Jacob's Well: Mental Health

Our mental health and wellbeing are crucial parts of our overall health. We are growing, as a society, to talk more openly about our mental health. We are learning this truth more and more: it is ok not to be ok. 

Here are some resources for your ongoing mental health, for your own use, or to offer as helpful resources to people in our ministries. A number of these services are offering COVID-19 specific services and programs. The online spaces offer privacy and security, while still providing comprehensive and personal service. A number of these sites offer connection to a health care professional if needed or wanted. 

Please look after yourself, and please share your feelings and mental health with people in your life that you trust, love and find support. In addition, reach out for help whenever you need it. I am here to listen and be present, as well as other people in our team, in our Marist ministries and in professional mental health services . 

Mindspot

MindSpot is a free service for Australian adults who are experiencing difficulties with anxiety, stress, depression and low mood. We provide assessment and treatment courses, or we can help you find local services that can help. The MindSpot team comprises experienced and AHPRA-registered mental health professionals including psychologists, clinical psychologists and psychiatrists who are passionate about providing a free and effective service to people all over Australia. We have a dedicated IT team to ensure that this happens as securely and efficiently as possible. MindSpot is based at Macquarie University, Sydney. We are funded by the Australian Government and contracted by the Department of Health as a regulated clinical service. We are Australia’s only free therapist-guided digital mental health clinic. We provide information about mental health, online assessments, and online treatment to adults with anxiety, stress, depression and chronic pain. 

https://mindspot.org.au/

Beyond Blue

Beyond Blue provides information and support to help everyone in Australia achieve their best possible mental health, whatever their age and wherever they live. Beyond Blue is here to help people in Australia understand that these feelings can change. We want to equip them with the skills they need to look after their own mental health and wellbeing, and to create confidence in their ability to support those around them. Our vision is for everyone in Australia to achieve their best possible mental health. Through our support services, programs, research, advocacy and communication activities, we’re breaking down the stigma, prejudice and discrimination that act as barriers to people reaching out for support.

https://www.beyondblue.org.au/

Moodgym

Moodgym is like an interactive self-help book which helps you to learn and practise skills which can help to prevent and manage symptoms of depression and anxiety. It is like an interactive, online self-help book which teaches skills based on cognitive behaviour therapy. Moodgym consists of five interactive modules which are completed in order.

https://moodgym.com.au/

This Way Up

This Way Up is an online initiative of the Clinical Research Unit for Anxiety and Depression, UNSW at St. Vincent’s Hospital, Sydney. At This Way Up we believe that everyone should be able to access practical, effective, and evidence-based resources to help them improve their mental health. Our team of dedicated mental health clinicians have taken the research-backed tools and strategies used in face-to-face psychological treatment, and created practical online courses to guide you through using new coping skills to improve how you’re feeling.

https://thiswayup.org.au/

headspace 

headspace began in 2006 to address this critical gap, by providing tailored and holistic mental health support to 12 - 25 year olds. With a focus on early intervention, we work with young people to provide support at a crucial time in their lives – to help get them back on track and strengthen their ability to manage their mental health in the future. 

https://headspace.org.au/

Jacob's Well: National Vocations Awareness Week

August 2 to 9 marks National Vocations Awareness Week across Australia. It is an opportunity to engage with the vocational expressions within the Church in Australia. The Vocations Office of the Province of Australia has produced this attached resource for this week. 

This resource offers some reflection materials on the life of the Marist Brother. In particular, it launches three videos on three aspects of our life: Mission, Community and Spirituality. These videos were visioned, created, actioned, and produced by Conor Ashleigh, a visual storyteller and communications consultant who has journeyed with numerous Marist communities around the world for many years. His passion and insight into the realities of our world have captured the modern context of the Marist Brother in Australia in a stunning and meaningful manner.

These media presentations will also feature in our social media platforms during this week. Please feel free to check out these platforms, browse our content, and witness the contemporary expressions of Marist Brothers life in Australia.  Details of our platforms are listed on the last page of this resource, or search for “Marist Brothers Life” on Facebook and Instagram. Coupled with these videos are some written resources and imagery that offer complimentary perspectives on the life of the Religious Brother. 

