Reflections
FEBRUARY 2021 2021
CROESO I MEIRIONNYDD
Candlemas Tuesday 2nd February
CATHOLIC
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The Parish of Saint David and Saint Mair is part of the Roman Catholic Diocese of Wrexham. The Parish provides a Christian outreach to local residents and holiday visitors in Tywyn and Machynlleth. It is a focal point for Catholics to meet in fellowship and worship. It has a ministry to support the Faithful through the celebration of the Mass and the Sacraments of the Roman Catholic Church. Hoffwn roicroeso cynnes i chi o ran cymuned ein plwyf yma ar lannau gwych Bae Ceredigion. Mae plwyf Dewi Sant gyda Santes Fair, sy’n rhan o esgobaeth gatholig Wrecsam, yn estyn dwylo i ymwelwyr a’r rhai sy’n byw yn Nhywyn a Machynlleth; a ganddo weinidogaeth i gynnal y ffyddloniaid trwy weinyddu’r Offeren a sagrafennau eraill yr Eglwys Gatholig. Hefyd, mae ei ddwy eglwys yn gweithredu fel ganolfannau y mae catholigion yn cymdeithasu ac addoli ynddynt. Saint David Catholic Church, Corbett Avenue, Tywyn, Gwynedd, LL36 0AH Saint Mair Catholic Church, Maengwyn Street, Machynlleth, Powys, SY20 8EF www.stdavidandstmair.co.uk facebook.com/parishesofstdavidandstmair twitter.com/stdavidandstmair1 instagram.com/stdavidandstmair Parish of Tywyn and Machynlleth Registered as a Charity in England and Wales No 700426 Diocese of Wrexham
Mount Grace Priory Yorkshire
Croeso and welcome to the latest edition of Catholic Reflections. We hope everyone is well and keeping safe. Currently, here in Wales our churches can remain open for public Mass and devotions. Social distancing and mandatory safety measures are in place to ensure the well-being of our parishioners. In this month's magazine, Monsignor Alex Rebello accompanies us with the continuing insightful reflection on Pope Francis' Patris Corde [with a father’s heart]. We share a special prayer to Joseph composed by the Pope which we are encouraged to use as part of our Morning Prayer. Cardiff Metropolitan Archbishop – the Reverend George Stack leads us with a short reflection on the use of prayer, fasting and alms-giving through the Forty Days of Lent. CAFOD volunteer, Paul Mayland of the North Staffordshire Deanery recalls his memories of attending the COP Paris Conference in 2015 as a campaign delegate of CAFOD’s “One Climate, One World”. Finally, we are grateful to THE TABLET archive for the chance to retell the story of Polish American religious - Sr Celine Bedarska of the Order of the sisters of the Holy Family of Nazareth and her amazing journey to freedom in WW 2. We would like to take this opportunity to thank everyone for their continued support and words of encouragement. We hold you all in our prayers.
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LITURGICAL SNIPPETS (18) Given the fact that the word of God is alive and active, at mass it must be proclaimed and not merely read. The reader lends his/her voice but the word that is proclaimed is God’s. How important it is therefore, and what a grave and great privilege it is, to be entrusted with this proclamation. Two extremes are to be avoided: to drag or belabour the reading to the point of making it boring and tedious and to rush or race through the text without letting the “life” in God’s word emerge. It would be most helpful for all readers to pray to the Holy Spirit, the Author of the word of God, to enlighten and empower them to exercise this important ministry. It is not merely a question of reading, but reading with unction. Monsignor Alex Rebello
The Presentation of the Lord Tuesday 2nd February
When we ponder the actions of the Blessed Virgin when she offered her Divine Son in the Temple at Jerusalem - we admire in a special way her love, her obedience and her profound humility. In fulfilling the law prescribed by God through Moses, this purest and holiest of women, Mary the mother of Jesus, did not however esteem obedience too highly to exempt herself from the perfect fulfillment of all the requirements of the Jewish Law. According to Leviticus 12, if a woman conceives and bears a male child, she is ritually unclean and could not participate in Temple worship, until a period of forty days had passed. Once the forty days were over, the Israelite mother would bring to the priest an offering of a lamb for a burnt offering, and either a pigeon or turtle dove for a sin offering. This would allow her to re-enter and participate in the Temple liturgy. Mary, in her faithfulness obediently fulfilled this obligation. In this mystery, Mary likewise sets us a brilliant example of humility. She was the purest, the