Author: stmelangell_l5nfea

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Reflection for Easter Day 

Apologies for the late arrival of this, due to technical difficulties.

“Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said.” From Matthew 28:1-10.

Christ is risen! He is risen indeed! Alleluia! From the Easter acclamations.

“Father, into your hands I commend my spirit,” said Jesus as an observant Jew just before his death according to St Luke’s Gospel. This is the prayer said by Orthodox Jews every night, entrusting their souls to God’s care in case they die during the ‘little death’ of sleep. 

“It is finished,” Jesus said in John 19:30, just before he died. All the Gospels tell of Joseph of Arimathea taking the dead body of Jesus, wrapping it in a linen cloth and putting it into his own tomb hewn in the rock. He then rolled a great stone to the entrance but the next day, the chief priests and Pharisees asked Pilate to ensure that the tomb was sealed so that Jesus’ disciples were unable to steal his body and deceive people into thinking he was alive again. Matthew tells us that the tomb was sealed and secured by soldiers and that a guard was also mounted. It IS finished, in that Jesus is dead and buried – but it is not over. 

A time of waiting follows during Holy Saturday but on Easter Sunday, as Mary Magdalene and another Mary make their way to the tomb, St Matthew writes of an earthquake and of an angel rolling back the stone, with the guards being so afraid they fall to the ground. How ironic, that the one declared to be dead inside the tomb lives and the guards outside who are supposed to be alive look as if they are dead! Later, Matthew relates that the guards were given a substantial bribe and a guarantee of protection to say that the disciples came during the night to steal the body – the consequences they feared didn’t happen, as can often be the case. 

The women are told by the angel not to be afraid, which indicates that they must have been fearful and understandably so. They are asked to see for themselves that Jesus is not there and then told to go and tell the disciples that he has been raised from the dead and will meet them in Galilee. In other words, Jesus did not raise himself after being buried in the tomb for three days but has been raised from death by God. It’s remarkable that two women are asked to do this as, in those days, women would not be allowed to speak in court or act as witnesses and were treated as second class citizens especially one with the kind of background Mary Magdalene had as a former prostitute. By commissioning them in this way, God chooses the  most unlikely of people to convey his message of hope and new life – and that includes you and me, sinners and unlikely witnesses as we are to God’s saving grace in our world today. 

Just a week ago, on Palm Sunday, the heaving crowds meant that there were many witnesses to what was unfolding but now there are just the two women as the disciples are hiding away for fear of what might happen to them with their leader being crucified. St Matthew tells us that the two women are both fearful and joyful as they hurry away from the tomb and, when Jesus himself then appears to them and is very much alive, he also tells them both not to be afraid. As we hear this story again so many years later, perhaps we too are afraid of what might happen with so much trouble in the world today. Jerusalem is still a battle ground as events this week have shown; events internationally may fill us with alarm as earthquakes in Turkey and Syria cause death and devastation as well as the warfare between Ukraine and Russia rumbling on with little sign of a ceasefire. Corruption in the Metropolitan Police, a woman lying dead in her flat for two and a half years, renewed tensions in Northern Ireland, the great cost of living expenses…….how can these things be? It’s easy to be fearful and a time of waiting will have to continue for a while yet. But there is much to be joyful about too: freedom restored after the pandemic, the beauty of the countryside in Spring, the love of family and friends, the forthcoming Coronation of Charles III….. 

Into it all this Easter steals the whisper of hope and love, the trust that God is part of it too although we may not always realise it or involve him. For death could not contain Jesus then and it need not have the last word now. If we’re both afraid and joyful at what’s unfolding in our lives today, like those two Marys, perhaps we’re closer to those first followers and events than we realise?

With my prayers; pob bendith,

Christine, Guardian.

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Reflection for Palm Sunday and the state visit of King Charles to Paris.



‘When Jesus entered Jerusalem, the whole city was in turmoil, asking, “Who is this?”’

From Matthew 21:1-11, the Palm Gospel.

‘The state visit of King Charles to Paris and Bordeaux had been due to begin on Sunday. But both cities were caught up in violence on Thursday, some of the worst since demonstrations began.’ BBC news bulletin.