My invitation to each of you is to spend some time this week reflecting on the beautiful whispering of God in your heart and to God’s invitations in your life. Some questions may assist you:

What are I being called to do at this time? 

What are I being called to be? 

How do I want to live my discipleship of Jesus more fully? 

What expressions of my discipleship am I being called to? 

What expression of Christian, Marist and/or religious life am I being called to?

Jacob's Well: Marcellin and his maternal influence(r)s

In this age of social media, the role of an influencer is a source of income for some, and a source of inspiration or guidance for others, for better or worse. There might be people on your feeds that you specifically follow out of interest, or in search of deeper connection with them. Good for you! However, this form of profession has always been with us throughout history: people who, by their example, advice or behaviour, change the way others see or act. Their identification in our lives, and in the lives of other people, whether for good or bad, is important. 

A return to Marcellin. A little history about Marcellin, and the women that influenced his life. It is not a coincidence that Marcellin had a strong devotion to Mary: his lived experience was one of being surrounded by courageous, intelligent, faithful and powerful women. 

This week, I wanted to share some stories of these women in Marcellin’s life.

From Br Lluís Serra Llansana, (2001), “Founder of the Institute of the Marist Brothers”:

While political events unfold, Marcellin lives a close relationship with his mother. Mrs. Champagnat is involved with the silk and lace trades, and she expands the family income by farm work and milling. Marcellin's mother, Marie Therese, exercises a moderating and calming influence upon her husband activities. A few years older than her husband, her forceful character and her competence in managing home and children make it easier for her to fulfil her obligations. She raises her children carefully, putting the emphasis on piety, social relations and a spirit of thrift. Louise Champagnat, Marcellin's aunt, is a Sister of Saint Joseph. She was expelled from her convent in the Revolution. The influence she leaves upon Champagnat by her prayer, teaching and good example is so marked that he will frequently remember her with pleasure and gratitude. When he is seven years old, Marcellin asks, "Aunt Louise, what is the Revolution? Is it a person or some kind of wild animal?" In the environment of the time, one could not but feel the pulse of history. Marcellin's upbringing unfolds at the intersecting point where the new ideas introduced by his father meet the deep, traditional religiosity represented in his mother and aunt. At the heart of the family, problems are experienced in all their intensity, and find their resolution through a spirit of moderation, one that is more at the service of people than of ideology. There prevails a spirit of community, a closely-knit bond among the brothers and sisters.

Another story from Br Lluís Serra Llansana, “Marcellin's Pilgrimage to Lalouvesc”:

In the summer of 1803 two recruiters for the priesthood visited the Champagnat family to see if any of the boys in the family might consider the priesthood. When the proposal to train for the priesthood was presented to the three sons, it was only Marcellin who showed interest. The one great drawback was that Marcellin was almost illiterate. His father thought this to be too great an obstacle and repeatedly questioned the lad on his intentions but Marcellin's mind was made up: he thought only of becoming a priest. 

Marcellin was 14 years old... his decision to enter the priesthood caused him to do some study under his brother-in-law Benoît Arnaud, married to Marcellin's sister, Marianne. Formerly, Arnaud had been a seminarian. Marcellin made little progress in his studies whilst staying with his brother-in-law over two years. Benoît decided to tell Marcellin to forget about studying and to do something else. However, this failed to shake Marcellin's determination. He prayed harder invoking the intercession of St John Francis Regis.

Finally, Benoît brought him back to his mother, declaring that he could not agree with Marcellin's going to the seminary. Yet the more the obstacles piled up in his path, the more determined Marcellin became in his vocation.

His mother, seeing her son's determination suggested a pilgrimage to Lalouvesc (or La Louvesc), in the conviction that they would find help at the shrine of St John Francis Regis. For this Pilgrimage they walked the 40km from Marlhes to Lalouvesc and back in three days. When they returned, Marcellin declared that he had made up his mind to go to the seminary. He was sure it was God's will for him to do so. 

Br Seán D. Sammon, (1999), “A Heart That Knew No Bounds”:

What about the women who inspired Marcellin? Marie Thérèse Chirat, his mother, was the first. A prudent person of steadfast character, she married Jean Baptiste in 1775. Marked by “utter integrity, sterling faith, and a love of work,” this woman instilled in her son the rudiments of prayer and the first stirring of his vocation.  Louise Champagnat was the second woman to encourage Marcellin. A religious Sister of Saint Joseph and a sister to Jean-Baptiste, she was expelled from her convent by the new government and sought sanctuary with his family during the days of revolutionary excess. Louise assisted in the boy’s early religious formation; she was probably the first to model for him the merging of a life of prayer with one of service to others. 

