October 26 in English and English Church History

Not only is today the 493rd anniversary of Sir Thomas More becoming Lord Chancellor of England, but it's also the 1,123rd anniversary of King Alfred the Great's death, and the 1,262nd anniversary of the death of Saint Cuthbert of Canterbury, and the 1,358th anniversary of the death of St. Cedd. 

I hope that's far enough back for you.

Here's what the Catholic Encyclopedia tells us about Saint Cedd, based on Saint Bede the Venerable's Ecclesiastical History of the English People, demonstrating all the links between Cedd and other seventh century saints:

Bishop of the East Saxons, the brother of St. Ceadda; died 26 Oct. 664. There were two other brothers also priests, Cynibill and Caelin, all born of an Angle family settled in Northumbria. With his younger brother Ceadda, he was brought up at Lindisfarne under St. Aidan. In 653 he was one of four priests sent by Oswiu, King of Northumbria, to evangelize the Middle Angles at the request of their ealdorman, Peada. Shortly after, however, he was recalled and sent on the same missionary errand to Essex to help Sigeberht, King of the East Saxons, to convert his people to Christ. Here he was consecrated bishop and was very active in founding churches, and established monasteries at Tilbury and Ithancester. Occasionally he revisited his native Northumbria, and there, at the request of Aethelwald, founded the monastery of Laestingaeu, now Lastingham, in Yorkshire. Of this house he became the first abbot, notwithstanding his episcopal responsibilities. At the Synod of Whitby, like St. Cuthbert, he, though Celtic in his upbringing, adopted the Roman Easter. Immediately after the synod he paid a visit to Laestingaeu, where he fell a victim to the prevalent plague. Florence of Worcester and William of Malmesbury in later times counted him as the second Bishop of London, but St. Bede, almost a contemporary, never gives him that title.

Saint Cedd is on the calendar of the Orthodox Church in America, but his feast is on January 7th.

The St. Cuthbert noted above is not today's Saint Cuthbert of Canterbury, who

was a medieval Anglo-Saxon Archbishop of Canterbury in England. Prior to his elevation to Canterbury, he was abbot of a monastic house, and perhaps may have been Bishop of Hereford also, but evidence for his holding Hereford mainly dates from after the Norman Conquest of England in 1066. While Archbishop, he held church councils and built a new church in Canterbury. It was during Cuthbert's archbishopric that the Diocese of York was raised to an archbishopric. Cuthbert died in 760 and was later regarded as a saint. 

Saint Boniface (Winfred), the English Apostle to the Germans, corresponded with Cuthbert.

King Alfred the Great is the hero of G.K. Chesterton's The Ballad of the White Horse. Chesterton's introduction ("Prefatory Note") to his epic poem:

This ballad needs no historical notes, for the simple reason that it does not profess to be historical. All of it that is not frankly fictitious, as in any prose romance about the past, is meant to emphasize tradition rather than history. King Alfred is not a legend in the sense that King Arthur may be a legend; that is, in the sense that he may possibly be a lie. But King Alfred is a legend in this broader and more human sense, that the legends are the most important things about him.

The cult of Alfred was a popular cult, from the darkness of the ninth century to the deepening twilight of the twentieth. It is wholly as a popular legend that I deal with him here. I write as one ignorant of everything, except that I have found the legend of a King of Wessex still alive in the land. I will give three curt cases of what I mean. A tradition connects the ultimate victory of Alfred with the valley in Berkshire called the Vale of the White Horse. I have seen doubts of the tradition, which may be valid doubts. I do not know when or where the story started; it is enough that it started somewhere and ended with me; for I only seek to write upon a hearsay, as the old balladists did. For the second case, there is a popular tale that Alfred played the harp and sang in the Danish camp; I select it because it is a popular tale, at whatever time it arose. For the third case, there is a popular tale that Alfred came in contact with a woman and cakes; I select it because it is a popular tale, because it is a vulgar one. It has been disputed by grave historians, who were, I think, a little too grave to be good judges of it. The two chief charges against the story are that it was first recorded long after Alfred's death, and that (as Mr. Oman urges) Alfred never really wandered all alone without any thanes or soldiers. Both these objections might possibly be met. It has taken us nearly as long to learn the whole truth about Byron, and perhaps longer to learn the whole truth about Pepys, than elapsed between Alfred and the first writing of such tales. And as for the other objection, do the historians really think that Alfred after Wilton, or Napoleon after Leipsic, never walked about in a wood by himself for the matter of an hour or two? Ten minutes might be made sufficient for the essence of the story. But I am not concerned to prove the truth of these popular traditions. It is enough for me to maintain two things: that they are popular traditions; and that without these popular traditions we should have bothered about Alfred about as much as we bother about Eadwig.

One other consideration needs a note. Alfred has come down to us in the best way (that is, by national legends) solely for the same reason as Arthur and Roland and the other giants of that darkness, because he fought for the Christian civilization against the heathen nihilism. But since this work was really done by generation after generation, by the Romans before they withdrew, and by the Britons while they remained, I have summarised this first crusade in a triple symbol, and given to a fictitious Roman, Celt, and Saxon, a part in the glory of Ethandune. I fancy that in fact Alfred's Wessex was of very mixed bloods; but in any case, it is the chief value of legend to mix up the centuries while preserving the sentiment; to see all ages in a sort of splendid foreshortening. That is the use of tradition: it telescopes history.

He is also venerated as a saint in both the Church of England and the Catholic Church.

Encyclopedia Britannica offers these notes on Thomas More's term in office as Lord Chancellor:

On November 3, 1529, More opened the Parliament that was later to forge the legal instruments for his death. As the king’s mouthpiece, More indicted Wolsey in his opening speech and, in 1531, proclaimed the opinions of universities favourable to the divorce; but he did not sign the letter of 1530 in which England’s nobles and prelates, including Wolsey, pressured the pope to declare the first marriage void, and he tried to resign in 1531, when the clergy acknowledged the king as their supreme head, albeit with the clause “as far as the law of Christ allows.” [St. John Fisher's effort.]

More’s longest book, The Confutation of Tyndale’s Answer, in two volumes (1532 and 1533), centres on “what the church is.” To the stress of stooping for hours over his manuscript More ascribed the sharp pain in his chest, perhaps angina, which he invoked when begging Henry to free him from the yoke of office. This was on May 16, 1532, the day when the governing body (synod) of the church in England delivered to the crown the document by which they promised never to legislate or so much as convene without royal assent, thus placing a layperson at the head of the spiritual order.

This article was written by Father Germain P. Marc'hadour, founder of Moreana, and editor of Volume Seven in the Yale Edition of the Complete Works of St. Thomas More, The Supplication of Souls, and co-editor of Volume Six, A Dialogue Concerning Heresies, with Thomas M.C. Lawler and Richard C. Marius. 

Most intriguing to me, in light of my study of St. Thomas More's Tower Works, is that he wrote Thomas More et la Bible: La place des livres saints dans son apologétique et sa spiritualité (in English: The Bible in the Works of Thomas More). 

He died on February 22, 2022, at the age of 100! May he rest in the peace of Christ. Amen.

Saint Thomas More, pray for us!

Saint Alfred the Great, pray for us!

Saint Cuthbert of Canterbury, pray for us!

Saint Cedd, pray for us!

Image Credit (Public Domain): Miniature d'Alfred le Grand dans une généalogie royale du XIVe siècle.

Saint Philip Howard and His Dog

Faithful old dog, do you recall
The days of frolic and fun?
When walls were trees,
Stone floors were earth and
Low ceilings sky and sun?
When you and my other hounds
Sighted the deer and coursed?

