All Kinds of Saints

Author and essayist Joseph Bottum (formerly of First Things) writes about sanctity for Aleteia, particularly the sanctity of today's saint, Gregory Barbarigo, whose feast was removed from the Roman Calendar in 1969:

Work is not exactly made holy when done with awareness of Christ. It’s the worker, rather, who aims toward sanctification by working with God. The dignity of work is actually the dignity of the worker, who is both laboring and being with God.

All this was prompted in my mind by St. Gregory Barbarigo, whose feast day is June 18—today: a day perhaps for thinking about work. A powerful seventeenth-century cardinal from Venice, St. Gregory might be, in a sense, the most likely kind of saint: From the Renaissance to the early twentieth century, the Vatican’s official canonizations ran to a large number of Italian churchmen.

Of course, in another sense, he was an unlikely saint—a nobleman in the days of unchecked nobility. An advisor to Pope Alexander VII in the days of unapologetic Vatican nepotism. A political mover and shaker in the days when too many senior positions in the Church were considered the permanent fiefdoms of the noble Italian families, as they played the local form of Game of Thrones in their Italian principalities. Even today, it’s hard for a senior churchman to find the time, the energy, and the grace for personal sanctity in the endless press of the business at hand. But in the days of St. Gregory Barbarigo, the temptations—the lures of temporal power offered by the Church—were far greater and harder to resist.

To think about St. Gregory is to realize that you know this man—or, at least, you’ve read a profile of people of his kind in a business magazine or a Sunday newspaper supplement. He’s that senior bureaucrat the government needs regardless of the party of the president. He’s that CFO making a major corporation succeed. He’s your college president, your governor’s friend, your church’s major donor. Polished, important, organized, multi-talented, standing behind the scenes, he gives off an air that’s hard to describe, except perhaps with the word competent. A proficient man, an efficient man. A fixer.

Read the rest there. St. Gregory may have been removed from the Roman Calendar, but he is being celebrated today in Maryville, Missouri at the parish dedicated to him and there are Catholic schools and parishes dedicated to him in Houma, Louisiana and Garnerville, New York. St. Gregory's story reminds me of St. Francis Borgia, an unlikely saint from most unlikely circumstances--a Borgia saint.

480 Years Ago Today: The Trial of St. John Fisher

On June 17, 1535, John Fisher, former Bishop of Rochester (Henry VIII had stripped him of his title) left the Tower of London to be tried in Westminster Hall. The charge against him was that:

He falsely, maliciously, and traitorously wished, willed, and desired, and by craft imagined, invented, practised, and attempted to deprive the king of the dignity, title, and name of his royal estate, that is of his title and name of supreme head of the church of England, in the Tower, on 7th day of May last, when, contrary to his allegiance, he said and pronounced, in the presence of different true subjects, falsely, maliciously, and traitorously, these words: "The king our sovereign lord is not supreme head on earth of the church of England."

Rich, the Solicitor-General, was the main witness for the prosecution. He admitted to having played the part of an agent provocateur when he had visited the bishop in the Tower with the confidential message from the king, and he gave Fisher's denial of the Royal Supremacy in evidence against him despite the solemn promise given to him in the name of the king that this would not happen. The cardinal protested indignantly at Rich's treacherous conduct[.]

Of course, there was no real, just trial: the purpose of the gathering in Westminster Hall was to sentence to death the man Henry VIII had previously regarded as the holiest bishop in England. Although he argued that when he spoke to Richard Rich there was no malice or falsehood, Thomas Audley as Chancellor told him that any speaking against the King's position as Supreme Head of the Church of England was treason.

My lords, I am here condemned before you of high treason for denial of the King's supremacy over the Church of England, but by what order of justice I leave to God, Who is the searcher both of the king his Majesty's conscience and yours; nevertheless, being found guilty, as it is termed, I am and must be contented with all that God shall send, to whose will I wholly refer and submit myself. And now to tell you plainly my mind, touching this matter of the king's supremacy, I think indeed, and always have thought, and do now lastly affirm, that His Grace cannot justly claim any such supremacy over the Church of God as he now taketh upon him; neither hath (it) been seen or heard of that any temporal prince before his days hath presumed to that dignity; wherefore, if the king will now adventure himself in proceeding in this strange and unwonted case, so no doubt but he shall deeply incur the grievous displeasure of the Almighty, to the great damage of his own soul, and of many others, and to the utter ruin of this realm committed to his charge, wherefore, I pray God his Grace may remember himself in good time, and harken to good counsel for the preservation of himself and his realm and the quietness of all Christendom.

