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.

The Third Anniversary of Newman's Canonization

Father Juan Velez, author of several books--and one to be published soon by Catholic University of America Press--on Saint John Henry Newman, posts this reminder on his Newman website:

October 13, 2022, will mark three years since John Henry Newman’s canonization in 2019. We recall the wonderful Mass of canonization at St. Peter’s Square and the joy of the faithful during the celebration as well as the days before and after. The official recognition of Newman’s holiness has helped many people to become acquainted with this wise and holy priest and thinker.

Since the canonization, various groups and Oratories have promoted devotion to St. John Henry Newman. For instance, the St. Paul Catholic Newman Center in Fresno, California, has had a novena to Newman preceding October 9 which would normally be St. John Henry Newman’s liturgical memorial but this year falls on a Sunday.

People who have been introduced to Newman now pray to him for his intercession and ask others to pray to him for their needs, and God grants favors in response to their prayers.

The canonization has likely been the inspiration for conferences and events, and has encouraged authors to continue writing both popular and academic works on Newman and his vast literary output. . . .

Please read the rest there.

Father Velez suggests three ways of developing greater devotion to St. John Henry Newman:

1. Working more to spread the study and devotion of Newman at University Newman Centers.
2. Fostering devotion to Newman through Newman prayer groups and discussion groups, and
3. Praying that Newman’s feast day be made a memorial in the general liturgical calendar of the Church.

I would add one more:

4. Praying that Newman be named a Doctor of the Church!

On Sunday, October 16, I'll be participating in a Newman discussion group as I do every month, our local "Lovers of Newman" group, meeting at the IHM Convent in Colwich, Kansas. We will read aloud and discuss this Parochial and Plain sermon, "The Use of Saints' Days"!

Saint John Henry Newman, pray for us!

October 11: Feast of the Theotokos--The Divine Maternity of the Mother of God

In the liturgical calendar for the 1970 Roman Missal, there's an optional memorial today, that of Pope Saint John XXIII. October 11 was chosen as his feast day because that's the date on which he convoked the Second Vatican Council in 1962. But in the liturgical calendar of the 1962 Roman Missal, today is the feast of the Divine Maternity of the Blessed Virgin Mary, commemorating the decision of the Council of Ephesus in 431 A.D. that she is indeed the Mother of God, because Jesus is God from God, True God from God, True God and True Man. She is not just the mother of His "human nature"; she is the mother of His Divine Person.

As Saint John Henry Newman remonstrated with his old friend, E.B. Pusey, the Catholic Church believes what she believes about Mary because she believes what she believes about Jesus, rejecting the claims of Arius, Nestorius, and other heretics.

When Pope St. John XXIII convoked the Second Vatican Council on October 11, 1962, he mentioned this feast as an auspicious date on which to begin an ecumenical council:

Gaudet Mater Ecclesia quod, singulari Divinae Providentiae munere, optatissimus iam dies illuxit, quo, auspice Deipara Virgine, cuius materna dignitas hodie festo ritu recolitur, hic ad Beati Petri sepulcrum Concilium Oecumenicum Vaticanum Secundum sollemniter initium capit.

Here's some background about the Feast of the Divine Maternity of the Blessed Virgin Mary, from a blog post I submitted to the National Catholic Register a few years ago:

On the Roman Calendar of the 1962 Missal promulgated by Pope St. John XXIII, Oct. 11 is the Feast of the Divine Maternity of the Blessed Virgin Mary. This feast was proclaimed in an encyclical letter issued by Pope Pius XI on Dec. 25, 1931 in celebration of the anniversary of the great Council of Ephesus in 431, 1500 (one thousand, five hundred) years before.

[N.B.: Now, that's 1591 (one thousand, five hundred and ninety-one) years ago.]

Pope Pius XI reigned from 1922, succeeding Pope Benedict XV, and died in 1938, succeeded by Pope Pius XII. In his encyclical, Lux Veritatis, Pope Pius XI celebrated the history of the Council of Ephesus and explained how the doctrine of the Person of Jesus, Divinity Incarnate, was essential to Catholic teaching and devotion about the Blessed Virgin Mary.

The Incipit—the first words—of this encyclical Lux Veritatis, refers to the light of truth found in the true understanding of history. One shining truth revealed by history, Pius XI declares, is that God is always with His Church, defending her in the midst of troubles, whether the troubles are from within or from without. He will protect “the integrity of the sacred deposit of Gospel truth.” (paragraph 2) . . .

The heresy of the priest Nestorius was that he “denied that wondrous and substantial union of the two natures which we call hypostatic; and for this reason he asserted that the Only begotten Word of God was not made man but was in human flesh, by indwelling, by good pleasure and by the power of operation.” Nestorius said that Jesus should be called Theophoros, or God-Bearer, like a prophet who had received God’s inspiration. If Jesus was not the Second Person of the Holy Trinity incarnate, with a human nature and human will (and a Divine nature and will), then Mary was not the Mother of God: she was not the Theotokos, but merely the Christotokos, the Mother of the human person Jesus. (pp. 9 and 10)

Please read the rest there.

Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
You take away the sin of the world,
have mercy on us;
You take away the sin of the world,
receive our prayer;
You are seated at the right hand of the Father,
have mercy on us. (from the Gloria, the Angelic Hymn)

Holy Mary, Mother of God, pray for us now and at the hour of our death. Amen.

Pope St. John XXIII, pray for us. Amen.

Image Credit (Public Domain): The image adorned with its Canonical crowns and jewel regalia, no longer attached today. The crowns are stored within the treasury department of Saint Peter’s Basilica.

