Saturday, 1 September 2012
A Nod to My Patron
I am reprinting some information on the patron of this blog, the great St. Etheldreda, and then, tomorrow, a post on her church in Ely Place. Many years ago, I chose St. Etheldreda for several reasons as patron of this blog. She blesses me. This article is from David Nash Ford's Early British Kingdoms. I left in the links.
St. Etheldreda,
Abbess of Ely
(AD 636-679)
Etheldreda - or, more properly, Ethelthrith - was the third and most celebrated of the saintly daughters of King Anna of East Anglia, by his wife, Saewara. Anna was of the family of the Uffingas, descendants of the Norse God, Odin. He was a Christian who did much for the conversion of his own kingdom, and that of Wessex, his chief enemy being the savage Penda, heathen King of Mercia.
Etheldreda was born at Exning in Suffolk, around AD 636, and was brought up in an atmosphere of piety. It was her ambition to be a nun like her sisters, but she was destined not to attain this goal until she had been twice married. In AD 652, she was given, against her will to, Tondbert, King of South Gyrwe, an East Anglian subkingdom in the Fens. As part of their marriage settlement, Tondbert gave his wife an estate then called Elge, and afterwards Ely. Tondbert, either respecting and sympathising with her monastic vocation or regarding her with indifference, allowed Etheldreda to live as a nun during the three years of their marriage. During that time, her father, King Anna, was defeated and killed by Penda of Mercia (AD 654), and was succeeded by his brother, Aethelhere.
After the deaths of her husband and father, Etheldreda settled on her personal estate at Ely, intending to spend the rest of her life in religious retirement. However, in AD 660, for family reasons - probably to secure an alliance for the house of the Uffingas with the powerful Kingdom of Northumbria against the aggressive Mercians - she married Egfrith, the second son of Oswiu, King of Northumbria.
At the time of his marriage, Egfrith was little more than a child. Etheldreda won his esteem and affection at once, and rapidly acquired a purifying and ennobling influence over him. He "held her as a thing enskied and sainted". He sat at her feet and learnt wisdom and self-denial from her, and he assisted her in her good works.
In AD 670, at the age of twenty-four, Egfrith ascended - not without some trouble - to the throne of Northumbria. Whilst Queen, Etheldreda delighted in the society of monks and nuns, and took care to invite and attract to her house such of them as were most distinguished for learning and piety. Among these was St. Cuthbert, the young Prior of Lindisfarne, upon whose monastery, she bestowed many gifts from her own private property. Desiring to give him a token of her regard for himself and to be specially remembered in his prayers, she also made and embroidered, with her own skilful fingers, a stole and a maniple for him. A gift, he would wear only in the presence of God, and be reminded of her while celebrating mass. St. Wilfred was also her friend and adviser and she gave him much land in Hexham, which had originally been a gift from her husband. There, Wilfred built the fairest church which then existed north of the Alps.
Although, for twelve years, Egfrith had been a mere humble adorer of his beautiful wife, he had, by now become a man - with manly desires. His affection had grown to a love which could no longer be satisfied with worship at a distance. He had hitherto consented to let Etheldreda live in his house like a nun in her convent, but now he wanted, and even demanded, more. He entreated Wilfred to use his influence to induce his wife to become, in fact, what, as yet, she had been only in name. He promised Wilfred great things for himself and for his churches, should he be able to persuade the Queen that her duty to God was her duty to her husband. Wilfred feigned to enter into the King's view of the matter, but, in fact, he steadfastly encouraged the Queen to persist in her celibate life and even advised her to ask permission to leave the court and become a nun. Egfrith never forgave him.
After many painful scenes, an unwilling consent was wrung from the King, no sooner given than repented. However, before he could give orders to the contrary, Etheldreda had fled to Coldingham beyond the Tweed, where Egfrith's aunt, St. Aebbe the Elder, was abbess. Egfrith found life intolerable without Etheldreda, and determined to bring her back with or without her consent. St. Aebbe heartily sympathised with Etheldreda but, seeing that, should Egfrith insist on reclaiming his wife, resistance would be impossible, advised her to escape from Coldingham in the disguise of a beggar. Etheldreda did this, attended by two nuns of Coldingham, SS. Sewara and Sewenna. She did not go to her own aunt's sister, St. Hilda, at Whitby, as she would have opposed anything advised by Wilfred, but decided to go back to her own lands at Ely. Many stories are told of her adventures on the journey, and they have often been the subject of sculpture and painted glass in the English monastic churches.
On the first day of her flight, Etheldreda was all but overtaken by her husband. She arrived at a headland, Colbert's Head, jutting into the sea, and her pious intention was protected by the tide, which at once rose to an unusual height around the rock, making the place inaccessible to her pursuers. Egfrith resolved to wait till the ebbing waters should leave the path open to him, but instead of going down in a few hours, the waters remained at high tide for seven days. The baffled pursuer then realised that a power greater than his had taken Etheldreda, and her vow, under his protection. So he gave up the idea of compelling her to come back to him and returned home.
Later, as she travelled, one very hot day, Etheldreda was overpowered with fatigue. She stuck her staff into the ground and lay down to rest on the open plain. When she awoke, the staff had put forth leaves and branches, and it afterwards became a mighty oak tree, larger than any other for many miles around.