According to this website, the court was moved but not enough to do the right thing:

William Rastell, a lawyer nephew of Sir Thomas More who was present at the Fisher trial, leaves us the following account of the bishop's valedictory statement: "He showed himself excellently and profoundly learned, of great constancy and of a marvellous godly courage, and declared the whole matter so learnedly and therewith so godly, that it made many of those present, and some of their judges also, so inwardly to lament, that their eyes burst out with tears to see such a great famous cleric and virtuous bishop to be condemned to so cruel a death by such impious laws and by such an unlawful and detestable witness (Richard Rich), contrary to all human honesty and fidelity."

From June 17 to June 22, Cardinal Fisher--Pope Paul III had named him a cardinal in the hopes that Henry VIII would show some respect and leniency to a prince of the Church, seriously misjudging Henry--prepared for death. As he had suffered great want and deprivation in the Tower of London, so much so that he was too weak to walk from the Tower to Westminster Hall, Henry commuted his sentence from being hung, drawn and quartered at Tyburn to being beheaded on Tower Hill. Long before his trial, he had begged Cromwell for some clothing and food (on December 22, 1534):

I beseech you to be a good master to me in my necessity. I have neither shirt nor suit, nor yet other clothes, that are necessary for me to wear, but that be ragged and rent shamefully. Notwithstanding I might easily suffer that, if they would keep my body warm. But my diet also, God knoweth how slender it is at many times, and now in mine age my stomach may not away but with a few kinds of meats, which if I want I decay forthwith, and fall into coughs and diseases of my body, and cannot keep myself in health. But as our Lord knoweth, I have nothing left unto me to provide any better, but as my brother of his own purse layeth out to me to his great hindrance.

Wherefore good Master Secretary eftsoons I beseech you to have some pity upon me, and let me have such things as are necessary for me in mine age and especially for my health. And also that it may please you by your high wisdom to move the king's highness to take me unto his gracious favour again, and to restore me unto my liberty out of this cold and painful imprisonment; whereby ye shall find me to be your poor beadman for ever unto Almighty God, who ever have you in his protection and custody.

He had also begged to have a confessor and attend Mass, but to no avail. Henry and Cromwell couldn't even allow Fisher some peace and comfort in his last days:

Chapuys, the imperial ambassador, wrote to Charles V on 30 June 1535: "They gave him (Fisher) as a confessor, a sworn enemy of his, and the staunchest Lutheran in the world as well as the originator of all the devilish acts practiced here; who, however, was so much edified by the bishop's countenance and behavior on the scaffold that he ceases not to say, that one of the best and holiest men in the world has been executed."

Henry VIII would go on to try to destroy all the evidence of Bishop Fisher's good work, even that great work Fisher had done with the support of Henry VIII's own grandmother, Margaret Beaufort, at St. John's College, University of Cambridge. He had preachers denounce Fisher (and More), diplomats denigrate his career, and everything possible done to remove remembrance of this great and holy man. Bishops Gardiner (another blot against his character) and Sampson also attacked Fisher in print after his death. Cromwell blamed the Pope for Fisher's execution, saying that if he had not been named Cardinal, Henry might have . . . what? St. John Fisher had opposed Henry's wishes in the Great Matter from the beginning; he was never going to receive any mercy or even justice.

Mary I at the Meeting of the Minds in 1982

My husband found and scanned this picture of me portraying Mary I of England at the (then) Kansas Newman College Renaissance Faire on a rainy, wet day in the spring of 1982. I was in a version of Steve Allen's Meeting of the Minds. As I recall, Torquemada and William Shakespeare shared the stage with me--there might have been one other historical figure (St. Joan of Arc?), plus the moderator.

The gown wasn't true to the Tudor era and of course I did not dye my hair red but I did have the required fair complexion. I did not wear my glasses so I was as blind as Mary I probably was, being near-sighted. Not being able to see the audience, who were seated on hay bales, lessened my stage fright.