Finally, there was Mary, the mother of Jesus. While a later arrival in Marcellin’s life, in the end, she would make all the difference. Devotion to her was part of the rich texture of faith in the local dioceses of Lyons and Le Puy. Marcellin would, in time, place Mary at the center of the community of brothers he founded. In keeping with the spirituality of his times and particularly of the region around Marlhes, she became eventually for him a “Good Mother,” his “Ordinary Resource”. 

Jacob's Well: A Video Break

For the last few weeks Jacob’s Well have been heavy on content. For this week, I thought I would offer a few short videos that may comfort, inspire or help you, in this mid-winter period that overshadows us. You may have seen them, or they may new to you.

The Great Realisation | Tomfoolery (from Kiwi-born Welsh YouTuber and poet, Tomos Roberts). This story will soon be released as an illustrated book.

Psych2Go, an organisation that wants to contribute to positive mental health through access to introductory psychology. Its videos are informative, fun and a gateway to deepen your understanding and wellbeing. Always consult professional help at all stages of your mental health journey. Here is one example of their videos, 7 Things That Harm Your Mental Health. 

TED-Ed. It is an extension of TED’s mission of spreading great ideas through animations, where you will find carefully curated educational videos. Highly enlightening and beautiful. “What happened when we all stopped” narrated by Jane Goodall.

Jacob's Well: Marcellin and the Three Virtues of the Violets

One part of the Marist folklore that has found grounding in Australia has been the image of the so-called “three Violets” and the associated virtues of humility, simplicity and modesty. It has become a symbol of being Marist in a number of environments, even though it is not a native flower to Australia. The purple flower that is referred to in documents, lapel pins, banners and classrooms finds its origins in the wild fields of France. The Violet of reference is itself unremarkable, and it is assumed that it was deliberately chosen by Marcellin for that reason. One of the asserted character traits of Marcellin was that he wanted to highlight the ordinary aspects of life, and so would use his environment to illustrate his teachings. The violet itself, is supposed to grow wild in the fields of LaValla, and throughout France. It could be a Common Dog-Violet (Viola riviniana. French name: La violette de rivin), Early Dog-Violet (Viola reichenbachiana. French name: La violette des bois), Sweet Violets (Viola odorata. French name: La violette ordorante) or any of the other common violets that form part of the 400-500 species of Violets in the genus of Spring flowering plants in the family Violaceae. 

Sometimes in history, the story we tell in a modern context says more about ourselves, than it does about the original context from which the story grew. For Marists, it has become a way of expressing identity, somewhat losing its aspirational leitmotif along with the movements of time. 

The three virtues of humility, simplicity and modesty which Marcellin Champagnat put before the Marist Brothers as cornerstone virtues can be found in the light of comparison against, or in compliment to, the French Revolution’s famous trilogy of “Liberty, Equality, Fraternity”. It is important to remember that while Marcellin emphasised personal discipleship to Jesus, engaging with civil society as an active and positive participant was also of significant importance. This understanding underlies another of Marcellin’s oft-quoted phrases of being a “Good Christian and a good citizen.” The two ways of being are interconnected.   

Evidence of Champagnat’s constant references to this phrase is found scattered throughout the Furet biography of Marcellin: 

“…in order to be Religious truly devoted to Mary and genuine imitators of the humility, simplicity and modesty of that noble Virgin and of her hidden life.”

“In leaving the purchase in the hands of the Brothers, there was the danger, despite all precautions, that they might deviate from the humility, simplicity and modesty becoming their way of life.”

“The Bishop was very edified by the humility, modesty and simplicity of Father Champagnat.”

“...the Society of Mary, as modelling itself not on previous Congregations but on the primitive Church and on Nazareth, the characteristics of the Society, as humility, simplicity and modesty.” (Marist Fathers Chapter 1852)

“…he wanted humility, simplicity and modesty to be the distinctive characteristics of his new Institute.”

