Author: stmelangell_l5nfea

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Reflection for Trinity Sunday 



“Go…and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit.”  Jesus, in today’s Gospel Matthew 28:16-20.

‘Too often the Church has presented the process of a person becoming a Christian as joining the Church and adding Jesus to their team.…. They have gained a heavenly supporters’ club of the Holy Trinity and the angels. This is consumer Christianity but it‘s not discipleship.’ John McGinley in ‘The Church of Tomorrow.’ 

Today, Trinity Sunday, is the beginning of what is often called Ordinary Time after the great festivals that precede it. It’s a time when Christians celebrate the complex mystery of love at the heart of God, three persons and one God of community and in relationship. This is a God of unity who calls his followers to be in relationship and unified where, often, division or separation prevails when allowed to.

Matthew’s Gospel states that, as the eleven disciples go to the mountain in Galilee as Jesus directed, they worshipped Jesus but some doubted. Perhaps it heartens us to realise that even those who were close to him had difficulty in understanding what was happening, just as we may wrestle with faith today. It may also be a comfort to know that nevertheless, in the words of the Great Commission, Jesus tells those same disciples to go and make disciples using a Trinitarian baptism. Jesus does not choose perfect people but people with imperfect pasts and habits – like you and me. 

When this commission happens, Jesus does not tell his followers to make people come to synagogue or go to church – they are to go to make disciples wherever they happen to be. In ordering them to do this, the command is given in the name of God the unseen source of all and reveals Jesus as the missionary God who in turn sends out his followers as witnesses filled with the breath of life that is God the Holy Spirit. Those of us who worship in buildings that may contain the focus of our faith need to remember that love can’t be constrained by them – as well as noting the event in Matthew 28:15. There, the story is told that, after the resurrection, the guards at the tomb were paid off and ordered to say that his disciples had come to steal Jesus’ body during the night. They took the money and kept silent as they were told – with the exception of at least one of them who spoke about this. As a result, ‘This story is still told amongst Jews to this day.’ 

What if that soldier or the disciples had kept quiet then – and what if we do now, when called to share the good news and be the good news today?

With my prayers; pob bendith,

Christine, Guardian. 

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Reflection for the Day of Pentecost and the power of the Holy Spirit.

Pentecost is the 50th day after Easter, a time when the Holy Spirit came to the first disciples and when Peter addressed the crowd drawn by what was happening. The event in Acts is a great contrast to what happens in the Gospel of John when Jesus appears to his frightened followers on the day of resurrection, simply breathes on them and says, “Receive the Holy Spirit.” Jesus also gives them power to forgive sin, an amazing advance for his fallible followers who so often misunderstood, denied and forsaken him.

By contrast, rather than the breath of the Holy Spirit, the noise of a rushing, mighty wind is heard in Acts, a noise so loud it fills the entire house where the disciples are. Tongues, as of fire, confer the Holy Spirit on the disciples who begin to speak in a different language which can be understood by the crowds from many nations who have gathered outside, amazed that they can each understand what is being said.

The effect on the disciples is immediate – they leave their safe place and Peter’s sermon to the crowd testifies that, “Everyone who believes in the name of the Lord shall be saved.” The work of the church has begun!

The account in John’s Gospel spends only four verses in describing the coming of the Holy Spirit with the rest of chapter two being given to Peter’s address. There is no time to ponder what has happened – but now, rather than the disciples who are bewildered, disbelieving and astounded, it’s the crowd that struggles to understand and even thinks the disciples may be drunk. The gift of the Holy Spirit means that the disciples have become witnesses as Jesus had said. They know how much they have been forgiven and now they have the power to forgive others – Peter’s sermon urges those who listen to him to repent and John tells us that many wonders and signs happened, with people sharing their possessions and their food as a new way of life began.

And so it is for us because, whether we have a Christian faith or not, we also have power. Power to make a difference to our own lives and the lives of others. Power to forgive when we could condemn. Power to find common ground rather than look for separation. Or not, as illustrated by the power issues being played out in the ongoing dispute about presenters on ITV’s This Morning.

