Baltimore, Md., Apr 7, 2012 (CNA) - Just minutes before she was to have her long golden locks shaved off for charity, 24-year-old Erin Shannon spoke of the words of wisdom her father had given to her.
“He said, ‘Erin, when I was growing up, if it didn’t hurt anyone else, and it didn’t hurt you, then you got to do what you wanted to do.’”
So the 2006 graduate of Maryvale Preparatory School in Baltimore did what she wanted March 24, as she sat on a stool at the front of Dougherty’s Pub in Mount Vernon, Md. and had her head shaved to benefit the St. Baldrick’s Foundation.
Donned in a T-shirt and large gold hoop earrings, Shannon was all smiles as she took to the chair, where Becky Levine of Neal’s Hair Studio and Day Spa wielded her clippers.
Moments into the procedure an emotional Shannon smiled through tears as family and friends offered words of encouragement.
“Think of all the money you’ll be able to save on shampoo,” one individual shouted.
Shannon Dougherty, daughter of Dougherty’s owner Bill Dougherty (who also had his head and mustached shaved during the event), is also a 2006 graduate of Maryvale.
“As soon as she started tearing up, I let loose,” Dougherty said of her friend. “I wish I had the guts to do it.”
She said she would not describe her friend as crazy or “out-there,” but said the St. Baldrick’s event came up in discussion one day, and Shannon agreed to participate.
“Once she’s committed to something she’s not going to back out,” Dougherty said.
After the shaving was complete, Dougherty looked at her friend and smiled.
“She’s beautiful, isn’t she?” she said. “It’s so great what she did. I’m really proud of her.”
Shannon, who was one of more than a dozen “shavees” at Doughtery’s, decided to participate just three weeks prior to the event. By promoting her participation on Facebook, a local radio station and a downtown gym where she works, she was able to raise more than $4,500 for St. Baldrick’s, which supports childhood cancer research.
According to the St. Baldrick’s website (stbaldricks.org), since its inception in 2000, the foundation has had more than 189,660 volunteers, including more than 17,000 women, shave their heads in solidarity with children with cancer. The foundation has raised more than $123 million for childhood cancer research.
At the event, a moment of silence was held for those children with cancer who were not helped in time.
Levine, who has participated in a St. Baldrick's fundraiser before, said she thought it was very brave of Shannon, who donated her hair to Locks of Love, to participate.
During the event, an impromptu collection for Bill Dougherty to shave his mustache yielded an extra $320 for the cause, and one woman decided on the spot to shave her head as well.
An event organizer said about $12,000 was collected for the fundraiser.
“It’s been a great experience,” said Shannon, who will enter nursing school in May. “I wish I would’ve decided to do it sooner. I think I’m going to still try to collect more money.”
Copyright © 2012, The Catholic Review. ww.catholicreview.org. Used with permission.
Edinburgh, Scotland, Apr 7, 2012 (CNA/EWTN News) - Scottish Cardinal Keith O’Brien’s Easter Sunday homily will call for Christians to make the cross more prominent in their lives and to wear crosses as signs of their desire to love and serve others as Jesus Christ did.
“I hope that increasing numbers of Christians adopt the practice of wearing a cross in a simple and discreet way as a symbol of their beliefs. Easter provides the ideal time to remind ourselves of the centrality of the cross in our Christian faith,” the Archbishop of St. Andrews and Edinburgh said in an April 7 statement.
The cardinal will deliver his homily, which was provided in advance to CNA, in Edinburgh’s St. Mary’s Cathedral on Easter, April 8. In it he will reflect on the cross and its role in Christian life.
Easter, the cardinal will say, marks the “Triumph of the Cross” when Jesus “conquered death” and sent his disciples to continue his mission.
His remarks come at a time of controversy over the role of Christianity in U.K. public life. Two British women who were disciplined for wearing a cross at work are taking their case before the European Court of Human Rights, alleging religious discrimination.
