The Interior Life of Daniel O’Connell: Part 2
Last month we left off the story of Daniel O’Connell with his manage to Mary, and we mentioned the strength of her faith. When campaigning took Daniel away from home, Mary would write to him, and she wasn’t afraid to express her faith in those letters. She often promised her prayers for him, but of course Daniel, as a deist, couldn’t reciprocate. In one very revealing letter sent when she was very sick a year into their marriage, he wrote ‘Mary, sweet Mary, I cannot live without you. You are my life, my comfort. If I were a religionist I should spend every moment in praying for you and this miserable philosophy which I have taken up and been proud of in place of religion, affords me now no consolation in my misery’. He couldn’t bring himself to pray for her, but it seems he wished he could.
In later letters, written when O’Connell actually reluctantly began to attend the liturgy again, he referred jokingly to the ‘sermons’ Mary sent him. On one occasion, at the start of Holy Week, she wrote to remind him not to eat meat, and to go to prayers on Good Friday. Even the judges will have a day off that day, she wrote. She went on, ‘You see, heart, how good I want you to be’. Daniel replied, ‘I got your sermon last night and am condemned to catfish, nothing but fish for more than a week.
By 1815 O’Connell’s faith seems to have deepened further. One factor in this may have been his profound remorse over the killing of an opponent in a duel. John Norcott d’Estere who had taken issue with O’Connell’s description of the Dublin Corporation as ‘beggarly’ (a retaliation for an earlier anti-Catholic resolution) bled to death two days after their encounter. This moment haunted O’Connell and is likely to have led him to more sustained conversation with his God, not just the God of nature, but the God of justice and mercy, the Saviour.
Now, for the first time, he took on a spiritual director, a Carmelite; he began to observe the Lenten fast, and his days of freemasonry were long gone. Progressively from this point O’Connell became more confidently Catholic in his convictions, defending transubstan- tiation in debates with Protestants, for example.
He remained a figure of the left, inspired by Enlightenment ideals, but he was actively synthesising these ideals with his Catholic convictions and practices. His opposi- tion to the death penalty and slavery and his support of rights for Jews was consistent, O’Connell was con-vinced, with his devotion to the sacraments, and personal prayer, and the papacy.
A Deepening of Faith
More controversially, he favoured a dear separation between church and state, but he no longer did so out of opposition to the Church. He thought it would lead to a healthier Church as well as a healthier State. In all this O’Connell was allied with the movement known across Europe as Liberal Catholicism, which sought to renew the Church with the best of modem political and social thought. He was seen as a leader and a pioneer within this European movement. The example of his life and work was praised in Notre-Dame cathedral by one of the spokesmen of the Liberal Catholic movement, the Dominican friar, Henri Lacordaire.
Leo 12, a great admirer of O’Connell, would adopt in his social encyclicals many of the concems of revolutionaries as the Church’s own concems.
For the last 10 years of his life Daniel O’Connell laboured without the support of his beloved wife, who had died in 1836. In her absence, his faith was only strengthened. He went on retreat in Mount Melleray at which he wrote down some new commitments: to pray the ‘Memorare’ every day, and to spend half an hour in meditation each day. He attended daily Mass and was seen by his adoring fans praying the Rosary, going to confession, and receiving communion.
O’Connell’s rediscovered faith nourished him right to the end. As he lay dying in Genoa, in 1847, he asked that his body be brought back to Ireland and his heart to Rome, as a pilgrim. His mortalremains may have been separated in this way, but his life was one of synthesis: the synthesis of political goals with political power; the synthesis of national concems and interational concems, and the synthesis of faith and reason. But all this was made possible by a life of devotion rebuilt from the ruins by the love of his wife.
Aglona Basilica: Mary’s House In Latvia
Last month we visited the Divine Mercy sites in Vilnius, Lithuania. While you may be familiar with Vilnius, I can safely say you have never heard of this month’s pilgrimage site! Nestled in the serene countryside of Latvia, about a three hour drive northeast of Vilnius, the Basilica of the Assumption of the Blessed Virgin Mary, Aglona [Ag-lone-a] is a remarkable architectural and spiritual wonder. While Lithuania is predominantly Catholic, Latvia is predominantly Lutheran, so the large-scale Marian site is unique. Over the centuries, it has become a central place of pilgrimage, drawing thousands annually in honour of Our Lady.
The story of Aglona Basilica be gan in the late 17th century when Dominican friars arrived in this remote region to establish a monastery. Their mission was to strength- en the Catholic faith in the region during a time of political and religious turmoil. In 1699, the monks began constructing a church dedicated to the Assumption of the Blessed Virgin Mary. Their devotion laid the foundation for what would become Latvia’s most cherished Catholic shrine.
The current Baroquestyle basilica, completed in 1780, stands as a testament to this enduring faith. Its twin towers, soaring to 60 meters, dominate the surrounding landscape and invite pilgrims from afar. The church’s exterior exudes an aura of majesty and peace, the interior captivating visitors with its ornate altars, intricate carvings, and serene beauty.
A Symbol of Hope Aglona gained prominence as a pilgrimage site due to the Miraculous Icon of Our Lady of Aglona. This revered 17th-century depiction of the Blessed Virgin Mary, became a source of inspiration and hope for countless faithful. Over time, mira des attributed to this icon have further strengthened the devotion sur rounding it.
The Feast of the Assumption, celebrated every August 15, is the highlight of Aglona’s significance. On this day, tens of thousands of pilgrims from Latvia make their way to the shrine. Like similar celebrations in Knock, Lourdes or Fatima the event is marked by prayer, the Sacrament of Reconciliation, Mass and a solemn Eucharistic procession.
The basilica’s history minors Latvia’s tumultuous past. Despite threats of closure during Soviet occupation Aglona remained a symbol of resilience and hope. Pilgrims continued to visit, often risking persecution, to uphold their Catholic faith.
