Learning Something New, Again: The Origins of a Famous Hymn

Pope Pius XI instituted the Solemnity of Christ the King in 1925 (we covered it last year during the Son Rise Morning Show survey of anniversaries). In the last paragraphs of Quas Primas, he outlined the fruits of the celebration of this new feast and devotion:

30. We would now, Venerable Brethren, in closing this letter, briefly enumerate the blessings which We hope and pray may accrue to the Church, to society, and to each one of the faithful, as a result of the public veneration of the Kingship of Christ.

31. When we pay honor to the princely dignity of Christ, men will doubtless be reminded that the Church, founded by Christ as a perfect society, has a natural and inalienable right to perfect freedom and immunity from the power of the state; and that in fulfilling the task committed to her by God of teaching, ruling, and guiding to eternal bliss those who belong to the kingdom of Christ, she cannot be subject to any external power. The State is bound to extend similar freedom to the orders and communities of religious of either sex, who give most valuable help to the Bishops of the Church by laboring for the extension and the establishment of the kingdom of Christ. By their sacred vows they fight against the threefold concupiscence of the world; by making profession of a more perfect life they render the holiness which her divine Founder willed should be a mark and characteristic of his Church more striking and more conspicuous in the eyes of all.

32. Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ. It will call to their minds the thought of the last judgment, wherein Christ, who has been cast out of public life, despised, neglected and ignored, will most severely avenge these insults; for his kingly dignity demands that the State should take account of the commandments of God and of Christian principles, both in making laws and in administering justice, and also in providing for the young a sound moral education.

33. The faithful, moreover, by meditating upon these truths, will gain much strength and courage, enabling them to form their lives after the true Christian ideal. If to Christ our Lord is given all power in heaven and on earth; if all men, purchased by his precious blood, are by a new right subjected to his dominion; if this power embraces all men, it must be clear that not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to him alone. He must reign in our bodies and in our members, which should serve as instruments for the interior sanctification of our souls, or to use the words of the Apostle Paul, as instruments of justice unto God. (Romans 6:13) If all these truths are presented to the faithful for their consideration, they will prove a powerful incentive to perfection. It is Our fervent desire, Venerable Brethren, that those who are without the fold may seek after and accept the sweet yoke of Christ, and that we, who by the mercy of God are of the household of the faith, may bear that yoke, not as a burden but with joy, with love, with devotion; that having lived our lives in accordance with the laws of God's kingdom, we may receive full measure of good fruit, and counted by Christ good and faithful servants, we may be rendered partakers of eternal bliss and glory with him in his heavenly kingdom.

What I remember most about the celebration of this feast when I was growing up here in the USA is homilies starting with the idea that we US citizens might have trouble understanding the concept of kingship, used as we are to an elected, not hereditary, executive, etc. But reading this article from the Adoremus bulletin by John William Davis demonstrated a far greater insight from a German-born priest in Saint Louis, Missouri in the lates 1930's/early 1940's. As Davis explains, it was another encyclical by Pope Pius XI that inspired Father Martin B. Hellriegel (1890-1981):

Far away in the little Baden neighborhood of St. Loius (sic), MO, an American community settled by Germans on the banks of the Mississippi, a parish priest was composing a song that would strike the Nazi a blow from which they would never recover. Father Martin Hellriegel, a German immigrant and pastor to several communities in the St. Louis, MO area, considered the rise of racial nationalism in his former homeland. As Hellriegel read in the 1937 papal encyclical of Pius XI, Mit brennender Sorge (With Burning Anxiety), the only Encyclical ever issued in the German language, the Pope outlined how Germans had lost their way. . . . The new German paganism maintained “revelation” was not God’s word to man, but suggested rather the triumph of a master race over lesser peoples. The Pope further noted that to suggest—as the Nazi did of Hitler—that even the greatest of men was on a par with Christ, our Savior from sin and death, would be to make that man a “Prophet of Nothingness.”

As the rest of the article explains Father Hellriegel brilliantly chose a familiar hymn tune, ICH GLAUB AN GOTT, and wrote clear, simple lyrics to remind his German congregations to Whom they owed true loyalty and fidelity:

To Jesus Christ, our Sov'reign King,

Who is the world's salvation,
All praise and homage do we bring,
And thanks and adoration.

Refrain:
Christ Jesus Victor, Christ Jesus Ruler!
Christ Jesus, Lord and Redeemer!

2. Thy reign extend, O King benign,
To ev'ry land and nation,
For in Thy kingdom, Lord divine,
Alone we find salvation.
(Refrain)

3. To Thee and to Thy Church, great King,
We pledge our hearts' oblation,
Until before Thy throne we sing,
In endless jubilation.
(Refrain)

Please read the rest of the article there. It seems to me that Father Hellriegel applied paragraphs 31 through 33 of Quas Primas very well to his hymn.

Preview: 100th Anniversary of "Quas Primas" and the Feast of Christ the King

On the 11th of December in 1925 Pope Pius XI issued his encyclical Quas Primas explaining the reasons for establishing the Feast of Christ the King. Since some liturgical calendars still mark the feast on the last Sunday of October, before the feasts of All Saint and All Souls--and Advent isn't as far off as we might think, as parishes and publishers are planning for meditations for that season (since the feast is celebrated on the Sunday before the first Sunday of Advent)--we'll look at the 100th anniversary of Quas Primas on Monday, October 20. I'll be on the Son Rise Morning Show at my usual time, about  7:50 a.m. Eastern/6:50 a.m. Central to discuss this anniversary and its importance. Please listen live here or catch the podcast later here.

The first words of this encyclical refer to the first encyclical Pope Pius XI issued, Ubi arcano Dei consilio ("When in the inscrutable designs of God" he was elected the Vicar of Christ!) at the end of December in 1923. The theme of Ubi arcano was "On the Peace of Christ in the Kingdom of Christ". Although the First World War had ended, he noted that "the nations of the earth have not as yet found true peace" (paragraph 7) and there was a "dense fog of mutual hatreds and grievances" (11) separating people and nations" influencing the spiritual lives of Christians negatively and preventing them from knowing "the peace of God which surpasseth all understanding" (Philippians iv, 7) fully (38). In paragraph 48, Pope Pius XI highlights "the Kingdom of Christ." 

In Quas Primas he expands upon that theme:

Men must look for the peace of Christ in the Kingdom of Christ; and that We promised to do as far as lay in Our power. In the Kingdom of Christ, that is, it seemed to Us that peace could not be more effectually restored nor fixed upon a firmer basis than through the restoration of the Empire of Our Lord. We were led in the meantime to indulge the hope of a brighter future at the sight of a more widespread and keener interest evinced in Christ and his Church, the one Source of Salvation, a sign that men who had formerly spurned the rule of our Redeemer and had exiled themselves from his kingdom were preparing, and even hastening, to return to the duty of obedience.

Since the Church had been celebrating a Jubilee Year for the 1600th anniversary of the Council of Nicaea Pope Pius XI wanted to "enhance the glory of the kingdom of Christ" further by establishing a new liturgical feast. And on that new liturgical feast Pope Pius wanted Catholics to renew their dedication "of mankind to the Sacred Heart of Jesus".