It’s sometimes tempting to use prayer as a means of asking God to remove times of testing or trial from our lives so that hardship, abuse and rejection can be avoided. Palm Sunday, however, focusses on Jesus confronting pain and suffering, riding towards it whereas so many run away. Later, his own disciples will be amongst them but who‘d have thought meanwhile that a carpenter on a donkey and a few fishermen could have such an impact on Jerusalem, the city of peace that is so unrestful? Over two thousand years later, peace still evades that city – as in so many others around the world. 

Paris and Bordeaux are amongst those cities, with France being swept by civil unrest and protests against President Macron’s proposed reforms. At the President’s request, the state visit of King Charles and Camilla, Queen Consort, has been delayed until the violence has been resolved so that they can avoid being drawn into the unrest, politics and possible danger of the situation. Their entry into the city, as well as the planned banquet at Versailles with its resonances of the French Revolution and the execution of Louis XVI, was not likely to help matters currently!

By contrast, the arrival of Jesus in the turmoil of Jerusalem has been called the Triumphal Entry, as the cheering crowds welcomed him and laid palm branches on the ground, even though he would be executed just five days later. The simple act of riding into the city on a donkey causes perhaps the most political consequences of Jesus’ ministry, as both the Roman and religious authorities begin to plan how to do away with him with Judas, one of Jesus’ own followers, assisting them. But, despite knowing it holds great dangers for him, Jesus goes ahead and enters the place of invasion and division, of rumours and threats, of poverty and wealth, of religious and political power. The Prince of Peace challenges all this, simply by entering the city on a colt, not the stallion of a warrior or a king. In perplexing and confronting the Pharisees, Herod, the military and the ordinary people of Jerusalem, the King of Kings will eventually be crucified on a throne of wood with a crown of thorns. Yet the betrayal, awful suffering and terrible death to come will eventually lead, after a time of waiting, to resurrection and fresh hope for those who follow in Jesus’ footsteps. But for now, as Holy Week begins and the authorities and institutions of our time are challenged, Saint Matthew’s Gospel speaks of a city in turmoil and the question to be answered, “Who is this?”’

In the turmoil of our world today, as the story then continues now, the same question is asked this Holy Week. What will be our response?

‘Now to the gate of my Jerusalem, The seething holy city of my heart

The Saviour comes. But will I welcome him?’ 

Palm Sunday, from Sounding the Seasons, by Malcolm Guite, Canterbury Press 2012.

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Adlewyrchiad ar Ddydd Sul y Palmwydd ac ymweliad y brenin Charles a Paris.

“ Ac wedi ei ddyfod ef i mewn i Jerwsalem, y ddinas oll a gynhyrfodd, gan ddywedyd, Pwy yw hwn? ”

O Mathew 21:1-11 Efengyl y Palmwydd.

“Roedd ymweliad y brenin Charles a Paris a Bordeaux i fod i gychwyn ar ddydd Sul ond roedd y ddwy ddinas yn dioddef a milendra ers ddydd Iau, ymhlith y gwaetha ers i’r protestiadau ddechrau.” O newyddion y B.B.C.

Weithiau mae defnyddio gweddi i ofyn i Dduw ein gwaredu rhag adegau o brawf neu treial yn ein temtio, er mwyn osgoi anhawster, camdriniaeth, neu cael ein gwrthod.

Mae ddydd Sul y Palmwydd, beth bynnag, yn pwysleisio fod  yr Iesu yn gwynebu poendod a dioddefaint, ac yn rhodio ato, tra fod gymaint yn rhedeg i ffwrdd. Nes ymlaen mae ei ddisgyblion yn eu plith ond pwy fydde’n dychmygu fod mab saer coed ar gefn mul, gyda ychydig o bysgotwyr yn medru cael cystal dylanwad ar Jerusalem, y ddinas heddwch sydd mewn gymaint o dymhestl? Mwy na 2000 o flynyddoedd eisioes mae heddwch yn dal i fod ty hwnt i gyrraedd y ddinas yma, fel sawl un arall o gwmpas y byd.

Mae Paris a Bordeaux ymhlith y rhain, gyda aflonyddwch sifil a phrotestiadau yn erbyn newidiadau yr arlywydd Macron yn byrlymu drost Ffrainc.