Sadly, the shoes I was wearing were ruined by the soaked ground--nice pale pink flats. While I was portraying a queen regnant, I was not accompanied by any courtiers or ladies of my Court and I certainly did not have any litter, horse, or other conveyance to carry me about the Faire. Most inappropriate; on the other hand, I did not distribute alms to the poor, so I failed in my duties also.

No one was tortured or burned in the presentation of this Meeting of the Minds, I assure you.

At Sea, June 16, 1833: "The Pillar of the Cloud"

LEAD, Kindly Light, amid the encircling gloom          
Lead Thou me on!
The night is dark, and I am far from home—          
Lead Thou me on!
Keep Thou my feet; I do not ask to see
The distant scene—one step enough for me.

I was not ever thus, nor pray'd that Thou          
Shouldst lead me on.
I loved to choose and see my path, but now          
Lead Thou me on!
I loved the garish day, and, spite of fears,
Pride ruled my will: remember not past years.

So long Thy power hath blest me, sure it still          
Will lead me on,
O'er moor and fen, o'er crag and torrent, till          
The night is gone;
And with the morn those angel faces smile
Which I have loved long since, and lost awhile.

John Henry Newman wrote these words as he headed home from his sojourn in Sicily, after enduring a dangerous fever. Fr. Juan R. Velez writes about Newman's poetry in general and specifically about the poetry he wrote during his Mediterranean trip with the Froudes and to Sicily.

David Knowles on the Carthusians in Newgate

On June 15, 1537, the second group of those Carthusians held in Newgate Prison, without charge, or trial, or sentence, or any other mark of justice except for the will of Henry VIII, began to die. Brothers Thomas Scryven and Thomas Redyng died on June 15 and June 16--Dom Richard Bere did not die till August 9, and the priest Thomas Johnson not until September 20, so they must have received some nutrition, according to the King's great mercy.

One survived this starvation ordeal: Brother William Horne. He was finally attainted by Parliament in 1540 and executed at Tyburn on August 4, 1540.

In his book Saints and Scholars, David Knowles eulogizes the Newgate prison group:

The third and most numerous band was denied even the dignity of a formal trial and execution. They had asked to live as hidden servants of Christ; they died, silent witnesses to his words, hidden from the eyes of all . . .

Rarely indeed in the annals of the Church have any confessors of the faith endured trials longer, more varied or more bitter then these unknown monks. They had left the world, as they hoped, for good; but the children of the world, to gain their private ends, had violated their solitude . . . When bishops and theologians faltered or denied they were not ashamed to confess the Son of Man. They died faithful witnesses to the Catholic teaching that Christ had built his Church upon a rock.

The Third Monday of the Month: Historical Apologetics Series

Matt Swaim and I will discuss another topic of Church History this morning on the Son Rise Morning Show, this one in the not so distant past: The case of Pope Pius XII and the Holocaust. We'll be live after the 7:45 a.m. Eastern/6:45 a.m. Central news break and you could listen live here if there's no EWTN affiliate carrying the show in your area.

From my article in Homiletic & Pastoral Review, on which this series is based:

In the modern era, of course, the great historical attack against the Catholic Church comes from the supposed silence and inaction of Pope Pius XII, standing by while Jews were tortured and murdered during the Nazi Holocaust. The supreme irony about this historical canard is that after World War II, Pope Pius XII was hailed by survivors of the Holocaust and the first leaders of Israel, like Golda Meir, as a great “righteous Gentile.” He was lauded for his efforts to protect the Jewish people in Italy (in Rome especially), and throughout the period leading up to and during the war, his consistent call for peace. Yet, because of a play, a work of dramatic fiction presented in the early 1960s, Pope Pius XII posthumously became the target of attack because he supposedly did not denounce the Nazi regime, at least not in the terms that some now wanted him to use then. The title of the play is “The Deputy,” by Rolf Hochhuth. Once it appeared on the stage, the pope’s reputation changed dramatically. He became known as “Hitler’s Pope” (from the title of John Cornwell’s 1999 book).

Here are a few facts to present against the view that the Catholic Church or Pope Pius XII was silent in the face of Nazi atrocities:

~Pope Pius XII spoke out clearly against the entire Nazi campaign of invasion of sovereign lands, like Czechoslovakia and Poland.
~He spoke out against the extermination of Jews directly in his Christmas message of December 1942, and The New York Times praised him for it.
~Pope Pius XII took many actions to defend Jews:
~~He issued false documents, including baptismal documents, so that Jewish refugees could emigrate;
~~He worked with other governments to obtain visas (but not the United States of America or Great Britain, which would not allow immigration of Jewish refugees);
~~He opened Castel Gandolfo, as well as convents and monasteries throughout Rome and Vatican City, for Jewish Italians to take refuge.