holiest Virgin, to whom the vow of virginity was inexpressibly dear. To preserve it intact she was ready to sacrifice even the sublime dignity of Divine Maternity. She was willing, however, since it so pleased the Eternal Father, to appear as an ordinary mother in the eyes of the world. Mary had before her the example of Jesus, the incarnate Son of God, who did not refuse to submit to the Law of Circumcision, though by so doing He placed Himself among the ranks of sinners. Since the thrice holy God did not disdain to descend to such an abyss of humiliation and abasement, Mary would not stand back, but mindful of the sublime example set by her Divine Son she followed Him closely in the practice of humility. “Grace,” says St Augustine: “elevated her above the law, but humility subjected her to its precepts.” Her humility was further shown when she redeemed her Divine Son with the offering of the poor. Humility and obedience were inseparable companions of the holy Mother of God. Through the practice of these two virtues, we will resemble Jesus and Mary the most. Let us, then, resolve wholeheartedly to walk in the footsteps of our holy Mother, and so often call to mind, what Mary would think, say, or do, if she were in our place in this life.
The Presentation of the Christ Child in the Temple, Phillippe de Champaigne (1648)
The Presentation of the Lord a reflection by an unknown writer
Image attribution Heather Cracknell
Simeon and Anna 'The encounter'
By the inspiration of the Holy Spirit, the old, pious and Spirit-filled Simeon and Anna had been waiting in the Temple for the revelation of God’s salvation. The Greek Church celebrates the Hypapánte or Feast of the Encounter commemorating the encounter of the New Testament represented by Jesus with the Old Testament represented by Simeon and Anna. Simeon, who is described as a righteous and devout man, obedient to God’s will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has “now” come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations. Simeon recognizes Jesus as the Lord’s anointed one, and in his prayer of blessing he prophesies that Jesus is meant to be the glory of Israel and the light of revelation to the Gentiles. Pope Francis: “Simeon took him in his arms and thanked God that he had finally “seen” salvation. Anna, despite her advanced age, found new vigour and began to speak to everyone about the Baby. It is a beautiful image: two young parents and two elderly people, brought together by Jesus. He is the one who brings together and unites generations! He is the inexhaustible font of that love which overcomes every occasion of self-absorption, solitude, and sadness. In your journey as a family, you share so many beautiful moments: meals, rest, housework, leisure, prayer, trips and pilgrimages, and times of mutual support… Nevertheless, if there is no love then there is no joy, and authentic love comes to us from Jesus. He offers us his word, which illuminates our path; he gives us the Bread of life which sustains us on our journey.” With thanks to Fr Anthony Kadavil To read the full article CLICK HERE
'With a Father’s Heart' by Monsignor Alex Rebello
In the January issue of Catholic Reflections, we introduced briefly the Apostolic Letter of Pope Francis Patris Corde (With a Father’s Heart) issued on 8 December, 2020 when he inaugurated the Year of St. Joseph. In this reflection, we shall reflect on St. Joseph as a beloved father and a tender and loving father. St. Joseph was indeed a beloved father. He was the spouse of Mary and the father of Jesus. He offered his whole life “at the entire plan of salvation” devoting himself in a spirit of sacrificial service to Jesus and Mary. To cite St. Pope Paul VI, Joseph “turned his human vocation to domestic love into a superhuman oblation of himself, his heart and all his abilities, a love placed at the service of the Messiah who was growing to maturity in his home.” St. Joseph teaches us what a beautiful vocation fatherhood is when it places itself at the service of the family. Precisely because of the important role that St. Joseph plays in the history of salvation, he is venerated by the faithful as father. There are so many churches throughout the world dedicated to him; so many boys named after him not to forget the girls who are called Josephine. So many religious congregations of men and women have him as their patron. I know of not a few convents that have a statue of St. Joseph at their very entrance. He is the best Porter to check on those coming in or going out! Saints have placed themselves are under his protection and patronage.