Drwy ofyn yr arlywydd, mae’r ymweliad wedi ei ohirio nes fydd yr aflonyddwch wedi tawelu fel eu bod yn osgoi cael eu cynnwys yng ngwleidyddiaeth, a pherygl y sefyllfa.

Bydde eu ymweliad a’r ddinas, yn ogystal a gwledda yn Versailles, gyda’i atseiniau a’r wrthryfel Ffrengig a dienyddiad Louis XVI ddim o gymorth i’r sefyllfa presennol!

Yn gyferbynnol, mae cyrrhaeddiad yr Iesu ym mwrlwm Jerusalem wedi ei ddisgrifio fel “Buddugoliaeth”, wrth i’r ddorfa llawen ei groesawu gan osod canghennau palmwydd ar lawr, er y bydde’n cael ei groeshoeli dim ond pum diwrnod nes ymlaen. Y weithred syml o rodio mewn i Jerusalem ar gefn mul sy’n achosi y canlyniadau  gwleidyddol fwyaf yn weinidogaeth yr Iesu, efallai, fel bod yr awdurdodau Rhufeinig a chrefyddol yn ceisio cael ‘madael ac O, gyda Judas, un o ddisgyblion yr Iesu, yn eu cynorthwyo.

Ond, er yn ymwybodol fod yr amgylchiadau yn berygl iawn iddo, mae’r Iesu yn camu ymlaen i’r lle sy’n cynnig ymraniad a goresgyniad, sibrydion a bygythiadau, o dlodni a chyfoeth, o rym gwleidyddol a chrefyddol. Mae’r Tywysog Heddwch yn herio hyn, dim ond drwy mynd i mewn i’r ddinas ar gefn ebol nid ar gefn stalwyn rhyfelwr neu brenin.

Drwy ddrysu a gwynebu’r Pharisiaid, Herod, milwyr a gwerin Jerusalem, bydd Brenin y Brenhinoedd yn cael ei groeshoeli ar orsedd  pren a choron drain.

Er mi fydd y bradychaeth, y dioddefaint creulon a’r marwolaeth ofnadwy yn arwain, mewn amser, at atgyfodiad a gobaith newydd, i’r rhai sy’n dilyn yn ol traed yr Iesu.

Ond, am rwan, wrth i wythnos y Pasg gychwyn a llywodraethau ac awdurdodau’r wlad wynebu herion, mae efengyl Mathew yn son am ddinas byrlymus a’r cwestiwn “Pwy yw hwn?”

Ym mwrlwm y byd fel y mae, mae’r un cwestiwn yn cael ei ofyn heddiw yn ystod wythnos y Pasg; “Pwy yw Hwn?” Be fydd ein ymateb?

“Nawr i llidiart fy Jerusalem inne, dinas sanctaidd, gwyllt fy nghalon, mae’r Gwaredwr yn dyfod, ond a wnaf Ei groesawu?”

O Dydd Sul y Palmwydd. “Sounding the Seasons”, gan Malcolm Guite, Canterbury Press 2012.

Gyda fy ngweddion,

Pob Bendith, Christine, Gwarcheidwad

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April Services at the Shrine Church of Pennant Melangell

Palm Sunday this year follows immediately after April Fools’ day on the 1st April, the origins of which are unclear but ancient. Some even date it back to the time of Noah, who sent out the dove from the ark before the floods had receded and had to release it again seven days later when it then returned with an olive leaf showing that the trees had reappeared. By entering Jerusalem on a lowly donkey rather than a kingly stallion, and going to his death rather than avoiding it, Jesus was also thought by some to be foolish and the events of Holy Week show his scared and doubting followers struggling to understand or accept what he is doing. 

However, the courage of Mary and John in standing with Jesus as he was crucified was echoed by Joseph of Arimathea and Nicodemus who had been secret followers of his but who now openly came to collect and anoint Jesus’ dead body. Even when Mary Magdalene and other women said to the disciples that they had been told at the tomb not to look for the living amongst the dead, it’s clear that this was thought foolish too. 