But captive now, your eyes follow me
As I pace and pray, and wait
And wait in this cell for death.

If you so dumb, can be so true,
And trusted to carry words
To him whom my dearest love doth know—

If you, so strong can be so meek,
What else can I do—?
But bear affliction in this world for
Glory with Christ in the next

—but Oh!—

How I long to see you course
And run as you once did run,
Chasing the deer and finding him in the glorious sun! (c) Stephanie A. Mann, 2017

Five years ago (!), the National Catholic Register posted my blog story about St. Philip Howard and his greyhound. Way down in the story was the bit of verse I wrote about the young nobleman and his hound. Please read the rest of the post here, including information about the artists who created the image of Howard in the Tower of London with his dog.

[I'm reading a book right now titled The Dog by Kerstin Ekman, trans. from the Swedish by Linda Schenck and Rochelle Wright. It's about a puppy lost in the wild and the man who brings him into domestication.]

I knew that a poem about the ruins of Walsingham has been attributed to Saint Philip Howard, but recently I noticed this poem about the saints has also been attributed to him:

No eye hath seen what joys the saints obtain,
no ear hath heard what comforts are possessed,
no heart can think in what delight they reign,
nor pen express their happy port of rest,
where pleasure flows and grief is never seen,
where good abounds and ill is banished clean.

Those sacred saints remain in perfect peace
which Christ confessed, and walked in his ways;
they shine in bliss, which now shall never cease,
and to his Name do sing eternal praise.
Before his throne in white they ever stand,
and carry palms of triumph in their hand.

O worthy place, where such a Lord is chief,
O glorious Lord, who princely servants keeps,
O happy Saints, which never taste of grief,
O blessed state when malice ever sleeps.
No-one is here of base or mean degree,
but all are known the Sons of God to be.

Here's a suggested tune for the poem as a hymn. Since our Lovers of Newman just read and discussed a Newman sermon about saints' feast days, and since All Saints Day is fast approaching, it seemed appropriate to end this post with it!

Our Lady of Walsingham, pray for us!

Saint Philip Howard, pray for us!

St. J.H. Newman, the Holy Name of Mary, and "Newman's Marian Theology of History"

Today is the feast of the Holy Name of Mary, a feast, like that of the Holy Rosary in October, inspired by a great defensive victory over the Turkish armies/navies. This feast commemorates the defeat of the Turks who were besieging Vienna on September 12, 1683. Remember that the Battle of Vienna began on September 11, 1683. Pope Blessed Innocent XI instituted the today's feast of the Holy Name of Mary to commemorate that victory. After the Second Vatican Council the feast was suppressed, but Pope St. John Paul II restored it to the universal Roman Calendar in 2002, the year after the 9-11, 2001 attacks in New York and Washington, DC (and Shanksville, PA before the plane reached its target). Pope St. John Paul II also restored the Feast of the Holy Name of Jesus that year (celebrated on January 3).

Saint John Henry Newman composed a Litany on the Holy Name of Mary in his Meditations and Devotions.

I've been listening to this podcast of Dr. Rebekah Lamb's lecture on "Newman's Marian Theology of History" posted by the Thomistic Institute, given on April 26, 2022 at Oxford University. Here are a couple of quotations from her lecture, which the Thomistic Institute used on their Facebook page announcements of this lecture:

"Newman's early poetic interests in the relationship between hiddenness and holiness demonstrate how his heart already stirred after the Marian even before he recognized, let alone fully accepted, the Mother of God's central and distinctive importance within salvation history." —Dr. Rebekah Lamb

"The Marian influences on Newman's thought are Marian in character: that is, they're hidden, humble, and yet profoundly essential." —Dr. Rebekah Lamb

It's interesting that she cites many of the same sources (the Apologia pro Vita Sua, Parochial and Plain Sermons, the Development of Doctrine, etc) I highlighted in the August series on the Son Rise Morning Show! Rather "affirms" me that I do know what I'm talking about!

Rebekah Ann Lamb is a Lecturer in Theology, Imagination and the Arts in the School of Divinity at St Mary's College at the University of St. Andrew in Scotland. Her research interests pique my interest:

Dr. Lamb focuses on intersections between theology, visual arts and literature, from the long nineteenth century to the present. However, her research and teaching has also led her into Biblical Studies, Dante, and Christian Personalism. She is especially interested in the religious and aesthetic implications of inter-art projects, such as Pre-Raphaelite poem and painting pairings, and links between writing and theology in the Victorian period and late modernity. Her research increasingly focuses on John Henry Newman, Christina Rossetti, TS Eliot, Catherine Doherty, and Michael O’Brien. She is completing a book on the aesthetic and religious implications of boredom in the nineteenth and twentieth centuries (McGill-Queen’s University Press), and is currently co-editing a special issue on the life and thought of John Henry Newman with Michael D. Hurley (Cambridge) for Religion and Literature.

Dr Lamb has published articles, encyclopedia entries, book chapters, and review essays in The Journal of Pre-Raphaelite Studies, The Palgrave Encyclopedia of Victorian Women’s Writing, New Blackfriars, Religions, Theology in Scotland, and elsewhere. A developing branch of her research involves a series of essays on the relationship between history, theology and formation--in the contexts of the university and digital culture--as informed by the thought of John Henry Newman, Stratford Caldecott and Joseph Ratzinger.

I'll be on the lookout for her book Suspended in Time: Boredom and Other Discontents in the Pre-Raphaelites and Their Circle and will subscribe to Religion and Literature forthwith.

Saints John Fisher and Thomas More in 2022

The United States Conference of Catholic Bishops (USCCB) have posted the themes for the annual Religious Freedom Week. It was formerly a Fortnight for Freedom, from June 22 to July 4, but it's shorter now. It still begins with the memorial of Sts. John Fisher and Thomas More.

Here's what the USCCB posts about these martyrs this year:

Sts. Thomas More and John Fisher were Renaissance men. Talented and energetic, they contributed to the humanist scholarship of early modern England. More wrote theological and philosophical treatises, while making a career as a lawyer and government official. Bishop John Fisher worked as an administrator at Cambridge, confronted the challenge Martin Luther presented to Christian Europe, and most importantly served as Bishop of Rochester. As a bishop, he is notable for his dedication to preaching at a time when bishops tended to focus on politics. These men were brilliant. They both corresponded with Erasmus, who helped Bishop Fisher learn Greek and Hebrew, and who also famously referred to More as a man for all seasons.

Above all their accomplishments, these men bore witness to a deep faith in Christ and his Church. More considered joining religious life and was assiduous in his devotional practices. As a married man, he committed himself wholly to his vocation as a father. At the time, disciplinary practices with children tended to be severe, but More’s children testify to his warmth, patience, and generosity.

St. John Fisher was a model shepherd and demonstrated remarkable humility. He remained in the small Diocese of Rochester his entire episcopal ministry, devoting himself to his local church rather than seeking promotion to a larger, more powerful diocese. . . .