This formula of three virtues is typical of 19th century spirituality and was placed in the Society of Mary Constitutions in the article on the Society’s spirit. From Colin’s article, the formula passed to the Rule of the Brothers, confirmed by their General Chapter of 1852 – 1853. Champagnat was a living example of the three virtues he placed before his Brothers. His directness, authenticity, simplicity and sense of humour caused some surprise, not to say scandal, among some of his contemporaries. One contemporary priest wrote:

“His confreres criticised him a lot when he began his work. They would have liked to stop him doing it on the grounds that it was not in keeping with the priestly character, living as he did such a wretched life which was far too poor.  When he built the Hermitage he did all the masonry work himself.”

In the Footsteps of Marcellin Champagnat: A Vision for Marist Education Today, article 104, briefly describes a modern understanding, 

“To simplicity we link humility and modesty, making the “three violets” of our Marist tradition: patiently allowing the action of God to work through us and seeking “to do good quietly”. In being aware of our own limitations and potential, we are more likely to be understanding of young people, respecting their dignity and freedom.”

 One of our former Superiors-General, Br Charles Howard, also provides a short explanation of the virtues, in his Circular, “Marist Apostolic Spirituality”,

“Humility is a basic element in our relationships since it has to do with clear self-understanding. It means knowing and accepting the truth about ourselves, being honest with ourselves, being free of pretension and self-delusion. Simplicity has to do with the way we live the truth of ourselves, giving us a personal transparency, which allows others to know us and to relate to us as we are. Modesty can be seen as the result of humility and simplicity especially in the respect that we show to others, our sensitivity towards them in what we say and in what we do. These Marist virtues give “a quality of authenticity and kindness to our relationships with our Brothers and with other people that we meet.” 

So, what does it mean for us today?

Jacob's Well: Aboriginal and Torres Strait Islander Resources

Yesterday, July 5, the Catholic Church in Australia celebrated Aboriginal and Torres Strait Islander Sunday. This year's theme, ‘Together in the Spirit’ reminds us that the call of solidarity, especially with the poor and marginalized, is an intrinsic part of our discipleship. In our current context, the ongoing importance of learning from, and engaging with, Aboriginal and Torres Strait Islander peoples cannot be understated. In this spirit, here are some resources that might assist you in your own life, and in your ministry. 

 

Firstly, an important issue to address is terminology. One of the best guides comes from the ACT Council of Social Services. It is important to understand the contexts of the words we use, and the impact they can have. In some places, there is a preference, or a movement away from, of the use of indigenous, Aboriginal and Torres Strait Islander or other terms.

It is important to note that preferences in terminology will vary across Australia for individuals, communities, and agencies. Furthermore, these preferences can change over time. When seeking good practice for your communications, we suggest you discuss preferences with staff, clients, stakeholders, the Aboriginal and/or Torres Strait Islander community and their agencies. 

 

Aboriginal and Torres Strait Islander 

‘Aboriginal and Torres Strait Islander’ (adjective) is a term extensively used and has wide acceptance throughout Australia when referring to Aboriginal peoples and Torres Strait Islanders, and related topics. 

‘Aboriginal and/or Torres Strait Islander peoples’ (plural) is a preferred term used by some, to refer to the many Aboriginal groups and Torres Strait Islander groups within Australia. This can also be applied when referring to other topics such as Aboriginal and/or Torres Strait Islander cultures. By doing so, you are referencing two cultures rather than a joint ‘culture’.

‘Aboriginal and Torres Strait Islander person’ is a term used when referring to a person of both Aboriginal and Torres Strait Islander descent.

 

Indigenous 

‘Indigenous’ (capitalised) is a term extensively used throughout Australia when referring to the Aboriginal and/or Torres Strait Islander peoples of Australia, and related topics. 

Be aware that some, if not many, Aboriginal and/or Torres Strait Islander peoples are dissatisfied with the term ‘Indigenous’. 

