St. Alberto Hurtado - The Quarto-centenary of CUPIDS, NL
St. Alberto Hurtado Cruchaga was a social activist and founder of El Hogar de Cristo in Chile.
Alberto Hurtado Cruchaga (1901-1952) is famous as a pioneer in the Latin American Church’s activities in favor of the working poor.
The founder of El Hogar de Cristo directly experienced poverty as a young man when his mother was forced to sell the family farm after his father’s death. However, a scholarship allowed Hurtado to study at the Jesuit school in Santiago.
He joined the Jesuits in 1923 but the Spanish government dissolved the Society of Jesus in 1932 while Hurtado was studying theology; the young Chilean finished his studies in Belgium where he was ordained. On returning to Chile, Hurtado exercised a typical Jesuit ministry of teaching and giving retreats.
His concern for the poor eventually led him to become director of Catholic Action, and in 1944 to ask women on a retreat to think of the men, women and children who were without a home to live in.
The women responded with donations which Hurtado used to open first a hospice for youth and then one for women and children. This was the beginning of El Hogar de Cristo. "Hogar" means home, and the name signifies that people were welcomed into Christ's home. The movement spread beyond Chile and throughout South America.
In 1947 he founded Asociación Sindical Chilena, a trade union movement. Hurtado also wrote three books on social issues and in 1951 started a monthly magazine, Mensaje ("Message") that explains the Church's social teaching and addresses social issues.
O God, in Saint Albert Hurtado, your Priest, you have given us a magnificent sign of your love; through his intercession grant that, always faithful to your will, we may love all with the sentiments of your Son and thus ceaselessly promote your Kingdom of justice, love and peace. Through our Lord.
* * * * * *
One of the first place names I learned was that of my father's hometown, Cupids, Newfoundland. He would show us coins that he had brought from home when he left to go to Canada as a teenager to find work in Montreal (eventually as an accountant with Canada Packers for several decades).
After Dad died in 1970, news from and about that rugged outpost--mainly Protestant, the Catholics belonged to St. Patrick's Parish in nearby Brigus--was shared with me by my uncle Bill and Aunt Hazel, who lived in in an apartment in Toronto's Rexdale area after their home had been expropriated to make way for the 427-401 expansions.
Eventually, I made my way there on several occasions (while giving a retreat to the priests of Grand Falls in the early 1980s, attending meetings of the Atlantic Episcopal Assembly and even, in 2001, participating in the ordination of Martin W. Currie as the eighth bishop of my dad's home diocese [known from 1856-1958 as Harbour Grace, briefly as Harbour Grace-Grand Falls (1958-64) and since 1964 as Grand Falls].
My cousins Bill and Jim Prendergast died childless, so there are no cousins bearing the Prendergast name there (though Jim's widow Margaret still lives in Cupids Crossing), and I have have a cousin Rita Butler living in the tiny village that is the centre of some attention this week as Governor General Michaelle Jean and other dignitaries are present and natives "come home" for the jubilee.
All the best to everyone in Cupids!
Brigus, NL
* * *
THE STORY OF CUPIDS
It was called Cupers Cove. The first planned settlement in this New Founde Land.
It was a rugged vista, wild and ferocious in its beauty, cruel and unforgiving to those who took it for granted. And yet John Guy and his brave pioneers thrived, prospered, explored and conquered.
Through tenacity and daring, and no small measure of sweat and toil, they wove the fabric of a culture that has resonated across the ebb and flow of centuries.
Over the next 400 years, English settlement in Newfoundland and Labrador and the rest of British North America grew to become what is now English Canada. But it all started in 1610 with John Guy’s fateful choice of Cupids as his new home.
* * *
With the first ever English colony in Canada established at Cupids in August 1610, so began the adventure of settlement in Newfoundland. Who could have predicted when John Guy and 39 faithful followers traversed the Atlantic all those years ago, that they would plant the seed from which so many communities would appear, evolve and flourish?
Amid these blossoming settlements can be found many a fine yarn (the sort of spellbinding story that has become a mainstay of the province over the years). Many of these seemingly tall tales are founded in truth however, with pillaging pirates, devastating fires and numerous "foreigners" - both friendly and otherwise – making their way and having their say on these places that still thrive today.
Heart’s Content, for instance, was well known to the settlers of Cupers Cove. Indeed the first references to this community can be found in the writings of the Cupers Cove colonists. At the time of the establishment of Cupers Cove, Heart’s Content was the territory of the native Beothuk, and it is recorded that John Guy’s Trinity Cove expedition party of 1612 spent several nights in Heart’s Content.
Soon after, Sir Percival Willoughby, another son of the London and Bristol Company that had set in motion Guy’s ventures into Newfoundland, made numerous attempts to settle people on this land. Heart’s Content is also notable for attacks by the French towards the latter part of the 17th century, though the settlers there made a quick recovery from these advances. In more recent history, Heart’s Content became world famous as the landing site for the first Transatlantic cable, instantly establishing communications between Old World Europe and the New Word of North America.
In the spring of 1612 the colonists at Cupids established a second colony at Renews on the Southern Shore of the Avalon Peninsula. However, they were forced to abandon it shortly after due to the constant threat posed by the nefarious pirate Peter Easton. Though it took some time, Renews was eventually settled permanently as noted in the first census of Newfoundland taken in 1675, recording five families living there.
Harbour Grace is another community whose roots are a direct by-product of the establishment of Cupids. Around 1616, the Bristol Company of Merchant Venturers decided to branch out from the Cupids colony and establish their own colony at Harbour Grace which they called "Bristol’s Hope". This is not the same Bristol’s Hope we know today, for in the 17th century it was known as Musket’s Cove. Prior to this period, the area was known as the location of the pirate Peter Easton’s fort, though it can be safely assumed that the settlers that followed were far more respectable. Harbour Grace has been settled ever since and is the proudly the second oldest English settlement in Canada.
The two Perlicans, Old and New, can also be traced back to the original settlement at Cupids. Old Perlican is aptly named, as one of the oldest fishing communities in Newfoundland, and because initial references to this history-rich place actually pre-date John Guy’s Cupids settlement, coming in a 1597 report penned by Captain Charles Lee. However, it would not be until the 1630s that Old Perlican was settled, having been repeatedly mentioned by Guy during his exploits in Trinity Bay some two decades earlier.
Some years later, Old Perlican would also suffer at the hands of the French, being captured and burned on February 4, 1697, and again on March 29, 1705. The latter attack would be followed up in May of the same year, this time resulting in the settlement being completely razed to the ground. Despite these attacks, and more sporadic French invasions in the following few years, Old Perlican showed the kind of resourcefulness and determination upon which it had been built, recovering to still live on today.
* * *
Yet another modern-day Newfoundland town the roots of which can be traced back to the original Cupers Cove settlement is Bay De Verde. This unusual appellation comes from the Portuguese, literally meaning “Green Bay”. This serves as a reminder that it was not only the English and French that fished the area during the 16th century, but also the Portuguese and Spanish.
In 1610, John Guy reported that some among his men were fishing in the waters off “Green Bay”, and even saw a shallop sunk at Bay De Verde in a botched bid by his settlers to retrieve an anchor. Bay De Verde was settled proper in 1637, when, on command of King Charles I, Sir David Kirke and his partners were granted fishing rights to a number of Newfoundland harbours, including Bay De Verde. The Taverner family was among the more important to settle here, in the 1650s. Bay De Verde also fell foul of unwelcome French interest in 1697, another town burned in the furious and aggressive campaign led by d’Iberville. Despite this, and a repeat attack in 1705, Bay De Verde continued to thrive and grow into the proud community it still is today.
Other neighbouring communities, such as Brigus and Bryant’s Cove share similar stories of English heritage, French aggression, and determined survival - seemingly tall tales of intrepid survival, but as true as the proud people that still call these historic settlements home today. And, always-superb subject matter for what Newfoundlanders treasure most – a good yarn told over a steaming cup of English tea!
* * *
There was some good news, however, with the first child born on March 27. A son to Nicholas Guy and his wife, the boy became the first English child born in Canada.
In April 1613, John Guy left Newfoundland indefinitely. He would go on to enjoy great success as a Member of Parliament back in his native England, and campaigned vehemently for the rights of settlers back in Newfoundland throughout his political career.
In 1615, John Mason assumed the role of governor of the Newfoundland colony. In a highly successful 6-year reign, Mason chased out the pirate threat and would later go on to establish new colonies in Maine and New Hampshire. It is not clear who, if anyone, succeeded Mason as governor; however, the settlement at Cupers Cove carried on, growing and flourishing into the vibrant and proud community we today call Cupids (www.cupids400.com).
Alberto Hurtado Cruchaga (1901-1952) is famous as a pioneer in the Latin American Church’s activities in favor of the working poor.
The founder of El Hogar de Cristo directly experienced poverty as a young man when his mother was forced to sell the family farm after his father’s death. However, a scholarship allowed Hurtado to study at the Jesuit school in Santiago.
He joined the Jesuits in 1923 but the Spanish government dissolved the Society of Jesus in 1932 while Hurtado was studying theology; the young Chilean finished his studies in Belgium where he was ordained. On returning to Chile, Hurtado exercised a typical Jesuit ministry of teaching and giving retreats.
His concern for the poor eventually led him to become director of Catholic Action, and in 1944 to ask women on a retreat to think of the men, women and children who were without a home to live in.
The women responded with donations which Hurtado used to open first a hospice for youth and then one for women and children. This was the beginning of El Hogar de Cristo. "Hogar" means home, and the name signifies that people were welcomed into Christ's home. The movement spread beyond Chile and throughout South America.
In 1947 he founded Asociación Sindical Chilena, a trade union movement. Hurtado also wrote three books on social issues and in 1951 started a monthly magazine, Mensaje ("Message") that explains the Church's social teaching and addresses social issues.
O God, in Saint Albert Hurtado, your Priest, you have given us a magnificent sign of your love; through his intercession grant that, always faithful to your will, we may love all with the sentiments of your Son and thus ceaselessly promote your Kingdom of justice, love and peace. Through our Lord.
* * * * * *
One of the first place names I learned was that of my father's hometown, Cupids, Newfoundland. He would show us coins that he had brought from home when he left to go to Canada as a teenager to find work in Montreal (eventually as an accountant with Canada Packers for several decades).
After Dad died in 1970, news from and about that rugged outpost--mainly Protestant, the Catholics belonged to St. Patrick's Parish in nearby Brigus--was shared with me by my uncle Bill and Aunt Hazel, who lived in in an apartment in Toronto's Rexdale area after their home had been expropriated to make way for the 427-401 expansions.
Eventually, I made my way there on several occasions (while giving a retreat to the priests of Grand Falls in the early 1980s, attending meetings of the Atlantic Episcopal Assembly and even, in 2001, participating in the ordination of Martin W. Currie as the eighth bishop of my dad's home diocese [known from 1856-1958 as Harbour Grace, briefly as Harbour Grace-Grand Falls (1958-64) and since 1964 as Grand Falls].
My cousins Bill and Jim Prendergast died childless, so there are no cousins bearing the Prendergast name there (though Jim's widow Margaret still lives in Cupids Crossing), and I have have a cousin Rita Butler living in the tiny village that is the centre of some attention this week as Governor General Michaelle Jean and other dignitaries are present and natives "come home" for the jubilee.
All the best to everyone in Cupids!
Brigus, NL
* * *
THE STORY OF CUPIDS
It was called Cupers Cove. The first planned settlement in this New Founde Land.
It was a rugged vista, wild and ferocious in its beauty, cruel and unforgiving to those who took it for granted. And yet John Guy and his brave pioneers thrived, prospered, explored and conquered.
Through tenacity and daring, and no small measure of sweat and toil, they wove the fabric of a culture that has resonated across the ebb and flow of centuries.
Over the next 400 years, English settlement in Newfoundland and Labrador and the rest of British North America grew to become what is now English Canada. But it all started in 1610 with John Guy’s fateful choice of Cupids as his new home.
* * *
With the first ever English colony in Canada established at Cupids in August 1610, so began the adventure of settlement in Newfoundland. Who could have predicted when John Guy and 39 faithful followers traversed the Atlantic all those years ago, that they would plant the seed from which so many communities would appear, evolve and flourish?
Amid these blossoming settlements can be found many a fine yarn (the sort of spellbinding story that has become a mainstay of the province over the years). Many of these seemingly tall tales are founded in truth however, with pillaging pirates, devastating fires and numerous "foreigners" - both friendly and otherwise – making their way and having their say on these places that still thrive today.
Heart’s Content, for instance, was well known to the settlers of Cupers Cove. Indeed the first references to this community can be found in the writings of the Cupers Cove colonists. At the time of the establishment of Cupers Cove, Heart’s Content was the territory of the native Beothuk, and it is recorded that John Guy’s Trinity Cove expedition party of 1612 spent several nights in Heart’s Content.
Soon after, Sir Percival Willoughby, another son of the London and Bristol Company that had set in motion Guy’s ventures into Newfoundland, made numerous attempts to settle people on this land. Heart’s Content is also notable for attacks by the French towards the latter part of the 17th century, though the settlers there made a quick recovery from these advances. In more recent history, Heart’s Content became world famous as the landing site for the first Transatlantic cable, instantly establishing communications between Old World Europe and the New Word of North America.
In the spring of 1612 the colonists at Cupids established a second colony at Renews on the Southern Shore of the Avalon Peninsula. However, they were forced to abandon it shortly after due to the constant threat posed by the nefarious pirate Peter Easton. Though it took some time, Renews was eventually settled permanently as noted in the first census of Newfoundland taken in 1675, recording five families living there.
Harbour Grace is another community whose roots are a direct by-product of the establishment of Cupids. Around 1616, the Bristol Company of Merchant Venturers decided to branch out from the Cupids colony and establish their own colony at Harbour Grace which they called "Bristol’s Hope". This is not the same Bristol’s Hope we know today, for in the 17th century it was known as Musket’s Cove. Prior to this period, the area was known as the location of the pirate Peter Easton’s fort, though it can be safely assumed that the settlers that followed were far more respectable. Harbour Grace has been settled ever since and is the proudly the second oldest English settlement in Canada.
The two Perlicans, Old and New, can also be traced back to the original settlement at Cupids. Old Perlican is aptly named, as one of the oldest fishing communities in Newfoundland, and because initial references to this history-rich place actually pre-date John Guy’s Cupids settlement, coming in a 1597 report penned by Captain Charles Lee. However, it would not be until the 1630s that Old Perlican was settled, having been repeatedly mentioned by Guy during his exploits in Trinity Bay some two decades earlier.
Some years later, Old Perlican would also suffer at the hands of the French, being captured and burned on February 4, 1697, and again on March 29, 1705. The latter attack would be followed up in May of the same year, this time resulting in the settlement being completely razed to the ground. Despite these attacks, and more sporadic French invasions in the following few years, Old Perlican showed the kind of resourcefulness and determination upon which it had been built, recovering to still live on today.
* * *
Yet another modern-day Newfoundland town the roots of which can be traced back to the original Cupers Cove settlement is Bay De Verde. This unusual appellation comes from the Portuguese, literally meaning “Green Bay”. This serves as a reminder that it was not only the English and French that fished the area during the 16th century, but also the Portuguese and Spanish.
In 1610, John Guy reported that some among his men were fishing in the waters off “Green Bay”, and even saw a shallop sunk at Bay De Verde in a botched bid by his settlers to retrieve an anchor. Bay De Verde was settled proper in 1637, when, on command of King Charles I, Sir David Kirke and his partners were granted fishing rights to a number of Newfoundland harbours, including Bay De Verde. The Taverner family was among the more important to settle here, in the 1650s. Bay De Verde also fell foul of unwelcome French interest in 1697, another town burned in the furious and aggressive campaign led by d’Iberville. Despite this, and a repeat attack in 1705, Bay De Verde continued to thrive and grow into the proud community it still is today.
Other neighbouring communities, such as Brigus and Bryant’s Cove share similar stories of English heritage, French aggression, and determined survival - seemingly tall tales of intrepid survival, but as true as the proud people that still call these historic settlements home today. And, always-superb subject matter for what Newfoundlanders treasure most – a good yarn told over a steaming cup of English tea!
* * *
There was some good news, however, with the first child born on March 27. A son to Nicholas Guy and his wife, the boy became the first English child born in Canada.
In April 1613, John Guy left Newfoundland indefinitely. He would go on to enjoy great success as a Member of Parliament back in his native England, and campaigned vehemently for the rights of settlers back in Newfoundland throughout his political career.
In 1615, John Mason assumed the role of governor of the Newfoundland colony. In a highly successful 6-year reign, Mason chased out the pirate threat and would later go on to establish new colonies in Maine and New Hampshire. It is not clear who, if anyone, succeeded Mason as governor; however, the settlement at Cupers Cove carried on, growing and flourishing into the vibrant and proud community we today call Cupids (www.cupids400.com).
The Crossroads Cross-Canada Pro-Life Marchers on Parliament Hill
On Saturday, I dropped by to help welcome the young pro-lifers who had worked from British Columbia to Sainte-Anne-de-Beaupre, proclaiming by their march their commitment to the Gospel of Life.
I have been informed that some of the walkers, after a short celebration at St. Theresa's Church following the rally on Parliament Hill, addressed the faithful briefly at the close of Mass at some diocesan parishes this weekend. Here are some photos of the welcome party and their arrival:
I have been informed that some of the walkers, after a short celebration at St. Theresa's Church following the rally on Parliament Hill, addressed the faithful briefly at the close of Mass at some diocesan parishes this weekend. Here are some photos of the welcome party and their arrival:
OM: St. Stephen of Hungary - Summertime visitors - Cardinal Ouellet's adieu to Quebec and Canada
Today's liturgy allows an optional memorial (OM) of St. Stephen the Great (977-1038), who was the son of the Magyar chieftain Geza; Stephen succeeded him as leader in 997.
Already raised a Christian, in 996 Stephen wed the daughter of Duke Henry II of Bavaria and devoted much of his reign to the promotion of the Christian faith. He gave his patronage to Church leaders, helped build churches, and was a proponent of the rights of the Holy See.
Stephen also crushed the pagan counterreaction to Christianity, forcibly converting the so-called Black Hungarians after their failed rebellion. In recognition of his efforts, Stephen was anoited king of Hungary in 1000, receiving the cross and crown from Pope Sylvester II.
The remainder of his reign was taken up with the consolidation of the Christian hold on the region. His crown and regalia became beloved symbols of the Hungarian nation, and Stephen was venerated as the ideal Christian king.
Canonized in 1083 by Pope St. Gregory VII, he became the patron saint of Hungary.
* * * * * *
HOSPITALITY IN SUMMER
Over the weeks of summer I have enjoyed the hospitality from a number of friends, family and acquiantances. Recently, I have had the opportunity to welcome fellow bishops and other friends to Ottawa and/or my residence.
Ottawa is also home for some who are now serving the Church elsewhere. Though construction work has been horrendous and the humidity difficult to bear some days, Ottawa's charms beckon to those returning or coming to the Capital for the first time. Herewith photos of visitors who have not yet appeared on the blog:
Left to right: Ottawa seminarian Matthew Keshwah, who has been staying with us over the summer, welcomed classmates Joshua Roldan (Toronto Archdiocese) and Justin Peter (Hamilton Diocese) for a few days on their first visit to the Capital Region
Msgr Jose Bettencourt, Ottawa Archdiocese's man at the Secretariat of State on vacation this month and Saint-Boniface Emeritus Archbishop Emelius Goulet, p.s.s., in town for a family wedding
Father Joe Muldoon welcomes his mother to our home as they prepare for a few days of travel
Daru-Kiunga Bishop Gilles Cote, SMM, a son of Notre Dame de Lourdes Parish (Vanier), on an extended home visit from Papua-New Guinea in celebration of his 40th anniversary of priestly ordination
* * * * * *
Cardinal Marc Ouellet's Farewell
Photo: Laetitia Deconinck, Le Soleil
Other commitments (celebration of the Centennial of both the Visitandine Sisters and the Grotto of Notre de Lourdes de Vanier) precluded my presence at the farewell Mass of Thanksgiving for Cardinal Ouellet's ministry as Archbishop of Quebec and Primate of the Church in Canada. Some of our Ottawa youth attended the prayer vigil in thanksgiving for his ministry here and his future service in Rome and I sent a note to His Eminence through their good offices.
Today, I was pleased to read in the on-line edition of Le Soleil, the following report by Josée Guimond of his leave-taking at Sainte-Anne-de-Beaupre's basilica yesterday afternoon (www.cyberpresse.ca/le-soleil/actualites):
(Québec) C'est avec émotion que le cardinal Marc Ouellet a fait ses adieux à ses fidèles, dimanche, en célébrant sa dernière messe au Québec, dans la plus grande église de son diocèse, la basilique Sainte-Anne-de-Beaupré, bondée pour l'occasion. Sans revenir sur ses déclarations passées, souvent controversées, Mgr Ouellet a demandé «pardon» à ceux qu'il a pu heurter et peiner, lors de certains débats publics, tout en ajoutant que «le message de la vérité n'est pas toujours le bienvenu.»
Il faisait une chaleur tropicale dans la basilique, hier, où s'étaient entassées plus de 2000 personnes, dont 800 qui ont assisté à la célébration sur écran, dans la crypte plus bas, mais que le cardinal a pris soin d'aller rencontrer. Dans le parterre principal, 500 places étaient réservées à des dignitaires, employés, proches du diocèse, de même qu'à plus de 125 prêtres.
Mgr Ouellet a aussi pu compter sur 25 évêques canadiens, qui lui ont servi de «concélébrants». Parmi eux, l'archevêque émérite de Québec, Mgr Maurice Couture, le cardinal Jean-Claude Turcotte, de Montréal, ainsi que l'ambassadeur du pape au Canada, le nonce apostolique Pedro Lopez Quintana. Même l'évêque de la cathédrale anglicane de Québec a tenu à venir saluer son confrère catholique, en assistant à la cérémonie.
Le premier ministre Jean Charest, prenant congé du congrès des jeunes de son parti, était là, avec sa femme Michèle. S'adressant brièvement aux médias, M. Charest a rappelé qu'il n'était «pas toujours d'accord» avec les positions du cardinal, mais que Mgr Ouellet a «joué un rôle important», lors de ses huit ans comme primat de l'Église canadienne. Le lieutenant-gouverneur Pierre Duchesne était présent, la conseillère Michelle Morin-Doyle représentait Régis Labeaume, et la sénatrice Suzanne Duplessis servait d'émissaire au gouvernement canadien.
Le cardinal Ouellet a débuté sa dernière célébration sous les applaudissements nourris et chaleureux des fidèles. Parvenu à son homélie, il a voulu rappeler les bons souvenirs de son passage à l'archidiocèse de Québec, saluer ses proches et ses fidèles, et en a profité pour livrer un vibrant plaidoyer pour les Premières Nations. «Je souhaite que leurs droits ancestraux soient reconnus et que leurs projets de développement soient davantage soutenus par l'ensemble de la population canadienne», a-t-il dit.
Le cardinal a également souligné avoir «connu des joies profondes et de nombreuses consolations [...] au milieu des aléas qui ont marqué mon ministère [...], qu'il me coûte de quitter».
Mgr Ouellet a d'ailleurs laissé entendre, entre les lignes, que ses prises de position n'ont pas toujours été faciles pour lui, expliquant que le message de vérité «est une souffrance pour celui qui écoute et parfois pour le ministre qui l'exprime». L'homélie s'est terminée sous un tonnerre d'applaudissements, qui n'a fait qu'enfler durant plusieurs minutes. Lorsque le cardinal, très ému, a tenté de poursuivre la célébration, les cris ont fusé et les applaudissements ont repris de plus belle. Un grand moment d'émotion.
À la fin de la célébration, un cadeau a été remis au cardinal, pour souligner son départ, soit une statue du premier évêque du Québec, Mgr François de Laval. Mgr Ouellet a dit, en souriant, qu'il allait amener cette statue à Rome et que «peut-être, on va accélérer les choses», faisant référence à la canonisation de Mgr Laval, qui semble sur la glace, si on peut dire.
Already raised a Christian, in 996 Stephen wed the daughter of Duke Henry II of Bavaria and devoted much of his reign to the promotion of the Christian faith. He gave his patronage to Church leaders, helped build churches, and was a proponent of the rights of the Holy See.
Stephen also crushed the pagan counterreaction to Christianity, forcibly converting the so-called Black Hungarians after their failed rebellion. In recognition of his efforts, Stephen was anoited king of Hungary in 1000, receiving the cross and crown from Pope Sylvester II.