'Patris corde'
St. Teresa of Avila sharing her own experience encouraged others to cultivate a devotion to him. I must humbly confess that St. Joseph has never let me down. If he could take care of the Holy Family in the midst of all its dangers and difficulties, if he is the Protector of the Universal Church, he will surely guard and guide us. To him let us entrust our cares and concerns. It is in the presence of St. Joseph that Jesus grew in age, wisdom and grace. What God had done to his people Israel, Joseph did to Jesus teaching him to walk, lifting him up to his cheeks and bending down to him and feeding him (Hos. 11:3-4). In Joseph, Jesus must have seen the tenderness of God’s love. St. Joseph teaches us that God is at work at all times; yes, not only through our strengths but also through our weaknesses. God’s power is made perfect in weakness (2 Cor.12:9). Through the darkest of days and the most wearisome of winters, God’s plans are being fulfilled. “At midnight noon is born.” When we are caught in the storms of life, when we cannot see our way, we must let the Lord steer our course. He will see us through. Pope Francis in the Apostolic Letter Patris Corde shares with us a Prayer in honour of St. Joseph that he has been praying every day following at Lauds, i.e. the Morning Prayer in the Liturgy of the Hours, for over forty years from a nineteenth century French Prayer Book of the Congregation of the Sisters of Jesus and Mary. The prayer is full of devotion and trust and, one might add, even challenges St. Joseph. It is never too late to begin and though late in life, I pray it twice daily in my morning and evening prayer and am pleased to share it with you.
A prayer “Glorious Patriarch St. Joseph, whose power makes the impossible possible, come to my aid in these times of anguish and difficulty. Take under your protection the serious and troubling situations that I commend to you, that they may have a happy outcome. My beloved father, all my trust is in you. Let it not be said that I invoked you in vain, and since you can do everything with Jesus and Mary, show me that your goodness is as great as your power. Amen.” With grateful thanks to Mon Alex Rebello A FRANCISCAN FEBRUARY Praised be my Lord for Sister February, Who cometh to us singing With a flow of waters— A rainbow over her shoulder. The birds hear her voice And sing also, Choosing their loves On the Feast of Brother Valentine, Saint and Bishop. Hers is the benison Of longer daylight; For her the little crocuses don gold and purple. Blessed be my Lord for Sister February, For she promiseth good to man: Beneath her feet is the earth ploughed up for bread. She weareth the snowdrops like a veil And the fleece of young lambs as a coverlet. Praised be my Lord for Sister February, Second of the apostle months of the circling year. Teresa Hooley.
“Jesus was led by the Spirit into the wilderness…..He fasted forty days and forty nights” (Matthew 4:1-2) The Forty Days of Lent have a great biblical precedent, not least in the forty years the people of Israel wondered the desert in search of the Promised Land. The example for our own practice of “Quadragesima” lies in the forty days Jesus was in the wilderness before he undertook his public ministry. A time of discipline and preparation is important before any important event or decision in life. Prayer, Fasting and Abstinence are the three tools we use as we prepare to celebrate the great mystery of Easter the Passion Death and Resurrection of our Lord. No accident that the Lenten exercises really came into focus with the Baptism of Adult Converts at the Easter Vigil and the Reconciliation of Sinners during the days preceding it. These important events also lie in the foundation of the Lenten Season. Fasting and Abstinence have nothing to do with hating or despising the world and its material goods. Neither are they ways of punishing ourselves. Fasting is one way in which we deepen our awareness of God. By denying ourselves food, or a luxury (the sweets, the cigarettes, the alcohol) what else do we do except say “I do not depend on these things”. It enables us to step back from the usual habits and distractions and give particular attention to God. An outward restraint can be a sign and symbol of an inner attention, and a help towards it. This is a meaning of the great symbol of ashes given on Ash Wednesday, the first day of Lent. This is also the Prayer which lies at the heart of Lent. Reminding ourselves to give time to God so that God may speak to us in the silence of our heart All major faiths encourage fasting and abstinence as spiritual disciplines.