Reasons may include: 

• It can detract from the preferred identity of the individual, or group of people 

• Although the term is used for inclusiveness, Aboriginal peoples and Torres Strait Islanders are dissimilar in many ways, such as their identity, culture, traditions, language, beliefs, ethnicity, issues, protocols, continuity of existence, and history before and after the settlement of other peoples

• It is a generic term and does not adequately describe Aboriginal and/or Torres Strait Islander peoples 

• The term is merely used for convenience, to alleviate repeating ‘Aboriginal and/or Torres Strait Islander’. Taking this into consideration, you may prefer to articulate either Aboriginal, or Torres Strait Islander, or both. 

‘Indigenous Australians’ is another term used to describe the indigenous peoples of Australia. Acceptance of this term varies.

‘indigenous’ (adjective, lower case) can refer to anything native to a particular region or country, such as flora or fauna. It is also used internationally to describe all indigenous peoples of the world. It is not appropriate to use the term ‘indigenous’ in lower case when referring to Australia’s Aboriginal and/or Torres Strait Islander peoples. 

‘non-Indigenous’ is a term used in Australia when providing two perspectives, the Australian Indigenous peoples, and the rest of the Australian population. As previously stated, there is some dissatisfaction with the usage of the term ‘Indigenous’. There is also some dissatisfaction from the rest of the population with being labelled ‘non-Indigenous’. You may prefer to rephrase your communications. 

 

Aboriginal 

‘Aboriginal’ (adjective, capitalised) is a term extensively used and widely accepted throughout Australia when referring to Aboriginal peoples and topics. Aboriginal peoples are the first peoples of mainland Australia and many of its islands such as Tasmania, Groote Eylandt, Hinchinbrook Island and Fraser Island. 

‘Aboriginal’ (noun, capitalised) is less preferred today. As an example, you may prefer to say, ‘Matthew is an Aboriginal person from Yass’, rather than ‘Matthew is an Aboriginal from Yass’. You may hear a person say, ‘I am Aboriginal’ (where the word ‘Aboriginal’ is used as an adjective), rather than ‘I am an Aboriginal person’. This is a personal preference expressed by the individual.

Some government and non-government agencies have asserted a preference to use the term ‘Aboriginal’ only in their communications. 

Reasons may include: 

• Aboriginal peoples’ dissatisfaction with being labelled ‘Indigenous’ or ‘Aboriginal and/or Torres Strait Islander’ 

• Recognition that their core service group is Aboriginal peoples

• Recognition that their core business and issues predominantly relate to Aboriginal peoples 

• Recognition and respect for the traditional custodians of the land they work on.

 

First Australians, Australia’s First Peoples and First Nations Australia 

‘First Australians’, ‘Australia’s First Peoples’ and ‘First Nations Australia’ (capitalised): these terms may be seen as growing in acceptance. You may wish to discuss preferences with staff, clients, stakeholders, the Aboriginal and/or Torres Strait Islander community and their agencies in your region, to gauge general acceptance. 

There are agencies in Australia that have been named accordingly, such as the National Congress of Australia’s First Peoples and the First Nations Australia Writers Network. You may also encounter usage of these terms in speeches such as a Welcome to Country or Acknowledgement of Country, media such as film (e.g. The First Australians) and within email acknowledgements. 

 

First Nations or First Peoples

‘First Nations’ or ‘First Peoples’ (capitalised) can refer to the peoples or nations of people who were there from the beginning, prior to the settlement of other peoples or nations. These terms have some general acceptance but can also be perceived as generic or not adequately describing the Aboriginal and/or Torres Strait Islander peoples of Australia. 

The term ‘First Nations’ is also used in Canada when referring to descendants of the original inhabitants of Canada such as the Mohawk and Cree.

Find the full document here: https://www.actcoss.org.au/sites/default/files/public/publications/gulanga-good-practice-guide-preferences-terminology-referring-to-aboriginal-torres-strait-islander-peoples.pdf

 

The National Aboriginal and Torres Strait Islander Catholic Council (NATSICC) is the peak advisory body to the Australian Catholic Bishops on issues relating to Aboriginal and Torres Strait Islander Catholics. The council was founded in 1992 and the Secretariat is based in Adelaide. There are over 130,000 Aboriginal and Torres Strait Islander Catholics in Australia and it is the youngest and fastest demographic. Their website is excellent for resources related to their work and spirituality:  https://www.natsicc.org.au/  The Resources Tab contains excellent sections for deepening your understanding of culture and faith, as well as liturgy resources that could be used in a variety of settings: https://www.natsicc.org.au/resource-hub.html