And then there is the deeper issue of the danger that Jews, as well as Catholic and Protestant converts from Judaism, would face if he had directly and pointedly attacked Nazi policies toward their “race.” The International Red Cross knew at the time, just as Pope Pius XII did, that such statements would lead to reprisals. The bishop in Holland learned this by experience. Hitler’s agents warned the Archbishop of Utrecht not to speak out against the deportation of Dutch Jews, and when he did, the Nazis rounded up Catholic converts from Judaism, sending them to the death camps. These included the Carmelite nun, St. Teresa Benedicta of the Cross (previously known as Edith Stein) who died at Auschwitz.

Finally, since this attack is aimed at the doctrine of Papal Infallibility, it’s important to remember the pope is infallible only when teaching on matters of faith and morals. The Church has never taught that the pope is impeccable, unable to err in practical matters and actions.

Please let me know if you have suggestions of other topics to cover in this series, which started in January this year.

Factions and the Prebendaries Plot

Derek Wilson describes the factions at Court during the last years of Henry VIII in the June 2015 issue of History Today and how they contributed to the Prebendaries Plot, which threatened to bring Thomas Cranmer down:

In the 1530s the reform movement had been led by Thomas Cromwell and Thomas Cranmer: the former giving the forces of change legislative teeth, the latter providing the theological meat for them to chew on. They had seemed unstoppable. Then the fiasco of Henry’s marriage to Anne of Cleves gave the Catholic clique the opportunity for a counter-attack. Cromwell’s fall in July 1540 was sudden and complete. One charge against him was that he was an extremist religious radical and a supporter of known heretics. Over the ensuing months the Catholic group on the council, led by Stephen Gardiner, Bishop of Winchester and Thomas Howard, Duke of Norfolk, made the most of their advantage. They took every opportunity to block moves by Cranmer and his supporters to press on with the work of reform. There are various schools of thought about how appropriate it is to think of the sick and aged king as being manipulated by ‘court factions’, but there is no doubt that two activist groups were now emerging with radically different visions for the future of the realm.

For his support Cranmer could look to members of Henry’s intimate inner circle, such as the Earl of Hertford, Prince Edward’s grandfather, the royal physician, Sir William Butts, and the head of the privy chamber, Sir Anthony Denny, as well as lesser members of the household carefully placed in position by Cromwell before his fall. To counter this the conservatives tightened their grip on the Privy Council. In order to prevent an ‘over-mighty subject’ ever again holding supreme power, this body re-invented itself. By adopting a new constitution it became a committee whose collective decisions carried ultimate authority under the Crown. Cranmer was a member of this body but was in no position to dominate its proceedings. For 16 months there was a period of calm at the political centre. Gardiner was away most of the time on a diplomatic mission. The court was much taken up with the celebrations of Henry’s fifth marriage, to the vivacious Catherine Howard (Norfolk’s niece), and with preparations for a royal tour of the North (from June to November 1541). This does not mean that the politico-religious conflict was over. As Diarmaid McCulloch explains, the conservatives began ‘nibbling again at the edges of the Cranmer circle’ in December 1540. Pulpit wars continued in various locales and Bishop Bonner began a purge of people suspected of being in breach of the Act of Six Articles, which demanded obedience to major Catholic doctrine.

Read the rest here. I think this would usually be behind a pay wall but History Today has opened up access for now, at least. Wilson, who writes both fiction and non-fiction, has written a mystery novel set against the backdrop of the Prebendaries Plot under the nom-de-plume D.K. Wilson.

I admit that I had to look up the term "own goal" which Wilson uses in reference to the Howard faction: it means that a player scores a goal for the other team by mistake. More on those executed in the Prebendaries Plot here.

More Bad News about England (and me?)