So far I have resisted this temptation: Cluny Media has issued handsome new paperback editions of E.E. Reynolds' biographies of these great martyr saints:

Saint Thomas More: His Life and Works:

Laicorum hominum decus et ornamentum—“the glory and ornament of the laity”: thus did Pope Pius XI define St. Thomas More. In this accomplished study of “the king’s good servant, but God’s first,” E. E. Reynolds demonstrates the aptness of that epithet. Placing the primary emphasis on Thomas More’s religious significance, but without neglecting his political and literary legacy, Reynolds produces a richly detailed portrait of this husband and father, lawyer and statesman, and servant to and martyr for Jesus Christ and his Church. To assist in his interpretations and analyses, Reynolds gathers the many threads of previous scholarship on More by T. E. Bridgett, A. F. Pollard, and R. W. Chambers (to name but a few). Especially valuable is the generous provision throughout the book of primary-source material from More’s own works and correspondence, with the spellings modernized for comfortable reading.

and 

Saint John Fisher: His Life and Works:

Of John Fisher, Pope Pius XI said: “Whenever there was question of defending the integrity of faith and morals…he was not afraid to proclaim the truth openly, and to defend by every means in his power the divine teachings of the Church.” In this compleat biography, E. E. Reynolds provides a thorough account of Fisher’s life and works, detailing his youth and education and storied career—chaplain to Lady Margaret Beaufort, grandmother of Henry VIII; proctor of the University of Cambridge at age twenty-five; ordination to the episcopacy at age thirty-five, to mention but a few; his profound piety and devotion to his pastoral duties; his spirited response to Luther and the Protestant revolt; and his staunch defense of Catherine of Aragon and refusal, even unto death, to submit to Henry VIII’s claims of supreme power.

If I see them in the near future on the shelves at Eighth Day Books, I may succumb to the temptation. I do have an older edition of Reynold's on Saint John Fisher, but a little Westie girl nimbled on it one time years ago. (Amanda must have known about what Francis Bacon said about books: “Some books should be tasted, some devoured, but only a few should be chewed and digested thoroughly.”)

Saint John Fisher, pray for us!

Saint Thomas More, pray for us!

"The torments they endured were horrible": The Catholic Martyrs of England and Wales, 1535-1679

From Fr. Christopher George Phillips, the retired founding pastor of Our Lady of the Atonement Church in San Antonio, Texas, a parish of the Personal Ordinariate of the Chair of Saint Peter, comes this reflection on the May 4th feast of Catholic Martyrs of England and Wales:

The English Martyrs include 284 men and women who gave their lives during the 16th and 17th centuries. They were martyred simply because they remained steadfast in their Catholic faith. What had happened?

King Henry VIII had proclaimed himself supreme head of the Church in England, claiming for himself and his successors power over his subjects not only in civil matters, but also in all things spiritual. He took to himself a spiritual power that can belong only to the Pope as the Vicar of Christ and Successor of St. Peter. The Catholics at that time wanted to be loyal subjects of the Crown, but their consciences could not allow them to grant the power of spiritual supremacy. It is as though, in the United States, the president and Congress took upon themselves the power to determine what we as Catholics believe, and how we worship. We could not allow Congress to pass laws that changed the Church’s teaching about the Mass, or what we believe about God. But this was what had happened in England and Wales. This was what led many people to face death courageously rather than act against their consciences and deny their Catholic faith.

Please read the rest there.

This Feast, honoring all the martyrs, canonized and beatified, is celebrated in the Anglican Ordinariate* and in the dioceses of England on May 4th, the date of the execution of the Protomartyrs in 1535 (Saints John Houghton, Augustine Webster, Robert Lawrence, Richard Reynolds, and Blessed John Haile); in the dioceses of Wales, their Feast, known as the Feast of Six Welsh Martyrs and [English] Companions, is celebrated on October 25th, the date that Pope Saint Paul VI canonized the 40 Martyrs of England and Wales in 1979.

*Please note that is celebrated as a Feast in the Anglican Ordinariate of Our Lady of Walsingham, but as a Memorial in the Ordinariates of the Chair of St. Peter in North American and of Our Lady of the Southern Cross in Australia.

According to the Liturgical Calendar of England:

The English Men and Women martyred for the Catholic Faith 1535–1680 and beatified or canonised by the Holy See. On this day in 1535 there died at Tyburn three Carthusian monks, the first of many martyrs, Catholic and Protestant, of the English reformation. Of these martyrs, forty two [including Saints John Fisher and Thomas More, and the six Welsh Martyrs] have been canonised and a further two hundred and forty two declared blessed, but the number of those who died on the scaffold, perished in prison, or suffered harsh persecution for their faith in the course of a century and a half cannot now be reckoned. They came from every walk of life; there are among them rich and poor, married and single, women and men. They are remembered for the example they gave of constancy in their faith, and courage in the face of persecution.

The Six Welsh Martyrs, listed on the website of the Liturgical Calendar of Wales are: Saints John Jones, Philip Evans, John Lloyd, David Lewis, Richard Gwyn, and John Roberts. Saints Evans, Lloyd, Lewis, and Gwyn were executed in the throes of the Popish Plot in 1679.

Holy Catholic Martyrs of England and Wales, pray for us!

Today in Westminster: The Holy Martyrs of Douai

Today, the Diocese of Westminster, London celebrates the feast of the Douai Martyrs--that is, martyrs who studied at the English College/seminary in Douai during the sixteenth and seventeenth centuries--who have been beatified and canonized. From St. Cuthbert Mayne, the protomartyr, to Blessed Thomas Thwing, a Popish Plot martyr, they suffered and died for the Catholic Faith and to serve the Catholic laity starting in 1577 and ending in 1679--102 years, from the reign of Elizabeth I to the reign of Charles II!

At 10:00 a.m. British Summer Time (4:00 a.m. Central Daylight Time) St Alban & St Stephen Roman Catholic Church will livestream the Mass celebrating this feast. (The parish has a YouTube channel so you should be able to watch the Mass at a time convenient for you.)

A couple of years ago I purchased the Baronius Press version of the 1962 Roman Missal: The Daily Missal and Liturgical Missal, Summorum Pontificum edition because it includes:

• Supplement of special Masses for the Dioceses of the USA
• Supplement of special Masses for the Dioceses of England and Wales
• Supplement of special Masses for the Dioceses of Scotland
• Supplement of special Masses for the Dioceses of Australia and New Zealand

I have not used it at Mass (I am used to the Angelus Press Roman Missal) but reference it for that supplement and the many prayers it also contains. In this Missal, the Collect is:

Excite in us, O Lord, that Spirit which Thy blessed Martyrs of Douai obeyed: that we, filled with the same Spirit, may ourselves endeavour to love what they cherished, and to practice what they taught. Through Our Lord Jesus Christ . . .  Amen.

The other Propers are the same as for the Mass of the Blessed Martyrs of England and Wales on May 4, except for the Gospel, which is from the Mass of Many Martyrs, Salus Autem (Luke 12, 1-8)

Blessed Martyrs of Douai, pray for us!

Image Credit: the Colleges at Douai (the English College is on the top), Adrien de Montigny (?–1615)[2] - From Les Collèges à Douai of the Album of Duke Charles of Croy. (Public Domain)

Saint Thomas de Cantilupe and the Pope Who Canonized Him

Today is the feast of St. Thomas de Cantilupe or St. Thomas of Hereford. The Once I Was a Clever Boy blog has an excellent post on his life and on the veneration of his shrine in the Cathedral of St. Mary the Virgin and St. Ethelbert the King (dating from the 11th to 13th centuries), and of course the destruction of his shrine during the English Reformation. From the 1911 Encyclopedia Britannica comes this biography:

(c. 1218–1282), English saint and prelate, was a son of William de Cantilupe, the 2nd baron (d. 1251), one of King John’s ministers, and a nephew of Walter de Cantilupe, bishop of Worcester. He was educated at Paris and Orleans, afterwards becoming a teacher of canon law at Oxford and chancellor of the university in 1262. During the Barons’ War Thomas favoured Simon de Montfort and the baronial party. He represented the barons before St Louis of France at Amiens in 1264; he was made chancellor of England in February 1265, but was deprived of this office after Montfort’s death at Evesham, and lived out of England for some time. Returning to England, he was again chancellor of Oxford University, lectured on theology, and held several ecclesiastical appointments. In 1274 he attended the second council of Lyons, and in 1275 he was appointed bishop of Hereford. Cantilupe was now a trusted adviser of Edward I.; he attended the royal councils, and even when differing from the king did not forfeit his favour. The archbishop of Canterbury, Robert Kilwardby, was also his friend; but after Kilwardby’s death in 1279 a series of disputes arose between the bishop and the new archbishop, John Peckham, and this was probably the cause which drove Cantilupe to visit Italy. He died at Orvieto, on the 25th of August 1282, and he was canonized in 1330. Cantilupe appears to have been an exemplary bishop both in spiritual and secular affairs. His charities were large and his private life blameless; he was constantly visiting his diocese, correcting offenders and discharging other episcopal duties; and he compelled neighbouring landholders to restore estates which rightly belonged to the see of Hereford. In 1905 the Cantilupe Society was founded to publish the episcopal registers of Hereford, of which Cantilupe’s is the first in existence.