When I read this encyclical--remember that Pope Pius XI would also reflect on Pope Leo XIII's Rerum Novarum during his pontificate with Quadragesimo anno--I noticed how carefully Pius aligned the spiritual kingdom of Christ with the Church's practical concerns with worldly affairs regarding moral and spiritual matters (marriage and family for example and religious freedom for another) for "the reconstruction of the social order." One practical result of this effort are the various Concordats negotiated between the Holy See and different countries to assure the Church could celebrate the Sacraments freely, etc.

He referenced Leo's Annum Sacrum for this connection between the acknowledgement of Christ as King and devotion to His merciful Sacred Heart--and I presume we could now see the further connection to the devotion to His Divine Mercy.

So as we prepare for the celebration of this feast, either in October or November, and as we celebrate the centenary of its introduction to the liturgical calendar, it's timely and fitting to read it!

Viva Cristo Rey!

Preview: 2025 Anniversaries: Fisher and More, Canonized

Ninety years ago, Pope Pius XI presided over the canonizations of John Cardinal Fisher and Sir Thomas More in Vatican City on May 19, 1935. It's important to note that Pope Pius XI beatified many other martyrs from the English Reformation and Recusant era (136 on December 15, 1929, witnessed by G.K. Chesterton!) and canonized several other significant men and women during his pontificate (1922-1939): Saints Therese of Lisieux, John Eudes, John Vianney, Robert Bellarmine, Bernadette Soubirous, and the North American/Canadian Jesuit martyrs.

So we'll remember this anniversary on Monday, June 16 on the Son Rise Morning Show. So I'll be on the air at the usual time at about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

Before we go any further, you have to see this brief video of how men risked life and limb to illuminate Saint Peter's Basilica for the canonization Mass celebrated inside!!

Pope Pius XI spoke of Fisher and More in his homily as being: 

the bright champions and the glory of their nation, were given to the Christian people, in the words of the prophet Jeremias, “as a fortified city, and a pillar of iron, and a wall of brass.” Therefore they could not be shaken by the fallacies of heretics, nor frightened by the threats of the powerful. They were, so to speak, the leaders and chieftains of that illustrious band of men who, from all classes of the people and from every part of Great Britain, resisted the new errors with unflinching spirit, and in shedding their blood, testified their loyal devotedness to the Holy See.

Of Saint John Fisher, he contrasted the Cardinal Bishop's pastoral gentleness with his doctrinal and moral zeal:

Nevertheless, whilst he was meek and affable towards the afflicted and the suffering, whenever there was question of defending the integrity of faith and morals, like a second Precursor of the Lord, in whose name he gloried, he was not afraid to proclaim the truth openly, and to defend by every means in his power the divine teachings of the Church. You are well aware, Venerable Brethren and Beloved Sons, of the reason why John Fisher was called in judgment and obliged to undergo the supreme test of martyrdom. It was because of his courageous determination to defend the sacred bond of Christian marriage—a bond indissoluble for all, even for those who wear the royal diadem—and to vindicate the Primacy with which the Roman Pontiffs are invested by divine command.

Of the layman, Thomas More, he praised the continuity of his life and death:

Endowed with the keenest of minds and supreme versatility in every kind of knowledge, he enjoyed such esteem and favour among his fellow-citizens that he was soon able to reach the highest grades of public office. But he was no less distinguished for his desire of Christian perfection and his zeal for the salvation of souls. Of this we have testimony in the ardour of his prayer, in the fervour with which he recited, whenever he could, even the Canonical Hours, in the practice of those penances by which he kept his body in subjection, and finally in the numerous and renowned accomplishments of both the spoken and the written word which he achieved for the defence of the Catholic faith and for the safeguarding of Christian morality.

A strong and courageous spirit, like John Fisher, when he saw that the doctrines of the Church were gravely endangered, he knew how to despise resolutely the flattery of human respect, how to resist, in accordance with his duty, the supreme head of the State when there was question of things commanded by God and the Church, and how to renounce with dignity the high office with which he was invested. It was for these motives that he too was imprisoned, nor could the tears of his wife and children make him swerve from the path of truth and virtue.

Of course, this event was not without controversy: in Great Britain, King George V and Queen Mary were celebrating their Silver Jubilee; Catholics had just been granted more rights in 1929--being allowed to include bequests in their last wills and testaments for Masses said after their deaths for example--and this raising of two Englishmen who had defied their King and Parliament could raise some hackles. 

Arthur Cardinal Hinsley, the Archbishop of Westminster (1935-1943) even "asked the British Minister to the Holy See, Sir Charles Wingfield whether it would be possible for the king to send a special mission to the canonisation ceremony to highlight the special patriotic loyalty of the English and Welsh Catholic community" according to Moloney, Thomas, Westminster, Whitehall and the Vatican: the Role of Cardinal Hinsley 1938–1943, (London, 1985), p. 41." which could be considered rather bold!

But King George V, like his father Edward VII before him, had wanted the anti-Catholic denunciations to be removed from the Parliamentary/Coronation Oath he was required to make, and they were, in the "Act to alter the form of the Declaration required to be made by the Sovereign on Accession" in 1910, so perhaps he was not offended at all. But unlike the canonization of Saint John Henry Newman, which then Prince Charles attended, I found no indication that any official delegation attended in 1935.

You might recall that when Pope Benedict XVI made his state visit to Scotland and England during which he beatified John Henry Newman, there was a diplomatic incident, when an internal memo got out: 

The memo suggested that Pope Benedict XVI, during his visit, could launch a range of branded condoms, visit an abortion clinic, bless a gay marriage and apologise for the Spanish Armada.[3] The cover note to the memo read "Please protect; these should not be shared externally. The 'ideal visit' paper in particular was the product of a brainstorm which took into account even the most far-fetched of ideas."

Perhaps not all brainstorming sessions should be documented. The government apologized, of course.

Saint John Fisher, pray for us!

Saint Thomas More, pray for us! 

Note that 25 years ago, Pope Saint John Paul II declared St. Thomas More Patron of Statesmen and Politicians (October 31, 2000). The anniversaries just keep coming! And in my research for this post I found this article about St. Thomas More as one of the intercessors for Opus Dei!

Image Source (Public Domain): Portrait of King/Emperor George V by Arthur Stockdale Cope, 1933

Preview: The 100th Anniversary of St. Therese of Lisieux's Canonization

On Monday, April 28, we'll resume our Son Rise Morning Show series on great 2025 anniversaries by looking back at the 100th Anniversary of the Canonization of St. Therese of the Child Jesus and the Holy Face. 

I'll be on the air at my usual time at the top of the second national hour of the Son Rise Morning Show on EWTN, about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

Since this anniversary occurs during the Jubilee Year of Hope, her shrine in Lisieux has planned many events through the year:

From January 4 to Christmas, the Sanctuary of Lisieux will experience a new great Theresian year in 2025, marked by the 100th anniversary of the canonization of Saint Therese on May 17, rich in spiritual and cultural events. It is the story of Therese's life and posterity that inspired us to create a program on the theme of joy in holiness.

