Richard Challoner, RIP, January 12, 1781

Richard Challoner, Vicar Apostolic for the London District in England, died on January 12, 1781. The Vicar Apostolic structure provided support for Catholic priests and laity in England in the seventeenth, eighteenth, and nineteenth centuries until the Restoration of the Hierarchy in 1850.

Born on September 29, 1691, he was raised a Presbyterian until after his father died when his mother became a servant in a Catholic household. Then he was raised Catholic and was baptized when he was thirteen. He entered the English College in Douai in 1705 and remained there until he returned to England in 1730. Challoner was ordained a priest in 1716 and served as an administrator at Douai for many years until becoming a missionary priest in London among the poor; although the recusancy laws were not as strictly enforced at that time, Father Challoner was still disguised as a layman and was careful not to attract official attention the the Masses and other Sacraments he celebrated in all kinds of locations.

In 1728 he had published his first work, Think Well on It. William Hyland discusses his many other published works in this Touchstone article.

Among his works, including a revision of the Douai-Rheims Bible and several devotional books, I think his most interesting were the historical and hagiographical efforts--books on the Anglo-Saxon and Medieval saints and especially on the Catholics martyrs who suffered in England from the reign of Henry VIII to that of Charles II. Those works provided the tiny minority of Catholics in England a vision of their past and indeed of its glories. In their own age they were nearly forgotten and quite ignored--not even worth persecuting!

Strangely enough, that latter condition changed after Parliament passed the Catholic Relief Act of 1778. Lord Gordon, President of the Protestant Association enraged the mobs so in 1780 that various No Popery riots took place (as recounted in Charles Dickens' Barnaby Rudge), as well as a march on Parliament, leading to many arrests and executions. The mobs also attacked the Embassy buildings of Bavaria and Sardinia, as well as the homes of wealthy noble Catholics. Bishop Challoner, aged 89, had to hide--just like a 16th century priest of old--until the mobs left his London home. The shock and terror of that near escape was too much for him. Bishop Challoner suffered paralysis two days before his death.

He was succeeded as Vicar Apostolic by his Coadjutor James Talbot; the last to hold that title was Nicholas Wiseman, who became the first Archbishop of Westminster in 1850.

E.E. Reynolds, biographer of St. John Fisher and St. Thomas More, summed up Bishop Challoner's achievements thus:

By divine providence, Richard Challoner served the Catholics in England for fifty years at a period when the penalized Church was slowly losing ground; many had become disheartened and the prospects of recovery were more than doubtful. Challoner's numerous publications are the chief achievements that now bring him before us, but, as Bishop John Milner noted in his funeral discourse in January 1781: `If it were not known how assiduous he ever was in the discharge of his sacred functions, and how much of his time was constantly taken up with preaching, instructing, administering the sacraments, attending to the various and intricate concerns of his district, and with his prayers and devotions, we might be led to imagine that he had done nothing else but write, and that his whole life had been devoted to the composition of the many works he has left us in defence of the true faith and of sound morality.' 

It was by this twofold apostolate — his pastoral care and his writings — that he sustained the faith of his flock when they sorely needed encouragement to persevere. At the end of his life he saw the first step taken towards emancipation, and it was undoubtedly his decisive approval that made it possible for that step to be taken; had he insisted on consultation with Rome at every stage, the opportunity would have been lost by the inevitably long-drawnout exchanges of opinion. Yet it remains true to say that it was by his books that his influence was most effective, far beyond his own District, and, indeed, among non-Catholics as well. The Garden of the Soul and his Meditations, as well as other publications, were, as we have seen, frequently reprinted up to the early years of this century. His Missionary Priests gave Catholics a pride in their ancestry and showed them patterns of endurance under persecution. His revision of the Douay Bible was for two centuries the Bible known to Catholics. 

For his contemporaries there was a third influence — his holy life. To quote Bishop Milner again: `When I represent Bishop Challoner as a saint, I say no more of him now after his death, than all who knew him have said of him during his life.'

The school that bears his name in Kingston upon Thames includes this prayer for his beatification in their documentation:

O God who made your servant Richard a true and faithful pastor of your little flock in England, raise him, we beseech you, to the altars of thy Church, that we, who have been taught by his word and example, may invoke his name in heaven for the return of our country to belief in the Gospel and to the unity of all Christians in the one Church of Jesus Christ. We ask this through the same Christ our Lord. Amen.

Image credit: "Blue" plaque outside Challoner's London home at 44 Old Gloucester Street, from Wikipedia commons, used by permission of the photographer.

My 2016 Events and Speaking Calendar

Fortunately for me, I have a secretary, well, desk, because my calendar is filling up this year with events and speaking engagements.

This coming Friday and Saturday: I am attending the 2016 Eighth Day Institute Symposium. As this article in The Wichita Eagle described this year's topic and speakers:

The ecumenical Eighth Day Institute that seeks to renew culture through faith and learning is using the Paris Climate Conference and Pope Francis’ recent encyclical on the environment as a backdrop to its 2016 symposium, “Soil and Sacrament: The World as Gift.”

Mike Aquilina, Hans Boersma, Rod Dreher and Vigen Guorian will be among the speakers at the symposium from Jan. 14 to 16 at St. George Orthodox Christian Cathedral.

The symposium will explore the notion of creation as a gift from God and humanity’s role as grateful stewards of the gift.

Guorian, who is an author, gardener and professor of religious studies at the University of Virginia, will give two keynotes: one, a view from the garden called “Soil & Sacrament: Earth Meditations,” and the other a view from the classroom: “World as Gift: The Earth Poetry of Wendell Berry.” The event also includes a banquet with reflections by the speakers and live music.