A significant moment in Aglona’s history occured in 1993 when Pope Saint John Paul II visited the basilica during his pastoral joumey to the Baltic States. His presence reaffirmed the basilica’s importance as a spiritual and cultural comerstone. The basilica was granted the status of a Minor Basilica in 1980 a brave move considering it was still in communist times – on its 200th anniversary, further solidifying its role in the global Catholic community.
Today, the Basilica of Aglona stands not only as a historical and architectural treasure but also as a living testament to faith In a world often marked by secularism and spiritual disconnection, it calls pilgrims to deepen their relationship with Mary and, through her intercession, draw closer to Christ.
As Pope John Paul II said during his visit, “This basilica, a sign of your faith and perseverance, is a reminder that Mary, the Mother of God, walks with us on our joumey of life.” These words capture the essence of Aglona’s significance a sacred place where heaven and earth meet, offering hope and renewal to all who come with faith- filled hearts. It truly is a hidden gem.
Married Saints
Eizabeth of Hungary was born in 1207 to Andrew those times, many marriages were arranged for political reasons, especially among Catholic royalty and the young Elizabeth was only four when she was betrothed to her future husband Louis who was heir to the duchy of Thuringa. Following that decision about her future, she was moved to Germany where she was brought up with Louis by his mother, her future mother-in-law, Countess Sophia who instilled n’er young war’ regious values and deep personal piety. During their childhood years Elizabeth and Louis became best friends which was an ideal preparation for their married life.
In 1221, when she was fourteen and he twenty-one the young couple married. They returned to her native land for their honeymoon and eventually resided in Wartburg, Germany. It was said that the couple could not bear to be parted from one another for a long time or by a great distance. Therefore, Elizabeth frequently followed her husband along rough roads, on lengthy journeys often in bad weather.
The Queen worked tirelessly to relieve the suffering of the poor and infirm, although the expenses incurred by her charitable ventures initially vexed her husband. He also did not consider it proper for her status as a member of royalty. Once when he took her to task about her activities a basket of roses she was carrying was changed miraculously into a basket of bread. After witnessing this he was convinced of the worthiness of her kind endeavours and from that time onwards he supported her completely and shared her prayer life.
Despite pressure from some in his inward circle to be unfaithful to his wife, Louis once said, “Let people say what they will, but I say it dearly: Elizabeth is very dear to me, and I have nothing more precious on this earth.” In 1227 Louis went on a Crusade, fell victim to the plague and died in Otranto. Elizabeth had just given birth to her third child and second daughter. She was at first incredulous, then distraught almost to the point of insanity and cried aloud, “It is to me as if the whole world died today.” Elizabeth went on to found a hospital and spent the remainder of her short life ministering to the poor and wearing the habit of a Franciscan tertiary. She died aged twenty-four and was canonised in 1235.
Imagine a time before the internet, before instant access to information. In the town in Ireland where I live, knowledge came in the form of books housed within the grand stone walls of the Skemies Camegie Library. The Library is more than just a building it is a monument to the power of knowledge and a symbol of Ireland’s evolving relationship with education in the early twentieth Andrew Carnegie century. Built in 1910 with funding from Scottish-American philanthropist Andrew Camegie, it was one of the many libraries established across Ireland as part of his ambitious vision to make books and leaming accessible to all.
Andrew Carnegie’s Vision
Andrew Camegie was bom in 1835 in Scotland and emigrated to the United States in 1848. Rising from humble beginnings, he became one of the wealthiest men in the world through his ventures in the steel industry. After making his fortune, Camegie tumed his focus to philanthropy. He believed in the power of education and self improvement. His famous essay, ‘The Gospel of Wealth’ (1889), argued that the wealthy had a moral obligation to use their fortunes for good. He saw libraries as “palaces for the people,” places where individuals could educate themselves and better their lives.
In 1881, Camegie’s vision for public libraries began to take shape when he established his first library in Dunfermline, Scotland. In 1883, he launched a Grant program to fund the establishment of public libraries across the United States. His philosophy was simple: if communities could demonstrate a commitment to establish a library, he would provide the necessary fund ing for its construction. Cities and towns that wished to receive funding for a library had to meet specific conditions; provide a building site, agree to contribute 10 per cent of the construction cost annually for maintenance, and ensure that the library would be free and open to the public His funding model encour- aged communities to take ownership of their libraries, ensuring their long-term sustainability.
By 1929, he had funded the construction of over 2,500 libraries worldwide, with more than 1,600 of these located in the United States. These libraries played a crucial role in expanding access to knowledge and fostering literacy, particularly in small towns and communities that previously lacked such resources.
Carnegie Movement in Ireland
Carnegie’s first Library established in have begun in the United States but quickly spread to other countries, including Ireland. His major funding for libraries on the Island of Ireland began around 1897, however, most libraries were built in the early twentieth century. Ultimately, 66 libraries were built, primarily between 1900 and 1922; sixty-two of them have survived. While most of the Camegie libraries were built in cities and larger towns such as in Dublin, Belfast, Limerick, Keny, and Waterford, various smaller rural communities across Ireland also received funding including my home town of Skemies.
Although the money that Camegie gave for Irish libraries was small in proportion to his total expenditure it greatly helped the library movement in Ireland where Camegie libraries quickly became essential community resources. His funding provided communities with free access to books, educational materials, and public services, playing a crucial role in promoting literacy and education during a crucial period of Ireland’s history. The libraries offered various programs, including reading groups, education al workshops, and children’s story times, fostering a love for reading and leaming among residents.
In many towns, the libraries served as cultural hubs, organising events and activities that brought people together. They offered a space for community discussions, lectures, and even social gatherings, reinforcing the idea that libraries are not just places for solitary study but vibrant centres of community life.
Today, Camegie libraries in Ire land stand as a testament to Andrew Camegie’s vision of accessible education and community empowerment, continuing to serve as vital resources. Many of the original buildings have been preserved and continue to function as libraries, while others have found new uses, reflecting the evolving needs of their communities.