Melangell, as a woman of her day, didn’t have power – or did she? Being born into a wealthy family conferred status and leaving her family, choosing so different a way of life and living on her own shows a determined mind set, one that took action for change rather than just longed for things to be different. Melangell certainly showed the soft power so often talked about in political circles in the face of possibly escalating conflict with Prince Brochwel and both draw the best from each other as the valley becomes a place of sanctuary, healing and hospitality through Brochwel’s generosity in giving Melangell this part of the valley to build a church and, as sisters join her, a community is established of which she becomes abbess. Power in so many forms making a difference to lives then and today –  the power of love, the power of Pentecost and the breath of life itself.

Thanks be to God for the Holy Spirit, the gift of love, and the power to make a difference for good in our generation as did Melangell and Brochwel in theirs.

With my prayers; pob bendith,
Christine, Guardian.

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Adlewyrchiad amDdiwrnod y Pentecost a grym yr Ysbryd Glan.

Pentecost yw’r 50’ed ddiwrnod ar ol Y Pasg, adeg pan ddoth yr Ysbryd Glan at y disgyblion cyntaf a phan lefarodd Pedr wrth y dorf a cafodd ei atynnu yno i weld be yr oedd yn digwydd.
Mae’r digwyddiad, yn Actau, yn cyferbynnu’n fawr gyda’r digwyddiad yn efengyl Ioan pryd ddoth Yr Iesu at Ei ddisgyblion ofnus ar ddiwrnod yr Atgyfodiad ac anadlu arnynt gan ddweud “Derbyniwch yr Ysbryd Glan”. Mae’r Iesu hefyd yn rhoi iddynt y medr i faddau pechawd, cam mawr ymlaen i’W ddilynnwyr ffaeledig, rhain a wnaeth yn aml camddeallt, gwadu a’I wrthod Ef.

Fel cyferbyniad, yn lle anadl yr Ysbryd Glan, mae swn gwynt mawr gwyllt i’w glywed yn Actau, mor swnllyd ei fod yn llenwi’r ty lle mae’r disgyblion.
Tafodau, fel taen’t ar dan, sy’n cyflwyno’r Ysbryd Glan ar y disgyblion, sy’n dechrau siarad iaith wahanol a ddeallid gan y dorf o amryw genedl sy wedi ymgynull y tu allan, a wedi syfrdanu eu bon’t i gyd yn deallt yr hyn a ddywedwyd.
Mae’r effaith ar y disgyblion yn uniongyrchol – maen’t yn gadael eu lloches ac mae adroddiad Pedr i’r dorfa yn tystiolaethu sef “bydd pawb sy’n credu yn enw’r Arglwydd yn cael ei achub.”
Cychwynwyd gwaith yr eglwys!

Treuliwyd dim ond pedair bennod ar ddyfodiad yr Ysbryd Glan yn efengyl Ioan, gyda gweddill pennod dau ynglyn ac adroddiad Pedr.
Does dim amser rwan i ystyried beth a ddigwyddodd ac, yn hytrach na’r disgyblion sy wedi drysu, angrhedadol a wedi syfrdanu , y dorf sydd yn ymdrechu i ddeallt, gyda rhai yn honni fod y disgyblion wedi meddwi.

Golygai rhodd yr Ysbryd Glan fod y disgyblion bellach yn dystion, fel a ddywedodd yr Iesu.
Deallent faint o faddeuant cawsant a rwan mae ganddynt y grym i faddau i eraill – mae adroddiad Pedr yn anog ei wrandawyr i edifarhau a mae Ioan yn deuthym fod sawl gwyrth ac arwyddion yn digwydd, gyda pobol yn rhannu eu eiddo a bwyd wrth i ffordd newydd o fyw gychwyn.