Read more here: http://www.kansas.com/living/religion/article51315235.html#storylink=cpy

On Thursday, February 4, I am scheduled to present at the Church of the Resurrection for a book reading group. The book they are reading: Supremacy and Survival: How Catholics Endured the English Reformation! I'll follow up with a presentation in April to conclude their series.

On Saturday, February 13, I am scheduled to present at an all-day Chesterton Conference hosted by the Four States G.K. Chesterton Society at the St. Pius X Newman Center, Pittsburg State University, Pittsburg, Kansas. More information to come! (I'll be talking to one of the organizers today.)

The Eighth Day Institute is hosting an important meeting about the situation of Christians in the Middle East and what we can do to help them in February. More info here.

In April, I'll be one of the presenters at the second annual Catholic Culture Conference at the Spiritual Life Center in Wichita, Kansas, which will be headlined by Professor Anthony Esolen, with the topic "Reviving the Catholic Imagination." (My presentation will be on Chesterton, Cobbett, and Merry Old England.)

The Catholic Culture Conference is an opportunity for faithful Christians to come together for formation and fellowship. The program intends to promote Catholic values in personal and family life, as well as in society at large.

The Conference will consist of multiple sessions, each geared towards some particular component of Catholic life in our modern age. A combination of large group lectures and smaller breakout sessions will give each participant the opportunity to learn more about how Catholicism relates to–and is intended to positively change-our culture.

Our Catholic Faith is not just a notional idea. It is a concrete reality with the power to open the hearts and minds of all peoples. It can make the societies in which we live flourish in the way God intended. This Conference will give participants knowledge and inspiration to go about doing just that.

Our Keynote speaker is teaches Renaissance English Literature and the Development of Western Civilization at Providence College. He is a senior editor for Touchstone: A Journal of Mere Christianity, and a regular contributor to Crisis Magazine.

On June 21, I'll be speaking on an English heroine, Margaret More Roper, at the Sisters of Sophia meeting of the Eighth Day Institute. (Ladies only).

Finally--so far--I'll go back to the Spiritual Life Center to present in the Docentium dinner/speech series on Blessed John Henry Newman: Faith, Family and Friends (August).

Every month the Wichita Area Chesterton Society meets on the third Friday at Eighth Day Books to discuss Chesterton's works. Once we finish The Wells and the Shallows, I think we are going to read the biography of Chesterton's wife Frances: The Woman Who was Chesterton by Nancy Carpenter Brown. I also look forward to the monthly meetings of the Sisters of Sophia at the Ladder.

If you want me to speak at an event or meeting, please contact me and we can work something out. Part of our negotiations must include effective promotion of the event, an opportunity (if my talk is related to the English Reformation) to sell and sign copies of my book, and travel expenses if outside Wichita. For Catholic churches in the Wichita diocese, please contact the Speakers Bureau to start the process of scheduling an event.

Thank you very much and Happy New Year!

Best Books Read in 2015, Part Two

A few more non-fiction works:

From Dom Bede Jarrett, a study of a Dominican saint and economics (S. Antonino and Medieval Economics):

Although the book refers to the saint and Medieval Economics in the title, Jarrett dedicates one chapter out of ten to "His Social Ideals". Jarrett provides a summary of St. Antonino's Summa Moralis on economic themes: Production, Distribution, and Consumption. The saint, who was Archbishop of Florence when Cosimo de Medici was resident in the Dominican convent of San Marco (which contains the great frescoes of Fra Angelico as referenced and illustrated above), writes about the moral aspects of commerce. He begins with the statement that riches are good and poverty is bad; riches are good because they allow a man to care for his family in relative security and comfort, provide for the common good, and give alms to the poor to alleviate their want. No one in a just state should be destitute of food, shelter, and clothing, but everyone must work according to their ability to support themselves and their families. Wealth also provides for the opportunity for prayer and meditation: riches are a means to good things, not an end. While good may be obtained through voluntary poverty (like that practiced by religious), poverty is not a good in and of itself.

St. Antonino did not expect or even suggest the even distribution of wealth, noting that inequality is part of Nature and while he joined in the universal condemnation of usury and was opposed to monopolies or cartels, he acknowledged that businessmen could and should make a profit, even on their invested capital, as it represents their industry and effort, not as money making money on itself. He condemns extravagance or conspicuous consumption: "For it is a sad thing to see, side by side, extravagance and penury, to see horses and mules gaily caparisoned while the poor perish from hunger; or in a plague-stricken city when the sick lie naked, cold, and foodless to find men and women dressed with vain and gaudy ornaments (II. 4, 4, vi. p. 581; II. 4, 5, ii. p. 591)" (p. 76). St. Antonino discusses the principles of just prices, just reward for labour, and just production and distribution of goods.

Our Greater Wichita chapter of the American Chesterton Society has been reading and discussing The Well and the Shallows two, three or four essays at a time for our monthly meetings at Eighth Day Books. Perhaps one of the best sections of this book was "My Six Conversions" in which Chesterton described some of the reasons he would become a Catholic if he wasn't one already:

I. THE RELIGION OF FOSSILS
II. WHEN THE WORLD TURNED BACK
III. THE SURRENDER UPON SEX
IV. THE PRAYER-BOOK PROBLEM
V. THE COLLAPSE OF MATERIALISM
VI. THE CASE OF SPAIN 

VII. THE WELL AND THE SHALLOWS

AT least six times during the last few years, I have found myself in a situation in which I should certainly have become a Catholic, if I had not been restrained from that rash step by the fortunate accident that I was one already. The point is not merely personal but has some representative interest, because our critics constantly expect the convert to suffer some sort of reaction, ending in disappointment and perhaps desertion. As a rule, the most that they will concede to us is that we have found peace by the surrender of reason; which generally means in practice that we pass the rest of our lives in interminable controversies with a perpetual appeal to logic. But, as a fact, it is in a rather peculiar sense, the other way about. The strongest sort of confirmation often comes to the convert after he has received enough to establish conviction. In these articles I propose to discuss some examples of this singular sort of post-conversion conversion. I mean that things have happened, since I was received into the Church, which would in any case have rendered impossible any intellectual position outside the Church, and especially the position in which I originally found myself.