Architectural Characteristics Camegie libraries were designed to be more than just repositories for books; they were meant to symbolise leaming, democracy, and com- munity development. Architects often incorporated grand facades, Greek and Roman-inspired columns and domes, giving these libraries the monumental feel of civic buildings like courthouses and govenment halls.
One of the most revolutionary aspects of Camegie libraries was their openaccess design. Before Camegie’s influence, books were often kept behind closed doors or required a librarian’s assistance to retrieve. Camegie insisted on spacious reading rooms, central halls with open shelving, and ample natural light. Many libraries followed a rectangular or T -plan with reading rooms flanking a central circulation area, creating an efficient yet welcoming atmosphere.
The architectural design of Camegie libraries in Ireland varies, reflecting local styles and the com- munities they serve. Many of these libraries were constructed in the dassical style, especially those in larger cities. The façade of the libraries often included stone carvings, large windows, and impres sive entrances, making them prominent landmarks within their towns. Notable examples include the Camegie Library in Carrickfergus, which opened in 1906, and the Dun Laoghaire Camegie Library, also completed in 1906.
Today, Camegie libraries remain architectural and cultural land marks in the places they were built, reflecting an era when libraries became truly public institutions. Their distinctive designs, civic grandeur, and functional layouts influenced the evolution of modem library architecture. Many of the original buildings have been pre served and continue to function as libraries, while others have found new uses, reflecting the evolving needs of their communities.
Legacy and Modern Relevance The legacy of Camegie libraries continues to this day. Although some of the original buildings have been repurposed or closed, many still serve their communities as vibrant centres for leaming and engagement. The model of public library funding that Camegie established has influenced library systems worldwide, promoting the idea that access to knowledge is a fundamental right.
In recent years, many Camegie libraries have adapted to the digital age, expanding their offerings to include online resources, technology training, and community programs that address the evolving needs of their patrons. They remain essential in promoting literacy, providing access to information, and fostering a sense of community.
The history of Camegie libraries is a testament to the power of philanthropy and the belief in the trans- formative potential of education. Andrew Camegie’s vision of creating accessible spaces for leaming has left an indelible mark on communities across the globe, ensuring that libraries continue to play a crucial role in fostering knowledge and empowerment for generations to come.
Famous Converts John Dryden
If you were to stop a random person on the street today and ask them what they knew about William Wordsworth, what would they say?
They might answer that he wrote “Daffodils” or even quote its first line: “I wandered lonely as a cloud”. If we were to ask the same person about Alfred Lord Tennyson, they might remember that he wrote “The Charge of the Light Brigade”. If we went on to ask about Sir John Betjeman, there’s a good chance our man on the street might mention Betje man’s satirical poem “Slough” or even recite its opening words: “Come friendly bombs, and fall on Slough”
But if we were to ask the same person about John Dryden (1631- 1700), it’s very likely that we would get a blank look.
And yet Dryden is generally considered one of the giants of English poetry, and he shares something in common with all the poets named above: he was Poet Laureate of the United Kingdom. In fact, John Dryden was the first Poet Laureate. He’s still the only Poet Laureate to have been removed from the position, which happened when he became a Catholic in his mid fifties.
So why is Dryden so little known today, compared to other eminent British poets?
To a great extent, it’s because of the sort of poetry he wrote. In Dryden’s time, the “heroic couplet’ was the standard format of English verse. For an example, we can take the first lines of his poem “To The Memory of Mr Oldham”:
Farewell, too little and too lately known, Whom I began to think and call my own; For sure our souls were near allied, and thine Cast in the same poetic mould with mine.
This kind of verse strikes us today as elegant, urbane and sophisticated. But when heroic couplets continue for page after page (as they generally did) the modem reader quickly tires of them and finds them monotonous.
As well as this, Dryden’s poetry tends to be aimed at the intellect rather than the emotions, and to assume a knowledge of classical mythology and the Bible that most of us don’t have today.
And yet Dryden retains an important place in literary history, not only for his own writings but also for his appreciation of other poets. He summed up Chaucer’s Canterbury Tales in the immortal phrase, “Here is God’s plenty”, and he also helped solidify the reputations of William Shakespeare and John Milton.
A Public Figure
John Dryden’s conversion to Catholicism is a fascinating story, one set against a background of religious turbulence in Britain. But first, let’s take a brief look at his life.
He was born to a Puritan family in 1631. The English Civil War and the execution of King Charles I both occurred during his childhood. (John himself seems to have inherited a lifelong suspicion of priests from his Puritan family.) He began his career as a secretary in Oliver Cromwell’s government. When the monarchy was restored in 1660, Dryden found favour with King Charles II, who appointed him as the first Poet Laureate. He also had consider- able success as a play wright.
Dryden was very much a public figure. This was the era of the coffeehouse and the pamphlet, a time of impassioned debate and controversy, and the Poet Laureate was the target of much satire and criticism. Although he was slow to react, and was known for his good humour, Dryden would sometimes respond with biting satire him self.
In 1686, King Charles II passed away and was succeeded by his brother James a Catholic. This brought religious controversy to a fever pitch in England. There had been several attempts in Parliament to exclude James from the succession to the throne, but none had succeeded. Given the extensive powers of the monarch at this time, it seemed possible England might become a Catholic country again.
It was at this moment that Dryden chose to convert to Catholicism. The timing of his decision led to accusations (both at the time and in the centuries since) that he was simply seeking favour with the new King. However, when King James was deposed by the Protestant King William of Orange three years later, Dryden remained loyal to his new faith. He also refused to take the Oath of Allegiance to the new King, thereby losing his position as Poet Laureate.
Dryden’s change of religion was announced in his long poem The Hind and the Panther, a pro- longed allegory in which the hind (a female deer) represents the Catholic Church, and the panther represents the Church of England.
