THE PRINCESS WITH THE CRYSTAL HEART by Foutoux

 

7 April 2025

There once lived a Princess who had a crystal heart.  Now this had some advantages and some disadvantages.  It meant that her heart was broken very easily and the crystal shattered into smaller and smaller fragments.  The advantage was that the heart glowed and this was reflected in the different expressions on the Princess#s face.   When she laughed, it was like the tinkling of a brook crossing a thousand pebbles.

Every morning she would put on crystal slippers and tip toe down stairs, open the chateau windows and walk staight into the garden.   She needed the rays of the sun to warm her crystal heart and she walked carefully on the grass which covered her slippers with dew - each drop reflecting the morning sun. Oh she loved the early morning, the song of birds, the leaves shaken by the summer breeze.  Oh she loved the roses, bending down to smell the 'pink fancies' as she called them.

But there was crack in her crystal heart which the sun could not reach and as the years past it became deeper and deeper.  

Continued tomorrow 8 April 2025

MASS AND MARKET 11 February 2026

 

Still night at 7.00, I have two shadows

this morning.

The church is dark, 

I light a candle.

The priest in mauve and gold

thoughts flit aimlessly 

shaking the Priest's bony hand

I walk out into daylight.

Copyright L. Ivison 2025

THE ATTIC

So many years have passed

there is a crack in the wall

soot has tumbled from the chimney

the view stays the same

chimneys, roof tops and

seagulls living hidden lives.

they are careless that I watch  them as

 their eyes stare above my roof

necks turning to the right to the left

breasts as white as any angel's wing

they are careless of the joy they bring.

Copyright L. Ivison 2025

ADORATION March 8 2025

 

Saturday morning

through the market

new trousers 2 euros.

Light steps on ancient flagstones which

have echoed for a thousand years.

Two candles each side of the

The Sacred Host.

Silence is broken by

the confessor's voice

which crosses the aisles

 the penitent cannot be heard

Muffled voices behind me,  the seagulls

screech eagerly to each other

they are joyful in the cold Spring sunlight.

the chime, like a death toll

drowns out all other prayers

Yesterday I passed by the Church

cathedral sized

and heard the organ groan

but today there is no music but sweet murmurs

in my heart which can be heard if

I listen.

Copyright 2025 L. Ivison

WERE THERE ANGELS?

 

I stood at 9.00 a.m. on flagstones

laid 800 years before.

 

I saw a thousand souls who 

had prayed across the years

and felt their breath so closely

one wiped away my tears.

L. Ivison 2025 copyright.

MARK 3 9 JESUS INSTRUCTS HIS DISCIPLES TO PREPARE A BOAT

 JESUS INSTRUCTED HIS DISCIPLES TO HAVE A BOAT READY SO THE CROWD WOULD NOT CRUSH HIM

Context:   In the preceding verses the crowds are defined by origin - unspecified groups from all over Israel as far as Sydon.  

In this verse it is as if the camera comes into focus and the detail of the boat brings the image nearer, more realistic.    It does not say at what time of the day Jesus instructed his disciples, but the following verse says that Jesus had healed many sick people that day.  We can assume it is the afternoon, possibly the late afternoon on the lake of Galilee.  Jesus gives commands to his disciples showing that He is the Teacher and Master and they the servants.

The fact that Jesus protects himself physically from the crowd reinforces his humanity and the fragility of the human body - showing that He is truly human as well as divine.  This detail did not have to be put in, but also acts as a focusing in on a detail - the detail of Jesus' human body.

Amen

6 MARCH 10.30 a.m.

 up the shady street to the market

shadows as sharp as October

in winter coats the spring sun

is tepid, but makes us happy.

straggling rays reach hopefully

into dingy rooms

was Spring this delightful last year?

Why do I forget joyful days?

Will I forget the frosts and gales soon?

The sun departs too quickly and

leaves us again in freezing winter

but now the crocuses and daffodils

crowd the hedgerows and fields.

Welcome sweet spring.

Copyright L. Ivison 2025

ACHING BONES

 Long lost my youth

so many years ago

a thousand or just ten

it's difficult to know.

lost youth 

oh no regrets

i arrive at old age's

aching shore.

each moment now

dressed in sweet joy

each day a little nearer

to my heavenly Lord.