At length, after many days of weary walking, the saint arrived on her own lands in Ely. Here, there was a piece of good, firm, rich land, supporting six hundred families and surrounded to a great distance by fens, forming a more formidable rampart than walls or plain water would have done.
Here, in AD 673, Etheldreda built a large double monastery. Wilfred, who never lost sight of his old friend, made her abbess and gave the veil to her first nuns. He obtained special privileges for her, from the Pope, and often visited her and helped her with advice and suggestions useful in the management of her large establishment. Etheldreda ruled over her monastery for seven years, setting a great example of piety and abstinence and all other monastic virtues. Though such a great lady, and so delicately reared, she never wore any linen, but only rough woollen clothing. She denied herself the use of the warm bath, a luxury much in use among the English in her time. Only permitting herself this indulgence at the four great festivals of the year and, even then, she only used the bath that had already served the other nuns. Many of her old friends, relations and courtiers followed her and her example. For hither they came to live under her rule or to place their daughters in her care. Hither also came many holy men and priests to take her for their spiritual guide. Among the kindred princesses who were attracted by Etheldreda's good qualities and the fame of her holiness, was her sister, St. Sexburga, Queen of Kent, who, leaving her own foundation of Minster-in-Sheppey, came and put herself under the rule of Etheldreda. At her death, on 23rd June AD 679, she succeeded her as abbess.
Etheldreda died of a quinsy, which she regarded as a punishment for her former love of dress and, in particular, for having worn jewels on her neck. An incision was made into her throat, by a surgeon who afterwards swore to the healing of the wound after death. Hence her patronage of sufferers of throat complaints. Etheldreda is one of the most popular of English saints, and there are more dedications in her name in England than in that of any female saint of the early Anglo-Saxon Church. Her feast day is the anniversary of her death, 23rd June.
In AD 696, St. Sexburga, had her body taken from its tomb, where it was found, not only undestroyed, but with a youthful freshness which had long departed from the face of the living Etheldreda. Many miracles were wrought at her side and, as her successors were princesses of the same family, the abbey of Ely was, for many years, very famous and very rich. It was constituted a cathedral in 1109, the abbot and bishop thenceforth becoming one person.
The life and merits of Etheldreda were the favourite study of medieval writers, and many notices of her are still extant. She is represented in art with the emblems of Royalty, and of her rank as abbess, sometimes with a book and, sometimes, a crown of flowers, or crowned with a crosier and budding staff. At Ely Cathedral, the lantern columns represent her asleep, her head in a nun's lap, a book in her hand with a tree blossoming above her. She is sometimes known by the pet name of Audrey.
Edited from Agnes Dunbar's "A Dictionary of Saintly Women" (1904).
Yet another letter from a bishop..
DECLARATION CONCERNING ALLEGED APPARITIONS
OF THE BLESSED VIRGIN MARY AT MOTHER CABRINI SHRINE
AND OTHER PLACES IN THE ARCHDIOCESE
On December 9, 1991, I appointed a commission to investigate alleged apparitions of the
Blessed Virgin Mary at Mother Cabrini Shrine and other places within the Archdiocese of Denver to Theresa Antonia Lopez. On February 22, 1994, the commission completed its investigation and presented its findings to me.
As Archbishop of Denver, I have concluded that the alleged apparitions of the Blessed
Virgin Mary to Theresa Antonia Lopez are devoid of any supernatural origin.
Because of my concern for the spiritual welfare of the people of God, I direct the faithful to
refrain from participating in or promoting para-liturgical or liturgical services related to the alleged apparitions.
Furthermore, anyone encouraging devotion to these alleged apparitions in any way is acting contrary to my wishes as Archbishop of Denver.
It remains my constant hope that all the faithful will promote devotion to our Blessed Lady
in the many forms which have been approved by the Catholic Church.
J. Francis Stafford
Archbishop of Denver
March 9, 1994
Yet another condemnation of another apparition by Father Mitch Pacwa
IS "THE POEM OF THE MAN-GOD" SIMPLY A BAD NOVEL?
Maria Valtorta's multi-volume life of Jesus flirts with heresy and
exhibits bad taste. Its claim to authenticity have been rejected by Rome.
by Father Mitch Pacwa, S.J.
"The Poem of the Man-God" is a five-volume "narrative" of the life of
Jesus written in the 1940s by a sickly Italian woman named Maria Valtorta.
"Poem" purports to fill in the details of Jesus' life left blank by the
four Gospels. Such narratives have been produced since the second century
A.D. Some were written by gnostic heretics. Some by New Agers and
occultists. And some were produced by pious Christians who made up stories
about Jesus to edify their readers and listeners.
The four Gospels do not give a biography of Jesus--or of anyone else in
His life. Their purpose is evangelical and theological--to proclaim the
Good News that human beings need for their salvation. Thus, for centuries,
the "hidden life" of Jesus has been the subject for speculation.
"The Poem of the Man-God" is in this tradition of apocryphal literature on
New Testament themes. Valtorta claimed that she was the "secretary" of
Jesus and Mary, and was setting down the divinely inspired truth about
Jesus' life. The Church has rejected this claim. Nevertheless, "Poem" has
become quite popular, particularly among Catholics as well.
