles that can be claimed by God alone. ​“Jesus said to his disciples: ‘I am the true vine, and my Father is the vinedresser. Every branch in me that bears no fruit he cuts away, and every branch that does bear fruit he prunes to make it bear even more. You are pruned already, by means of the word that I have spoken to you. Make your home in me, as I make mine in you. As a branch cannot bear fruit all by itself, but must remain part of the vine, neither can you unless you remain in me.’” Jesus says that his disciples are like branches that bear fruit but need pruning. There is no such thing as a fruitless Christian. Every Christian bears some fruit. You may have to look hard to find even a small grape, but if you look hard enough, you will find something. It is the essence of the Christian life to bear fruit and, in Matthew, Jesus says, “By their fruits you will know them.” (Mt 7: 16). The Greek word Jesus uses for “to prune” also means “to cleanse”, so this gives us an indication of what pruning really means for Jesus, “who came to save his people from their sins.” Pruning is necessary in our spiritual lives. The Father removes our sins and all superfluous things that limit our fruitfulness. One of the best ways to cleanse us is to allow suffering to come into our lives. He prunes us with a vinedresser's knife, which is the word of God. Sometimes it hurts, and we question what he is doing. It may seem we are the only branch getting pruned, while other branches need it more. But the Vinedresser knows what he is doing. Spiritual pruning can take many forms. it may be sickness, hardships or loss of material possessions. It may be persecution or slander from non-Christians. For some it is the loss of a loved one or grief in a relationship. Or it may be a combination of some or all of these. Whatever the method, the effect is to narrow our focus and improve the quality of our fruit. Whatever the method of pruning God uses, we can be assured that he cares for us and wants us to bear much fruit. He wants to free us from what drains our life and energy. He continues his care throughout our lives to keep us spiritually healthy and productive. ​Above all, what is truly essential is that we remain united to Christ and “live in him”. Just as he is united with the Father and is one with him. “I am the vine, you are the branches. Whoever remains in me, with me in him, bears fruit in plenty; for cut off from me you can do nothing. Anyone who does not remain in me is like a branch that has been thrown away – he withers; these branches are collected and thrown on the fire, and they are burnt. If you remain in me and my words remain in you, you may ask what you will and you shall get it. It is to the glory of my Father that you should bear much fruit, and then you will be my disciples.” Jesus shares his very life with us by giving us the gift of the Holy Spirit, feeding us with his Body and Blood and instructing us with his Word. In this way, we will be united with Jesus and in him with the Father, whose greatest desire is that we should bear much fruit. God has no other desire than what is best for us.
By Abbot Paul 29 Apr, 2024
​It’s interesting to note that, as we come to the end of Eastertide, we are still reading Jesus’ farewell discourse to his disciples given at the Last Supper, (Jn 14: 27-31). They can sense that things are coming to a head and Jesus is preparing them, as he has been doing all along, for his ultimate destiny, his Passion, Death and Resurrection. He says to his disciples, “Peace I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you.” Jesus utters the word ‘peace’ three times; it is his gift to the disciples, which only he can give and is not a worldly peace. It is not the absence of conflict or of war, the absence of noise, disorder, or chaos. It is the peace that comes from a clear conscience, a living faith and the joy of the Holy Spirit. It is the peace of heart and mind that comes with forgiveness of sin and union with God in Christ. He continues, “Do not let your hearts be troubled or afraid. You heard me say: I am going away, and shall return. If you loved me, you would have been glad to know that I am going to the Father, for the Father is greater than I. I have told you this now before it happens, so that when it does happen you may believe.” Reading their hearts, he is aware of their fear and confusion, their anxiety for the future. Without Jesus, what will become of them? Jesus comforts them, assuring them that he will return to be with them, even if beforehand he must leave them to return to the Father. It will be a test of their love for him. Nevertheless, he has warned them, so that they will not be taken by surprise when the time, which is at hand, comes. ​John presents the Passion of Christ as a conflict between good and evil, God and the powers of darkness. Jesus says, “I shall not talk with you any longer, because the prince of this world is on his way. He has no power over me, but the world must be brought to know that I love the Father and that I am doing exactly what the Father told me.” The prince of this world is more than Judas, the high priests and Pontius Pilate. They are simply agents, puppets of Satan, the source of evil, death and destruction, the lord of chaos. But he has no power over Jesus, who loves the Father and is doing the Father’s will. The disciples must understand that what is about to happen is all part of God’s plan for the salvation of the world. Although we love the Passion story, we still ask why God had to save us in this way, through sacrifice, suffering and death? The Byzantine Easter chant celebrates Christ’s Death and Resurrection in this way. “ΧριστÏŒς ανέστη εκ νεκρÏŽν, θανάτω θάνατον πατήσας, και τοις εν τοις μνήμασι ζωήν χαρισάμενος.” Here is a translation, “Christ is risen from the dead, trampling down death by death, and to those in the tombs, granting life.” Yes, in his Resurrection, Christ Jesus has trampled down death with death, thereby assuring us of eternal life. This faith gave the martyrs courage and peace to face the pain and desolation of martyrdom. May it give us the grace to live our faith boldly today, sharing God’s love and loving kindness with all we meet.
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