A Reflection for Lent by Archbishop George Stack “Jesus was led by the Spirit into the wilderness…..He fasted forty days and forty nights” (Matthew 4:1-2) The Forty Days of Lent have a great biblical precedent, not least in the forty years the people of Israel wondered the desert in search of the Promised Land. The example for our own practice of “Quadragesima” lies in the forty days Jesus was in the wilderness before he undertook his public ministry. A time of discipline and preparation is important before any important event or decision in life. Prayer, Fasting and Abstinence are the three tools we use as we prepare to celebrate the great mystery of Easter the Passion Death and Resurrection of our Lord. No accident that the Lenten exercises really came into focus with the Baptism of Adult Converts at the Easter Vigil and the Reconciliation of Sinners during the days preceding it. These important events also lie in the foundation of the Lenten Season. Fasting and Abstinence have nothing to do with hating or despising the world and its material goods. Neither are they ways of punishing ourselves. Fasting is one way in which we deepen our awareness of God. By denying ourselves food, or a luxury (the sweets, the cigarettes, the alcohol) what else do we do except say“I do not depend on these things”. It enables us to step back from the usual habits and distractions and give particular attention to God. An outward restraint can be a sign and symbol of an inner attention, and a help towards it. This is a meaning of the great symbol of ashes given on Ash Wednesday, the first day of Lent. This is also the Prayer which lies at the heart of Lent. Reminding ourselves to give time to God so that God may speak to us in the silence of our heart. All major faiths encourage fasting and abstinence as spiritual disciplines. The Christian Faith is no exception. Jesus himself fasted in the desert as part of his preparation to meet his tempter. The early Christians observed fasts. (Acts 13:2 14:23). The Fathers of the Early Church recommended the practice also. “Fasting is food for the soul, nourishment for the spirit”. (Ambrose of Milan c.339-97). When Jesus fasted in the wilderness for forty days, he did so in order to clarify his relationship with God and the nature of his calling. To face inner temptation, he needed to explore how he stood in relation to material needs and worldly power, and to affirm that his ultimate trust was in God“Man does not live by bread alone but by every word that comes from the mouth of God”. (Matthew 4:4). Our fasting and abstinence, if we are serious about them, have a particular significance in a world dominated by a culture of consumption. Today we are all encouraged to think of ourselves as ‘consumers’ or ‘customers’, as if the material things of creation had no other meaning than to be used by human beings. Fasting is a form of restrain in which we stand back to contemplate things as they are in themselves, as they are in relationship to God the creator, and not just a they exist for us. “Fasting prevents us from identifying ourselves with the world in order merely to possess it, and enables us to see the world in a light coming from elsewhere. Then every creature, every thing, becomes an object of contemplation. Fasting puts between ourselves and the world a wondering and respectful distance”. So wrote Oliver Clement, an Orthodox Christian theologian who was born into an agnostic family in 1921. Real enjoyment of the world comes not from possessing it or consuming it, but from a detached enjoyment of its goodness. Far from being a negative reaction to the material world, fasting is a positive affirmation of it. Fasting leads to thanksgiving. In fact, there is no effective act of thanksgiving -no Eucharist- without some form of self restraint. Fasting is always linked in the teaching of the Fathers with prayer and almsgiving. Charitable giving is part and parcel of Lent. Solidarity demands that others who are in need benefit from our self restraint – otherwise even fasting and abstinence can be seen as self indulgence, as the slimming world reminds us! Each one of us will have our own good intentions as we receive ashes on Ash Wednesday. Self denial and solidarity with the poor must surely be part and parcel of our Lenten practice. The Diocesan charity for Lent 2018 is the support of the Syrian Refugee Families Project. Let our prayer, fasting and abstinence be of benefit not just to ourselves but to those who are in desperate need of our charitable support.