A felly mae i ninnau, canys, gyda neu heb Gristnogaeth, mae ganddom ni nerth. Y grym i wneud gwahaniaeth i’n bywydau ein hunain ac i fywydau eraill. Grym i faddau yn lle beio. Grym i ddarganfod tir cyffredin yn lle gwahaniaeth.
 Neu ddim, fel y gwelid gyda’r stryffaglu am rym sy’n digwydd ar “Good Morning” yr ITV.

A oedd gan Felangell, fel dynes o’i hoes, rym, neu beidio? Rhoddwyd statws iddi drwy cael ei geni i deulu cyfoethog, a gwelid meddwl penderfynnol ganddi wrth ymadael a’i theulu, dewis ffordd arall o fyw, ac ar ei phen ei hun, meddylfryd sef achosi newid yn lle ysu i bethau fod yn wahanol.

Yn sicr, dangosodd Melangell y grym meddal, sy’n cael ei grybwyll yng nghylchoedd gwleidyddol heddiw, wrth iddi wynebu’r tywysog Brochwel mewn sefyllfa a allasai fod wedi gwaethygu a mae’r ddau yn atynu’r ore oddiwrth eu gilydd wrth i’r dyffryn ddod yn fan o seintwar, gwellhad a chroeso gan i Brochwel rhoi’r darn yma o’r dyffryn i adeiladu eglwys, ac, wrth i chwiorydd ymuno a hi, cychwynwyd gymuned, gyda hithe’n abades.

Grym mewn wahanol ffurf, yn gwneud gwahaniaeth i fywydau adeg hynny ac heddiw – grym cariad, grym y Pentecost a grym anadl Bywyd ei hun.

Diolchwn i Dduw am yr Ysbryd Glan, rhodd cariad, a’r nerth i wneud gwahaniaeth er da yn ein cenhedlaeth, fel a wnaeth Melangell a Brochwel yn eu adeg hwynt.

Gyda fy ngweddion,
Pob Bendith,
Christine,
Gwarcheidwad.

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Reflection for the Sunday after Ascension Day and Rob Burrow.

“Father, the hour has come; glorify your Son so that the Son may glorify you.” Jesus in today’s Gospel, John 17:1-11

‘Our greatest glory is not in never falling but in rising every time we fall.’ Confucius. 

One of the most touching images in the media recently was that of two former Rugby League players taking part in a marathon which raised over four million pounds for Motor Neurone Disease. Both had played for Leeds Rhinos and England but now Rob Burrow was being pushed around the course by his former team mate Kevin Sinfield. After 26 miles through Leeds, Kevin stopped the wheelchair and picked up the helpless Rob, raising him up so that they could cross the finishing line together. Rob later used his electronic voice to say that it was the happiest day of his life – what courage, what friendship and what a glorious end to the first Rob Burrows Marathon for MND!

Two thousand years earlier, another glorious ending took place as a broken body was raised up when Jesus was crucified. As he entered Jerusalem on Palm Sunday, Jesus declared, “The hour has come for the Son of Man to be glorified,” (John 12:23-24) and, as Judas left the Last Supper to betray him, “Now the Son of Man has been glorified, and God has been glorified in him.” (13:31) These words referring to glory are not before the Ascension but the crucifixion itself, that terrible end which nevertheless reveals divine power through the depths of love. 

The crucifixion led on to resurrection and ascension, when Jesus returned to the heavenly glory whence he came. Both he and his followers had to accept the parting this involved and, to the very end, Jesus was blessing and encouraging the disciples.(Luke 24:51) But Jesus did not just abandon those who had struggled to understand what was happening – he told them to wait for the power from on high which enabled them to return to Jerusalem with great joy (Luke 24:52) as they waited for this. The story is familiar to us, and we know that the Holy Spirit did indeed come to them at Pentecost and transformed those diffident disciples into powerful witnesses to the love and glory of God in the world. But, at the time, those followers had to believe Jesus and wait trustingly for this to happen – as we face loss, uncertainty or the temptation to be downhearted in our lives today, perhaps we have to do the same, trusting that the power from on high will enable us to rise above the challenges that beset us in our generation so that God’s glory and love can be visible in our lives and world today, too. 