I did read some fiction in 2015. My husband and I read a Dean Koontz book, Lightning, out loud to each other. He had read it before but restrained himself from revealing the plot. The best thing about this book was how Koontz held off the explanation of the strange appearances of a sort of "guardian angel" in the protagonist's life.

Nancy Bilyeau sent me a review copy of The Tapestry, the third volume in her Tudor suspense trilogy:

In this novel, however, Henry has unraveled his own kingdom, setting factions against each other like colors in the pattern of Joanna's tapestries. Men and women are willing to do almost anything to remove him from power or keep him in power--the former was clear in The Chalice when Joanna almost participated in the murder of Henry VIII when he drank wine from a poisoned chalice--and the conspirators in this volume will even seek help from the occult to remove Thomas Cromwell from his position of influence on Henry VIII.

While Joanna is still in danger after Cromwell's fall and execution, Joanna recognizes that England is in even greater danger because nothing will stop Henry VIII. She realizes this when she sees Thomas Abel, Richard Featherston, and Edward Powell, three former chaplains and defenders of Queen Catherine of Aragon and Robert Barnes, Thomas Garrett, and William Jerome, three Lutheran supporters of Cromwell, drawn on sledges to Smithfield. The Catholics would be hung and quartered, while the Lutherans would be burned alive. According to Henry VIII, the first three are traitors, the second, heretics:

So King Henry VIII showed his true heart. He did not favor the Catholics, nor did he follow the Lutherans. It was impossible to understand him, to live safely in his kingdom. The removal of Cromwell had not made him a better man. There was something twisted--even diseased--in a mind that would command that the condemned be paired as opposites on the hurdles. How foolish Bishop Gardiner and the Howards were to think they could predict what King Henry would do--or control his actions.

When it is impossible to live safely in a kingdom, the King has failed because he is a tyrant.

I went back to read The Chalice, which I already had on Kindle, to understand the danger posed to Joanna throughout this novel. I found it an even more compelling read as Joanna was drawn into the so-called Exeter Conspiracy, the legacies of Elizabeth Barton, the Nun of Kent, and even the turmoil between Catholics and Protestants in the Holy Roman Empire. Nevertheless, as this book weaves the past and present dangers together, it is a compelling read.

Joanna is always loyal to her family, even though she is sensitive to the slights she receives and the horrors she witnesses. In this novel, she does all she can for Catherine Howard as she fears for how she is being used by the Howards and by Henry VIII. She nearly always does what someone tells her what not do (or does not do what someone tells her to do) especially when Geoffrey Scovill tells her what not to do or what to do. If she should stay, she leaves; if she should go, she stays--but that's what drives the story forward.

Catherine Howard and Thomas Culpepper's story in The Tapestry matches in a way the story of the Courtenays and the Poles in The Chalice, although Bilyeau does omit the involvement and execution of Francis Dereham, in a way I think to build up Catherine's innocence--especially because Dereham experienced the full agony of being partially hung, eviscerated, and quartered.

Throughout this trilogy, Bilyeau provides excellent character studies of the historical figures from Henry VIII, so sad at the end, through the Princess Mary, and of course Stephen Gardiner, the Bishop of Winchester and Thomas Howard, the Duke of Norfolk. She also demonstrates the effects the English Reformation was having on the common people, with whom Joanna lives in Dartford. They are experiencing--and will continue to experience--the changes in religion after the break from Rome. Bilyeau shows how the same unraveling that is taking place at the very top of English culture is also occurring among the common folk: the same hatred, opposition of Protestant vs. Papist (which everyone had been before in England), and the same spying and conspiring against one another. As Joanna knows, it is impossible to live safely in Henry VIII's kingdom. How she and the man she chooses (no other revelations here) will live without interference from Henry VIII and his successors remains either to to seen or is up to the readers' imagination.
  

The other great fiction read of 2015 was The Awakening of Miss Prim by Natalia Sanmartin Fenollera:

It was cold and snowy on the First Sunday of Lent in Wichita, Kansas. We went to Mass at the Cathedral of the Immaculate Conception and then stopped for lunch. Once back in the house we were in for the day and I read The Awakening of Miss Prim by Natalia Sanmartin Fenollera. I read it right through the WSU basketball game, two loads of laundry, and letting the dogs out (and in). At least two friends had recommended the book, one lent us his copy, and my husband had already read it.

Although the novel has many delights for any reader, I think that a reader who accepts the worldview of Benedictine monasticism, Thomist philosophy, and Chestertonian paradoxes will fit right in the village of San Ireneo de Arnois and appreciate the awakening that Miss Prudencia Prim needs. While it seems like a love story, The Awakening of Miss Prim is really a conversion story (which would really be the same thing, right?) All of the people living and working in the village of San Ireneo de Arnois have converted, turned away from the modern world of acquisition and pressure to live in a community where leisure and education for children is the center of their activity. Miss Prim discovers that everyone plans their days and their work around the children and their well-being. Each shop is open only about six hours a day during the week and the proprietors, many of them women, manage their businesses to supply the needs of others the village, which is built next door to the Benedictine monastery. . . .