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The Christian Faith is no exception. Jesus himself fasted in the desert as part of his preparation to meet his tempter. The early Christians observed fasts. (Acts 13:2 14:23). The Fathers of the Early Church recommended the practice also. “Fasting is food for the soul, nourishment for the spirit”. (Ambrose of Milan c.339-97). When Jesus fasted in the wilderness for forty days, he did so in order to clarify his relationship with God and the nature of his calling. To face inner temptation, he needed to explore how he stood in relation to material needs and worldly power, and to affirm that his ultimate trust was in God “Man does not live by bread alone but by every word that comes from the mouth of God”. (Matthew 4:4). Our fasting and abstinence, if we are serious about them, have a particular significance in a world dominated by a culture of consumption. Today we are all encouraged to think of ourselves as ‘consumers’ or ‘customers’, as if the material things of creation had no other meaning than to be used by human beings. Fasting is a form of restraint in which we stand back to contemplate things as they are in themselves, as they are in relationship to God the creator, and not just a they exist for us. “Fasting prevents us from identifying ourselves with the world in order merely to possess it, and enables us to see the world in a light coming from elsewhere. Then every creature, everything, becomes an object of contemplation. Fasting puts between ourselves and the world a wondering and respectful distance”. So wrote Oliver Clement, an Orthodox Christian theologian who was born into an agnostic family in 1921. Real enjoyment of the world comes not from possessing it or consuming it, but from a detached enjoyment of its goodness. Far from being a negative reaction to the material world, fasting is a positive affirmation of it. Fasting leads to thanksgiving. In fact, there is no effective act of thanksgiving - no Eucharist- without some form of self-restraint. Fasting is always linked in the teaching of the Fathers with prayer and alms-giving. Charitable giving is part and parcel of Lent. Solidarity demands that others who are in need benefit from our self-restraint otherwise even fasting and abstinence can be seen as self-indulgence, as the slimming world reminds us! Each one of us will have our own good intentions as we receive ashes on Ash Wednesday. Self-denial and solidarity with the poor must surely be part and parcel of our Lenten practice. Let our prayer, fasting and abstinence be of benefit not just to ourselves but to those who are in desperate need of our charitable support With thanks to the Archdiocese of Cardiff To read the whole article CLICK HERE
Corona virus Prayer God our Father. You are the giver of life. Have mercy on us. Bless the efforts of all those who are fighting this disease. Protect us from Corona Virus and keep us and all those dear to our hearts, safe and secure in the shelter of your love. Through Christ our Lord Amen Monsignor Alex Rebello
Five years ago, in 2015, I was in Paris with a delegation of CAFOD campaigners from December 9th to 13th. I had been asked to join this group at the last minute as someone had been unable to go. I had spent some time during the previous months raising awareness of our campaign, “One Climate, One World” in parishes and schools across North Staffordshire, and so I was aware of the issues. I want to share just a few vivid memories of my time in Paris. First was the time we met and listened to these ladies from central and southern Africa. They were from Malawi, Zimbabwe, Lesotho and South Africa. They told us how climate change was affecting their daily lives. How each year they need to plant the seeds and wait for the rains. A good rainy season meant a good crop, that is enough food for the next twelve months plus seed for planting next season. However, the rainy seasons were becoming more and more unreliable. Drought meant starvation, and the number of poor rainy seasons was increasing. They also told us how they were encouraged to buy and use chemicals, which harmed the land, and seeds which could not be used again, so they had to buy more. My next memory is of the poets. The U.N. had sponsored a poetry competition about climate change. We watched a video of the winner, Kathy Jetnil-Kijiner, from the Marshall Islands . You can hear Kathy reciting her winning entry here. It is powerful. We also listened to two other young ladies recite their own entries.The first was Isabella Borgeson – she’s actually from the Philippines .Her poem was ‘Yolanda Winds’: listen to it here:https://youtu.be/1z_8SN6p3cg The second was Terisa Siagatonu, (left); a Samoan-American, and her poem ‘Atlas’ is here:https://youtu.be/mZMgGzD1--g
By Philip Mayland
CAFOD's “One Climate, One World” COP 21 Paris 2015 Memories
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We also listened to two other young ladies recite their own entries. The first was Isabella Borgeson – she’s actually from the Philippines. Her poem was ‘Yolanda Winds’: listen to it here. The second was Terisa Siagatonu, (above]; a Samoan-American, and her poem ‘Atlas’ is here: All three countries are under threat from rising sea levels and increasing frequency and power of cyclones. I recall one of the closing lines: “The sea used to feed us, but now the sea itself is hungry.” * * * One of our group, Judith Tooth, had previously participated in a 30-strong walking pilgrimage from London to Paris. They helped present our petitions, together with petitions from all over the world, (1,780, 543 names), to Christiana Figueroa, the General Secretary of the COP. On the Thursday Judith, with three others, was chosen to present these petitions to President Hollande. On Saturday 12th December, we did not have anything arranged for the morning. As the Conference was now continuing, we decided to make our way up to the Le Bouget Conference Area, quite a way to the North of Paris. The whole area was empty. We were the only campaigners there. In front of the Centre there was a large area with white columns representing each country in the world. On each large column was the name of a country and its flag, which made for a very colourful display.