Father Dwight Longenecker and Joseph Pearce just led a Catholic pilgrimage to England. Father Longenecker writes on his blog:

One of the most impressive things about this pilgrimage to England was the remembrance of a Catholic England that was not only brutally destroyed, but a destruction which, to this day, is covered up by a smokescreen of ignorance, propaganda and lies. Henry VIII is still presented in tourist information boards, cathedral guides and church leaflets as “the charismatic young King who reformed a corrupt church system of the Dark Ages.” His depredations, robbery, iconoclasm and cruelty is totally glossed over. Time and again the pilgrims were astounded to see how Mary Queen of Scots [and] Catherine of Aragon were ignored or sidelined–how Mary Tudor was still presented as “Bloody Mary” and Elizabeth I as “Good Queen Bess”. Happily our guide at the Tower was probably a Catholic and stressed how Elizabeth’s persecution of Catholics was far more severe and long lasting and pervasive than Mary’s persecution of Protestants ever was.

That this misrepresentation still continues with films like the two Elizabeth movies and the recent TV series Wolf Hall is shameful. Revisionist historians like Eamon Duffy, Jack Scarisbrick and Christopher Haigh have done their work and any researcher now has no excuse not to know the true history of the period, but of course that history doesn’t sell. So the blood of the English martyrs is ignored. The true horror of Tyburn Tree, Topcliffe’s torture chambers and 300 years of Catholic persecution in England–the longest and harshest in history–is swept under the carpet. Chief among the culprits, of course, are the Anglicans. They continue to present their laundered view of history–despite knowing full well what happened, and still (to my knowledge) there has been no formal attempt of repentance and sorrow for what happened similar to Pope St John Paul II’s famous Ash Wednesday service of repentance in the year 2000.

Reading this made me sad. I've tried on the popular level with my book, articles, this blog, radio interviews, a 13 week radio show (!), presentations, etc, etc, and so forth, for the past six years to tell this story. Duffy, Scarisbrick, and Haigh all wrote on an academic level to lay the foundation for a more accurate view of the history of the English Reformation, of course, but Father Longenecker is right that history does not sell or at least that historical revisionism doesn't sell. It's so much more easy to accept the common lies, the Black Legend, the party line, either because of prejudice or because it's hard to think about it a different way.

When I taught my class on St. Thomas More in May, I referenced George Weigel's comment from First Things on the commonly accepted view of the English Reformation and how the revisionist view still hasn't replaced the Whig version:

And because Britain’s literary high culture is still in thrall to the Whig view of British history, and seems oblivious to the deep transformation that’s taken place in English Reformation studies since Eamon Duffy’s extraordinary book, The Stripping of the Altars, was first published in 1992. There, Duffy demonstrated beyond cavil what Simon Schama alluded to in his Financial Times article on the BBC version of Wolf Hall: that Henry VIII was a proto-totalitarian who, with his Protestant heirs, imposed his version of Christianity on England against the will of the great majority of plain folk, who stubbornly clung to the old faith until the overwhelming power of the state extinguished most of English Catholic life, and “anti-popery” got set in cultural concrete as modern nation-building went forward in Britain—often funded by expropriated Catholic properties.

As I told the little group of friends cum students (including Rex the dog), reading that made me sad. Of course, I've been doing all this on a part-time basis, but I'm disappointed that the project and the message I think so important has been ignored. Thanks to all of you who follow my blog, have read my book, listened to interviews, liked my facebook page, followed me on twitter, etc. Your comments and encouragement are always welcome. 

The Past and the Future of Christianity in England

Damian Thompson uses some demographic trends to predict or project a sad future for Christianity in England:

It’s often said that Britain’s church congregations are shrinking, but that doesn’t come close to expressing the scale of the disaster now facing Christianity in this country. Every ten years the census spells out the situation in detail: between 2001 and 2011 the number of Christians born in Britain fell by 5.3 million — about 10,000 a week. If that rate of decline continues, the mission of St Augustine to the English, together with that of the Irish saints to the Scots, will come to an end in 2067.

That is the year in which the Christians who have inherited the faith of their British ancestors will become statistically invisible. Parish churches everywhere will have been adapted for secular use, demolished or abandoned.

Our cathedral buildings will survive, but they won’t be true cathedrals because they will have no bishops. The Church of England is declining faster than other denominations; if it carries on shrinking at the rate suggested by the latest British Social Attitudes survey, Anglicanism will disappear from Britain in 2033. One day the last native-born Christian will die and that will be that.