Catholicism and tradition are in the background throughout the story, but Fenollera does not catechize the reader. Miss Prim receives the catechesis slowly and organically, but the surprise of the novel is that she has to leave the village to understand what she's learned and how to live with it--and at the end she's ready to return and . . . --the author leaves it to us to imagine what Miss Prim does when she goes back to San Ireneo de Arnois to teach school.

I do think she should have named "the Man in the Wing Chair" but then other authors have played games with a main character's identity--Daphne Du Maurier never tells us the second Mrs. DeWinter's first name in Rebecca, and Rose Macaulay famously teases the reader all through The Towers of Trebizond whether the protagonist/narrator is a woman or a man. Perhaps that's not such a flaw, after all.

Starting Off the New Year Royally

I am about half way through Robert Royal's A Deeper Vision: The Catholic Intellectual Tradition in the Twentieth Century, published by Ignatius Press:

In this wide-ranging and ambitious volume, Robert Royal, a prominent participant for many years in debates about religion and contemporary life, offers a comprehensive and balanced appraisal of the Catholic intellectual tradition in the twentieth century. The Catholic Church values both Faith and Reason, and Catholicism has given rise to extraordinary ideas and whole schools of remarkable thought, not just in the distant past but throughout the troubled decades of the twentieth century.

Royal presents in a single volume a sweeping but readable account of how Catholic thinking developed in philosophy, theology, Scripture studies, culture, literature, and much more in the twentieth century. This involves great figures, recognized as such both inside and outside the Church, such as Jacques Maritain, Bernard Lonergan, Joseph Pieper, Edith Stein, Alasdair MacIntyre, Charles Taylor, Romano Guardini, Karl Rahner, Henri du Lubac, Karol Wojtyla, Joseph Ratzinger, Hans Urs von Balthasar,Charles Peguy, Paul Claudel, George Bernanos, Francois Mauriac, G. K. Chesterton, Gerard Manley Hopkins, Christopher Dawson, Graham Greene, Sigrid Undset, J. R. R. Tolkien, Czeslaw Milosz, and many more.

Royal argues that without rigorous thought, Catholicism – however welcoming and nourishing it might be – would become something like a doctor with a good bedside manner, but who knows little medicine. It has always been the aspiration of the Catholic tradition to unite emotion and intellect, action and contemplation. But unless we know what the tradition has already produced – especially in the work of the great figures of the recent past – we will not be able to answer the challenges that the modern world poses, or even properly recognize the true questions we face.

This is a reflective, non-polemical work that brings together various strands of Catholic thought in the twentieth century. A comprehensive guide to the recent past - and the future.

So far, I've read the chapters about the Thomist revival encouraged by Pope Leo XIII at the end of the nineteenth century in both philosophy and theology, the impact of the Second Vatican Council, and Royal's profiles and evaluations of Jacques Maritain, Bernard Lonergan, Joseph Pieper, Edith Stein, Alasdair MacIntyre, Charles Taylor, Romano Guardini, Karl Rahner, Henri du Lubac, Karol Wojtyla, Joseph Ratzinger, Hans Urs von Balthasar, and others. I'm starting the two chapters on Scripture studies now, and really looking forward to part two of the book, "Creed and Culture", in which Royal will discuss Charles Peguy, Paul Claudel, George Bernanos, Francois Mauriac, G. K. Chesterton, Gerard Manley Hopkins, Christopher Dawson, Graham Greene, Sigrid Undset, J. R. R. Tolkien, Czeslaw Milosz, and "many more".

Royal is providing context for my reading list for the past few decades of my life, as, except for the more technical philosophical and theological works, I've been reading--outside of my research on the English Reformation--so many of those authors, especially Romano Guardini, Karol Wojtyla (especially his papal encyclicals and documents as Pope St. John Paul II), Joseph Ratzinger (especially his papal encyclicals and documents as Pope Benedict XVI), Edith Stein, Henri du Lubac, and all those poets, novelists, and historians: Charles Peguy, Paul Claudel, George Bernanos, Francois Mauriac, G. K. Chesterton, Gerard Manley Hopkins, Christopher Dawson, Graham Greene, Sigrid Undset, J. R. R. Tolkien, etc. 

I wonder if among the many more Royal will discuss Dietrich von Hildebrand, Robert Hugh Benson, or Hilaire Belloc?

Best Books Read in 2015, Part One

On-line journals and blogs are posting their books of the year for 2015, like this column from The Catholic World Report. So here's part one of my list of the best books I read in 2015:

Near the end of the year, I re-read long snippets of Brideshead Revisited, picking up the book to find the passages on Rex Mottram's attempted conversion for this submission to the Eighth Day Institute blog. Once you pick up that book, it's always hard to put it down, so I ended up breezing through it again.

Earlier in the year, I explored some aspects of the American Civil War dealing with death and theology, and enjoyed Mark A. Noll's explanation of the position of Catholics in the USA during Antebellum and after:

The lecture/chapter introducing Continental and American Catholic theologians commenting on slavery in America introduces some difficulties too. Catholics were in no position (see 5) above) to influence American culture, but they still had a problem when they did side with the American Evangelical Abolitionists, because that group was also very much in favor of the Italian antipapal forces working to take away the temporal kingdom of Pope Pius IX: "For American Catholics to show loyalty to the pope in his contemporary political turmoil was to invite the suspicion of those Americans who were most vocal in supporting the pope's opponents." When Catholics spoke against slavery, their arguments were rejected because the abolitionists believe that Catholics themselves were slaves, "abject slaves to their priests, bishops, and popes" and could not experience political liberty! Noll comments that the "Know-Nothings of the American Party were extreme, but they nonetheless represented a great swath of American opinion in their views . . ."