But what piqued my interest was the name of the pope who canonized him on April 17, 1320: Pope John XXII (Jacques Duèze or d'Euse), an Avignon pope. According to the 1913 Catholic Encyclopedia, he was:

Born at Cahors in 1249; enthroned, 5 September, 1316; died at Avignon, 4 December, 1334. He received his early education from the Dominicans in his native town, and later studied theology and law at Montpellier and Paris. He then taught both canon and civil law at Toulouse and Cahors, came into close relations with Charles II of Naples, and on his recommendation was made Bishop of Frejus in 1300. In 1309 he was appointed chancellor of Charles II, and in 1310 was transferred to the See of Avignon. He delivered legal opinions favourable to the suppression of the Templars, but he also defended Boniface VIII and the Bull "Unam Sanctam". On 23 December, 1312, Clement V made him Cardinal-Bishop of Porto. After the death of Clement V (20 April, 1314) the Holy See was vacant for two years and three and a half months. The cardinals assembled in Carpentras for the election of a pope were divided into two violent factions, and could come to no agreement. The electoral college was composed of eight Italian cardinals, ten from Gascony, three from Provence, and three from other parts of France. After many weeks of unprofitable discussion as to where the conclave should be held, the electoral assembly was entirely dissolved. Ineffectual were the efforts of several princes to induce the cardinals to undertake an election: neither party would yield. After his coronation Philip V of France was finally able to assemble a conclave of twenty-three cardinals in the Dominican monastery at Lyons on 26 June, 1316, and on 7 August, Jacques, Cardinal-Bishop of Porto, was chosen pope. After his coronation at Lyons on 5 September as John XXII, the pope set out for Avignon, where he fixed his residence.

The reason Pope John XXII's reign interests me is because there is a connection to the English Reformation. When Pope John XXII suppressed the Franciscan Spirituals or Fraticelli the Franciscan philosopher William of Ockham protested against what he thought was Papal tyranny. As this website explains:

During the thirteenth century several popes had intervened in these controversies [about poverty and property], generally to support the Franciscans against their critics. Pope John XXII, however, intervened drastically on the other side. In several decretals issued between 1322 and 1324 he decreed that the Franciscans must themselves become the legal owners of the property they used and appeared to condemn as heresy the Franciscan doctrine that Christ and the Apostles had owned no property. Initially, Ockham steered away from active involvement in this conflict. But when ordered to read the relevant documents by his superiors in the Order, brother William came to the reluctant yet firm conclusion that John XXII had himself become a heretic. Most members of the Franciscan Order submitted to the Pope's decrees, but in 1328 the head of the Order (Michael of Cesena) and several others including William of Ockham broke with John XXII and eventually sought the protection of the "Roman Emperor", Ludwig of Bavaria, who was already in dispute with John XXII. (The pope claimed that no one could become Roman Emperor without the pope's approval and had excommunicated Ludwig for exercising imperial powers without approval; Ludwig had been elected by a majority of the Electors of the Empire and had defeated the other candidate in battle.) For most of the rest of his life Ockham lived in Munich (Ludwig's city), out of the pope's reach. There he produced various writings against John XXII and Benedict XII, including:

• The Work of Ninety Days, a large work (about 600 pages in the modern edition) in which Ockham reports the answers made by the dissident Franciscans to John XXII's answer to Michael of Cesena's criticisms of John's decrees relating to the Franciscan life. (translation: electronic edition, printed edition).
  
• A Letter to the Friars Minor, addressed to the 1334 general meeting of the Franciscan Order (i.e. of those who had submitted to the pope), explaining why he was not with them.
  
• Against Benedict, against the pope who succeeded John XXII when he died.
  
• Eight Questions on the Power of the Pope, reporting and comparing various opinions on the powers of the pope in relation to the Roman Empire.
  
• A short discourse on the tyrannical government over things divine and human, but especially over the Empire and those subject to the Empire, usurped by some who are called Highest Pontiffs [i.e. Popes].
  
• On the Power of Emperors and Pontiffs. This little treatise, written in the final months of Ockham's life, was a kind of "apologia" for his religious and political anti-papal activism.

So what's the connection to the English Reformation? About six years ago, a collection of William of Ockham's works was found in the library at Lanhydrock in Cornwall, and researchers found annotations in the book that referenced texts that supported Henry VIII's efforts to establish his own authority over spiritual matters in England over the the pope's (at that time Clement VII). As this post on the Discover Britain website describes the discovery in 2015:

Dated 1495, the book is a summary of works by philosopher and theologian William of Ockham who was a major figure in medieval intellectual and political thought.

To help Henry VIII to gather evidence to support an annulment to his marriage, his agents scoured the country for texts such as Ockham’s which questioned the authority of the Pope and argued for the independence of the monarch.

The book at Lanhydrock contains marginal notes and marks which were made by Henry VIII’s secretarial staff to draw his attention to relevant passages.

The book has been at Lanhydrock for many years, but its direct connection to the Royal library was not known until Professor James Carley, an expert on the libraries of Henry VIII, was invited to examine some of the volumes in Lanhydrock’s collection.

Because William of Ockham thought that Pope John XXII (and his successor) had interfered in the Franciscan order and Ockham had appealed to Ludwig of Bavaria, Henry VIII's advisors found support for their monarch's authority in Ockham's works against the pope in the matter of his marriage to Catherine of Aragon.

Saint Thomas of Hereford, pray for us!

Image Credit (Public Domain): 1656 drawing by William Dugdale of ancient (13th. century?) stained glass windows then existing in the Church of St James the Great, Snitterfield, Warwickshire, showing a standing figure of Saint Thomas de Cantilupe (1220-1282), Bishop of Hereford

Image Credit (Public Domain): Unknown century 13th - Archives iconographiques du palais du Roure à Avignon

A Charming Blast from the Past: "My Name Day -- Come for Dessert"

Eighth Day Books celebrated its 32nd anniversary this weekend and offered a discount of 35% on all used books and 20% off new. I found this treasure, written by Helen McLoughlin and published in 1962 by the Liturgical Press. She provides prayers, hymns, recipes, lives of the saints, shopping and organizing tips, and a whole world of ideas for the celebration of children's name days. 

It's really a very dated book, with addresses of stores and other suppliers for the recipes and decorations she describes--Ye Olde Herb Shoppe on Dey Street in New York; Gourmet Magazine, the St. Leo Shop in Newport, RI where Ade Bethune sold her artwork, etc. Note that it's also based on the Roman Calendar before 1970.