Their confusion was understandable after such astounding events but, in a series of resurrection appearances, Jesus acknowledges the disciples’ fears and doubts rather than condemning them for struggling to accept what he’s been through. He shows them his wounds so that they realise the reality of the crucifixion but Jesus also reassures their fears, telling them, “Peace be with you”. This is not foolishness but hopefulness!

We may have fears and doubts about what’s happening in our lives, communities and nations with so much to worry or concern us about the world today. As Jesus stood amongst the confusion and fear of those first frightened disciples, so his words of peace and hope then can be echoed in our lives today if we listen for them. Or perhaps we can speak words of reassurance to those who we know are fearful or struggling. Wouldn’t it be foolish not to?! 

The following services will be held at St Melangell’s, with refreshments at the Centre afterwards. Bacon butties will be available after the 6.30am service on Easter Day – please book yours beforehand to be sure of one. For further details, please ring 01691 860408 or email admin@stmelangell.org

Holy Week

Palm Sunday, 2nd, 3pm: Service of reflection, with distribution of palms 

Monday 3rd, Tuesday 4th, Spy Wednesday, 5th, 7pm: Zoom Compline and meditation 

Thursday 6th, 11am: Chrism Mass at St Asaph Cathedral.
 7pm: Thanksgiving for the Institution of Holy Eucharist 

Good Friday 7th, 10am: Stations of the cross         2pm: At the Cross

Holy Saturday, 8th, 10am onwards: church cleaning and decoration 8pm onwards: Easter vigil

Easter Day, 9th April: Everyone at St. Melangell’s wishes you a joyful Easter!
6.30 am: All in an Easter garden – meet at the yew near Nansi Richard’s grave. 10am: Holy Eucharist            

Thurs 13th, noon: Noon prayers.

Low Sunday, 16th, 3pm:  Service of reflection.

Thursday 20th, noon: Holy Eucharist

Third Sunday of Easter, 23rd, 3pm: Service of reflection

Wednesday 26th, 10.30am at the centre: Julian Group

Thursday 27th, noon: Service of reflection

Fourth Sunday of Easter, 30th, 3pm: Holy Eucharist

May Easter bring blessings and renewed hope at this time of such uncertain change.

With my prayers; pob bendith,

Christine, Guardian.

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Adlewyrchiad am Bumed ddydd Sul Y Grawys ac adeg y  Dioddefaint.

“ Bu llaw yr Arglwydd arnaf, ac a’m dug allan yn ysbryd yr Arglwydd, ac a’m gosododd yng nghanol dyffryn, a hwnnw oedd yn llawn esgyrn. 2 Ac efe a wnaeth i mi fyned heibio iddynt o amgylch ogylch: ac wele hwynt yn aml iawn ar wyneb y dyffryn; wele hefyd, sychion iawn oeddynt. 3 Ac efe a ddywedodd wrthyf, Ha fab dyn, a fydd byw yr esgyrn hyn?”

O Ezekiel 37:1-14, adroddiad heddiw o’r Hen Destament.

“Myfi yw’r atgyfodiad, a’r bywyd: yr hwn sydd yn credu ynof fi, er iddo farw, a fydd byw: 26 A phwy bynnag sydd yn fyw, ac yn credu ynof fi, ni bydd marw yn dragywydd. A wyt ti’n credu hyn? “ Ioan 11:1-45

“I lwyddo mewn bywyd, mae angen tri peth; asgwrn dymuniad, asgwrn cefn ac asgwrn doniol”. Reba McEntire, cantores gwerin o America.

Mae adroddiadau heddiw ynglyn a’r esgyrn sych a atgyfodi Lazarus yn rhai cyfarwydd ond yn cyseinio’n wahanol yma ym Mhennant Melangell, lle mae esgyrn sych ffesantod a defaid yn gorwedd o gwmpas y lle.

Bu esgyrn ddynol, a’u darganfuwyd yn ystod cloddio ym 1958 a 1979 wedi eu gosod yn y Shrin pan ei ailadeiladwyd yn y flwyddyn 1979.

Efallai fod y creiriau hyn yn perthyn i’r santes, neu ddim, ond dywedwyd iddynt fod yn perthyn i ddynes tua 5 troedfedd neu 1.52 medr o daldra.