But on the Continent, Noll finds a "richer commentary", from what he terms "liberal" and "conservative" Catholics, both of whom argued that only the Catholic method of scriptural interpretation could guide Christians when facing new moral issues. Noll offers several examples from two major Catholic periodicals, the "Historical and Political Newspaper for Catholic Germany" and La Civilta cattolica (the Italian Jesuits' "Catholic Civilization") of their critiques of both the industrial North and the slave-holding South. These journals stated the opposite of what the abolitionists believed: only with Catholicism can one truly be free!

After talking about the "Whig interpretation of history" for years, I finally read Herbert Butterfield's famous analysis of The Whig Interpretation of History:

Butterfield uses the example of Reformation History under the whig theory throughout his essay: Protestantism defeated Catholicism and so now we have a better world. If Catholicism had won, we would be stuck in the Middle Ages, because of course the Catholic Church would always have prevented progress! It would have always been against science, freedom, development of peoples, etc. One might almost think that Butterfield was a Catholic from the way he defends the Catholic Church from this view of history, but no, he was a Methodist.

What Butterfield proposes for the historian to do is find out and tell--like a travel guide for people who will never travel to the places she describes--what life was like in the past. He wants the historian to describe the past, not judge it for its influence on the present.

Since I made two presentations on St. Thomas More in 2015, I read more both about and by More, including some of his apologetic works, including The Supplication for Souls, his defense of the practice of prayer for the dead in purgatory, which was

More's answer to Simon Fish's Supplication of Beggars, in which Fish told Henry VIII that he was not in control of his country which is filled with poor beggars because of the priests whose demand for alms to pray and say Masses for the dead--a classic zero-sum view of salvation economy. According to Fish, if people are giving alms for prayers they aren't giving alms for the poor. More writes his answer representing the Poor Souls in Purgatory, who beg for prayers and penance from the living as they suffer for the effects of their sins on earth after death. . . .

Fish wants all the priests in England to be tied to carts, dragged through the streets, beaten, forced to marry, and get jobs. More asks, on behalf of the Poor Souls, how is this to be enforced, even if Henry would issue such commands. Are women to be forced to marry former priests? What jobs will they do? How will Fish prevent this sudden influx of unemployed priests from increasing the number of the poor? Has Fish really figured out the financial situation? What about all the poor the clergy and the Church assist everyday? What about the people the clergy employ--the builders, carpenters, laborers, etc? Where will they find employment? . . .

More takes each point of Fish's argument and counters it, several times revealing More's experience of legislation and his knowledge of the courts and the law to expose Fish's errors. There is none of the personal invective so often highlighted in discussions of More's apologetic or polemic works. More does employ exaggeration, mockery of Fish's ignorance, irony, and sarcasm. He offers scriptural examples and arguments from the Fathers, appealing to the authority of the Church through the centuries against these new views of Christian doctrine from Luther and Tyndale.

He ends the Supplication with pleas from the Poor Souls for prayers. They also advise the living on how to prepare for death by recounting their own regrets. They warn against preparing more for the funeral arrangements and less for death and judgment. They regret that they relied so much on comforts and luxuries in this life and did not do penance for their sins to expiate the temporal punishments that remained even after they repented and confessed their sins. They beg for our prayers and promise theirs for us once they are in heaven.

I found More's great final dialogue, written in the Tower of London, to be most insightful, faithful, and humane: A Dialogue of Comfort Against Tribulation. I had two reasons for recommending this book. First: because we all face tribulation at some point in our lives and More offers good advice for how to deal with it. And:

Second, because reading this dialogue, which Gerard Wegemer calls one of More's greatest works in the introduction, helps the reader appreciate the wit and wisdom of Thomas More. Throughout the text, he demonstrates his knowledge of Scripture and the teaching of the Church. He also displays great experience both in secular life and in the spiritual life, understanding the realities of public life and the depths of private life. More knows the weaknesses of humanity: one example is his description of sinners kept awake by the thought of their sins and the need to amend their lives. Finally, they turn over their pillows, plump them up a little, get comfortable, and go back to sleep! More is also aware of the pitfalls of power and influence; no matter how much power and control a statesman may achieve, unless he is the monarch, there will be someone else who tells him what to do and how. Even as he fulfills his ambition to achieve higher and higher rank, he still encounters setbacks and tribulations.

By using the dialogue form, writing a fictional conversation between two characters, More thoroughly explores the themes of suffering and comfort. He also displays his humor through funny stories about people, like the nun who talks so much that her visiting brother can't get a word in; or the doctor who can cure others but not himself; or the prisoner who notes the incongruity of a visitor who locks herself in every night in her own house being upset that he is locked in his cell every night, or the man who plans to please him self during his life, planning to say words of repentance at the last moment to safe himself: his last words are "Well, I'll be damned", etc.

If we read this dialogue for its autobiographical insight, it shows us that Thomas More--just as he did in The Sadness of Christ and just as he told Cromwell and his daughter Meg--was distancing himself from worldly cares and preparing for death. He was thinking about Jesus in His Passion and how he should imitate his Savior. Many of the anecdotes are about his family, including his wife Alice and adopted ward, Meg Giggs, so he was thinking about them too.

Finally for this post, I must mention how valuable I found the essays in The Cambridge Companion to Sir Thomas More, which I did not review on my blog, but referenced often in developing my two presentations this year. From the publisher:

This Companion offers a comprehensive introduction to the life and work of a major figure of the modern world. Combining breadth of coverage with depth, the book opens with essays on More's family, early life and education, his literary humanism, virtuoso rhetoric, illustrious public career and ferocious opposition to emergent Protestantism, and his fall from power, incarceration, trial and execution. These chapters are followed by in-depth studies of five of More's major works – Utopia, The History of King Richard the Third, A Dialogue Concerning Heresies, A Dialogue of Comfort against Tribulation and De Tristitia Christi – and a final essay on the varied responses to the man and his writings in his own and subsequent centuries. The volume provides an accessible overview of this fascinating figure to students and other interested readers, whilst also presenting, and in many areas extending, the most important modern scholarship on him.