Thompson goes on:

But the point stands: Christianity is dying out among the Anglo-Saxon and Celtic inhabitants of Great Britain. The Gospel that Augustine and his 30 monks brought to England when they landed at Ebbsfleet in ad 597 is now being decisively rejected.

Saint Paul tells us that in Christ there is neither Jew nor Greek; the Almighty is not interested in ‘heritage’, the new name for ethnicity. But since Britons with Anglo–Saxon and Celtic ancestors make up 90 per cent of British Christians, that rejection represents a devastating loss of faith.

It has all happened so quickly. Anglicans in particular are abandoning their faith at a rate that (in more ways that one) defies belief. According to the British Social Attitudes surveys, their numbers fell from 40 per cent of the population in 1983 to 29 per cent in 2004 and 17 per cent last year.

He has warnings for the Catholic Church in England too, which cannot rely on immigration to fill its pews. Read the rest of his article here. He concludes:

As a Catholic, I believe that the gates of hell will not prevail against the church founded by Peter. There will always be someone to take the place of ‘the last Christian’. But not necessarily in Britain, where the death rattle has begun.

Not necessarily in the United States of America either. 

To juxtapose the perhaps dark future for Christianity in England to its bright and glowing past, go see these pictures of stained glass from Canterbury Cathedral, the former Catholic church appropriated by Henry VIII and Thomas Cromwell. More on the exhibition at the Cathedral's website.

Our Lady of Walsingham, pray for us!

Heart Speaks to Heart

Since he chose the motto Cor ad cor loquitor when named Cardinal, it would come as no surprise that Blessed John Henry Newman expressed devotion to the Sacred Heart of Jesus. From his Meditations and Devotions:

1. O SACRED Heart of Jesus, I adore Thee in the oneness of the Personality of the Second Person of the Holy Trinity. Whatever belongs to the Person of Jesus, belongs therefore to God, and is to be worshipped with that one and the same worship which we pay to Jesus. He did not take on Him His human nature, as something distinct and separate from Himself, but as simply, absolutely, eternally His, so as to be included by us in the very thought of Him. I worship Thee, O Heart of Jesus, as being Jesus Himself, as being that Eternal Word in human nature which He took wholly and lives in wholly, and therefore in Thee. Thou art the Heart of the Most High made man. In worshipping Thee, I worship my Incarnate God, Emmanuel. I worship Thee, as bearing a part in that Passion which is my life, for Thou didst burst and break, through agony, in the garden of Gethsemani, and Thy precious contents trickled out, through the veins and pores of the skin, upon the earth. And again, Thou hadst been drained all but dry upon the Cross; and then, after death, Thou wast pierced by the lance, and gavest out the small remains of that inestimable treasure, which is our redemption.

2. My God, my Saviour, I adore Thy Sacred Heart, for that heart is the seat and source of all Thy tenderest human affections for us sinners. It is the instrument and organ of Thy love. It did beat for us. It yearned over us. It ached for us, and for our salvation. It was on fire through zeal, that the glory of God might be manifested in and by us. It is the channel through which has come to us all Thy overflowing human affection, all Thy Divine Charity towards us. All Thy incomprehensible compassion for us, as God and Man, as our Creator and our Redeemer and Judge, has come to us, and comes, in one inseparably mingled stream, through that Sacred Heart. O most Sacred symbol and Sacrament of Love, divine and human, in its fulness, Thou didst save me by Thy divine strength, and Thy human affection, and then at length by that wonder-working blood, wherewith Thou didst overflow.

3. O most Sacred, most loving Heart of Jesus, Thou art concealed in the Holy Eucharist, and Thou beatest for us still. Now as then Thou savest, Desiderio desideravi—"With desire I have desired." I worship Thee then with all my best love and awe, with my fervent affection, with my most subdued, most resolved will. O my God, when Thou dost condescend to suffer me to receive Thee, to eat and drink Thee, and Thou for a while takest up Thy abode within me, O make my heart beat with Thy Heart. Purify it of all that is earthly, all that is proud and sensual, all that is hard and cruel, of all perversity, of all disorder, of all deadness. So fill it with Thee, that neither the events of the day nor the circumstances of the time may have power to ruffle it, but that in Thy love and Thy fear it may have peace. Amen.

One of Newman's Oratorians, Father Edward Caswall, also translated two hymns to the Sacred Heart.