Remarkably, the book has grown in popularity in part because its champions
claim that high Church officials--including one Pope--endorsed it. They
haven't. In fact, "Poem" was included on the Index of Forbidden books
until the abolition of the Index in the 1960s. No less an authority than
Cardinal Joseph Ratzinger, prefect of the Congregation for the Doctrine of
the Faith, reiterates the Church's rejection of the claims made for "The
Poem of the Man-God."
How did "The Poem of the Man-God" come to be, and how has the notion
become widely accepted that it contains important religious truth?
Maria Valtorta, author of "Poem," was born in 1897 into a sadly
dysfunctional family, where she suffered emotional abuse at the hands of a
despotic mother. When she was 23, she was attacked and beaten by a mugger.
She was never completely well after that. From 1933 on, she was unable to
leave her bed.
Maria began to receive "dictations" on Good Friday, 1943. In 1947, she
handed over 10,000 handwritten pages to her spiritual director, Father
Romuald Migliorini, O.S.M. Father Migliorini typed them and Father Corrado Berti, O.S.M. bound them. Fr. Berti, brought them to Father later
Cardinal Augustin Bea, S.J., spiritual director to Pope Pius XII.
Did Pope Pius read the whole manuscript or parts? If only part, which
part? Advertisements by the Canadian Central distributors for Valtorta
(CEDIVAL) quote Father Bea: "I have read in typed manuscripts many of the
books written by Maria Valtorta . . . As far as exegesis is concerned, I
did not find any errors in the parts which I examined." Notice, he read
only parts of the books. Which were they?
On Feb. 26, 1948, Fathers Migliorini, Berti and A. Cecchin enjoyed a
private audience with Pope Pius XII, as listed in L'Osservatore Romano's
daily announcement of audiences. Standing in St. Peter's Square after the
audience, Father Berti wrote down Pope Pius' words as he remembered them.
These words were "not" printed in L'Osservatore Romano, but Father Berti
remembered the Pope saying:
"Publish this work as it is. There is no need to give an opinion about its
origin, whether it be extraordinary or not. Who reads it, will understand.
One hears of many visions and revelations. I will not say they are all
authentic; but there are some of which it could be said that they are."
CEDIVAL calls this a "Supreme Pontifical Imprimatur," where "he took upon
himself to pass the first official judgment on these writings." CEDIVAL
glues this inside the cover, though the publisher does not print an
imprimatur. The reason: it has none!
Confident of papal approval, Father Berti brought the books to the Vatican
press. However, in 1949, two commissioners of the Holy Office, Msgr.
Giovanni Pepe and Father Berruti, O.P., condemned the "Poem," ordering
Berti to hand over every copy and sign an agreement not to publish it.
Father Berti returned the manuscripts to Valtorta and handed over only his
typed versions.
Despite his signed promise, in 1952 Father Berti went to publisher
Emiliano Pisani. Though aware of the Holy Office's opposition, Pisani
printed the first volume in 1956, and a new volume each year through 1959.
When volume four appeared, the Holy Office examined the "Poem" and
condemned it, recommending that it be placed on the Index of Forbidden
Books Dec. 16, 1959. Pope John XXIII signed the decree and ordered it
published. L'Osservatore Romano, on Jan. 6, 1960, printed the
condemnation with an accompanying front-page article, "A Badly
Fictionalized Life of Jesus," to explain it.
The article complained that the "Poem" broke Canon Law. "Though they treat exclusively of religious issues, these volumes do not have an
"imprimatur," which is required by Canon 1385, sect. 1, n. 2."
Second, the long speeches of Jesus and Mary starkly contrast with the
evangelists, who portray Jesus as "humble, reserved; His discourses are
lean, incisive." Valtorta's fictionalized history makes Jesus sound "like
a chatterbox, always ready to proclaim Himself the Messiah and the Son of
God," or teach theology in modern terms. The Blessed Mother speaks like a
"propagandist" for modern Marian theology.
Third, "some passages are rather risque," like the "immodest" dance before
Pilate (vol. 5, p. 73). There are "many historical, geographical and
other blunders." For instance, Jesus uses screwdrivers (Vol. 1, pp. 195,
223), centuries before screws existed.
There are theological errors, as when "Jesus says" (vol. 1, p. 30) that
Eve's temptation consisted in arousing her flesh, as the serpent
sensuously "caressed" her. While she "began the sin by herself," she
"accomplished it with her companion." Sun Myung Moon and Maria Valtorta
may claim the first sin was sexual, but Scripture does not.
Vol. 1, p. 7, oddly claims, "Mary can be called the 'second-born' of the
Father . . ." Her explanation limits the meaning, avoiding evidence of an
authentic heresy; but it does not take away the basic impression that she
wants to construct a new mariology, which simply goes beyond the limits of
propriety." "Another strange and imprecise statement" made of Mary (vol.
4, p. 240) is that she will "be second to Peter with regard to
ecclesiastical hierarchy. . . " Our Lady surpasses St. Peter's holiness,
but she is not in the hierarchy, let alone second to St. Peter.
Further, Valtorta did not claim to write a novel, but called herself a
"secretary" of Jesus and Mary, so, "in all parts on reads the words 'Jesus
says. . .' or 'Mary says . . .'" The Church takes this claim to revelation
very seriously, since it has the God-given duty to discern what is or is
not truly from the Holy Spirit. In Valtorta's case, the Church decided
against Divine inspiration.
Finally, "Poem" is condemned for reasons of disobedience. Competent Church
authority had prohibited the printing of Valtorta's work.