With my prayers; pob bendith,

Christine, Guardian.

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Adlewyrchiad am y ddydd Sul ar ol ddydd y Dyrchafael a Rob Burrow.

 “Y pethau hyn a lefarodd yr Iesu, ac efe a gododd ei lygaid i’r nef, ac a ddywedodd, Y Tad, daeth yr awr; gogonedda dy Fab, fel y gogoneddo dy Fab dithau”

Yr Iesu yn efengyl heddiw, Ioan 17:1-11

“Ein gogoniant uchaf yw, nid mewn byth a syrthio ond am godi pob tro yr ydym yn syrthio.”

Confucius.

Un o’r delweddau fwyaf trawiadol yn y cyfryngau yn ddiweddar oedd y ddau cyn-chwaraewr cynghrair rygbi yn rhedeg marathon ar gyfer hel dros pedwar miliwn o bunnoedd at atal y clefyd Motor Neurone.

Roedd y ddau wedi chwarae i Leeds Rhinos ond yn awr roedd Rob Burrows yn cael ei wthio o gwmpas y daith gan ei gyn gymydog yn y tim – Kevin Sinfield.

Ar ol 24 milltir cododd Kevin, Rob o’i gadair olwyn er mwyn iddynt groesi y linell terfyn gyda’i gilydd. Nes ymlaen defnyddiodd Rob ei lais electronig i ddweud mae hwn oedd diwrnod llawennaf ei fywyd – am ddewrder, am gyfeillgarwch ac am ddiweddglo werth chweil i marathon gyntaf Rob Burrows ar gyfer MND!

Dwy fil o flynyddoedd ynghynt, digwyddodd ddiweddglo gogoneddus arall wrth i’r Iesu gael Ei atgyfodi ar ol y croeshoeliad. Wrth Iddo fynd i mewn i Jerusalem ar ddydd Sul y Palmwydd, fe ddywedodd:

“ 23 A’r Iesu a atebodd iddynt, gan ddywedyd, Daeth yr awr y gogonedder Mab y dyn.” Ioan 12:23-24, ac, wrth i Judas adael y Swper Olaf I’w fradychu; “ 31 Yna gwedi iddo fyned allan, yr Iesu a ddywedodd, Yn awr y gogoneddwyd Mab y dyn, a Duw a ogoneddwyd ynddo e”. (13:31)

Nid cyn y Dyrchafael lefarwyd y geiriau hyn ond cyn y croeshoeliad, y diweddglo ofnadwy hwnnw sydd, ystywaeth, yn datguddio grym duwiol drwy dyfnderoedd cariad.

Arweiniodd y croeshoeliad i’r atgyfodiad a’r dyrchafael, pryd ddychwelodd yr Iesu i’r gogoniant nefol lle cychwynodd. O reidrwydd derbyniodd Ef a’i greal y gwahaniad ynglyn a hyn, ac, hyd at y diwedd, roedd yr Iesu yn bendithio a hybu Ei ddisgyblion (Luc 24:51).

Ni wnaeth yr Iesu gefnu ar y rhai oedd yn ceisio deallt be oedd yn digwydd – dywedodd wrthynt am aros am y grym o’r uchelderau, yr hyn a adawodd iddynt ddychwelyd i Jerusalem gyda llawenydd mawr wrth iddynt ddisgwyl am hyn.

Mae’r chwedl yn un cyfarwydd i ni a gwybum y doth yr Ysbryd Glan atynt yn ystod y Pentecost a thrawsnewid y disgyblion petrusgar rheini i fod yn dystion grymus i cariad a gogoniant Duw yn y byd.