MARK 3 7-8 JESUS BY GALILEE - CONTEXT

 JESUS WENT OUT TO THE LAKE WITH HIS DISCIPLES, AND A LARGE CROWD FOLLOWED HIM.  THEY CAM FROM ALL OVER GALILEE, JUDEA, 8 JERUSALEM IDUMEA FROM EAST OF THE JORDAN RIVER, AND EVN FROM AS FAR NORTH AS TYRE AND SIDON.  THE NEWS ABOUT HIS MIRACLES HAD  SPREAD FAR AND WIDE, AND VAST NUMBERS OF PEOPLE CAME TO SEE HIM.

 

CONTEXT.  This is immediately after Jesus teaching in an unspecified synagogue in Galilee an interior space where he healed an anonymous man's withered hand.  The Teachers of the Law watch him closely.

Jesus 'had withdrawn' NIV version to the Lake - is more suggestive of a need for privacy and this is an accurate translation from the Greek.  There is thus a need for perhaps prayer.  We are now in a specific geographical location, outside, rather than inside.  It is suggested that it is immediately after the healing but no time or day is given.  It is clearly not the Sabbath.  Mark details the cosmopolitan nature of the crowd by naming exact locations of where the inexact crowd comes from.  Each name has its biblical significance, for example in Matthew 4 Jesus warns Tyre and Sidon, where there was mostly a Phoenician population.   Jezebel came from the Sidon area, so there are dark echoes of the sinful history of the area.   The number of names listed shows how far Jesus' reputation had followed and how diverse the population was in this area, thus as Bible Hub suggests, more open to ideas than Judea which was more conservative.

Nevertheless there is no actual description of anyone of these places and only someone from the area, or someone who has had access to images of these areas (or has visited them) would be able to conjure up any significant image in the minds eye.  

As an example of what some may call a dry literary style, we can contrast the great poet Virgil and his personification of 'rumour' which is full of exquisite visual imagery, making the transmission of information visual.  Here Mark simply says that 'news' of Jesus had spread.  Within any spreading of news there will be exaggeration, wonder, criticism, inaccuracy.  

Great absence of detail, proper names and information could make this dry reading, if it were not for the fact that the tension has been mounted by the word 'enemies' in the previous verse.  This gives enough dramatic tension to enable the reader to continue.

Amen

WHO PLANTED THE YEW TREE?

Down the dusty road

past the beech tree high

The blackbird a passing shadow

who doesn't bother 

asking me what or where or why?

Where is his nest and in what tree

and where does it grow?

Is it next to the oak  

and is there mistletoe?

How many times has he flown

this very road and more

how many chicks does he have

two, or three or four.

High by the mistletoe, no doubt

he will sleep tonight 

as I rest on a simple couch

severed from the world once more

 I wish I was 

beyond the  trees

in a

 world where no one sleeps

as quiet rest restores

in silent hymns of praise.

Copyright L. Ivison 2025

MARK 3 5-6 JESUS HEALS THE WITHERED HAND AND THE PHARISEES PLOT HIS DEATH. Place, time, viewpoint

HE LOOKED AROUND AT THE ANGRILY AND WAS DEEPLY SADDENED BY THEIR HARD HEARTS.  THEN HE SAID TO THE MAN 'HOLD OUT YOUR HAND' SO THE MAN HELD OUT HIS HAND, AND IT WAS RESTORED. 6 AT ONCE THE PHARISEES WENT AWAY AND MET WITH THE SUPPORTERS OF HEROD TO PLOT HOW TO KILL JESUS.

Context:  In an unspecified synagogue, probably in galilee - no other protagonist is mentioned by name - thus the focus is on Jesus.  According to Bible Hub the fact that Jesus' human expressions can be read on his face suggests an eye witness.  It goes on to explain the difference between a just anger and the anger of man which usually comes from pride and is based on self-love.  This is an anger which desires the justice of God.  It is quickly followed by Jesus' understanding - it comes from their hard hearts and the anger is swiftly followed by compassion.  Although the Pharisees are described as enemies Jesus wants all to repent including his enemies.   To know what a hard heart is, we must recognise this in ourselves otherwise we would not understand the expression.  The text leads us to discovering our own hearts.