This approach is also at the heart of the jubilee of the Catholic Church, “Pilgrims of Hope”, desired by Pope Francis for 2025.

Saint Therese died on September 30, 1897; she was beatified on April 29, 1923 and canonized on May 17, 1925, both Masses celebrated by Pope Pius XI. Her Cause had been hastened through the years: Pope St. Pius X had opened the process of canonization on June 10,1914. Pope Benedict XV sped up the process, bypassing the required 50 year gap between death and beatification, and declared her Venerable on August 14, 1921.

More details here.

Pope St. Paul VI wrote a letter to the Bishop of Lisieux on the one hundredth anniversary of her birth in 1973. Before his brief pontificate, Pope St. John Paul I published a letter to St. Therese. Pope St. John Paul II declared her a Doctor of the Church in 1977. Pope Benedict XVI praised her Story of a Soul in a Papal audience in 2011. In 2023, Pope Francis wrote about her in an Apostolic Exhortation on the one hundred fiftieth anniversary of her birthday, C’est la Confiance. 

And we shouldn't forget that she went to Pope Leo XIII to try to get him to allow her to go into the Carmel in 1887, when she was too young! He may be the only pope who didn't cooperate with her "cause" at the time.

I think the historical circumstance of the Papacy in Rome during the time of her beatification and canonization by Pope Pius XI is important to consider when we look at some of the details about how her canonization was celebrated--with a packed St. Peter's, lights on the exterior of the basilica, massive crowds in the square. This blog offers some examples of the crowds and decorations of St. Peter's:

The New York Times reported that at least 25,000 French and fully 15,000 American pilgrims were present for the six-hour ceremony. The basilica held almost 60,000 pilgrims, and 200,000 more waited in the square outside. For the first time, loudspeakers were installed in the Basilica, so that all the pilgrims crowded inside (many of whom could not see the sanctuary) were able to hear the Pope’s every word. This innovation was a big success.

Countless electric lights had been installed in the basilica for the ceremony. The newspapers reported extensively that that night, for the first time since 1870, the outer façade of St. Peter’s was illumined.

The illumination was done entirely with thousands of torches and lanterns, which, flickering in the breeze, gave the impression that the whole basilica was enveloped in a curtain of fire. It is estimated that this beautiful scene was witnessed by about a million people. [The New York Times, May 18, 1925, p. 2.]

The illumination was considered a step toward the reconciliation of the church and the Italian state, for it was the first time the facade [of] the Basilica had been lit up since the Pope became a voluntary “prisoner in the Vatican” after the Italian government declared war on the Papal States in 1870.

You see it, don't you? Through this CLOISTERED Carmelite nun and saint, the Vatican opened up to the world and the world--hundreds of thousands of them--came into the basilica and Vatican City for the canonization and to see the basilica illuminated. Many thousands gathered in Lisieux and it was an international event.

The situation between the city of Rome and the city of the Vatican had been tense and difficult since 1870: Pope Pius IX had titled himself the Prisoner of the Vatican; Pope Leo XIII had even considered moving the papacy out of Rome into Malta, or Spain, or Austria. 

It would not be until 1929 that the Lateran Treaty would restore the sovereignty of the reduced Papal States of the Holy See. 

President Woodrow Wilson and others ignored Pope Benedict XV's peace and reconciliation efforts after World War I. Pope XI negotiated many Concordats with European nations to recognize Church interests before he died in 1939--did you know that the USA does not have an Concordat with the Holy See? The US Federal government did not establish official diplomatic ties with the Holy See until 1984.

Isn't that the wonder of St. Therese of Lisieux? Her canonization is an event of immense impact. A Bourgeois young woman with five years of formal education (and a student of St, John of the Cross) is named a Doctor of the Church (by a student of St. John of the Cross); a Cloistered Carmelite is named co-patron of the Missions with Saint Francis Xavier, the "Apostle of the Indies", "Apostle of the Far East", "Apostle of China" and "Apostle of Japan" in 1927.

Pope Francis described her "missionary soul" thus in 2023:

As with every authentic encounter with Christ, this experience of faith summoned her to mission. Therese could define her mission in these words: “I shall desire in heaven the same thing as I do now on earth: to love Jesus and to make him loved”. [15] She wrote that she entered Carmel “to save souls”. [16] In a word, she did not view her consecration to God apart from the pursuit of the good of her brothers and sisters. She shared the merciful love of the Father for his sinful son and the love of the Good Shepherd for the sheep who were lost, astray and wounded. For this reason, Therese is the Patroness of the missions and a model of evangelization. . . .

His closing prayer to her:

Dear Saint Therese,
the Church needs to radiate the brightness,
the fragrance and the joy of the Gospel.
Send us your roses!
Help us to be, like yourself,
ever confident in God’s immense love for us,
so that we may imitate each day
your “little way” of holiness.
Amen.

Saint Therese of the Child Jesus and the Holy Face, pray for us!

Eternal rest grant until to him, O Lord, and let Perpetual Light shine upon him. May Pope Francis's soul and the souls of all the faithful departed, rest in peace. May Pope Francis rest in peace.

G.K. Chesterton, RIP

So last Friday night, on the Solemnity of the Sacred Heart of Jesus, our Greater Wichita Chesterton Society local chapter (including residents of Derby, St. Mark's, Hutchinson and Newton) met in The Ladder to finish our discussion of Joseph Pearce's biography of G.K. Chesterton. As you might expect, the last event in Chesterton's life to be discussed was his death, 85 years ago today (June 14, 1936).

There were two very beautiful anecdotes about Chesterton's decline and death. One was that he had memorized the Sequence for the Feast of Corpus Christi (having published his great work on St. Thomas Aquinas just three years before in 1933). Pearce quoted the last two stanzas of Lauda Sion, with its prayer to see God face-to-face at the Heavenly Banquet:

Bone pastor, panis vere,

Jesu, nostri miserére:

Tu nos pasce, nos tuére:

Tu nos bona fac vidére

In terra vivéntium.

Tu, qui cuncta scis et vales:

Qui nos pascis hic mortáles:

Tuos ibi commensáles,

Cohærédes et sodáles,

Fac sanctórum cívium.

Amen. Alleluia.

He also cited the last words of Verbum supernum prodiens, reflecting on Heaven as being in patria (our true native land!). For a man who loved England so much, this was remarkable statement.

UPDATE: I think that the feast of Corpus Christi was celebrated on Thursday, June 11 in 1936. (Easter was on April 12; Pentecost on May 31, and Trinity Sunday on June 7.)

The other anecdote was that Pope Pius XI sent telegrams to Frances Chesterton and Cardinal Hinsley, referring to Chesterton as a "Defender of the Catholic Faith". The telegram was read at a memorial Requiem Mass celebrated at Westminster Cathedral on June 27, 1936. The British press would not publish the pope's telegram because it gave Chesterton the title which, in its view, belonged only to the King of England, Edward VIII. (Edward VIII had not been crowned yet and never would be because he abdicated in December of 1936 because he could not reign "without the help and support of the woman" he loved.)