In the course of the poem, the two creatures engage in a debate on religious truth and recent English history. Dryden makes many arguments in the poem, but the most important centres on the Bible. The Protestant reformers had claimed that the Bible was the source of all religious truth. However, by the time the poem was written, many new and dashing Christian sects had grown up in Britain (and elsewhere) each daiming to take their teaching from the Bible. It seemed clear to Dryden that some other authority was required to interpret the Bible, an authority he found in the Catholic Church.
The Hind and the Panther provoked much controversy and even ridicule, but it stands today as a classic of religious poetry. John Dryden died in 1700, and one of his sons went on to become a Catholicriest.
Queen Of The Impossible
Politics was the only art that Pontius Pilate ever knew. He had successfully climbed the ladder of ancient Rome’s cutthroat bureaucracy and secured a comfortable position as govemor of Judaea. Albeit his political relationship with the powerful Herod Antipas was hos tile, he managed the affairs of Judaea with an outstanding political deftness. So expedient was his political acumen that he had encountered no significant challenges to his career or the stability of those provinces under his authority. That was, of course, until a certain Friday moming just before the Jewish Passover, when a raucous crowd presented him with Jesus of Nazareth in chains. Pilate quickly realised that this man was innocent, yet it soon became clear to him that nothing but death would sate this bloodthirsty rabble. ‘Crucify him, crucify him,’ they demanded (Luke 23:21). Pilate found himself in an impossible situation: Condemn an innocent man to death or watch his province conflagrate in riot.
Defening to his old instincts, he contrived a political ploy. He used Jewish custom against the Jews themselves, promising to release one man for them at Passover. He hoped that he could possibly dis- pose of this problem with a com- promise. But the mob wanted Barab’bas, not the Nazarene King. The Jewish leaders could smell Pilate’s vacillation. They used his own ambition against him and played the same game of politics: ‘If you release this man, you are not Caesar’s friend,’ they chided (John 19:12). As soon as Caesar was introduced into the political gambit, our Lord’s fate was sealed: He would be crucified on a compromise; crucified because of politics. Pilate recognised the possibility of ‘satisfy[ing] the crowd,’ restoring peace to his dominion, and mending his relationship with Herod (Mark 15:15). Life, for Pilate, was about politics, and politics was the art of the possible.
Queen Of The Impossible
All the while, the Mother of God looked on as her divine Son was being used as a bargaining chip between Rome and Jerusalem. Truth itself was nowa slogan in the flippant words of Pilate, ‘What is truth? (John 18:38), and the value of Life itself was at the whims of democracy. Justice was trampled upon in this cauldron of anarchy, and mercy was silenced by autocracy. Our Lady knew in her immacu late heart that this was all a ruse for the sake of what was possible amidst a seemingly impossible situation.
Yet, perhaps our Lady looked upon Pilate with pity, since she too, as a young virgin, was also faced with a seeming impossibility. When the angel Gabriel announced to her that she would conceive and ‘beara son,’ she understood that Gabriel’s proposition was humanly speaking impossible, she did ‘not know man,’ remaining chaste and virginal throughout her life. Unlike Pilate, however, the Blessed Virgin Mary was not willing to compromise with God’s messenger by offering her flesh to the will of men; instead, with gentle trust, she asked, ‘how shall this be? (Luke 1:31, 34).
Our Lady had such immaculate faith and fervent piety that she knew how God would prevail in this seemingly impossible circum stance. God had created the cosmos from nothing and had saved Daniel from the lion’s den, whilst David slayed Goliath ‘in the name of the Lord of hosts’ (1 Samuel 17:45). Our Lady had surely memorised the law, the writings, and the prophets better than those Jewish leaders who would persecute her Son, and could see the hand of God threading the fine details of Israel’s history. ‘Ah Lord God […] Nothing is too hard for you,’ the prophet Jere miah once prayed (Jeremiah 32:17); it was now left to the queen of the prophets to respond to the angelic salutation likewise, ‘let it be to me according to your word’ (Luke 1:38).
The Art of the Impossible
When God permits suffering and removes the comforts of this world even those spiritual comforts from our senses or souls, we are plunged into a spiritual darkness from which an escape seems not just unlikely, but impossible. These moments of turmoil are harsh reminders that ‘we walk by faith, not by sight (2 Corinthians 5:7). Our fallen natures seem, like Pilate’s, to instinctively choose the possible; to indulge the concupiscence of the flesh, instead of fighting against temptation, to amass the wealth of this world, and to compromise the truth of Christ for the lies of the devil.
True faith reminds us that, throughout salvation history, God has proven his ability to make that which is impossible to man into something ‘possible with God’ (Mark 10:27). God’s grace inspires our souls to faithfully and prayerfully beg God for his divine assistance in every difficult situation, to firmly hope that he will ‘deliver [us] from the snare of the fowler,’ and to grant us the required grace to cooperate in our deeds out of love for him (Psalm 91:3). In every seemingly impossible situation, we have God’s holy Mother to teach us with absolute certainty that if we act ‘with God,’ then ‘nothing will be impossible’ (Luke 1:37). Our Lady’s matemal love nurtures us with the aspiration to blindly follow God throughout our lives along the welltrodden paths of faith and gracefully perfect this virtue, which teaches us nothing else than the art of the impossible.
Pauline Jaricot
Marie Therese Cryan
Pauline Marie Jaricot, was bom in Lyon, France on 22 July 1799, the youngest of seven children. In spite of the rampant per- secution of religion in the country prior to this, Pauline’s parents Antoine and Jeanne were devout Catholics.
The family were also prosperous silk merchants and initially Pauline was torn between moments of intense prayer and her participation in the “dashing bourgeoisie life of the silk world”. Her desire to spend long periods in church before the Blessed Sacrament, was equally challenged by her participation in café society. She was a beautiful singer, and her father called her, “My Nightingale”, to which her mother added “from Paradise.” Asa teenager the very popular girl served as a lady-in-waiting to the Duchess of Angoulere. She was loved on the social scene, an ele gant dresser admired and courted by many young men. It was natural for her to fantasise about the romantic possibility of an idyllic manage.