 

Common Grace is an online Australian Christian movement for justice. It is drawn from various Christian traditions. The organisation focusses on inspiring and organising Australian Christians to think, speak and act like Jesus for a more just world. Common Grace is a diverse community of people passionate about Jesus and justice campaigning on four key justice areas: Aboriginal and Torres Strait Islander justice, climate change, refugees and asylum seekers, domestic and family violence. Information is here: https://www.commongrace.org.au/aboriginal_and_torres_strait_islander_justice

 

The two peak organisations for resources and engagement with Aboriginal and Torres Strait Islander peoples are Reconciliation Australia and National NAIDOC committee. They are the starting points for any information.  

 

Reconciliation Australia is an independent, not-for-profit organisation. Their vision is for a just, equitable and reconciled Australia. Their purpose is to inspire and enable all Australians to contribute to the reconciliation of the nation. Reconciliation Australia was established in 2001 as the national body on reconciliation in Australia. This organisation was established following the disbandment of the Council for Aboriginal Reconciliation (CAR) in 2000. The CAR was established in 1991 under the Council for Aboriginal Reconciliation Act 1991. Here is the link: https://www.reconciliation.org.au/

 

NAIDOC Week celebrations are held across Australia each July to celebrate the history, culture and achievements of Aboriginal and Torres Strait Islander peoples. This year, the celebrations will be postponed to November. NAIDOC is celebrated not only in Indigenous communities, but by Australians from all walks of life. The week is a great opportunity to participate in a range of activities and to support your local Aboriginal and Torres Strait Islander community. NAIDOC originally stood for ‘National Aborigines and Islanders Day Observance Committee’. This committee was once responsible for organising national activities during NAIDOC Week and its acronym has since become the name of the week itself. The National NAIDOC Committee (NNC) make key decisions on National NAIDOC activities including the dates for the week-long celebrations, the focus city, the theme, the National NAIDOC Poster Competition winner and the National NAIDOC Awards winners. The NNC is a voluntary Committee independent of Government and comprises of eight committee members and two co-chairs. Link: https://www.naidoc.org.au/

 

Finally, the ABC series “You Can’t Ask That” is an excellent resource for first-hand, raw conversations with people from diverse backgrounds and experiences of life. Check out the episode from Series 1, “Indigenous” which asks Aboriginal and Torres Strait Islander people for their opinion on the most appropriate terminology to use. Here: https://iview.abc.net.au/show/you-can-t-ask-that/series/1/video/LE1517H008S00#playing

 

May we continue to listen to the voices of our Aboriginal and Torres Strait Islander peoples, and progress towards greater understanding, peace and love.  

Jacob's Well: Mary's Books

We all know of the importance and place of Mary in our Marist and Christian traditions. Each of us also have a unique perspective and relationship with Mary, the mother of Jesus, whether it is one of high regard, personal connection, confusion, little thought, neutrality, or somewhere on the spectrum of these evocations. The origins of our Christian story are interwoven with the story of Mary, and her story and place has continued to be woven throughout two thousand years of the evolution of the Christian family. 

One of the temptations with Mary is to have her as the centre of our Christian spirituality. Even in the Brothers, we can lose sight of the devotional practices that put Mary on a pedestal, one that she would have been uncomfortable with in her lifetime. Within my own community, in our Chapel, our sacred space consists of a beautiful statue of Mary, a solid white candle and flowers that decorate the area. While these symbols highlight the presence of the divine in their own way, it is important to reflect on the deeper focus and meaning of the symbols, and on what is present and absent in one’s representation of God. One of the clearest elements of Marian spirituality is the fact that Mary always leads us to Jesus. Having a grounded, well-reasoned and historically informed perspective on Mary leads to a healthy personal spirituality. Here are some resources about Mary that can contribute to a positive and knowledgeable understanding.     

Kathleen Coyle’s introductory book is a short and substantial presentation of the history and theology of Mary. Kathleen balances the concise nature of her writing with poignant insights about the person of Mary, and her interpretation over the centuries. An excellent preliminary read. 