The Venerabile 2021 Yearbook

Last week I received the 2021 edition of The Venerabile from the Venerable English College in Rome, shipped to me directly from the publishers, Gangemi Editore International. As you'll see on the sidebar of this blog, I'm a member of the Board of Directors for the North American Friends of the Venerable English College (NAFVEC):

The Venerable English College in Rome has been preparing men for Catholic priestly ministry in England & Wales since 1579. It is the oldest British institution outside the United Kingdom.

North American Friends of the Venerable English College was established in 2020 to promote awareness of the “Venerabile” and the history of the College and its Martyrs. It is committed to fostering material and spiritual support for the VEC as a unique Catholic institution and seminary housing an exceptional archival collection.

As a yearbook for a seminary and an historical foundation, some of the articles are of more interest to those who attend or have attended the Venerable English College and their families and friends, but I also found several articles that coincide with my interests, including:

Saint Thomas of Canterbury: a great College patron
Fr John Flynn

A Reflection for Martyrs' Day
Mgr Mark Langham

A Tudor Quincentenary [Henry VIII's Assertio Septem Sacramentorum]
Maurice Whitehead

Hidden Liturgical Books of the English College
Fr Anthony Fyk

News from the College Archives, 2020-21
Maurice Whitehead

Since 2020 was the 800th anniversary year of the infamous Murder in the Cathedral, the cover art is a photograph of the Martyrdom of Saint Thomas of Canterbury in the Martyrs Chapel of the College.

If you are interested in this very well produced and illustrated book, please find more information about it--and past issues--here.

Best wishes for a Blessed Holy Week and Triduum!

Saints Joan of Arc and Pope John Paul II on the Son Rise Morning Show

Just a reminder that I'll be on the Son Rise Morning Show today at about 6:50 a.m. Central/7:50 a.m. Eastern to talk with Matt Swaim about two more anniversaries celebrated this year: the 100th anniversary of the Canonization of St. Joan of Arc in Rome, Italy and the 100th anniversary of the birth of Karol Wojtyla, the future Pope St. John Paul II in Wadowice, Poland--both in May!

Please listen live here; the podcast will be archived here.

On Friday I noted that they had in common their status as national heroes: St. Joan for defending France against the English; St. John Paul for defending Poland against the Communists. One thing they do not have in common is how long it took for them to be canonized.

Joan of Arc was burned alive at the stake in 1431; she was rehabilitated in 1456; declared Venerable in 1904; beatified in 1909; canonized in 1920: 489 years after her death.

John Paul II died on April 2, 2005; at his funeral on April 6, there were cries of "Santo Subito"! [Make him a] saint soon! After his election, Pope Benedict XVI waived the five year waiting period before starting John Paul's cause in the diocese of Rome (not in Poland!). He was declared Venerable on December 19, 2007; beatified in Rome on May 1, 2011, and canonized on April 27, 2014: Nine (9) years after his death.

There's really no simple way to explain why it took more than 400 years for Joan of Arc to be declared a Saint by the Catholic Church: the path to canonization depends on the local diocese, the presence of a cult--Catholics asking for her to intercede for them, expressing devotion to her--and other factors (including money for research, travel, salaries, and experts). Joan gained a great champion in the mid nineteenth century, Félix Dupanloup, Bishop of Orléans from 1849 to 1878, who organized her cause, researched purported miracles, etc. Her spiritual popularity during World War I certainly hastened her cause in the early twentieth century.

Although the English had such a hand in trying her and bringing her to the stake, Joan of Arc (visionary) is on the Church of England Calendar of Saints on May 30. Please note that Joan was not canonized by the Catholic Church as a martyr, but as a confessor, as was Pope John Paul II.

John Paul II had an admirable record as pope, cardinal-bishop, and priest, with a reputation for personal holiness, devotion to Jesus and the Blessed Virgin Mary. Joseph Cardinal Ratzinger even ended his homily at John Paul's funeral with a statement of certainty that he was in heaven, while still praying for his soul:

None of us can ever forget how in that last Easter Sunday of his life, the Holy Father, marked by suffering, came once more to the window of the Apostolic Palace and one last time gave his blessing “urbi et orbi.” We can be sure that our beloved Pope is standing today at the window of the Father’s house, that he sees us and blesses us. Yes, bless us, Holy Father. We entrust your dear soul to the Mother of God, your Mother, who guided you each day and who will guide you now to the eternal glory of her Son, our Lord Jesus Christ. Amen.

Those cries of "Santo Subito" in St. Peter's Square certainly hastened his cause!

Preview: 100th Anniversaries for Sts. John of Arc and John Paul II

On Monday, February 24, I'll talk with either Matt Swaim (it might be his turn!) or Anna Mitchell about another set of anniversaries to be remembered in 2020: the 100th anniversary of the Canonization of St. Joan of Arc and the 100th anniversary of the birth of Karol Wojtyla, the future Pope John Paul II, now Pope St. John Paul II.

Both saints are national heroes: St. Joan of Arc in France; St. John Paul II in Poland.

The City of Rouen, where Joan of Arc was tried, convicted, condemned, and burned to death on May 30, 1431 is celebrating the 100th anniversary of her canonization with many events in this Year of Joan of Arc. Orleans, France, which she liberated on May 8, 1429, celebrates her every year with a festival from April 28 to May 8, but is also commemorating the anniversary, as is New Orleans, Louisiana, including a new production of Tchaikovsky's opera! In typical secular fashion, New Orleans celebrates its patron saint on her birthday, not her feast day.