Since he had not been crowned or anointed, or sworn his coronation oath to defend the faith, the future Duke of Kent was not really the Defender of the Faith at that time at all! 

I wonder what Chesterton would have made of all the ironies of Edward VIII's abdication in his column for G.K.'s Weekly.

Pearce reminded us, of course, that King Henry VIII had received the title "Fidei Defensor" from Pope Leo X "shortly before the King had rebelled against the Church". It was actually in 1521, about six years before Henry started seeking an annulment of his marriage to Katherine of Aragon. We could date his rebellion against the Catholic Church and Papal authority to 1532, so perhaps not that "shortly before". Pearce also comments that Chesterton had little in common with the king, "except perhaps the size of their girths."! (p. 485)

You may see a digitized image (showing the damage incurred in a fire) of the Papal Bull of Pope Leo X proclaiming Henry VIII the Defender of the Faith at the British Library's Medieval Manuscripts blog, reminding us why he received that title:

Henry was given the title Defender of the Faith in recognition for his Assertio Septem Sacramentorum (Defence of the Seven Sacraments). Possibly written in consultation with Thomas More (b. 1478, d. 1535) and Cardinal Wolsey (b. c. 1473, d. 1530), Henry’s principal statesmen at this point in his reign, this theological treatise acted as a response to the pronouncements of the German theologian Martin Luther (b. 1483, d. 1546), whose ideas helped to shape the Protestant Reformation movement during the 16th century. . . .

Henry’s positive relationship with the Papacy did not last. Only a decade after Leo X issued the papal bull, Henry decided to break away from the Church of Rome, following Pope Clement VII’s refusal to annul his marriage to his first wife Catherine of Aragon (b. 1485, d. 1536). He also distanced himself from the Assertio, claiming that he had been manoeuvred into writing it by his bishops. His actions ultimately resulted in his own excommunication by Clement’s successor Paul III (b. 1468, d. 1549) in 1538 and he was stripped of the title Defender of the Faith.

However, towards the end of Henry’s reign, in 1543, the English Parliament passed an act that restored the title for him and his successors. Since then, it has continued to be used as part of the styling of British monarchs (including the reigning Elizabeth II) to indicate their role as Head of the Church of England. It even features on coins of the realm, with the Latin Fidei defensor appearing in its abbreviated form F.D beside the Queen’s portrait.

Gilbert Keith Chesterton, Defender of the Catholic Faith, Rest in Peace in Our True Native Land!

Today: The 40 at 50

Today is the 50th anniversary of the canonization of the 40 Martyrs of England and Wales in Rome by Pope Paul VI.

The Bishop of Plymouth, Mark O'Toole, issued a Pastoral Letter:

This weekend we mark an historic moment - the fiftieth anniversary of the Canonisation of the forty martyrs of England and Wales, which took place on 25th October 1970. On that occasion, Pope Paul VI reminded us:

"We have among the 40 holy Martyrs secular and regular priests, religious of various orders, and of different rank, lay people of very noble descent, as well as of modest condition; we have women who were married, mothers with a family. What unites them all is that interior attitude of fidelity to the call of God asked of them, as an answer of love…….The drama of the existence of these martyrs, was that their honest and sincere loyalty to the civil authority came to be in conflict with fidelity to God and with what, according to the dictates of their conscience illuminated by the Catholic faith, they knew to involve the revealed truths, especially to the Holy Eucharist and on the inalienable prerogatives of the successor of Peter, who, at the behest of God, is the universal Pastor of the Church of Christ." (Pope Paul VI, Homily at the Canonisation of the Forty Martyrs)

Bishop O'Toole then highlighted the diocesan martyr among the 40, St. Cuthbert Mayne:

Today, as we keep the memory of this great and well-loved saint, we see where his martyrdom can be truly rooted. It is founded on the death of Jesus, on His supreme sacrifice of love, consummated on the Cross, that we might have life (cf. Jn 10: 10). It is these two truths - the sacrifice of Jesus manifest anew in the sacrifice of the Mass and communion with the Holy Father - for which he and so many others died. These two truths have, for many centuries, been the hallmarks of the Catholic Faith in these islands.

St Cuthbert's strength to face martyrdom, came from his deep and intimate union with Jesus Christ. We know that in the months he spent in the dark prison cell in Launceston Castle, before his death, St. Cuthbert never lost heart. He spent his long wait by encouraging his fellow prisoners. He often fell on his knees to say his prayers, which lasted far into the night. On one occasion, just after midnight, it is recorded, St. Cuthbert was meditating and praying, and suddenly a bright light shone around him, lighting up the terrible wall of the dungeon. It awakened the other prisoners who wondered where the light was coming from. St. Cuthbert gently told them to go back to sleep and would not talk about it the following day. A miraculous consolation had been given to him in his dismal dungeon. Indeed, the Holy Spirit was preparing him for an eloquence beyond human speech.

At the Jesuits in Britain website, Father Dennis Blackledge shares his memories of the canonization, which he attended. The Arundel Cathedral website offers a downloadable booklet for a Votive Mass celebrating the anniversary which includes brief biographies of each of the martyrs.

On the Calendar of the Roman Missal of 1962 for the Extraordinary Form of the Latin Mass, today is the Feast of Christ the King as established by Pope Pius XI in 1925:

28. Therefore by Our Apostolic Authority We institute the Feast of the Kingship of Our Lord Jesus Christ to be observed yearly throughout the whole world on the last Sunday of the month of October - the Sunday, that is, which immediately precedes the Feast of All Saints. We further ordain that the dedication of mankind to the Sacred Heart of Jesus, which Our predecessor of saintly memory, Pope Pius X, commanded to be renewed yearly, be made annually on that day. This year, however, We desire that it be observed on the thirty-first day of the month on which day We Ourselves shall celebrate pontifically in honor of the kingship of Christ, and shall command that the same dedication be performed in Our presence. It seems to Us that We cannot in a more fitting manner close this Holy Year, nor better signify Our gratitude and that of the whole of the Catholic world to Christ the immortal King of ages, for the blessings showered upon Us, upon the Church, and upon the Catholic world during this holy period.

29. It is not necessary, Venerable Brethren, that We should explain to you at any length why We have decreed that this feast of the Kingship of Christ should be observed in addition to those other feasts in which his kingly dignity is already signified and celebrated. It will suffice to remark that although in all the feasts of our Lord the material object of worship is Christ, nevertheless their formal object is something quite distinct from his royal title and dignity. We have commanded its observance on a Sunday in order that not only the clergy may perform their duty by saying Mass and reciting the Office, but that the laity too, free from their daily tasks, may in a spirit of holy joy give ample testimony of their obedience and subjection to Christ. The last Sunday of October seemed the most convenient of all for this purpose, because it is at the end of the liturgical year, and thus the feast of the Kingship of Christ sets the crowning glory upon the mysteries of the life of Christ already commemorated during the year, and, before celebrating the triumph of all the Saints, we proclaim and extol the glory of him who triumphs in all the Saints and in all the Elect. Make it your duty and your task, Venerable Brethren, to see that sermons are preached to the people in every parish to teach them the meaning and the importance of this feast, that they may so order their lives as to be worthy of faithful and obedient subjects of the Divine King.