Here is a summary of the book:

Here is a portrait of Mary as a woman, strong and resourceful, who proclaimed God’s compassion for the poor and oppressed of her day. Traditional images have often portrayed Mary as silent and submissive. Her convictions firmly rooted in current scholarship, Sr Kathleen Coyle presents Mary as a model of discipleship – a strong, active and resilient woman of faith – who continues to hold great importance for Catholics seeking to express their faith today. As she scratches for and develops a Marian theology more in tune with today’s issues and attitudes, the author critiques Marian symbols and traditional images. She calls for a new theology that restores to our understanding of God the divine prerogatives borne by the image of Mary through the ages. With a new theology of the Trinity, the church can retrieve Mary as a woman of faith, a model disciple, proclaiming a song of liberation for the poor and oppressed of our world today.

This book, for me, is the definite study of Mary in the Biblical texts. One of the first and best ecumenical (Protestant, Anglican, Roman Catholic) surveys of the evidence for beliefs concerning Mary. These scholars analyse what can and cannot be surmised from the Biblical texts, how later traditions evolved, and whether there is room for dialogue and consensus. You will be a Marian expert after this read! 

Here is a summary of the book:

The role that Mary plays in God's plan of salvation is an issue that over the centuries has divided Christians and their churches. In part, these differences stem from disagreements about what the New Testament says about the mother of Jesus. This book should go a long way toward solving the disputes. It is not a collection of essays but rather a collaborative statement prepared by a team of Protestant, Anglican, and Roman Catholic scholars who have reached substantial agreement on how Mary was pictured by Christians of the first two centuries. This book follows the same methodology as an earlier volume, Peter in the New Testament, produced by the same research group. The status of that first book as an ecumenical achievement of American biblical scholarship is attested to by the welcome it received and by its translation into five foreign languages. In light of the difficulty of the subject matter, Mary in the New Testament may be an even greater achievement. If Roman Catholic and Protestant scholars can agree on what the oldest Christian sources said, is the way open for the churches to agree on a fundamental Christian attitude toward Mary? This book is written by scholars, but it is not meant only for scholars. The authors have taken pains to make the work intelligible to students, clergy, and the knowledgeable laity of their churches. It combines scientific research with a respect for Christian sensibilities.

Sr Elizabeth Johnson, CSJ, is one of the most prominent theologians of our time. In her book, she offers a grounded and thorough contextualisation of Mary, both within her own history and story, but also within the traditions her grew out of, and the people that preceded and proceeded her. This book breathes life into my soul whenever I read it.  

Here is a summary of the book: 

The first century Jewish woman, Miriam of Nazareth, mother of Jesus, proclaimed in faith to be Theokotos, the God-bearer, is the most celebrated female religious figure in the Christian tradition. So varied and manifold are the traditions about Mary, both popular and scholarly, that some would speak of Mary as a collective noun or refer, in George Tavard's memorable title, to The Thousand Faces of the Virgin Mary. In this text, which forms a diptych with Friends of God and Prophets, Elizabeth Johnson offers an interpretation of Mary that aims to be theologically sound, spiritually empowering, ethically challenging, socially liberating, and ecumenically fruitful. In particular, she construes the image of Mary so as to be a source of blessing rather than blight for women's lives in both religious and political terms.

There are so many books I would like to share about Mary, but let’s start with these three. Happy reading!

Jacob's Well: Salve Regina

As this time of isolation and changed social conditions has taken its toll on our spirits, it has also been a time of tremendous hope and creativity. Recently, I stumbled across this recording on YouTube: Salve Regina (tono simple), 450 voces – coro virtual, Música Católica: https://www.youtube.com/watch?v=f0YWKLNhTvE&t=0s

The Salve Regina (Hail Holy Queen) is a Marian hymn. It was first recorded as being used as a processional chant at Cluny, France by 1135. The authorship is now generally ascribed to Hermann Contractus. Around 1218 the Cistercians adopted it as a daily processional chant and in 1251, it was established as an ending to Compline (Night Prayer, in the traditional canonical hours prayer structure, commonly known as the Liturgy of the Hours or the Divine Office). It is one of four Marian antiphons, with following versicles and prayers, traditionally said or sung after night prayer, immediately before going to sleep. It is said from the end of Eastertide until the beginning of Advent. 