Joan of Arc had been condemned as a heretic by a pro-English ecclesiastical court in 1431; a rehabilitation trial was held in Paris and she was declared innocent of all the charges on July 7, 1456. Her trial in Rouen had violated Canon Law in many ways: Joan's appeals to the Pope had been ignored; she'd not been held in the custody of cloistered nuns as she should have been, etc. Her mother was still alive and saw her daughter vindicated.

She was beatified in Rome on April 18, 1909 by Pope Saint Pius X; Pope Benedict XV issued his Papal Bull Divina Disponente and she was canonized in Rome on May 16, 1920. In the document, the pope refers to the evils of the First World War from which France was still recovering in 1920. The Treaty of Versailles had just come into effect; images of Joan of Arc had been carried into the trenches; the churches throughout France, the names of the dead from that war are inscribed in chapels, often with a statue of St. Joan of Arc near them. Her canonization was a great event for the French people, even after the official separation of Church and State in 1905.

The centenary of Pope St. John Paul II's birth as Karol Wojtyla on May 18, 1920 is being celebrated in Poland with great rejoicing and prayer: a nine month national novena was begun in 2019:

On the occasion of the upcoming 100th anniversary of the birth of Pope-Pole the national novena started in the newly built Shrine of John Paul II in Radzymin. Each month, on the 18th day, in the Shrine the prayers in the intention of families and our Homeland will be sent to God. The Shrine received over 3, 5 thousand intentions.

The national Novena through the intercession of the Saint John Paul II will end on May 18, 2020, exactly on the 100th anniversary of Karol Wojtyła’s birth.

According to the Catholic News Service, Pope Francis has contributed comments and analysis to a book (in Italian) about Pope St. John Paul II that declares him "The Great" (unofficially):

St. John Paul II taught the world that truly great faith and holiness dwell in "the normality of a person who lives in profound communion with Christ," Pope Francis said in a new book.

Precisely because he allowed people to see he was a human being -- whether skiing or praying, hiking or suffering -- "every gesture of his, every word, every choice he made always had a much deeper value and left a mark," Pope Francis told Father Luigi Maria Epicoco, author of the Italian book "San Giovanni Paolo Magno" ("St. John Paul the Great").

The book, published by Edizioni San Paolo and set for release Feb. 11, was written to mark the 100th anniversary of St. John Paul's birth May 18, 1920.

Much of the book is biographical information about the late pope, but each chapter includes Pope Francis' response to questions from Father Epicoco about his relationship with the late pope and observations about St. John Paul's spirituality, personality, events in his life and his teaching. 

I don't find any information about an English translation at the US website of Pauline Books & Media.

Pope Francis will also celebrate a Mass on May 17, 2020 at St. Peter's Basilica in celebration of Karol Wojtyla's birth and there's a national pilgrimage from Poland to Rome to attend. It's being celebrated on Sunday, May 17, the day before his birthday, so that more will attend. And it can't be just a coincidence that the Polish Bishops asked Pope Francis last year to declare Pope St. John Paul II a Doctor of the Church and a Patron of Europe.

More on these two saints and their anniversaries on Monday!

This Morning: 100th Anniversaries of Prohibition and Women's Suffrage

As I mentioned to Anna Mitchell when I sent her the link to the preview of the anniversaries of the 18th and 19th Amendments to the U.S. Constitution, we'll probably focus more on Prohibition than on Women's Suffrage this morning during our segment on the Son Rise Morning Show at about 6:50 a.m. Central/7:50 a.m. Eastern. Please listen live here; the podcast will be archived here!

I noted Friday in my preview that the Women's Suffrage movement was part of an overall Protestant reform agenda, which for a time included anti-slavery efforts, temperance and prohibition causes. While the Catholic Church--specifically the hierarchy in the United States--did not proclaim an official response to women's suffrage, some were opposed because of the anti-Catholic, eugenicist position of many in this pro-Protestant, pro-Anglo movement. Therefore, one on-line history of the long-term efforts to gain the vote for women states:

New England suffragists used the argument of “social housekeeping”—that women would clean up urban politics and social ills—to make a case for allowing women to vote in municipal elections. Frequently these campaigns for municipal suffrage drew on anti-immigrant and anti-Catholic bigotry. In Massachusetts, for example, anti-immigrant Republican men believed that native-born Protestant women would be more likely to vote than Catholic women, who would be discouraged from voting by their husbands. Thus, woman suffrage would save the state from “rum and Romanism” by diluting the Catholic vote and promoting the cause of temperance. Despite these appeals, the Republican Party as a whole did not support municipal suffrage for women. The Democratic Party, especially its Irish Catholic wing, which linked woman suffrage to nativism, temperance, and anti-family radicalism, also opposed enfranchising women.[13] (emphasis added)

So there's that linkage between women's suffrage, temperance, and anti-Catholicism.

The article that I cited on Friday, "Some Kind of Religious Freedom: National Prohibition and the Volstead Act' s exemption for the Religious Use of Wine" by Michael deHaven Newsom in Volume 70, Issue Three of the Brooklyn Law Review, notes that anti-Catholic, anti-immigrant (especially ant-Irish immigrant) view held sway throughout the history of the temperance and prohibition movements, and often in the history of the women's suffrage movement. Catholics were un-American and the only hope for American democracy and Protestant survival was for Catholics to assimilate and become Protestants. Lyman Beecher, the Presbyterian abolitionist and temperance promoter, whose son Henry Ward Beecher would also be a supporter of women's suffrage, was confident that Protestantism would triumph in this effort of assimilation:

Let the Catholics mingle with us as Americans and come with their children under the full action of our common schools and republican institutions, and the various powers of assimilation, and we are prepared cheerfully to abide the consequences. If in these circumstances the Protestant religion cannot stand before the Catholic, let it go down, and we will sound no alarm, and ask no aid, and make no complaint. It is no ecclesiastical quarrel to which we would call the attention of the American nation.