You might remember that it was Pope Pius XI who beatified 29 of the 40 Martyrs of England and Wales in 1929 and who canonized Saint John Fisher and Saint Thomas More in 1935. 

These 40 Martyrs of England and Wales truly knew what King they served and to whom they owed faithful obedience! Here is a Litany of these Saints (for private devotion).

Christ the King, have mercy on us!

Holy Martyrs of England and Wales, pray for us!

Image Credit for Christ in Majesty: Romanesque illuminated manuscript Gospel Book, c.1220 (public domain).

Ratification of the Lateran Treaty

The Parliament of Italy ratified the Lateran Treaty, which had been signed on February 11 at the Lateran Palace, on June 7, 1929. This Treaty created the Vatican City-State, the sovereignty of the Holy See, recognized buildings belonging to the Vatican outside the small territory pictured on the map at left, including the Lateran Basilica (the Cathedral of the Pope as the Bishop of Rome), other major basilicas, educational institutions, headquarters of several congregations, and the Bambino Gesu hospital. All these properties are in Rome; certain properties outside Rome, like Castel Gandolfo, were also included in the Treaty. The Pope was recognized as the head of the Vatican City-State.

D.D. Emmons explains the background to this treaty in an Our Sunday Visitor article from July last year:

Beginning in 1850, King Victor Emmanuel II of Piedmont-Sardinia started his quest to consolidate all of Italy under one government and become the king of a unified Italy. The largest of the many independent Italian states were those controlled by the pope, who at the time was Pius IX (r. 1846-78), a serious stumbling block to Italian unification. The king, either through negotiations or threat of force, began annexing areas of Italy under a new national government. Pope Pius refused to relinquish any of his holdings, but the king occupied one Papal State after another, until by 1860 he had seized all the papal holdings except for the city of Rome. The new central government wanted Rome as the nation’s capital city, but the pope would have none of it. Protected by a French garrison, Pius refused to recognize Victor Emmanuel’s government and decried what he considered to be the robbery of the Papal States: the seizure of Church property belonging to all Catholics. . . .

On September 20, 1870, after the French garrison protecting the pope departed to fight in the Franco-Prussian war, King Victor’s army forcibly occupied Rome. The papal domain, once over 16,000 square miles, was reduced to the Vatican’s one-sixth of a square mile. Victor, by now king of all of Italy, offered considerable concessions to Pope Pius IX if he would acknowledge the new government and the annexation of the Papal States. These concessions, called the Law of Guarantees, recognized the pope as the head of the Catholic Church in Italy, accorded the pope all the rights of a sovereign monarch and provided compensation to the Church for the Papal States. The pope adamantly declined, believing that such agreement would be tantamount to placing the papacy under the rule of and subject to the king of Italy. . . .

From 1870 to 1929, Popes Pius IX, Leo XIII, Pius X, Benedict XV, and Pius XI had considered themselves "Prisoners of the Vatican" until Pope Pius XI agreed to negotiations with the Italian Government, led by Benito Mussolini, Victor-Emmanuel's prime minister. Secretary of State, Cardinal Pietro Gasparri, represented the Pope. 

Negotiations took a few years, starting in 1926.

D.D. Emmons outlines other matters agreed to in the Treaty:

Among the treaty agreements, the Holy See acknowledged the legitimacy of the Italian government and its right to the Papal States; the Vatican was, in turn, financially compensated; and Vatican City was created and designated a sovereign nation, independent of Italy, with the pope as head of state. Catholicism became the religion of Italy; marriage laws were placed under the rule of the Church, and Catholic religious training was included in every school. The Italian government provided Vatican City with a train station, a telephone and telegraph office, a post office and a radio station. The pope was once again ruler of a sovereign nation and in no way subject to an earthly potentate. . . .

Please read the rest there. 

When my late husband and I went to Rome in November 2002 with our former chaplain at the WSU Newman Center, Father Carr, we noted each time we left Italy and entered Vatican City, and vice versa, crossing the border with ease!

Image credit (public domain): Boundary map of Vatican City, taken from the annex of the Lateran Treaty

Prepared to Serve: Blesseds Robert Anderton and William Marsden

Some missionary priests survived for a relatively long time in the English mission, some were arrested soon after beginning their mission, some were never able to begin their mission of service to the hidden Catholics of England at all--St. Henry Walpole, for example, was arrested during the night on the same day he arrived in Yorkshire. Today's martyrs, however, never even reached their intended landfall to begin their mission: Blesseds Robert Anderton and William Marsden. After growing up together, they had left England together to study for the priesthood and as this website explains, they returned to England together to begin their mission:

The two young priests were then given permission to return to England. Early in the morning of 4th Feb. 1586 they each offered Mass in the seminary chapel before bidding farewell to their professors and fellow students. Together they set off for England to preach the Faith that once prospered within its shores. Little did they realise that the Mass which they offered to Almighty God that morning would be their last Mass.

They managed to board a ship for England. After a few hours a storm developed. The two priests were caught as they prayed for calm on board ship in the English Channel. A spy on board heard their words: “O Lord thy Will be done! But if we are to die, suffer us to die for Thy cause in our own country. Let us not be remembered as the first seminarians who have perished in the waters“. They were betrayed by the words and manner of their own prayer and taken ashore at Cowes on the Isle of Wight where they were brutally treated.

The Governor of the Isle of Wight was Captain George Carey, a cousin of Queen Elizabeth I and he was keen to ingratiate himself with the authorities and accept the reward for capturing “Romish priests”. So the two young men were sent to the assizes at Winchester and then on to the London Prison at Marshalsea, having been found guilty of Treason under the new Act (27 Elizabeth) which made it illegal to return to England having been ordained as a priest overseas. They were the first two to be sentenced under this Act of Parliament. The authorities were keen to demonstrate to the local people the consequences for those who harboured priests or supported them, so they were sent back to the Isle of Wight for execution. The two young priests who had become almost inseparable from the time that they met at school, were to die together on the scaffold. They were hung (sic), drawn and quartered on 25th April, 1586. We do not know the exact spot of their execution. The records state that it was on “high ground in sight of the moaning sea”. This was probably on the hill above Cowes where they were caught.

George Carey was the eldest son of Henry Carey, William Carey and Mary Boleyn's son and Elizabeth I's first cousin. His mother was the former Anne Morgan and he was born in 1547. This portrait, by Nicholas Hilliard, dates from 1601, two years before his death on September 9, 1603. He served as governor on the Isle of Wight for about 20 years, posted there especially because of the Spanish Armada threat.

You may read more about them here. They were beatified by Pope Pius XI in 1929.

July 4 Martyrs: Priests and Laymen

Eight martyrs suffered on July 4: four each in 1594 and 1597. These executions are examples of a pattern that only existed during Elizabeth I's reign, when laymen were executed because of the assistance they offered to priests. (James I did not follow this policy of punishing the laity, even though the laws that made such assistance a felony were still "on the books".)

