In the early days of the FAITH Movement, we published a pamphlet on religious freedom. Back then, it concentrated on the plight of Christians in Eastern Europe - behind what was called the Iron Curtain, where a Soviet-dominated system, backed by torture and imprisonment in the Gulag forced-labour camps, imposed an official atheism.
The First World War is one of the most iconic parts of our recent history: trenches and zeppelins, gasmasks and dug outs, It’s a Long Way to Tipperary and Blackadder Goes Forth. Although none of us were alive during this ‘war to end all wars’, most people over the age` of 40 will have met at least one veteran, and many of our families still pass on stories of their own ‘war heroes’ and, in some cases, bear the scars of that conflict.
In the Prologue to St. John's Gospel concerning the Logos, the Word; we read:
“In him was life, and the life was the light of men. ...He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not.” [Jn 1: 4, 10-11].
In the perspective of the FAITH Movement, the Son of God incarnate comes as Son of Man, as God’s self-revelation to us by taking on flesh, our flesh, as a communication of His love. Yet there is another aspect: “his own people received him not”. Now, God's love for us will have to take on a new meaning because of the impact of human sin.
It’s quite a story: romantic, tragic, poignant and yet somehow with a happy ending. Last year, Katherine Daniels quit her job to edit and publish her late husband’s book – and it has become something of a best-seller among Catholics.
We are having sandwiches and coffee in a London cafe after a weekday Mass at a church near London Bridge. The story of the book and its message is deeply bound up with a journey in faith.
The affirmation of Jesus Christ as The Lord of History appears in the Fourth Eucharistic Prayer: it is the canon of the History of Salvation and significantly recapitulates the very essentials of the greatest thinking of the Greek Fathers of the Church upon the meaning of Christ in the history of Man and in the work of Creation. This vision of God’s work within human society and history means that the Church and her institution is natural to Man and to the human order. It must also mean that the Eternal Sacrifice of her Cross and Eucharist, and the Episcope, the ‘pastoral care’ of her divine magisterium, dominates all human history in vocation if not in actual fact.