The remainder of his reign was taken up with the consolidation of the Christian hold on the region. His crown and regalia became beloved symbols of the Hungarian nation, and Stephen was venerated as the ideal Christian king.
Canonized in 1083 by Pope St. Gregory VII, he became the patron saint of Hungary.
* * * * * *
HOSPITALITY IN SUMMER
Over the weeks of summer I have enjoyed the hospitality from a number of friends, family and acquiantances. Recently, I have had the opportunity to welcome fellow bishops and other friends to Ottawa and/or my residence.
Ottawa is also home for some who are now serving the Church elsewhere. Though construction work has been horrendous and the humidity difficult to bear some days, Ottawa's charms beckon to those returning or coming to the Capital for the first time. Herewith photos of visitors who have not yet appeared on the blog:
Left to right: Ottawa seminarian Matthew Keshwah, who has been staying with us over the summer, welcomed classmates Joshua Roldan (Toronto Archdiocese) and Justin Peter (Hamilton Diocese) for a few days on their first visit to the Capital Region
Msgr Jose Bettencourt, Ottawa Archdiocese's man at the Secretariat of State on vacation this month and Saint-Boniface Emeritus Archbishop Emelius Goulet, p.s.s., in town for a family wedding
Father Joe Muldoon welcomes his mother to our home as they prepare for a few days of travel
Daru-Kiunga Bishop Gilles Cote, SMM, a son of Notre Dame de Lourdes Parish (Vanier), on an extended home visit from Papua-New Guinea in celebration of his 40th anniversary of priestly ordination
* * * * * *
Cardinal Marc Ouellet's Farewell
Photo: Laetitia Deconinck, Le Soleil
Other commitments (celebration of the Centennial of both the Visitandine Sisters and the Grotto of Notre de Lourdes de Vanier) precluded my presence at the farewell Mass of Thanksgiving for Cardinal Ouellet's ministry as Archbishop of Quebec and Primate of the Church in Canada. Some of our Ottawa youth attended the prayer vigil in thanksgiving for his ministry here and his future service in Rome and I sent a note to His Eminence through their good offices.
Today, I was pleased to read in the on-line edition of Le Soleil, the following report by Josée Guimond of his leave-taking at Sainte-Anne-de-Beaupre's basilica yesterday afternoon (www.cyberpresse.ca/le-soleil/actualites):
(Québec) C'est avec émotion que le cardinal Marc Ouellet a fait ses adieux à ses fidèles, dimanche, en célébrant sa dernière messe au Québec, dans la plus grande église de son diocèse, la basilique Sainte-Anne-de-Beaupré, bondée pour l'occasion. Sans revenir sur ses déclarations passées, souvent controversées, Mgr Ouellet a demandé «pardon» à ceux qu'il a pu heurter et peiner, lors de certains débats publics, tout en ajoutant que «le message de la vérité n'est pas toujours le bienvenu.»
Il faisait une chaleur tropicale dans la basilique, hier, où s'étaient entassées plus de 2000 personnes, dont 800 qui ont assisté à la célébration sur écran, dans la crypte plus bas, mais que le cardinal a pris soin d'aller rencontrer. Dans le parterre principal, 500 places étaient réservées à des dignitaires, employés, proches du diocèse, de même qu'à plus de 125 prêtres.
Mgr Ouellet a aussi pu compter sur 25 évêques canadiens, qui lui ont servi de «concélébrants». Parmi eux, l'archevêque émérite de Québec, Mgr Maurice Couture, le cardinal Jean-Claude Turcotte, de Montréal, ainsi que l'ambassadeur du pape au Canada, le nonce apostolique Pedro Lopez Quintana. Même l'évêque de la cathédrale anglicane de Québec a tenu à venir saluer son confrère catholique, en assistant à la cérémonie.
Le premier ministre Jean Charest, prenant congé du congrès des jeunes de son parti, était là, avec sa femme Michèle. S'adressant brièvement aux médias, M. Charest a rappelé qu'il n'était «pas toujours d'accord» avec les positions du cardinal, mais que Mgr Ouellet a «joué un rôle important», lors de ses huit ans comme primat de l'Église canadienne. Le lieutenant-gouverneur Pierre Duchesne était présent, la conseillère Michelle Morin-Doyle représentait Régis Labeaume, et la sénatrice Suzanne Duplessis servait d'émissaire au gouvernement canadien.
Le cardinal Ouellet a débuté sa dernière célébration sous les applaudissements nourris et chaleureux des fidèles. Parvenu à son homélie, il a voulu rappeler les bons souvenirs de son passage à l'archidiocèse de Québec, saluer ses proches et ses fidèles, et en a profité pour livrer un vibrant plaidoyer pour les Premières Nations. «Je souhaite que leurs droits ancestraux soient reconnus et que leurs projets de développement soient davantage soutenus par l'ensemble de la population canadienne», a-t-il dit.
Le cardinal a également souligné avoir «connu des joies profondes et de nombreuses consolations [...] au milieu des aléas qui ont marqué mon ministère [...], qu'il me coûte de quitter».
Mgr Ouellet a d'ailleurs laissé entendre, entre les lignes, que ses prises de position n'ont pas toujours été faciles pour lui, expliquant que le message de vérité «est une souffrance pour celui qui écoute et parfois pour le ministre qui l'exprime». L'homélie s'est terminée sous un tonnerre d'applaudissements, qui n'a fait qu'enfler durant plusieurs minutes. Lorsque le cardinal, très ému, a tenté de poursuivre la célébration, les cris ont fusé et les applaudissements ont repris de plus belle. Un grand moment d'émotion.
À la fin de la célébration, un cadeau a été remis au cardinal, pour souligner son départ, soit une statue du premier évêque du Québec, Mgr François de Laval. Mgr Ouellet a dit, en souriant, qu'il allait amener cette statue à Rome et que «peut-être, on va accélérer les choses», faisant référence à la canonisation de Mgr Laval, qui semble sur la glace, si on peut dire.
The Assumption of the Blessed Virgin, the Theotokos (Mother of God)
CHRIST'S SHARES HIS VICTORY OVER DEATH WITH MARY [Revelation 11:19; 12:1-6, 10 [Psalm 45]; 1 Corinthians 15:20-26; Luke 1:39-56]
Biblical literature and other Ancient Near Eastern writings depicted chosen people sharing visions of the heavenly world. And privileged individuals even entered heaven itself. This is the background to Mary's Assumption.
Having been assumed into heaven, Mary now shares fully in the triumph over death won by her Son, the risen Lord of life. Christian disciples believe that, one day, Christ will offer them participation in the victory of heavenly life that He has already shared with His Mother.
Before development of belief in resurrection--in late Old Testament times--the cosmology of the Bible assigned a dwelling in the heavens to God alone. Human beings belonged to earth and, at their deaths, descended to the shadowy underworld of Sheol. Heroes of the Bible went to rest with their forbears at death.
Enoch experienced a different fate: "Enoch walked with God. Then he vanished because God took him" (Genesis 5:24). Later traditions interpreted this as his assumption into heaven: "It was because of his faith that Enoch was taken up and did not have to experience death" (Hebrews 11:5).
In Revelation, John spoke of being taken up to heaven and witnessing God's saving purpose: "In my vision, I saw a door open in heaven and heard the same voice speaking to me, the voice like a trumpet, saying 'Come up here: I will show you what is to come in the future'" (4:1).
An early and strong tradition interprets Revelation's image of the woman clothed with the sun as referring primarily to the church and secondarily to Mary, Mother of the Church.
Thus, it is the messianic community ("a woman clothed with the sun ... and on her head a crown of twelve stars")--the people of God established on the twelve tribes of Israel and the twelve apostles--that gives birth to the messiah ("a son, a male child who is to rule all the nations").
God's community is threatened by the great red dragon, a legendary symbol of all the enemies of God's people throughout history, from the Pharaoh of Egypt to the officials of the Roman empire in the author's day.
The imagery of Revelation is notoriously hard to decipher exactly, so it is difficult to interpret the identity of the great red dragon except in general terms.
However, given that seven and ten are numbers symbolizing fullness and completeness, the dragon associated with the bloody forces opposed to God (the colour red [cf. Revelation 6:4]) enjoys exceptional cunning ("seven heads" filled with intelligence) and power ("ten horns", symbols of might). With "seven diadems on his heads", he is a potent adversary, making pretensions to royal power.
This adversary of the community of faith stood before the woman who was about to bear a child to destroy it ("devour her child") once it was born. The child is referred to under the two symbols of his birth pangs and his being snatched away and taken to God and to his throne.
Within the book of Revelation, these terms allude to Jesus' death (his "birth", for he is frequently called "the first born from the dead"); his resurrection is depicted under an image used frequently in the New Testament, namely Jesus' exaltation to sit at God's right hand, equal with the Father in glory.
The identity of this special child is not made explicit, but our author wants the reader to understand a reference to the Messiah, who is not unknown but is clearly confessed throughout the book to be Jesus under a variety of titles. This is made explicit in the passage's concluding song of praise addressed to God and to his Messiah.
The "one thousand two hundred sixty days" is a standard figure describing a short length of time, one that reappears in several forms as three and a half years (or its variant, "time (1), times (+2), and half a time (+½)" [thus totalling 3 ½ times or years] or, alternatively, forty-two months).
What this short interval symbolizes is that the church will not have to wait long for God to bring salvation history to its glorious fulfilment.
What Christians celebrate in Mary's Assumption solemnity, then, is the destiny that awaits all believers when the glory of Christ's resurrection is revealed in them as it has been in her.
* * *
O God, who looking on the lowliness of the Blessed Virgin Mary, raised her to such grace, that your Only Begotten Son was born of her according to the flesh, and that she was crowned this day with surpassing glory; grant through her prayers, that saved by the mystery of your redemption, we may merit to be exalted by you on high. Through our Lord.
Biblical literature and other Ancient Near Eastern writings depicted chosen people sharing visions of the heavenly world. And privileged individuals even entered heaven itself. This is the background to Mary's Assumption.
Having been assumed into heaven, Mary now shares fully in the triumph over death won by her Son, the risen Lord of life. Christian disciples believe that, one day, Christ will offer them participation in the victory of heavenly life that He has already shared with His Mother.
Before development of belief in resurrection--in late Old Testament times--the cosmology of the Bible assigned a dwelling in the heavens to God alone. Human beings belonged to earth and, at their deaths, descended to the shadowy underworld of Sheol. Heroes of the Bible went to rest with their forbears at death.
Enoch experienced a different fate: "Enoch walked with God. Then he vanished because God took him" (Genesis 5:24). Later traditions interpreted this as his assumption into heaven: "It was because of his faith that Enoch was taken up and did not have to experience death" (Hebrews 11:5).
In Revelation, John spoke of being taken up to heaven and witnessing God's saving purpose: "In my vision, I saw a door open in heaven and heard the same voice speaking to me, the voice like a trumpet, saying 'Come up here: I will show you what is to come in the future'" (4:1).
An early and strong tradition interprets Revelation's image of the woman clothed with the sun as referring primarily to the church and secondarily to Mary, Mother of the Church.
Thus, it is the messianic community ("a woman clothed with the sun ... and on her head a crown of twelve stars")--the people of God established on the twelve tribes of Israel and the twelve apostles--that gives birth to the messiah ("a son, a male child who is to rule all the nations").
God's community is threatened by the great red dragon, a legendary symbol of all the enemies of God's people throughout history, from the Pharaoh of Egypt to the officials of the Roman empire in the author's day.
The imagery of Revelation is notoriously hard to decipher exactly, so it is difficult to interpret the identity of the great red dragon except in general terms.
However, given that seven and ten are numbers symbolizing fullness and completeness, the dragon associated with the bloody forces opposed to God (the colour red [cf. Revelation 6:4]) enjoys exceptional cunning ("seven heads" filled with intelligence) and power ("ten horns", symbols of might). With "seven diadems on his heads", he is a potent adversary, making pretensions to royal power.
This adversary of the community of faith stood before the woman who was about to bear a child to destroy it ("devour her child") once it was born. The child is referred to under the two symbols of his birth pangs and his being snatched away and taken to God and to his throne.
Within the book of Revelation, these terms allude to Jesus' death (his "birth", for he is frequently called "the first born from the dead"); his resurrection is depicted under an image used frequently in the New Testament, namely Jesus' exaltation to sit at God's right hand, equal with the Father in glory.
The identity of this special child is not made explicit, but our author wants the reader to understand a reference to the Messiah, who is not unknown but is clearly confessed throughout the book to be Jesus under a variety of titles. This is made explicit in the passage's concluding song of praise addressed to God and to his Messiah.
The "one thousand two hundred sixty days" is a standard figure describing a short length of time, one that reappears in several forms as three and a half years (or its variant, "time (1), times (+2), and half a time (+½)" [thus totalling 3 ½ times or years] or, alternatively, forty-two months).
What this short interval symbolizes is that the church will not have to wait long for God to bring salvation history to its glorious fulfilment.
What Christians celebrate in Mary's Assumption solemnity, then, is the destiny that awaits all believers when the glory of Christ's resurrection is revealed in them as it has been in her.
* * *
O God, who looking on the lowliness of the Blessed Virgin Mary, raised her to such grace, that your Only Begotten Son was born of her according to the flesh, and that she was crowned this day with surpassing glory; grant through her prayers, that saved by the mystery of your redemption, we may merit to be exalted by you on high. Through our Lord.
The martyr priest of Auschwitz - 20th Anniversary of Ex corde Ecclesiae - Youth Witnessing to Life
Today, we keep the liturgical memorial of Saint Maximilian Kolbe (January 8, 1894 – August 14, 1941), a Polish Conventual Franciscan friar who volunteered to die in place of a stranger in the Nazi concentration camp of Auschwitz in Poland.
He was canonized on October 10, 1982 by Pope John Paul II, and declared a martyr of charity. He is the patron saint of drug addicts, political prisoners, families, journalists, prisoners, amateur radio and the pro-life movement.
Pope John Paul II declared him "The Patron Saint of Our Difficult Century".
In Italian he is known as "San Massimiliano Maria Kolbe"; his given name in Polish is "Maksymilian", in French, "Maximilien" (www.wikipedia.org).
* * *
O God, who filled the Priest and Martyr Saint Maximilian Kolbe with a burning love for the Immaculate Virgin Mary and with zeal for souls and love of neighbour, graciously grant, through his intercession, that striving for your glory by eager service of others, we may be confirmed, even until death, to your Son. Who lives and reigns.
* * * * * *
What is Ex corde Ecclesiae?
Tomorrow marks the 20th anniversary of an important document of Catholic Higher Education.
On August 15, 1990, Pope John Paul II responded to the needs and concerns in Catholic higher education by issuing an apostolic constitution on Catholic higher education, Ex corde Ecclesiae ("From the Heart of the Church").
An apostolic constitution has the binding effect of Church law.
Although the first major European universities were established with Catholic sponsorship or support, Ex corde Ecclesiae was the Church’s first official document defining a Catholic college.
[An earlier document, Sapientia cristiana [Christian wisdom], served as a charter for church faculties of theology, canon law, etc. Thus, St. Paul's University is governed in part by Ex corde Ecclesiae, and partly by Sapientia cristiana; similarly Dominican University College.]
The constitution’s guidelines for Catholic colleges include:
Whether a Catholic university is established by the Holy See, a bishop, a religious community or lay people, it is “linked with the Church either by a formal, constitutive and statutory bond or by reason of an institutional commitment made by those responsible for it.” Every Catholic university, therefore, shares the same respect for Church authority over Catholic doctrine, practice and identity.
“A Catholic university, as Catholic, informs and carries out its research, teaching, and all other activities with Catholic ideals, principles and attitudes. …Catholic teaching and discipline are to influence all university activities, while the freedom of conscience of each person is to be fully respected. Any official action or commitment of the university is to be in accord with its Catholic identity.”
Professors’ academic freedom is guaranteed “within their specific specialized branch of knowledge, and according to the methods proper to that specific area.” Research and teaching must not intrude upon “the rights of the individual and of society within the confines of the truth and the common good.”
“All teachers and administrators, at the time of their appointment, are to be informed about the Catholic identity of the institution and its implications, and about their responsibility to promote, or at least to respect, that identity.”
Catholic theologians “are to be faithful to the Magisterium of the Church as the authentic interpreter of Sacred Scripture and Sacred Tradition.” Every professor of Catholic theology must have a “mandate” (mandatum) from the local bishop, as required in the 1983 Code of Canon Law.
“[T]he number of non-Catholic teachers should not be allowed to constitute a majority within the institution, which is and must remain Catholic.”
* * * * * *
CROSSROADS: TAKING STEPS TO SAVE LIVES
While driving westbound through Algonquin Park in late July, my friend Fr. Jim Knapp and I spotted young men with Pro Life tee-shirts walking the other way.
Only after we had passed the third did I realize that these were some of the young people whom I had heard about, walking from the West Coast to Parliament Hill to witness to the cause of life.
When we spotted the fourth walker Sean Fowler, we stopped to speak with him (he told of the great sense of God's providence they had come to know, as well as appreciating silence and the chance to pray as they made their journey).
On my return to Ottawa recently I heard that there will be a formal reception of these heroic young people today on at the flame on "the Hill" and afterwards at one of our parishes.
I am uncertain about attending myself as I must be at the eastern edge of the diocese this afternoon for the 125th anniversary of the Parish of Sainte-Anne-de-Prescott.
Here are the details for those who are able to attend:
•Walking across Canada for Pro-life – a group of six young Catholic adults
•Beginning on May 22 in Vancouver BC; arriving in Ottawa on weekend of August 14th
•Welcome them on Parliament Hill on Sat. Aug. 14, noon – at the flame
•Welcome Reception - Meet them at St. Theresa of the Child Jesus Parish, 95 Somerset Street West, in the basement hall at 1:30 pm
Come and support these courageous champions for LIFE: For more information on their schedule while in Ottawa, call Campaign Life Coalition at 613-729-0379
He was canonized on October 10, 1982 by Pope John Paul II, and declared a martyr of charity. He is the patron saint of drug addicts, political prisoners, families, journalists, prisoners, amateur radio and the pro-life movement.
Pope John Paul II declared him "The Patron Saint of Our Difficult Century".
In Italian he is known as "San Massimiliano Maria Kolbe"; his given name in Polish is "Maksymilian", in French, "Maximilien" (www.wikipedia.org).
* * *
O God, who filled the Priest and Martyr Saint Maximilian Kolbe with a burning love for the Immaculate Virgin Mary and with zeal for souls and love of neighbour, graciously grant, through his intercession, that striving for your glory by eager service of others, we may be confirmed, even until death, to your Son. Who lives and reigns.
* * * * * *
What is Ex corde Ecclesiae?
Tomorrow marks the 20th anniversary of an important document of Catholic Higher Education.
On August 15, 1990, Pope John Paul II responded to the needs and concerns in Catholic higher education by issuing an apostolic constitution on Catholic higher education, Ex corde Ecclesiae ("From the Heart of the Church").
An apostolic constitution has the binding effect of Church law.
Although the first major European universities were established with Catholic sponsorship or support, Ex corde Ecclesiae was the Church’s first official document defining a Catholic college.
[An earlier document, Sapientia cristiana [Christian wisdom], served as a charter for church faculties of theology, canon law, etc. Thus, St. Paul's University is governed in part by Ex corde Ecclesiae, and partly by Sapientia cristiana; similarly Dominican University College.]
The constitution’s guidelines for Catholic colleges include:
Whether a Catholic university is established by the Holy See, a bishop, a religious community or lay people, it is “linked with the Church either by a formal, constitutive and statutory bond or by reason of an institutional commitment made by those responsible for it.” Every Catholic university, therefore, shares the same respect for Church authority over Catholic doctrine, practice and identity.
“A Catholic university, as Catholic, informs and carries out its research, teaching, and all other activities with Catholic ideals, principles and attitudes. …Catholic teaching and discipline are to influence all university activities, while the freedom of conscience of each person is to be fully respected. Any official action or commitment of the university is to be in accord with its Catholic identity.”
Professors’ academic freedom is guaranteed “within their specific specialized branch of knowledge, and according to the methods proper to that specific area.” Research and teaching must not intrude upon “the rights of the individual and of society within the confines of the truth and the common good.”
“All teachers and administrators, at the time of their appointment, are to be informed about the Catholic identity of the institution and its implications, and about their responsibility to promote, or at least to respect, that identity.”
Catholic theologians “are to be faithful to the Magisterium of the Church as the authentic interpreter of Sacred Scripture and Sacred Tradition.” Every professor of Catholic theology must have a “mandate” (mandatum) from the local bishop, as required in the 1983 Code of Canon Law.
“[T]he number of non-Catholic teachers should not be allowed to constitute a majority within the institution, which is and must remain Catholic.”
* * * * * *
CROSSROADS: TAKING STEPS TO SAVE LIVES
While driving westbound through Algonquin Park in late July, my friend Fr. Jim Knapp and I spotted young men with Pro Life tee-shirts walking the other way.
Only after we had passed the third did I realize that these were some of the young people whom I had heard about, walking from the West Coast to Parliament Hill to witness to the cause of life.
When we spotted the fourth walker Sean Fowler, we stopped to speak with him (he told of the great sense of God's providence they had come to know, as well as appreciating silence and the chance to pray as they made their journey).
On my return to Ottawa recently I heard that there will be a formal reception of these heroic young people today on at the flame on "the Hill" and afterwards at one of our parishes.
I am uncertain about attending myself as I must be at the eastern edge of the diocese this afternoon for the 125th anniversary of the Parish of Sainte-Anne-de-Prescott.
Here are the details for those who are able to attend:
•Walking across Canada for Pro-life – a group of six young Catholic adults
•Beginning on May 22 in Vancouver BC; arriving in Ottawa on weekend of August 14th
•Welcome them on Parliament Hill on Sat. Aug. 14, noon – at the flame
•Welcome Reception - Meet them at St. Theresa of the Child Jesus Parish, 95 Somerset Street West, in the basement hall at 1:30 pm
Come and support these courageous champions for LIFE: For more information on their schedule while in Ottawa, call Campaign Life Coalition at 613-729-0379
Sts. Pontian and Hippolytus, rivals and martyrs - CWL Convention Closing Events
St Hippolyte Triptych, Groeningemuseum, Bruges
The Hippolytus altarpiece and a number of other paintings from Holy Saviour Cathedral in Bruges were placed in the Groeninge Museum for conservation reasons in 1992. The left wing, with its portraits, clearly reveals the hand of the Ghent master Hugo van der Goes. It is impossible to say whether the painting was a collaborative effort or whether Van der Goes added the donors' portraits to an unfinished triptych.
The central panel shows the martyrdom of Saint Hippolytus. His pale, slender body contrasts with the brightly coloured knights, whose outlines stand out against the steeply rising ground. The rarefied, seemingly emotionless atmosphere imbues Bouts' often cruel scenes with an oppressive silence.
The coats of arms on the rear of the wings, which also feature grisailles of the respective patron saints, enable us to identify the donors as Hippolyte de Berthoz, Charles the Bold's treasurer, and his wife Elisabeth Hugheins. The painting must have been commissioned some time after 1468.
* * *
Two men died for the faith after harsh treatment and exhaustion in the mines of Sardinia. One had been pope for five years, the other an antipope for 18. They died reconciled.
Pontian. Pontian was a Roman who served as pope from 230 to 235. During his reign he held a synod which confirmed the excommunication of the great theologian Origen in Alexandria.
Pontian was banished to exile by the Roman emperor in 235, and resigned so that a successor could be elected in Rome. He was sent to the “unhealthy” island of Sardinia, where he died of harsh treatment in 235. With him was Hippolytus (see below) with whom he was reconciled. The bodies of both martyrs were brought back to Rome and buried with solemn rites as martyrs.
Hippolytus. As a presbyter in Rome, Hippolytus (the name means “a horse turned loose”) was at first “holier than the Church.” He censured the pope for not coming down hard enough on a certain heresy—calling him a tool in the hands of one Callistus, a deacon—and coming close to advocating the opposite heresy himself.
When Callistus was elected pope, Hippolytus accused him of being too lenient with penitents, and had himself elected antipope by a group of followers. He felt that the Church must be composed of pure souls uncompromisingly separated from the world, and evidently thought that his group fitted the description. He remained in schism through the reigns of three popes.
In 235 he was also banished to the island of Sardinia. Shortly before or after this event, he was reconciled to the Church, and died with Pope Pontian in exile.
Hippolytus was a rigorist, a vehement and intransigent man for whom even orthodox doctrine and practice were not purified enough. He is, nevertheless, the most important theologian and prolific religious writer before the age of Constantine.