Lest anyone think that Beecher had somehow abandoned the cause of the Protestant Empire or had lost his faith in its anointed historical role, Beecher entertained no doubt but that if American Protestant political and religious leadership maintained a watchful eye by checking and regulating immigration, by instructing American Protestants as to the truth of Catholicism, by ensuring that the education of Protestant children never fell into the hands of Catholics, and by kindness and perseverance, that leadership would extend the light of evangelical Protestantism to Catholics, Protestantism would not "go down," but Catholicism would. (Newsom, p. 778)

As Newsom points out, Catholics did not want to assimilate and established the parochial school system and other programs and structures parallel to the (at that time) Protestant public school systems, etc. Newsom's article is detailed and long but well worth reading. He notes that the height of political anti-Catholicism came in the 1928 Presidential election, when Al Smith, the Catholic, Irish-American, Governor of New York ran as the Democrat Party candidate. Herbert Hoover was supported by the Prohibition movement and attacks against "rum and Romanism" focused on Smith's Catholicism. 

While the 19th Amendment is still part of the U.S. Constitution, the 18th Amendment was repealed in 1933 by the 21st Amendment:

Section 1. The eighteenth article of amendment to the Constitution of the United States is hereby repealed.

Section 2. The transportation or importation into any State, Territory, or possession of the United States for delivery or use therein of intoxicating liquors, in violation of the laws thereof, is hereby prohibited.

Section 3. This article shall be inoperative unless it shall have been ratified as an amendment to the Constitution by conventions in the several States, as provided in the Constitution, within seven years from the date of the submission hereof to the States by the Congress.

The 21st Amendment took effect December 5, 1933 after state convention approval and passage of the Blaine Act in Congress.

Image Credit: Official program of the Woman Suffrage Parade of 1913.

Preview: 100th Anniversaries of Prohibition and Women's Suffrage

On Presidents Day, Monday, February 17, we'll continue our discussion of major anniversaries celebrated in 2020 on the Son Rise Morning Show. I'll be talking to either Anna Mitchell or Matt Swaim about 6:50 a.m. Central/7:50 a.m. Eastern.

Please listen live here; the podcast will be archived here!

One hundred years ago, the 18th Amendment to the Constitution, which prohibited "the manufacture, sale, or transportation of intoxicating liquors within, the importation thereof into, or the exportation thereof from the United States and all territory subject to the jurisdiction thereof for beverage purposes" came into effect at 12:01 a.m. on January 17, 1920. On August 26, 1920, the 19th Amendment to the Constitution, which established that "The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex", having been approved by the House of Representatives, the Senate, and 36 states, was officially adopted--in time for that year's Presidential election (Harding vs. Cox, Republican vs. Democrat; both from Ohio!) Harding won.

The causes of temperance and women's suffrage--and the abolition of slavery--were intertwined in various ways as part of a "women's rights movement" throughout the nineteenth and twentieth centuries. The women's rights movement was also a general social reform movement with other causes as this brief article on the website for Ken Burns' PBS documentary about the suffrage movement describes:

The enormous success of the temperance movement among native-born American women between 1874 and 1900 entwined the destiny of the suffrage movement with the temperance movement during the last quarter of the nineteenth century. Founded in 1874, in the midst of one of the deepest economic depressions in American history, the Woman’s Christian Temperance Union (WCTU) quickly became the largest women’s organization in the United States during the nineteenth century.

The WCTU drew on social traditions of Protestant women’s activism that had emerged in the decades between 1830 and 1860, when the separation between church and state transformed Protestant denominations into a set of competing voluntarist organizations. Serving as a pan-Protestant umbrella organization that acted independently of male ministerial authority, the WCTU became a “woman’s church” to many of its members, complete with ritual processions, symbolic regalia, and hierarchical lines of authority.

Both the temperance and the women's suffrage movements were led by Protestants and there were some divisions between Protestants and the Catholics on these issues. The WCTU definitely espoused nativist sentiments toward immigrants from Ireland and Europe, outraged that some non-Anglo, non-Protestant immigrant men could become citizens and vote when Anglo, Protestant, native-born women could not.

There was no official teaching or direction from the hierarchy on either issue, so Catholics could choose whether or not to support the movements, and to what degree to support them. In the matter of temperance and prohibition, however, the Church was definitely concerned to protect the production, purchase, and transportation of sacramental wine to be used at Mass. The 18th Amendment did not address this freedom of religion aspect of Prohibition, although it does include the words "for beverage purposes" (a possible distinction between drinking alcohol and using wine in religious services), so the Volstead Act had to carve out an exception to the rule. This article from the Brooklyn Law Review explains how this exemption extended to Jewish, Episcopalian, and Eastern Orthodox congregations, and the producers of this wine, who were licensed and regulated. The author also explains, in great detail, the theological reasons Evangelical Protestants developed such a fear of both alcoholic beverages and Catholicism. The Volstead Act exemption may have saved California's wine industry, as this article (not entirely accurate in its depiction of the Catholic Mass, however) notes.