Mae sawl pererin yn ymweld oherwydd y Shrin ond ni sylweddolais arwyddocad hyn yn llawn nes i mi fynd i mewn i’r eglwys yn fuan ar ol cymeryd y swydd, a gweld corff yn gorwedd ar lawr yn ymyl y Shrin.

Wrth i mi sefyll yno wedi syfrdanu, trodd y corff ataf a dweud “Bore Da!”, nes i mi ddallt mae Pererin Uniongred oedd yma’n addoli’r creiriau a mae’r  holl gardiau gweddi a symbolau o gwmpas y Shrin yn arddangos dylanwad Melangell ym mywydau bobol heddiw.

Efallai fod ei esgyrn sych yn gorwedd yma heddiw ond mae Melangell yn ymgorffori’r gwerthoedd o seintwar, gwellhad a croeso sy’n fyw yma yn ardal y Shrin.

Gofynwyd i Ezekiel “A feder yr esgyrn sych yma fyw?”

Yn y pen draw maen’t yn gwneud, a bywyd newydd yn dod i’r hyn sy’n sych ar ol colli gobaith.

Mae’r un peth yn wir pan gafodd yr Iesu wybod am farwolaeth Lazarus – mae E’n disgwyl deuddydd cyn mynd at Mair a Martha, sy’n drist gan fod yr Iesu heb ddod yn gynt.

Mae Martha hefyd yn pryderu am oglau, sy’n golygu fod Lazarus wedi marw ac nid yn unig ei fod yn anymwybodol.

Ta waeth, pryd mae’r Iesu yn gweld Mair a’r rhai o gwmpas yn wylo, mae Ef hefyd yn wylo.

Nid Duw estron yn defnyddio’r ddynol ryw fel y myn, mo hyn, ond Iesu ddynol yn dioddef colled, galar a phoen.

Wrth i Lazarus godi o’r beddrod, does dim arogl mae’n debyg – yn codi’n fyw o farwolaeth. Mae bywyd wedi adnewyddu ac mae geiriau’r Iesu i Martha yn cael eu defnyddio mewn angladdau Cristnogol hyd heddiw fel atgof o ailsefydlu gobaith wrth wynebu a trechu marwolaeth gan i’r Iesu gael ei atgyfodi nes ymlaen.

Gwelodd Ezekiel bywyd newydd yn tyfu wrth i anadl Duw ailfywiogi’r esgyrn sych, yn union fel i Lazarus ymateb i orchymun yr Iesu i godi o’r beddrod.

Wrth i adeg y Dioddefaint gychwyn, mae llawer sy wedi sychu neu marw mewn bywyd heddiw ac weithiau mae’n anodd ystyried lle fedr gobaith fod. Be sydd angen marw a pha esgyrn sych sydd angen anadl newydd i’w bywiogi, a sut?

Seiniwyd y cwestiynnau yma dros y blynyddoedd ac mae’n ymateb ni’n holl-bwysig; “A fedr yr esgyrn yma fyw?”, “Ydych yn credu hyn?”.

Gyda fy ngweddion,

Pob Bendith,

Christine, Gwarcheidwad.

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Reflection for the Fifth Sunday of Lent and  Passiontide.

‘The Lord brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones….. He said to me, “Mortal, can these bones live?”’

From Ezekiel 37:1-14, today’s Old Testament reading.

“I am the resurrection and the life. Those who believe in me, even though they die, will live….. Do you believe this?” Jesus, in today’s Gospel John 11:1-45.

“To succeed in life, you need three things: a wishbone, a backbone and a funny bone.” Reba McEntire, American country music singer. 

Today’s readings about the dry bones in Ezekiel and the raising of Lazarus are well known but have a slightly different resonance here in Melangell’s valley where dry bones from pheasants and sheep lie in many places. Actual human bones found within the church during an excavation in 1958 and fragments in 1989 were also deposited in the shrine when it was rebuilt that year. 

