Dying To Live

Unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. John 12: 24-25

The Lord Jesus likens his followers to a grain of wheat. A single grain of wheat can yield in time thousands of grains. But only if it falls into the ground and dies. If it does not die, it remains merely a single grain. Like a grain of wheat our lives can change and give life to thousands of others. But only if we fall in humility and die to ourselves. Otherwise, we remain fruit less and insignificant individuals in this world. St Martin De Porres is an excellent image of this dying to the self in his daily labours and sacrifices for others. When we pray to him in the traditional novena prayer, we promise to imitate him. True devotion to any saint calls us to imitate their given virtues. For Martin it was the sacrifice of his life for others. Martin refused nothing of himself to Christ, seeing in all those who came to him for aid and charity only the face of Jesus.

Jesus calls us to actively die to ourselves. What does this entail? It entails immersing ourselves more deeply into the paschal mystery of Jesus, following him more intensely in his passion, death and resurrection. It means imitation of his profound love and humility.

On a Sunday in October every year you’ll see people making their way to Kilclohane Wood out- side Milltown, Co. Kerry. They gather to honour the memory of a Dominican friar who served the people of that region in the most dangerous of circumstances and paid for it with his life. His name was Thaddeus Moriarty.

In the wake of the Protestant Reformation the community of Catholics in Ireland experienced waves of persecution. There were times and places where a certain freedom to practice was possible, and there were other times and places where attending Mass, or simply being a priest, could lead to severe punishment.

In this environment it was impossible, of course, to train men for the priesthood, but Irish bishops and religious orders found a solution: they established colleges on the Continent where young Irish men could get the best of training in philosophy, theology, preaching, and apologetics, so they could return to the dangerous mission well prepared.

That’s exactly what a young Dingle man by the name of Thaddeus Moriarty did in the 1620s. He joined the Dominicans in Tralee, and after his novitiate probably carried out in semi-secret he was sent to Toledo in Spain, where he met another young friar, Terence Albert O’Brien, who would also go on to be martyred.

From Toledo he went to Lisbon, to study in the newly founded Irish Dominican College there, set up through the efforts of another Kerry Dominican, Daniel O’Daly. Again, perhaps without realising it, young Moriarty was surrounded by future martyrs; no fewer than four of his classmates would be executed in the coming decades.

Moriarty, in any case, was a bril- liant student. Daniel O’Daly later wrote of him that he was ‘pro- foundly learned in all the sciences’. He could probably have stayed on in Portugal, and had a nice academ- ic career, but like so many Irish churchmen, he returned north, fully aware of the risks involved.

Over the following years he ministered in Kerry as best he could, and it seems he even engaged in debate with local Protest- ants concerning papal authority. He was elected prior of Tralee by his confreres, but it’s hard to know how much of a common life these friars had, and it’s likely that they lived separately and in hiding much of the time. One source tells us that they went about disguised as merchants and would celebrate Mass and hear confessions at secret loca- tions, known only to the faithful – in barns, in private homes, and at remote Mass rocks like Poll an Aifrinn (‘Mass Hollow’) in Kilclohane Wood.

Ministry In Time Of Crisis

During the 1640s, a Catholic uprising led to greater freedom, and leaders of the Dominican friars met in Kilkenny in 1644, Thaddeus Moriarty among them. There was excitement in the air. They decided to establish five centres of study in Ireland, and Moriarty is likely to have been included among the teachers, but all these plans were put to flight by the arrival in Ireland of Cromwell and his army in 1649.

Once again Moriarty and his brethren were forced into hiding. It might have made sense at this point to leave the country, to come back when things were safer. Moriarty knew the situation was dangerous. He knew his old friend Terence Albert O’Brien had met a gruesome end. But he chose to stay. He stayed with the people, teaching them, encouraging them to remain faithful, and celebrating the sacraments with them and for them.

And it seems his ministry at this time of crisis was appreciated. In 1651 a man by the name of Charles Sugrue had a chalice made for the use of Moriarty. It’s not impossible that this is the chalice that was in his hands on the 15th August 1653, the feast of the Assumption of Our Lady, when he and his congregation were surprised by Cromwellian soldiers at Poll an Aifrinn.

Fr Moriarty was taken by the soldiers to Ross Castle where he was imprisoned for several months. Daniel O’Daly, relying on eyewitness accounts, says he was emaciated and discoloured when he was brought eventually to the place of his execution in Killarney, now the site of the Franciscan church. Incredibly, it seems he went to the gallows joyfully. ‘Never did the bride more cheerfully array herself for marriage’, wrote O’Daly, ‘than did this holy man for the embrace of death’. He climbed the ladder, exhorted his hearers not to be disheartened by his death, to remain faithful to their ancient creed, and then he was hanged.

Those who executed him buried him and kept watch over his grave for a while they didn’t want the faithful to remove his body and make of his body an object of veneration. But the people didn’t forget. Through more long years of ignominy and persecution, the people of Tralee and its hinterland remembered what Thaddeus Moriarty had done, and they maintained an annual pilgrimage to this place, where last he held the chalice in his hands and offered the sacrifice of the Mass for the glory of God and the good of his people.

Abraham Lincoln was once asked if he could sing. said “I know only two tunes, one is the Old Hundredth, the other isn’t.” Lincon was joking a bit, as he was a great music lover, but it is curious that he would choose this tune to refer to, as it was the name of one of the most popular hymn tunes of his day. You may know this tune by another name; it is the official title of the well- known hymn, “All People That on Earth Do Dwell.” It is indeed a most cherished hymn that has been sung by congregations world- wide for centuries. The hymn’s history spans back to the 16th century when Louis Bourgeois, a prominent French Protestant musician, composed the tune. It first appeared in the 1551 edition of the “Genevan Psalter”, collection closely associated with John Calvin and the Reformed Church, intended to make congregational singing more accessible.