As soon as the man's hand is restored - a witness to Jesus' divine power, the immediate exit of the Pharisees is telling - it suggests both anger and fear - they have a formidable opponet, one who is not going to obey them, and who is challenging their control over the Jewish people. 

Once again the narrative becomes vague - it does not say to which place they go to, nor who were the supporters of Herod.  Who knows this?  This must be retrospective knowledge because the witness who saw the expression on Jesus' face would not presumably left with the Pharisees.  

The tone is now changed and the reader knows that Jesus' life is now in danger and that He will die.

amen/ 

MARK 3:5 JESUS DEFIES THE TEACHERS OF THE LAW AND CALLS THE MAN WITH THE WITHERED HAND TO COME FORWARD

 Context:   Jesus is in a synagogue in the region of Galilee.  He is being watched closely by his enemies to see if He will break the Law.

JESUS SAID TO THE MAN WITH THE WITHERED HAND 'COME AND STAND IN FRONT OF EVERYONE

The Greek actually indicates that the man should stand in their midst.  Nevertheless it is an overt defiance for 'his enemies' who are watching him.  As the writer knows that his enemies are watching Him, we know that Jesus would have known.  Previously, Jesus has asked those He has healed not to tell anyone presumably to keep the attention on his teaching.  Jesus is then deliberately confronting his enemies.  He would have known that this would have increased the risk for Him and made Him more of a target.  He could have waited until the service was over and done the healing more secretly.    

The tension is thus heightened in the narrative.  In the following verse He asks the teachers of the Law whether it is permitted to do good deeds on the Sabbath or evil deeds?    The question must be asked what kind of deeds is Jesus referring to as 'evil deeds'.  The 'good deeds' clearly refers to the healing He is about to do, but the 'evil deeds' encompasses all possible sin.  Is it an implicit criticism of the teachers' of the Law and their lives and evil deeds?

Notice what is absent: no description of anyone, including Jesus, or the Synagogue - but what could be described as a detail of description in the state of the withered hand.  The focus therefore rests on Jesus' words and his compassionate action.  There are no distractions.

Amen.

MARK 3 1 JESUS HEALS ON THE SABBATH. TIME AND PLACE IN NARRATIVE

 JESUS WENT INTO THE SYNAGOGUE AGAIN AND NOTICED A MAN WITH A DEFORMED HAND. 2. SINCE IT WAS THE SABBATH JESUS' ENEMIES WATCHED HIM CLOSELY.  IF HE HEALED THE MAN'S HAND, THEY PLANNED TO ACCUSE HIM OF WORKING ON THE SABBATH.

The last time we hear of Jesus preaching in synagogues was Mark 1 39.  This was Jesus teaching in many synagogues in the region of Galilee where he was casting out demons.  Place then turns to Jesus having to go to secluded places because of the crowds and then a house in Capernium where he was staying Mark 2.

Next Mark 2.13 Jesus is walking by the lakeside, and after finding Matthew as a disciples, goes to his home for a meal.  There follows several discourses on eating and fasting.

The time then shifts - an unknown quantity of time and indeterminate 'one Jesus was walking through some grainfields'.  A shift from indoors to outdoors and a discussion on healing on the Sabbath occurs with the teachers of the laws.

In Mark 3, Jesus in 'again' in the synagogue.  Once more both the time and the exact place are kept vague.  The focus is on the regard of his 'enemies' - this is the first time the teachers have been elevated to such a status and thus the first time we realise Jesus is in danger.    Once again it revolves around healing on the Sabbath with a man with a withered hand.  

Following the narrative can be difficult because of the undefined nature of most of Jesus' encounters - they are deliberately kept vague to keep the focus on Jesus' actions and words and the actions and words of other protagonists.  Description is very limited.