EWTN provides the text of the book, and I think you know how happy I was when I saw that McLoughlin included the English Martyrs:

MARTYRS AND SAINTS OF GREAT BRITAIN

Martyrs of England! still be near us; Make us steadfast in hope and faith. Martyrs of England! let naught deride us From love of Jesus in life and death. Amen.

Four centuries ago an illustrious band of Englishmen sacrificed their lives because they would not deny the supremacy of the Pope. Said Blessed John Houghton, the first to be put to death: "Seeing that Jesus Christ gave spiritual power to His vicars by the words: 'I will give to thee the keys of heaven,' and no doctor has ever asserted these words to be spoken save to St. Peter only, which power is derived from him to the other apostles, and subsequently to the Pope and bishops--how could these words be so understood of a king, a layman and a secular person?"

The great Christian humanist Thomas More refused to recognize the king's sovereignty as spiritual head of the Anglican Church and died with a heroism full of good humor and simplicity. His friend Holbein has left a painting to show what a saint really looks like. For lawyers who claim him as their patron and for boys named after him, an excellent nameday gift is a color print from the Frick Collection (see FC, see Abbreviations). An 8 x 10 print costs only $.30; a 29 x 23 costs $15.00.

St. John Fisher, chaplain to the queen and chancellor of Cambridge University, was bishop of Rochester. His refusal to take the oath required of English bishops led to his imprisonment in the Tower of London, where he received the cardinal's hat shortly before his martyrdom.

Martyrs suffered in the reign of Henry VIII because they rejected his spiritual supremacy; in the time of Elizabeth they suffered for another reason. Not only was holy Mass prohibited, but it was treason for a priest to remain in England or for anyone to assist him. Consequently, many laymen and priests were martyred. (Only Thomas More and John Fisher have been canonized.) Among them were courageous women, such as Anne Line, hanged at Tyburn, and Margaret Clitherow, who was pressed to death at York.

Our favorite English martyr is Edmund Campion, S.J., who is immortalized in Robert Hugh Benson's book, "Come Rack, Come Rope." Children named Brian have patrons in Brian Lacey, a layman, and Brian Caulfield, a Jesuit. Another interesting name is Everard (Eberhard) after Blessed Everard Hanse, a converted Protestant minister who became a priest in Rheims and was butchered at Tyburn for his priesthood. An imported plaque of Edmund Campion costs $3.50 (AMS, see Abbreviations).

Other English martyrs include Oliver Plunkett, archbishop of Armagh, who was hanged, drawn and quartered in the persecution and whose relics are enshrined at Downside Abbey; Roger James, a Benedictine, whose given name is rendered for the Gaelic Rory and for the English Roy; George Gervase; Miles Gerard; Christopher Bales; Ralph Sherwin; Maurus Scott; David Lewis; Humphrey Middlemore; Walter Pierson; Robert Southwell, a Jesuit missionary to England and poet; Thurston Hunt; Arthur Bell; and Nicholas Owen, Jesuit lay-coordinator who saved countless priests by devising hiding places for them. Arthur Bell would be the patron for boys named Arthur since there is no saint having that name.

Boys called Howard, a name often given in families of Irish extraction, will be happy to find two patrons: Philip Howard, earl of Arundel, and his grandson, William Howard, viscount of Stafford. The crown dessert (see Crown Cake) carries a double significance on their feastday: their royalty and the reward of their martyrdom. Other beatified martyrs are Sidney Hodgson; Germain Gardiner; Eustace White; Richard Gwen, first martyr of Wales; and Sir Adrian Fortescue, Knight of the Bath and of St. John and a tertiary of St. Dominic.

Nameday desserts for these martyrs are Strawberry Frosted Layer Cake and Martyrs' Chiffon Dessert. A common symbol for them is the palm.

Prayer of the Beatified Martyrs

Father: Let us pray. Grant, almighty God, that we who admire in Your martyr N.... the courage of his glorious confession may witness in ourselves the power of his intercession. O God, who glorifies those who glorify You and who are honored in the honoring of Your saints, by the solemn judgment of Your Church glorify the blood of martyrs put to death in England for the testimony of Jesus, who lives and reigns forever.

All: Amen. Christ conquers, Christ reigns!

This book, and others Helen McLoughlin wrote including Family Advent Customs, Christmas to Candlemas, and Easter to Pentecost Family Customs, served as guides to bring the celebration of the liturgical year into the home. I've tried to find out more about the author but haven't had any luck on line. Please let me know if you have any for information.

St. John the Baptist and Elizabeth I's Act of Uniformity, 1559

I posted yesterday on the Vigil of the Nativity of St. John the Baptist, the great forerunner of the Lord. Today on the feast of St. John's Nativity, one of the Quarter Days at the time, it's sad to note that the provisions of Elizabeth I's Act of Uniformity of 1559 all took effect on this feast:

Where at the death of our late sovereign lord King Edward VI there remained one uniform order of common service and prayer, and of the administration of sacraments, rites, and ceremonies in the Church of England, which was set forth in one book, intituled: The Book of Common Prayer, and Administration of Sacraments, and other rites and ceremonies in the Church of England; authorized by Act of Parliament holden in the fifth and sixth years of our said late sovereign lord King Edward VI, intituled: An Act for the uniformity of common prayer, and administration of the sacraments; the which was repealed and taken away by Act of Parliament in the  first year of the reign of our late sovereign lady Queen Mary, to the great decay of the due honour of God, and discomfort to the professors of the truth of Christ's religion:

Be it therefore enacted by the authority of this present Parliament, that the said statute of repeal, and everything therein contained, only concerning the said book, and the service, administration of sacraments, rites, and ceremonies contained or appointed in or by the said book, shall be void and of none effect, from and after the feast of the Nativity of St. John Baptist next coming; and that the said book, with the order of service, and of the administration of sacraments, rites, and ceremonies, with the alterations and additions therein added and appointed by this statute, shall stand and be, from and after the said feast of the Nativity of St. John Baptist, in full force and effect, according to the tenor and effect of this statute; anything in the aforesaid statute of repeal to the contrary notwithstanding. 

And further be it enacted by the queen's highness, with the assent of the Lords (sic) and Commons in this present Parliament assembled, and by authority of the same, that all and singular ministers in any cathedral or parish church, or other place within this realm of England, Wales, and the marches of the same, or other the queen's dominions, shall from and after the feast of the Nativity of St. John Baptist next coming be bounden to say and use the Matins, Evensong, celebration of the Lord's Supper and administration of each of the sacraments, and all their common and open prayer, in such order and form as is mentioned in the said book, so authorized by Parliament in the said fifth and sixth years of the reign of King Edward VI, with one alteration or addition of certain lessons to be used on every Sunday in the year, and the form of the Litany altered and corrected, and two sentences only added in the delivery of the sacrament to the communicants, and none other or otherwise. . . .

The Act of Uniformity also set out the penalties for those who refused to use The Book of Common Prayer and for those who refused to attend Church of England services. It made the celebration of the Catholic Mass, which Elizabeth I's father Henry VIII had attended up to three times a day, illegal. This is an obvious overreach--in our terms today--by the secular state over the Church in matters of worship and doctrine, and a clear violation at the time of the freedoms of the Church guaranteed by the Magna Carta, as the first clause stated "[this charter has] confirmed for us and our heirs in perpetuity, that the English Church shall be free, and shall have its rights undiminished, and its liberties unimpaired." Since the English Church had become one with the State and the monarch it was no longer free, had no rights nor liberty.

Only one bishop (Anthony Kitchin of Llandaff), an elderly prelate who has acquiesced to every religious change from Henry VIII on, accepted the Elizabethan Acts of religious settlement--that's quite a turnaround from all the bishops save one (St. John Fisher) accepting Henry's Supremacy, etc. 