Originally set to Psalm 134, the tune found its most enduring association with Psalm 100, earning it the name “Old 100th.” The melody’s simplicity captured the hearts of worshippers, establishing it as a staple Christian song of praise, and its powerful message resonates with the immensity of God’s love, and how the Church joins with choirs of angels in Heaven. The theme of the hymn is expressed in the opening lines: “All people that on earth do dwell, sing to the Lord with cheerful voice.” While its roots are in the Protestant Reformation, the hymn has found a welcome place in Catholic worship. Its widespread use underscores the unity and shared heritage among Christians, transcending denominational lines. The Old Hundredth’s notes carry a timeless message of hope and devotion, uniting believers in a shared song of praise.

Music As A Bridge

The hymn has been adapted into various musical arrangements, from simple congregational singing to complex choral and orchestral renditions. These adaptations high- light the tune’s flexibility and its capacity to resonate with different audiences, regardless of the musical setting. The Old Hundredth has also been played a significant role in various cultural and historical moments. For example, it has been featured in numerous ceremonies, symbolizing its widespread appeal and enduring significance. The English composer Ralph Vaughan Williams composed a setting to it for the coronation service of Queen Elizabeth II in 1953. The hymn played a central part of her coronation and was used throughout her reign at significant events.

To this day, the Old Hundredth continues to be a source of inspiration. Its message of praise and thanksgiving is as relevant today as it was centuries ago, reminding all who sing it of the nature of their faith and the enduring call to worship. The hymn’s message is summed up in the lines: “For why? The Lord our God is good; His mercy is forever sure; His truth at all times firmly stood, and shall from age to age endure.”

The Old Hundredth is a celebration of unity, faith, and the spiritual power of music to draw us closer to God and to one another. This hymn tune, with its rich history and profound impact, continues to inspire and uplift, making it an important part of our collective Christian heritage, encouraging a spirit of unity and thanks giving. In a world often divided by differences, the Old Hundredth stands as a testament to the power of shared faith and the beauty of communal worship, bringing together voices in praise.

Of course the most powerful aspect of the hymn is the fact that it comes directly from the Book of Psalms; the prayers Our Lord himself would have prayed. As we reflect on the history and significance of the Old Hundredth, we can see how this hymn tune continues to connect people across time and place. Its popularity is a testament to the enduring power of music to bridge divides and bring communities together in a shared expression of faith.

Irish Dominican Martyrs:

Fr Bernard Ofarrell Op

And Fr Laurence Ofarrell Op

Sometime around the year 1400 a Dominican friary was founded in Longford and the development of the town is normally dated from there. The peace of the holy place was destined to be shattered during the English Reformation. After King Henry VIII issued his Act of Supremacy in 1536 Catholicism was outlawed. However, it does seem that the chapel at Longford was used by monks of the order as late as 1652. This might be explained by the flight of the local Protestant community during the 1641 rebellion. Before this the church was used by the Anglican denomination established in this country under the name Church of Ireland.

In 1652, two very eminent Longford Dominicans were martyred. They were related and came of the noble O’Farrell line; both were Masters of Theology, famous preachers and had been marked as potential bishops. Fr Laurence and Fr Bernard O’Farrell were alone in the priory on the day they died, because the other friars had fled when news came that a band of marauding Cromwellian soldiers was on the rampage.

It was early in the morning and the brothers were at prayer when the cruel onslaught began. The soldiers set upon Fr Bernard and wounded him in twenty four places. Fr Laurence they took immediately to the Governor who was related to the Farrell brothers but loyal to the King. He wanted to question Fr Bernard about his association with the Catholic army. After the interrogation the Dominican was condemned to be hanged.

On the morning of his execution, he was led from his dungeon and walked up the steps of the hanging ladder. Before the rope was placed around his neck, he addressed some words of consolation to the Catholics who might be there, telling them in a powerful manner to combat heresy. When he was thrown from the ladder while still hanging, he drew both his hands from under his scapular, raising a cross high in one hand as a token of triumph. The method of hanging at that time was not a sudden neck-break drop, but a slow strangulation.

The Governor was so impressed by his cousin’s faith that he gave permission for the body to be respectfully taken down and a safe conduct granted to all the clergy of the neighbourhood. This was to enable them to take part in the divine office and assist at the burial of the martyr.

One of my favourite things to do is to visit my local library. I’m a huge fan of public libraries as an institution, and believe they are more relevant than ever, despite the existence of the internet.

The earliest known libraries can be traced back to ancient Mesopotamia, around 2600 BC. These libraries were collections of clay tablets that contained administrative records, legal codes, and religious texts. The most famous library of this time was the Library of Ashurbanipal, located in Nineveh (present-day Iraq), which housed over 30,000 clay tablets.

In ancient Egypt, the Great Library of Alexandria was founded in the third century BC by Ptolemy I Soter, one of the successors of Alexander the Great. He was a Macedonian general who became the ruler of Egypt after Alexander’s death in 323 BC. He established the library as part of his efforts to promote learning and scholarship in Alexandria, which was the capital of Egypt at that time. However, it was under his successor, Ptolemy II Philadelphus, that the library was significantly developed and expanded. The library grew into one of the most renowned centres of knowledge in the ancient world, housing a vast collection of scrolls and attracting scholars from various disciplines. Although the library was tragically destroyed over time, its legacy as a symbol of intellectual pursuit and cultural ex- change continues to inspire to this day.

Roman Contributions

While these ancient libraries did have limited public access, many were restricted to scholars, priests, and scribes. They were exclusive institutions that required special permission to access their collections. The idea of a fully public library, open to everyone, emerged much later in history. They began to appear in the first century BC.

It was Julius Caesar who planned the first fully public library in Rome, but it was Roman historian and orator Gaius Asinius Pollio who brought the idea to fruition. By the time of Emperor Augustus, public libraries had become more widespread, serving as centres for study and public reading available to all Roman citizens.

These Public libraries were known as “bibliothecae” and were established by both the state and private individuals. They were important centres of learning and housed collections of scrolls and books. They provided a space for scholars, philosophers, and students to study, read, and conduct research.

The librarians, known as “custodes,” were responsible for managing the collections and assisting visitors. Additionally, they acted as guides and advisors to library visitors. They would assist scholars, philosophers, and students in finding the resources they needed for their research and studies. They had the task of acquiring new scrolls and books for the library’s collection. They would carefully select and organise the materials, ensuring that they were properly catalogued and accessible to visitors.