These relics may or may not be those of the saint, but have been verified as being those of a woman of about 5 feet or 1.52 metres tall. Many pilgrims come here because of the shrine and its relics but I didn’t fully realise the significance of this when I first arrived until I went into the church and discovered what I thought was a collapsed figure on the floor by the shrine. As I stood there astounded, it wasn’t until the body moved and said, “Good morning” that I realised this was an Orthodox pilgrim venerating the relics and the many prayer cards and tokens that are left here also bear testimony to the enduring influence of Melangell in lives today. Her dry bones may rest here but Melangell’s embodiment of sanctuary, healing and hospitality lives on in the same values enshrined here today. 

Ezekiel is asked, “Can these bones live?” Eventually, they do and new life is given to what is dried up where hope has been lost. The same is true when Jesus is told of the death of Lazarus – he waits for a further two days before he visits Mary and Martha, who are sad because Jesus hasn’t come sooner. Martha is also, understandably, concerned about a smell so it’s clear that Lazarus has really died and is not just unconscious. However, when Jesus sees Mary and those with her weeping, he also begins to weep. This is not a remote God using humanity for his purposes, but Jesus experiencing human loss, grief and pain. As Lazarus emerges from the tomb, there is presumably no stench – he is living and raised from the dead. New life has been restored and these words of Jesus to Martha are used in Christian funeral services as a reminder of hope also restored when death is encountered and defeated because of the later resurrection of Jesus. 

Ezekiel saw new life growing as the breath of God was breathed into the dry bones, just as Lazarus responded to Jesus’ command to emerge from the tomb. As Passiontide begins, there is much that’s dying or desiccated today and it can sometimes be hard to consider where hope could be. What needs to die but what dry bones could have new life breathed into them – and how? 

These questions ring across the years and our response is vital: 

“Can these bones live?”     “Do you believe this?”

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Reflection for the fourth Sunday of Lent, Mothering Sunday.

‘They returned to Jerusalem to look for him. After three days they found him.’ From Luke 2:33-51, today’s Gospel.

‘Besides male and female, there are 72 other genders.’ MedecineNet

Today’s Gospel focuses on the encounter in the Temple of Jesus and his parents with Simeon and Anna, the aged people who realise who the child is. Simeon tells Mary that what will happen will be painful for her and images such as Michaelangelo’s Pietà depict Mary holding the body of her dead son after standing near the cross at his crucifixion. Equally, there are images of a serene Mary holding his her baby and many parents will recognise the anguish and the joy that can be part of raising a child today. 

It’s recently been suggested in the media that the terms ‘father’ and ‘mother’ should not be used but that ‘parent’ would be preferable. A very mixed reaction has resulted but, with the Welsh Senedd putting tampon machines into the men’s toilets and it being suggested that there are 73 genders, this is not an easy time to be either a parent or a child as these things are debated. 

That confusion is echoed in the rest of the reading today, in which Mary and Joseph go up to Jerusalem for Passover but, unknowingly, return without Jesus. They assume he is with other families travelling in their group but he has actually stayed in Jerusalem and it takes them a day to realise that he’s not with them. When they return to look for Jesus, it takes another three days to find him with the teachers in the Temple and they are understandably very worried about him by then. But, as Mary questions him, he asks why they were searching for him when he must be in his father’s house. What effect did that have on both Joseph and Mary? Luke tells us that he then came back to Nazareth with them and was obedient to them but that Mary treasured all these things as the child grew in wisdom as well as height. 

It can’t have been easy for Mary as she ‘treasured’ these things but what happened then would perhaps be rather different today. At a time when communities don’t always do as much communal care of their youngsters as they did, if parents don’t know where their child is for four days, awkward questions might well begin to be asked. However, it could perhaps hearten us that even then Mary and Joseph found raising their child a challenge when so many issues confront us today and when Joseph was, in effect, a stepfather to Jesus.

During a retreat, I came across a mop head suspended in a cage with a light rigged up to provide warmth with food and water provided by the warden. Underneath the mop were chicks whose mother had been killed by a fox – the mop wasn’t ideal, but it was good enough to provide warmth and shelter for those chicks until they could fend for themselves. With life as a refugee in Egypt for two years and Joseph being, in effect, a stepfather to Jesus as he passed on to him his skills as a carpenter, it’s clear that Jesus’ family had to fend for themselves at times and that they embodied many of the challenges some families still face today. Nevertheless, despite his parents not realising he was missing, Jesus’ upbringing was sufficient for him to become who he was destined to be and the same hope applies to us in the changing circumstances we may face today. Mary and Joseph weren’t perfect parents and, as Mothering Sunday is also called Refreshment Sunday, perhaps we can allow our souls to be refreshed by their example!