There was Catholic concern about the abuse of alcohol but it was focused on temperance, not legal prohibition, as this brief history of the Catholic temperance movement describes:

Curiously, however, (perhaps in a nascent spirit of subsidiarity) the resulting Catholic Total Abstinence Union of America was a wholly moral movement, emphasizing personal reform and not wishing to be part of any legal schemes for prohibiting alcohol production:

Our motto is moral suasion. With prohibitory laws, restrictive license systems, and special legislation we have nothing whatever to do. [Emphasis added.] There is blended with our proposed plan of organization the attractive feature of mutual relief. Thus Temperance and Benevolence go hand in hand.

On the other hand, the Union flatly stated it would not oppose laws that shut down some gin mills.

The Union received many words of encouragement over the years from popes (Leo XIII and Pius X among them), but what’s clear from those words of greeting and from the Union’s own pronouncements is that Catholic temperance was aimed at minimizing consumption of spirits and not at banning either beer or wine. As St. Pius X stated it, the enemy was “the abuse of strong drink.” It’s worth noting that both Leo and Pius were happy consumers of Vin Mariani – basically Bordeaux wine infused with coca leaves (10 percent alcohol and 8.5 percent cocaine extract by volume), which promised to “tone and strengthen body and brain.” Leo allowed it to be promoted with his name and image.

More about Catholics and women's suffrage on Monday.

1870: Vatican I and the Siege of Paris

As previewed, I'll be talking to Anna Mitchell or Matt Swaim about the connection between the First Vatican Council and the Siege of Paris 150 years ago in 1870 this morning on the Son Rise Morning Show about 6:50 a.m. Central/7:50 a.m. Eastern.

Please listen live here; the podcast will be archived here!

As The World Digital Library of the Library of Congress describes the Siege of Paris:

escription

The Franco-Prussian War was brought about by rising tensions between France and Prussia in the 1860s. France, under Emperor Napoleon III, was determined to check the growth of Prussian power and avenge what it saw as a series of diplomatic humiliations. Prussia, under Chancellor Otto von Bismarck, believed that a Prussian-led war of the German states against France would be a decisive act leading to creation of a unified German empire. The conflict began on July 19, 1870, when France declared war. The French army proved woefully unprepared and suffered a disastrous defeat at the Battle of Sedan, leaving open the road to Paris. By September 19, the Germans had completely surrounded the city and begun a siege that was to last more than four months. Cut off from supplies from the countryside, the Parisians held out by eating dogs, cats, and even most of the animals in the Paris zoo. The trees on the Champs-Elysées and in parks were cut down and burned for fuel. On January 5, the German armies began a bombardment of the city, which lasted several hours each night for a period of 23 nights. About 12,000 shells fell on Paris neighborhoods, killing some 400 people. Paris surrendered on January 28, effectively ending the war. The French defeat was followed by a popular uprising and the establishment, in March 1871, of the Paris Commune, a revolutionary government formed in accordance with anarchist and socialist principles. The Commune was bloodily suppressed in May 1871 by French troops under the government of Adolphe Thiers. During the brief period in which the communards controlled Paris, they dismantled the imperial column in the Place Vendôme. The suppression of the Commune resulted in further extensive damage to the city, as the communards set fire to the Tuileries Palace, the Louvre, and other buildings, and as desperate fighting between the communards and counterrevolutionary forces destroyed or damaged many other structures.

The Second French Empire had fallen with the surrender of Emperor Napoleon III after defeat at the Battle of Sedan. The Third Republic, the Government of National Defense, continued fighting the Prussians and defending Paris until January of 1871. Then the Germans, as part of the Armistice negotiations, brought food and medicine and other supplies to the people of Paris. Under the Third Republic, from 1871-1940, Paris was restored yet again.

Tomorrow, on the feast of Our Lady of Lourdes, we'll follow up with the story of how the Empress Eugenie, the Emperor Napoleon III's devoutly Catholic wife, played a role in the The Song of Bernadette--in real life and in the 1943 movie based on Franz Werfel's 1941 novel. Same time, same station.

Preview: Papal Infallibility and the Siege of Paris: 150 Years Ago

On Monday, February 10, we'll discuss two interconnected anniversaries on the Son Rise Morning Show: The dogmatic definition of Papal Infallibility at the First Vatican Council on July 18, 1870 and the Siege of Paris at the end of the Franco-Prussian War beginning on September 19, 1870.

The First Vatican Council was convened by Pope Pius IX (Blessed Pope Pius IX, whose feast is February 7) on December 8, 1869 (the feast of the Immaculate Conception, celebrating the dogma Pope Pius IX had declared in 1854 via the Papal Bull Ineffabilis Deus). 

The purpose of the First Vatican Council was to clarify the Church's teaching about the Church itself. The bishops met, not in the Lateran Basilica like previous councils held in Rome, but in St. Peter's Basilica. As the bishops met in council, Pope Pius IX was already the "Prisoner of the Vatican", as Victor Emmanuel of Sardinia had conquered the Papal States. Troops from the French Empire, ruled by Louis Napoleon Bonaparte, Napoleon III, protected the Pope in Rome, which had not yet been taken by the Italian revolutionaries.

Although the First Vatican Council is most famous for the proclamation of Papal Infallibility, there was another document issued, Dei Filius, the Dogmatic Constitution on the Catholic Faith, on April 24, 1870. It has four chapters: 1. God, Creator of All Things; 2. Revelation; 3. Faith; 4. Faith and Reason. It begins (in translation):

The holy, Catholic, Apostolic, Roman Church believes and confesses that there is one, true, living God, Creator and Lord of heaven and earth, omnipotent, eternal, immense, incomprehensible, infinite in intellect and will, and in every perfection; who, although He is one, singular, altogether simple and unchangeable spiritual substance, must be proclaimed distinct in reality and essence from the world; most blessed in Himself and of Himself, and ineffably most high above all things which are or can be conceived outside Himself.