More books (but no more More) tomorrow.

Pope St. Gregory Leading the Angels Again

As the 37 primates of the Anglican Communion gather in Canterbury, a very symbolic emblem of papal authority will be on display at the Cathedral, per this Anglican Communion News Service story:

The crozier of the sixth century Pope who sent Augustine to England to begin the conversion of the Anglo-Saxons will be in Canterbury as the Primates of the Anglican Communion gather for their meeting in the city next week.

The ancient carved ivory headed crozier will be on public display at Canterbury Cathedral during the weekends before and after the Primates Meeting after being loaned to the Cathedral by the Roman Catholic monks of San Gregorio al Celio in Rome. Saint Augustine had been prior of the monastery, which had been built by Pope Gregory I before his elevation to the Papacy. Augustine lead a seven-year mission to England and is recognised as the first Archbishop of Canterbury.

“We are very pleased to receive the crozier as a symbol of ecumenical encouragement at this time of the meeting of Anglican Primates and as a link with St Gregory whose vision of the conversion of England caused Augustine to found the community at Canterbury,” the Dean of Canterbury, the Very Revd Dr Robert Willis, said.

Commenting on the loan, Cardinal Gianfranco Ravasi, president of the Pontifical Council for Culture, said: “Allow me at this point to congratulate you on the highly symbolic value of the loan of this relic, dear to the Church of England, which venerates Pope St Gregory the Great, the promoter of the evangelising mission to the Anglo-Saxon people and is therefore a mark of the bond that spiritually unites the Catholic and Anglican Churches.”

The former Archbishop of Canterbury, Rowan Williams, commented on the importance of Pope St. Gregory the Great to Christianity in England when Pope Benedict XVI and he prayed Evening Prayer together in Westminster Abbey (September 17, 2010):

Christians in Britain, especially in England, look back with the most fervent gratitude to the events of 597, when Augustine landed on these shores to preach the gospel to the Anglo-Saxons at the behest of Pope St Gregory the Great. For Christians of all traditions and confessions, St Gregory is a figure of compelling attractiveness and spiritual authority – pastor and leader, scholar and exegete and spiritual guide. The fact that the first preaching of the Gospel to the English peoples in the sixth and seventh centuries has its origins in his vision creates a special connection for us with the See of the Apostles Peter and Paul; and Gregory’s witness and legacy remain an immensely fruitful source of inspiration for our own mission in these dramatically different times. Two dimensions of that vision may be of special importance as we reflect today on the significance of Your Holiness’s visit to us.

St Gregory was the first to spell out for the faithful something of the magnitude of the gift given to Christ’s Church through the life of St Benedict – to whom you, Your Holiness, have signalled your devotion in the choice of your name as Pope. In St Gregory’s Dialogues, we can trace the impact of St Benedict – an extraordinary man who, through a relatively brief Rule of life, opened up for the whole civilisation of Europe since the sixth century the possibility of living in joy and mutual service, in simplicity and self-denial, in a balanced pattern of labour and prayer in which every moment spoke of human dignity fully realised in surrender to a loving God. The Benedictine life proved a sure foundation not only for generations of monks and nuns, but for an entire culture in which productive work and contemplative silence and receptivity—human dignity and human freedom—were both honoured.

So yesterday I posted the story about Vespers according to the Catholic Liturgy of Hours being celebrated in the Hampton Court Palace Chapel, today about the papal crozier being sent from Rome to Canterbury during the crucial meeting of the Anglican Communion. Archbishop Welby is hoping to avoid further division in the Anglican Communion over the issues of so-called "gay" marriage and women priests and bishops. In his message to the primates, Welby noted:

“We have no Anglican Pope. Our authority as a church is dispersed, and is ultimately found in Scripture, properly interpreted. In that light I long for us to meet together under the guidance of the Holy Spirit and to seek to find a way of enabling ourselves to set a course which permits us to focus on serving and loving each other, and above all on the proclamation of the good news of Jesus Christ."
"We have no Anglican Pope": perhaps that's the problem!

And this Religious News Service story mentions an even more important relic coming to England while the primates meet, which should remind them again of Catholic unity:

In December, a much more eye-catching “holy” (sic) relic will be flown in from Rome – the bloodied vestment worn by St. Thomas Becket when he was beheaded at the high altar of Canterbury Cathedral by four armed knights loyal to King Henry II, after a quarrel between the king and his archbishop.

(Why would a media organization with the title Religious News Service put scare quotes around the word holy?)

Pope St. Gregory the Great; St. Augustine of Canterbury; St. Thomas a Becket: the way to unity is certainly symbolized through the relics on display at Canterbury! May the unity of the one, holy, catholic, and apostolic Church with the Vicar of Christ lead the Church of England home to Rome through the Anglican Ordinariate! Blessed John Henry Newman, pray for us!

Vespers at Hampton Court with Cardinal Archbishop Nichols

These events appear in the news every so often, when Catholic services (the Mass, the Divine Office, etc) are celebrated in formerly Catholic churches and chapels at the invitation of Anglican officials. From the Hampton Court Chapel website:

History will be made on the evening of Tuesday 9 February when the Genesis Foundation and the Choral Foundation bring together leaders of the Catholic Church and the Church of England for the first service according to the Latin Rite of the Catholic Church to be celebrated since the 1550s at Hampton Court Palace’s Chapel Royal. 