Blessed John Cornelius, SJ priest and martyr
Blessed Thomas Bosgrave, martyr
Blessed John Carey, martyr
Blessed Patrick Salmon, martyr 

John, Thomas, John and Patrick were executed together at Dorchester on July 4, 1594. All of them were from Ireland:

John Cornelius (1557-1594) pronounced Jesuit vows in prison days before he was hanged, drawn and quartered. He met Jesuits while he was studying theology in Rome in 1580 and had asked to enter the Society of Jesus, but was not able to leave the people he served to go to Flanders for the novitiate, which was the normal policy at the time. Before he was able to get to the novitiate, he was arrested in the Dorsetshire castle of the family who had sheltered him for years and sentenced to die for high treason- celebrating Mass and converting people back to Catholicism.

The son of Irish parents living in Cornwall, the priest's true name was John Conor O'Mahony, but used his middle name in a Latinized form. He was expelled from Exeter College, Oxford, for being Catholic and left for the Continent to study. After he was ordained a priest in Rome, he returned to England and made the home of Sir John Arundell his base of operations. He placed himself under the direction of Father Henry Garnet, the superior of the English mission, while he waited for permission to make his novitiate, but was captured before he received an answer. One of the family servants betrayed him to the authorities, and he was arrested April 14, 1594, while hiding in a priest-hole in the Arundell family castle in Dorset. Prison officials in London tortured him in a vain attempt to learn the identities of the families who had sheltered him or those who had attended the Catholic services. Aware that his death was near, he pronounced the vows of the Society before a Jesuit and two lay people as witnesses. 

Bosgrave, Carey and Salmon were pronounced guilty of the felony of aiding and abetting Father John. All that Bosgrave had done was lend Father Cornelius his hat after he'd been arrested! The sentence was the same for all: hanging, drawing, and quartering. 

After the court had published its judgment, it offered all four men a reprieve if they would give up their Catholic faith. All four refused. 

The execution took place at Dorchester two days later. The three laymen were hanged first. Each made a Catholic profession of faith before the trap was sprung. Carey kissed the noose and called it a “precious collar”. Father John then kissed the feet of his hanging companions.  He prayed St. Andrew's prayer, "O good Cross, made beautiful by the body of the Lord: long have I desired you, ardently have I loved you, unceasingly have I sought you out; and now you are ready for my eager soul. Receive me from among men and restore me to my Master, so that he, who, by means of you, in dying redeemed me, may receive me. Amen."

He was not allowed to make any formal statement; but he did manage to state that he had been lately admitted into the Jesuits, and would have been en route to the Jesuit novitiate in Flanders had he not been arrested. After praying for his executioners and for the welfare of the queen, John Cornelius also was executed. The body was taken down and quartered, his head was nailed to the gibbet, but soon removed. These martyrs are honored at the Catholic parish in Chideock.

Note that Sir John Arundell of Lanherne also suffered for his Catholicism:

In 1569 he refused to subscribe to the Act of Uniformity and in the following year he was obliged to enter a recognizance for his ‘good behaviour’, but it was not until 1577 that his Catholicism came to be looked upon as a source of danger to the realm. On 29 Nov. in that year Cuthbert Maine [St. Cuthbert Mayne], the seminary priest, was hanged at Launceston; in his speech from the scaffold he described Arundell as a ‘good and godly’ gentleman with the result that two weeks later Arundell, whose refusal to attend church had been noted, was placed under arrest. On his release he was required to live near London and took up residence in Clerkenwell. During his absence from Cornwall his house was searched and subsequently charges against him were laid before the Council in September 1579. In 1585 Arundell was lodged in the Tower, allegedly because of his association with his wife’s cousin, Philip Howard, Earl of Arundel. At the same time he was fined 1,000 marks in the Star Chamber for contempt of the proclamation regarding recusants. Released from the Tower in 1586, he went to live at Muswell Hill and remained there until the early months of 1590, when he was imprisoned at Ely. He was set free in the summer and settled in Isleworth, where he died on the following 17 Nov. His body was carried with great pomp to Cornwall and buried beside those of his ancestors at St. Columb Major, where a monument was later erected to his memory.

Blessed William Andleby, priest and martyr 
Blessed Henry Abbot, martyr
Blessed Thomas Warcop, martyr
Blessed Edward Fulthorp, martyr

Fr Andleby served in Yorkshire, and Henry, Thomas and Edward were three laymen who assisted and sheltered him; they were executed together at York on July 4 in 1597 under Elizabeth I. Blessed William Andleby was a convert--he had thought to argue Doctor William Allen out of his Catholic faith and instead found himself argued into it:

He was born at Etton in Yorkshire of a well-known gentle family. At twenty-five he went abroad to take part in the religious wars in the Spanish Netherlands, and called at Douai to interview Dr. Allen, whom he attempted to confute in argument. Next day he recognized that Allen was right, was converted, and eventually became a priest. Mention is found of his having served at Mr. Tyrwhitt's, in Lincolnshire, and also of his having succoured the Catholic prisoners in Hull blockhouse. "His zeal for souls was such as to spare no pains and to fear no dangers. For the first four years of his mission he travelled always on foot, meanly attired, and carrying with him usually in a bag his vestments and other things for saying Mass; for his labours lay chiefly among the poor, who were not shocked with such things. Afterwards, humbly yielding to the advice of his brethren, he used a horse and went somewhat better clad. Wonderful was the austerity of his life in frequent watchings, fastings, and continual prayer, his soul so absorbed in God that he often took no notice of those he met; by which means he was sometimes exposed to suspicions and dangers from the enemies of his faith, into whose hands he at last fell after twenty years' labour in the vineyard of the Lord." (Challoner). He was condemned for his priestly character, and suffered with three laymen, John Abbot, Thomas Warcop, and Edward Fulthrop--Abbot and Fulthrop were also converts to Catholicism from the Church of England.

All of these martyrs were beatified in 1929 by Pope Pius XI. Blessed martyrs of England, pray for us!

A Cardinal's Hat and Sainthood for Bishop John Fisher

Pope Paul III passed over the notion that Henry VIII had stripped Bishop John Fisher of his episcopal status and declared the imprisoned Bishop of Rochester a cardinal on May 20, 1535, a little more than a month before the good Cardinal's execution on June 22 that year. Of course, Fisher never received his Cardinal's hat, and the usual report is that Henry VIII threatened to send the Cardinal's head to Rome instead! Pope Paul III had named Fisher the Cardinal Priest of San Vitale, the altar of which is seen above. The full name of the church is the Basilica of Sts. Vitalis, Valeris, Gervase and Protase, honoring a family of martyrs!