Amen

MARK 2 25 JESUS DEFENDS PICKING OF THE CROPS TO THE PHARISEES. TIME AND PLACE

 JESUS SAID TO THEM;  HAVEN'T YOU EVER READ OF THE SCRIPTURES WHAT DAVID DID WHEN HE AND HIS COMPANIONS WERE HUNGRY? 26 HE WENT INTO THE HOUSE OF GOD (DURING THE DAYS WHEN ABIATHAR WAS HIGH PRIEST ANDBROKE THE LAW BY EATING THE SACRED LOAVES OF BREAD THAT ONLY THE PRIESTS ARE ALLOWED TO EAT.  HE ALSO GAVE SOME TO HIS COMPANIONS.

Time:  We are still in the undefined Sabbath day. 'Once'

Place:  Jesus and his disciples are in an undetermined field, which can be assumed to be near Galilee.

People:  Only Jesus is specified- his disciples, presumably all 12, are not named.  Where were the protagonists standing? Or were they sitting.  The Pharisees in verse 24 seem to appear from nowhere, like disembodied voices.  We do not know if they met Jesus and his companions en route, or whether they had followed the group.  

Jesus defends his disciples by using scripture - moving the time back centuries and placing Himself within the Mosaic tradition, showing his knowledge of the Torah.  

VISUAL IMAGE

The visual image in verse 26 is much more defined and explicit than that of Jesus and his disciples. It is a specific moment in history where the place (House of God), the name of the High Priest Abiathar (athough at that moment he was still High Priest in waiting), and David's companions.  We know the reason for the eating of the sacred bread, the conflict with Mosaic Law that the bread should only be eaten by priests and the circumstances that led David to do this.    

Jesus and his Disciples however, are placed in an indistinct, ill defined place which is difficult to imagine.  We need the essence of Jesus' teaching, illustrated from examples of the Old Testament.  This relates Jesus to the House of David.

The Disciples were hungry perhaps not only physically but also spiritually for Jesus' teaching.  Notice that the theme of eating is carried over right from verse 13 at the home of Matthew.  Jesus has addressed various kinds of eating - with friends to celebrate, leaving eating to fast and here eating out of physical hunger to survive.

Amen.  

MARK 2: 23 TIME AND SPACE; PICKING CROPS ON THE SABBATH

 ONE SABBATH DAY AS JESUS WAS WAKING THROUGH SOME GRAINFIEDS HIS DISCIPLES BEGAN BREAKING OFF HEADS OF GRAIN TO EAT

Context:  Mark has passed from a meal at Matthew's house, to an indefinite time and place of the offense given by Jesus's disciples not fasting, to know the outside.  Fields, probably near Galilee, of wheat or barley.   The time is not exact - we do not know which Sabbath Day, so this day represents Sabbath Days in general and is therefore, by its generalisation, a teaching point on the Law of Moses what it has become and how Jesus is challenging the Laws which had become burdensome and over strict.

We can imagine the rolling hillside by Galillee, and the 12 disciples presumably following Jesus.  This shows that His ministry was itinerate ,  According to Bible Hub it was legal to eat while travelling, as walking was the usual way to travel and it was permitted to pick enough to eat but not to use a cythe. 

It also shows the bounty of God, the fertility of the Promised Land and also can remind us of God's provision to Moses and the Israelites as they crossed the dessert when Mannah was provided.  

The lush and fertile soil of the region can also be symbolic of the fertile Word of Jesus.  

That Mark does not specify a particular day or a specific location, gives a timeless and universal sense to the verse and does not weigh the reader down with distracting detail.

Amen/

MARK 2:21 THE NEW CLOTH BEING SOWN ONTO OLD CLOTH.

 BESIDES WHO WOULD PATCH OLD CLOTHING WITH NEW CLOTH?  for the new patch would shrink and rip away from the old cloth, leaving an even larger tear than before.'

Context and spatial setting:   We do not know what time this was, as these examples Jesus give are not set at any one place.  All we know is that 'once' when the Pharisees were fasting, the disciples were not and 'someone' came and asked Jesus why this was so.  His first reason is that He is the bridegroom so his disciples should be feasting - perhaps not literally but on his teachings.