Like the librarians of today the custodes maintained the library’s inventory, keeping track of borrowed items and returning them to their designated places. They were knowledgeable about the library’s collection and were able to provide information and recommendations to visitors. They also played a role in maintaining the order and decorum of the library, ensuring that visitors followed the rules and regulations of the library, such as respecting the reading spaces and handling the materials with care. They were also responsible for creating an environment conducive to learning and scholarly pursuits.

Monastic Libraries

During the Middle Ages, the preservation and dissemination of knowledge in Europe were largely undertaken by monastic libraries. Monks would copy manuscripts by hand, meticulously transcribing religious texts, philosophical works, and other important writings that were stored in the monastic libraries. These libraries flourished, particularly in Europe. They became important cultural and intellectual hubs, attracting scholars and students from far and wide. They not only housed religious texts but also secular works, contributing to the preservation and transmission of library in Switzerland, the Abbey of knowledge across different disciplines.

The rise of universities in the medieval period further stimulated the growth of monastic libraries. Monks played a crucial role in education, teaching in universities and sharing knowledge from their libraries. They also engaged in scholarly debates and produced influential works that shaped intellectual discourse.

Throughout history, monastic libraries faced challenges, including wars, invasions, and periods of decline. However, their dedication to preserving knowledge and their contributions to scholarship remained significant.

The Vatican Library, founded in the mid-fifteenth century, became one of the most important repositories of religious and classical texts, and many other renowned libraries, such as the Abbey of Saint Gall
Monte Cassino library in Italy, and the Monastery of Montserrat library in Spain, stand as testaments to their enduring legacy.

In the modern era, monastic libraries continue to play an important role in preserving cultural heritage and providing access to his torical manuscripts. They serve as repositories of ancient knowledge and continue to inspire scholars and researchers in their pursuit of wisdom and understanding.

The Renaissance Period

The invention of the printing press by Johannes Gutenberg around 1440 made books more accessible and affordable resulting in new public and private libraries full of giving people expanded access to the printed word,

In the seventeenth and eightteenth centuries, the establishment of national libraries, such as the British Library and the Bibliotheque Nationale de France, reflected the growing importance of libraries as public institutions dedicated to education and scholarship. These libraries began to systematically collect and catalogue works, providing greater access to knowledge.

The nineteenth and twentieth centuries witnessed a proliferation of public libraries, fuelled by the ideals of universal education and enlightenment.

Libraries in the Digital Age

Today, the advent of digital technology has transformed libraries in unprecedented ways.

Computers with access to online databases, e-books, and digital archives are now to be found along with books in many public libraries information beyond physical boundaries. Modern libraries have also embraced their roles as community hubs, offering a wide range of services beyond book lending, including educational programs, technology access, and cultural events.

As we move further into the twenty-first century, libraries continue to evolve. The rise of artificial intelligence, data analytics, and virtual reality presents new opportunities and challenges for these institutions. However, the core mission of libraries to preserve knowledge, foster learning, and support communities-remains unchanged.

The history of libraries is a testament to humanity’s enduring quest for knowledge and our commitment to sharing and preserving it for future generations. From ancient clay tablets to digital databases, libraries have been, and will continue to be, vital pillars of civilisation.

Famous Converts: Cardinal Henry Manning

In 1850, Pope Pius IX published the papal bull (or decree) Universalis Ecclesiae, which reintroduced Catholic bishops into England. Since the time of Elizabeth I, English Catholics had no bishops to guide them. The only legal church was the Church of England, which had broken with the Pope in the reign of King Henry XVIII. For many years, Catholicism was so persecuted that priests had to operate in secret, risking execution.

This level of persecution was a distant memory by the mid-nineteenth century. Catholics by then enjoyed much the same rights as other English men and women. They only formed about one per cent of the population at the start of the century, but their numbers were rising, through immigration from Ireland and a steady trickle of converts. The Pope obviously thought the time was right to give English Catholics their bishops again.

The announcement, however, caused a storm of controversy. The Prime Minister, Lord Russell, complained about the “aggression of the Pope upon our Protestantism”. There were demonstrations throughout the country, during which effigies of the Pope were burnt.

In the Church of England diocese of Chichester (Sussex), a meeting of clergymen denounced Pius IX’s decision. The meeting was called by Archdeacon Henry Manning, the highest-ranking clergyman in Sussex. Before it started, however, Manning announced that he intended to retire as soon as it was over. The reason? He was about to become a Catholic.

It was extraordinary timing from the Archdeacon. But then, Henry Edward Manning was never one to back away from controversy.

For the rest of his long life, he would be a national figure, arguing not only for the rights of Catholics but also the poor, the workers, and other oppressed groups. When he died in 1892, enormous crowds came to mourn him. According to the Dictionary of National Biography, it was the biggest public show of mourning since the death of the Duke of Wellington forty years earlier.

On becoming a Catholic, Archdeacon Henry Manning said: “Now my career is ended”. He couldn’t have been more wrong. Within months, he was ordained a Catholic priest, and fourteen years later he was made Archbishop of Westminster, the head of the Catholic Church in England and Wales. In 1875 he became a Cardinal, one of the senior clerics who elect the Pope.

To Rome and Beyond

It was a surprising journey for somebody who, as a young man, was not known for his interest in religion. Cricket and debating were his passions then, and he dreamed of a political career. His father had been a Member of Parliament for thirty years, as well as Governor of the Bank of England.

However, while Henry was at university, his father went bankrupt, making a political career for his son unlikely. Henry was drawn towards a career in the Church of England, though he wasn’t entirely sure he
had a vocation. Then he came under the influence of a very pious lady named Favell Lee Bevan, who was an Evangelical. These were Christians who put an emphasis on moral seriousness and a personal relationship with Jesus Christ, along with a commitment to social reform.

All his life, Manning strove to put God ahead of all other considerations, to follow St. Paul’s injunction to “set your minds on the things above, not on the things that are on earth” (Colossians 3:2). As time went on, he came to fear that the Church of England was more focused on “worldly” things than on supernatural faith, and that this showed it was no longer a part of the Church that Jesus Christ had founded.