However, things changed drastically after a fall from a high stool which affected her speech and left her semi-paralysed. The sad deaths of her brother Narcisse and her mother which followed led her to a period of intense introspection and deepened her spiritual commitment. This increased in intensity when she heard a sermon about the topic of vanity which impressed her so deeply that she returned home and burned her romantic novels and songs. She also sold her jewellery, gave the money to the poor and vowed to herself that she would never look in the minor again.
Her Missions
One day while praying Pauline had a vision of two lamps. One had no oil; the other was overflowing and from its abundance poured oil into the empty lamp. To Pauline the drained lamp signified the faith in her native France, still reeling from the turbu lence of the French Revolution. The full lamp represented the great faith of Catholics in the Missions. It was opportune that at this time her brother Phileas, who was studying at a seminary in Paris asked his sister to raise funds for the Paris Foreign Missions Society, which wanted to send priests to Asia. Pauline’s creative mind was to chan- ge the history of fundrais ing in the Church.
Her innovative idea of groups and group leader- ship aligned to a decimal system of 10s, 100s and 1000s took shape. She gathered workers in her family’s silk factory into “circles of 10”. Everyone in the group pledged to pray daily for the Missions and to offer each week a sou, the equivalent of a penny. Each member also found 10 friends to do the same. Within a year she had 400 workers enrolled; soon there would be 2,000. Pauline was the match that lit the fire of the Society for the Propagation of the Faith. Little did she know when she first set it up that it would become the largest aid agency for the Missions in the entire history of the Catholic Church.
There was more to follow when she became aware that a real mission field lay doser to home in her own town where most of the people had little or no prayer life and very little knowledge of the faith Believing that it was only the Rosary which could tum a radically secular society back to Jesus she founded the Association of the Living Rosary to reevangelise people in groups of 15. This system divided the 15 decades of the rosary among 15 people, each re citing one decade and made the rosary more accessible while fostering a sense of communal prayer Her Living Rosary soon became a worldwide phenomenon. By the time she died there were more than two million devotees of the Living Rosary in France alone.
Success and Betrayal Concerned for the wellbeing of young girls in Lyon, Pauline then founded a community that she called ‘The Daughters of Mary’ in 1833 and established a home for them in Fourvière. She named it Lorette House in memory of the sanctuary in Italy where the walls of the Annunciation house are install- ed. From there she continued to spread the Living Rosary, and managed a repository selling religious items, books and crucifixes. She opened the door of Lorette House to the poor, provided for their needs, and also welcomed clergy and missionaries. Today Lorette House is the property of the French Oeuvres Pontificates Missionaries.
Despite her remarkable contributions, Pauline’s life was not without hardship. From the age of 36 she suffered from advanced heart disease which caused her an immense amount of suffering. Although seriously ill she managed to make a pilgrimage to the shrine of St Philomena at Mugnano. On 10 August she was miraculously cured while receiving Holy Communion near the relics of the martyr. Sadly, a Ithough she remained healthy there was a bitter time ahead.
Pauline was very sensitive to the conditions of the workers in Lyon and believed that improving their working conditions and lives would provide the necessary environment for evangelisation In 1845, using her remaining fortune she established a prototype Christian village with a factory, dwellings and education for workers and their families. She called it Our Lady of the Angels and placed its management into the hands of businessmen. Tragically they were fraudesters and the whole enterprise collapsed. Pauline was unable to raise enough money to repay those who had invested. It was a sad irony that she fell into a state of complete poverty and was forced to join the list of the poor of Lyon, the same poor she had worked so hard to serve.
During this period, she experienced loneliness and feelings of abandonment. She described herself as “a poor woman who has only God for friend, only God for support… but God is enough.”
Pauline died on 9 January 1862. She was beati- fied on 22 May 2022. Just before she died she spoke her final words, “O ma Mère, je suis toute a vous!” (O, my mother I am all yours!”). These are the very words Pope St John Paul 2 chose for his motto: “Totus Tomb of St. Philomena in the Sanctuary in Mugnano del Tuus” (All Yous) refering Cardinale, Avellino, Italy. to the Mother of God.
The Cloister Garden
Frater Fiachra
Lilac
There is an old scholastic axiom which says, bonun diffusivum sui. The good is diffusive of the self. God’s love is so overwhelming and overflowing that it cannot be restrained. In many ways this is like telling someone who has just fallen in love to keep their happiness to themselves; it just cannot be contained or done. Lovers have to share their happiness with everyone they meet. If we think of a May flower, the Lilac Syringa Vulgaris always comes to my mind. Known for its exuberant fragrance, this shrub cannot help but offer its perfume to everyone who passes by, whether they are disinterested, preoccupied, selfabsorbed or unappreciative. The fragrance like the love of God offers itself to them.
Lilacs, Syringa Vulgaris, belong to the Oleaceae family, which includes over 20 different plant species, including olives, ash, and jasmine. Within their species, there are more than 1,000 varieties of lilacs. Lilac is called Syringa in botanical language, from ‘syrinx’ the Greek word for pipe, because of its hollow stems which is the same root as syringe.
Syringa vulgaris has a number of legends and customs associated with its iconic fragrant blooms. First and foremost is the story behind its botanical name. Syringa was a beautiful wood nymph in Greek mythology. The god Pan spied her one day, lusted for her and took chase. Depending on the version of the story, to get away from him, she either transformed herself into a reed or a lilac bush, both of which make great flutes. Ultimately, Pan won because he made a panpipe from her disguise, and it never left his side from then. Up until the 17th century with the introduction of the lilac to Europe, it was commonly called the Blew (blue) Pipe flower, tracing its origin to the pagan deities of old.
The lilac journeyed from the rugged mountains of Eastem Europe to the garden courts of Istanbul, then to Vienna, before finally reaching Paris. It was in Paris in the late 1500s where the lilac was extensively cultivated and hybridized, leading to the many varieties we see today, which include many different shades of purple, mauve, red, pink and white.