This historic service of Vespers in King Henry VIII’s chapel will be celebrated by His Eminence Cardinal Vincent Nichols and will include a sermon from The Rt Revd and Rt Hon Dr Richard Chartres, KCVO, Bishop of London and Dean of Her Majesty’s Chapels Royal – an unprecedented coming together of the Catholic and Anglican churches on such an historically important site.

Celebrated mostly in Latin, another first in over 450 years, Vespers will be dedicated to St John the Baptist as the Chapel Royal was built by Cardinal Wolsey on the site of a chapel of the Knights of St John Hospitaller, dedicated to that Saint. 

Members of the public will have the chance to attend this service through a free ballot. 

The musical element of the service has been chosen and will be performed by Harry Christophers and his ensembles The Sixteen and Genesis Sixteen. Paying tribute to the rich and turbulent religious history of the Chapel Royal, the ensembles will sing ThomasTallis’ Magnificat, William Cornysh’s Salve Regina and John Taverner’s ‘Leroy’ Kyrie. 

The composers chosen are historically significant according to the news release:

Both Cornyshe and Tallis were Gentlemen of the Chapel Royal. 

William Cornyshe in 1509 became Informator Choristarum of the Chapel Royal and led the Chapel Royal’s ceremonies at the Field of the Cloth of Gold in June 1520. 

Thomas Tallis was a Gentleman of the Chapel Royal and served in the royal household under Henry VIII, Edward VI, Mary Tudor and Elizabeth I. Tallis avoided religious controversies, though he stayed an "unreformed Roman Catholic" under four consecutive monarchs. 

John Taverner was Henry VIII’s chief minister and in 1538 Taverner supervised the demolition and burning of the rood screen in Boston parish church as a result of reformation activities. His Leroy Kyrie takes its name from a tune called “Leroy” which appears in many Tudor manuscripts. It is most likely that one of the C15th kings composed it, most probably Henry IV or V being “Le Roi”. 

I'm not sure what the reference to John Taverner as "Henry VIII's chief minister" means: he was a choirmaster and a lay clerk, according to the Encyclopedia Britannica:

In 1526 Taverner went to the University of Oxford to become master of the choir in the chapel of Cardinal College (later Christ Church). He left Oxford in 1530 to serve as a lay clerk in St. Boltoph choir in Boston, England, where he may have taken up the position of chorister instructor. However, by 1537 he had ended his association with the choir, at which time he may have retired from employment in church music altogether. The allegation that he served as a paid agent of Thomas Cromwell in Henry VIII’s suppression of English monasteries cannot be verified.

Taverner’s church music, which is printed in Tudor Church Music, volumes 1 and 3 (1923–24), shows a variety, skill, range, and power that represent the climax of pre-Reformation English music. It includes 8 masses (e.g., The Western Wind), a few mass movements, 3 Magnificats, a Te Deum, and 28 motets. Taverner’s adaptation of the musical setting of the words In nomine Domini from the Benedictus of his mass Gloria tibi Trinitas became the prototype for a large number of instrumental compositions known as In nomines, or Gloria tibi Trinitas.

John Foxe reported years after Taverner's death that he had regretted wasting his time with Catholic church music.

More about the history of Hampton Court here: it was Thomas Cardinal Wolsey's great palace before he turned it over to Henry VIII in 1527 after he fell from favour for failing to make the way clear for Henry VIII to marry Anne Boleyn. Before Anne's apartments at the Palace were finished, however, Henry had her executed: neither Wolsey nor Anne had much time to enjoy the pleasures of Hampton Palace.

Relics of English Martyrs: Torture and Hope

Thanks to Ian Stubbs on The Catholic English Martyrs Facebook page, I found this story about the Stonyhurst Christian Heritage Centre (I received their Christmas card last week) being featured in a BBC documentary about relics:

The Collections of Stonyhurst College featured prominently in a documentary broadcast on BBC Four at the weekend. In the programme, Treasures of Heaven, [Note that if you are not in the U.K. you can't watch the video] Andrew Graham-Dixon explored the ancient Christian practice of preserving Christian relics and the largely forgotten art form that went with it - the reliquary. His research took him from the Crown of Thorns venerated at Notre Dame Cathedral in Paris to the martyrdom of St Thomas Becket – and even to more recent events in El Salvador with the cause of Blessed Oscar Romero. But it was in Stonyhurst that he was confronted with some of the most gruesome relics.

“The Reformation ushered in a bleak and bitter period for those adhering to the old Catholic traditions of worship,” he said, approaching the college. “If you want to understand that (largely concealed) history, there’s no better place to come than this.”

The most revealing treasure in the Stonyhurst Collection, according to Graham-Dixon, is also the most unassuming: found in the 19th century, behind a wall in a nearby Catholic home, it had lain undiscovered for more than 200 years. But it is the only one of its kind in the world. The chest, disguised as a travelling salesman’s trunk, contained everything needed for a Jesuit to say Mass. Beneath a ladies bonnet was concealed the altar stone, a chalice, corporal and an early 17th century chasuble. Jan Graffius, Curator at Stonyhurst, went on to explain how ministry had to be carried out clandestinely at this time, since anyone caught celebrating Mass would be tried for treason, for which the sentence would be death.

There are indeed more gruesome relics of torture and suffering associated with the missionary priests who returned to England to serve Catholics:

Moving on to the rope that tied St Edmund Campion SJ onto the hurdle prior to his execution at Tyburn, Jan described in the programme the process of being hung, drawn and quartered - in gory detail, before revealing another of the relics held at Stonyhurst: the right eye of Blessed Edward Oldcorne SJ. Graham-Dixon describes it as “one of the most disconcerting body parts to have been passed down to the museum”. Kept in a small silver reliquary, the eye . . . was collected by a local Catholic after Oldcorne’s execution in Worcester in 1606. “I have never seen anyone look at this,” said Jan, “without being moved, shocked: there is always a human reaction” to this relic of torture.