Ond, ar y pryd, roedd rhaid i’W ddilynwyr credu a ymddiried yn y Crist a disgwyl i hyn ddigwydd – wrth i ni wynebu colled, ansicrwydd a’r temtasiwn at isel ysbryd heddiw, efallai fy’n rhaid i ni wneud yr un fath,  ymddiried yn rym Duw i helpu ni orchfygu yr herion sy’n gwynebu ni yn ein cenhedlaeth fel bod gogoniant a chariad Duw yn weledig yn ein bywydau a’r byd heddiw hefyd.

Gyda fy ngweddion,

Pob Bendith,

Christine,

Gwarcheidwad.

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Reflection for the Sixth Sunday of Easter – Rogation Sunday

‘As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease.’ From Genesis 8:22-31, the Old Testament reading for today. 

“Welsh cakes are a symbol of hospitality,” Fr. Counsell said. “So if you meet a far-right, neo-fascist bonehead who looks out of place here, the critical question you must ask that person is: ‘Would you like a Welsh cake?'” Reported in a dispute in Llantwit Major.

Today is Rogation Sunday, from the Latin rogare, to ask, as God’s blessing is sought for the Spring sowing of the crops to be harvested in Autumn. In rural locations such as this, if the crops did not grow well and it was a poor harvest, then hardship and hunger lay ahead. Nowadays, supermarkets and online shopping mean that connections with the land aren’t as strong as they used to be but the gaps on shelves and the shortage of some items due to production difficulties and rising costs make food an issue once again. Allotments and gardens are also being used to grow vegetables and fruit as well as flowers and the sale of seeds has greatly increased, all of which should help to make some difference.

Rogationtide is the Sunday and the three weekdays before Ascension Day and the service is traditionally held outside as God’s creation is celebrated and a blessing is asked for the sowing of the seed and the produce of industry and factory. It’s also a time of being mindful of the neglect and exploitation of the environment and animals entrusted to our care as well as climate change and global warming.

The Rogationtide procession was also used to beat the bounds, teaching the young about the boundaries of their villages and communities. In Llantwit Major, a dispute has developed about the welcome of Ukrainian refugees and food in the form of Welsh cakes is being freely offered to overcome the differences between various social groupings. Food being used to unite and feed those who need and accept it – Jesus did that at the feeding of the five thousand and the Last Supper as loaves and fishes and then bread and wine were taken, blessed, broken and shared. He asked his followers to do the same in His remembrance and, two thousand years later, Holy Eucharist still draws and unites millions of people of different views and lifestyles every Sunday. 

The street parties at the Coronation were also celebrations of food and community spirit as people came together to mark this new beginning. Perhaps ongoing gestures of hospitality and the Welsh cakes being offered in the face of hostility will also help to overcome division and establish greater unity – and not only in Llantwit Major!

With my prayers; pob bendith,

Christine, Guardian.

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Adlewyrchiad am chweched ddydd Sul y Pasg – dydd Sul y Rogiad.

“22 Pryd hau, a chynhaeaf, ac oerni, a gwres, a haf, a gaeaf, a dydd, a nos, ni phaid mwy holl ddyddiau y ddaear.”
O Genesis 8:22-31.

“Mae teiseni Cymraeg yn arwydd o letygarwch” meddai Fr. Counsell.
“Felly os gwelwch hanner-pen, chwith eithafol, neo-fascaidd sy’n edrych allan o’i le yma, y cwestiwn pwysica fedrwch ofyn iddo yw “a hoffech chi deisen Cymraeg?”
Adroddiad o ffrae yn Llanilltyd Fawr.

Dydd Sul y Rogiad yw heddiw, o’r Lladin “rogate” – “gofyn”, sef gofyn am fendith Duw ar hadau’r Gwanwyn yn arwain at gynhaeaf yr Hydref.
Mewn llefydd gwledig fel hyn, pebai’r
cnydau’n methu a’r cynhaeaf yn brin, bydde’r pobol yn llewygu.