Lilacs have come to symbolize spring and renewal because they are early bloomers. These bushes have also held different meanings in different cultures throughout the centuries. For example, the Celts saw lilacs as magical because of their sweet scent, and in Russia, holding a sprig of lilac over a newbom baby was thought to bring wisdom. Additionally, lilacs were a symbol of an old love during the Victorian age for widows often wore lilacs during this time. The lilac is traditionally a funeral flower in Eastern Europe and was placed in the caskets with the deceased. This is possibly because the intense perfume from the flowers masked the scent of death before modem practices changed the custom .
It was considered bad luck to bring lilac blooms into the home in Great Britain and Ireland and if a young lady wore a lilac blossom, she was destined to be single forever. They were also sent to someone if you wished to break an engagement. This belief contradicts the later Victorian Language of Flowers, where lilacs were a symbol of first love and white ones stood for innocence, so the lilac has overcome those unfortunate superstitions and is now ranked as a most beloved flower.
Lilacs require well-drained soil and prefer full sun or light shade to thrive. They are relatively low-maintenance plants and can tolerate a wide range of soil conditions. Lilacs benefit from regular pruning to promote healthy growth and abundant blooms. The lilac can be a fussy shrub that may not flower every year unless the faded blossoms are removed immediately as it begins to create its seed for next year. Simply remove the faded flowers just below the flowerhead and above the first leaves and your lilac should flower yearly. Remove any leggy stems that crisscross over, and your lilac will give you and others many happy May days of the sweetest fragrance.
The Angles
In the name of God, our God of Israel, may Michael, God’s angel messenger of compassion, watch over your right side. May Gabriel, God’s angel messenger of strength and courage, be on your left and before you, guiding your path… while behind you supporting you stands Raphael, God’s angel of healing, and over your head surrounding you, is the presence of the Divine.
The Angels are the first bom children of the Heavenly Father and as such are our eldersib lings, forming with us the one great family of God. Just as parents sometimes entrust the younger members of the family to the care of their older sisters and brothers, so our Father in Heaven commits us to the care of the holy Angels. But the love of the Angels for their charges on earth far exceeds in strength and tendemess the love of all members of one’s family, including even that of parents. Their constant thought and unremitting care is to preserve us from sin which separates us from God, and to deliver us from it when we have fallen.
These celestial beings are dose to the merciful heart of the Redeemer, therefore, they understand, His untiring concem for our welfare and from His love for us flows their tender affection on our behalf. They know, too, that we, their relatives-not by the flesh but through the spirit element in our natureare destined to share their glory, to be their fellow citizens in heaven, and one day to enter into their unending companionship. In the unselfishness of their love, they are anxious for this period of our exile on earth to dose triumphantly.
However, what especially enhances the intensity of their affec- tion is the fact that they have a divine commission to watch over us and to be for us in this life the instruments of God’s mercies. In the opinion of St Clement, St Gregory the Great, Origen and other holy writers, every country, every city, every town and village, and even every family, has a special Guardian Angel.
Likewise, altars, churches, parishes, dioceses and religious institutions have their own Guardian Ang els. Every Catholic Church has its special Angels to guard it from des ecration, and every altar has thou sands of angels to adore the God of Heaven and earth there concealed in the Most Blessed Sacrament.
The holy Archangel Michael is honoured as the Guardian spirit of the entire Catholic Church, just as he was the Guardian of the chosen people of the Old Testament. It is also believed that he was the special Guardian of our Lord during His earthly life and that now he is the Guardian of the Successor of Peter, the Holy Father. Michael him self revealed to St Eutropius that he is also the Guardian of the Most Blessed Sacrament.
The protecting love of the Angels does not just watch over human souls but also the animals of the field and home, as well as the physical world in general. According to St Augustine there are Angels who preside over every visible thing and over all different species of creatures in the world, whether animate or inanimate.
Angelic Assistance
St Gemma Gilgani cherished a tender devotion to her Guardian Angel. This Italian girl was bom in 1878, died in 1903 and was canonized in 1940. She was favoured constantly by his visible presence. He was with her everywhere, at prayer, at work, in her room, when performing household duties and even in the streets.
This permanent presence of her Angel and his dose communication with her were no illusion. Her confessor, who was an experienced master of the spiritual life used all the means counselled by the Church to make sure of the authenticity of these visions and apparitions. When sick and suffering, as she frequently was, her Angel always watched by her side with unceasing care so much so that she said to one of her friends, “How could I ever have bome those awful pains had it not been for the presence of my Angel?”
The life of Don Bosco provides us with a remarkable and fascinating story in what appeared to many as an angelic intervention in saving the life of the servant of God from many who made several attempts to assassinate him.
His work in reforming young boys was not highly regarded by everyone and in fact his life was openly threatened on multiple occasions. One night when retuming home through a bad and dangerous part of town he saw a mag-nificent dog of huge size following him At first, he was frightened but quickly realised that the dog was friendly. He walked by Don Bos- co’s side accompanying him to the door of his house and then went away. This happened on quite a number of occasions. He called the dog Grigio.
The Meaning Made Clear Hastening home by himself, some time after the first appearance of Grigio the furry angel Grigio, two shots were fired at him from behind a tree. Both missed but his attacker then rushed him and grappled him to the ground. At that moment faithful Grigio appeared and sunk his teeth into the flesh of the would be murderer who hob- bled off shrieking in pain.
On a second occasion two men lay in wait for him and threw asack over his head. This time it seemed all was over for the saint, but Grigio unexpectedly came to his rescue and jumped at one of the ruffians seizing him by the throat. The other hurried away in terror: Don Bosco had then to liberate the first one from the jaws of Grigio who still held him fast by the throat!
There was another night Grigio defended his friend from a foridable band of paid assassins. The clock was striking twelve, when passing through the Place Milan, Don Bosco observed a man following behind, armed with a large cud- gel and he began to make haste in the hopes of reaching the Oratory safely. However, now to his horror approaching him in the front was another group of men who rushed forward to surround Don Bosco with raised sticks. Escape seemed impossible until into their midst bounded Grigio snarling and spring ing about in such a fury that the wretched assailants fled the scene in fear of their lives.