Pope John's approval of the condemnation of the "Poem of the Man-God"
should have ended the issue, but it did not. The publishers printed a
second edition of 10 volumes, which the Church condemned in another
front-page article in L'Osservatore Romano, Dec. 1, 1961. This second
Italian edition was later translated into German, French, Spanish and
English.
CEDIVAL asserts that a "modernist clan in the Church" . . .
"surreptitiously attempted to seize the manuscripts and destroy them,"
claiming "firsthand documentation on this." These "enemies" included Msgr.
Pepe and Father Berruti, the Holy Office censors.
I asked the head of CEDIVAL, Prof. Leo Brodeur, for evidence that Msgr.
Pepe and Father Berruti held any modernist heresies, but he had none. He
assumed they were modernists because the "Poem" claims "to help the Church
fight against the terrible heresy of modernism." If the "Poem's enemies
are modernists, Msgr. Pepe and Father Berruti must be modernists, too.
Such assertions are unacceptable. Accusations of modernism or any other
heresy without proof is slander.
Cardinal Joseph Ratzinger, present head of the Sacred Congregation for the
Doctrine of the Faith (formerly the same office that condemned the
"Poem"), informed Cardinal Siri in 1985 of the "Poem's condemnation:
After the dissolution of the Index, when some people thought the printing
and distribution of the work was permitted, they were reminded again in
L'Osservatore Romano (June 15, 1966) that "The Index retains its moral
force despite its dissolution."
More recently (April 17, 1993, Prot. N. 144/58i), he wrote:
"The 'visions' and 'dictations' referred to in the work, "The Poem of the
Man-God," are simply the literary forms used by the author to narrate in
her own way the life of Jesus. They cannot be considered supernatural in
origin."
The best that can be said for "The Poem of the Man-God" is that it is a
bad novel. This was summed up in the L'Osservatore Romano headline, which
called the book "A Badly Fictionalized Life of Jesus."
At worst, "Poem's" impact is more serious. Though many people claim that
"Poem" helps their faith or their return to reading Scripture, they are
still being disobedient to the Church's decisions regarding the reading of
"Poem." How can such disregard for Church authority and wisdom be a help
in renewing the Church in these difficult times?
When Catholics insist on reading "Poem," despite Church condemnation, I
make these requests: First, read three hours of Scripture for every one
hour spent in the "Poem." The Church guarantees that the Bible is God's
Word, inspired by the Holy Spirit. The Church has judged the "Poem" to be
a poorly done human work. Second, read solid Catholic theology books in addition to Scripture. G.K. Chesterton, Frank Sheed, Archbishop Sheen's
"Life of Christ" and many other works are excellent starts. Third,
maintain a strong prayer life, drawing closer to Christ Jesus, Our Lord,
at Mass and at eucharistic adoration, and to our Blessed Mother Mary,
especially in the Rosary.
If sheep insist on bad pasturage, at least let them take antidotes.
This article appeared in February 1994 edition of "New Covenant"
Friday, 31 August 2012
A facsimile of a bishop's condemnation of one apparition site
There are many false apparitions at this time. One has been thoroughly condemned by the local ordinary. I pass on that letter.
A Warning on False Seers Again--Oh, Foolish Galatians
The errors spilling forth from some websites already mentioned on this blog are leading Catholics astray. A reader has brought to my attention that the followers of this false prophet are saying a sealing prayer for the unbaptised.
This is heresy.
Baptism is the sacrament instituted by Christ to make us adopted children of God and heirs of heaven. There is no other way.
For a seer to claim that people can be saved in any other way is just plain deceit from Satan to lead people away from Christ Himself.
The Catechism of the Catholic Church states clearly: "The Lord himself affirms that baptism is
necessary for salvation [John 3:5]. . . . Baptism is necessary for salvation for those to whom the
Gospel has been proclaimed and who have had the possibility of asking for this sacrament [Mark
16:16]" CCC 1257.
And, there will be no further Revelation-from the Catechism again...
66 "The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ."28 Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.
67 Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.
Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations". CCC
When I am less busy with my thesis work, I shall return to the long list of falsities from this website.
It is dangerous and moves even away from Protestantism.
At least Christians of other denominations know that we must be baptised to be saved.
Either by baptism of desire or blood or water, we must be baptised for salvation.
There are some more dubious statements from this false prophet.
People, only the Pope can claim infallibility and only the Church holds the fullness of the Truth.
There is no further revelation after the last book of the Bible. This seer is claiming that Jesus
Christ is speaking through him or her and damning those who do not listen. This seer is also
claiming absolute salvation for those who pray the prayers given to him or her. These are false
claims.
Also, the seer warns that the Church will turn away from Christ. Mary is supposed to be saying this. Cannot Catholics see this an undermining the authority of the Catholic Church? Christ guaranteed that His Church would last until the end of time. Only in and through the Catholic Church is there salvation. We cannot create a church within the Church.
This website, The Warning, has been mentioned in previous posts. Just follow the tags.
This is heresy.
Baptism is the sacrament instituted by Christ to make us adopted children of God and heirs of heaven. There is no other way.
For a seer to claim that people can be saved in any other way is just plain deceit from Satan to lead people away from Christ Himself.