You might remember that St. John the Baptist has another feast on the Roman Calendar, that of his Beheading, on August 29, and a friend of mine once pointed out that the Orthodox churches honor St. John the Baptist even more often: September 23 —Conception of St. John the Forerunner; January 7 — The Synaxis of St. John the Forerunner; February 24 — First and Second Finding of the Head of St. John the Forerunner; May 25 — Third Finding of the Head of St. John the Forerunner; June 24 — Nativity of St. John the Forerunner, and August 29 — The Beheading of St. John the Forerunner!

St. John the Baptist, pray for us!

St. John's Eve: Hospitality and the Summer Quarter Day

Today is the Vigil of the Feast of St. John the Baptist's Nativity, one of only three births the Catholic Church celebrates on our sanctoral calendar (Christmas, the Birth of Our Savior and the Birth of the Blessed Virgin Mary). The fact that his Nativity had a vigil demonstrates this feast's importance. In the 1962 Missal, today's Gospel is from the Gospel of St. Luke, describing the annunciation of his birth to the priest Zechariah (Luke 1:5-17). In keeping with the penitential aspects of a vigil, the vestments are violet. Tomorrow's Gospel, also from Luke, tells the story of his birth and naming (1:57-68) and the vestments are white.

The feast of the Nativity of St. John the Baptist was also one of the Quarter Days, days for transacting purchases, paying debts, hiring servants, etc. The other Quarter Days are March 25, September 29, and December 24. You may notice those are all feast days too: The Annunciation to the Blessed Virgin Mary, St. Michael the Archangel (Michaelmas), and Christmas!

The Fisheaters.com website explains the traditions associated with this great vigil and feast, the Christmas of Summer: three months after the feast of the Annunciation and six months before the great feast of Christmas! Bonfires, offerings of food (bread and cheese) outside homes for passersby, eating strawberries, and even a special hymn, Ut queant laxis! You may find the full text and translations here.

St. John the Baptist, pray for us!

Image Credit (public domain): Nativity of Saint John the Baptist, Zechariah writing, "His name is John". Pontormo, on a desco da parto, c. 1526.

June 14: Corpus Christi, Flag Day, my Father, and Chesterton

Today, Sunday, June 14 is certainly a day filled with significance: The Catholic Church, in the Novus Ordo of the Latin Liturgy of the Roman Rite, celebrates the Solemnity of Corpus Christi in many places; it is a Sunday, and therefore a Solemnity under any circumstance in that Rite; it is also Flag Day in the U.S.A.; it's the 10th anniversary of my father's funeral, and the 84th anniversary of G.K.Chesterton's death. June 14 was the Sunday after the Thursday celebration of Corpus Christi in 1936. As Joseph Pearce asserts in an article for The Catholic World Report, Chesterton appreciated both the Truth and the Beauty of St. Thomas Aquinas' hymns for the feast of Corpus Christi.

In chapter five of Chesterton's The Dumb Ox, he discusses those hymns and Aquinas' poetry:

But the composer of the Corpus Christi service was not merely what even the wild and woolly would call a poet; he was what the most fastidious would call an artist. His double function rather recalls the double activity of some great Renaissance craftsman, like Michelangelo or Leonardo da Vinci, who would work on the outer wall, planning and building the fortifications of the city; and then retire into the inner chamber to carve or model some cup or casket for a reliquary. The Corpus Christi Office is like some old musical instrument, quaintly and carefully inlaid with many coloured stones and metals; the author has gathered remote texts about pasture and fruition like rare herbs; there is a notable lack of the loud and obvious in the harmony; and the whole is strung with two strong Latin lyrics. Father John O'Connor has translated them with an almost miraculous aptitude; but a good translator will be the first to agree that no translation is good; or, at any rate, good enough. How are we to find eight short English words which actually stand for "Sumit unus, sumunt mille; quantum isti, tantum ille"? How is anybody really to render the sound of the "Pange Lingua", when the very first syllable has a clang like the clash of cymbals?

I've been listening the past few weeks to the Cardinall's Musicke's recording of the Propers for Ascension, Pentecost, and Corpus Christi composed by William Byrd. It includes a section on Devotions to the Blessed Sacrament with Byrd's settings of O salutarius hostia (one verse), Pange lingua gloriosi, and of course, O Sacrum Convivium, the antiphon for the Magnificat of Second Vespers, but not the sequence of the Mass, Lauda, Sion. Speaking of translations, this resource includes translations by Edward Caswall, John Mason Neale, and Gerard Manley Hopkins! The Father John O'Connor that Chesterton mentions was the priest who inspired the Father Brown character and received Chesterton into the Catholic Church in 1922.

My brother and sister and I will gather to celebrate our father's life later this afternoon, after I attend the External Celebration of Corpus Christi in the Extraordinary Form of the Latin Rite in the late morning.

James Monroe Joseph Boyer died on June 10, 2010 and his Funeral Mass was on Monday, June 14, Flag Day.

St. Robert Bellarmine, Pray for Us!

Saint Robert Bellarmine is one of my favorite saints. I read The Art of Dying Well and The Mind's Ascent to God years ago; I've studied his involvement in the Galileo crisis; and recently I've noticed his efforts to explain the power of both popes and monarchs. As Franciscan Media describes his life's work:

When Robert Bellarmine was ordained in 1570, the study of Church history and the fathers of the Church was in a sad state of neglect. A promising scholar from his youth in Tuscany, he devoted his energy to these two subjects, as well as to Scripture, in order to systematize Church doctrine against the attacks of the Protestant Reformers. He was the first Jesuit to become a professor at Louvain.

His most famous work is his three-volume Disputations on the Controversies of the Christian Faith. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity. Bellarmine incurred the anger of monarchists in England and France by showing the divine-right-of-kings theory untenable. He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V.

Bellarmine was made a cardinal by Pope Clement VIII on the grounds that “he had not his equal for learning.” While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. . . .

John M. Vella reviewed two books by theologian Stefania Tutino in a 2012 post for Homiletic & Pastoral Review. One book, Empire of Souls: Robert Bellarmine and the Christian Commonwealth published by Oxford University Press, explores Bellarmine's theories of papal power and the Divine Right of Kings:

Robert Bellarmine was one of the pillars of post-Reformation Catholicism: he was a celebrated theologian and a highly ranked member of the Congregations of the Inquisition and of the Index, the censor in charge of the Galileo affair. Bellarmine was also one of the most original political theorists of his time, and he participated directly in many of the political conflicts that agitated Europe between the end of the sixteenth and the beginning of the seventeenth century.

Stefania Tutino offers the first full-length study of the impact of Bellarmine's theory of the potestas indirecta in early modern Europe. Following the reactions to Bellarmine's theory across national and confessional boundaries, this book explores some of the most crucial political and theological knots in the history of post-Reformation Europe, from the controversy over the Oath of Allegiance to the battle over the Interdetto in Venice. The book sets those political and religious controversies against the background of the theological and institutional developments of the post-Tridentine Catholic Church. By examining the violent and at times surprising controversies originated by Bellarmine's theory, this book challenges some of the traditional assumptions regarding the theological shape of post-Tridentine Catholicism; it offers a fresh perspective on the centrality of the links between confessional affiliation and political allegiance in the development of the modern nation-states; and it contributes to our understanding of the development of 'modern' notions of power and authority.

The other book, which Professor Tutino translated, edited, and annotated, is a collection of St. Robert Bellarmine's works on power and authority: On Temporal and Spiritual Authority: On Laymen or Secular People; On the Temporal Power of the Pope Against William Barclay; On the Primary Duty of the Supreme Pontiff, is published by Liberty Fund.