But that was a long way in the future. In 1833, as a young rector (the Anglican equivalent to a parish priest) Manning married his wife, Caroline. Their marriage lasted less than four years, as she died of tuberculosis in 1837. They had no children. Henry was utterly devastated and devoted to the memory of Caroline for the rest of his life.

Manning (who admitted in his diaries that he suffered from ambition) rose quickly upwards in the Church of England. He mixed with prominent people, such as the future Prime Minister William Ewart Gladstone, and the famous academic and preacher John Henry Newman. Newman, who would become the most celebrated Catholic convert in England, had a long and complex relationship with Manning. They were allies but often disagreed. How- ever, when Newman died, Manning preached the funeral sermon in which he called Newman “our greatest witness for the Faith”.

The reasons for Manning’s eventual conversion were many, including experiencing Catholicism on trips to Rome. The final straw was the Gorham judgement of 1850, a case involving a vicar named George Gorham. Gorham didn’t believe in infant baptism, an article of faith in the Church of England. When his bishop tried to remove him because of this, Gorham appealed to a civil court, and won. For many, this was proof that the Church of England was subservient to the State, and there was a wave of conversions to Catholicism.

In his forty-two years as a Catholic, Manning became well known for his concern for the poor, including Irish immigrants. He famously intervened in a major strike of London dockers in 1889, helping to win improved conditions for the dockers. He also took part in the First Vatican Council (1869-1870), which declared that the Pope is infallible in certain circumstances, a declaration Manning enthusiastically supported.

Liturgical Dance

King David’s life was a mess, The Lord promised that his ‘kingdom shall stand firm forever’ (2 Samuel 7:27), but his kingship had turned sour very quickly. David’s adultery with Bathsheba and the arranged murder of Uriah the Hittite earned the Lord’s swift rebuke from Nathan the prophet’s mouth. But with God’s mercy, David was reborn a genius. He was a talented harpist and lyrical poet, penning those liturgically hallowed words of Psalm 50[51] in anguish over his sinfulness: ‘Have mercy on me, O God, according to your steadfast love; according to thy abundant mercy blot out my transgressions’ (Psalm 50[51]:1). Nathan confirmed David’s forgiveness, and David sang in rejoicing, O Lord, open thou my lips, and my mouth shall show forth thy praise’ (Psalm 50[51]:15). David’s voice articulated his contrite heart, and his contrite heart throbbed in synchronisation with his body, with which he had ‘danced before the Lord with all his might.’ Even though Saul’s daughter hated him for dancing, dancing David was not ashamed. ‘I shall continue to dance before the Lord in gratitude,’ David defiantly told Michal, ‘I will demean myself even more’ (2 Samuel 6:14, 21-22). David in his priestly ephod was in love with God, and he knew that God loved him as a father loves his son; a bold son, but a son nonetheless.

A Beautiful Thing

We meet a woman in the New Testament who, like David, ‘was leading a sinful life.’ She took her chance at redemption when Jesus Christ was dining with Simon the Pharisee. Weeping musically, she wetted Jesus’ feet with her balletic tears and dried them with her hair.

Condemned by the Pharisee as a ‘sinner,’ she felt no shame in honouring her Lord (Luke 7:40). As the Lord had forgiven David because of his contrition, so Jesus absolved her ‘many sins,’ for she had also shown ‘great love’ (Luke 7:47). Like King David, she showed her love through joyful dance.

Catholic tradition generally agrees that this woman was Mary Magdalene from whom seven demons had gone out’ (Luke 8:2). Forgiven, Mary continued dancing, and her routine now included anointing Jesus’ head with ‘pure nard’ in preparation for his burial (John 12:3). Judas Iscariot shared Simon the Pharisee’s indignation and accused her of a needless ‘waste’ of oil worth a year’s salary (Matthew 26:8). But Jesus rebuked Judas and rewarded the ‘beautiful thing’ that Mary his daughter had done for him, precisely because of her love (Mark 14:6). She then swooned with devotion at Jesus’ anointed feet in silent contemplation, whilst Martha impatiently served the tables. For Martha, Jesus was ‘the Teacher,’ but for Mary, he was ‘Lord’ (John 11:28, 32). Mary’s ‘dance turned into mourning’ as her crucified Lord’s anointed head was crowned with thorns on Calvary (Lamentations 5:15). On Easter Sunday, she wanted to tango with the Risen Lord, but Jesus sent her tap-dancing home with news of the Resurrection.

Liturgical Dance

The Church dances to the tune of Saint Mary Magdalene’s paschal dance whenever Christ’s Mystical Body offers its bodily movements in liturgical adoration of Christ its Head. As if to redeem the exiled Israelites’ idolatrous dancing or Herodias’ lustful carousing, each bow and genuflection are outward and embodied ways of expressing our soul’s inward charity for God. A simple genuflection towards the Holy Eucharist expresses the interior devotion of our hearts and hon- ours the profound mystery of our Lord’s true presence in the Blessed Sacrament; a bowed head submits in deferential humility to God’s eternal and triune majesty. The Holy Name of Jesus is reverenced with a nod and kept sacred on our tongues. From the ashen sackcloth of our sins, then, the Church’s liturgy turns our ‘mourning into dancing,’ and, as David rhymed, God ‘clothes [us] with joy’ (Psalm 30:12).

Like Mary Magdalene at the house of Bethany, every prayerful movement should thus be done ‘decently and in order’ for God’s glory, so that we can sing to him with pure hearts (1 Corinthians 14:40). When applied correctly, the Mass’ liturgical gestures performed by every member of the Church form a beautiful and harmonious dance of Catholic worship. The lay faithful sit or stand to attention and kneel in penance, petition, or adoration, whilst the priest wearing his priestly ephod performs the solemn rites of the Church and dances before Jesus the Bridegroom’s real presence. As Mary danced before her Bridegroom and anointed him with expensive nard, so the Lord anoints us, his bride, with ‘nard and saffron, and . . . with all the finest spices’ in order to trans- form us through sanctifying grace into a beautiful offering to the Father (Song of Sons 4:14).