Heddiw mae archfarchnadoedd a siopa ar-lein yn golygu nad yw’r cysylltiad a’r ddaear mor gry’ ac yr oedd ond mae’r blychau ar y shilffoedd a gwendid yn y drefn o gynhyrchu bwyd, costau uchel ac ati, yn creu pryder ynglyn a bwyd.

Defnyddir rhandiroedd a gerddi i dyfu llysiau a ffrwythau yn ogystal a blodau, a mae gwerthiant hadau wedi cynyddu’n fawr – a mi ddyle hyn oll wneud gwahaniaeth.

Y dydd Sul a’r tridie cyn y Dyrchafiad yw tymor y Rogiad, ac mae’n arferol cael gwasanaeth ty allan ym myd natur a dathlu creawd Duw wrth ofyn am Ei fendith ar y tyfiant a’r cynnyrch
diwydiannol ac o’r ffatrioedd.

Mae hefyd yn adeg meddwl am esgeulusdod ac ymelwad o’r tirwedd, newid hinsawdd a chynhesu fyd-eang.
Roedd cyfnod y Rogiad hefyd yn gyfle i ddysgu i’r ifainc am ffiniau’r tir a’u cymunedau.

Yn Llanilltyd Fawr mae ffrae wedi datblygu ynglyn a’r croeso i ffoadurion o’r Iwcrain ac mae teiseni Cymraeg wedi eu rhoi am ddim i’r grwpiau anghytunol er mwyn hybu heddwch.
Defnyddio bwyd i ymuno a bwydo y rhai sydd ei angen a sy’n ei dderbyn.
Dyma be wnaeth yr Iesu drwy fwydo’r pum mil gyda’r bara a’r pysgod a’r gwin ar ol eu cymeryd,  bendithio, tori a’u rhannu. Gofynnodd i’w ddilynwyr wneud yn debyg er cof Amdano, a dwy fil o flynyddoedd bellach ar phob ddydd Sul mae’r Cymun sanctaidd yn adlewyrchu hyn drwy atynu ac ymuno miliynau o bobol o bob barn a modd o fyw.

Roedd y partiion stryd yn ystod y coroni hefyd yn dathlu bwyd ac ysbryd cymdeithasol wrth i bobol ymuno er mwyn nodi’r cychwyn newydd.

Efallai fydd engreifftiau parhaol o letygarwch a rhannu teiseni Cymraeg yng wyneb milendra yn helpu ymuno
pobol a gorchfygu rhaniadau – a nid yn unig yn Llanilltyd Fawr!

Gyda fy ngweddion,
Pob Bendith,
Christine,
Gwarcheidwad.

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Adlewyrchiad am bumed ddydd Sul y Pasg, a’r Coroni.

“A pha beth bynnag a ofynnoch yn fy enw i, hynny a wnaf; fel y gogonedder y Tad yn y Mab. 14 Os gofynnwch ddim yn fy enw i, mi a’i gwnaf.”
O Ioan 14:1-14.

“Rwyf yn dwad nid i gael fy ngwasanaethu, ond i wasanaethu”
Y brenin Charles yn ystod y coroni, ar ol yr Iesu yn Matthew 20:28.

Yn y coroni ddoe cawsom gerddoriaerh gwych gyda arddangosfeydd anhygoel, gwasanaeth wedi ei adnewyddy a 2,300 pobol yn gwasgu i mewn i eglwys gadeiriol Westminster a miloedd o’r heddlu a milwyr yn eu diogelu.

Un o’r digwyddiadau a oedd i’w weld yn deimladwy oedd pan wnaeth ei fab William wneud addewid y gwaed brenhinol a gyda’r tywysog George yn fachgen pasiant i’w daid, mae’n debyg fod y frenhinaeth yn cyrraedd cyfnod fwy sefydlog nac a fu.

Addawodd y brenin i wasanaethu ac yfory mi fydd yna gyfle i eraill wasanaethu yn Yr Helpu Mawr, yn cyfrannu at waith lleol – onid am y glaw!