The Catechism of the Catholic Church states clearly: "The Lord himself affirms that baptism is
necessary for salvation [John 3:5]. . . . Baptism is necessary for salvation for those to whom the
Gospel has been proclaimed and who have had the possibility of asking for this sacrament [Mark
16:16]" CCC 1257.
And, there will be no further Revelation-from the Catechism again...
66 "The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ."28 Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.
67 Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.
Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations". CCC
When I am less busy with my thesis work, I shall return to the long list of falsities from this website.
It is dangerous and moves even away from Protestantism.
At least Christians of other denominations know that we must be baptised to be saved.
Either by baptism of desire or blood or water, we must be baptised for salvation.
There are some more dubious statements from this false prophet.
People, only the Pope can claim infallibility and only the Church holds the fullness of the Truth.
There is no further revelation after the last book of the Bible. This seer is claiming that Jesus
Christ is speaking through him or her and damning those who do not listen. This seer is also
claiming absolute salvation for those who pray the prayers given to him or her. These are false
claims.
Also, the seer warns that the Church will turn away from Christ. Mary is supposed to be saying this. Cannot Catholics see this an undermining the authority of the Catholic Church? Christ guaranteed that His Church would last until the end of time. Only in and through the Catholic Church is there salvation. We cannot create a church within the Church.
This website, The Warning, has been mentioned in previous posts. Just follow the tags.
Galatians 3 from wiki text-New Testament-NIVFaith or Observance of the Law
1You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. 2I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard? 3Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort? 4Have you suffered so much for nothing—if it really was for nothing? 5Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?
6Consider Abraham: "He believed God, and it was credited to him as righteousness." 7Understand, then, that those who believe are children of Abraham. 8The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: "All nations will be blessed through you." 9So those who have faith are blessed along with Abraham, the man of faith.
10All who rely on observing the law are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Book of the Law." 11Clearly no one is justified before God by the law, because, "The righteous will live by faith." 12The law is not based on faith; on the contrary, "The man who does these things will live by them." 13Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a tree." 14He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.
The Law and the Promise
15Brothers, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. 16The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed," meaning one person, who is Christ. 17What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. 18For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise.
19What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator. 20A mediator, however, does not represent just one party; but God is one.
21Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. 22But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.
23Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. 24So the law was put in charge to lead us to Christ that we might be justified by faith. 25Now that faith has come, we are no longer under the supervision of the law.
Sons of God
26You are all sons of God through faith in Christ Jesus, 27for all of you who were baptized into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29If you belong to Christ, then you are Abraham's seed, and heirs according to the promise.
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Vatican enters e-book world...
I first saw this on Father Z, but wanted to share the information from Catholic News Service. We need to evangelize and quickly. Here, in Europe, there are laws lined up to kill any publication or media references to the Ten Commandments, homosexuality as sin, gender as a reality, natural law philosophy regarding marriage, and references to false religions.
The faster and most efficient way the Church can evangelize using the media, the better. We do not have much time.
Journalism and reading must include the Vatican statements from both the Pope and the Congregations. We are a voice in the wilderness, and before we lose that voice, we must use it. The Pope's books which he wrote as Cardinal will be available. From the article.
The faster and most efficient way the Church can evangelize using the media, the better. We do not have much time.
Journalism and reading must include the Vatican statements from both the Pope and the Congregations. We are a voice in the wilderness, and before we lose that voice, we must use it. The Pope's books which he wrote as Cardinal will be available. From the article.
(The bishops’ conference publishing office already offers thematic collections of papal talks — on the Eucharist and on Mary, among other subjects — in e-book form through its online bookstore, iTunes and Amazon.)
Father Costa said LEV chose Apple for its e-book rollout because Apple was the first company to approach the Vatican about handling electronic versions of its books in Italian. While Italian collections of the pope’s audience talks will remain with Apple, he said LEV is likely to work with Amazon on producing other e-books in Italian.
The Italian e-book market has been slow to take off, but “it’s an unstoppable process,” Father Costa said. While the LEV-controlled Italian versions of the first two volumes of Pope Benedict XVI’s major work “Jesus of Nazareth” are not available in electronic form, the third volume will be, he said.
Earlier this summer, Pope Benedict was reported to have finished writing the volume, which covers Jesus’ infancy and childhood. Father Costa said he didn’t have a publication date because the work of translating it from German had just begun. The Vatican Secretariat of State is overseeing the translation work.
Cardinal Dolan's Prayer at the GOP Convention
This is a good prayer. I am very happy that His Eminence referred to Natural Law, the missing link in the philosophy of so many lawyers, judges and politicians in the United States and Europe. God bless America.
Nostalgia and Music
41 years ago, I was listening to Erik Satie, as many of us were, as we discovered him through "Blood, Sweat and Tears", one of the groups I saw on the lakeside of Chicago for free in the good old days of free concerts.
If you have not heard the original piece, Gymnopedie 1, here it is. August has gone too fast this year.
Have a great day!
If you have not heard the original piece, Gymnopedie 1, here it is. August has gone too fast this year.
What to do on a lazy afternoon, three--sing
I was taking foreigners through the City and mentioned the song, "Oranges and Lemons", which I taught my son. The Canadians had never heard it before. I explained that the song is about the sound of the bells of the main churches in and around the City of London. It first appeared in the 18th century, but is probably older.
There are little hand motions to do when singing this to baby or toddler. In case you do not know the words:
Oranges and lemons,
Say the bells of St. Clement's.