This sole true God by His goodness and "omnipotent power," not to increase His own beatitude, and not to add to, but to manifest His perfection by the blessings which He bestows on creatures, with most free volition, "immediately from the beginning of time fashioned each creature out of nothing, spiritual and corporeal, namely angelic and mundane; and then the human creation, common as it were, composed of both spirit and body" [Lateran Council IV, can. 2 and 5]

But God protects and governs by His providence all things which He created, "reaching from end to end mightily and ordering all things sweetly" [cf. Wis 8:1]. For "all things are naked and open to His eyes" [Heb 4:13], even those which by the free action of creatures are in the future.

The document on the nature of the Church, which included the role of the Papacy, faced more opposition and therefore, Pope Pius IX decided the bishops should define only the role of the Pope in that document, which became known by its first words, Pastor Aeternus, defining Papal Infallibility as one of its topics. Pastor Aeternus was finally adopted on July 18, 1870 with two dissenting votes. One of those dissenting votes was cast by the Bishop of Little Rock, Arkansas: Edward Fitzgerald, whose family had left Ireland during the Irish Potato Famine! He was concerned--as was St. John Henry Newman in England--that the declared definition of the doctrine would hamper his efforts to evangelize. Like Newman, he agreed that the Pope exercised magisterial infallibility in declaring dogma in certain limited occasions; he just thought the public definition was inopportune. The other dissenter was Aloisio Riccio of Sicily. Both accepted the doctrine after it had been declared.

With two documents completed, and after the bishops had been in Rome for seven months, the bishops were to return to their home dioceses for a summer break and then come back to the Vatican for further consultations, taking up the document on the nature of the Church, for example, on the role of the bishops. That's when the Franco-Prussian war intervened.

Prussian troops were advancing in France quickly, so Napoleon III had to recall the French troops garrisoned in Civitavecchia in August of 1870. When the French were defeated at the Battle of Sedan at the beginning of September that year, the new Kingdom of Italy invaded Rome and took over the city, removing it from Papal jurisdiction. On September 20, 1870, Pope Pius IX suspended the First Vatican Council indefinitely. It was formally closed in 1960, before the Second Vatican Council convened.

So while the unification of Italy proceeded apace, so did the Franco-Prussian War, and the French were losing. Just as the Kingdom of Italy needed to take Rome to be unified, the Prussian-German nation needed to take Paris to be victorious. Thus, the Siege of Paris beginning on September 19, 1870.

More about that Monday!!

Raphael, Beethoven, and the Great Hunger

Please remember that I'll be talking to Anna Mitchell on the Son Rise Morning Show as we continue our series on the great historical events to be remembered this year : about 6:50 a.m. Central/7:50 a.m. Eastern. The next three topics:  the 500th anniversary of the death of Raphael, the 200th anniversary of the baptism/birth of Ludwig von Beethoven, and the 175th anniversary of the potato famine in Ireland.

We will discussion the Great Hunger more than the two great artists. 

BTW, my favorite Beethoven symphonies are the 3rd, the 5th, and the 7th, especially the second movement of the 7th, the Allegretto. 

Please listen live here; the podcast will be archived here!

Image Credit: An Irish Peasant Family Discovering the Blight of their Store by Cork artist Daniel MacDonald, c. 1847.

Anniversary Preview: A Death, a Baptism, and a Famine

We'll continue our discussions of 2020 anniversaries on Monday, February 3 on the Son Rise Morning Show. The next three are: the 500th anniversary of the death of Raphael, the 200th anniversary of the baptism/birth of Ludwig von Beethoven, and the 175th anniversary of the potato famine in Ireland. I'll talk to either Anna Mitchell or Matt Swaim at about 7:50 am. Eastern/6:50 a.m. Central.

Italy Magazine has a nicely illustrated story about many exhibitions in Italy and beyond commemorating Raphael's early death 500 years ago on April 6, 1520:

The artist Raffaello Sanzio—better known as Raphael—is one of the undisputed masters of the High Renaissance style in Italy. But when you realize that the artist died on his 37th birthday, the range and quantity of Raphael’s artistic achievements seem nothing short of astonishing.

2020 marks the 500th anniversary of the artist’s death, and, similar to museum exhibitions and celebrations surrounding Leonardo da Vinci’s anniversary in 2019, Raphael will be the star of the show this year.

In addition to his artistic talent, Raphael was known for his good looks, his popularity with the ladies, and his courtly manners—probably honed at the ducal palace of Urbino, where Raphael’s father was employed as a court painter.

The Phaidon website explains why Raphael achieved greatness in a great period of art history:

As Bette Talvacchia, distinguished professor of art history at Connecticut University writes in our updated Phaidon classic Raphael: "His art never fails to engage the viewer's imagination, whether through the mesmerizing, graceful beauty of his Madonnas, the perfection of his classicizing forms, or the inescapable pull of his narrative scenes." Or, as Gombrich puts it, “some of his best works give us a glimpse into a world more serene and harmonious than our own.”

Moreover his working practices gave rise to that perverse, yet unusually common quality found among those who really strive hard: he made his labours look effortless. As Gombrich puts it, “Raphael’s greatest paintings seem so effortless that one does not usually connect them with the idea of hard and relentless work.” . . .

More strikingly, when grouping figures together, Raphael managed to achieve a level of harmony unseen before; when decorating the Vatican with his frescos, he gave rooms both a diversity and an accord of imagery.