Four hundred years later, Pope Pius XI canonized John Cardinal Fisher and Sir Thomas More on the anniversary of this creation. Pope Pius XI praised the new saint during his homily:

John Fisher, gifted by nature with a most gentle disposition, thoroughly versed in both sacred and profane lore, so distinguished himself among his contemporaries by his wisdom and his virtue that under the patronage of the King of England himself, he was elected Bishop of Rochester. In the fulfilment of this high office so ardent was he in his piety towards God, and in charity towards his neighbour, and so zealous in defending the integrity of Catholic doctrine, that his episcopal residence seemed rather a Church and a University for studies than a private dwelling.

He was wont to afflict his delicate body with fastings, scourges, and hair cloth; nothing was dearer to him than to be able to visit the poor, in order to comfort them in their miseries and to succour them in their needs. When he found someone frightened at the thought of his faults and terrified by chastisements to come, he brought comfort to the erring soul by restoring confidence in God’s mercy. Often when celebrating the Eucharistic Sacrifice, he was seen shedding abundant tears, while his eyes were raised to heaven in an ecstatic expression of love. When he preached to the multitudes of the faithful that crowded round to hear him, he seemed neither a man nor a herald of men, but an angel of God clothed in human flesh.

Nevertheless, whilst he was meek and affable towards the afflicted and the suffering, whenever there was question of defending the integrity of faith and morals, like a second Precursor of the Lord, in whose name he gloried, he was not afraid to proclaim the truth openly, and to defend by every means in his power the divine teachings of the Church. You are well aware, Venerable Brethren and Beloved Sons, of the reason why John Fisher was called in judgment and obliged to undergo the supreme test of martyrdom. It was because of his courageous determination to defend the sacred bond of Christian marriage—a bond indissoluble for all, even for those who wear the royal diadem—and to vindicate the Primacy with which the Roman Pontiffs are invested by divine command. That is why he was imprisoned and afterwards led to death. Serenely he advanced toward the scaffold and with the words of the Te Deum on his lips, he rendered thanks to God for being granted the grace of having his mortal life crowned with the glory of martyrdom, and he raised up to the Divine Throne a fervent prayer of supplication for himself, for his people and for his King. Thus did he give another clear proof that the Catholic Religion does not weaken, but increases the love of one’s country. When finally he mounted the scaffold, whilst a ray of sunlight cast a halo of splendour about his venerable grey hairs, he exclaimed with a smile: “Come ye to Him and be enlightened, and your faces shall not be confounded.” (Ps. xxxiii, 6.) Most assuredly the heavenly hosts of angels and saints hastened in joy to meet his holy soul, freed at last from the fetters of the body and winging flight toward eternal joys.

Saint John Fisher, pray for us!

Saint Thomas More, pray for us!

Two Priests and Martyrs on the 6th of May in 1590

As the Catholic Encyclopedia recounts, Blessed Edward Jones was one of Richard Topcliffe's victims, enduring the torture meted out by Elizabeth I's personal pursuivant:

Blessed Edward Jones:  Priest and martyr, b. in the Diocese of St. Asaph, Wales, date unknown; d. in London, 6 May 1590. Bred an Anglican, he was received into the Church at the English College, Reims, 1587; he was ordained priest in 1588, and went to England in the same year. In 1590 he was arrested by a priest-catcher, who pretended to be a Catholic, in a shop in Fleet Street. He was imprisoned in the Tower and brutally tortured by Topcliffe, finally admitting he was a priest and had been an Anglican. These admissions were used against him at his trial, but he made a skillful and learned defense, pleading that a confession elicited under torture was not legally sufficient to ensure a conviction. The court complimented him on his courageous bearing, but of course he was convicted of high treason as a priest coming into England. On the same day he was hanged, drawn, and quartered, opposite the grocer's shop where he had been captured, in Fleet Street near the Conduit. 

Blessed Anthony Middleton: On the same day there suffered Anthony Middleton, priest and martyr, born probably at Middleton-Tyas, Yorkshire, date unknown, son of Ambrose Middleton of Barnard Castle, Durham, and Cecil, daughter of Anthony Crackenthorpe of Howgill Castle, Westmoreland. He entered the English College at Reims 9 Jan., 1582; was ordained 30 May 1586, and went to England in the same year. His work lay in London and the neighbourhood and he laboured very successfully; he was captured at a house in Clerkenwell (London) by the same artifice which was practiced on Father Jones. On the ladder he said: "I call God to witness I die merely for the Catholic Faith, and for being a priest of the true Religion"; and someone present called out, "Sir, you have spoken very well". The martyr was cut down and disemboweled while yet alive.

So both priests, graduates of the English College in Reims, were captured by pursuivants posing as Catholics. They both impressed those who tried and executed them, but to no avail. There is a high school in Wales named for Blessed Edward Jones. They were beatified by Pope Pius XI in 1929, along with 135 more.

A Short Passage to Eternity: Blessed Peter Wright, SJ

Blessed Peter Wright was a Jesuit martyr in England. Born in Slipton, Northamptonshire, England in 1603, Peter reverted to Catholicism after deserting from the English army on the Continent and was trained for the priesthood in Ghent and Rome. Entering the Jesuits in 1629, he taught at St Omers and then he ministered to English Catholics soldiers fighting for the King of Spain in Flanders/the Spanish Netherlands and accompanied Sir Henry Gage back to England. He also served as a chaplain to the Royalist army during the English Civil War at Oxford first with Sir Henry Gage and then with John Paulet, the 5th Marquess of Winchester. After the war, he was arrested at the home of the Paulet on Candlemas, February 2, 1651--thus sharing an arrest date with St. Anne Line--and imprisoned in Newgate. During his trial, the late Henry Gage's brother Thomas presented evidence that Wright was a priest and thus had violated the Elizabeth statutes against Catholic priests in England, so he was sentenced to death by hanging, drawing, and quartering. (Note that Thomas had been ordained a priest in the order of preachers, the Dominicans--and that Thomas had aided officials in the condemnation of three other priests: the Jesuit Thomas Holland in 1642, the Franciscan Francis Bell in 1643, and the Jesuit Ralph Corby in 1644--he was a busy informant.)

Blessed Peter Wright, beatified in 1929 by Pope Pius XI, spoke these words at Tyburn Tree on May 19 in 1651:

Gentlemen, this is a short passage to eternity; my time is now short, and I have not much to speak. I was brought hither charged with no other crime but being a priest. I willingly confess I am a priest; I confess I am a Catholic; I confess I am a religious man of the Society of Jesus, or as you call it, a Jesuit. 

This is the cause for which I die; for this alone was I condemned, and for propagating the Catholic faith, which is spread through the whole world, taught through all ages from Christ's time, and will be taught for all ages to come.

For this cause I most willingly sacrifice my life, and would die a thousand times for the same if it were necessary; and I look upon it my greatest happiness, that my most good God has chosen me most unworthy to this blessed lot, the lot of the saints. This is a grace which so unworthy a sinner could scarce have wished, much less hoped for. And now I beg of the goodness of my God with all the fervour I am able, and most humbly entreat Him that He would drive from you that are Protestants the darkness of error, and enlighten your minds with the rays of truth. And as for you Catholics, my fellow soldiers and comrades, as many of you as are here I earnestly beseech you to join in prayer for me and with me till my last moment; and when I shall come to Heaven I will do as much for you. God bless you all; I forgive all men. From my heart I bid you all farewell till we meet in a happy eternity.