The Lord sounded the rhythm, and David danced in delight; the Lord stirred the yearnings for spiritual perfection, and Mary Magdalene danced in penitence, before the final dance of total adoration. In imitation of both saints, we can ‘offer’ our ‘bodies as a living sacrifice’ as our ‘true and proper worship’ (Romans 12:1). As God loved his son David from the Ark and Christ the Bridegroom loved the penitent Mary Magdalene, so too does he gaze at his beauty which abides in us through grace and says, ‘How beautiful you are, my be- loved, how beautiful you are’ (Song of Songs 1:15). It all begins with this solemn and liturgical sacred dance of cadenced grace.

When King Henry VIII of England oversaw the passing by Parliament of the Act of Supremacy in 1534, he intended simply to assert that the King was “the only supreme head on earth of the Church of England. He claimed the royal supremacy over the church was of divine institution in contrast to papal encroachment over the realm of England. Apart from this exclusion of the papacy Henry did not intend to change the traditional faith and practice of English Christians. He had no sympathy with Luther, Calvin or any of the other continental reformers. Indeed, he had written a book in defence of the seven sacraments against Luther for which the Pope awarded him the title of ‘Defender of the Faith’. Despite repudiating the papacy Henry retained his papal title.

There was a considerable minority of English men and women who did not think that the Tudor Reformation had gone far enough. They wanted to exclude from the church everything that savoured of “Popery.” The church of their dreams was a biblically based church in accordance with their understanding of the bible. Since this understanding was itself based on the principle of “private judgement” there was, inevitably, considerable variety of opinion as to the form that this church should take.

The more radical of the reformers would have no apostolic hierarchy or apostolic tradition. All that they wanted was preachers of the gospel as they understood the gospel to be. They were English Protestants in contrast to the sup- porters of the Anglican Church with its bishops and its liturgy and its thirty-nine articles. To this the clergy after 1571 had to subscribe as the standard public proclamation of Anglican Church doctrine.

Preachers and Godly Puritans

The term ‘Puritan’ was originally an insult used by Anglicans to refer to people whom they considered were too easily offended by the liturgy of the Anglican Church and were nitpicking at details and causing trouble while justifying their efforts through proof-texting of the
Bible. Not surprisingly, Puritans did not use the term to refer to themselves, preferring to use ‘Saints’ as a self-reference.

They saw themselves as “godly” people in contrast to the great mass of the “ungodly” who conformed outwardly or superficially to prevailing practice. A purified church would be an assembly of “godly people” gathered together by the Word of God and conforming their lives to His word as revealed in Holy Scripture.

In an age when most people were illiterate, people to preach the gospel were a necessity for a biblically based church. Faith comes by hearing and the essential ministry was considered to be the ministry of preaching. A church based on Scripture would be a church where the Scripture was proclaimed. It was the preachers who promoted Puritanism Puritanism both within the Anglican Communion and apart from it. Since local landowners were the patrons who provided the incumbents for a great many of the parishes a sympathetic patron could secure a Puritan preacher.

Puritans At Risk

Initially the Puritan element was contained within the Anglican Communion. They hoped to persuade the requisite political authority to complete the Reformation which Henry VIII had begun.

During the reign of Elizabeth I (1558-1603) it began to appear increasingly unlikely that this would ever occur. Elizabeth had the same conservative religious taste as her father Henry VIII. In 1583 John Whitgift was appointed Archbishop of Canterbury. He wanted to reverse the policy of attempted conciliation with the Puritans adopted by his predecessor Edmund Grindel.

As a result, devout Puritans began forming separate “conventicles” and parted company with the unregenerate church establishment. In an age when dissent from the established national church was equivalent to politically disloyalty, they were inevitably liable to persecution. This Puritan or Evangelical tendency remained nevertheless as a significant factor within the Anglican Communion.

During the reign or James I of England (1603-1625) a renewed attempt to enforce conformity led to the emigration of groups of Puritans to the more tolerant atmosphere of Holland. During 1607 and 1608 a group was formed at Leyden presided over by Pastor John Robinson assisted by an Elder, William Brewster. After ten years they decided to move again, this time to the newly discovered land of America.

Freedom And Intolerance

The first English colony in North America had been planted by Sir Walter Raleigh in the reign of Elizabeth I. He named the territory Virginia in honour of the Virgin Queen. It included most of the Eastern seaboard north of Florida and South of what was to become New England. The first two attempts at colonization in 1585 and 1587 ended in failure. The third attempt, after great hardship, was to prove successful.

The early colonization of America was organised by private joint stock companies incorporated by the Crown. One of these, the Virginia Company, was persuaded to give a grant of land to the

English Puritans from Holland. A group of English merchants agreed to finance the voyage. One hundred and five men, women and children apart from the officers and crew finally sailed aboard the May- flower from Plymouth harbour on September 16, 1620. At least thirty five of them were Puritan Pilgrims. They arrived at Cape Cod on November 11, 1620.

In American history they have become known as ‘the Pilgrim Fathers’. This term is appropriate inasmuch as they were on pilgrim- age. In this new land they hoped to build a ‘city on a hill’, a new Jerusalem, the purified church of their dreams. Based only on the bible it would be a light shining in the darkness.

It is an irony that these settlers in search of ‘freedom’ did not countenance tolerance of opposing Christian views. The most famous dissidents within the Puritan community, Roger Williams and Anne Hutchinson, were banished following disagreements over theology and policy. Four Quakers were hanged in Boston between 1659 and 1661 for persistently returning to the city to stand up for their beliefs. From Puritan Boston’s earliest days, Catholics were anathema and were banned from the colonies along with other non-Puritans. The historian John Higham described anti Catholicism in America as “the most luxuriant, tenacious, tradition of paranoiac agitation in American history.”

Perhaps it was in response to the persecution they had undergone. which made the colonists so intolerant themselves. Whatever the rea- sons the city on the hill was not a shining light; it was a theocracy that booked no dissent, religious or otherwise. They sailed in the May flower to freedom, but sadly it was an exclusive freedom wherein the seeds of future religious conflicts were abundantly sown.

The Cloister Garden

Frater Fiachra

The Michaelmas Daisy

September we welcome the Feast of the Archangels, Michael, Gabriel and Raphael and in the garden, the Michael- mas daisy.