Before his death, on his birthday at the tender age of 37, he had bested his contemporaries in at least on regard. “Just as Michelangelo was found to have reached the highest peak in the mastery of the human body, Raphael was seen to have accomplished what the older generation had striven so hard to achieve: the perfect and harmonious composition of freely moving figures.”

We've paired up the anniversary of Raphael's death with the anniversary of Beethoven's birth, or more precisely, the anniversary of Beethoven's baptism, in Bonn:

Beethoven was born and raised in Bonn, the city on the Rhine. He was baptized Ludwig van Beethoven in Bonn’s St. Remigius Church on December 17, 1770; his birth date was very likely December 16. His parents were Johann and Maria Magdalena Leym née Keverich. Married in 1767, the couple had seven children, although only three survived infancy: Ludwig, Kaspar Karl (baptized April 8, 1774) and Nikolaus Johann (baptized October 2, 1776).

The celebration has already begun:

The anniversary year will officially begin on December 16, 2019. From that point until December 17, 2020, Bonn and the region will host various special projects alongside the main events like the "Beethoven-Bürgerfest" (people's party) and two phases of Bonn's Beethovenfest.

According to Christian Lorenz, artistic director of the Beethoven Anniversary Society, Ludwig van Beethoven's artistic approach means the composer should not only resonate with lovers of classical music.

"As an individual, ‘modern' artist, Beethoven targeted society, in fact humanity as a whole. His musical expression of a utopia where people live together in peace is appealing," Lorenz explained.

In Beethoven's own words: "Freedom, progress, is purpose in the art world as in universal creation."

The British Library explains Beethoven's accomplishments:

Ludwig van Beethoven (1770-1827) is one of the most significant and influential composers of the western art music tradition. He was a ground-breaker, in all senses. He oversaw the transition of music from the Classical style, full of poise and balance, to the Romantic style, characterised by emotion and impact.

A prolific composer who wrote for wealthy patrons and also earned money from public concerts, he wrote nine symphonies, 32 piano sonatas, one opera, five piano concertos, and many chamber works including some ground-breaking string quartets. He could be a difficult and unsociable man, who felt bitter and isolated by the deafness which developed in his 20s; he never married.

He enjoyed great success and recognition in his lifetime. It is said that at the premiere of his Ninth, he could not hear the thunderous applause at the end, and had to be turned round to see the delighted audience reaction.

Virtually all his major works are standard repertoire pieces, familiar to musicians and listeners throughout the commercial world.

In 2027, the 200th anniversary of his death will also be celebrated in Bonn, Germany and Vienna, Austria, the city of his birth and the city where he died, respectively.

This year also marks the 175th anniversary of the beginning of the Irish Potato Famine.

The Irish Potato Famine Exhibition in Dublin describes some of the issues:

The Irish Potato Famine is also referred to as The Great Hunger, a period of mass death from starvation and disease between 1845 and 1852. This exhibition tells the story of what happened and why.

After centuries of British colonial rule, a large section of the Irish population lived in extreme poverty and depended on the potato as their main (and often their only) food source for survival.

Centuries of British invasions, land confiscations and anti-catholic laws had reduced the country and it's people to levels of poverty not seen in other parts of Europe.

At the same time, Britain was booming and in the throes of the industrial revolution. Ireland (forcibly) was part of the United Kingdom at this time and might have expected to benefit accordingly. But this was not to be. . . .

Massive humanitarian aid was required, and quickly. Instead the British Government chose piecemeal and slowly. Their overriding concern was not to disrupt market forces, and food continued to be exported to Britain as the Irish starved. They raised taxes and washed their hands of the crisis when it was still only half way through.

The Great Hunger devastated Ireland. At least a million died, perhaps even 1.5 million...we will never know the true figure. Millions more were forced to feel the country. The population of the island has never recovered. From a population of between 8 and 9 million in 1845, a steady decline ensued for the next century and a half as other European populations grew.

Queen Victoria's government wanted to make Ireland more like England: it instituted Poor Laws, Workhouses, and maintained the use of Ireland as the breadbasket of wheat and corn and grains for England's use and trade. Cecil Woodham-Smith's history of the famine, The Great Hunger: Ireland 1845-1849 is a classic view; she was born in Wales in a famous Irish family, the Fitzgerald's, but she married an Englishman. Her book is measured in its evaluation of British response to the Irish Potato Famine, and places blame on certain persons and policies, but Tim Pat Coogan's book, The Famine Plot: England's Role in Ireland's Greatest Tragedy,  accuses the British government of deliberate genocide. He is a Dublin-born Irish historian and journalist.

It is certainly a most controversial topic: when the PBS Masterpiece Theater program Victoria set an episode in the midst of the Famine, IrishCentral.com corrected some of the impressions given that the Queen had real sympathy and concern for the plight of the Catholic peasants in Ireland:

Many commended the episode for finally portraying the devastating horrors of the Irish famine on British TV screens for the first time. Much praise was heaped onto screenwriter Daisy Goodwin for not shying away from the rather unpalatable role played that the British landlords and government played in the disaster. However, the portrayal of Queen Victoria, quite commonly known as The Famine Queen throughout Ireland and who was depicted as berating her government ministers for not doing enough to help the Irish, did draw some criticism.

“There is no evidence that she had any real compassion for the Irish people in any way,” said historian Christine Kinealy, founding director of Ireland's Great Hunger Institute at Quinnipiac University.