This is fairly easy to understand.  The second example of why the disciples are not fasting, or standing by Jewish law and custom, demands a little more thought - is more obscure, perhaps to make his words less provocative at this moment.  If He had said 'The Old and the New Covenant cannot be mixed, you have to separate from the Old Covenant in order to receive the grace of this New Covenant, this new way of being - this would possibly have led to an earlier end to His ministry.   Couching this revolutionary break with Moses' Law in such simply and homely terms it seems very inoffensive, makes the imagination work, and is easy to visualize.

Thus the context of the place and time are vague which allows for all the emphasis and attention and imagination to be placed on the teaching of Jesus.  The imaginery and symbolic clothing is easy to visualize without the interference of, say, a specific place.

MARK 2: 19 JESUS THE BRIDEGROOM

 JESUS REPLIED, 'DO WEDDING GUESTS FAST WHILE CELEBRATING WITH THE GROOM. OF COURSE NOT.  THEY CAN'T FAST WHILE THE GROOM IS WITH THEM.'

Context.  Jesus has just been confronted by 'some people' about the fact that his disciples do not fast as John the Baptist's disciples do.

Setting: the time and the place are both uncertain - 'once' signifies an unspecified time 'when John's disciples were fasting' signifies no special event, date or place.  'Some people' approach Jesus.  No one group or person is named.  This renders a general or universal theme, but one rooted in worldy imagery.  Much as God is referred to as being the Groom to Israel his bride (Isiah 62), Jesus emphasises his divine status - the actual embodiment of God as bridegroom.

Language:  direct speech is used, reported by the narrator Mark.  This gives the impression of the closeness of the narrator to Jesus and the actual events - that he was present when Jesus said these words. Rhetorical questions demand thought and reflection from the audience and put into question their suppositions.   Jesus places Himself at the centre of this world, the teacher and guide.  As with all humility He also recognises His importance at the same time.  He gives an immediate answer to the question 'of course not'  so He does not wait for the audience to reply this time and continues the analogy of the groom stating that they 'can't' i.e. it would be inappropriate and unacceptable to fast while the groom was still with them.   

MARK 2:17 EATING WITH JESUS

 WHEN JESUS HEARD THIS HE TOLD THEM ' HEALTHY PEOPLE DON'T NEED A DOCTOR - SICK PEOPLE DO.  I HAVE COME TO CALL NOT THOSE WHO THINK THEY ARE RIGHTEOUSBUT THOSE WHO KNOW THEY ARE SINNERS.'

Context:  Jesus is still at Matthew's house, directly after calling him to discipleship. Jesus is eating with Tax Collectors and other disreputable people.  The teachers of religeous law ask why does He eat with 'such scum'.

Timeline:  It is not clear exactly how long the remarks about the 'scum' came - was it still within the context of the meal, just afterwards.  What was the time delay?  It does not give details as to who reported these remarks to Jesus or whether Jesus overheard the remarks.  The word 'scum' shows the contempt that the religeous teachers had for ordinary people, that they considered themselves superior.  They are therefore guilty of the worst of the deadly sins - pride - which Jesus will address later.  

In this extract Jesus indirectly calls the religeous leaders out by using the word 'think' - they 'think' they are righteous - what Jesus is saying is that they are indeed not righteous in light of their contempt for their fellow man.    Jesus is 'calling' those who know they are 'sinners' and therefore already stand in the light of truth and have self-knowledge.  This also calls on later teachers not to judge others 'less you be judged by your Father in heaven'

REMARKS

Strangely now, spiritual advice for those early on in their discipleship - it would not be recommended to spend a lot of time with people of ill repute but rather to surround oneselves with others who are also searching.  This is not a contradiction - the goal should be to strengthen oneself enough to be able to spend time with other sinners and be able to spread the news of the Gospels.

MARK 2:15 LIGHT SPACE AND TIME

 LATER LEVI INVITED JESUSAND HIS DISCIPLES TO HIS HOME AS DINNER GUESTS, ALONG WITH MANY TAX COLLECTORS AND OTHER DISREPUTABLE SINNERS (THERE WERE MANY PEOPLE OF THIS KIND AMONG JESUS' FOLLOWERS).