While the cardinal does not specifically mention the case, he says the cross should not be a problem for others. Instead, they should see it as an indication of Christians’ desire to love and serve others.
“So often the teachings of Jesus Christ are divided and ignored; so often those who try to live a Christian life are made fun of and ridiculed and marginalized,” the cardinal says in his homily.
“Perhaps the more regular use of that sign of the cross might become an indication of our desire to live close to that same Christ who suffered and died for us, and whose symbol we are proud to bear.”
“Whether on a simple chain or pinned to a lapel, the cross identifies us as disciples of Christ,” he adds.
Cardinal O’Brien will also look at how the cross is evident throughout Christian life.
Christians are baptized with the Sign of the Cross, which is often the first devotion taught to children. Believers begin and end each day by making the sign, and the cross is displayed on the flags of both Scotland and the United Kingdom.
The use of this sign is not a “morbid way of looking back” on Jesus’ sufferings. Instead, it is a sign that Christians are trying to follow “the path set out for us by Christ himself.”
“It was through his sufferings on the cross that he achieved the glory of the Resurrection – a transformation that can have parallels in many of our own lives,” Cardinal O’Brien says.
He also mentions Pope Benedict XVI’s concerns about religion being marginalized, which he made known in London’s Westminster Hall in September 2010. The Pope said that religion is not a problem but a “vital contributor” to the national conversation.
Cardinal O’Brien said these words were a “great clarion call” for Christians to emphasize that no government or public bodies should be “frightened” of Christians but should see them as collaborators.
Vatican City, Apr 7, 2012 (CNA/EWTN News) -
Faith, which reveals God’s light to humanity, is the "true enlightenment," Pope Benedict XVI proclaimed on April 7 as he celebrated Christ’s resurrection at the Easter Vigil Mass in St. Peter’s Basilica.
Pope Benedict explained that the "enlightenment" of faith, unlike that of scientific rationalism, enables "God’s light to break into our world, opening our eyes to the true light."
Below, the full text of Pope Benedict's homily during the Easter Vigil:
Dear Brothers and Sisters,
Easter is the feast of the new creation. Jesus is risen and dies no more. He has opened the door to a new life, one that no longer knows illness and death. He has taken mankind up into God himself. "Flesh and blood cannot inherit the kingdom of God", as Saint Paul says in the First Letter to the Corinthians (15:50). On the subject of Christ’s resurrection and our resurrection, the Church writer Tertullian in the third century was bold enough to write: "Rest assured, flesh and blood, through Christ you have gained your place in heaven and in the Kingdom of God" (CCL II, 994). A new dimension has opened up for mankind. Creation has become greater and broader. Easter Day ushers in a new creation, but that is precisely why the Church starts the liturgy on this day with the old creation, so that we can learn to understand the new one aright. At the beginning of the Liturgy of the Word on Easter night, then, comes the account of the creation of the world. Two things are particularly important here in connection with this liturgy. On the one hand, creation is presented as a whole that includes the phenomenon of time. The seven days are an image of completeness, unfolding in time. They are ordered towards the seventh day, the day of the freedom of all creatures for God and for one another. Creation is therefore directed towards the coming together of God and his creatures; it exists so as to open up a space for the response to God’s great glory, an encounter between love and freedom. On the other hand, what the Church hears on Easter night is above all the first element of the creation account: "God said, ‘let there be light!’" (Gen 1:3). The creation account begins symbolically with the creation of light. The sun and the moon are created only on the fourth day. The creation account calls them lights, set by God in the firmament of heaven. In this way he deliberately takes away the divine character that the great religions had assigned to them. No, they are not gods. They are shining bodies created by the one God. But they are preceded by the light through which God’s glory is reflected in the essence of the created being.