His writings are the fullest source of our knowledge of the Roman liturgy and the structure of the Church in the second and third centuries. His works include many Scripture commentaries, polemics against heresies and a history of the world. A marble statue, dating from the third century, representing the saint sitting in a chair, was found in 1551.
On one side is inscribed his table for computing the date of Easter, on the other a list of how the system works out until the year 224. Pope John XXIII installed the statue in the Vatican library.
Hippolytus was a strong defender of orthodoxy, and admitted his excesses by his humble reconciliation. He was not a formal heretic, but an overzealous disciplinarian. What he could not learn in his prime as a reformer and purist, he learned in the pain and desolation of imprisonment. It was a fitting symbolic event that Pope Pontian shared his martyrdom.
Pope Fabian (236-50) had the remains of Pontian and Hippolytus brought to Rome at a later date and Pontian was buried on August 13 in the papal crypt of the Catacomb of Callistus. In 1909 the original epitaph was found in the crypt of St. Cecilia, near the papal crypt.
* * *
“Christ, like a skillful physician, understands the weakness of men. He loves to teach the ignorant and the erring he turns again to his own true way. He is easily found by those who live by faith; and to those of pure eye and holy heart, who desire to knock at the door, he opens immediately. He does not disdain the barbarian, nor does he set the eunuch aside as no man. He does not hate the female on account of the woman’s act of disobedience in the beginning, nor does he reject the male on account of the man’s transgression. But he seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man” (Hippolytus, Treatise on Christ and Antichrist).
[Thanks to www.americancatholic.org's Saint of the Day and Catholic Encyclopdia, 1913]
* * *
May the precious long-suffering of the just, O Lord, we pray, bring us a great increase of love for you, and always prompt in our hearts constancy in the holy faith. Through our Lord.
* * * * * *
PHOTOS OF CWL CONVENTION EVENTS, PARTICULARLY THE CLOSING BANQUET
Liturgy planning team and Archbishop J. Michael Miller, CSB of Vancouver before Mass on the feast of St. Lawrence Martyr at Crowne Plaza Hotel
Concelebrants before Closing Liturgy at Notre Dame Cathedral on August 11
Honouring Danielle McNeil-Hessian, now CWL Past-President
Family and friends of Regina's Velma Harasen celebrate her installation as CWL President
Piper Amanda gets ready to lead Guests of Honour to Dinner
Members of Ottawa Archdiocesan Convention Planning Committee, Colleen Randall, Fr. Jessimar Tapia and Chair Diane Curley
Some Nova Scotia delegates
The Calgary delegation
More Maritime reps
Honorary Life Members with 90th Anniversary Cake
Blackburn Hamlet's Good Shepherd Parish CWL members
CWL members and friends from Newfoundland and Labrador
The Hippolytus altarpiece and a number of other paintings from Holy Saviour Cathedral in Bruges were placed in the Groeninge Museum for conservation reasons in 1992. The left wing, with its portraits, clearly reveals the hand of the Ghent master Hugo van der Goes. It is impossible to say whether the painting was a collaborative effort or whether Van der Goes added the donors' portraits to an unfinished triptych.
The central panel shows the martyrdom of Saint Hippolytus. His pale, slender body contrasts with the brightly coloured knights, whose outlines stand out against the steeply rising ground. The rarefied, seemingly emotionless atmosphere imbues Bouts' often cruel scenes with an oppressive silence.
The coats of arms on the rear of the wings, which also feature grisailles of the respective patron saints, enable us to identify the donors as Hippolyte de Berthoz, Charles the Bold's treasurer, and his wife Elisabeth Hugheins. The painting must have been commissioned some time after 1468.
* * *
Two men died for the faith after harsh treatment and exhaustion in the mines of Sardinia. One had been pope for five years, the other an antipope for 18. They died reconciled.
Pontian. Pontian was a Roman who served as pope from 230 to 235. During his reign he held a synod which confirmed the excommunication of the great theologian Origen in Alexandria.
Pontian was banished to exile by the Roman emperor in 235, and resigned so that a successor could be elected in Rome. He was sent to the “unhealthy” island of Sardinia, where he died of harsh treatment in 235. With him was Hippolytus (see below) with whom he was reconciled. The bodies of both martyrs were brought back to Rome and buried with solemn rites as martyrs.
Hippolytus. As a presbyter in Rome, Hippolytus (the name means “a horse turned loose”) was at first “holier than the Church.” He censured the pope for not coming down hard enough on a certain heresy—calling him a tool in the hands of one Callistus, a deacon—and coming close to advocating the opposite heresy himself.
When Callistus was elected pope, Hippolytus accused him of being too lenient with penitents, and had himself elected antipope by a group of followers. He felt that the Church must be composed of pure souls uncompromisingly separated from the world, and evidently thought that his group fitted the description. He remained in schism through the reigns of three popes.
In 235 he was also banished to the island of Sardinia. Shortly before or after this event, he was reconciled to the Church, and died with Pope Pontian in exile.
Hippolytus was a rigorist, a vehement and intransigent man for whom even orthodox doctrine and practice were not purified enough. He is, nevertheless, the most important theologian and prolific religious writer before the age of Constantine.
His writings are the fullest source of our knowledge of the Roman liturgy and the structure of the Church in the second and third centuries. His works include many Scripture commentaries, polemics against heresies and a history of the world. A marble statue, dating from the third century, representing the saint sitting in a chair, was found in 1551.
On one side is inscribed his table for computing the date of Easter, on the other a list of how the system works out until the year 224. Pope John XXIII installed the statue in the Vatican library.
Hippolytus was a strong defender of orthodoxy, and admitted his excesses by his humble reconciliation. He was not a formal heretic, but an overzealous disciplinarian. What he could not learn in his prime as a reformer and purist, he learned in the pain and desolation of imprisonment. It was a fitting symbolic event that Pope Pontian shared his martyrdom.
Pope Fabian (236-50) had the remains of Pontian and Hippolytus brought to Rome at a later date and Pontian was buried on August 13 in the papal crypt of the Catacomb of Callistus. In 1909 the original epitaph was found in the crypt of St. Cecilia, near the papal crypt.
* * *
“Christ, like a skillful physician, understands the weakness of men. He loves to teach the ignorant and the erring he turns again to his own true way. He is easily found by those who live by faith; and to those of pure eye and holy heart, who desire to knock at the door, he opens immediately. He does not disdain the barbarian, nor does he set the eunuch aside as no man. He does not hate the female on account of the woman’s act of disobedience in the beginning, nor does he reject the male on account of the man’s transgression. But he seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man” (Hippolytus, Treatise on Christ and Antichrist).
[Thanks to www.americancatholic.org's Saint of the Day and Catholic Encyclopdia, 1913]
* * *
May the precious long-suffering of the just, O Lord, we pray, bring us a great increase of love for you, and always prompt in our hearts constancy in the holy faith. Through our Lord.
* * * * * *
PHOTOS OF CWL CONVENTION EVENTS, PARTICULARLY THE CLOSING BANQUET
Liturgy planning team and Archbishop J. Michael Miller, CSB of Vancouver before Mass on the feast of St. Lawrence Martyr at Crowne Plaza Hotel
Concelebrants before Closing Liturgy at Notre Dame Cathedral on August 11
Honouring Danielle McNeil-Hessian, now CWL Past-President
Family and friends of Regina's Velma Harasen celebrate her installation as CWL President
Piper Amanda gets ready to lead Guests of Honour to Dinner
Members of Ottawa Archdiocesan Convention Planning Committee, Colleen Randall, Fr. Jessimar Tapia and Chair Diane Curley
Some Nova Scotia delegates
The Calgary delegation
More Maritime reps
Honorary Life Members with 90th Anniversary Cake
Blackburn Hamlet's Good Shepherd Parish CWL members
CWL members and friends from Newfoundland and Labrador
St. Jane Frances de Chantal - Pope sees summer as time for quiet, prayer
St. Jane was a married woman and a mother of seven children from Dijon, France. Her husband was killed in a hunting accident. In 1604, upon being deeply moved by the preaching of Francis de Sales, Jane asked him to become her spiritual director.
Four hundred years ago, she founded the Visitation nuns in 1610; she worked tirelessly helping the sick, and she convinced local political rulers to make special provisions for the sick and the bereaved.
During the last years of her life, she experienced periods of spiritual aridity. She established eighty-five monasteries before her death in 1641.
One hundred years ago this week on August 14, 1910, the Visitation Monastery was founded in Ottawa. This anniversary will be celebrated with a Mass of Thanksgiving (in French) at Notre Dame Cathedral Basilica this coming Sunday, August 15 at 10:30AM. All are welcome! Tous et toutes sont les bienvenues.
Act of Abandonment to Divine Providence (written by St. Jane Frances de Chantal)
0 sovereign goodness of the sovereign Providence of my God! I abandon myself forever to Thy arms. Whether gentle or severe, lead me henceforth whither Thou wilt; I will not regard the way through which Thou wilt have me pass, but keep my eyes fixed upon Thee, my God, who guidest me. My soul finds no rest without the arms and the bosom of this heavenly Providence, my true Mother, my strength and my rampart.
Therefore I resolve with Thy divine assistance, 0 my Savior, to follow Thy desires and Thy ordinances, without regarding or examining why Thou dost this rather than that; but I will blindly follow Thee according to Thy divine will, without seeking my own inclinations.
Hence I am determined to leave all to Thee, taking no part therein save by keeping myself in peace in Thy arms, desiring nothing except as Thou incitest me to desire, to will, to wish. I offer Thee this desire, 0 my God, beseeching Thee to bless it; I undertake all it includes, relying on Thy goodness, liberality, and mercy, with entire confidence in Thee, distrust of myself, and knowledge of my infinite misery and infirmity.
Amen!
* * *
The Collect from today's Optional Memorial:
O God, who made Saint Jane Frances radiant with outstanding merits in different walks of life, grant us, through her intercession, that walking faithfully in our vocation we may constantly be examples of shining light. Through our Lord.
* * * * * *
Pope says summer should include time for quiet, prayer
CASTEL GANDOLFO, Italy (CNS) -- Summer vacation should include time for quiet and prayer, Pope Benedict XVI told a boisterous crowd at his summer villa south of Rome on Sunday, August 8.
That day the pope welcomed hundreds of pilgrims to the courtyard of the papal residence at Castel Gandolfo, two days after he had made an unannounced visit to a mountain shrine and visited two cardinals who were staying nearby.
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In his Angelus address, Pope Benedict commented on the day's Gospel reading in which Jesus tells his disciples, "For where your treasure is, there also will your heart be."
The message of the Gospel, he said, is that the expectation of the coming of God's kingdom must inspire Christians to "live a more intense life, full of good works." Storing up riches in heaven rather than on earth "is a call to use things without selfishness or a thirst to possess or dominate," the pope said.
The blessings people have been given should be used with attention to others according to "the logic of love," he said. "Today's Gospel reminds us that by God's goodness much has been given to us and much will be required of us," he said.
"During these quiet days of summer, let us thank the Lord for the many blessings we have received and draw ever closer to him in prayer, in fidelity to his commandment of love and in communion with his body, the church," the pope told the pilgrims.
* * *
On a similar theme from the Salt and Light TV blog, a regular stop on my surveying the internet, comes this remarkable finding:
Scientific study says thinking of God relieves stress
University of Toronto Researchers Micahel Inzlicht and Alexa Tullet found that those who believe in and reflect on God, deal with stress and anxiety more easily in strenuous situations.
The study tested individuals to determine if thinking about religion would reduce their reaction to making mistakes. Test subjects were first asked to think about religion by writing about God. They then had to complete a word scramble with religiously themed words. After this they were given a tricky computerized test. The researchers monitored the subjects’ brain reactions when they made mistakes on the test.
The test found that believers experienced less distress when making an error. It also found that it didn’t matter what religious denomination the person belonged to. All that mattered was that they were reflecting on their belief and religion while taking the test.
One researcher said that these small differences in brain pattern can lead to a calmer lifestyle. And God doesn’t even have to be the first thing on your mind, the result is achieved as long as you have experienced some form of reflection on your faith and spirituality. The researchers use the example of a person walking by a Church on the way to their bus stop. Dr. Inzlicht says:
Admiring (the) church en route could prime the religious thoughts that will take the sting out of noticing the bus has passed by.
For more on this fascinating study, go to www.saltandlighttv.org/blog/
St. Clare of Assisi - Photos from the CWL Ottawa Convention
St. Clare of Assisi was the first woman to practice the life of entire poverty as taught by St. Francis.
Placed by him at the head of a few companions in the small convent of San Damiano, she governed her community for forty-two years thus founding at the gates of Assisi the Order of Poor Clares.
Their Rule included austerities hitherto unknown in monasteries of women. They went barefoot, slept on the ground, kept perpetual abstinence and made poverty the basis of their lives. St. Clare died on August 11, 1253, and was canonized two years after her death.
O God, who in your mercy led Saint Clare to a love of poverty, grant, through her intercession, that following Christ in poverty of spirit, we may merit to contemplate you one day in the heavenly Kingdom. Through our Lord.
PHOTOS FROM THE CWL 90th ANNUAL NATIONAL CONVENTION (August 8-11)
This evening, the CWL 90th Annual National Convention draws to a close with a Concelebrated Mass presided by Archbishop Martin Currie at Notre Dame Cathedral Basilica, followed by the closing banquet at the Crowne Plaza convention centre.
With thanks to photographers Heri Riesbeck and Deborah Gyapong for them, here are photos from the Opening Mass at St. Patrick's Basilica, greetings given afterwards, a reception offered by Kelly Funeral Homes, scenes from the convention Mass and Monday's gathering:
The procession with the national, provincial and territorial flags is led by the CWL flag
Concelebrating priests enter St. Patrick's Basilica
A view of the congregation
On behalf of the host Ottawa delegation, Spiritual Director, Fr. Jessimar Tapia invites everyone to put on a happy smile like his
Hamilton Bishop Anthony Tonnos, Ontario Spiritual Advisor welcomes delegates from across Canada to the Province
Federal Justice Minister Rob Nicholson brings best wishes from Prime Minister Stephen Harper
Archbishop Martin W. Currie St. John's, NL, CWL National Spiritual Moderator brings greetings to the delegates
CWL National President Danielle McNeil-Hessian declares 90th Convention officially open
Reception at St. Anthony Hall following Opening Mass
Weekday Mass at the Crowne Plaza Hotel, presided by Regina Archbishop Daniel Bohan
In good fun, delegates take turns dressing in old-style fashions
Placed by him at the head of a few companions in the small convent of San Damiano, she governed her community for forty-two years thus founding at the gates of Assisi the Order of Poor Clares.
Their Rule included austerities hitherto unknown in monasteries of women. They went barefoot, slept on the ground, kept perpetual abstinence and made poverty the basis of their lives. St. Clare died on August 11, 1253, and was canonized two years after her death.
O God, who in your mercy led Saint Clare to a love of poverty, grant, through her intercession, that following Christ in poverty of spirit, we may merit to contemplate you one day in the heavenly Kingdom. Through our Lord.
PHOTOS FROM THE CWL 90th ANNUAL NATIONAL CONVENTION (August 8-11)
This evening, the CWL 90th Annual National Convention draws to a close with a Concelebrated Mass presided by Archbishop Martin Currie at Notre Dame Cathedral Basilica, followed by the closing banquet at the Crowne Plaza convention centre.
With thanks to photographers Heri Riesbeck and Deborah Gyapong for them, here are photos from the Opening Mass at St. Patrick's Basilica, greetings given afterwards, a reception offered by Kelly Funeral Homes, scenes from the convention Mass and Monday's gathering:
The procession with the national, provincial and territorial flags is led by the CWL flag
Concelebrating priests enter St. Patrick's Basilica
A view of the congregation
On behalf of the host Ottawa delegation, Spiritual Director, Fr. Jessimar Tapia invites everyone to put on a happy smile like his
Hamilton Bishop Anthony Tonnos, Ontario Spiritual Advisor welcomes delegates from across Canada to the Province
Federal Justice Minister Rob Nicholson brings best wishes from Prime Minister Stephen Harper
Archbishop Martin W. Currie St. John's, NL, CWL National Spiritual Moderator brings greetings to the delegates
CWL National President Danielle McNeil-Hessian declares 90th Convention officially open
Reception at St. Anthony Hall following Opening Mass
Weekday Mass at the Crowne Plaza Hotel, presided by Regina Archbishop Daniel Bohan
In good fun, delegates take turns dressing in old-style fashions
St. Lawrence, deacon & martyr - Images of the Mayo Marian Pilgrimage
Today's memorial is of St. Lawrence, deacon and martyr. This young deacon and heroic martyr is numbered among those saints who were most highly venerated by the ancient Roman Church.
Next to the feast of Sts. Peter and Paul, that of St. Lawrence ranked highest in the Roman sanctoral cycle. "From the rising of the sun unto its setting," says St. Leo, "whenever the glory of Levites beams forth in splendor, Rome is deemed no less illustrious because of Lawrence than Jerusalem because of Stephen."
Even though we have no genuine account of St. Lawrence's martyrdom, we do possess considerable evidence from most ancient times regarding the particulars of his passion. Legendary Acts tell how Lawrence was a disciple of Pope Sixtus II (257-258), who dearly loved him because of his special talents, but principally because of his innocence; in spite of his youth, the Pope numbered him among the seven deacons of Rome and raised him to the position of archdeacon.
As such, Lawrence had the immediate care of the altar and was at the side of the saintly Pope whenever he offered the holy Sacrifice; to him also was confided the administration of the goods of the Church and the responsibility of caring for the poor.
During the persecution of Emperor Valerian (253-260), Sixtus II and his four deacons were martyred. Very ardently Lawrence desired to die with his spiritual father and therefore said to him: "Father, where are you going without your son? Where are you hastening, O priest, without your deacon? Never before did you offer the holy Sacrifice without assistants. In what way have I displeased you? In what way have you found me unfaithful in my office? Oh, try me again and prove to yourself whether you have chosen an unworthy minister for the service of the Church. So far you have been trusting me with distributing the Blood of the Lord."
This loving complaint of joyous self-oblation Sixtus answered with words of prophecy: "I am not forsaking you, my son; a severer trial is awaiting you for your faith in Christ. The Lord is considerate toward me because I am a weak old man. But for you a most glorious triumph is in store. Cease to weep, for already after three days you will follow me".
After these comforting words he admonished him to distribute all the remaining Church goods allocated to the poor. While Lawrence was dispersing these items in the house of a certain Narcissus, a blind man named Crescentius asked for healing help by the imposition of hands. The holy deacon made the Sign of the Cross over him and the man began to see.
From his relations with Pope Sixtus, it was known that he acted as the steward over the Church's property. He was arrested therefore and placed under the watch of a certain Hippolytus. There in prison Lawrence cured the blind Lucillus and several other blind persons; impressed thereby, Hippolytus embraced the faith and died a martyr.
Ordered by the authorities to surrender the treasures of the Church, Lawrence asked for two days time during which to gather them. The request was granted and he brought together in the house of Hippolytus the poor and the sick whom he had supported. These he led to the judge. "Here are the treasures of the Church!"
Lawrence was tortured, scourged, and scorched with glowing plates. In the midst of excruciating pain he prayed: "Lord Jesus Christ, God from God, have mercy on Your servant!" And he besought the grace of faith for the bystanders. At a certain point the soldier Romanus exclaimed: "I see before you an incomparably beautiful youth. Hasten and baptize me." He had observed how an angel dried the wounds of Lawrence with a linen cloth during his passion.
Again during the night he was dragged before the judge and threatened with immediate death. But he replied: "My God I honor and Him alone I serve. Therefore I do not fear your torments; this night shall become as brightest day and as light without any darkness."
When placed upon the glowing gridiron, he jested with his executioners and the cruel tyrant. "Now you may turn me over, my body is roasted enough on this side." Shortly after this had been done, he cried again: "At last I am finished; you may now take from me and eat." Then turning to God in prayer: "I thank You, O Lord, that I am permitted to enter Your portals." To comfort him during his torments God said to him: "My servant, do not be afraid. I am with you." He was put to death upon the Viminal Hill and buried on the Tiburtinian Way.
Such the passion and death of this Christian hero, a story that in the Roman Breviary is told by the antiphons and responsories. Already in Constantine's time there was erected over his grave a church that belonged to the seven major basilicas of Rome, St. Lawrence Outside the Walls (excerpted from Pius Parsch The Church's Year of Grace).
O God, giver of that ardor for you, by which Saint Lawrence was outstandingly faithful in service and glorious in martyrdom, grant that we may love what he loved and put into practice what he taught. Through our Lord.
* * * * * *
The 56th Annual Marian Pilgrimage to the Shrine of Knock at St. Malachy's Church, Mayo, Quebec
Sunday broke sunny and cool for the Pilgrimage to Our Lady of Knock Shrine. The following photos depict the church, the Mass, the congregation of around 700, conversations and a barbecue luncheon following Mass, a procession with rosary to the cemetery, followed by Exposition and Benediction of the Blessed Sacrament in St. Malachy church.
The sky grew increasingly dark and threatening as the events of the day progressed, but the rain held off until the prayer services were over and people were heading home (many to Gatineau and Ottawa, but others to Montreal, Toronto and the USA).
The forty families remaining in the Mayo farming community have done a wonderful job of carrying on their parish's tradition, although as they age it may be difficult to continue the tradition now approaching 6o years.
Kudos to the parishioners of St. Malachy's and the residents of Mayo!
St. Teresa Benedicta of the Cross (Edith Stein)
"I even believe that the deeper one is drawn into God, the more one must 'go out of oneself'; that is, one must go to the world in order to carry the divine life into it."
(from The Collected Works of Edith Stein, Self Portrait In Letters 1916-1942; translated by Josephine Koeppe, O.C.D., quote page 54, letter #45 to Sr. Callista Kopf, OP, presumably sent to Munich)
Today's memorial is of an extraordinary and controversial woman, St. Edith Stein, who was born in Breslau, Germany on October 12, 1891, the youngest of seven children in a prominent Jewish family.
Edith abandoned Judaism as early as 1904, becoming a self-proclaimed atheist. Her brilliant intellect was seeking truth, and she entered the University of Gottingen, where she became a protégé of the famed philosopher Edmund Husserl and a proponent of the philosophical school of phenomenology both at Gottingen and later at Freiburg in Breisgau.
She earned a doctorate in 1916 and emerged as one of Europe's brightest philosophers. One of her primary endeavors was to examine phenomenology from the perspective of Thomistic thought, part of her growing interest in Catholic teachings.
Propelled by her reading of the autobiography of Saint Teresa of Avila, she was baptized on January 1, 1922. Giving up her university post, she became a teacher in the Dominican school at Speyer, receiving as well in 1932 the post of lecturer at the Educational Institute of Munich, then resigning under pressure from the Nazis, who were in control of Germany.
In 1934, Edith entered the Carmelite Order. Smuggled out of Germany into the Netherlands in 1938 to escape the mounting Nazi oppression, she fell into the hands of the Third Reich with the Nazi occupation of the Netherlands in 1940.
Arrested in 1942 with her sister Rosa (also a convert) as part of the order by Hitler to liquidate all non-Aryan Catholics, she was taken to Auschwitz, and, on August 9 or 10, 1942, she died in the gas chamber there.
Pope John Paul II canonized Edith on October 11, 1998 [taken from John Paul II's Book of Saints, published by OSV, 1999].
* * *
God of our Fathers, who brought the Martyr Saint Teresa Benedicta of the Cross to know your crucified Son and to imitate him even until death, grant, through her intercession, that the whole human race may acknowledge Christ as its Saviour and through him come to behold you for eternity. Who lives and reigns with you.
* * * * * *
THE PRIESTS WHO SURVIVED HIROSHIMA AND NAGASAKI BOMBINGS
Today marks the 65th anniversary since the dropping of the atomic bomb on Nagasaki, Japan, while last Friday was the anniversary of the first atom bomb, which fell on Hiroshima. The following article by Donal Anthony Foley in the Catholic Herald (www.catholicherald.co.uk) caught my attention over the weekend and speaks of the spiritual dimensions of this experience in the lives of some Catholic religious priests:
The Feast of the Transfiguration celebrated in the Church commemorates the occasion when Christ, accompanied by Peter, James, and John, went up a high mountain – traditionally identified with Mount Tabor in Galilee – and was there “transfigured” before them, so that “his face shone like the sun, and his garments became as white as light” (Mt 17:2).