The sequence of events continues in a logical way from the preceding verse when Jesus commanded Levi (Matthew) to follow Him.  However, between this command and the 'later' time, we do not know what happened but we can assume that Matthew went with Jesus as he continued his Ministry along the lakeside.   We can presume that this was an evening meal, that Matthew, because of his job as a Tax Collector was well-off and that his house would have been large considering the number of guests he had that night.   As there were 'many' Tax Collectors we can assume that this was a large gathering.

The invitation itself is interesting.  Although Jesus commanded Matthew to follow Him, Matthew was clearly still his own person, and not intimidated by his new teacher, considering Him, at this stage, as a man and the beginning of a friendship.  In short there is clearly a reciprocal relationship between Matthew and Jesus.  It also highlights the social character of Jesus, that he participated in ordinary human interactions.  Is it that Matthew was unaware of the depth of his sin at this moment, or the bad company he was keeping?  He clearly intuites that Jesus excludes no-one from his company even if Matthew may be beginning to understand the depths he has fallen to.  His immediate following of Jesus at His command has not, however, stopped him from his old associations.  Is this because moving from a sinful life to a life of grace is a gradual development?   That Jesus has not demanded that He leave his old life immediately, because He knows Matthew already has an established social life?  That while Jesus is present amongst this crowd of sinners, Matthew will begin to understand that his new life as a follower of Jesus will be, not so much to separate himself from his sinful friends, but to teach them as he is being taught by his new Master?

This scene is placed therefore in an imaginable space, in a logical sequence of time directly after Matthew's calling, possibly after sunset, possibly lit by candles, or the last light of day by the lakeside coming through the windows.  Would it have been convivial with many voices speaking, or would Jesus have been teaching as he ate?  The meal would have included, of course, fish, olives and Mediterranean food - unleven bread, and wine.

MARK 2.13. What is not written.

 MARK 2.13

THEN JESUS WENT OUT TO THE LAKESHORE AND TAUGHT THE CROWDS THAT WERE COMING TO HIM.

This follows immediately the astonished crowds at the house at Caperneum where Jesus had just healed the paralytic man and caused disapproval with the teachers of the Law.  

The simple word 'then' marks a considerable transition - from an interior space, the house, to the exterior space by the lakeside.  So much is omitted - the time of day, the weather - although the authors of the Gospel usually state when there is a tempest - otherwise we can assume there is sunlight.  

Jesus leaves a crowd, and as his reputation is spreading, another crowd collects.  He was not going to them, he was attracting the crowds.  His Ministry is soft, unspoken, drawing people by attraction and not by publicly declaring his Godhead.  All this points to His humility, the needs of the people, His reputation.  He does not turn anyone away, all are welcome.  

We must imagine the Lakeside at Galilee with its rolling hills, fairly sparce in their vegetation because of the climate - a southern Mediteranean appearance - not the lush hillsides of Northern Europe. We must imagine the limpid sunshine, the blue lake.  It is notable that explicit colour is very rare in the New Testament.  

Finally it does not say if Jesus was teaching as he walked or whether he paused and sat to give his Ministy.

 REFLECTIONS ON THE GOSPEL OFMARK 2. 12

'And the man jumped up, grabbed his mat, and walked out thrugh the stunned onlookers.  They were amazed and praised God, exclaiming 'We've never seen anything like this before'.

The scene is a house in Capernium were Jesus was staying.  It is not clear if the crowds written about here are those inside the house, or the crowds standing at the door.   Notice the detail in the man's action - three verbs, he jumped up, he grabbed his mat and he walked through the crowds.  We can see his actions in detail, as if in slow motion so that we see him almost as clearly as the amazed onlookers.  The readers are probably not as amazed as the crowds because we have already read of Jesus' healing.  We are watching the crowds express feelings which may have been dulled for us if we have been brought up in a Christian culture. This brings us back to how we must bring this awe into our praise of Jesus.  

Who are saying the spoken words?  'We have never seen anything like this before'?  Surely not all at once, one or two voices of one or two individuals which are 'heard' above the stunned silence, presumably of the others.  Jesus is temporarily out of focus.  Is he sitting, standing?  Is he preparing to leave, is He taking His leave?  Notice that he does not ask the crowd not to spread the word - He must realize that this would be impossible.  However, His departure is silent, unmarked even by the author showing His humility and desire to continue teaching to the crowds.