Sometimes the dog entered Don Bosco’s house but always with some reason, either to accompany him on a night joumey or to prevent him leaving the house. No amount of animal instinct could explain Grigio’s unexpected appearances.
At one time when Don Bosco tried to go out, the great dog lay in front of the door growling in such a way that even his protégé was intimidated and dared not ventured out. It was as well he did not, for he was informed later by a man who anived at the house that a band of thugs were lying in wait for him, and it was essential to remain in doors.
As long as the persecution lasted Grigio never failed to be at his post and when the danger passed, he was seen no more. When-ce he came or whither he went no one knew.
Some years later Don Bosco had to go to the fam house of some friends and had been advised that the route there was dangerous “If only I had Grigio” he said. At once the great dog app eared by his side, as if he had heard his words and looking happy to see his friend again. Both man and dog amived safely at the farmhouse and went into the dining room where the family invited Don Bosco to par take of the evening meal.
Grigio lay down and as the conversation flowed, he was temporarily forgotten. When the repast was finished someone said not to forget to give something to the poor dog. But he was no longer there! Doors and windows were all closed, and they could not account for his going.
In 1883, more than thirty years after he first tumed up at Don Bosco’s side he appeared once more in a different locality to guide Don Bosco who had lost his way.
How can we explain these wonderful appearances of Guido at the most opportune moments in different places? Surely we may believe that it was indeed angelic intervention.
The Life Of Saint Martin
Slowly the hours passed as Martin lay waiting for death Darkness descended upon the royal city of Lima, and one by one the lights came on in the palaces of the rich and the hovels of the poor. Martin stirred uneasily. He was very tired now, for all that day the Devil had been trying to make him afraid of death.
While he lay feeble and in pain Satan and his cohorts set about him attempting to scare him by appearing in all their horror. Invisible, he drew near the bed of his old enemy Martin, who did not hide from the Brethren gathered around his bed side the fact that the demons of vanity and unbelief had blown their foul breath into his face. Martin repulsed these forces of hell with every beat of his loyal heart. For sixty years he had defeated the enemy of all goodness and Satan knew his attack would have to be a strong assault with tried and sure weapons against such wellguarded strength. He resorted to his old battle horse and began to wave phantasms of pride before the dying man’s mind.
“Now you have won,” he said to Martin. “You have spumed all obstacles beneath your feet; you are a saint! You can cease beating your breast; now is the moment of triumph!”
Martin at once recognized the false voice of the father of all lies and repulsed him by redoubling his words of humility. But the prize of Martin’s soul was too important to be renounced so easily. The enemy persisted, concentrating all his forces like a battering ram on one point. If he could force a breach there everything else would fall. He persisted with the monotony of a drop of water falling on a stone, of a hammer beating on an anvil. He hoped Martin would finally give in, out of sheer weariness.
The anguish of the struggle was visible on Martin’s face. In sus- pense, the Brethren watched and prayed. Suddenly one of them, who was leamed in theology said, “Brother Martin, do not argue with the demon, who can make white seem black, and black seem white, with his sophisms and his quib bling.”
Martin opened his eyes and with a slightly mischievous smile an swered the father who had spoken to him, “Have no fear that the de mon will waste his false but decep tive arguments on anyone who is nota theologian Theologians ought to fear such disputes and arguments with the devil because since he was once and is still to a great degree endowed with keenness of intellect, he will be tempted to over come them where they are strongest, namely in their wisdom and science, but he will not waste his acumen by trying to disturb or attack in that direction one like myself. He is too proud to use them against a poor mulatto!” Furious and momentarily thrown off balance by the irony, the devil briefly withdrew but only to gather his forces and regroup.
When he did so he was raging and ravaging like a rampant lion and all hell was let loose against poor Martin; the pit opened and vomited out its spirits of hate. Gasping for breath Martin told the Brothers that the torture he was undergoing was frightening. Now demons of all shapes and sizes and figures were crowding around him, threatening him with etemal dam nation, mocking and laughing at his trust in God, accusing him of vanity on account of his mirades. These very miracles they claimed to have worked themselves.
“It was by our power you cured the sick…” “By our power you raised the dead…” “You are ours! You are ours” “Where now is your God? Ha! Ha! …” “You have wasted your life on fruitless work and prayers.” Shrieks and cries, howls and devilish laughter filled his cell. Martin fought against them with every breath: perspiration poured down his face. His teeth chattered audibly. He groaned aloud in his agony of spirit. For three whole days the torture would continue.
Children Of The Same Mother
Dom Aelred Magee ocso
Every now and again we come across an article, a picture or icon, a photograph, or a book which strikes us in an altogether new and unexpected way “Why did I overlook this until now?”, “This has made a difference for me!”
Often, the thing passes to us through the recommendation of another who has enjoyed it. Or we stumble across it, unlooked for. In a peculiar way, we may even have taken up the book or memento before, and it made little or no impression at that time. But somehow- and we will call it the grace of the moment this little thing has been waiting for us, waiting for the right moment, waiting until we needed it and could appreciate it.
A little time ago a friend passed on to me a book which I had never known and possibly might never have taken up. It immediately took hold of me! In a matter of moments, through the first few words on a random page opened, my perspective changed.
To be frank, while pious devotion and liturgical practice and even the tradition of my Order had set in place a necessary engagement, the duty of relationship, and the expected filial gaze, I did not really know her. The little book I’m referring to is Mary in the Bible and in Our Lives by Fr Wilfrid Stinissen OCD.
For all its diminutive appearance it easily punches above its weight. And yet, it has no pre tensions to be an academically impressing work. It relies not upon deep Marian thought nor complex theology about Christ or the Church it relies simply, exdusively, humbly, on the author’s personal prayer, reflection, lectio divina of Sacred Scripture and, above all, his years getting to know Mary. This is a book which comes from a deep-hearted love for Mary, which has grown and matured, and speaks to hearts which are open to and yeam for that. same love to come to fruition.