The Greek word for transfiguration is metemorphothe, from which we get the word “metamorphosis”. So the Transfiguration was a complete and stunning change in the appearance of Jesus, as his divinity shone through his humanity, in a way which completely overwhelmed the awestricken disciples. Its purpose was to prepare them for the reality of the crucifixion, so that having once seen – in some sense – his divinity, they would be strengthened in their faith.
August 6 was also an important date in world history: the fateful day on which the first atomic bomb was dropped on Hiroshima in Japan. On that day, a Monday, at 8.15 in the morning, an American B-29 bomber, Enola Gay, dropped its bomb “Little Boy”, which fell to a predetermined detonation height of about 1,900 feet above the city. It exploded with a blinding flash, creating a giant fireball, which vaporised practically everything and everyone within a radius of about a mile of the point of impact. It is estimated that up to 80,000 people were directly killed by the blast, and by the end of the year, that figure had climbed considerably higher, due to injuries and the effects of radiation. Over two thirds of the city’s buildings were completely destroyed.
But in the midst of this terrible carnage, something quite remarkable happened: there was a small community of Jesuit Fathers living in a presbytery near the parish church, which was situated less than a mile away from detonation point, well within the radius of total devastation. And all eight members of this community escaped virtually unscathed from the effects of the bomb. Their presbytery remained standing, while the buildings all around, virtually as far as the eye could see, were flattened.
Fr Hubert Schiffer, a German Jesuit, was one of these survivors, aged 30 at the time of the explosion, and who lived to the age of 63 in good health. In later years he travelled to speak of his experience, and this is his testimony as recorded in 1976, when all eight of the Jesuits were still alive. On August 6 1945, after saying Mass, he had just sat down to breakfast when there was a bright flash of light.
Since Hiroshima had military facilities, he assumed there must have been some sort of explosion at the harbour, but almost immediately he recounted: “A terrific explosion filled the air with one bursting thunderstroke. An invisible force lifted me from the chair, hurled me through the air, shook me, battered me [and] whirled me round and round…” He raised himself from the ground and looked around, but could see nothing in any direction. Everything had been devastated.
He had a few quite minor injuries, but nothing serious, and indeed later examinations at the hands of American army doctors and scientists showed that neither he nor his companions had suffered ill-effects from radiation damage or the bomb. Along with his fellow Jesuits, Fr Schiffer believed “that we survived because we were living the message of Fatima. We lived and prayed the rosary daily in that home.”
There is actually a biblical precedent for what happened to the eight Jesuits, in the book of Daniel. In Chapter 3, we read of the three young men who were thrown into the fiery furnace at the orders of Nebuchadnezzar, but who survived their ordeal and even walked around in the midst of the flames, accompanied by an angel who looked like “a son of the gods”.
After this first bombing, the Japanese government refused to surrender unconditionally, and so a second atomic bomb was dropped on the city of Nagasaki three days later on August 9. Nagasaki had actually been the secondary target, but cloud cover over the primary target, Kokura, saved it from obliteration on the day. The supreme irony is that Nagasaki was the city where two-thirds of the Catholics in Japan were concentrated, and so after centuries of persecution they suffered this terrible blow right at the end of the war.
But in a strange parallel to what happened at Hiroshima, the Franciscan Friary established by St Maximilian Kolbe in Nagasaki before the war was likewise unaffected by the bomb which fell there. St Maximilian, who was well-known for his devotion to the Blessed Virgin, had decided to go against the advice he had been given to build his friary in a certain location. When the bomb was dropped, the friary was protected from the force of the bomb by an intervening mountain. So both at Hiroshima and Nagasaki, we can see Mary’s protective hand at work.
The apparitions at Fatima in Portugal took place in 1917, when from May to October three young children, Francisco and Jacinta Marto, and their cousin, Lucia dos Santos, saw the Blessed Virgin six times, culminating in the “miracle of the sun” on October 13, when 70,000 people saw the sun spin in the sky and change colour successively, before falling to the earth in a terrifying manner. Many of those present thought it was the end of the world, but the sun reassumed its place in the sky to great cries of relief.
The essence of the Fatima message concerns conversion from sin and a return to God, and involves reparation for one’s own sins and the sins of others, as well as the offering up of one’s daily sufferings and trials. There was also a focus on prayer and the Eucharist at Fatima, and particularly the rosary, as well as the Five First Saturdays devotion, which involves Confession, Holy Communion, the rosary and meditation, for five consecutive months with the intention of making reparation to Our Lady (for more details visit Theotokos.org.uk).
It’s interesting to reflect, then, on the theme of “transfiguration” which links these various events. Christ’s face shone like the sun on Mount Tabor, and at Fatima, Our Lady worked the great miracle of the sun to convince the huge crowd which had gathered there that the message she was giving to mankind was authentic.
Consider, too, that the poor people of Hiroshima and Nagasaki suffered as man-made “suns” exploded in their midst causing horrific devastation. But at Hiroshima the eight Jesuits, who were living the message of Fatima, and particularly the daily rosary, were somehow “transfigured,” protected by God’s divine power, from the terrible effects of the bomb.
Surely there is a message here for all of us, that living the message of Fatima, in a world which grows ever more dangerous, and which is still threatened by nuclear war, is as profound a necessity for us as it was for Fr Schiffer and his companions.
(from The Collected Works of Edith Stein, Self Portrait In Letters 1916-1942; translated by Josephine Koeppe, O.C.D., quote page 54, letter #45 to Sr. Callista Kopf, OP, presumably sent to Munich)
Today's memorial is of an extraordinary and controversial woman, St. Edith Stein, who was born in Breslau, Germany on October 12, 1891, the youngest of seven children in a prominent Jewish family.
Edith abandoned Judaism as early as 1904, becoming a self-proclaimed atheist. Her brilliant intellect was seeking truth, and she entered the University of Gottingen, where she became a protégé of the famed philosopher Edmund Husserl and a proponent of the philosophical school of phenomenology both at Gottingen and later at Freiburg in Breisgau.
She earned a doctorate in 1916 and emerged as one of Europe's brightest philosophers. One of her primary endeavors was to examine phenomenology from the perspective of Thomistic thought, part of her growing interest in Catholic teachings.
Propelled by her reading of the autobiography of Saint Teresa of Avila, she was baptized on January 1, 1922. Giving up her university post, she became a teacher in the Dominican school at Speyer, receiving as well in 1932 the post of lecturer at the Educational Institute of Munich, then resigning under pressure from the Nazis, who were in control of Germany.
In 1934, Edith entered the Carmelite Order. Smuggled out of Germany into the Netherlands in 1938 to escape the mounting Nazi oppression, she fell into the hands of the Third Reich with the Nazi occupation of the Netherlands in 1940.
Arrested in 1942 with her sister Rosa (also a convert) as part of the order by Hitler to liquidate all non-Aryan Catholics, she was taken to Auschwitz, and, on August 9 or 10, 1942, she died in the gas chamber there.
Pope John Paul II canonized Edith on October 11, 1998 [taken from John Paul II's Book of Saints, published by OSV, 1999].
* * *
God of our Fathers, who brought the Martyr Saint Teresa Benedicta of the Cross to know your crucified Son and to imitate him even until death, grant, through her intercession, that the whole human race may acknowledge Christ as its Saviour and through him come to behold you for eternity. Who lives and reigns with you.
* * * * * *
THE PRIESTS WHO SURVIVED HIROSHIMA AND NAGASAKI BOMBINGS
Today marks the 65th anniversary since the dropping of the atomic bomb on Nagasaki, Japan, while last Friday was the anniversary of the first atom bomb, which fell on Hiroshima. The following article by Donal Anthony Foley in the Catholic Herald (www.catholicherald.co.uk) caught my attention over the weekend and speaks of the spiritual dimensions of this experience in the lives of some Catholic religious priests:
The Feast of the Transfiguration celebrated in the Church commemorates the occasion when Christ, accompanied by Peter, James, and John, went up a high mountain – traditionally identified with Mount Tabor in Galilee – and was there “transfigured” before them, so that “his face shone like the sun, and his garments became as white as light” (Mt 17:2).
The Greek word for transfiguration is metemorphothe, from which we get the word “metamorphosis”. So the Transfiguration was a complete and stunning change in the appearance of Jesus, as his divinity shone through his humanity, in a way which completely overwhelmed the awestricken disciples. Its purpose was to prepare them for the reality of the crucifixion, so that having once seen – in some sense – his divinity, they would be strengthened in their faith.
August 6 was also an important date in world history: the fateful day on which the first atomic bomb was dropped on Hiroshima in Japan. On that day, a Monday, at 8.15 in the morning, an American B-29 bomber, Enola Gay, dropped its bomb “Little Boy”, which fell to a predetermined detonation height of about 1,900 feet above the city. It exploded with a blinding flash, creating a giant fireball, which vaporised practically everything and everyone within a radius of about a mile of the point of impact. It is estimated that up to 80,000 people were directly killed by the blast, and by the end of the year, that figure had climbed considerably higher, due to injuries and the effects of radiation. Over two thirds of the city’s buildings were completely destroyed.
But in the midst of this terrible carnage, something quite remarkable happened: there was a small community of Jesuit Fathers living in a presbytery near the parish church, which was situated less than a mile away from detonation point, well within the radius of total devastation. And all eight members of this community escaped virtually unscathed from the effects of the bomb. Their presbytery remained standing, while the buildings all around, virtually as far as the eye could see, were flattened.
Fr Hubert Schiffer, a German Jesuit, was one of these survivors, aged 30 at the time of the explosion, and who lived to the age of 63 in good health. In later years he travelled to speak of his experience, and this is his testimony as recorded in 1976, when all eight of the Jesuits were still alive. On August 6 1945, after saying Mass, he had just sat down to breakfast when there was a bright flash of light.
Since Hiroshima had military facilities, he assumed there must have been some sort of explosion at the harbour, but almost immediately he recounted: “A terrific explosion filled the air with one bursting thunderstroke. An invisible force lifted me from the chair, hurled me through the air, shook me, battered me [and] whirled me round and round…” He raised himself from the ground and looked around, but could see nothing in any direction. Everything had been devastated.
He had a few quite minor injuries, but nothing serious, and indeed later examinations at the hands of American army doctors and scientists showed that neither he nor his companions had suffered ill-effects from radiation damage or the bomb. Along with his fellow Jesuits, Fr Schiffer believed “that we survived because we were living the message of Fatima. We lived and prayed the rosary daily in that home.”
There is actually a biblical precedent for what happened to the eight Jesuits, in the book of Daniel. In Chapter 3, we read of the three young men who were thrown into the fiery furnace at the orders of Nebuchadnezzar, but who survived their ordeal and even walked around in the midst of the flames, accompanied by an angel who looked like “a son of the gods”.
After this first bombing, the Japanese government refused to surrender unconditionally, and so a second atomic bomb was dropped on the city of Nagasaki three days later on August 9. Nagasaki had actually been the secondary target, but cloud cover over the primary target, Kokura, saved it from obliteration on the day. The supreme irony is that Nagasaki was the city where two-thirds of the Catholics in Japan were concentrated, and so after centuries of persecution they suffered this terrible blow right at the end of the war.
But in a strange parallel to what happened at Hiroshima, the Franciscan Friary established by St Maximilian Kolbe in Nagasaki before the war was likewise unaffected by the bomb which fell there. St Maximilian, who was well-known for his devotion to the Blessed Virgin, had decided to go against the advice he had been given to build his friary in a certain location. When the bomb was dropped, the friary was protected from the force of the bomb by an intervening mountain. So both at Hiroshima and Nagasaki, we can see Mary’s protective hand at work.
The apparitions at Fatima in Portugal took place in 1917, when from May to October three young children, Francisco and Jacinta Marto, and their cousin, Lucia dos Santos, saw the Blessed Virgin six times, culminating in the “miracle of the sun” on October 13, when 70,000 people saw the sun spin in the sky and change colour successively, before falling to the earth in a terrifying manner. Many of those present thought it was the end of the world, but the sun reassumed its place in the sky to great cries of relief.
The essence of the Fatima message concerns conversion from sin and a return to God, and involves reparation for one’s own sins and the sins of others, as well as the offering up of one’s daily sufferings and trials. There was also a focus on prayer and the Eucharist at Fatima, and particularly the rosary, as well as the Five First Saturdays devotion, which involves Confession, Holy Communion, the rosary and meditation, for five consecutive months with the intention of making reparation to Our Lady (for more details visit Theotokos.org.uk).
It’s interesting to reflect, then, on the theme of “transfiguration” which links these various events. Christ’s face shone like the sun on Mount Tabor, and at Fatima, Our Lady worked the great miracle of the sun to convince the huge crowd which had gathered there that the message she was giving to mankind was authentic.
Consider, too, that the poor people of Hiroshima and Nagasaki suffered as man-made “suns” exploded in their midst causing horrific devastation. But at Hiroshima the eight Jesuits, who were living the message of Fatima, and particularly the daily rosary, were somehow “transfigured,” protected by God’s divine power, from the terrible effects of the bomb.
Surely there is a message here for all of us, that living the message of Fatima, in a world which grows ever more dangerous, and which is still threatened by nuclear war, is as profound a necessity for us as it was for Fr Schiffer and his companions.
The 90th CWL National Convention - What is Faith? Take Abraham for example... St. Dominic
Ottawa Welcomes the CWL's 90th Annual Convention
The Catholic Women's League of Canada begin their 90th Annual National Convention at the Crowne Plaza Hotel here in Ottawa; the formal opening liturgy will take place in St. Patrick's Basilica this afternoon at 5 o'clock; there will be a solemn closing liturgy in Notre Dame Cathedral on Wednesday afternoon at 5PM.
On Friday evening, I welcomed the executive members from across Canada and members of the local planning committee for a reception at my residence.
Some photos:
* * * * * *
The Nineteenth Sunday in Ordinary Time (Year "C") - August 8, 2010 "FAITH, THE ASSURANCE OF THINGS HOPED FOR..." [Texts: Wisdom 18:6-9; [Psalm 33]; Hebrews 11:1-2, 8-19; Luke 12:32-48]
In the eleventh chapter of the Epistle to the Hebrews, the words 'by faith' appear 18 times. This rhetorical device of the ancient world, by which a word or phrase was repeated at the beginning of successive prose clauses or verses of poetry, is known by the technical term anaphora. It was used to impress a theme on the reader or hearer's consciousness.
This brief treatise on faith persuades by its selection and arrangement of persons, events, places and relationships. Unfortunately, the cumulative effect of the passage loses some of its impact by being abbreviated for liturgical use to less than half of its original length.
The first verse begins with a rhetorical flourish that sets the mood for the whole passage: 'Now faith is the assurance of things hoped for, the conviction of things not seen'.
The Revised English Bible spells out what is unsaid, translating as follows, 'faith gives substance to things hoped for, convinces us of things unseen'.
Though it bears repeating as a refrain in the same way as the words 'by faith', this definition does not say all that believers can about faith. For faith cannot be separated from hope; indeed, it is best expressed by terms such as 'assurance', 'endurance' or 'firm hope in the promises from which we do not shrink back' (cf. Hebrews 10:36-39). At times, faith means 'trust' or 'belief'; on other occasions, faith's qualities of 'loyalty' and 'faithfulness' come to the fore.
The extract in this Sunday's liturgy skips over the creation of the world ('by faith we understand that the worlds were prepared by the word of God so that what is seen was made from things that are not visible') and protagonists of the primeval history (Abel, Enoch and Noah). It passes over the history of the patriarchs (Isaac, Jacob and Joseph), the heroes who followed (Moses, the people of the Exodus and Rahab) and other giants (Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets) that lack of time kept the author from mentioning, except in terms of what they endured (11:20-40).
The result of the digested version of salvation history found in today's second reading is that the emphasis falls exclusively on Abraham and Sarah, who model what faith means to Christians.
We are told that Abraham did not know where he was going, for it was only when he got to Canaan that he learned it was to be the inheritance he was promised. The sacred writer advances a Christian interpretation of Abraham's hope, claiming that it was eschatological, not realizable by a piece of real estate but only by heaven. Abraham and his family, while living in tents, anticipated that permanent city with sure foundations, 'whose architect and builder is God'.
The second feature of Abraham's story is the birth of Isaac, wherein faith overcame old age and sterility ('by faith Sarah herself, though barren, received power to conceive').
The recital of Abraham's achievements gets interrupted by a reflection on the meaning of faith. The homeland of heaven toward which the patriarchs looked in faith empowered them to confess that 'they were strangers and foreigners on the earth'. Here the writer of Hebrews shows that God's purpose has a larger context, one fulfilled in Christ.
n the Mediterranean culture, the foreigner often had to endure disgrace, verbal abuse and a lower economic or social status. Since the faithful regarded themselves as pilgrims on this earth, God gave them approval ('God is not ashamed to be called their God').
The climax of Abraham's saga was the binding of Isaac on the mountain in which he 'offered up Isaac'. The statement is told in the Greek perfect tense, indicating an accomplished fact, but afterwards in the imperfect tense, indicating something begun and not completed. In other words, Abraham was in the process of offering his son to God when he was interrupted. Still, by faith Abraham passed God's test.
Abraham's faith found its supreme expression when 'Abraham considered the fact that God is able even to raise someone from the dead--and figuratively speaking, he did receive Isaac back'. Foreshadowed here is not only Christ's resurrection but also the vindication of all God's faithful ones, that is all those disciples who live 'by faith'.
* * * * * *
Though its appearance on Sunday means the feast of the great St. Dominic is not observed this year, best wishes go out to all Dominicans, particularly those present in Ottawa at Dominican University College & Couvent et Paroisse St-Jean Baptiste directed by the OPs.
The saintly founder of the ORDER OF PREACHERS
The founder of the Friars Preachers was born of a Castilian family,and his early years were uneventful. When he was about twenty-six he became one of the canons regular who formed the cathedral chapter at Osma; in 1206 the turning-point of his life came, when his bishop, Diego, became unofficial leader of a papal mission to the heretical Albigenses, who werefirmly established in Languedoc.
The bishop chose Dominic as his companion; they lived simply and in poverty, and undertook discussions with their opponents for which they prepared very carefully. These methods contrasted with the formality and display of the official missioners, and a house of nuns founded at Prouille became the center of the new preachers.
The death of Bishop Diego at the end of 1207 coincided with the murder of the papal legate Peter de Castelnau by the Albigenses, and Pope Innocent III ordered a military campaign against their leader, Count Raymund of Toulouse. There followed five years of bloody civil war, massacre, and savagery, during which Dominic and his few followers persevered in their mission of converting the Albigenses by persuasion addressed to the heart and mind.
In 1215, Dominic was able to establish his headquarters in Toulouse,and the idea of an order of preachers began to take shape: a body of highly trained priests on a monastic basis, bound by vows with emphasis on poverty, but devoted to the active work of preaching and teaching anywhere and everywhere. The enterprise was formally approved at Rome in 1216, and in the following year the founder sent eleven of this brothers, over half the then total, to the University of Paris and to Spain. He himself established friaries at Bologna and elsewhere in Italy, and travelled tirelessly to superintend the nascent order, preaching as he went.
St. Dominic always gave importance to the help of women in his work; one of his last undertakings was to install nuns at San Sisto in Rome; another was to send thirteen of his friars to Oxford.
All the evidence goes to show that St. Dominic was a man of remarkable attractiveness of character and broadness of vision; he had the deepest compassion for every sort of human suffering; he saw the need to use all the resources of human learning in the service of Christ; his constant reading was St. Matthew's gospel, St. Paul's letters and the Conferencesof St. John Cassian.
The order that he founded was a formative factor inthe religious and intellectual life of later medieval Europe; its diffusion is now world-wide. This saint's emblems are a star and a dog with a torch in its mouth (from Donald Attwatter, The Penguin Dictionary of Saints, Penguin Books, 1963).
* * * *
May Saint Dominic come to the help of your Church by his merits and teaching, O Lord, and may he who was an outstanding preacher of your truth be a devoted intercessor on our behalf. Through our Lord.
The Catholic Women's League of Canada begin their 90th Annual National Convention at the Crowne Plaza Hotel here in Ottawa; the formal opening liturgy will take place in St. Patrick's Basilica this afternoon at 5 o'clock; there will be a solemn closing liturgy in Notre Dame Cathedral on Wednesday afternoon at 5PM.
On Friday evening, I welcomed the executive members from across Canada and members of the local planning committee for a reception at my residence.
Some photos:
* * * * * *
The Nineteenth Sunday in Ordinary Time (Year "C") - August 8, 2010 "FAITH, THE ASSURANCE OF THINGS HOPED FOR..." [Texts: Wisdom 18:6-9; [Psalm 33]; Hebrews 11:1-2, 8-19; Luke 12:32-48]
In the eleventh chapter of the Epistle to the Hebrews, the words 'by faith' appear 18 times. This rhetorical device of the ancient world, by which a word or phrase was repeated at the beginning of successive prose clauses or verses of poetry, is known by the technical term anaphora. It was used to impress a theme on the reader or hearer's consciousness.
This brief treatise on faith persuades by its selection and arrangement of persons, events, places and relationships. Unfortunately, the cumulative effect of the passage loses some of its impact by being abbreviated for liturgical use to less than half of its original length.
The first verse begins with a rhetorical flourish that sets the mood for the whole passage: 'Now faith is the assurance of things hoped for, the conviction of things not seen'.
The Revised English Bible spells out what is unsaid, translating as follows, 'faith gives substance to things hoped for, convinces us of things unseen'.
Though it bears repeating as a refrain in the same way as the words 'by faith', this definition does not say all that believers can about faith. For faith cannot be separated from hope; indeed, it is best expressed by terms such as 'assurance', 'endurance' or 'firm hope in the promises from which we do not shrink back' (cf. Hebrews 10:36-39). At times, faith means 'trust' or 'belief'; on other occasions, faith's qualities of 'loyalty' and 'faithfulness' come to the fore.
The extract in this Sunday's liturgy skips over the creation of the world ('by faith we understand that the worlds were prepared by the word of God so that what is seen was made from things that are not visible') and protagonists of the primeval history (Abel, Enoch and Noah). It passes over the history of the patriarchs (Isaac, Jacob and Joseph), the heroes who followed (Moses, the people of the Exodus and Rahab) and other giants (Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets) that lack of time kept the author from mentioning, except in terms of what they endured (11:20-40).
The result of the digested version of salvation history found in today's second reading is that the emphasis falls exclusively on Abraham and Sarah, who model what faith means to Christians.
We are told that Abraham did not know where he was going, for it was only when he got to Canaan that he learned it was to be the inheritance he was promised. The sacred writer advances a Christian interpretation of Abraham's hope, claiming that it was eschatological, not realizable by a piece of real estate but only by heaven. Abraham and his family, while living in tents, anticipated that permanent city with sure foundations, 'whose architect and builder is God'.
The second feature of Abraham's story is the birth of Isaac, wherein faith overcame old age and sterility ('by faith Sarah herself, though barren, received power to conceive').
The recital of Abraham's achievements gets interrupted by a reflection on the meaning of faith. The homeland of heaven toward which the patriarchs looked in faith empowered them to confess that 'they were strangers and foreigners on the earth'. Here the writer of Hebrews shows that God's purpose has a larger context, one fulfilled in Christ.
n the Mediterranean culture, the foreigner often had to endure disgrace, verbal abuse and a lower economic or social status. Since the faithful regarded themselves as pilgrims on this earth, God gave them approval ('God is not ashamed to be called their God').
The climax of Abraham's saga was the binding of Isaac on the mountain in which he 'offered up Isaac'. The statement is told in the Greek perfect tense, indicating an accomplished fact, but afterwards in the imperfect tense, indicating something begun and not completed. In other words, Abraham was in the process of offering his son to God when he was interrupted. Still, by faith Abraham passed God's test.
Abraham's faith found its supreme expression when 'Abraham considered the fact that God is able even to raise someone from the dead--and figuratively speaking, he did receive Isaac back'. Foreshadowed here is not only Christ's resurrection but also the vindication of all God's faithful ones, that is all those disciples who live 'by faith'.
* * * * * *
Though its appearance on Sunday means the feast of the great St. Dominic is not observed this year, best wishes go out to all Dominicans, particularly those present in Ottawa at Dominican University College & Couvent et Paroisse St-Jean Baptiste directed by the OPs.
The saintly founder of the ORDER OF PREACHERS
The founder of the Friars Preachers was born of a Castilian family,and his early years were uneventful. When he was about twenty-six he became one of the canons regular who formed the cathedral chapter at Osma; in 1206 the turning-point of his life came, when his bishop, Diego, became unofficial leader of a papal mission to the heretical Albigenses, who werefirmly established in Languedoc.