Vella commented on Bellarmine's influence at the end of his reivew:

Despite his rehabilitation in the last quarter of the 19th century, Bellarmine’s intellectual legacy remains mixed. In one respect, at least, he was a product of his time because his vision of a res publica Christiana depended on a united Christendom that could never be restored. Yet, what is easy to see, in hindsight, was not so clear in the early 17th century. On the other hand, his defiance of royal absolutism, in defense of rule of law and religious truth, is far from outdated. Indeed, the very modern assertion of state power only justified further the papal need to secure its political independence by maintaining its temporal possessions. Yet, the Papal States could not secure this independence because the pope depended on other nations for their defense. This dilemma was resolved satisfactorily when the Italian state formally recognized the Vatican as a sovereign entity in 1929. The concordat, negotiated by Pius XI, secured for the papacy, the freedom to exercise its spiritual duties. Furthermore, Bellarmine’s effort to limit spiritual and political power to their proper jurisdiction, was a continuation of, rather than a departure from, the long Scholastic tradition that formed the basis of Jesuit political ideas. As Harro Höpfl observed in Jesuit Political Thought, “In Jesuit political theory…legitimate government was limited government.” Given the modern state’s insatiable hunger for power, Bellarmine’s political philosophy has not lost its relevance.

St. Robert Bellarmine, Pray for Us!

Nativity of the Blessed Virgin Mary

Today at Mass in the Extraordinary Form of the Latin Rite, we will celebrate the Thirteen Sunday after Pentecost and commemorate the Nativity of the Blessed Virgin Mary. Orthodox Christians will celebrate "The Nativity of Our Most Holy Lady the Theotokos and Ever-Virgin Mary". According to the Orthodox Church in America website:

The Most Holy Virgin Mary was born at a time when people had reached such a degree of moral decay that it seemed altogether impossible to restore them. People often said that God must come into the world to restore faith and not permit the ruin of mankind.

The Son of God chose to take on human nature for the salvation of mankind, and chose as His Mother the All-Pure Virgin Mary, who alone was worthy to give birth to the Source of purity and holiness.

The Nativity of Our Most Holy Lady Theotokos and Ever Virgin Mary is celebrated by the Church as a day of universal joy. Within the context of the Old and the New Testaments, the Most Blessed Virgin Mary was born on this radiant day, having been chosen before the ages by Divine Providence to bring about the Mystery of the Incarnation of the Word of God. She is revealed as the Mother of the Savior of the World, Our Lord Jesus Christ.

The feast of the Nativity of the Blessed Virgin Mary, as this University of Dayton post notes, came from the Eastern Church to the West:

The earliest document commemorating this feast comes from the sixth century. It is generally believed that this feast originated in Jerusalem since there is evidence, in the fifth century, of a church dedicated to St. Anne, located north of the Temple in the neighborhood of the Pool of Bethesda. Sofronius, the Patriarch of Jerusalem, affirmed in the year 603 that this was the location of Mary's birth. After the Council of Ephesus in 431 AD, the cult of the Blessed Virgin Mary increased significantly. This, combined with the influence of the Apocrypha, may have been a factor in the increase of popular devotion of the people toward Mary

It is generally believed that the date of September 8 was chosen to celebrate the Nativity of Mary since the civil year began in Constantinople on September 1. Scholars believe that this date was chosen since it was symbolic that the "beginning" of the work of salvation should be commemorated near to the beginning of the new year. The Solemnity of the Immaculate Conception of Mary was later fixed at December 8, nine months prior. This feast day was introduced in Rome from the Eastern Church in the seventh century . The Syro-Sicilian Pope St. Sergius I, who reigned from 687-701, prescribed a litany and procession be part of the liturgical celebration of this feast day. Paschasius Radbertus (d.860) wrote that this feast of Mary's Nativity was being preached throughout the universal church and it became a holy day of obligation for the west by the year 1007.

The primary theme portrayed in the liturgical celebration of this feast day is that the world had been in the darkness of sin and with the arrival of Mary begins a glimmer of light. That light which appears at Mary's holy birth preannounces the arrival of Christ, the Light of the World. Her birth is the beginning of a better world: "Origo mundi melioris." The antiphon for the Canticle of Zechariah at Morning Prayer expressed these sentiments in the following way: "Your birth, O Virgin Mother of God, proclaims joy to the whole world, for from you arose the glorious Sun of Justice, Christ our God; He freed us from the age-old curse and filled us with holiness; he destroyed death and gave us eternal life."

The Catholic Encyclopedia has more detail about the liturgical development of the feast, including the homilies promoting the feast by the 11th century bishop of Chartres, St. Fulbert. As the photo above shows, Giotto included the birth of Mary in his cycle of the Life of the Blessed Virgin in the Scrovegni chapel.

St. Augustine of Canterbury and Ecumenical Gifts

St. Augustine of Canterbury's Grave in the 

Ruins of the Abbey Church of his Monastery

Image Credit

Since today is the feast of St. Augustine of Canterbury, it seems appropriate to post some comments on the gifts given to the Anglican Archbishops of Canterbury by Pope Paul VI and Pope Francis, noted in this article in The Catholic Herald. When Michael Ramsey visited Pope Paul VI at the Vatican in 1966, Pope Paul gave him a gift of a ring from his own finger:

Many Anglo-Catholics inferred that the ring was the Pope’s way of tacitly repudiating Pope Leo XIII’s papal bull Apostolicae Curae, which declared Anglican orders “absolutely null and utterly void”. Whatever Paul VI meant by it, it was a dramatic gesture of the kind of recognition of Christian brotherhood that was described by Vatican II’s Decree on Ecumenism, Unitatis Redintegratio, from 1964. The two men issued a common declaration, and an official Anglican-Catholic dialogue was born. At a celebration in Rome in 2016 to mark the 50th anniversary of the event, Pope Francis gave Archbishop Justin Welby a replica of the crozier of St Gregory the Great, who commissioned Augustine, later the first Archbishop of Canterbury, to re-Christianise Britain in 595.

Gift-giving has become expected. But ecumenism between Catholics and Anglicans has not succeeded in the way Ramsey and his generation originally imagined.

According to this article, Ramsey was quite moved by the gesture and wore the ring for the rest of his life. Subsequent Archbishops of Canterbury have worn the ring when meeting with the Pope. The article includes a picture of the ring.

The author of The Catholic Herald article is a former Episcopalian priest, Andrew Petiprin. He cites a comment that Ramsey made about Newman that surprised me:

For those still committed to the success of dialogue in bringing about corporate reconciliation, however, individual defections from the Anglican Communion to the Catholic Church are deemed unfortunate. By the end of his life, Ramsey went so far as to tell American seminarians about the “final tragedy” of John Henry Newman’s conversion in 1845. He regarded Newman as having made a selfish, pre-ecumenical mistake in leaving behind the English Church of his baptism and ordination. Strangely, Ramsey imagined the way for Newman to solve the dilemma of not feeling Catholic enough was to double down on being more Anglican. “He had not quite got historic Anglicanism into his bones,” he said, “and he came to it rather as one who is fulfilling deep personal needs of his own.”

As I've been preparing for my Newman presentation at the Eighth Day Institute's Florovsky-Newman week the first week of June, I'd reread Henry Cardinal Manning's opinion of Newman, which flatly contradicts Ramsey:

"I see much danger of an English Catholicism of which Newman is the highest type. It is the old Anglican, patristic, literary, Oxford tone transplanted into the Church." (Ian Ker, John Henry Newman: A Biography (Oxford: Oxford University Press, 1988), p. 609).