Michaelmas Daisies are frequently known by their Botanical Latin name of Aster, from the Greek for star, which refers to the shape of the flower heads. These stalwarts of the late summer and autumn garden, have daisy like blooms in purple, blue, pinks and mauves. The open shaped flowers are loved by pollinators who are drawn to their vibrant colours in the fading autumnal garden. Indeed, they are the stars of September but also the natural warning of the oncoming winter. Commonly called Michaelmas, to honour the Feast and Mass of St. Michael the Archangel on September 29th the old rhyme goes:

“The Michaelmas Daisies, among dead weeds,
Bloom for St Michael’s valorous deeds. And seems the last of flowers that stood, Till the feast of St. Simon and St. Jude.”

St Michael, the patron saint of warriors, is designated by Catholics as the protector of those who strive to preserve security, safe- ty and peace. He guards us against dark- ness and the snares of the devil. The MichaeImas daisies were seen as flowers joining in the battle by blooming through autumn and pushing winter away as long as possible.

Michaelmas Day in certain parts of Britain and Ireland used to be called “Devil Spits’ Day”. It was said that the Devil was kicked out of heaven on St Michael’s Feast Day, falling from the skies onto a poor blackberry bush. Filled with rage at his expulsion and defeat by St. Michael, he proceeded to curse the blackberry fruit because of its thorns, scorching it with his fiery breath, turning the blood red fruit to black, then according to where you’re from, he either stamped on them or spat on them, thus ensuring they were unfit to eat! Legend has it that he renews his curse annually on Michaelmas Day and therefore it is very unlucky to gather blackberries after this date. An old Irish proverb says, “On Michaelmas Day the Devil puts his foot on blackberries.” Many a mammy warned us not to eat them at the end of September due to the devil’s curse or spittle on them, but in reality the fruits had already begun to fade, and from experience filled with a few crawlies and white worms!

A Sign of Victory

Michaelmas daisies like phlox are prone to mildew and this is caused by a lack of aeration, due to overcrowding in the flowerbeds after sum- mer. It can also be caused due to drought and lack of moisture. They can either be cut to the ground and disposed of in a bin and not your composter and replanted in a different location next year. If you want to leave them as I do, the flowers will still appear like little purple stars with their cheerful yellow centres. The whitish grey mildew reminds me of the cinders from the fire but also reminds me of the defeat of the devil, and his child- ishness in burning the poor innocent bramble.

The flowers despite their foliage are a
sign of victory. Every warrior has his scars. God is our strength; the dark- ness cannot compete with the light. The Michaelmas Daisy appears as the evenings draw in and the leaves begin to change and fall, when our moods may begin to slip due to winter’s coming. Remember the bright yellow centres of the daisy, the sun will rise again, and spring is around the cor- ner. We all get a bit mildewed during winter, however, let your light shine!

In the language of flowers, the Michaelmas daisy symbolizes a farewell or a departure. Its colour also reminds us of mourning and bereavement. The act of giving a Michaelmas Daisy is a way of saying farewell, perhaps as Michaelmas Day is seen to say farewell to the productive year with a smile and gratitude for the joys of summer.

First Mass Celebrations

Fr. John Harris OP

On Saturday 6 July, Christopher Vincent Gault, who writes Matters Medical was ordained to the Priesthood. On the occa- sion of Fr Chris’ First Mass the following day, the Homily was given by the Provincial of the Dominican Order, Fr John Harris who also writes for the Saint Martin Magazine.

Last week I was in a place close to the heart of Fr. Chris and part of his spiritual journey, that brought him to this altar today, Lourdes.

We all know the story of Lourdes and the young girl Bernadette. Given that this year we are marking the 800th anniversary of our Dominicnan presence on this island, I have been thinking a lot about the past and our position in the ongoing history of the Order in Ireland; therefore, I was struck not by Mary or Bernadette, but by the flowing stream. As you know on Thursday 25 February “the lady” told Bernadette to go and wash at the stream and drink from it. She dug out the new stream and from that day to this that stream has never stopped. On that day the people laughed at her and thought she had gone mad, digging in the grotto, and washing herself with muddy water. But she was undeterred.

We know that the apparitions stopped at the end of the fort- night; “the lady” had not revealed her name, there was no great miracle like that of the sun at Fatima. Bernadette was attacked on all sides, her family were confused at best if not totally disbelieving her story, the church and civil authorities were united in their opposition, both agreed to the closing of access to the grotto. The bishop began an investigation, the mayor threatened her with prison if she didn’t come clean and admit that she had invented the whole story to get notice. Bernadette remained resolute and the stream kept flowing. The authorities put up a barricade to keep people out of the grotto, but they never attempted to stop the water flowing. The miraculous water kept flowing from under the barricade and the people washed and drank from it and the miracles of healing continued.

The stream continues to flow

In all our readings of the liturgy today there is opposition, The prophet Ezekiel is warned that he will face opposition that the people are defiant and obstinate, but he is still to preach; in the Gospel the towns people of Nazareth would not accept Jesus, the local boy as a prophet, indeed we are told, “He could work no miracle there”. In the second reading Paul is facing the opposition of his own weakness, this thorn in the flesh. Not all opposition comes from outside of ourselves, the accuser can play havoc with us internally. But the opposition didn’t stop Ezekiel from preaching, Paul was told “my grace is enough for you” and the Lord cured a few sick people by laying his hands on them. The preaching cannot be silenced, the healing cannot be stopped. The water continues to flow.

Yesterday we saw three of our brothers ordained. Who can believe it in the Ireland of today? Why would a doctor with a prestigious medical career before him give up and allow his future to be planned, not as a career but as a ministry, planned not by him, but by his provincial considering the needs of the province and not his own wishes? One can hear the words of the Lord to Paul, “My grace is enough for you”. The force that called Bernadette to the grotto, the voice that calls us to the religious life and the sacred priesthood cannot be silenced. The water continues to flow.