The bishop chose Dominic as his companion; they lived simply and in poverty, and undertook discussions with their opponents for which they prepared very carefully. These methods contrasted with the formality and display of the official missioners, and a house of nuns founded at Prouille became the center of the new preachers.
The death of Bishop Diego at the end of 1207 coincided with the murder of the papal legate Peter de Castelnau by the Albigenses, and Pope Innocent III ordered a military campaign against their leader, Count Raymund of Toulouse. There followed five years of bloody civil war, massacre, and savagery, during which Dominic and his few followers persevered in their mission of converting the Albigenses by persuasion addressed to the heart and mind.
In 1215, Dominic was able to establish his headquarters in Toulouse,and the idea of an order of preachers began to take shape: a body of highly trained priests on a monastic basis, bound by vows with emphasis on poverty, but devoted to the active work of preaching and teaching anywhere and everywhere. The enterprise was formally approved at Rome in 1216, and in the following year the founder sent eleven of this brothers, over half the then total, to the University of Paris and to Spain. He himself established friaries at Bologna and elsewhere in Italy, and travelled tirelessly to superintend the nascent order, preaching as he went.
St. Dominic always gave importance to the help of women in his work; one of his last undertakings was to install nuns at San Sisto in Rome; another was to send thirteen of his friars to Oxford.
All the evidence goes to show that St. Dominic was a man of remarkable attractiveness of character and broadness of vision; he had the deepest compassion for every sort of human suffering; he saw the need to use all the resources of human learning in the service of Christ; his constant reading was St. Matthew's gospel, St. Paul's letters and the Conferencesof St. John Cassian.
The order that he founded was a formative factor inthe religious and intellectual life of later medieval Europe; its diffusion is now world-wide. This saint's emblems are a star and a dog with a torch in its mouth (from Donald Attwatter, The Penguin Dictionary of Saints, Penguin Books, 1963).
* * * *
May Saint Dominic come to the help of your Church by his merits and teaching, O Lord, and may he who was an outstanding preacher of your truth be a devoted intercessor on our behalf. Through our Lord.
St. Cajetan or Sts. Sixtus II and companions, martyrs - Pilgrimage to Our Lady of Knock Shrine in Mayo, Quebec
Today is the First Saturday of the Month, where a Mass in honour of the Blessed Virgin Mary may be celebrated.
As well, there are two optional memorials--that of St. Cajetan, Founder of the Theatines or the martyrs, Pope Sixtus II and Companions who are associated with St. Lawrence's martyrdom on August 10.
This is the statue of St. Cajetan, founder of the Theatines in St. Peter's Vatican Basilica.
Born - October 1480 at Vicenza; died - 7 August 1547 at Naples; Canonized - 1671 by Clement X; Founder of the Theatines; the text on statue: Book - QUAERITE / PRIMUM / REGNUM / DEI / ET HAEC / OMNIA / ADIJCIEN / TUR VOBIS: "Seek first the Kingdom of God and all these things will be added to you"
Born to the Venetian nobility. Caytanao studied law in Padua, and was offered governing posts, but turned them down for a religious vocation.
Ordained at age 36. In 1522, Cajetan founded a hospital in Venice, Italy for victims of incurable illness. Cajetan was aware of the need of reformation in the Church, and felt called to enter a religious community to serve the sick and poor.
On May 3, 1524, with three others, including John Peter Caraffa who later became Pope Paul IV, he formed the Congregation of Clerks Regular (Theatines) at Rome, Italy with the mission of fostering the Church’s mission and reviving the spirit and zeal of the clergy. Founded a bank to help the poor and offer an alternative to usurers (loan sharks); it later became the Bank of Naples.
* * * * * *
Blessed Fra Angelico, St. Lawrence receiving the treasures of the Church from Pope Sixtus II
St. Sixtus II was pope less than a year (from August 30, 257 - August 6, 258 AD), following Pope Stephen I.
Even though his reign was short, he restored relations with the African and Eastern churches following strained relations under Pope Stephen I. The issue that caused the dispute was the rebaptism of heretics. Pope St. Sixtus II believed that anyone who was baptised with a desire to be a Christian, even if the Baptism was performed by a heretic, was truly baptised into the faith; the validity of his faith was based on his own desire and actions, not the errors of the person who performed the sacrament.
Thankfully, St. Sixtus II restored relations with the churches that disagreed with Rome. Yet, not one year after his elevation to the papacy, he was beheaded by order of Emperor Valerian I in 258.
Emperor Valerian I had issued a decree shortly before the pontificate of Sixtus II forbidding Christians to gather in cemeteries and demanding them to worship pagan gods. In early August 258, Emperor Valerian ordered the excecution of priests, bishops, and deacons.
Pope Sixtus II was one of the first victims of the persecutions by Valerian. Four deacons, Januarius, Vincentius, Magnus, and Stephanus, were apprehended at the same cemetery as Pope Sixtus II and beheaded.
Pope Sixtus II was beheaded in his chair, which was later enshrined behind his tomb. Two other deacons, Felicissimus and Agapitus, were martyred the same day. Today we remember Sts. Sixtus II and his six companions who died for the Faith.
Before Pope St. Sixtus II was martyred, his deacon St. Lawrence, came to him and said: "Father, where are you going without your son? Where are you hastening, O priest, without your deacon? Never before did you offer the holy Sacrifice without assistants. In what way have I displeased you? In what way have you found me unfaithful in my office? Oh, try me again and prove to yourself whether you have chosen an unworthy minister for the service of the Church. So far you have been trusting me with distributing the Blood of the Lord."
To this Pope Sixtus II replied, "I am not forsaking you, my son; a severer trial is awaiting you for your faith in Christ. The Lord is considerate toward me because I am a weak old man. But for you a most glorious triumph is in store. Cease to weep, for already after three days you will follow me."
* * * * * *
The chapel of the apparition, Knock, Ireland
PILGRIMAGE TO THE SHRINE OF KNOCK IN MAYO, QUEBEC
Basilica Church, Knock, Ireland
Tomorrow at 11AM, I will preside at Mass for the 56th annual summer pilgimage to Our Lady of Knock shrine in Mayo, Quebec, a shrine Irish Catholics developed to recall the appearance of Our Lady, St. Joseph, St. John, the Lamb of God and angels at Knock, Ireland.
Here is some of the history of Knock, Ireland:
On the evening of August 21, 1879, people whose ages ranged from five years to seventy-five and included men, women, teenagers,children, witnessed what they claimed was an apparition of Our Lady, St Joseph, and St John the Evangelist at the south gable end of the local small parish church, the Church of St John the Baptist. Behind them and a little to the left of St John was a plain altar. On the altar was a cross and a lamb (a traditional image of Jesus, as reflected in the religious phrase The Lamb of God) with adoring angels.
The Blessed Virgin Mary was described as being very beautiful, standing a few feet above the ground. She wore a white cloak,hanging in full folds and fastened at the neck. The crown appeared brilliant, and of a golden brightness, of a deeper hue, than the striking whiteness of the robe she wore; the upper parts of the crown appeared to be a series of sparkles, or glittering crosses.
She was described as "deep in prayer", with her eyes raised to heaven, her hands raised to the shoulders or a little higher, the palms inclined slightly to the shoulders. Bridget Trench "went in immediately to kiss, as I thought, the feet of the Blessed Virgin; but I felt nothing in the embrace but the wall, and I wondered why I could not feel with my hands the figures which I had so plainly and so distinctly seen".
St Joseph, also wearing white robes, stood on the Virgin's right hand. His head was bent forward from the shoulders towards the Blessed Virgin in respect.
St John the Evangelist stood to the left of the Blessed Virgin. He was dressed in a long robe and wore a mitre. He was partly turned away from the other figures. He appeared to be preaching and he held open a large book in his left hand.
To the left of St John was an altar with a lamb on it with a cross standing on the altar behind the lamb.
Those who witnessed the apparition stood in the pouring rain for up to two hours reciting the Rosary. When the apparition began there was good light, but although it then became very dark, witnesses could still see the figures very clearly - they appeared to be the colour of a bright whitish light. The apparition did not flicker or move in any way.
The witnesses reported that the ground around the figures remained completely dry during the apparition although the wind was blowing from the south. Afterwards, however the ground at the gable became wet and the gable dark.
Pilgrims at Shrine of Our Lady of Knock, Ireland
* * * * * *
Our Lady of Knock Shrine – The geographical location and panoramic setting of Mayo, Quebec is very close to the landscape of the original shrine in Knock, Ireland as the people of this municipality are descendants of the early Irish settlers from County Mayo.
Father Braceland, who was appointed pastor in 1949, was inspired to erect a replica of Our Lady of Knock Shrine in Canada . The planning, building and equipping of the Shrine took five years. It was designed by an Ottawa artist, Bruno Duceshi. On July 16, 1955, the new shrine was blessed and formally opened by His Excellency, Most Rev. J.J. Lemieux, D.D., Archbishop of Ottawa.
The story of the apparition and a devotion to Our Lady of Knock was brought to Eastern Canada as early as 1882. This is how the pastor’s housekeeper related the event as it happened: “On the evening of the 21 of August 1879, Our Lady, St. Joseph and St. John the Evangelist appeared at the south gable of the church of Knock. The vision also included an altar on which there stood a lamb and a Cross. The apparition lasted approximately two hours. Not a word was spoken. No particular message was given to the fifteen people who beheld the vision”.
This devotion continues and is still evident today, not only in Ireland , but also at our annual pilgrimage and those who visit during the year.
The Mayo Quebec Knock Pilgrimage takes place at St. Malachy's Church, 4505 Rte. 315, Mayo, Quebec.
Sunday Eucharist at 11:00am; 1:45pm Rosary, procession to the cemetery, 2:45 Exposition of the Blessed Sacrament.
For more information, contact: parish e-mail - olv@videotron.ca, parish fax: (819) 961-3159, Virginia Sellers (819) 281-6490, Ellen Butler - (819) 986-3860.
As well, there are two optional memorials--that of St. Cajetan, Founder of the Theatines or the martyrs, Pope Sixtus II and Companions who are associated with St. Lawrence's martyrdom on August 10.
This is the statue of St. Cajetan, founder of the Theatines in St. Peter's Vatican Basilica.
Born - October 1480 at Vicenza; died - 7 August 1547 at Naples; Canonized - 1671 by Clement X; Founder of the Theatines; the text on statue: Book - QUAERITE / PRIMUM / REGNUM / DEI / ET HAEC / OMNIA / ADIJCIEN / TUR VOBIS: "Seek first the Kingdom of God and all these things will be added to you"
Born to the Venetian nobility. Caytanao studied law in Padua, and was offered governing posts, but turned them down for a religious vocation.
Ordained at age 36. In 1522, Cajetan founded a hospital in Venice, Italy for victims of incurable illness. Cajetan was aware of the need of reformation in the Church, and felt called to enter a religious community to serve the sick and poor.
On May 3, 1524, with three others, including John Peter Caraffa who later became Pope Paul IV, he formed the Congregation of Clerks Regular (Theatines) at Rome, Italy with the mission of fostering the Church’s mission and reviving the spirit and zeal of the clergy. Founded a bank to help the poor and offer an alternative to usurers (loan sharks); it later became the Bank of Naples.
* * * * * *
Blessed Fra Angelico, St. Lawrence receiving the treasures of the Church from Pope Sixtus II
St. Sixtus II was pope less than a year (from August 30, 257 - August 6, 258 AD), following Pope Stephen I.
Even though his reign was short, he restored relations with the African and Eastern churches following strained relations under Pope Stephen I. The issue that caused the dispute was the rebaptism of heretics. Pope St. Sixtus II believed that anyone who was baptised with a desire to be a Christian, even if the Baptism was performed by a heretic, was truly baptised into the faith; the validity of his faith was based on his own desire and actions, not the errors of the person who performed the sacrament.
Thankfully, St. Sixtus II restored relations with the churches that disagreed with Rome. Yet, not one year after his elevation to the papacy, he was beheaded by order of Emperor Valerian I in 258.
Emperor Valerian I had issued a decree shortly before the pontificate of Sixtus II forbidding Christians to gather in cemeteries and demanding them to worship pagan gods. In early August 258, Emperor Valerian ordered the excecution of priests, bishops, and deacons.
Pope Sixtus II was one of the first victims of the persecutions by Valerian. Four deacons, Januarius, Vincentius, Magnus, and Stephanus, were apprehended at the same cemetery as Pope Sixtus II and beheaded.
Pope Sixtus II was beheaded in his chair, which was later enshrined behind his tomb. Two other deacons, Felicissimus and Agapitus, were martyred the same day. Today we remember Sts. Sixtus II and his six companions who died for the Faith.
Before Pope St. Sixtus II was martyred, his deacon St. Lawrence, came to him and said: "Father, where are you going without your son? Where are you hastening, O priest, without your deacon? Never before did you offer the holy Sacrifice without assistants. In what way have I displeased you? In what way have you found me unfaithful in my office? Oh, try me again and prove to yourself whether you have chosen an unworthy minister for the service of the Church. So far you have been trusting me with distributing the Blood of the Lord."
To this Pope Sixtus II replied, "I am not forsaking you, my son; a severer trial is awaiting you for your faith in Christ. The Lord is considerate toward me because I am a weak old man. But for you a most glorious triumph is in store. Cease to weep, for already after three days you will follow me."
* * * * * *
The chapel of the apparition, Knock, Ireland
PILGRIMAGE TO THE SHRINE OF KNOCK IN MAYO, QUEBEC
Basilica Church, Knock, Ireland
Tomorrow at 11AM, I will preside at Mass for the 56th annual summer pilgimage to Our Lady of Knock shrine in Mayo, Quebec, a shrine Irish Catholics developed to recall the appearance of Our Lady, St. Joseph, St. John, the Lamb of God and angels at Knock, Ireland.
Here is some of the history of Knock, Ireland:
On the evening of August 21, 1879, people whose ages ranged from five years to seventy-five and included men, women, teenagers,children, witnessed what they claimed was an apparition of Our Lady, St Joseph, and St John the Evangelist at the south gable end of the local small parish church, the Church of St John the Baptist. Behind them and a little to the left of St John was a plain altar. On the altar was a cross and a lamb (a traditional image of Jesus, as reflected in the religious phrase The Lamb of God) with adoring angels.
The Blessed Virgin Mary was described as being very beautiful, standing a few feet above the ground. She wore a white cloak,hanging in full folds and fastened at the neck. The crown appeared brilliant, and of a golden brightness, of a deeper hue, than the striking whiteness of the robe she wore; the upper parts of the crown appeared to be a series of sparkles, or glittering crosses.
She was described as "deep in prayer", with her eyes raised to heaven, her hands raised to the shoulders or a little higher, the palms inclined slightly to the shoulders. Bridget Trench "went in immediately to kiss, as I thought, the feet of the Blessed Virgin; but I felt nothing in the embrace but the wall, and I wondered why I could not feel with my hands the figures which I had so plainly and so distinctly seen".
St Joseph, also wearing white robes, stood on the Virgin's right hand. His head was bent forward from the shoulders towards the Blessed Virgin in respect.
St John the Evangelist stood to the left of the Blessed Virgin. He was dressed in a long robe and wore a mitre. He was partly turned away from the other figures. He appeared to be preaching and he held open a large book in his left hand.
To the left of St John was an altar with a lamb on it with a cross standing on the altar behind the lamb.
Those who witnessed the apparition stood in the pouring rain for up to two hours reciting the Rosary. When the apparition began there was good light, but although it then became very dark, witnesses could still see the figures very clearly - they appeared to be the colour of a bright whitish light. The apparition did not flicker or move in any way.
The witnesses reported that the ground around the figures remained completely dry during the apparition although the wind was blowing from the south. Afterwards, however the ground at the gable became wet and the gable dark.
Pilgrims at Shrine of Our Lady of Knock, Ireland
* * * * * *
Our Lady of Knock Shrine – The geographical location and panoramic setting of Mayo, Quebec is very close to the landscape of the original shrine in Knock, Ireland as the people of this municipality are descendants of the early Irish settlers from County Mayo.
Father Braceland, who was appointed pastor in 1949, was inspired to erect a replica of Our Lady of Knock Shrine in Canada . The planning, building and equipping of the Shrine took five years. It was designed by an Ottawa artist, Bruno Duceshi. On July 16, 1955, the new shrine was blessed and formally opened by His Excellency, Most Rev. J.J. Lemieux, D.D., Archbishop of Ottawa.
The story of the apparition and a devotion to Our Lady of Knock was brought to Eastern Canada as early as 1882. This is how the pastor’s housekeeper related the event as it happened: “On the evening of the 21 of August 1879, Our Lady, St. Joseph and St. John the Evangelist appeared at the south gable of the church of Knock. The vision also included an altar on which there stood a lamb and a Cross. The apparition lasted approximately two hours. Not a word was spoken. No particular message was given to the fifteen people who beheld the vision”.
This devotion continues and is still evident today, not only in Ireland , but also at our annual pilgrimage and those who visit during the year.
The Mayo Quebec Knock Pilgrimage takes place at St. Malachy's Church, 4505 Rte. 315, Mayo, Quebec.
Sunday Eucharist at 11:00am; 1:45pm Rosary, procession to the cemetery, 2:45 Exposition of the Blessed Sacrament.
For more information, contact: parish e-mail - olv@videotron.ca, parish fax: (819) 961-3159, Virginia Sellers (819) 281-6490, Ellen Butler - (819) 986-3860.
Feast of the Transfiguration of Christ Jesus - KofC 128th Supreme Convention
What to make of the mystery of today's feast of the Transfiguration of Jesus? This remains a puzzle in New Testament research and in Christian spirituality.
Some scholars detect in the Transfiguration story features found in the Resurrection appearances breaking into the public ministry of Jesus (e.g., white garments, the shining of the garments, fear).
In the post-Easter narratives, however, an angel or Jesus generally gives specific individuals a commission to proclaim the Resurrection. By contrast, after the Transfiguration, a command to silence is given the disciples by Jesus in the gospels of Mark and Matthew. Luke simply observes that “the disciples kept silent and in those days told no one any of the things they had seen”.
The Transfiguration remains a unique episode in the public ministry of Jesus that heralds both His coming Passion and Exaltation.
Jesus goes up the mountain to pray (only Luke gives this reason), during which He is transfigured. The Transfiguration prepares for a meeting with “two men,” who are identified as Moses and Elijah. Now the disciples, who have been kept out of view, are grafted into the scene, managing to overcome sleep to witness the heavenly trio of Jesus, Moses and Elijah.
Subtly, the perspective shifts to the interior experience of Peter, James and John. As the heavenly visitors prepare to leave, Peter tries to prevent the ending of their mystical experience. The rejoinder to Peter's remark comes not from Jesus but from an enveloping cloud that both reveals and conceals God's presence.
Evoking an awesome fear, God's voice from heaven declares that Jesus' suffering path to glory (his exodos, poorly rendered as departure) cannot be bypassed by extending this foretaste of resurrection glory.
Once God's voice has spoken, the scene reverts to what it was before the Lord’s prayer, Jesus alone with His chosen disciples. The stunned disciples not unnaturally keep to themselves what they have gone through.
Though the Lectionary selection omits it, the introductory verse of the Transfiguration story says that the Transfiguration took place “eight days after” Jesus had begun to teach His followers that He would suffer, die and rise (Luke 9:21-22). Immediately after that prophecy, Jesus declared that any who wanted to be disciples had to take up their cross and follow Him (9:23-26).
Peter, James and John had to learn from Jesus a great deal, which they would share later with the church. They had to listen attentively, for much of what they were hearing was not what they expected. This is why the divine voice offered assurances that what Jesus taught about suffering was pleasing to God (“this is my Son, my chosen; listen to him!”).
* * * * * *
At the KofC's 128th Supreme Convention in Washington
Wednesday evening, the planes from Ottawa were late leaving--on account of torrential rains in the afternoon for the second day in a row--and even later getting into the National Capital's MacDonald Cartier Airport From Washington's Dulles airport (circa 1AM).
So yesterday, things got off to a slow start and I am only now getting around to sorting through the photos taken at the shindig and uploading them to this blog.
The Opening Mass in the [US] National Basilica of the Immaculate Conception, with its imposing 300+ foot tower sponsored by the Knights, was reverent and uplifting.
Some eighty bishops and several cardinals were in attendance, including His Eminence Jaime Ortega, Archbishop of Havana, Cuba, on whom the Gaudium et Spes medal, the highest honour of the KofC, was conferred.
Supreme Knight Carl A. Anderson applauds Cardinal Jaime Ortega of Havana, while Archbishops Joseph Kurtz (Louisville) and Richard Smith (Edmonton) signal their approval [courtesy: www.kofc.org]
Cardinal Ortega is only the eighth person to be so honoured, and this for his heroic work to obtain freedom for the Church to carry out its mission and to win, as he recently did, freedom for numerous political prisoners held by the Communist regime.
Some other pix from the assembly:
Canada's Salt + Light TV network was present with a crew to cover the proceedings
Servers are just a few of the large team engaged in planning the Opening Liturgy
The Eastern Churches are present in force; at the far right, Saskatoon Eparch Bryan Bayda, C.Ss.R. and Muenster, SK's Abbot Ordinary of St. Peter's Peter Novecosky, O.S.B.
New York's Archbishop Timothy Dolan is one of many interviewed by the media, here for Sirius Satellite Radio's Catholic Program
The invitation to turn off cell phones appeared in English, Polish and Spanish, in addition to Canada's other official language
Cardinal Theodore McCarrick, Emeritus of Washington, DC good-naturedly waves the Ontario flag at the States Dinner
In the closing session Thursday morning, it was announced that the 129th Supreme Convention will be held the first week of August 2011, in Denver. The Colorado State Council is already planning a Rocky Mountain welcome to all Knights and their families, said State Deputy Foster Sauter.
Supreme Knight Carl Anderson followed with his final remarks. He announced that the whole Order will engage in a novena during the month of October in thanksgiving for the canonization of Blessed Andre Bessette, the founder of St. Joseph’s Oratory in Montreal. Blessed Andre, who died at the age of 92 in 1937, will be canonized on October 17th.
The supreme knight urged all Knights to engage in the Order’s spiritual development initiative, under the guidance of Bishop Lori. Every parish that is served by a council should see the Knights as men of faith and action who are “resplendent in the virtues of faith, hope and charity,” he said.
Every council should “take up the challenge to do one more charitable activity” in the present fraternal year, he continued. And every member should “give one more hour of volunteer service.” The small increase in effort will pay huge benefits for communities, parishes and those in need, he noted.
Recounting the difficult historical periods the Order has passed through in its 128 years, the supreme knight said that to the people of those times, it might have been unclear whether the sun was rising or setting upon the Knights of Columbus. But the men of the Order rose to the challenge each time and continued to build the Order decade by decade, working with the vision of Father Michael McGivney.
Today, Anderson continued, with the many challenges to the Church, it may seem to some that dark days are upon the faith. Yet he told the delegates, “It is up to you and me to make sure that it is a rising sun for the Knights of Columbus.”
Some scholars detect in the Transfiguration story features found in the Resurrection appearances breaking into the public ministry of Jesus (e.g., white garments, the shining of the garments, fear).
In the post-Easter narratives, however, an angel or Jesus generally gives specific individuals a commission to proclaim the Resurrection. By contrast, after the Transfiguration, a command to silence is given the disciples by Jesus in the gospels of Mark and Matthew. Luke simply observes that “the disciples kept silent and in those days told no one any of the things they had seen”.
The Transfiguration remains a unique episode in the public ministry of Jesus that heralds both His coming Passion and Exaltation.
Jesus goes up the mountain to pray (only Luke gives this reason), during which He is transfigured. The Transfiguration prepares for a meeting with “two men,” who are identified as Moses and Elijah. Now the disciples, who have been kept out of view, are grafted into the scene, managing to overcome sleep to witness the heavenly trio of Jesus, Moses and Elijah.
Subtly, the perspective shifts to the interior experience of Peter, James and John. As the heavenly visitors prepare to leave, Peter tries to prevent the ending of their mystical experience. The rejoinder to Peter's remark comes not from Jesus but from an enveloping cloud that both reveals and conceals God's presence.
Evoking an awesome fear, God's voice from heaven declares that Jesus' suffering path to glory (his exodos, poorly rendered as departure) cannot be bypassed by extending this foretaste of resurrection glory.
Once God's voice has spoken, the scene reverts to what it was before the Lord’s prayer, Jesus alone with His chosen disciples. The stunned disciples not unnaturally keep to themselves what they have gone through.
Though the Lectionary selection omits it, the introductory verse of the Transfiguration story says that the Transfiguration took place “eight days after” Jesus had begun to teach His followers that He would suffer, die and rise (Luke 9:21-22). Immediately after that prophecy, Jesus declared that any who wanted to be disciples had to take up their cross and follow Him (9:23-26).