With my prayers; pob bendith,

Christine, Guardian.

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Adlewyrchiad am y 4ydd Ddydd Sul Y Grawys. Sul y Mamau.

45 “A phryd na chawsant ef, hwy a ddychwelasant i Jerwsalem, gan ei geisio ef. 46 A bu, ar ôl tridiau, gael ohonynt hwy ef yn y deml, yn eistedd yng nghanol y doctoriaid, yn gwrando arnynt, ac yn eu holi hwynt.”
O Luc 2:43-51, Efengyl heddiw.

“Yn ogystal a gwryw a benyw, mae yna 72 o rywiau eraill”. MedecineNet.

Mae efengyl heddiw yn canolbwyntio ar gyfarfod yr Iesu a’i rieni gyda Anna a Simeon, yr henoed sydd yn sylweddoli pwy yw’r Iesu.
Mae Simeon yn dweud wrth Fair fod yr hyn a ddigwyddith yn mynd i fod yn boenus iddi a mae delweddau, fel Pieta Michaelangelo, yn dangos hi’n dal corff ei mab ar ol sefyll o flaen y groes yn ystod y croeshoeliad.
Yn ogystal mae yna ddelweddau o Fair dedwydd yn dal ei baban ac mae hyn yn adlewyrchu sefyllfa rhieni heddiw yn profi’r boendod a’r llawenydd o fagu plentyn.

Awgrymwyd yn y cyfryngau heddiw na ddylid ddefnyddio “mam” neu “tad” a bydde “rhiant” yn well air.
Mae’r ymateb wedi bod yn gymysg iawn ond, gyda Llywodraeth Cymru yn gosod tampons yn llefydd chwech y Senedd a’r awgrymiad fod yna 74 o rywiau, tydi hyn ddim yn adeg hawdd i fod yn riant nac yn blentyn tra mae’r materon yma’n cael eu trafod.

Adlewyrchid y dryswch yma yng weddill adroddiad heddiw, lle mae Joseff a Mair yn mynd i Jerusalem am y Pasg, ond, yn anymwybodol iddynt, yn dychwelyd heb yr Iesu. Maen’t yn meddwl ei fod gyda teulu arall ar yr orymdaith ond mae E wedi aros yn Jerusalem a chymerwyd diwrnod iddynt sylweddoli hynny.
Pryd dychwelasant i chwilio am yr Iesu, mae’n cymeryd tridie iddynt Ei ddarganfod gyda’r Athrawon yn y deml, ac, wrth gwrs maen’t yn poeni’n fawr amdano erbyn hynny. Ond, pryd mae Mair yn Ei holi, mae’n gofyn paham a wnaethont chwilio amdano canys y bydde bob tro yn nhy ei Dad.
Pa effaith cafodd hyn ar Joseff a Mair?
Yn ol Luc mae E’n dychwelyd i Nazareth gyda’i rieni ac yn ufydd iddynt ond mae Mair yn cadw hyn oll yn ddiogel yn ei chalon tra mae Ef yn tyfu yn gorphorol ac mewn doethineb.

Er nid yn hawdd ar Fair ar y pryd, heddiw mi fase cwestiynnau mawr yn cael eu gofyn o’r rhieni petai plentyn ar goll am bedwar diwrnod.
Er hynny, efallai medrwn gymeryd cysur wrth sylweddoli fod magu plentyn yn anodd yr adeg honno, i gymharu a chymlethdodau magu plentyn heddiw, ac o ystyried mae llysdad mewn effaith oedd Joseff i’r Iesu.
Yn ystod encil, des ar draws pen mop mewn caej, gyda gwres, bwyd a diod wedi eu darparu gan ofalwr. O dan y mop roedd cywion bach – eu mam wedi ei lladd gan lwynog – nid yn ddelfrydol efallai ond yn ddigonol nes i’r cywion medru byw bywyd anibynnol.