2021 United Nations Climate Change Conference Glasgow Mon 1st Nov - Fri 12th Nov
This photograph is of the five CAFOD delegates from Birmingham Diocese outside the Conference Centre in Paris. Left to right: Phil Mayland, Jane Lavery, Brendan Noonan, Jim Quinn and Kris Pears. We had a number of placards which had different quotes from Laudato Si, as well as our campaign slogan “One Climate, One World”. As delegates were arriving for the final session, many of them waved in recognition and some even came over to us to thank us. They were all familiar with Pope Francis’ Laudato SI’. Once everyone had entered the building, and we were left there alone, we decided to make our way to find somewhere to eat some lunch. Before we left, we joined hands and prayed. We prayed that an agreement could be made, and we said the Lord’s Prayer together. We then left and found a restaurant which could accommodate all of us. As we were enjoying our lunch, we could see a large Television Screen and it was showing scenes from inside the Centre. Then came the moment when the Foreign Minister, who was Chairman of the Proceedings, could be seen with his gavel. Everyone was joining hands, smiling and crying, as he announced to the world that an agreement had been finalised. We, too, were laughing, crying, and cheering. After our lunch we travelled to the Eiffel Tower for the final demonstration. The photograph shows our United banner, and also the demonstration behind the Eiffel Tower at Les Invalides. Our final day we attended Mass and then managed to find the station where we caught the Euro star back to London and on to our various homes. Philip Mayland is a CAFOD volunteer. He is the Parish Volunteers co-ordinator for the North Staffs Deanery; the Campaign Volunteer Co-ordinator for five Deaneries in Staffordshire, including Wolverhampton and Walsall; he is a Schools Visitor, and a member of the Campaign Advisory Group. He is also a member of the Diocesan Justice and Peace Commission.
Sr Celine Bednarska with three of her nieces c. 1990 Image: Sr Maria Annette Mallen
Sister Celine Returns From Russia
Victoria attended the school of the Sisters of the Immaculate Heart in St. John the Baptist parish, and when she was nineteen decided to become a nun. She entered the Order of the Sisters of the Holy Family of Nazareth, and in 1925 was sent to their convent in Rome for her novitiate. After she had taken her vows she went as teacher of English to the Order’s convents in Poland. During the war the sisters stayed in their various institutions, but as the situation became worse, and rumours circulated as to the fate of Russian prisoners, they prepared by collecting civilian clothes and parcels of emergency foods.
This inspiring story of Sister Celine Bednarska CSFN, first appeared in The Tablet on 13th January 1951. The original article was written by MOLLEE McGHEE. For more features, news, analysis and comment, visit www.thetablet.co.uk
Sr Celine is seated on the front row. She is sat next to St Stella* [one of the martyred sisters] and Bishop Kazimierz Bukrasa of the Pinsk Diocese - [1932 - 1946]. The identity of the little girl is unknown. Sr Stella Mardosewizc*, Imelda Zak, Kanizja Mackiewicz, Rajmunda Kukolowicz, Daniela Jowik, Kanuta Chrobot, Sergia Rapiej, Gwidona Ciepka, Felicyta Borowik, Heliodora Matuszewska and Boromea Narmontowicz. Blessed Mary Stella and her companions were killed on August 1st 1943 and were beatified by St John Paul 11 on March 5th, 2000.