Latin: 

Salve, Regina, mater misericordiae, vita, dulcedo, et spes nostra, salve. Ad te clamamus exsules filii Hevae. Ad te suspiramus, gementes et flentes in hac lacrimarum valle. Eia, ergo, advocata nostra, illos tuos misericordes oculos ad nos converte. Et Iesum, benedictum fructum ventris tui, nobis post hoc exsilium ostende. O clemens, O pia, O dulcis Virgo Maria. Amen.

English: 

Hail holy Queen, Mother of mercy, our life, our sweetness, and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious Advocate, thine eyes of mercy toward us. And after this our exile show unto us the blessed fruit of thy womb, Jesus.O clement, O loving, O sweet Virgin Mary. Amen.

As many of you may know, the Salve Regina has an important and long history in our Marist story. Marcellin had a strong and personal devotion to Mary that was expressed in many ways throughout his life. One particular story, in the midst of some difficult events in 1830 and the years prior, highlight this:  

After the events of 1830, since the Congregation was not approved by the Government, the story went abroad that it would be suppressed. In fact, the Prefect 30 of the Loire, whether he had received ministerial instructions or was simply spurred on by the evil inclinations of his heart and his hatred of religion, was preparing to close the novitiate.

In these circumstances, instead of losing his calm and his courage, Father Champagnat, as usual, had recourse to the Blessed Virgin, confiding his community to her. Having assembled the Brothers, who were now beginning to be anxious, he assured them: "Don't be frightened by the threats made against you, and put aside all fear for your future; Mary who has gathered us in this house, will not allow us to be driven from it by men's malice. Let us be more faithful than ever in honouring her, in showing ourselves her genuine children and in imitating her virtues; let us redouble our confidence in her and remind ourselves that she is our Ordinary Resource. To merit her protection and to keep away every danger, we shall sing the Salve Regina of a morning before meditation."  

This was the only precaution he thought necessary to take; and Mary, in whom he had placed all his confidence, didn't let him down: the Prefect was transferred and the house was in no way disturbed. Afterwards, the singing of the Salve Regina in the morning was maintained and became an article of Rule.

After this particular year, it became a tradition that the Brothers would always begin the mornings with the Salve Regina. This tradition continues today: morning prayers around the world in Marist Brothers communities still incorporate and intone the Salve Regina. 

 One of the most beautiful stories of the Salve Regina comes at the end of Marcellin’s life. It was the last song he heard before he died, sung by the gathered brothers as the cancer that had been slowly consuming his body took its final toll on our Founder.

During the night, he continued his aspirations to Jesus, Mary and Joseph. At about half past two, he remarked to the Brothers that their lamp was going out. "Excuse me, Father", one of them explained, "but the lamp is burning well." "But I can't see it", he protested. "So bring it closer." This was done without any improvement in the situation. "Ah", he said, with a dying voice, "I understand that it is my sight which is failing; my hour has come; thanks be to God!" He then whispered a few more prayers and soon his agony began. It lasted for more than an hour but was mild and peaceful. The vomiting had stopped, for nature was utterly exhausted. At twenty past four, his breathing slowed up and became more laboured and then spasmodic. The Brothers were at that time assembled in the chapel for the singing of the Salve Regina. The Litany of the Blessed Virgin was immediately begun, and during its recital, without effort or struggle, the pious Founder fell asleep in the Lord.

 His death took place on Saturday, June 6th, the vigil of Pentecost. He had declared several times during his sickness: "I would like to die on a Saturday, but I don't deserve that favour, while I do hope for it from Mary's kindness." Not only was he given that grace, but also another: he died at the time, which for thirty years he had devoted to meditation and to union with God. It was during the prayer which followed the Salve Regina that the Mother of Mercy led him from exile to the fatherland, and showed him Jesus, the fruit of her virginal womb.

For Marist Brothers today, here in Australia and around the world, the Salve Regina hold a special and unifying place. Every Marist Brother knows this hymn. In communities where languages are multiple and communication difficult, the Salve Regina hold our fraternity together. Personally, I can recall many significant memories of Marists together joining their voices in the intonation of the Salve Regina. There is nothing quite as stirring in my heart as when the fallen body of a Brother is placed in his final resting tomb as the Brothers gently, stoically and with quiet tears, sing the Salve Regina. 

Have a blessed week.