For the last 800 years the Dominicans have ministered and preached on this island. Like the story of St. Patrick and the early centuries of the Church in Ireland ours also were stories of success and building. But then came the centuries of persecution and opposition. In 1500 we had almost 40 convents all over the island, by 1600 we had three, one in Rome, one in Lisbon and one in Leuven, but none in Ireland. Our preaching was no longer in well-constructed convents with full choral and liturgical life, but in the little huts hidden in the bogs of the West and dark alleys of Dublin and other cities. Still the brothers kept ministering, facing persecution hunger, rejection and indeed the gallows. The preaching never stopped; the healing never stopped. For almost half of our history in Ireland it has been a story of persecution and opposition, not of great priories but small houses and back alleys.

Consecrated Hands

Yesterday the story continues, the water is flowing not from the grotto of Massabielle but from the continued presence of the Domini- cans in Ireland.

Fr. Chris hasn’t stopped being a doctor but now his hands are consecrated to bring the healing not of science but of Christ, hands consecrated for mercy, hands consecrated for ministry, hands consecrated for sacrifice. Yes, the opposition is real, our culture can be seen as being just as defiant and obstinate as that faced by Ezekiel, our contemporaries can be just as unbelieving and negative as the family and neighbours of Jesus. But that didn’t stop Jesus or Ezekiel, “My grace is enough for you”.

Nothing could stop the water flowing from the grotto, neither can any opposition stop the graces flowing from the hands of a priest. No, in all things we are victorious in Christ. For the priest’s hands are now Christ’s hands, dispensers of his graces, his mercy, his sacrifice; you are now the dispenser of this grace to others.

The waters of Massabielle continue, the story of the Irish Dom- inicans continues, the graces of Christ, all continue to flow.

Fr. Chris as you begin your ministry as a priest, know that no mat- ter what happens in the future, yes- terday has marked you for all eter- nity. Whatever the opposition inter- nally or externally, remember the words of The Lord to St. Paul, “My grace is enough for you”. The source of grace continues to flow, and this stream can never be stopped, irrespective of whatever barricade is placed in its way.

The Blessed Virgin Mary- Queen Of The Apostles

Dom Aelred Magee ocso

The Entrance Antiphon which stands as the headline for this commemoration pitches us directly into the relationship between the Mother of Christ and Christ’s clos- est associates and co-workers. Sacred Scripture asks a question of us – do we notice that she who reigns over this group and their work, lends it a vital stamp of authenticity, and copyrights it, as it were, by her very being Mother, is also one among them, at the heart of the group and not merely
over it, praying with it and for it and thereby lifting it up?

Mary’s essential accompani- ment of the apostolic mission is threaded throughout Scripture’s narrative about the Church’s first moments. And of course, we are not talking here about a casual group, a thrown together ragtag of itinerant preachers. On the contrary! The Lord Jesus, after pray- ing to the Father, calling to Himself those whom He desired, appointed twelve to be with Him, and whom

He would send to preach the Kingdom of God; and these apos- tles He formed after the manner of a college or a stable group, over which He placed Peter chosen from among them (Lumen Gentium). This college with stability, constituted now and continued by the college of bishops, is bolstered, strength- ened, comforted and challenged by the watchful presence of Blessed Mary: By reason of the gift and role of divine maternity, by which she is united with her Son, the Redeemer, and with His singular graces and functions, the Blessed Virgin is also intimately united with the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity and perfect union with Christ. For in the mys- tery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother (Lumen Gentium).

The Opening Prayer of the Mass invites us to consider the wonderful bond which exists between the Apostles and the Virgin: O God, who gave the Holy Spirit to your Apostles as they joined in prayer with Mary, the Mother of Jesus… This always formative Pentecost event, with the overshadowing Holy Spirit, enlivening creation and bringing it to perfection in the womb of the Virgin, and now bringing to birth the dynamic reality of the Church, establishes the fundamental bonds by which true believers cleave to the Church, Christ’s Body, and which are first set out in the Acts of the Apostles: These remained faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and to the prayers (Acts 2:42). In other words, to a fundamental and unerring doctrine about Christ, to the communion of the faithful as they exercised their responsibility for one another, united in belief and obedience, and to a public, com- mon and shared practice of prayer which was a source of grace and at the same time the fulfilment of a defining duty, to give due praise to God.

Mary’s Mark

It is not difficult to see Mary reflected in those fundamental bonds which defined the early Church, and the Church today. The teachings of the apostles only has value when it communicates Christ’s own teaching and preach- ing and Mary, in the home at Nazareth, at the wedding at Cana, at the Cross, and with every act and word which her Son left to his fol- lowers, pondered, treasured, rumi- nated, and no doubt shared it in her own way.

The distinctive koinonia of Acts – the brotherhood, or better fellow- ship, or better still, sharing and communion! is one of Mary’s marks. From the moment of her consent to the angel’s message and the Father’s will she is one who shares everything which she has and is, because she returns it to the Father for the sake of her sinful brothers and sisters.

Her fidelity to the breaking of the bread must have been extraor- dinary she who had known the body and blood of her Son in her own womb, gave birth to Him, suckled Him, bathed Him, and received his broken Body from the Cross, must have known the great- ness of that eucharistic mystery in a way which the rest of mankind can only glimpse in this life.

Queen of the Apostles is always Queen among the Apostles! May she lead the successors of the Apostles to exemplify the closing prayer of this Mass: persevering in your will and in service of the human family, they may draw us ever closer to salvation.

The Life Of Saint Martin

The gentle compassion Martin displayed in his dealings with the animals and birds was also experienced by children, those other creatures of God dependent so much on the kindness of others.

One morning on a street in a poorer section of the city, a crowd of children had been playing around a half-demolished building. They climbed the walls, stood on the parapets, sat on the windowsills and shouted in glee at each other. Without warning there came a sudden shriek of terror, followed by a frightened momentary hush, then yells of horror. A young boy of eight or nine years of age had fallen from a second storey window of the house and lay in a strangely crum- bled heap on the path. Almost from nowhere a crowd of adults gath- ered and gazed in dumbfounded dismay at the pitiful little figure lying unconscious before them.

A sound of racing footsteps was now heard, and a frenzied woman arrived at the scene. A piercing scream of anguish told her identity and falling to her knees, she sobbed hysterically over her unconscious child. With a tenderness beyond human words to convey, she slipped her arms beneath the child’s body and instantly it became clear that both his legs were broken: “Let him be for a moment or two. You may harm the child by lifting him,” murmured a voice beside the dis- traught woman. With anguished eyes she looked at the speaker. It was Martin, who had been passing on his way from the house of a sick person nearby.