Peter, James and John had to learn from Jesus a great deal, which they would share later with the church. They had to listen attentively, for much of what they were hearing was not what they expected. This is why the divine voice offered assurances that what Jesus taught about suffering was pleasing to God (“this is my Son, my chosen; listen to him!”).
* * * * * *
At the KofC's 128th Supreme Convention in Washington
Wednesday evening, the planes from Ottawa were late leaving--on account of torrential rains in the afternoon for the second day in a row--and even later getting into the National Capital's MacDonald Cartier Airport From Washington's Dulles airport (circa 1AM).
So yesterday, things got off to a slow start and I am only now getting around to sorting through the photos taken at the shindig and uploading them to this blog.
The Opening Mass in the [US] National Basilica of the Immaculate Conception, with its imposing 300+ foot tower sponsored by the Knights, was reverent and uplifting.
Some eighty bishops and several cardinals were in attendance, including His Eminence Jaime Ortega, Archbishop of Havana, Cuba, on whom the Gaudium et Spes medal, the highest honour of the KofC, was conferred.
Supreme Knight Carl A. Anderson applauds Cardinal Jaime Ortega of Havana, while Archbishops Joseph Kurtz (Louisville) and Richard Smith (Edmonton) signal their approval [courtesy: www.kofc.org]
Cardinal Ortega is only the eighth person to be so honoured, and this for his heroic work to obtain freedom for the Church to carry out its mission and to win, as he recently did, freedom for numerous political prisoners held by the Communist regime.
Some other pix from the assembly:
Canada's Salt + Light TV network was present with a crew to cover the proceedings
Servers are just a few of the large team engaged in planning the Opening Liturgy
The Eastern Churches are present in force; at the far right, Saskatoon Eparch Bryan Bayda, C.Ss.R. and Muenster, SK's Abbot Ordinary of St. Peter's Peter Novecosky, O.S.B.
New York's Archbishop Timothy Dolan is one of many interviewed by the media, here for Sirius Satellite Radio's Catholic Program
The invitation to turn off cell phones appeared in English, Polish and Spanish, in addition to Canada's other official language
Cardinal Theodore McCarrick, Emeritus of Washington, DC good-naturedly waves the Ontario flag at the States Dinner
In the closing session Thursday morning, it was announced that the 129th Supreme Convention will be held the first week of August 2011, in Denver. The Colorado State Council is already planning a Rocky Mountain welcome to all Knights and their families, said State Deputy Foster Sauter.
Supreme Knight Carl Anderson followed with his final remarks. He announced that the whole Order will engage in a novena during the month of October in thanksgiving for the canonization of Blessed Andre Bessette, the founder of St. Joseph’s Oratory in Montreal. Blessed Andre, who died at the age of 92 in 1937, will be canonized on October 17th.
The supreme knight urged all Knights to engage in the Order’s spiritual development initiative, under the guidance of Bishop Lori. Every parish that is served by a council should see the Knights as men of faith and action who are “resplendent in the virtues of faith, hope and charity,” he said.
Every council should “take up the challenge to do one more charitable activity” in the present fraternal year, he continued. And every member should “give one more hour of volunteer service.” The small increase in effort will pay huge benefits for communities, parishes and those in need, he noted.
Recounting the difficult historical periods the Order has passed through in its 128 years, the supreme knight said that to the people of those times, it might have been unclear whether the sun was rising or setting upon the Knights of Columbus. But the men of the Order rose to the challenge each time and continued to build the Order decade by decade, working with the vision of Father Michael McGivney.
Today, Anderson continued, with the many challenges to the Church, it may seem to some that dark days are upon the faith. Yet he told the delegates, “It is up to you and me to make sure that it is a rising sun for the Knights of Columbus.”
Optional Memorials: Dedication of St. Mary Major Basilica & Blessed Frédéric Jansoone - Papal Prayer Intentions - Summer Fun
We celebrate today the dedication of one of the four most illustrious churches of Rome, that of Saint Mary Major.
While each diocese and parish keeps its own dedication anniversary, the Church universal commemorates the consecration of the four great Roman basilicas, the mother churches, we may call them, of Christendom, viz., St. John Lateran, St. Peter, St. Paul Outside the Walls, and St. Mary Major. By means of these feasts the Church seeks to link all Christians with the Holy See.
This feast commemorates the miracle of the snowfall that occurred during the night of August 4-5 in the year 358 on the site where the basilica now stands. According to tradition, the Virgin Mary appeared in a dream to two faithful Roman Christians, the patrician John and his wife, as well as to Pope Liberius (352-366), asking that a church be built in her honor on the site where snow would fall on the night of August 4-5.
Pope Liberius traced the outlines of the church in the snow and the first basilica was built on that site. It was completed about a century later by Pope Sixtus III (432-440), after the Council of Ephesus in 431 during which Mary was declared to be the Mother of God.
In Rome the Basilica of St. Mary Major will hold its traditional triduum from August 1 to 3 and two days of celebration on August 4 and 5. During the pontifical Mass and the second vespers, the traditional shower of flower petals will descend from the ceiling of the basilica to commemorate the August snowfall in 358.
* * *
Pardon the faults of your servants, we pray, O Lord, that we who cannot please you by our own deeds, may be saved through the intercession of the Mother of your Son and our Lord. Who lives and reigns with you.
* * * * * *
Blessed Frédéric Jansoone
In Canada, there is the possibility of an Optional Memorial of Blessed Frédéric Jansoone, who died in Montreal on August 4, 1916, after a lifetime devoted to making the Holy Land and the Stations of the Cross known and fostering devotion to Our Blessed Mother at Cap de la Madeleine. Some more details in French:
Frédéric Jansoone naquit à Ghyvelde dans le Nord de France et se sentit attiré par la spiritualité franciscaine. Il fait de brillantes études, entre au noviciat d'Amiens et est ordonné prêtre le 17 août 1870. Il sera aumônier militaire pendant la guerre.
Après avoir fondé le couvent franciscain de Bordeaux, il vient à Paris pour s'occuper de la Custodie de Terre Sainte qui se trouvait alors près de la gare Montparnasse. Il y séjournera du 25 septembre 1875 au 26 avril 1876, travaillant bien sûr pour la Custodie, mais surtout travaillant à la Bibliothèque Nationale pour écrire l'histoire des missions franciscaines avec Marcellin Civezza.
Il célébrait la messe avec une foi impressionnante et savait faire partager à ceux qui l'approchaient son intimité avec le Seigneur. Ses recherches sur les saints et les missionnaires franciscains n'étaient pas une simple recherche historique mais une rencontre avec des disciples du Christ. Il quitte Paris pour se rendre en Terre-Sainte jusqu'en 1881, date à laquelle il est envoyé à Trois-Rivières au Canada où il meurt le 4 août 1916. Béatifié le 25 septembre 1988 par le pape Jean-Paul II.
Note d'un internaute: la fête liturgique de bienheureux Frédéric Jansoone est fixée au 4 août, date de sa naissance au ciel. Au Canada, la célébration en est reportée au 5 août. Le 19 novembre est le jour de sa naissance sur terre.
A découvrir aussi: Le nom du père Frédéric Jansoone, franciscain, est inséparable de l'histoire du Sanctuaire Notre-Dame-du-Cap: "La statue de la Vierge, qui a les yeux entièrement baissés, avait les yeux grandement ouverts…".
À Montréal au Québec, en 1916, le bienheureux Frédéric Janssoone, prêtre franciscain, qui donna un grand essor aux pèlerinages en Terre sainte pour augmenter la foi (Martyrologe romain).
* * * * * *
PAPAL INTENTIONS FOR AUGUST
Pope Benedict XVI’s General Prayer Intention for August is: The Unemployed & Homeless: "That those who are without work or homes or who are otherwise in serious need may find understanding and welcome, as well as concrete help in overcoming their difficulties".
The Holy Father’s Mission Intention is: Victims of Discrimination, Hunger and Forced Emigration: "That the Church may be a ‘home’ for all people, ready to open her doors to any who are suffering from racial or religious discrimination, hunger or wars forcing them to emigrate to other countries".
* * * * * *
SOME SUMMER LEISURE ACTIVITIES (#1)
Conversation by the water...
...playing board games (backgammon)
...reading,
...and catching a fish!
While each diocese and parish keeps its own dedication anniversary, the Church universal commemorates the consecration of the four great Roman basilicas, the mother churches, we may call them, of Christendom, viz., St. John Lateran, St. Peter, St. Paul Outside the Walls, and St. Mary Major. By means of these feasts the Church seeks to link all Christians with the Holy See.
This feast commemorates the miracle of the snowfall that occurred during the night of August 4-5 in the year 358 on the site where the basilica now stands. According to tradition, the Virgin Mary appeared in a dream to two faithful Roman Christians, the patrician John and his wife, as well as to Pope Liberius (352-366), asking that a church be built in her honor on the site where snow would fall on the night of August 4-5.
Pope Liberius traced the outlines of the church in the snow and the first basilica was built on that site. It was completed about a century later by Pope Sixtus III (432-440), after the Council of Ephesus in 431 during which Mary was declared to be the Mother of God.
In Rome the Basilica of St. Mary Major will hold its traditional triduum from August 1 to 3 and two days of celebration on August 4 and 5. During the pontifical Mass and the second vespers, the traditional shower of flower petals will descend from the ceiling of the basilica to commemorate the August snowfall in 358.
* * *
Pardon the faults of your servants, we pray, O Lord, that we who cannot please you by our own deeds, may be saved through the intercession of the Mother of your Son and our Lord. Who lives and reigns with you.
* * * * * *
Blessed Frédéric Jansoone
In Canada, there is the possibility of an Optional Memorial of Blessed Frédéric Jansoone, who died in Montreal on August 4, 1916, after a lifetime devoted to making the Holy Land and the Stations of the Cross known and fostering devotion to Our Blessed Mother at Cap de la Madeleine. Some more details in French:
Frédéric Jansoone naquit à Ghyvelde dans le Nord de France et se sentit attiré par la spiritualité franciscaine. Il fait de brillantes études, entre au noviciat d'Amiens et est ordonné prêtre le 17 août 1870. Il sera aumônier militaire pendant la guerre.
Après avoir fondé le couvent franciscain de Bordeaux, il vient à Paris pour s'occuper de la Custodie de Terre Sainte qui se trouvait alors près de la gare Montparnasse. Il y séjournera du 25 septembre 1875 au 26 avril 1876, travaillant bien sûr pour la Custodie, mais surtout travaillant à la Bibliothèque Nationale pour écrire l'histoire des missions franciscaines avec Marcellin Civezza.
Il célébrait la messe avec une foi impressionnante et savait faire partager à ceux qui l'approchaient son intimité avec le Seigneur. Ses recherches sur les saints et les missionnaires franciscains n'étaient pas une simple recherche historique mais une rencontre avec des disciples du Christ. Il quitte Paris pour se rendre en Terre-Sainte jusqu'en 1881, date à laquelle il est envoyé à Trois-Rivières au Canada où il meurt le 4 août 1916. Béatifié le 25 septembre 1988 par le pape Jean-Paul II.
Note d'un internaute: la fête liturgique de bienheureux Frédéric Jansoone est fixée au 4 août, date de sa naissance au ciel. Au Canada, la célébration en est reportée au 5 août. Le 19 novembre est le jour de sa naissance sur terre.
A découvrir aussi: Le nom du père Frédéric Jansoone, franciscain, est inséparable de l'histoire du Sanctuaire Notre-Dame-du-Cap: "La statue de la Vierge, qui a les yeux entièrement baissés, avait les yeux grandement ouverts…".
À Montréal au Québec, en 1916, le bienheureux Frédéric Janssoone, prêtre franciscain, qui donna un grand essor aux pèlerinages en Terre sainte pour augmenter la foi (Martyrologe romain).
* * * * * *
PAPAL INTENTIONS FOR AUGUST
Pope Benedict XVI’s General Prayer Intention for August is: The Unemployed & Homeless: "That those who are without work or homes or who are otherwise in serious need may find understanding and welcome, as well as concrete help in overcoming their difficulties".
The Holy Father’s Mission Intention is: Victims of Discrimination, Hunger and Forced Emigration: "That the Church may be a ‘home’ for all people, ready to open her doors to any who are suffering from racial or religious discrimination, hunger or wars forcing them to emigrate to other countries".
* * * * * *
SOME SUMMER LEISURE ACTIVITIES (#1)
Conversation by the water...
...playing board games (backgammon)
...reading,
...and catching a fish!
St. John Marie Vianney, Model for Parish Priests - A Ruby Wedding Anniversary
Today we recall the patron saint of parish priests throughout the world, who was the special patron of the Year of Priests (June 19, 2009-June 11, 2010): Jean Marie Vianney, a man with vision.
Jean Marie wanted to become a priest, but he had to overcome his meager formal schooling, which inadequately prepared him for seminary studies. His failure to comprehend Latin lectures forced him to discontinue, but his vision of being a priest urged him to seek private tutoring. After a lengthy battle with the books, Jean Marie was ordained.
Situations calling for “impossible” deeds followed him everywhere. As pastor of the parish at Ars, Jean Marie encountered people who were indifferent and quite comfortable with their style of living. His vision led him through severe fasts and short nights of sleep, for some devils can only be cast out by prayer and fasting.
With Catherine Lassagne and Benedicta Lardet, he established La Providence, a home for girls. Only a man of vision could have such trust that God would provide for the spiritual and material needs of all those who came to make La Providence their home.
His work as a confessor is Jean Marie Vianney’s most remarkable accomplishment. In the winter months he was to spend 11 to 12 hours daily reconciling people with God. In the summer months this time was increased to 16 hours. Unless a man was dedicated to his vision of a priestly vocation, he could not have endured this giving of self day after day.
Many people look forward to retirement and taking it easy, doing the things they always wanted to do but never had the time. But Jean Marie had no thoughts of retirement. As his fame spread, more hours were consumed in serving God’s people. Even the few hours he would allow himself for sleep were disturbed frequently by the devil.
Who, but a man with vision, could keep going with ever-increasing strength? In 1929, Pope Pius XI named him the patron of parish priests worldwide.
Indifference toward religion, coupled with a love for material comfort, seem to be common signs of our times. A person from another planet observing us would not likely judge us to be pilgrim people, on our way to somewhere else. Jean Marie Vianney, on the other hand, was a man on a journey with his goal before him at all times.
Recommending liturgical prayer, John Vianney would say, “Private prayer is like straw scattered here and there: If you set it on fire it makes a lot of little flames. But gather these straws into a bundle and light them, and you get a mighty fire, rising like a column into the sky; public prayer is like that.” (from www.americancatholic.org/saintoftheday)
* * *
Almighty and merciful God, who made the Priest Saint John Vianney wonderful in his pastoral zeal, grant, we pray, that through his intercession and example we may win brothers and sisters in charity for Christ and attain with them eternal glory. Through our Lord.
* * * * * *
FORTY YEARS OF MARRIAGE
On Sunday, my sister Marion and her husband John Bayfield quietly celebrated their 40th wedding anniversary at their cottage on Lake of Bays with several family members who were able to attend.
We gathered at St. Mary of the Assumption Church in Huntsville, where pastor Father Gerard McMahon invited me to preside at the 9:30AM Sunday Eucharist. At the close of Mass, I invoked God's blessing on the happy couple. Then we enjoyed brunch at nearby Deerhurst Lodge, repairing back to the cottage for a lovely afternoon lazing by the water.
Some photos:
Marion and John, son Mark, daughter-in-law Aarthi
The gathered family members pose for a photo
The Prendergast siblings, left to right: Vincent, Marion, John (missing: Kevin)
Jean Marie wanted to become a priest, but he had to overcome his meager formal schooling, which inadequately prepared him for seminary studies. His failure to comprehend Latin lectures forced him to discontinue, but his vision of being a priest urged him to seek private tutoring. After a lengthy battle with the books, Jean Marie was ordained.
Situations calling for “impossible” deeds followed him everywhere. As pastor of the parish at Ars, Jean Marie encountered people who were indifferent and quite comfortable with their style of living. His vision led him through severe fasts and short nights of sleep, for some devils can only be cast out by prayer and fasting.
With Catherine Lassagne and Benedicta Lardet, he established La Providence, a home for girls. Only a man of vision could have such trust that God would provide for the spiritual and material needs of all those who came to make La Providence their home.
His work as a confessor is Jean Marie Vianney’s most remarkable accomplishment. In the winter months he was to spend 11 to 12 hours daily reconciling people with God. In the summer months this time was increased to 16 hours. Unless a man was dedicated to his vision of a priestly vocation, he could not have endured this giving of self day after day.
Many people look forward to retirement and taking it easy, doing the things they always wanted to do but never had the time. But Jean Marie had no thoughts of retirement. As his fame spread, more hours were consumed in serving God’s people. Even the few hours he would allow himself for sleep were disturbed frequently by the devil.
Who, but a man with vision, could keep going with ever-increasing strength? In 1929, Pope Pius XI named him the patron of parish priests worldwide.
Indifference toward religion, coupled with a love for material comfort, seem to be common signs of our times. A person from another planet observing us would not likely judge us to be pilgrim people, on our way to somewhere else. Jean Marie Vianney, on the other hand, was a man on a journey with his goal before him at all times.
Recommending liturgical prayer, John Vianney would say, “Private prayer is like straw scattered here and there: If you set it on fire it makes a lot of little flames. But gather these straws into a bundle and light them, and you get a mighty fire, rising like a column into the sky; public prayer is like that.” (from www.americancatholic.org/saintoftheday)
* * *
Almighty and merciful God, who made the Priest Saint John Vianney wonderful in his pastoral zeal, grant, we pray, that through his intercession and example we may win brothers and sisters in charity for Christ and attain with them eternal glory. Through our Lord.
* * * * * *
FORTY YEARS OF MARRIAGE
On Sunday, my sister Marion and her husband John Bayfield quietly celebrated their 40th wedding anniversary at their cottage on Lake of Bays with several family members who were able to attend.
We gathered at St. Mary of the Assumption Church in Huntsville, where pastor Father Gerard McMahon invited me to preside at the 9:30AM Sunday Eucharist. At the close of Mass, I invoked God's blessing on the happy couple. Then we enjoyed brunch at nearby Deerhurst Lodge, repairing back to the cottage for a lovely afternoon lazing by the water.
Some photos:
Marion and John, son Mark, daughter-in-law Aarthi
The gathered family members pose for a photo
The Prendergast siblings, left to right: Vincent, Marion, John (missing: Kevin)
KofC Supreme Convention in Washington - Jesuits Gather in Guelph - Remembering Fr. Larry Boadt, CSP
The St. Ignatius Loyola Feast Day concelebrated Mass at Holy Rosary Church, Guelph
Today and tomorrow, I am attending the Supreme Convention of the Knights of Columbus in Washington, DC (see below).
On Saturday, I journeyed to the annual Jesuit gathering for the Jesuits in English Canada, this year in Guelph (Mass and luncheon reception with family and friends at Holy Rosary Church; then activities and supper at Loyola House).
In recent years, this annual reunion has been held at Manresa House in Pickering. Next year, to commemorate the 400th anniversary of the arrival of Jesuit missionaries in Canada, it will take place as part of a Province Congress at the Martyrs Shrine in Midland, ON.
Some photos of the day:
Some of this year's jubilarians pose after Mass (left to right): Fathers Leonard Fischer (75 years a Jesuit); Roger Yaworski and Joseph Schuck (50); James Webb, Provincial; Blaise Jaschko (70); William Robins and Winston Rye (50)
Friends and benefactors mingle with Jesuits after Mass
Remembering the deceased (seven priests since January) with prayers in the Jesuit Cemetery
Gathering to hear reports from Father Provincial, Jim Webb and a little humourous background on the jubilarians
* * * * * *
128th Supreme Council of the K of C./Annual Convention
The Knights of Columbus Incarnation Dome located inside the Basilica of the National Shrine of the Immaculate Conception.
The Opening Mass will take place today at 9:30AM in the Basilica of the National Shrine of the Immaculate Conception. Business sessions begin at 1PM and the States Dinner takes place at 7:30PM.
Tomorrow there is a concelebrated Mass at 8AM, with further business sessions and a chance for members present from a given State (e.g. Ontario) to rendez-vous and share time with the bishops present.
* * * * * *
CBA MEETS AT LOYOLA-MARYMOUNT UNIVERSITY, LOS ANGELES
The 73rd International Meeting of the Catholic Biblical Association of America (and Canada) will close its deliberations today with the Mass during which the names of members who passed away in the previous year will be recalled. Included among these will be my teacher and colleague at Regis College, Fr. Joseph Plevnik, S.J. and good friend of all, the Paulist Lawrence Boadt, who died last week in New Jersey of cancer, aged 67.
Larry was possessed of an extraordinarily effusive, even bubbly personality; everyone liked him, respecting him as a scholar and appreciating his encouragement to publish whatever would help people grow in their love for God's Word.
The following article that appeared in yesterday's New York Times mentions his book Understanding the Old Testament, which I personally found very helpful the one time I taught an introductory course on the Old Testament (at Regina's Campion College at the University of Regina in the fall of 1988).
R.I.P.
* * *
Lawrence Boadt, Priest, Publisher and Bible Scholar, Dies at 67
By MARGALIT FOX
The Rev. Lawrence Boadt, a Roman Catholic priest, publisher and Bible scholar who used his study of the Old Testament as a vehicle for promoting understanding between Christians and Jews, died on Saturday at his home in Mahwah, N.J. He was 67.
The cause was cancer, said Stefani Manowski, media director of the Paulist Fathers, Father Boadt’s order.
As a publisher, Father Boadt was long associated with the Paulist Press, located in Mahwah. Founded in New York by the Paulist Fathers in 1881 as the Columbus Press, the Paulist Press is one of the country’s most distinguished religious publishing houses, producing books by writers of all faiths. He was its president and publisher from 1998 until shortly before his death.
As a scholar, Father Boadt, who had been rigorously trained in Semitic languages, specialized in the Old Testament. In his writing, teaching and frequent public lectures on interfaith understanding, he invoked Old Testament Scripture to underscore the commonalities not only between Christianity and Judaism but also between antiquity and modernity.
His seminal work, “Reading the Old Testament: An Introduction” (Paulist Press, 1984), explored the Hebrew Bible for a Christian readership. In it, he wrote:
“It makes sense to begin the study of Bible through the Old Testament. But we run the risk that for Christians it may appear only as a long-past and nearly dead history. To prevent this loss of a living sense of the Old Testament, it helps Christians to experience firsthand the biblical faith of modern Jews.”
He added: “Christians, who are often woefully ignorant of the Jewish roots of their own Christian faith, and only vaguely aware of any Jewish practices, could gain some feeling for the Old Testament by attending a Friday night Sabbath service at a local temple or synagogue. Seeing a Jewish community at worship will reveal the deep and inspiring faith which Judaism keeps alive today.”
“Reading the Old Testament: An Introduction” remains widely assigned in colleges and seminaries today.
Lawrence Edward Boadt was born in Los Angeles on Oct. 26 1942, the son of two lawyers, Loren Boadt and the former Eleanor Power. (The family name is pronounced “boat.”) Information on survivors could not be confirmed.
Lawrence Boadt received bachelor’s and master’s degrees from St. Paul’s College in Washington. He later earned a master’s degree and a licentiate in sacred theology from the Catholic University of America, followed by a licentiate in sacred Scripture and a doctorate in biblical studies and Near Eastern languages from the Pontifical Biblical Institute in Rome.
He entered the Paulist novitiate in 1962 and was ordained in 1969.
In the 1970s, Father Boadt taught at Fordham University and St. John’s University in Queens. From 1976 to 1997 he taught at the Washington Theological Union.
Besides “Reading the Old Testament,” his books include “Ezekiel’s Oracles Against Egypt: A Literary and Philological Study of Ezekiel 29-32” (Biblical Institute Press, 1980); “Introduction to Wisdom Literature, Proverbs” (Liturgical Press, 1986); and “Why I Am a Priest: Thirty Success Stories” (Paulist Press, 1999), an anthology Father Boadt edited with Michael J. Hunt.
He joined the Paulist Press in 1975 as its Scripture editor. The press’s publications include several multivolume series, among them Classics of Western Spirituality, comprising works by Catholic, Protestant, Jewish and Islamic writers; Stimulus Books, which examines issues of common interest to Christians and Jews; and Responses to 101 Questions, whose titles explore topics like Hinduism, Confucianism, the Dead Sea Scrolls, Eastern Orthodoxy and evolution.