Mae adlewyrchiad heddiw yn dod oddiwrth yr esgob Gregory, sydd wedi rhoi caniatad i’r rhan yma o’r Ad Clerum gael ei ddefnyddio.
O bosib mae’n  anodd deallt y coroni, ei symbolaeth ac arferion hynafol ac, er o’r safbwynt Gymreig, efallai fydd y cyfansoddiad yma yn helpu rhai i ddeallt beth sydd wrth galon y coroni.

Ysgrifennai’r esgob;

 “Whether we support the monarchy or not, however, this ceremony does represent the inauguration of a new Head of State for the United Kingdom, a present reality even if again there are those who’d prefer a free Welsh Republic. And what is extraordinary is that although we live in a largely secularized family of four nations, this sacred event will be put at the centre of the country’s life. For me, the presentation of the orb to the King will convey a central message, as the archbishop intones: “Receive this orb set under the cross, and remember that the whole world is subject to the Power and Empire of Christ our Redeemer.”

Sgwn i a fydde’r seremoni yn cael ei ganiatau o gwbwl petai pobol yn deallt be sydd ynddo?

I gychwyn arni, gwasanaeth Cristion yw hwn. Mae yna sibrydion o angytuno rhwng plasdai Westminster a Lambeth ynglyn a chynnwys cynrychiolwyr rhwng- grefyddol yn y wasanaeth, er fod y symbolaeth yn Gristion oll.
Dywedai, er holl crandwyr hudol y dillaid, fod y brenin a’r wlad o dan reolaith ac awdurdod yr Iesu, a fu rhaid i bawb sefyll yn ddiymhongar o flaen orsedd Duw.
Mae tlysau’r goron, er eu llewyrch a hanes,  yn symbolaidd o bwysigrwydd trugaredd, cyfrifoldeb a gwasanaeth, ac i gyd yn bosib yn y byd ddynol drwy rym y Crist fel gwaredwr, yr un a gynigodd Ei fywyd fel offrwm drost ein pechodau a sy’n cynnig Ei ras mewn amser anghenus. (Hebreiaid 4:16).

Mae yna ystyr lle mae seremoniai’r coroni yn ceisio arwain, rheoli a chyfyngu grym y brenhinoedd canol-oesol i gyfeiriadau da yn hytrach na gormesi.
Efallai fod grym y teulu brenhinol wedi ei ddwyn ymaith o dan ein democrataith modern, ond mae’r coroni, wrth galon, yn atgoffa pawb fod angen cymorth Duw arnom, a mae’r Iesu yw’r gwir Frenhin a ffynhonell holl ddaioni.
Ddyle diben fel hyn gael ei gefnogi yn ein gweddion am fywyd ein gwlad.

Amen i hynny!

Gyda fy ngweddion, pob bendith,
Christine,
Gwarcheidwad.

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Reflection for the Fifth Sunday of Easter and the Coronation.

“Anything you ask in my name I will do so that the Father may be glorified in the Son.” Jesus in today’s Gospel, John 14:1-14.

“I come not to be served but to serve.” King Charles in the Coronation service, based on the words of Jesus in Matthew 20:28.

Yesterday’s Coronation featured glorious music, spectacular regalia and an updated service as 2,300 people came together in Westminster Abbey, with thousands of police and the military ensuring their safety and welfare. One of the events that seemed touching was when his son, Prince William, made the Homage of the Royal Blood to his father the king and, with Prince George being a page boy to his grandfather, the monarchy seemed to be at a point of greater stability after such a time of recent controversy. King Charles promised to serve and, tomorrow, there will be opportunities for others also to serve voluntarily in The Big Help Out, joining work being undertaken in their locality – rain permitting!