What is the creation account saying here? Light makes life possible. It makes encounter possible. It makes communication possible. It makes knowledge, access to reality and to truth, possible. And insofar as it makes knowledge possible, it makes freedom and progress possible. Evil hides. Light, then, is also an expression of the good that both is and creates brightness. It is daylight, which makes it possible for us to act. To say that God created light means that God created the world as a space for knowledge and truth, as a space for encounter and freedom, as a space for good and for love. Matter is fundamentally good, being itself is good. And evil does not come from God-made being, rather, it comes into existence through denial. It is a "no."
At Easter, on the morning of the first day of the week, God said once again: "Let there be light". The night on the Mount of Olives, the solar eclipse of Jesus’ passion and death, the night of the grave had all passed. Now it is the first day once again – creation is beginning anew. "Let there be light", says God, "and there was light": Jesus rises from the grave. Life is stronger than death. Good is stronger than evil. Love is stronger than hate. Truth is stronger than lies. The darkness of the previous days is driven away the moment Jesus rises from the grave and himself becomes God’s pure light. But this applies not only to him, not only to the darkness of those days. With the resurrection of Jesus, light itself is created anew. He draws all of us after him into the new light of the resurrection and he conquers all darkness. He is God’s new day, new for all of us.
But how is this to come about? How does all this affect us so that instead of remaining word it becomes a reality that draws us in? Through the sacrament of baptism and the profession of faith, the Lord has built a bridge across to us, through which the new day reaches us. The Lord says to the newly-baptized: Fiat lux – let there be light. God’s new day – the day of indestructible life, comes also to us. Christ takes you by the hand. From now on you are held by him and walk with him into the light, into real life. For this reason the early Church called baptism photismos – illumination.
Why was this? The darkness that poses a real threat to mankind, after all, is the fact that he can see and investigate tangible material things, but cannot see where the world is going or whence it comes, where our own life is going, what is good and what is evil. The darkness enshrouding God and obscuring values is the real threat to our existence and to the world in general. If God and moral values, the difference between good and evil, remain in darkness, then all other "lights", that put such incredible technical feats within our reach, are not only progress but also dangers that put us and the world at risk. Today we can illuminate our cities so brightly that the stars of the sky are no longer visible. Is this not an image of the problems caused by our version of enlightenment? With regard to material things, our knowledge and our technical accomplishments are legion, but what reaches beyond, the things of God and the question of good, we can no longer identify. Faith, then, which reveals God’s light to us, is the true enlightenment, enabling God’s light to break into our world, opening our eyes to the true light.
Dear friends, as I conclude, I would like to add one more thought about light and illumination. On Easter night, the night of the new creation, the Church presents the mystery of light using a unique and very humble symbol: the Paschal candle. This is a light that lives from sacrifice. The candle shines inasmuch as it is burnt up. It gives light, inasmuch as it gives itself. Thus the Church presents most beautifully the paschal mystery of Christ, who gives himself and so bestows the great light. Secondly, we should remember that the light of the candle is a fire. Fire is the power that shapes the world, the force of transformation. And fire gives warmth. Here too the mystery of Christ is made newly visible. Christ, the light, is fire, flame, burning up evil and so reshaping both the world and ourselves. "Whoever is close to me is close to the fire," as Jesus is reported by Origen to have said. And this fire is both heat and light: not a cold light, but one through which God’s warmth and goodness reach down to us.
The great hymn of the Exsultet, which the deacon sings at the beginning of the Easter liturgy, points us quite gently towards a further aspect. It reminds us that this object, the candle, has its origin in the work of bees. So the whole of creation plays its part. In the candle, creation becomes a bearer of light. But in the mind of the Fathers, the candle also in some sense contains a silent reference to the Church,. The cooperation of the living community of believers in the Church in some way resembles the activity of bees. It builds up the community of light. So the candle serves as a summons to us to become involved in the community of the Church, whose raison d’être is to let the light of Christ shine upon the world.
Let us pray to the Lord at this time that he may grant us to experience the joy of his light; let us pray that we ourselves may become bearers of his light, and that through the Church, Christ’s radiant face may enter our world (cf. LG 1). Amen.