You owe me five farthings,
Say the bells of St. Martin's.
When will you pay me?
Say the bells of Old Bailey.
When I grow rich,
Say the bells of Shoreditch.
When will that be?
Say the bells of Stepney.
I do not know,
Says the great bell of Bow.
Here comes a candle to light you to bed,
And here comes a chopper to chop off your head!
There are little hand motions to do when singing this to baby or toddler. In case you do not know the words:
Oranges and lemons,
Say the bells of St. Clement's.
You owe me five farthings,
Say the bells of St. Martin's.
When will you pay me?
Say the bells of Old Bailey.
When I grow rich,
Say the bells of Shoreditch.
When will that be?
Say the bells of Stepney.
I do not know,
Says the great bell of Bow.
Here comes a candle to light you to bed,
And here comes a chopper to chop off your head!
If you are into bell changing, here is a great site for St. Leonard's.
http://dove.cccbr.org.uk/detail.php?searchString=Shoreditch&Submit=++Go++&DoveID=SHOREDITCH
Apparently, oranges and lemons was a folk dance, but the sound of the phrases are to replicate the sound of the bells. Here are the supposed churches. One has a choice as to the actual churches. Here are mine--
St. Clement Danes
St. Martin's Lane, in the theatre district
St. Sepulchres outside Newgate is the third. The fourth is St. Leonard's Shoreditch.
The fifth is St. Dunstan's.
The sixth is St. Mary Le Bow, one of Wren's City Churches, built after the Great Fire.
And, of course, the best part, at least for the toddlers, is the last line--when one is caught in the game. Thanks to Wiki for most of the photos (one, two, three, five, six and seven).
What to do on a lazy Friday afternoon, two
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Find out where Blessed John Henry Cardinal Newman was baptized...on April 9th, 1801.
Thursday, 30 August 2012
Political Note
Transcript of Paul Ryan's address on Wednesday. The best line is "Our rights come from nature and God and not from government."
http://hosted.ap.org/dynamic/stories/U/US_CVN_PAUL_RYAN_TRANSCRIPT?SITE=AP&SECTION=HOME&TEMPLATE=DEFAULT&CTIME=2012-08-29-22-43-56
I am so proud of this Midwest guy.
http://hosted.ap.org/dynamic/stories/U/US_CVN_PAUL_RYAN_TRANSCRIPT?SITE=AP&SECTION=HOME&TEMPLATE=DEFAULT&CTIME=2012-08-29-22-43-56
I am so proud of this Midwest guy.
The Three Lady Martyrs
Today in England is the feast day of the three female martyrs, SS. Margaret Ward, Anne Line, and Margaret Clitherow.
Margaret Ward was a convert according to some sources. Here is her story from the Catholic Encyclopaedia online.
St. Margaret Ward Window at Tyburn Convent in the Martyrs' Chapel is here above. It is part of a larger window.
Martyr, called the "Pearl of York", born about 1556; died 25 March 1586. She was a daughter of Thomas Middleton, Sheriff ofYork (1564-5), a wax-chandler; married John Clitherow, a wealthy butcher and a chamberlain of the city, in St. Martin's church,Coney St., 8 July, 1571, and lived in the Shambles, a street still unaltered. Converted to the Faith about three years later, she became most fervent, continually risking her life by harbouring and maintaining priests, was frequently imprisoned, sometimes for two years at a time, yet never daunted, and was a model of all virtues. Though her husband belonged to the Established Church, he had a brother a priest, and Margaret provided two chambers, one adjoining her house and a second in another part of the city, where she kept priests hidden and had Mass continually celebrated through the thick of the persecution. Some of herpriests were martyred, and Margaret who desired the same grace above all things, used to make secret pilgrimages by night toYork Tyburn to pray beneath the gibbet for this intention. Finally arrested on 10 March, 1586, she was committed to the castle. On 14 March, she was arraigned before Judges Clinch and Rhodes and several members of the Council of the North at the Yorkassizes. Her indictment was that she had harboured priests, heard Mass, and the like; but she refused to plead, since the onlywitnesses against her would be her own little children and servants, whom she could not bear to involve in the guilt of her death. She was therefore condemned to the peine forte et dure, i.e. to be pressed to death. "God be thanked, I am not worthy of sogood a death as this", she said. Although she was probably with child, this horrible sentence was carried out on Lady Day, 1586 (Good Friday according to New Style). She had endured an agony of fear the previous night, but was now calm, joyous, and smiling. She walked barefooted to the tollbooth on Ousebridge, for she had sent her hose and shoes to her daughter Anne, in token that she should follow in her steps. She had been tormented by the ministers and even now was urged to confess her crimes. "No, no, Mr. Sheriff, I die for the love of my Lord Jesu", she answered. She was laid on the ground, a sharp stonebeneath her back, her hands stretched out in the form of a cross and bound to two posts. Then a door was placed upon her, which was weighted down till she was crushed to death. Her last words during an agony of fifteen minutes, were "Jesu! Jesu!Jesu! have mercy on me!" Her right hand is preserved at St. Mary's Convent, York, but the resting-place of her sacred body is not known. Her sons Henry and William became priests, and her daughter Anne a nun at St. Ursula's, Louvain.