Today’s reflection is from Bishop Gregory, who has kindly given his permission for this extract from his recent Ad Clerum to be used. The Coronation, its symbolism and ancient rituals can be hard to understand and, although it is written from a Welsh perspective, this helpful resumé may clarify what is at the heart of the service for those who may otherwise find the service challenging. The Bishop writes:

“Whether we support the monarchy or not, however, this ceremony does represent the inauguration of a new Head of State for the United Kingdom, a present reality even if again there are those who’d prefer a free Welsh Republic. And what is extraordinary is that although we live in a largely secularized family of four nations, this sacred event will be put at the centre of the country’s life. For me, the presentation of the orb to the King will convey a central message, as the archbishop intones: “Receive this orb set under the cross, and remember that the whole world is subject to the Power and Empire of Christ our Redeemer.”

I wonder whether the ceremony would be allowed at all if people realized the extraordinary nature of the statements made in the service. First, this is a Christian event. There have been rumours of tensions between the palaces (Buckingham and Lambeth) about the role of inter-faith representatives in the service, but the symbolism is entirely Christian. It asserts that for all the splendour of the robes, the King and the nation are subject to the supreme authority of Jesus, and all must stand in humility before God’s throne. Then, the crown jewels, for all their glitter and history, are symbolic as lessons about the importance of the values of mercy, responsibility, and service, and all made possible in the human world by the power of Christ as redeemer, the one who offered up his life as a sacrifice for our sins, and who offers us grace to help in time of need. (Hebrews 4.16)

There is a sense in which the ceremonies of the coronation sought to control, restrict, and direct the power of the mediaeval kings into good channels rather than tyranny. Power may have almost entirely been stripped away from the British monarchy in our modern democracy, but the ceremony remains at its heart as a reminder that everyone needs God’s help, and that Jesus is the true King and source of all that is good. Such a purpose should be supported in our prayers for our country’s life.”

Amen to that!

With my prayers; pob bendith,

Christine, Guardian.

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Reflection for Good Shepherd Sunday and the Coronation

“The one who enters by the gate is the shepherd of the sheep.” Jesus, in today’s Gospel John 10:1-10.

“A nation of sheep will soon have a government of wolves .” Edward Murrow.

This week will see the Coronation of King Charles III and Queen Consort Camilla who, it’s been announced from Buckingham Palace, will become Queen when she is crowned. The monarch is the Supreme Governor of the Church of England and, as Jesus declared himself to be the Good Shepherd caring for the flock (John 10:11) so this is an appropriate time to consider the sacred and pastoral kingship at the heart of the Coronation.

Much has changed since the Coronation of Queen Elizabeth II seventy years ago, an event my mum can recall watching in a packed room on a small black and white television set. Then, 8,000 guests crammed into Westminster Abbey for a ceremony lasting for three hours using scaffolded seating in conditions which health and safety regulations prevent today. Now, there will be 2,000 guests, the pomp and circumstance has been curtailed and the ceremony itself has been updated, with the route from the palace to the abbey and back being considerably shortened.

There has been some comment about this and its cost, which may reach £250 million with the massive security operation that will also be needed. At its heart will be a thousand years of history as Charles lll is anointed and crowned in the same place as William the Conqueror and a new reign is heralded after the trials during and since the coronavirus pandemic. 

‘Corona’ originates from the Latin word meaning halo or crown so the corona-tion is the act and ceremony of the crowning of a monarch, although there have been some recent inaccurate references to the King being coronated. The monarch’s crown has arches, denoting the sovereign or highest power present, whereas corona-virus was named because of its resemblance to a solar corona or halo under an electron microscope. Jesus, the King of Kings in the Bible, is sometimes shown with a halo although his crown was of thorns and his throne was a cross – there are also icons in the Shrine Church of St Melangell with a corona or halo, indicating a holy person. Melangell herself is also associated with shepherding, hares in this valley still being called Melangell’s lambs. 

As the Coronation of Charles lll draws near, not everyone will be swearing allegiance to him as invited, or joining in with the celebrations. But in every life – not just the sovereign’s – there can be a crowning moment or sacred time of the greatest significance or achievement. What is yours? 

With my prayers; pob bendith,

Christine, Guardian.