Today and tomorrow, I am attending the Supreme Convention of the Knights of Columbus in Washington, DC (see below).
On Saturday, I journeyed to the annual Jesuit gathering for the Jesuits in English Canada, this year in Guelph (Mass and luncheon reception with family and friends at Holy Rosary Church; then activities and supper at Loyola House).
In recent years, this annual reunion has been held at Manresa House in Pickering. Next year, to commemorate the 400th anniversary of the arrival of Jesuit missionaries in Canada, it will take place as part of a Province Congress at the Martyrs Shrine in Midland, ON.
Some photos of the day:
Some of this year's jubilarians pose after Mass (left to right): Fathers Leonard Fischer (75 years a Jesuit); Roger Yaworski and Joseph Schuck (50); James Webb, Provincial; Blaise Jaschko (70); William Robins and Winston Rye (50)
Friends and benefactors mingle with Jesuits after Mass
Remembering the deceased (seven priests since January) with prayers in the Jesuit Cemetery
Gathering to hear reports from Father Provincial, Jim Webb and a little humourous background on the jubilarians
* * * * * *
128th Supreme Council of the K of C./Annual Convention
The Knights of Columbus Incarnation Dome located inside the Basilica of the National Shrine of the Immaculate Conception.
The Opening Mass will take place today at 9:30AM in the Basilica of the National Shrine of the Immaculate Conception. Business sessions begin at 1PM and the States Dinner takes place at 7:30PM.
Tomorrow there is a concelebrated Mass at 8AM, with further business sessions and a chance for members present from a given State (e.g. Ontario) to rendez-vous and share time with the bishops present.
* * * * * *
CBA MEETS AT LOYOLA-MARYMOUNT UNIVERSITY, LOS ANGELES
The 73rd International Meeting of the Catholic Biblical Association of America (and Canada) will close its deliberations today with the Mass during which the names of members who passed away in the previous year will be recalled. Included among these will be my teacher and colleague at Regis College, Fr. Joseph Plevnik, S.J. and good friend of all, the Paulist Lawrence Boadt, who died last week in New Jersey of cancer, aged 67.
Larry was possessed of an extraordinarily effusive, even bubbly personality; everyone liked him, respecting him as a scholar and appreciating his encouragement to publish whatever would help people grow in their love for God's Word.
The following article that appeared in yesterday's New York Times mentions his book Understanding the Old Testament, which I personally found very helpful the one time I taught an introductory course on the Old Testament (at Regina's Campion College at the University of Regina in the fall of 1988).
R.I.P.
* * *
Lawrence Boadt, Priest, Publisher and Bible Scholar, Dies at 67
By MARGALIT FOX
The Rev. Lawrence Boadt, a Roman Catholic priest, publisher and Bible scholar who used his study of the Old Testament as a vehicle for promoting understanding between Christians and Jews, died on Saturday at his home in Mahwah, N.J. He was 67.
The cause was cancer, said Stefani Manowski, media director of the Paulist Fathers, Father Boadt’s order.
As a publisher, Father Boadt was long associated with the Paulist Press, located in Mahwah. Founded in New York by the Paulist Fathers in 1881 as the Columbus Press, the Paulist Press is one of the country’s most distinguished religious publishing houses, producing books by writers of all faiths. He was its president and publisher from 1998 until shortly before his death.
As a scholar, Father Boadt, who had been rigorously trained in Semitic languages, specialized in the Old Testament. In his writing, teaching and frequent public lectures on interfaith understanding, he invoked Old Testament Scripture to underscore the commonalities not only between Christianity and Judaism but also between antiquity and modernity.
His seminal work, “Reading the Old Testament: An Introduction” (Paulist Press, 1984), explored the Hebrew Bible for a Christian readership. In it, he wrote:
“It makes sense to begin the study of Bible through the Old Testament. But we run the risk that for Christians it may appear only as a long-past and nearly dead history. To prevent this loss of a living sense of the Old Testament, it helps Christians to experience firsthand the biblical faith of modern Jews.”
He added: “Christians, who are often woefully ignorant of the Jewish roots of their own Christian faith, and only vaguely aware of any Jewish practices, could gain some feeling for the Old Testament by attending a Friday night Sabbath service at a local temple or synagogue. Seeing a Jewish community at worship will reveal the deep and inspiring faith which Judaism keeps alive today.”
“Reading the Old Testament: An Introduction” remains widely assigned in colleges and seminaries today.
Lawrence Edward Boadt was born in Los Angeles on Oct. 26 1942, the son of two lawyers, Loren Boadt and the former Eleanor Power. (The family name is pronounced “boat.”) Information on survivors could not be confirmed.
Lawrence Boadt received bachelor’s and master’s degrees from St. Paul’s College in Washington. He later earned a master’s degree and a licentiate in sacred theology from the Catholic University of America, followed by a licentiate in sacred Scripture and a doctorate in biblical studies and Near Eastern languages from the Pontifical Biblical Institute in Rome.
He entered the Paulist novitiate in 1962 and was ordained in 1969.
In the 1970s, Father Boadt taught at Fordham University and St. John’s University in Queens. From 1976 to 1997 he taught at the Washington Theological Union.
Besides “Reading the Old Testament,” his books include “Ezekiel’s Oracles Against Egypt: A Literary and Philological Study of Ezekiel 29-32” (Biblical Institute Press, 1980); “Introduction to Wisdom Literature, Proverbs” (Liturgical Press, 1986); and “Why I Am a Priest: Thirty Success Stories” (Paulist Press, 1999), an anthology Father Boadt edited with Michael J. Hunt.
He joined the Paulist Press in 1975 as its Scripture editor. The press’s publications include several multivolume series, among them Classics of Western Spirituality, comprising works by Catholic, Protestant, Jewish and Islamic writers; Stimulus Books, which examines issues of common interest to Christians and Jews; and Responses to 101 Questions, whose titles explore topics like Hinduism, Confucianism, the Dead Sea Scrolls, Eastern Orthodoxy and evolution.
St. Eusebius of Vercelli - Blessed Pierre Favre - Colonel BY Day in Ottawa
Today several optional memorials are permitted, that of Saint Peter Julian Eymard who fostered Eucharistic adoration throughout his life and founded a religious order of priest-adorers of the Holy Eucharist who came to be known as the Priests of the Blessed Sacrament or of the martyr St. Eusebius of Vercelli.
Eusebius was a Roman priest of the fourth century. According to the acts relating his martyrdom he was condemned by Constantius, the Arian Emperor, to be starved to death in a room in his own house. He was buried in the cemetery of St. Calixtus. His cult has always enjoyed special favor in Rome and his house was transformed into a church.
Lead us, Lord God, to imitate the constancy of Saint Eusebius in affirming the divinity of your Son, so that, by preserving the faith he taught as your Bishop, we may merit a share in the life of your Son. Who lives and reigns with you.
* * * * * *
FIRST JESUIT PRIEST
On this civic holiday Monday, I will celebrate the optional memorial for Jesuits of Blessed Peter Favre.
One of the original companions whose friendship at the University of Paris eventually led them to form the Society of Jesus, Pierre Favre (1506-1546) grew up as a shepherd in the high pastures of the French Alps of the Savoy region.
At the University of Paris, he met Ignatius Loyola and tutored him in Aristotle, while Ignatius tutored the former shepherd in spiritual matters.
When the "Company of Jesus", students of theology who wished to become "reformed priests" gathered at Montmartre in Paris on August 15, 1534 to commit themselves to the Lord, Favre, who had been ordained a short time before, celebrated Mass and received the vows of Ignatius Loyola, Francis Xavier and their "friends in the Lord" (illustration).
Favre became an effective preacher and giver of the Spiritual Exercises, working in Italy, Spain, Portugal and Germany.
Favre was instrumental in establishing the Society of Jesus in Portugal, and was appointed by Pope Paul III to be one of the papal theologians at the Council of Trent. He died in Rome on his way to the Council, in the presence of his friend Ignatius.
* * * * * *
Colonel BY Day
The August Civic or Bank Holiday is observed in several provinces and has acquired different designations.
I remember it as Natal Day in Halifax and Simcoe Day in Toronto; here in Ottawa, I learned recently that it is called Colonel By Day, though I doubt everyone would know that.
Often passing by the statue of By on Major's Hill Park in my neighbourhood, I have come to admire his achievement in building the Rideau Canal, one of the features of our city that help bring about its designation by Queen Victoria as Canada's Capital.
There is a long article in today's Ottawa Citizen "A Feat of Human Genius" that speaks of his remarkable accomplishment, one that was not appreciated in his day.
Eusebius was a Roman priest of the fourth century. According to the acts relating his martyrdom he was condemned by Constantius, the Arian Emperor, to be starved to death in a room in his own house. He was buried in the cemetery of St. Calixtus. His cult has always enjoyed special favor in Rome and his house was transformed into a church.
Lead us, Lord God, to imitate the constancy of Saint Eusebius in affirming the divinity of your Son, so that, by preserving the faith he taught as your Bishop, we may merit a share in the life of your Son. Who lives and reigns with you.
* * * * * *
FIRST JESUIT PRIEST
On this civic holiday Monday, I will celebrate the optional memorial for Jesuits of Blessed Peter Favre.
One of the original companions whose friendship at the University of Paris eventually led them to form the Society of Jesus, Pierre Favre (1506-1546) grew up as a shepherd in the high pastures of the French Alps of the Savoy region.
At the University of Paris, he met Ignatius Loyola and tutored him in Aristotle, while Ignatius tutored the former shepherd in spiritual matters.
When the "Company of Jesus", students of theology who wished to become "reformed priests" gathered at Montmartre in Paris on August 15, 1534 to commit themselves to the Lord, Favre, who had been ordained a short time before, celebrated Mass and received the vows of Ignatius Loyola, Francis Xavier and their "friends in the Lord" (illustration).
Favre became an effective preacher and giver of the Spiritual Exercises, working in Italy, Spain, Portugal and Germany.
Favre was instrumental in establishing the Society of Jesus in Portugal, and was appointed by Pope Paul III to be one of the papal theologians at the Council of Trent. He died in Rome on his way to the Council, in the presence of his friend Ignatius.
* * * * * *
Colonel BY Day
The August Civic or Bank Holiday is observed in several provinces and has acquired different designations.
I remember it as Natal Day in Halifax and Simcoe Day in Toronto; here in Ottawa, I learned recently that it is called Colonel By Day, though I doubt everyone would know that.
Often passing by the statue of By on Major's Hill Park in my neighbourhood, I have come to admire his achievement in building the Rideau Canal, one of the features of our city that help bring about its designation by Queen Victoria as Canada's Capital.
There is a long article in today's Ottawa Citizen "A Feat of Human Genius" that speaks of his remarkable accomplishment, one that was not appreciated in his day.
Eighteenth Sunday - In gratitude, being rich towards God
Eighteenth Sunday in Ordinary Time (Year "C") August 1, 2010, "VANITY OF VANITIES! ALL IS VANITY" [Texts: Ecclesiastes 1:2;2:21-23; [Psalm 95]; Colossians 3:1-5, 9-11; Luke 12:13-21]
Though not numerous, among Jewish and Christian readers there have always been fans of this original thinker, named Ecclesiastes in Greek or Qoheleth in Hebrew ("the Preacher" in either case): sceptics, individuals with a dark vision of reality and recovering alcoholics or other 12-step programs.
Other readers of this book recall only a few of its epigrams ("what has been is what will be ... there is nothing new under the sun"[1:9] or "there is nothing better for mortals than to eat and drink, and find enjoyment in their toil" [2:24]) or its lyrical passages ("for everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die...; a time to weep and a time to laugh...; a time to love and a time to hate; a time for war and a time for peace" [3:1-2,4,8]).
A learned commentator has summarized the key ideas of this wisdom writing as follows: human achievement is weak and impermanent; the fate of human beings is uncertain; human beings find it impossible to attain to true knowledge and insight into the world; the goal of human striving needs to be joy, the divine imperative. Only the last boldly affirms life. But it points to something deep within human nature, an ineradicable desire for happiness planted by God. Living a moral life by following God's will, then, is the true pursuit of happiness.
In Hebrew, the doubling of a word makes it into a superlative. Thus "the holy of holies" is the holiest place. And the absurdity of absurdities or "vanity of vanities" means the most absurd or most fleeting of realities. Yet this is how "the Preacher" characterizes life itself! It is exemplified by someone working hard to amass goods and property only to have to leave it in death to someone who did not toil at all. For many in the world, life is sheer drudgery and pain ("even at night their minds do not rest").
What the sacred author wants people to realize is that life is absurd until meaning is thrust upon it by acts of courage and faith. The book stresses that God intends people to enjoy life. From clinging to that teaching there comes respite and relief from the sense of futility people otherwise experience.
Amidst a collection of sayings on a wide variety of topics (Luke 12:1-59), Jesus warned against the belief that life consists in material goods ("Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions"). Though He had been asked to mediate a family dispute about an inheritance, Jesus refused, hinting that avarice lay at its root.
Then Jesus told a parable to reinforce His teaching. An already prosperous man began to make plans for the future out of a desire for security to enjoy to the full what he had acquired. He was heedless of the ultimate crisis for which he should have been ready, his death. God, the author of this crisis, called him a fool.
In his soliloquy the rich man realized that the harvest's bounty had exceeded his expectations. His problem consisted in his desire to store it up for his use. The thought of sharing his abundance with people in need never crossed his mind. The man had shut everyone else out of his life and thoughts. There was no one else in the story until God called him to account.
The truism that life is threatened by death or the commonplace that "you cannot take it with you when you die" receives an added dimension within the teaching of Jesus. In His preaching of the coming of God's kingdom there lies a challenge that disciples not "store up treasures for themselves" but become "rich toward God". Jesus pleaded for a right evaluation and use of material wealth. Being truly 'rich toward God' involved making use of one's riches, in obedience to God, to help the poor.
Paul noted that God had lavishly blessed sinners by raising them to newness of life with Christ. Their response must be a total self-renewal, including putting to death all self-seeking, "evil desire, and greed, which is idolatry".
* * * * * *
PRAYER FOR THE 18TH SUNDAY IN ORDINARY TIME
Draw near to your servants, O Lord,
and answer their prayers with unceasing kindness,
that, for those who glory in you as their Creator and guide,
you may restore what you have created
and keep safe what you have restored.
Through our Lord....
Though not numerous, among Jewish and Christian readers there have always been fans of this original thinker, named Ecclesiastes in Greek or Qoheleth in Hebrew ("the Preacher" in either case): sceptics, individuals with a dark vision of reality and recovering alcoholics or other 12-step programs.
Other readers of this book recall only a few of its epigrams ("what has been is what will be ... there is nothing new under the sun"[1:9] or "there is nothing better for mortals than to eat and drink, and find enjoyment in their toil" [2:24]) or its lyrical passages ("for everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die...; a time to weep and a time to laugh...; a time to love and a time to hate; a time for war and a time for peace" [3:1-2,4,8]).
A learned commentator has summarized the key ideas of this wisdom writing as follows: human achievement is weak and impermanent; the fate of human beings is uncertain; human beings find it impossible to attain to true knowledge and insight into the world; the goal of human striving needs to be joy, the divine imperative. Only the last boldly affirms life. But it points to something deep within human nature, an ineradicable desire for happiness planted by God. Living a moral life by following God's will, then, is the true pursuit of happiness.
In Hebrew, the doubling of a word makes it into a superlative. Thus "the holy of holies" is the holiest place. And the absurdity of absurdities or "vanity of vanities" means the most absurd or most fleeting of realities. Yet this is how "the Preacher" characterizes life itself! It is exemplified by someone working hard to amass goods and property only to have to leave it in death to someone who did not toil at all. For many in the world, life is sheer drudgery and pain ("even at night their minds do not rest").
What the sacred author wants people to realize is that life is absurd until meaning is thrust upon it by acts of courage and faith. The book stresses that God intends people to enjoy life. From clinging to that teaching there comes respite and relief from the sense of futility people otherwise experience.
Amidst a collection of sayings on a wide variety of topics (Luke 12:1-59), Jesus warned against the belief that life consists in material goods ("Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions"). Though He had been asked to mediate a family dispute about an inheritance, Jesus refused, hinting that avarice lay at its root.
Then Jesus told a parable to reinforce His teaching. An already prosperous man began to make plans for the future out of a desire for security to enjoy to the full what he had acquired. He was heedless of the ultimate crisis for which he should have been ready, his death. God, the author of this crisis, called him a fool.
In his soliloquy the rich man realized that the harvest's bounty had exceeded his expectations. His problem consisted in his desire to store it up for his use. The thought of sharing his abundance with people in need never crossed his mind. The man had shut everyone else out of his life and thoughts. There was no one else in the story until God called him to account.
The truism that life is threatened by death or the commonplace that "you cannot take it with you when you die" receives an added dimension within the teaching of Jesus. In His preaching of the coming of God's kingdom there lies a challenge that disciples not "store up treasures for themselves" but become "rich toward God". Jesus pleaded for a right evaluation and use of material wealth. Being truly 'rich toward God' involved making use of one's riches, in obedience to God, to help the poor.
Paul noted that God had lavishly blessed sinners by raising them to newness of life with Christ. Their response must be a total self-renewal, including putting to death all self-seeking, "evil desire, and greed, which is idolatry".
* * * * * *
PRAYER FOR THE 18TH SUNDAY IN ORDINARY TIME
Draw near to your servants, O Lord,
and answer their prayers with unceasing kindness,
that, for those who glory in you as their Creator and guide,
you may restore what you have created
and keep safe what you have restored.
Through our Lord....
Memorial of St. Ignatius Loyola - Jesuit Jubilarians
Today I will join fellow Jesuits for a feast day Mass at Holy Rosary Parish in Guelph and for the celebration at Ignatius College of our Order's founder, Inigo de Loyola y Onaz and, as well, to honour confreres celebrating major anniversaries of their religious life or priestly ordination.
Among these are five men who entered the Jesuit Novitiate fifty years ago, in August 1960, the year before my classmates and me: Fathers J. Winston Rye (Province Treasurer, formation house superior, Toronto), Michael J. Parent (serving in Tibet), G. William Robins (missionary in Nepal), Joseph J. Schuck (high school teacher, pastoral associate, St. John's,NL), Roger A. Yaworski (director, Ignatian Jesuit Centre, pastoral associate, Guelph, ON).
Our novice master, Father Leonard Fischer celebrates this year 75 years as a Jesuit, Marc Gervais marks 60 years and Lawrence Brennnan and Charles Holland are fifty years in the priesthood.
Ad multos annos, one and all!
* * * * * *
PRAYER OF TODAY'S MEMORIAL:
O God who raised up Saint Ignatius Loyola in your Church to further the greater glory of your Name, grant that, by his help, we may imitate him in fighting the good fight on earth and merit to receive with him a crown in heaven. Through our Lord.
* * * * * *
Pilgrim and Man of Prayer Who Founded the Society of Jesus
Ignatius Loyola (Iñigo Lopez de Loyola, 1491-1556) walked with a slight limp after being injured while defending the fortress at Pamplona in northern Spain. Slowed down by a lengthy recovery from that injury, he experienced an interior conversion that sent him on ever further journeys, a pilgrim propelled by an abiding devotion to Jesus Christ.
He crisscrossed Europe, walking back and forth through Spain, France and Italy. He wandered further by boat, sailing from Venice to the Holy Land. Eventually he took the name Ignatius, which is how we now refer to him; but in his memoir, he preferred to call himself simply, "the pilgrim."
Beyond the physical distance and the endless roads, Ignatius covered a great historical distance. He moved from the medieval world of a family of minor Basque nobility—proud of their defense of the king and hostile to the rising power of the towns—to the flowering of Renaissance learning in Paris and the rebuilding of Rome under artists like Michaelangelo and reformers like Charles Borromeo. He lived during a period of transition shaped by key figures such as Henry VIII and Mary Tudor, Raphael and El Greco, Luther and Calvin, Cervantes and Palestrina.
Had he followed his family's plans for himself, the youngest of 13 children, he would have become a cleric and settled into a comfortable life with benefices to support him and privilege to protect him. His own plans for himself led to one dead end after another.
His first journey set the stage for what would follow. He left the lush, steep-sided valley of the Urola River where his family owned the best land in the center of the valley, in order to journey to the broad plains of the south where Ferdinand the Catholic, the King of Castile, ruled over a sophisticated and wealthy world.
Ignatius was an ambitious young man who had no desire to stay at home with older brothers who had already won honor and some wealth. He wanted to become a courtier like his mentor, Don Juan Velásquez de Cuéllar, the royal treasurer who take Ignatius into his household at Arévalo.
For 11 years Ignatius learned skills of administration, diplomacy, arms and courtly manners that would prepare him for a career in public administration and political intricacies. He dreamed of being sent as an emissary of the king or ruling over a royal town such as Arévalo. However, his mentor's fall from power for opposing the new king, Carlos I, put an abrupt end to that ambition.
Next came his service with the Duke of Nájera, viceroy of the northern part of the Kingdom of Navarre which bordered on France. After a promising start where his diplomacy and leadership qualities made him a "gentilhombre" very useful to the Duke, this second career also came to an abrupt halt when a French cannon ball badly injured his legs.
After his convalescence and conversion a new desire to serve Jesus replace his former hopes of glory. His first efforts in this new service led to a complete reversal of values as the proud courtier became a poor beggar, imposing harsh penances upon himself in a literal imitation of the legends of the saints. He set out from Loyola for the Holy Land, stopping first at the shrine of the Black Virgin at Montserrat.
A one-night vigil stretched out to an intense year of prayer in the city of Manresa, not far Montserrat, before he continued his journey to Rome and Jerusalem. He planned to live in the Holy Land as a sort of permanent pilgrim, visiting the places where Jesus lived and talking with people about Jesus. When his reckless actions threatened the precarious situation of the Franciscans in charge of the holy places, they forced him to return to Europe.
Likewise, his initial efforts as a student at Barcelona, Alcalá and Salamanca were fruitless. Not until he learned to study in a disciplined manner at the University of Paris did Ignatius finally realize one of his plans--obtaining the education necessary to continue his work of conversing with people about God and spiritual matters.
In Paris other doors started to open for him as well. He met men who would be true companions and share his vision, men like Francis Xavier. Their education as Masters of the University of Paris qualified them for high positions; instead they set out as pilgrims looking for opportunities to serve God. Together these companions weathered the failure of their initial goal of going to the Holy Land; they waited in vain for an entire year for a ship to sail from Venice to Japha.
With their plans for the Holy Land frustrated, Ignatius and his companions turned to Rome where God's plan for them finally became clear. Rome became the center where the Society of Jesus came into being and then spread throughout the world. After all the previous journeys, Ignatius himself spent his last 18 years living in the crowded center of the city of Rome and working within a few small rooms. His most important journey continued, however, for it centered on his search for God and was graced with a profound mystical prayer.
Our most familiar image of Ignatius comes from this last part of his life. He is usually portrayed as a dour lawmaker pointing to the book of the Constitutions he wrote to govern the Society of Jesus. His own self-image remained that of the Pilgrim, which is how he constantly referred to himself as he dictated his autobiography towards the end of his life. [www.sjweb.info]
Painting: Peter Paul Rubens (1577-1640), The Vision of St. Ignatius Loyola (c. 1617-18)
* * * * * *
IGNATIUS' SPIRITUAL VISION
From the British Jesuits' website www.ThinkingFaith.org, a reflection on the meaning of Ignatian spirituality:
To celebrate the Feast of St Ignatius of Loyola, founder of the Society of Jesus, James Hanvey SJ exposes the theological vision manifested in the Spiritual Exercises and in Ignatius’s life.
‘What Ignatius gives us is not a scholastic or academic theology; it is not a theory, but a theology that is lived and experienced. In this sense, too, our theology becomes a daily action, shaping and making our lives.’
...The Spiritual Exercises are a sort of practical, experiential theology that leads to a converted and consecrated freedom in action, not a treatise on Christology, ecclesiology, grace and nature. The same is true for the Constitutions of the Society and we can see how much this theology is his life in Ignatius’s letters and Spiritual Diary. Everything in these writings reveals an immanent living theology which is applied to the realities of persons, places and circumstances....
...The Exercises, and indeed the whole example of Ignatius’s life, certainly expect the subject to spare nothing in the service of God and his Kingdom, but this flows from an inexhaustible gratitude for what one has received from the Divine Majesty at such cost. The determined ordering of all one’s energies in the service of Christ, and the desire to participate as completely as possible in the work of salvation require a disciplined asceticism of love for God and for neighbour, but this ‘freedom’ is far from the indifference of a stoic self-mastery, though it may teeter on the brink of this distortion.