Her life, written by her confessor, John Mush, exists in two versions. The earlier has been edited by Father John Morris, S.J., in his "Troubles of our Catholic Forefathers", third series (London, 1877). The later manuscript, now at York Convent, was published by W. Nicholson, of Thelwall Hall, Cheshire (London, Derby, 1849), with portrait: "Life and Death of Margaret Clitherow the martyr of York". It also contains the "History of Mr. Margaret Ward and Mrs. Anne Line, Martyrs".
Anne Line is the last one considered here. She was a convert. Again, let us look at the CE online for her story:
English martyr, d. 27 Feb., 1601. She was the daughter of William Heigham of Dunmow, Essex, a gentleman of means and an ardent Calvinist, and when she and her brother announced their intention of becoming Catholics both were disowned and disinherited. Anne married Roger Line, a convert like herself, and shortly after their marriage he was apprehended for attending Mass. After a brief confinement he was released and permitted to go into exile in Flanders, where he died in 1594. When Father John Gerard established a house of refuge for priests in London, Mrs. Line was placed in charge. After Father Gerard's escape from the Tower in 1597, as the authorities were beginning to suspect her assistance, she removed to another house, which she made a rallying point for neighbouring Catholics. On Candlemas Day, 1601, Father Francis Page, S.J. was about to celebrateMass in her apartments, when priest-catchers broke into the rooms. Father Page quickly unvested, and mingled with the others, but the altar prepared for the ceremony was all the evidence needed for the arrest of Mrs. Line. She was tried at the Old Bailey 26 Feb., 1601, and indicted under the Act of 27 Eliz. for harbouring a priest, though this could not be proved. The next day she was led to the gallows, and bravely proclaiming her faith, achieved the martyrdom for which she had prayed. Her fate was shared by two priests, St. Mark Barkworth, O.S.B., and St. Roger Filcock, S.J., who were executed at the same time.
Roger Filcock had long been Mrs. Line's friend and frequently her confessor. Entering the English College at Reims in 1588, he was sent with the others in 1590 to colonize the seminary of St. Albans at Valladolid, and, after completing his course there, was ordained and sent on the English mission. Father Garnett kept him on probation for two years to try his mettle before admitting him to the Society of Jesus, and finding him zealous and brave, finally allowed him to enter. He was just about to cross to the Continent for his novitiate when he was arrested on suspicion of being a priest and executed after a travesty of a trial.
Margaret Ward was a convert according to some sources. Here is her story from the Catholic Encyclopaedia online.
Martyr, born at Congleton, Cheshire; executed at Tyburn, London, 30 Aug., 1588. Nothing is known of her early life except that she was of good family and for a time dwelt in the house of a lady of distinction named Whitall then residing in London. Knowing that William Watson, the priest who wrote the work known as the "Quodlibets", was imprisoned, she obtained permission to visit him. After several visits she disarmed the vigilance of the gaoler and furnished him with a cord whereby he could make his escape. At the appointed time the boatman whom she had engaged to convey the priest down the river refused to carry out his bargain, and in her distress she confided her difficulty to a young man, St. John Roche (or Neele), who undertook to assist her. He provided a boat and exchanged clothes with Watson, who made good his escape. But the clothes betrayed John Roche, and the rope convinced the gaoler that Margaret Ward had been instrumental in the flight of the prisoner. They were both arrested and loaded with irons. St. Robert Southwell wrote to Father Acquaviva, S.J.:
She was flogged and hung up by the wrists, the tips of her toes only touching the ground, for so long atime that she was crippled and paralyzed, but these sufferings greatly strengthened the glorious martyr for her last struggle.
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She was tried and condemned at Newgate, her liberty being offered her if she would attend Protestant worship.
Margaret Clitherow's story is well-known. Again, I take the information from the CE and it is now thought that she was pregnant at the time of her martyrdom, which would have made the crime even more heinous:
 |
| Window at Bridlington of St. Margaret Clitherow |
Anne Line is the last one considered here. She was a convert. Again, let us look at the CE online for her story:
English martyr, d. 27 Feb., 1601. She was the daughter of William Heigham of Dunmow, Essex, a gentleman of means and an ardent Calvinist, and when she and her brother announced their intention of becoming Catholics both were disowned and disinherited. Anne married Roger Line, a convert like herself, and shortly after their marriage he was apprehended for attending Mass. After a brief confinement he was released and permitted to go into exile in Flanders, where he died in 1594. When Father John Gerard established a house of refuge for priests in London, Mrs. Line was placed in charge. After Father Gerard's escape from the Tower in 1597, as the authorities were beginning to suspect her assistance, she removed to another house, which she made a rallying point for neighbouring Catholics. On Candlemas Day, 1601, Father Francis Page, S.J. was about to celebrateMass in her apartments, when priest-catchers broke into the rooms. Father Page quickly unvested, and mingled with the others, but the altar prepared for the ceremony was all the evidence needed for the arrest of Mrs. Line. She was tried at the Old Bailey 26 Feb., 1601, and indicted under the Act of 27 Eliz. for harbouring a priest, though this could not be proved. The next day she was led to the gallows, and bravely proclaiming her faith, achieved the martyrdom for which she had prayed. Her fate was shared by two priests, St. Mark Barkworth, O.S.B., and St. Roger Filcock, S.J., who were executed at the same time.
 |
| Statue of St. Anne Line in St. Etheldreda's, Ely Place |
Roger Filcock had long been Mrs. Line's friend and frequently her confessor. Entering the English College at Reims in 1588, he was sent with the others in 1590 to colonize the seminary of St. Albans at Valladolid, and, after completing his course there, was ordained and sent on the English mission. Father Garnett kept him on probation for two years to try his mettle before admitting him to the Society of Jesus, and finding him zealous and brave, finally allowed him to enter. He was just about to cross to the Continent for his novitiate when he was arrested on suspicion of being a priest and executed after a travesty of a trial.