Newman became a Catholic, not for some selfish reason, but because he believed the Catholic Church was the one, true fold of Christ, the Church Jesus had established. Like St. Augustine of Canterbury, he was a Catholic because, as Andrew Petiprin's book title says, Truth Matters.

St. Augustine of Canterbury, pray for us!

Cistercian Martyrs of England

According to the blog of Silverstream Priory in County Meath, Ireland, St. Bernard of Clairvaux's Cistercian order recognizes these English Reformation martyrs:

From the Romano–Cistercian Martyrology:
In England, in the sixteenth century, the passion of a number of Cistercian monks cruelly put to death for different pretexts by order of King Henry VIII.
In the months of March and May 1537, died for the Catholic faith:
— the Lord Abbot of Kirkstead, Dom John Harrison and his brethren Dom Richard Wade, Dom William Small, and Dom Henry Jenkinson;
— the Lord Abbot of Whalley, Dom John Paslew and his brethren, Dom William Haydock and Dom Richard Eastgate.
Also died: the Lord Abbot of Fountains and a monk of Louth Park.
In the following year 1538, were martyred:
— the Lord Abbot of Woburn, Dom Robert Hobbes and the monks Dom Rudolph Barnes and Dom Laurence Blunham.
Recognized as authentic confessors of the faith:
Dom Thomas Mudd, monk of Jervaulx, who died on September 7, 1583;
Dom John Almond, who died on April 18, 1585,
and Dom Gilbert Browne, the last Abbot of Sweet Heart (Dulce Cor), who died on March 14, 1612.

The Catholic Encyclopedia provides some detail about the history of St. Bernard's order in England: 

St. Stephen Harding, third Abbot of Cîteaux (1109-33), was an Englishman and his influence in the early organization of the Cistercian Order had been very great. It was natural therefore that, when, after the coming of St. Bernard and his companions in 1113, foundations began to multiply, the project of sending a colony of monks to England should find favourable consideration. In Nov., 1128, with the aid of William Giffard, Bishop of Winchester, a settlement was made at Waverly near Farnham in Surrey. Five houses were founded from here before 1152 and some of them had themselves produced offshoots. But it was in the north that the order assumed its most active developments in the twelfth century. William, an English monk of great virtue, was sent from Clairvaux by St. Bernard in 1131, and a small property was given to the newcomers by Walter Espec "in a place of horror and dreary solitude" at Rivaulx in Yorkshire, with the hearty support of Thurston, Archbishop of York. By 1143 three hundred monks had entered there, including the famous St. Ælred, known for his eloquence as the St. Bernard of England. Among the offshoots of Rivaulx were Melrose and Revesby. Still more famous was Fountains near Ripon. The foundation was made in 1132 by a section of the monks from the great Benedictine house of St. Mary's, York, who desired to lead a more austere life. After many struggles and great hardships, St. Bernard agreed to send them a monk from Clairvaux to instruct them, and in the end they prospered exceedingly. The great beauty of the ruins excites wonder even today, and before 1152 Fountains had many offshoots, of which Newminster and Meaux are the most famous. Another great reinforcement to the order was the accession of the houses of the Savigny foundation, which were incorporated with the Cistercians, at the instance of Eugenius III, in 1138. Thirteen English abbeys, of which the most famous were Furness and Jervaulx, thus adopted the Cistercian rule. By the year 1152 there were fifty-four Cistercian monasteries in England, some few of which, like the beautiful Abbey of Tintern on the Wye, had been founded directly from the Continent. Architecturally speaking the Cistercian monasteries and churches, owing to their pure style, may be counted among the most beautiful relics of the Middle Ages. To the wool and cloth trade, which was especially fostered by the Cistercians, England was largely indebted for the beginnings of her commercial prosperity.

The last Cistercian monastery in England to be suppressed was Meaux Abbey in Yorkshire in December, 1539, ending more than 400 years of St. Bernard's order in England. More about the suppression of the Cistercians here.

Image credit: Bernard of Clairvaux, true effigy by Georg Andreas Wasshuber (1650–1732)

The Blessed Virgin Mary and Her Mother

Today is the Feast of the Nativity of the Blessed Virgin Mary. In the Catholic Church we celebrate three births: the Solemnity of the Nativity of Our Savior Jesus Christ, his mother's, and St. John the Baptist's. We celebrate Mary's nativity nine months after we celebrated her Immaculate Conception.

According to the Protoevangelicum of St. James, the names of Mary's parents were Joachim and Anne. St. Anne is one of my patron saints.

As England, through Duns Scotus, heralded the dogma of Mary's Immaculate Conception (freedom from original sin through the free gift and grace of God), England also developed devotion to St. Anne early on, as this study demonstrates:

the cult of St. Anne was so closely connected with that of the Virgin Mary, especially at the beginning, that it is not easy to tell where the one leaves off and the other begins. In the Eastern church the cult of Anne herself may go back as far as c. 550, when Justinian built a church in Constantinople in her honor. The earliest sign of her veneration in the West is an eighth-century fresco in the church of Santa Maria Antiqua, Rome, which shows her with a halo, holding the infant Mary. But not until the twelfth and thirteenth centuries is there unmistakable evidence that the Western church was honoring St. Anne in her own right, rather than just an adjunct to Mary. During those centuries returning crusaders and pilgrims from the East brought relics of Anne to a number of churches, including most famously those at Apt, in Provence, Ghent, and Chartres. By 1300 at least five important English monastic foundations were also claiming to have relics of Anne, and dozens of additional shrines, altars, and chapels had been dedicated to her, both in England and on the Continent.

Liturgical commemorations of Anne in the West seem to have followed a similar course of development, except that monastic houses in England played a more central role. The story of Joachim and Anne received at least passing mention in the liturgy for one of the oldest annual feasts of Mary, the Nativity of the Virgin (September 8 in Western calendars), which was included in the Sacramentary of Gelasius (c. 700) and firmly established in Anglo-Saxon England by the ninth or tenth century. Anne's role tended to take on more importance when an annual feast was added to celebrate the Conception of the Virgin (observed exactly nine months earlier - i.e., December 8). There is good evidence that the Conception was being commemorated at Winchester, Exeter, and Canterbury before the Norman Conquest, and this feast day was revived in the twelfth century through the efforts of Benedictine writers like Eadmer of Canterbury and Anselm of Bury, although it became generally established in England only after 1328 (when it was made obligatory for the whole Province of Canterbury) and was not clearly mandated for the Church as a whole until 1476 (when Pope Sixtus IV confirmed the Council of Basel's ruling on the matter). England also preceded most of the Continent in instituting a separate feast day for Anne herself (July 26). The date traditionally associated with the adoption of this feast is 1382, the year in which Pope Urban VI authorized its celebration throughout England, but it was already being celebrated in the twelfth century in some of the great English monastic churches, most notably those at Worcester and Evesham.

The great flowering of Anne's cult among the laity occurred between about 1300 and the Council of Trent in the mid sixteenth century. By 1540 there were at least 40 medieval churches and chapels under her patronage in England, the majority of which had been dedicated or rededicated to her during the previous two centuries. She also had major shrines at Buxton (Derbyshire) and Wood-Plumpton (Lancashire), and was frequently chosen by prosperous laymen and women as patron saint of their guilds and recipient of special bequests and offerings. As Gail Gibson has shown, such devotion to her seems to have been unusually strong in East Anglia. Many churches had cycles of paintings or tapestries illustrating key scenes from her legend, or portraits of the Holy Kinship that showed Anne surrounded by her daughters and grandsons. . . .

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The painting above is by Dante Gabriel Rossetti, one of the Pre-Raphaelites.