A Lot of St. John Fisher and a Little More

Today is the second day of the U.S. Bishops' 2013 "Fortnight for Freedom" and the Feast of St. John Fisher and St. Thomas More, martyrs, sharing the same feast day. St. John Fisher was executed on June 22, 1535, St. Thomas More on July 6, 1535. Both men's holiness was remarkable at the time of their living and yet they were not canonized until four hundred years later in 1935, on May 19 by Pope Pius XI. Without a free and established Catholicism in England, the devotion to and the cause for all the English martyrs took a long time to develop.

Pope Pius XI began his homily at the canonization Mass with the some historical context:

From time to time new heresies make their appearance and, under the guise of truth, gain strength and popularity; but the seamless garment of Christ can never be rent in twain. Unbelievers and enemies of the Catholic faith, blinded by presumption, may indeed constantly renew their violent attacks against the Christian name, but in wresting from the bosom of the militant Church those whom they put to death, they become the instruments of their martyrdom and of their heavenly glory. No less beautiful than true are the words of St. Leo the Great: “The religion of Christ, founded on the mystery of the Cross, cannot be destroyed by any sort of cruelty; persecutions do not weaken, they strengthen the Church. The field of the Lord is ever ripening with new harvests, while the grains shaken loose by the tempest take root and are multiplied.”

Speaking of the two martyrs, Pope Pius said that St. John Fisher "was gifted by nature with a most gentle disposition, thoroughly versed in both sacred and profane lore, so distinguished himself among his contemporaries by his wisdom and his virtue that under the patronage of the King of England himself, he was elected Bishop of Rochester. In the fulfilment of this high office so ardent was he in his piety towards God, and in charity towards his neighbour, and so zealous in defending the integrity of Catholic doctrine, that his episcopal residence seemed rather a Church and a University for studies than a private dwelling."

Of St. Thomas More he said, "he was no less distinguished for his desire of Christian perfection and his zeal for the salvation of souls. Of this we have testimony in the ardour of his prayer, in the fervour with which he recited, whenever he could, even the Canonical Hours, in the practice of those penances by which he kept his body in subjection, and finally in the numerous and renowned accomplishments of both the spoken and the written word which he achieved for the defence of the Catholic faith and for the safeguarding of Christian morality."

The pope also took the opportunity to pray for the conversion of England:

We desire moreover that with your ardent prayers, invoking the patronage of the new Saints, you ask of the Lord that which is so dear to Our heart, namely that England, in the words of St. Paul, "meditating the happy consummation which crowned the life" of those two martyrs, may "follow them in their faith," and return to the Father’s house "in the unity of faith and of the knowledge of the Son of God."

More usually gets more attention, because of the A Man for All Seasons fame (which has its own pitfalls, as Brian Patrick and I discussed yesterday), but Fisher, with even deeper links to the Tudor family (preacher at the funerals of both Henry VIII's father and grandmother) and more consistent and open opposition to Henry's plans to take over the Church and push through his marital arrangement, is just as interesting. He was a humanist, a bishop, a serious defender of Church teaching, and an admired churchman in his lifetime. In his death he demonstrated the same dignity and holiness:

When he came out of the Tower, a summer morning's mist hung over the river, wreathing the buildings in a golden haze. Two of the Lieutenant's men carried him in a chair to the gate, and there they set him down, while waiting for the Sheriffs. The cardinal stood up and leaning his shoulder against a wall for support, opened the little New Testament he carried in his hand. "O Lord," he said, so that all could hear him, "this is the last time I shall ever open this book. Let some comforting place now chance to me whereby I, Thy poor servant, may glorify Thee in my last hour"----and looking down at the page, he read:

Now this is etemal life: that they may know Thee, the one true God, and Jesus Christ Whom Thou has sent I have glorified Thee on earth: I have finished the work which Thou gavest me to do (John, 17:3-4).

Whereupon he shut the book, saying: "Here is even learning enough for me to my life's end." His lips were moving in prayer, as they carried him to Tower Hill. And when they reached the scaffold, the rough men of his escort offered to help him up the ladder. But he smiled at them: "Nay, masters, now let me alone, ye shall see me go up to my death well enough myself; without help." And forthwith he began to climb, almost nimbly. As he reached the top the sun appeared from behind the clouds, and its light shone upon his face. He was heard to murmur some words from Psalm 33: Accedite ad eum, etilluminamim, et facies vestræ non confundentur. The masked headsman knelt----as the custom was----to ask his pardon. And again the cardinal's manliness dictated every word of his answer: "I forgive thee with all my heart, and I trust on Our Lord Thou shalt see me die even lustily." Then they stripped him of his gown and furred tippet, and he stood in his doublet and hose before the crowd which had gathered to see his death. A gasp of pity went up at the sight of his "long, lean, slender body, nothing in manner but skin and bones . . . the flesh clean wasted away; and a very image of death, and as one might say, death in a man's shape and using a man's voice." He was offered a final chance to save his life by acknowledging the royal supremacy, but the Saint turned to the crowd, and from the front of the scaffold, he spoke these words:

Christian people, I am come hither to die for the faith of Christ's Catholic Church, and I thank God hitherto my courage hath served me well thereto, so that yet hitherto I have not feared death; wherefore I desire you help me and assist me with your prayers, that at the very point and instant of my death's stroke, and in the very moment of my death, I then faint not in any point of the Catholic Faith for fear; and I pray God save the king and the realm, and hold His holy hand over it, and send the king a good counsel.

The power and resonance of his voice, the courage of his spirit triumphing over the obvious weakness of his body, amazed them all, and a murmur of admiration was still rustling the crowd when they saw him go down on his knees and begin to pray. They stood in awed silence while he said the Te Deum in praise of God, and the Psalm In Thee O Lord have I put my trust, the humble request for strength beyond his own. Then he signed to the executioner to bind his eyes. For a moment more he prayed, hands and heart raised to Heaven. Then he lay down and put his wasted neck upon the low block. The executioner, who had been standing back, took one quick step forward, raised his axe and with a single blow cut off his head. So copious a stream of blood poured from the neck that those present wondered how it could have come from so thin and wasted a frame. There was certainly Divine irony in the fact that 22 June, the date of the execution, was the Feast of St. Alban, the first Martyr for the Faith in Britain. If the king had realized this he would certainly have arranged for the execution of Cardinal Fisher to take place on another day.

Regarding that last sentence in Michael Davies' account of Fisher's death--Henry VIII had no good choice for a date since he was set on executing this good Cardinal Bishop: June 23 was the Vigil of and June 24 was the Feast of the Nativity of St. John the Baptist! Fisher had identified himself with St. John the Baptist explicitly [meaning that Henry VIII was Herod and Anne Boleyn was Herodias]. So that date would have been worse than the Feast of St. Alban--and I think Henry VIII was aware of the feasts and their dates. After all, he still considered himself a faithful Catholic! Just without the pope!

I'll write more about St. Thomas More on the anniversary of his execution on July 6.