Shakespeare's The Phoenix and the Turtle: on poetry and martyrs
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Many scholars now believe this was written by the Master in memory of St. Anne Line and her husband, Roger Line. The poem is a "metaphysical" poem, of the same genre as many of the works of John Donne, George Herbert, St. Robert Southwell, martyr, Henry Vaughan, Richard Crashaw and others. It was written in 1601 and may be another proof that Shakespeare was, indeed, Catholic.
The Phoenix
Let the
bird of loudest lay,
On the sole Arabian tree,
Herald sad and trumpet be,
To whose sound chaste wings obey.
On the sole Arabian tree,
Herald sad and trumpet be,
To whose sound chaste wings obey.
But thou,
shriking harbinger,
Foul pre-currer of the fiend,
Augur of the fever's end,
To this troop come thou not near.
Foul pre-currer of the fiend,
Augur of the fever's end,
To this troop come thou not near.
From this
session interdict
Every fowl of tyrant wing,
Save the eagle, feather'd king:
Keep the obsequy so strict.
Every fowl of tyrant wing,
Save the eagle, feather'd king:
Keep the obsequy so strict.
Let the
priest in surplice white,
That defunctive music can,
Be the death-divining swan,
Lest the requiem lack his right.
That defunctive music can,
Be the death-divining swan,
Lest the requiem lack his right.
And thou,
treble-dated crow,
That thy sable gender mak'st
With the breath thou giv'st and tak'st,
'Mongst our mourners shalt thou go.
That thy sable gender mak'st
With the breath thou giv'st and tak'st,
'Mongst our mourners shalt thou go.
Here the
anthem doth commence:
Love and constancy is dead;
Phoenix
In a mutual flame from hence.
Love and constancy is dead;
In a mutual flame from hence.
So they
lov'd, as love in twain
Had the essence but in one;
Two distincts, division none:
Number there in love was slain.
Had the essence but in one;
Two distincts, division none:
Number there in love was slain.
Hearts
remote, yet not asunder;
Distance, and no space was seen
'Twixt the turtle and his queen;
But in them it were a wonder.
Distance, and no space was seen
'Twixt the turtle and his queen;
But in them it were a wonder.
So between
them love did shine,
That the turtle saw his right
Flaming in the phoenix' sight:
Either was the other's mine.
That the turtle saw his right
Flaming in the phoenix' sight:
Either was the other's mine.
Property
was thus appall'd,
That the self was not the same;
Single nature's double name
Neither two nor one was call'd.
That the self was not the same;
Single nature's double name
Neither two nor one was call'd.
Reason, in
itself confounded,
Saw division grow together;
To themselves yet either-neither,
Simple were so well compounded
Saw division grow together;
To themselves yet either-neither,
Simple were so well compounded
That it
cried how true a twain
Seemeth this concordant one!
Love hath reason, reason none
If what parts can so remain.
Seemeth this concordant one!
Love hath reason, reason none
If what parts can so remain.
Whereupon
it made this threne
To the phoenix and the dove,
Co-supreme and stars of love;
As chorus to their tragic scene.
To the phoenix and the dove,
Co-supreme and stars of love;
As chorus to their tragic scene.
THRENOS.
Beauty,
truth, and rarity.
Grace in all simplicity,
Here enclos'd in cinders lie.
Grace in all simplicity,
Here enclos'd in cinders lie.
Death is
now the phoenix' nest;
And the turtle's loyal breast
To eternity doth rest,
And the turtle's loyal breast
To eternity doth rest,
Leaving no
posterity:--
'Twas not their infirmity,
It was married chastity.
'Twas not their infirmity,
It was married chastity.
Truth may
seem, but cannot be:
Beauty brag, but 'tis not she;
Truth and beauty buried be.
To this urn let those repairBeauty brag, but 'tis not she;
Truth and beauty buried be.
That are either true or fair;
For these dead birds sigh a prayer
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Catholic London
I have found a book, Catholic London, which is a delight. The author is John Wittich, a Londoner, who obviously loves London and Catholicism. Because I was at Tyburn, I wanted more information on the area and found it in this small but packed book. I especially like the maps.
Of course, as Ely Place is one of my favourites in London, I read about St. Etheldreda's, which I visited about two months ago. But, what struck me this time in looking at the maps and the places mentioned by Wittich, is the overwhelming presence of the martyrs. Not only the place of their martyrdom is sacred, but the entire route of their humiliation, the streets through which they were dragged on hurdles to the place of execution.
The "Martyrs' Way" is from Newgate, through Smithfield, to Tyburn. In an old copy of The Catholic Herald from 1936, a group was reported as walking annually on this route. The Guild of Our Lady of Ransom organized the walk. I do not know if anyone does it today, but this pilgrimage sounds timely. A group for young Catholics, Juventutem London, have a monthly rosary at Tyburn. Here is the website for more information on the group. http://www.juventutemlondon.blogspot.co.uk/
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