The subject’s life, the interior drama of desires and freedom, and the struggle and the discipline of realities that both circumscribe us and offer new possibilities are all present, but Ignatius sees them in relation to God who is actively present at their centre. The whole work of the Exercises is to give us a new point from which to see the world in all its astonishing diversity and especially to see the way in which the Son is present in its midst, ‘labouring and working’ for its healing. That work is to bring all things under the sovereignty of the Divine Majesty so that all created things, and especially the glory of God’s creation, the human person, can enjoy the plenitude of life....
...There are many aspects of Ignatius’s vision and practice that merit close study. His understanding of the Trinity or the Incarnation, the struggle of the Kingdom of the Enemy and the Kingdom of Christ, or the Rules for Thinking with the Church, have in various ways received attention. It would require much greater scope than this limited essay affords to treat these themes and others as they deserve.
There is one aspect, though, which has not received much attention, yet in part it may account for the modernity of Ignatius’s thought. It is the extraordinary relational way of thinking and seeing that marks the Ignatian vision; the refusal to distort these into some logical form or process and the determination to try to comprehend the vitality of our interconnectedness. It is a wisdom but it is not detached. Rather it is an ‘active wisdom’ that is alive both to the unity and the creative diversity of our relational realities.
This relational way of seeing things is undoubtedly grounded in his own mystical experience of a Trinitarian God: a God who chooses to be intimately related to the world as both Creator and Lord. The relational structure of Ignatius’s theology is immediately apparent in the Spiritual Exercises, the Spiritual Diary, the Letters and the Constitutions, even when parts may have been written by his secretary, Polanco.
The human person is never considered except in and through a nexus of relationships. We are never allowed to stand outside these relationships on our own; there is no sovereign self, exercising a contemplative grasp of the whole from some vantage point outside the material, historical and existential process of life. Indeed, it is part of the illusion of sin to think that we can exercise such independence.
In fact, Ignatius understands that sin is itself a web in which we are caught whether it be in the primal history of the Fall of the Angels or in the active malignity of evil that seeks to delude and ensnare us, ‘so that no province, no place, no state of life, no individual is overlooked.’
This is not just a colourful medieval mystery play in which we are given a part. It is an engagement with the ‘mysterium inquitatis’ that cannot be reduced to a projection of our own subjective woundedness. We can only begin to understand the extent of our entrapment – epistemological as well as psychological and existential – when we allow ourselves to stand in our relationship to Christ.
Christ suddenly casts a light that exposes the way in which evil spins its own relational reality; it has a history, it creates its own determining structures from which we cannot break by our own strength or intelligence. In this, Ignatius takes us into the apocalyptic understanding of the Gospel, but he never allows us to stand lost outside of the saving relationship with Jesus, our Saviour and Lord. It is a mark of our healing when we come to appreciate the truth of our dependence, our connectedness. But this connectedness is a living experience of being sustained and cared for, of being upheld and carried even when I want to deny or break away from this truth.
Our ‘conversion’ is one of mind and will when we come to understand all creation – natural and supernatural – ‘interceding... for me’. That action of intercession is not a trivial act – it is the movement of life itself, of being which expresses its goodness in this act of life-giving generosity even when I wound it....
...God loved the world so much that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life. For God sent his Son into the world, not to condemn the world, but that through him the world might be saved. (John 3:14-17)
It is because we live that experience of Love and are drawn into it through our relationship with the Son, that we become the bearers of the message of life to the world in the words and deeds given us by the Spirit, who is the Lord and Giver of Life. Indeed, for Ignatius our whole life is to be sent, to participate in this mission of the Spirit. It is the Spirit that is at the heart of all our relationships and orders them in this dynamic of reciprocity – the response we make to God’s self-gift in our ‘take and receive all...’
The final great active moment in which Ignatius asks us to find ourselves is the Contemplation to attain the Love of God at the end of the Exercises. It is not contemplation in the sense of an intellectual exercise; it is a performative act of loving self-gift. Only in that offering, in which we are both giving and being given being – the graced indwelling kenosis of the Spirit of Love (Jn 14:21; 15:8-17) – can we really experience the life that is God’s life, the life that is the life of all life.
Yet the Contemplation to attain Love is not only the end to which all our Exercises have been leading, it is also the daily reality in which we live. There is a sense in Ignatius, something we have learnt through the Exercises, that to live in this God, to be taken in His mission to the world, is also to go on growing. Indeed, there is a relationship between our practice of the ministry and works of God’s love in the world and the deepening of our capacity to receive this life in ourselves.
Here, living this grace increases our capacity and aptitude for it and there is no limit to this growth. With this comes a growth in our ability to judge or discern things correctly because we come to see them more and more in relation to God and His salvific plan. Our mind and heart become healed and our will becomes strengthened and attuned to do what is right – what generates that new life of the Kingdom. Love ‘sets things in order’; in loving we come to develop a ‘compassio’ with the things of God.
This is the source and shape of our mission and the gift of discernment. We have already indicated the relational nature of wisdom in Ignatius, but now we can recognise that it comes as gift of the Spirit active in our lives: not just understanding but of knowing how to love. It is the Spirit, the astonishing grace-filled generosity of God, that continues to pour into our hearts (Rom 5:5).
Among these are five men who entered the Jesuit Novitiate fifty years ago, in August 1960, the year before my classmates and me: Fathers J. Winston Rye (Province Treasurer, formation house superior, Toronto), Michael J. Parent (serving in Tibet), G. William Robins (missionary in Nepal), Joseph J. Schuck (high school teacher, pastoral associate, St. John's,NL), Roger A. Yaworski (director, Ignatian Jesuit Centre, pastoral associate, Guelph, ON).
Our novice master, Father Leonard Fischer celebrates this year 75 years as a Jesuit, Marc Gervais marks 60 years and Lawrence Brennnan and Charles Holland are fifty years in the priesthood.
Ad multos annos, one and all!
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PRAYER OF TODAY'S MEMORIAL:
O God who raised up Saint Ignatius Loyola in your Church to further the greater glory of your Name, grant that, by his help, we may imitate him in fighting the good fight on earth and merit to receive with him a crown in heaven. Through our Lord.
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Pilgrim and Man of Prayer Who Founded the Society of Jesus
Ignatius Loyola (Iñigo Lopez de Loyola, 1491-1556) walked with a slight limp after being injured while defending the fortress at Pamplona in northern Spain. Slowed down by a lengthy recovery from that injury, he experienced an interior conversion that sent him on ever further journeys, a pilgrim propelled by an abiding devotion to Jesus Christ.
He crisscrossed Europe, walking back and forth through Spain, France and Italy. He wandered further by boat, sailing from Venice to the Holy Land. Eventually he took the name Ignatius, which is how we now refer to him; but in his memoir, he preferred to call himself simply, "the pilgrim."
Beyond the physical distance and the endless roads, Ignatius covered a great historical distance. He moved from the medieval world of a family of minor Basque nobility—proud of their defense of the king and hostile to the rising power of the towns—to the flowering of Renaissance learning in Paris and the rebuilding of Rome under artists like Michaelangelo and reformers like Charles Borromeo. He lived during a period of transition shaped by key figures such as Henry VIII and Mary Tudor, Raphael and El Greco, Luther and Calvin, Cervantes and Palestrina.
Had he followed his family's plans for himself, the youngest of 13 children, he would have become a cleric and settled into a comfortable life with benefices to support him and privilege to protect him. His own plans for himself led to one dead end after another.
His first journey set the stage for what would follow. He left the lush, steep-sided valley of the Urola River where his family owned the best land in the center of the valley, in order to journey to the broad plains of the south where Ferdinand the Catholic, the King of Castile, ruled over a sophisticated and wealthy world.
Ignatius was an ambitious young man who had no desire to stay at home with older brothers who had already won honor and some wealth. He wanted to become a courtier like his mentor, Don Juan Velásquez de Cuéllar, the royal treasurer who take Ignatius into his household at Arévalo.
For 11 years Ignatius learned skills of administration, diplomacy, arms and courtly manners that would prepare him for a career in public administration and political intricacies. He dreamed of being sent as an emissary of the king or ruling over a royal town such as Arévalo. However, his mentor's fall from power for opposing the new king, Carlos I, put an abrupt end to that ambition.
Next came his service with the Duke of Nájera, viceroy of the northern part of the Kingdom of Navarre which bordered on France. After a promising start where his diplomacy and leadership qualities made him a "gentilhombre" very useful to the Duke, this second career also came to an abrupt halt when a French cannon ball badly injured his legs.
After his convalescence and conversion a new desire to serve Jesus replace his former hopes of glory. His first efforts in this new service led to a complete reversal of values as the proud courtier became a poor beggar, imposing harsh penances upon himself in a literal imitation of the legends of the saints. He set out from Loyola for the Holy Land, stopping first at the shrine of the Black Virgin at Montserrat.
A one-night vigil stretched out to an intense year of prayer in the city of Manresa, not far Montserrat, before he continued his journey to Rome and Jerusalem. He planned to live in the Holy Land as a sort of permanent pilgrim, visiting the places where Jesus lived and talking with people about Jesus. When his reckless actions threatened the precarious situation of the Franciscans in charge of the holy places, they forced him to return to Europe.
Likewise, his initial efforts as a student at Barcelona, Alcalá and Salamanca were fruitless. Not until he learned to study in a disciplined manner at the University of Paris did Ignatius finally realize one of his plans--obtaining the education necessary to continue his work of conversing with people about God and spiritual matters.
In Paris other doors started to open for him as well. He met men who would be true companions and share his vision, men like Francis Xavier. Their education as Masters of the University of Paris qualified them for high positions; instead they set out as pilgrims looking for opportunities to serve God. Together these companions weathered the failure of their initial goal of going to the Holy Land; they waited in vain for an entire year for a ship to sail from Venice to Japha.
With their plans for the Holy Land frustrated, Ignatius and his companions turned to Rome where God's plan for them finally became clear. Rome became the center where the Society of Jesus came into being and then spread throughout the world. After all the previous journeys, Ignatius himself spent his last 18 years living in the crowded center of the city of Rome and working within a few small rooms. His most important journey continued, however, for it centered on his search for God and was graced with a profound mystical prayer.
Our most familiar image of Ignatius comes from this last part of his life. He is usually portrayed as a dour lawmaker pointing to the book of the Constitutions he wrote to govern the Society of Jesus. His own self-image remained that of the Pilgrim, which is how he constantly referred to himself as he dictated his autobiography towards the end of his life. [www.sjweb.info]
Painting: Peter Paul Rubens (1577-1640), The Vision of St. Ignatius Loyola (c. 1617-18)
* * * * * *
IGNATIUS' SPIRITUAL VISION
From the British Jesuits' website www.ThinkingFaith.org, a reflection on the meaning of Ignatian spirituality:
To celebrate the Feast of St Ignatius of Loyola, founder of the Society of Jesus, James Hanvey SJ exposes the theological vision manifested in the Spiritual Exercises and in Ignatius’s life.
‘What Ignatius gives us is not a scholastic or academic theology; it is not a theory, but a theology that is lived and experienced. In this sense, too, our theology becomes a daily action, shaping and making our lives.’
...The Spiritual Exercises are a sort of practical, experiential theology that leads to a converted and consecrated freedom in action, not a treatise on Christology, ecclesiology, grace and nature. The same is true for the Constitutions of the Society and we can see how much this theology is his life in Ignatius’s letters and Spiritual Diary. Everything in these writings reveals an immanent living theology which is applied to the realities of persons, places and circumstances....
...The Exercises, and indeed the whole example of Ignatius’s life, certainly expect the subject to spare nothing in the service of God and his Kingdom, but this flows from an inexhaustible gratitude for what one has received from the Divine Majesty at such cost. The determined ordering of all one’s energies in the service of Christ, and the desire to participate as completely as possible in the work of salvation require a disciplined asceticism of love for God and for neighbour, but this ‘freedom’ is far from the indifference of a stoic self-mastery, though it may teeter on the brink of this distortion.
The subject’s life, the interior drama of desires and freedom, and the struggle and the discipline of realities that both circumscribe us and offer new possibilities are all present, but Ignatius sees them in relation to God who is actively present at their centre. The whole work of the Exercises is to give us a new point from which to see the world in all its astonishing diversity and especially to see the way in which the Son is present in its midst, ‘labouring and working’ for its healing. That work is to bring all things under the sovereignty of the Divine Majesty so that all created things, and especially the glory of God’s creation, the human person, can enjoy the plenitude of life....
...There are many aspects of Ignatius’s vision and practice that merit close study. His understanding of the Trinity or the Incarnation, the struggle of the Kingdom of the Enemy and the Kingdom of Christ, or the Rules for Thinking with the Church, have in various ways received attention. It would require much greater scope than this limited essay affords to treat these themes and others as they deserve.
There is one aspect, though, which has not received much attention, yet in part it may account for the modernity of Ignatius’s thought. It is the extraordinary relational way of thinking and seeing that marks the Ignatian vision; the refusal to distort these into some logical form or process and the determination to try to comprehend the vitality of our interconnectedness. It is a wisdom but it is not detached. Rather it is an ‘active wisdom’ that is alive both to the unity and the creative diversity of our relational realities.
This relational way of seeing things is undoubtedly grounded in his own mystical experience of a Trinitarian God: a God who chooses to be intimately related to the world as both Creator and Lord. The relational structure of Ignatius’s theology is immediately apparent in the Spiritual Exercises, the Spiritual Diary, the Letters and the Constitutions, even when parts may have been written by his secretary, Polanco.
The human person is never considered except in and through a nexus of relationships. We are never allowed to stand outside these relationships on our own; there is no sovereign self, exercising a contemplative grasp of the whole from some vantage point outside the material, historical and existential process of life. Indeed, it is part of the illusion of sin to think that we can exercise such independence.
In fact, Ignatius understands that sin is itself a web in which we are caught whether it be in the primal history of the Fall of the Angels or in the active malignity of evil that seeks to delude and ensnare us, ‘so that no province, no place, no state of life, no individual is overlooked.’
This is not just a colourful medieval mystery play in which we are given a part. It is an engagement with the ‘mysterium inquitatis’ that cannot be reduced to a projection of our own subjective woundedness. We can only begin to understand the extent of our entrapment – epistemological as well as psychological and existential – when we allow ourselves to stand in our relationship to Christ.
Christ suddenly casts a light that exposes the way in which evil spins its own relational reality; it has a history, it creates its own determining structures from which we cannot break by our own strength or intelligence. In this, Ignatius takes us into the apocalyptic understanding of the Gospel, but he never allows us to stand lost outside of the saving relationship with Jesus, our Saviour and Lord. It is a mark of our healing when we come to appreciate the truth of our dependence, our connectedness. But this connectedness is a living experience of being sustained and cared for, of being upheld and carried even when I want to deny or break away from this truth.
Our ‘conversion’ is one of mind and will when we come to understand all creation – natural and supernatural – ‘interceding... for me’. That action of intercession is not a trivial act – it is the movement of life itself, of being which expresses its goodness in this act of life-giving generosity even when I wound it....
...God loved the world so much that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life. For God sent his Son into the world, not to condemn the world, but that through him the world might be saved. (John 3:14-17)
It is because we live that experience of Love and are drawn into it through our relationship with the Son, that we become the bearers of the message of life to the world in the words and deeds given us by the Spirit, who is the Lord and Giver of Life. Indeed, for Ignatius our whole life is to be sent, to participate in this mission of the Spirit. It is the Spirit that is at the heart of all our relationships and orders them in this dynamic of reciprocity – the response we make to God’s self-gift in our ‘take and receive all...’
The final great active moment in which Ignatius asks us to find ourselves is the Contemplation to attain the Love of God at the end of the Exercises. It is not contemplation in the sense of an intellectual exercise; it is a performative act of loving self-gift. Only in that offering, in which we are both giving and being given being – the graced indwelling kenosis of the Spirit of Love (Jn 14:21; 15:8-17) – can we really experience the life that is God’s life, the life that is the life of all life.
Yet the Contemplation to attain Love is not only the end to which all our Exercises have been leading, it is also the daily reality in which we live. There is a sense in Ignatius, something we have learnt through the Exercises, that to live in this God, to be taken in His mission to the world, is also to go on growing. Indeed, there is a relationship between our practice of the ministry and works of God’s love in the world and the deepening of our capacity to receive this life in ourselves.
Here, living this grace increases our capacity and aptitude for it and there is no limit to this growth. With this comes a growth in our ability to judge or discern things correctly because we come to see them more and more in relation to God and His salvific plan. Our mind and heart become healed and our will becomes strengthened and attuned to do what is right – what generates that new life of the Kingdom. Love ‘sets things in order’; in loving we come to develop a ‘compassio’ with the things of God.
This is the source and shape of our mission and the gift of discernment. We have already indicated the relational nature of wisdom in Ignatius, but now we can recognise that it comes as gift of the Spirit active in our lives: not just understanding but of knowing how to love. It is the Spirit, the astonishing grace-filled generosity of God, that continues to pour into our hearts (Rom 5:5).
St. Peter Chrysologus, bishop & doctor of the Church - A Visit to Salt and Light TV
O God, who made the Bishop Saint Peter Chrysologus an outstanding preacher of your Incarnate Word, grant, through his intercession, that we may constantly ponder in our hearts the mysteries of your salvation and faithfully express them in what we do. Through our Lord.
St. Peter Chrysologus ("the man of golden speech") earned the title of Doctor of the Church for his eloquent sermons, of which some two hundred remain. Made Archbishop of Ravenna by miraculous intervention of St. Peter in 433, he rooted out all remaining traces of paganism, as well as a number of abuses among the Christians. In his sermons he strongly urged frequent Communion. He is supposed to have given us the saying: "He who wants to laugh with the devil cannot rejoice with Christ." St. Peter died about the year 450 in his native city of Imola.
In the fifth century, Ravenna, not Rome, was the capital of the Roman Empire in the West, and Ravenna itself became a metropolitan see. St. Peter Chrysologus was one of the most distinguished archbishops of that see.
Peter was born in Imola about the year 400 and studied under Cornelius, bishop of that city, who ordained him deacon. In 433, the archbishop of Ravenna died, and when a successor had been chosen by the clergy and people of Ravenna, they asked Bishop Cornelius to obtain confirmation of their choice from Pope Sixtus III. On his trip to Rome, Cornelius took his deacon, Peter, as his companion; upon seeing Peter, the pope chose him for the see of Ravenna instead of the one selected by the clergy and people of Ravenna.
Peter was consecrated and was accepted somewhat grudgingly at first by both the clergy and the people. Peter, however, soon became the favorite of Emperor Valentinian III, who resided at Ravenna and was also highly regarded by Pope St. Leo the Great, the successor of Pope Sixtus.
There were still traces of paganism in Peter's diocese, and his first effort was to establish the Catholic faith everywhere, rooting out abuses and carrying on a campaign of preaching and special care of the poor. Many of his sermons still survive, and it is on the basis of these that he came to be known as "the golden word."
In his concern for the unity of the Church, Peter Chrysologus opposed the teaching of Eutyches, condemned in the East, who asked for his support. Peter also received St. Germanus of Auxerre to his diocese and officiated at his funeral. Ravenna, his episcopal city, still harbors treasures of ancient Christian liturgical art dating to his day.
Knowing that his own death was near, Peter returned to his own city of Imola and after urging great care in the choice of his successor he died at Imola about the year 450 and was buried in the church of St. Cassian. In 1729, Pope Benedict XIII declared him a Doctor of the Church. — The One Year Book of Saints by Rev. Clifford Stevens
* * * * * *
A VISIT TO FRIENDS AT SALT AND LIGHT TV
Yesterday, I had an opportunity to visit the offices and studios of Salt and Light Television in downtown Toronto.
This gave me an opportunity to celebrate Mass for the staff in their compact but reverent chapel, honouring the memorial of St. Martha, with the rich scriptural theme of the biblical notion of hospitality.
Earlier, I had been introduced to new staffers or summer interns, as well as spent some time getting reacquainted with part of the S+L team I had not seen on site in more than a year.
Father Tom Rosica, CSB, the CEO and inspiring sparkplug of this going concern, had invited me to lunch in a nearby eatery and there we got caught up on news ecclesial from the past several months.
As it had been some time since we could do this, he arranged for me to be interviewed for the daily evening Perspectives 5-minute newscast in both English and French.
The English themes were fostering unity in matters of liturgy in the Archdiocese of Ottawa and my participation in the forthcoming Apostolic Visitation to the Archdiocese of Tuam; in French, in addition to brief remarks on this visitation, the focus of discussion was the significance of St. Ignatius Loyola as an aspect of my Jesuit religious life and more recent experience as a bishop, in light of the approach of his feast day on Saturday, July 31.
The interviews are posted at www.saltandlighttv.org/ (the English version) and at www.seletlumieretv.org/index.html (en francais).
Alessia Domanico conducts her Perspectives interview in English
Rita Sawaya hosts the Perspectives newscast in French
St. Peter Chrysologus ("the man of golden speech") earned the title of Doctor of the Church for his eloquent sermons, of which some two hundred remain. Made Archbishop of Ravenna by miraculous intervention of St. Peter in 433, he rooted out all remaining traces of paganism, as well as a number of abuses among the Christians. In his sermons he strongly urged frequent Communion. He is supposed to have given us the saying: "He who wants to laugh with the devil cannot rejoice with Christ." St. Peter died about the year 450 in his native city of Imola.
In the fifth century, Ravenna, not Rome, was the capital of the Roman Empire in the West, and Ravenna itself became a metropolitan see. St. Peter Chrysologus was one of the most distinguished archbishops of that see.
Peter was born in Imola about the year 400 and studied under Cornelius, bishop of that city, who ordained him deacon. In 433, the archbishop of Ravenna died, and when a successor had been chosen by the clergy and people of Ravenna, they asked Bishop Cornelius to obtain confirmation of their choice from Pope Sixtus III. On his trip to Rome, Cornelius took his deacon, Peter, as his companion; upon seeing Peter, the pope chose him for the see of Ravenna instead of the one selected by the clergy and people of Ravenna.
Peter was consecrated and was accepted somewhat grudgingly at first by both the clergy and the people. Peter, however, soon became the favorite of Emperor Valentinian III, who resided at Ravenna and was also highly regarded by Pope St. Leo the Great, the successor of Pope Sixtus.
There were still traces of paganism in Peter's diocese, and his first effort was to establish the Catholic faith everywhere, rooting out abuses and carrying on a campaign of preaching and special care of the poor. Many of his sermons still survive, and it is on the basis of these that he came to be known as "the golden word."
In his concern for the unity of the Church, Peter Chrysologus opposed the teaching of Eutyches, condemned in the East, who asked for his support. Peter also received St. Germanus of Auxerre to his diocese and officiated at his funeral. Ravenna, his episcopal city, still harbors treasures of ancient Christian liturgical art dating to his day.
Knowing that his own death was near, Peter returned to his own city of Imola and after urging great care in the choice of his successor he died at Imola about the year 450 and was buried in the church of St. Cassian. In 1729, Pope Benedict XIII declared him a Doctor of the Church. — The One Year Book of Saints by Rev. Clifford Stevens
* * * * * *
A VISIT TO FRIENDS AT SALT AND LIGHT TV
Yesterday, I had an opportunity to visit the offices and studios of Salt and Light Television in downtown Toronto.
This gave me an opportunity to celebrate Mass for the staff in their compact but reverent chapel, honouring the memorial of St. Martha, with the rich scriptural theme of the biblical notion of hospitality.
Earlier, I had been introduced to new staffers or summer interns, as well as spent some time getting reacquainted with part of the S+L team I had not seen on site in more than a year.
Father Tom Rosica, CSB, the CEO and inspiring sparkplug of this going concern, had invited me to lunch in a nearby eatery and there we got caught up on news ecclesial from the past several months.
As it had been some time since we could do this, he arranged for me to be interviewed for the daily evening Perspectives 5-minute newscast in both English and French.
The English themes were fostering unity in matters of liturgy in the Archdiocese of Ottawa and my participation in the forthcoming Apostolic Visitation to the Archdiocese of Tuam; in French, in addition to brief remarks on this visitation, the focus of discussion was the significance of St. Ignatius Loyola as an aspect of my Jesuit religious life and more recent experience as a bishop, in light of the approach of his feast day on Saturday, July 31.
The interviews are posted at www.saltandlighttv.org/ (the English version) and at www.seletlumieretv.org/index.html (en francais).
Alessia Domanico conducts her Perspectives interview in English
Rita Sawaya hosts the Perspectives newscast in French