Getting to know Mary is not, for some, an easy task. Many profess to know her and love her, but in reality are still dependent upon a rational approach to her voca tion and her unique position in salvation history. Everything re- mains in the head! Many simply cannot get to grips with that uniqueness and find it, and all that goes with it, a series of obstacles and hurdles which prevent a close- ness, a living relationship, an experience of woman and mother.
Scripture Is Sufficient
The key to Fr Wilfrid’s book lies eminently in the title – we must return to Sacred Scripture, to the Holy Bible, if we are to connect in a personal and, yes, human way with Mary. Frequently we are told that Sacred Scripture tells us next to nothing about Mary and reports almost nothing of what she said. But we forget, per- haps, that Sacred Scripture gives us all we need to know the Holy Spirit is a canny writer, economical and skilled, and the word which contains the Word is limitless when such a one is its source! When we come to Scripture we are asked to leam once again to be fed with the bread which is broken for us, and not to hanker after sweetmeats which are the stuff of our dreams!
A quick glance at the contents of this little book will suffice to demonstrate that Scripture is sufficient in this quest for Mary. The moment of annunciation and con- sent upon which swings our salvation, and the flowering of Mary’s relationship with God, Father, Son and Spirit, all present in that grace-filled moment. Mary’s unique relationships with Elizabeth and Joseph her husband-nothing of the two dimensional or paste- board here, but rather flesh and blood, troubled and rejoicing figures. The Temple episodes of presentation and frantic search and discovery a mother being a mother, but much more! Cana and the transformation of the Old to the New. Crucifixion, Resurrection, Ascension and Pentecost – a weaving of redemption’s threads. And through all this, the Church’s reception, reflection, recognition. Perhaps we will leave the last word to Fr Wilfrid Stinissen:
To live in Mary is to dare to entrust oneself without reservation to her motherly and forming power. It is not typical of her to do sensational things. She loves to work in hiddenness, to make use of silence and peace of the night. If we have our home in the mother’s womb and give her full freedom to form us as she wills, we will necessarily gradually begin to show many similarities to Jesus. And we will then be children of the same Mother.
Saint Martin Replies
- Antrim: Thank you Divine Mercy, Our Lady of the Miraculous Medal and St. Martin for bringing me to a job I love which also enables me to have the freedom to look after my family and help them when they need me. It has also allowed me to keep on top of my health and have checks and tests that I might not otherwise have been able to under go. I am grateful too for the private healthcare which I have been provided with and which I find invaluable.
- Lancashire, UK: I would like to thank the Divine Mercy, Our Lady, Saints Joseph and Martin for getting my grandson the part time job he needed while studying in college. Also, my granddaughter’s friend’s father suffered a series of strokes, and I gave my grand daughter 2 relic cards of St Martin to pass on to her friend for him, which she did. The man is now out of hospital and on the road to recovery.
- Sligo: I would like to thank St Martin for a special request granted to me. Our dog got an infection on her womb, and she was seriously ill. I prayed to St Martin that she would make a good recovery after surgery. She is an old dog, a very precious member of our household and truly part of the family. Thanks to the intervention of St Martin my prayers were answered, and she made a miraculous recovery. Thank you, St Martin
- Farmer, West Of Ireland: I am writing to thank St Martin for many favours received through his help. Many sick animals have been cured for me as a result of his inter- cession. I am asking him now to help my sister who is very unwell and for a special intention for myself regarding my house.
- Sligo: I would like to thank St Martin for many favours received. I pray to him every day and he takes good care of me and my husband. I recently completed a Novena to St Martin for a very special request and promised publication if my prayers were answered I was suffering from a very heavy feeling in both my legs and feeling very worried as I am nomally a person who is very
busy. Thanks to Saints Martin and Charbel both my legs are fine, and I am able to continue with my various activities. I will be forever grateful. Thank you so much St Martin for everything. - Renfrewshire, Scotland: Just to say thank you to St Martin I had a mark on my face and no matter what I applied it would not go away. Then I placed the relic of St. Martin all over it and after a while there was not a trace left. He is such a wonderful saint.
- Anon: I would like to thank Our Lady, St Martin and St.Anthony for favours received, especially my grandson getting a place to rent. I am praying now that I will be able to get a new place myself.
- Sligo: Please publish my thanks to Our Blessed Mother, Saints Martin and Anthony for keeping our home and property safe during all storms. We are also grateful that our grandson found work and for getting good health results. I am praying to St Martin for over 50 years and get the magazine every month.
- Galway: I want to thank St Martin for intervening on behalf of my dog Dusty who had a lump on his back. I asked for his help that it would be healed and sure enough it was and quite quickly. It was a big worry but thank God it did disappear.
- Anon: Just a note of thanks to Our Lady, Saints Martin, Am, Pio and Rita for numerous favours granted especially for my goddaughter’s health improving.
- Roscommon: For me St Martin has been the backbone of a lifetime of prayer. Recently he helped me with an issue in regard to my husband, which could have proved divisive as so often in the past, but with St Martin’s intervention the situation was resolved even better than I could have imagined. I love the magazine and pass it on all the time. One of my daughter has commented on the nice wording on the envelope that it comes in.
- Limerick: I want to thank St Martin for countless blessings granted to me over the years. My second name is Martin. When I was a child of about 7 years of age I got a skin disease on my face which meant visits to hospital over a few years before it cleared up. A relic of St Martin was applied to the infected area and prayers were said which the family believed helped. A marriage breakdown and other challenges during life made me retum to St Martin over 10 years ago. This led me to getting the monthly magazine and daily recitation of the Novena prayer for myself and other family members. When I need guidance and help for us all I ask St Martin to intercede on my behalf and he never lets me down. I am etemally grateful for all his intercession over a lifetime.