Gyda bywyd fel ffoadur yn yr Aifft am ddwy flynedd a Joseff, mewn effaith, yn lysdad iddo, yn dysgu sgiliau saer coed, mae’n amlwg fod teulu’r Iesu wedi gorfod gofalu dros eu hunain o bryd i bryd a bon’t yn ymgorphori rhai o’r heriau mae sawl teulu yn wynebu heddiw.
Serch hynny, a’i rieni wedi ei golli am gyfnod, ‘roedd magwraeth yr Iesu’n ddigonol Iddo, a mae’r un gobaith ganddom ninnau tra’n gwynebu holl amgylchiadau newidiol y dydd.
Nid oedd Mair a Joseff yn rieni perffaith a, tra fod Sul y Mammau hefyd yn cael ei adnabod fel Sul y Maeth, efallai medrwn ninnau gymeryd maeth i’n eneidiau drwy eu siampl!
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Gyda fy ngweddion,
Pob Bendith,
Christine,
Gwarcheidwad.

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Reflection for the Third Sunday of Lent and free speech

‘Many Samaritans from that city believed in him because of the woman’s testimony.’  Fromtoday’s Gospel, John 4:5-42.

“If liberty means anything at all it means the right to tell people what they do not want to hear.” George Orwell, author of 1984 and a former BBC talks producer. 

Today’s encounter between Jesus and the Samaritan woman at Jacob’s well in Sychar is a lengthy one, in which they engage with a series of exchanges that affect both of them. Jesus is tired, alone because his disciples have gone to get food, and it’s noon, the heat of the day. He’s vulnerable – and so is she, as fetching water at the hottest part of the day when most people would be sheltering from it indicates that she may not be in good standing. To her surprise, as the Jews and Samaritans ‘do not share things in common’ v9, Jesus crosses a social boundary by freely asking the unnamed woman for a drink – something that would never normally happen in the custom of the time as it could compromise them both. Then, as sadly still today, the racial, religious and social circumstances meant that enmity and unrest prevailed there, although fetching water was something women were expected to do.

Jesus then offers her living water – fresh, not stagnant, “a spring of water gushing to eternal life” v14 but she jokes with him that he hasn’t got a bucket and, despite the divisions between them, refers to our ancestor Jacob. The woman establishes common ground by doing this and then says that she wants this water, calling Jesus a prophet when he refers to her five husbands. When he tells her that he is the Messiah and the disciples return, the woman leaves and speaks openly of what has happened so that many other Samaritans flock to Jesus and ask him to stay with them. John writes that many believed Jesus, but does not say whether or not the woman herself came to faith in him. Yet through her, Jesus’ ministry is now extended to the Samaritans and she is the means by which many acknowledge him as, “Truly the Saviour of the world.” v42

The irony is that, whilst she is sharing what has happened, the woman who may have been shunned and goes to the well when no-one else does becomes the centre of attention. Once that has happened, social convention is restored as she is told, “It is no longer because of what you said that we believe, for we have heard for ourselves.” v42. What became of her – did she allow God’s grace to change her life as well as theirs or did the nameless woman continue to seek living water in the desert, despite finding it in so unexpected an encounter? 

Perhaps we are like her at times: encountering unexpected or difficult situations and being the means through which others become involved. Garry Lineker and the BBC executives might agree, given the row that has developed this week about the right of the sports presenter to speak about controversial matters and the need for the BBC to be impartial, although for many this has now become a debate about free speech. Lineker’s comments about refugees and the many wide-ranging responses to his remarks continue to create much speculation, though not always at the heart of the matter: those who don’t care what Lineker says on Twitter but do mind about missing their football analysis have also entered the fray. 

Who are the people we may have unexpectedly encountered in our communities and lives or on the news? How may they have changed our thinking or whose thinking might we have changed? Were social boundaries crossed or re-established and for whom is the outcome unknown, like the Samaritan woman who was the means of change for so many others? As the Lenten journey continues, is it possible that chance conversations and desert experiences we have had may contribute more than we realise to the growth of the kingdom of heaven here on earth?

With my prayers; pob bendith,

Christine, Guardian.