Sister Celine told me her story a year ago, but for various reasons, among them the safety of the children with whom she travelled, it could not be made public. Now it can and should be told. Many hundreds of nuns from countries behind the Iron Curtain are receiving the same treatment she received. THE day I met her was hot, that unbelievable heat of Italy in summer. The train on which we travelled was dusty, the carriages old and decrepit. They rumbled and jumped on the rails as if trying to throw off the heat. Children stumbled and jostled up and down the narrow corridors or leaned out of windows trying to get a breath of air. There were over a hundred children, all refugees, for this was a refugee train taking them up through Italy, Austria, Germany to Bremerhaven, where they would embark for new lives and new homes. Sister Celine was sitting on the wooden bench of a third-class compartment, pillowing two little girls’ heads in her capacious lap. They were asleep, lying along the seat, one on each side. Her head was bent drowsily over them, but she was saying her Rosary, holding her beads high so that they would not touch the children’s faces and waken them. We talked quietly and they went on sleeping. Her face was expressive, the roundish, highly coloured face of the Polish peasant, but she told her adventures as if she is speaking of ordinary convent happenings, without stressing horror or shame, almost as if it had been someone else’s story she was telling Sister Celine was born 1905 in Philadelphia. Her first name was Victoria, and she was the youngest of seven children of a Polish immigrant. Her father had come to the States with his family and went to work in a factory. He worked hard and soon made enough money to marry another immigrant who had also travelled with her people from Poland
Housed in a slave-workers’ transit barracks, remains of an old stone convent, they were crowded into storerooms with no windows. As they lay awake, overrun by bedbugs, they could hear guards laughing and singing in their quarters, in the former chapel. These guards were a depraved group, and finding they had nuns in their charge, they took special delight in marching into the women’s rooms at four in the morning and ordering them together to the latrine, or in taking them to improvised showers and standing at windows and doors and jeering. All personal possessions other than clothes they had on were confiscated. At the end of two weeks, the nuns and their companions were once again herded into freight cars. This time they knew their destination was “behind the Urals, somewhere in Siberia, probably deep in the forests.” During three weeks of travel that followed, the women were let out of their sordid car only once. Heat was unbearable and thirst became agony. Sister Celine says women became dazed and finally almost mad, banging on walls and doors, crying for water, until a guard finally brought them some “red liquid, thick and sour.” They did not know what it was. Cars were unloaded at Sverdlovsk, and though many of the prisoners were half delirious they were pushed into a roadway, ordered to carry their bundles and walk. They walked, many staggering, twenty-five miles. Sister Celine remembers little of this journey. “Some people fell by the wayside, but our guards were kinder than the last lot, and the rest of us went on, somehow.” The concentration camp at which they finally arrived was the usual assemblage of wooden huts surrounded by barbed wire fences, with high wooden guard towers at each corner. Fires were kept burning outside all night to prevent escapes. Women were collected in one hut and slept crowded together on platform-like bunks. There was no bedding, and their clothes had deteriorated into rags. Food consisted of thin soup twice a day, and a daily ration of four hundred grams of black bread per person. Each morning before daybreak, men and women alike were sent out in guarded groups to fell trees and build roads. Four months went by, each day bringing a toll of deaths. Then, as there were so many casualties, guards received orders that women should have “lighter” tasks. Winter had arrived, cold was extreme, and the snow deep. Lighter work consisted of gathering branches from felled trees and burning them. It was difficult to get the snow encrusted green wood to burn. The women had no gloves and tore their frozen hands, while smoke blinded them. Frostbite was common and the suffering intense.
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Sister Celine spent seven months waiting with the community at Vilno—where nuns had been assembled from outlying points. On June 14th, 1941, Russian soldiers arrived and notified the nuns they must be ready to leave in three hours. They put on their strange dresses, packed small bundles and waited. There were twenty-nine nuns, among them seven choir sisters. At the given time the Russians returned and escorted them to the railway. There they were packed in freight cars specially equipped with wooden bunks, or rather rough wooden shelves. There were about eighty women, including the nuns, in their car. The doors were closed and locked, and the train started. Twice a day the doors were opened and food, consisting of small amounts of dry black bread and herrings, was thrust in. The women nearly died of thirst, as the heat was terrific, and only occasional stops were made when they were allowed to leave the car for natural functions; the atmosphere was stifling. The train went on and on, occasionally jerking to a stop and waiting for hours or even days. Finally, the doors were unlocked and the women, most of them so ill they could scarcely stand, were ordered to pick up their belongings and march along a road. They were at Starobiesk, in the Ukraine.
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