Boston, Susan B. Anthony, and the Lady with the Lamp

I don't know whom I'll be talking to this morning--Anna Mitchell or Matt Swaim--on the Son Rise Morning Show as we continue our series on the great historical events to be remembered this year. I do know I'll be on the air about 6:50 a.m. Central/7:50 a.m. Eastern. 

The next three anniversaries are: the 250th anniversary of the Boston Massacre on March 5, 1770 and the 200th Anniversaries of the births of Susan B. Anthony and  Florence Nightingale (February 15 and May 12, respectively).

So start your day a better way and please listen live here; the podcast will be archived here!

Preview: Two Birthdays and One Massacre

On Monday, January 27, I'll continue my survey of 2020 historical anniversaries on the Son Rise Morning Show at my usual time (about 6:50 a.m. Central/7:50 a.m. Eastern). The next three anniversaries are: the 250th anniversary of the Boston Massacre on March 5, 1770 and the 200th Anniversary of the births of Susan B. Anthony and  Florence Nightingale (February 15 and May 12, respectively).

The illustration above is based upon Paul Revere's engraving: the Independence Hall Association notes that "this is not an accurate depiction of the event"! Their website explains the significance of the event:

The Boston Massacre was a street fight that occurred on March 5, 1770, between a "patriot" mob, throwing snowballs, stones, and sticks, and a squad of British soldiers. Several colonists were killed and this led to a campaign by speech-writers to rouse the ire of the citizenry.

The presence of British troops in the city of Boston was increasingly unwelcome. The riot began when about 50 citizens attacked a British sentinel. A British officer, Captain Thomas Preston, called in additional soldiers, and these too were attacked, so the soldiers fired into the mob, killing 3 on the spot (a black sailor named Crispus Attucks, ropemaker Samuel Gray, and a mariner named James Caldwell), and wounding 8 others, two of whom died later (Samuel Maverick and Patrick Carr).

A town meeting was called demanding the removal of the British and the trial of Captain Preston and his men for murder. At the trial, John Adams and Josiah Quincy II defended the British, leading to their acquittal and release. Samuel Quincy and Robert Treat Paine were the attorneys for the prosecution. Later, two of the British soldiers were found guilty of manslaughter.

The Boston Massacre was a signal event leading to the Revolutionary War. It led directly to the Royal Governor evacuating the occupying army from the town of Boston. It would soon bring the revolution to armed rebellion throughout the colonies.

Note that the occupation of Boston by British troops in 1768 was not met by open resistance.

The first 200th birthday anniversary to commemorate is Susan B. Anthony's, born on February 15, 1820 (she died on March 13, 1906). She was a women's suffrage rights, anti-slavery, and temperance advocate, known as the great organizer of the suffragette movement in the USA, which would finally be successful one hundred years after her birth (1920) with the 19th Amendment to the United States Constitution:

The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex.
Congress shall have power to enforce this article by appropriate legislation.

The Susan B. Anthony (SBA) List is named after her:

SBA List’s mission is to end abortion by electing national leaders and advocating for laws that save lives, with a special calling to promote pro-life women leaders.

SBA List is a nationwide network of more than 700,000 Americans. We combine politics with policy, investing heavily in voter education to ensure that pro-life Americans know where their lawmakers stand on protecting the unborn, and in issue advocacy, advancing pro-life laws through direct lobbying and grassroots campaigns.

SBA List is a family of organizations, an arsenal designed not to hurt but to heal; not to shame but to shield. We invite you to stand tall with us in that arena, to encircle the vulnerable ones who need us, and to fight until they are safe and free.

And Feminists for Life points out the early suffragettes' opposition to abortion on their website, although there is some controversy about Anthony's statements against abortion.

In 1979, the United States Mint issued the Susan B. Anthony dollar coin to replace the Eisenhower dollar piece. It was designed to be a smaller coin than its predecessor and that created confusion with the Quarter. The Susan B. Anthony dollar was reissued in 1999 while the Sacajawea dollar coin was being prepared for issue.

And the second birthday: Florence Nightingale, the famous "Lady with the Lamp", was born on May 12, 1820 (she died on August 13, 1910). She is known for her care for wounded soldiers during the Crimean War, her advocacy for professional nursing training, and other social reforms.

Since Catholic sisters could serve as nurses, Florence Nightingale, an Anglican with Unitarian Universalist views, thought for a time of becoming a Catholic. She and Henry Manning corresponded for a time before and after he became a Catholic in 1851. Emory University's Pitts Theology Library has some of those letters in its collection. Nightingale biographer Gillian Gill notes that her subject's interest in Catholicism was a means to an end: becoming a nurse in a hospital. Catholic sisters served as nurses during the Crimean War although they were segregated to Catholic wards so they could not proselytize the non-Catholic soldiers. One of the Protestant/Anglican nurses who came with Nightingale supervised those Catholic sisters and converted to Catholicism: Frances Taylor, who became a religious sister, Mother Mary Magdalen of the Sacred Heart as the founder of the Poor Servants of the Mother of God.

Florence Nightingale is honored by the Church of England on its Calendar of Saints on the date of her death (August 13) and there is a chapel dedicated to her and to nurses in Westminster Abbey. The Florence Nightingale Foundation was established in 1929 to provide "scholarships to the best nurses and midwives in the UK who then make a difference to patient care, policy and practice in their chosen fields." Finally, the Florence Nightingale Museum in London is celebrating her bicentennial with several events, using the #Nightingale2020!

These two women were obviously great organizers for their causes. Gillian Gill's biography of Florence Nightingale and her family recounts her upbringing and education, her adventures and achievements vividly. Neither she nor Susan B. Anthony ever married as both believed they could dedicate themselves more completely to their causes as single women.