His heart torn with sympathy, he stretched out his hand and stroked the grief-stricken bent head. “Do not weep, Maria, perhaps the child is not as badly hurt as we think”. Although almost unconscious with grief, Maria dimly recognised the soft gentle voice and sobbed: “Oh, Brother Martin, Brother Martin, what shall I do? Both his legs are broken, he is dying”. Brother Mar- tin gently raised her to her feet and said quietly, “Now just leave everything to me. God is very good, far better than any of us realise.”

Miracle

He stooped over the still uncon- scious figure on the ground, straightened the broken legs, put a coat beneath the boy’s head and then began to pray silently. A sud- den hush descended on the onlook- ers, as they watched intently to see if anything would happen. After a few minutes, a soft sigh issued from the lips of the unconscious child, and his fingers moved slightly. A gasp of astonishment issued from the crowd as the child moved first one leg and then the other. Finally, the eyelids fluttered and opened, looking dazed, the boy sat upright and gazed at his mother,

“What’s the matter, Mammy?” he asked. “Why are all these peo- ple here ?” “Nothing very much is the matter,” answered Martin. “You fell from the window, and we were all very worried about you, but now you are all right again. Just stand on your feet and prove to everybody there is nothing wrong and you have no bones broken.” With a perplexed look on his face the young fellow rose to his feet, and took two or three steps, with no sign whatever of any injury. The crowd were hushed in amazement.

Martin spoke, “Now Juan, it is time you went along home withyour mother. For I am sure she has something nice for you. At the same time never again climb nor play where there are old buildings. It is very dangerous, and you could easily get hurt.” The youngster nodded in a rather puzzled fashion, clearly having no recollection of what had taken place. Instead, he reached out and grasped the out- stretched hand of his mother, who was too dazed even to speak, and they both made their way home- wards.

Next day the child was playing in the streets as though nothing unusual had happened. Of course, Martin never again referred to the matter, but the people of Lima would never forget what they had seen that day.

A Taste of Tradition. Share your Recipes & Stories

Get ready to stir up some nostalgia and share your favourite family recipes! We’re launching a new cookbook project, created by St Martin supporters, for St Martin supporters. Share your cherished family recipes and the stories that make them so special.

Cooking together is a cherished tradition that brings people closer together. It is a time to bond, laugh, and create lasting memories. Now, we’re on a mission to capture those moments and recipes in our St Martin cookbook.

Do you have a family recipe passed down through generations? Share it with us! Email us info@stmartin.ie or write to St Martin Apostolate, 42 Parnell Square West, Dublin 1, D01 P5R7. Please include ingredient quantities, serving size, cooking instructions, and a picture of the finished dish and the person who inspired your recipe.

This cookbook is not only a fun way to remember special recipes but also a celebration of our shared culinary traditions and family ties. So, dig out those old recipe cards and cookbooks and share your favorite family recipes with St Martin!

Saint Martin Replies

Wexford: I want to thank the Sacred Heart, all the saints, especially St Martin, for helping my little granddaughter to get better. She is a beautiful little four-year-old who has health problems and needs a lot of prayers. God bless you all.
Limerick: A very special thank you to my wonderful friend St Martin who interceded for countless favours down through the years. I will always rely on you my precious friend. I would be totally lost without you as you have never let me down. I get so much solace from your Novena Prayer which I say every day and night and will continue to say as long as I live.
Clare: I want to express my thanks to St Martin for intervening to help my son get a house when it seemed almost impossible that he would. He actually left a magazine in the same house while viewing and very soon he acquired it at the price he had offered.
Sligo: I wish to thank St Martin. and St Anthony for their intercession with helping me cope with a tick on my father’s beloved dog whom I was minding by myself, and for locating 4 kittens, only a few weeks old who are now being looked after and rehomed. I have always prayed to St Martin and am so grateful for his help.
Belfast: I am writing to thank you for the intercession of St Martin for my brother-in-law who had cancer. As a result of prayer, Masses offered, sipping Holy water from Knock, attending healing Mass at Clonard Novena, getting anointed there, ongoing Novenas to St Martin and of course enduring chemotherapy and immunotherapy treatment, I am delighted to tell you that a miracle has happened, and he has been told he is free of cancer! There is no tumour there and the scan has shown his oesophagus and surrounding area is clear. The family are naturally delighted and truly believe this has happened only through prayer.
Anon: I am expressing my long over due thanks to St Martin. My mother has ongoing health issues but despite everything is remaining reasonably well. I am also very grateful for livestock passing Department tests. I am praying to St Martin for a miracle in my own life and I place my trust in his intercession that all will be well.
Dublin: I would like to say a big Thank You to St Martin and St Expedita for my brother’s complete recovery from cancer. I am so grateful. He has always helped me as has the Sacred Heart and all the saints.
Kilkenny: I am writing to say Thank You for the many favours I received over the last 70 years. When my husband died quite suddenly last year, my world fell apart. I prayed continuously to St Martin, and I know that he helped me through those difficult times. Thank you also to Our Lady, St Jude, St Pio and St Faustina. They have always interceded for me in ways that turned out for the best.
Leicester, UK: I wish to thank Jesus our Saviour, the Holy Mother of Knock and St Martin, and all the saints and angels for the help that has been given to me over many, many years. I never cease to pray. It is the only way to exist in this world.
DUBLIN: This is a note in grateful appreciation for many favours received as a result of the intercession of St Martin over the years. In particular I must mention the recent improvement in the latest stage of my brother’s treatment for cancer. Also, my daughter passing her driving test which she needed for her job.
Monaghan: I have to thank St Martin for his help and for sorting everything out on my behalf. I had a biopsy taken from a lump on my nose and I prayed that all would come back clear which it did.
Antrim: I want to thank the Divine Mercy, Our Lady of the Miraculous Medal and St Martin for looking after my Mum when she had a severe anxiety and asthma attack. We were all so concerned and frightened but again through your intercessions you looked after her and she was ok. I know her good health is only possible because of your care, and we are eternally grateful as she is so precious to us all.