But according to Jan Graffius, the relics are more than just grisly mementos of past events. “I think that the real comfort that Catholics derived from holding, looking at, being near these objects, is a sense of affinity with the sacrifice of the priests who were trying to bring their faith to them, and hope for the future: keep these safe until such a time when this cruelty and persecution is no longer in England. So it’s a pledge for the future, as much as a contact with the past.”

I think I have found the programme on youtube here. How great to see Canterbury, and Paris, and Stonyhurst! There are some great images of Pugin's architecture at St. Edmund's College Chapel near Ware. (The documentary must have broadcast originally several years ago.)

"The Twelve Days of Christmas": An English Catholic Code?

Matt Swaim and I will discus the controversy about the Christmas carol "The Twelve Days of Christmas" on the Son Rise Morning Show today around 6:45 a.m. Central/7:45 a.m. Eastern. Every year the business magazines add up the cost of the gifts given in this counting song for the 12 days between Christmas and Epiphany. This year, Fortune reported that the cost has increased slightly:

If you were to buy one set of each of the gifts featured in the popular song “The Twelve Days of Christmas,” it would only set you back $27,673.22 this year.

That may seem like a steep price for a variety of birds, a handful of golden rings, and to temporarily hire drummers and milk maids, but the increase is actually the most modest the so-called “Christmas Price Index” has seen since 2002.

In Catholic media each year comes the story that this carol was a code to teach Catholic doctrines. For example, this CNA story:

The song, "The Twelve Days of Christmas" is an English Christmas carol. From 1558 until 1829, Roman Catholics in England were not permitted to practice their faith openly. Someone during that era wrote this carol as a catechism song for young Catholics. It has two levels of meaning: the surface meaning plus a hidden meaning known only to members of the Church. Each element in the carol has a code word for a religious reality which the children could remember. To fit the number scheme, when you reach number 9, representing the Fruits of the Holy Ghost, the originator combined 6 to make 3, taking the 6 fruits that were similar: the fruit in each parenthesis is the that was not named separately. There are actually Twelve Fruits of the Holy Ghost.

The "True Love" one hears in the song is not a smitten boy or girlfriend but Jesus Christ, because truly Love was born on Christmas Day. The partridge in the pear tree also represents Him because that bird is willing to sacrifice its life if necessary to protect its young by feigning injury to draw away predators.

While I'm happy that this story may draw attention to the history of Catholicism in England during the long period of persecution, it just isn't likely to be true at all. There is no documentation for it and except for the crucial number 7, which the purported code makers don't take advantage of all at all and which is also incorrect, and number 9, which is incorrect (see below), nearly all of these points of doctrine would have been shared by Anglicans and Catholics in the sixteenth and seventeenth centuries. Again from the CNA article:

The two turtle doves were the Old and New Testaments [Catholics and Anglicans agree]

The three French hens stood for faith, hope, and love. [Catholics and Anglicans agree]

The four calling [should be collie] birds were the four gospels of Matthew, Mark, Luke, and John. [Catholics and Anglicans agree]

The five golden rings represented the first five books of the Old Testament, which describe man's fall into sin and the great love of God in sending a Savior. [AKA, the Pentateuch] [Catholics and Anglicans agree]

The six geese a-laying stood for the six days of creation. [Catholics and Anglicans agree]

Seven swans a-swimming represented the sevenfold gifts of the Holy Spirit-----Prophesy, Serving, Teaching, Exhortation, Contribution, Leadership, and Mercy. [Catholic list is wisdom, understanding, counsel, knowledge, fortitude, piety, and fear of the Lord]

The eight maids a-milking were the eight beatitudes [according to St. Matthew's Gospel]. [Catholics and Anglicans agree]

Nine ladies dancing were the nine fruits of the Holy Spirit-----Charity, Joy, Peace, Patience [Forbearance], Goodness [Kindness], Mildness, Fidelity, Modesty, Continency [Chastity]. [Catholics number 12 not nine]

The ten lords a-leaping were the Ten Commandments.[Catholics and Anglicans agree]

The eleven pipers piping stood for the eleven faithful Apostles.[Catholics and Anglicans agree] [This seems like a filler, since the remaining Apostles chose Matthias as Judas Iscariot's replacement.]

The twelve drummers drumming symbolized the twelve points of belief in The Apostles' Creed. [Catholics and Anglicans agree]

If this truly were a Catholic Catechism, the Seven Swans A-Swimming should have represented the Seven Sacraments and the Seven Sacraments only (some other interpretations list the sacraments too but not exclusively). The Thirty-Nine Articles of the Church of England defined only two Sacraments: Baptism and Holy Communion, so this would have been an important point of distinction between Catholics and Anglicans in that era. Also, the Catholic Church recognizes 12 (twelve) Fruits of the Holy Spirit, not just nine: Love, Joy, Peace, Patience, Kindness, Goodness, Generosity, Gentleness, Faithfulness, Modesty, Self-control, and Chastity.

Happy New Year!

I am sorry for the lack of blogging in the past few days, but I've been much at the hospital with a family member and focused on the present, not the past.

I do want to let you know that I've had an article published in the January 2016 issue of Tudor Life: The Tudor Society Magazine: "Elizabeth I and Her Catholic Subjects".

And, I'll start the New Year on the broadcast of the Son Rise Morning Show Monday morning, January 4, 2016, talking with Matt Swaim about the "Twelve Days of Christmas" carol as a hidden, coded Catholic catechism during the Recusant period in England. My usual time slot: after the 7:45 a.m. Eastern/6:45 a.m. Central update/break. Listen live here.

In the meantime, Happy New Year--and try to get used to writing 2016!