The Interior Life Of Daniel O’Connell: Part 1
Darid O’Connell’s public life well known – his oratory, his activism, and his political vitories but what about his interior life, and the story of his soul? That’s less well known, and it’s a very interesting story indeed.
If you’re ever in Keny with a day to spare, it’s worth visiting Denynane House, the country residence of O’Connell and his family at the height of his career This was his base when he was elected MP for Clare in 1828, an election which forced the British Government to remove the bani- ers to Catholics taking up sents in parliament.
This victory, known as Catholic Emancipation, was a goal towards which O’Connell had been working with all his powerful personality for two decades. For himself, it opened the door to a role in the greet theatre of the House of Commons, where his rhetorical skills and persistent campaigning became legendary.
He laboured unsuccessfully in the end, to repeal the Act of Union and to establish a parliament in Ireland, but he had many other political passions. He spoke powerfully in favour of Jewish emancipation, for example, and against slavery, taking up quite radical positions in these debates.
Among those who listened to O’Connell speaking in parliament was a certain Monsignor Pecci, who went on to become Pope Leo XIII, and Charles Dickens, who would often drop his pencil and weep freely when O’Connell Was Speaking
So that was the public O’Connell, the Liberator; the Uncrowned Derrynane House, Kerry. King of Ireland. What about his interior life? What about his religious beliefs? His life of prayer? For a long time, I assumed O’Connell was straightforwardly Catholic. I knew he had been educated in Catholic schools on the
Continent, that he was an active member of the Catholic Association, that he led the campaign for Catholic Emancipation. All of that sounds fairly solidly Catholic!
Not Always A Believer
But no, for a long time O’Connell was not a believer. As a young man, in France, and later in London when he was training to be a banister, he read the works of writers who were openly sceptical about the claims of Christianity: Voltaire, Godwin, Gibbon, and above all Thomas Paine.
O’Connell was 21 years old when he read Paine’s book, The Age of Reason, which advocated the abandonment of Christian dogmas, and the adoption of deism, belief in the God of nature, the God of the philosophers, an impersonal force which maintained harmony in the universe, but which did not love
creatures or intervene in their daily lives. In his diary young Daniel wrote of Paine’s book: “This work gave me a great deal of pleasure. In treating of the Christian system, he is dear and concise. He has presented many things to my sight in a point of view in which I never before beheld them’.
This was a major tuming point for O’Connell, and in his diary, we can see him progressively shaking off the faith of his child- hood in favour of the ideals of the Enlightenment: liberty, equality, fratemity, and the rejection of the Church and her supposed super stitions. He referred to God in his diary now as only ‘First Cause’, or ‘Great Spirit. He began to doubt the immortality of the soul. He praised the Roman Emperor Julian the Apostate, who rejected Christianity and restored pagan worship; he calls him Julian the Great. He even joined the Freemasons and became Master of a Lodge of Masons. He was still politically Catholic – Catholics were his tribe, after all but he wasn’t going to Mass or confes sion, and he wasn’t praying
Something happened in 1802, though, that marks another tuming point in O’Connell’s spiritual odyssey. He got married. His wife Mary O’Connell was a distant cousin of his with whom he had Fallen In Love Two Years Ealiec.
Her father was actually a member of the Church of Ireland, but her mother was Catholic, and she her self was a devout, prayerful Catholic. Their marriage was celebrated by a Catholic priest. It was secret, though, since Mary was from an impoverished branch of the family. Daniel was manying down, and he knew his close family would be seriously displeased with his marrying a dow- erless bride. They were indeed amoyed, but that did not dint the happiness of Daniel and his bride. She stood by him through all sorts of trials and, as we will see next month, she had a decisive impact on O’Connell’s religious convictions.
Vilnius, the capital of Lithuania, has a rich history that weaves together trials, endurance, and faith, This city has stood at the crossroads of Eastem and Westem Europe, en during centuries of occupation and hardship, from the Russian Em pire, through two world wars and the oppression of the Soviet Union It has a very impressive spiritual history, the Old Town boasting some of the most beautiful baroque churches in Europe.
Vilnius plays a very important role in the history of the Divine Mercy, as it was here that Saint Faustina received some of her most profound revelations Today, two sites in Vilnius stand as profound witnesses to this Divine Merty message
One is the small convent where Saint Faustina lived. At that time Vilnius had a majority Polish speaking population For a period from the end of I until the begin ning of W. W. II it was in fact part of Poland. Though little remains of the original complex, the building known as the Divine Mercy House preserves the space where she en countered Christ and received the revelation of the Divine Mercy Chaplet.
This modest structure was miraculously spared during Soviet rule when surrounding convent buildings were demolished to make way for a school. After Lithuania regained its independence in 1990, a group of local faithful worked to restore the
site, supported by Irish donors. This restoration transformed the convert into a centre of devout prayer Daily at 3:00 PM, people gather here to pray the Divine Mercy Chaplet. The survival of this sacred place, against the odds, is an inspiring testament to God’s providence, reminding visitors of the power of trust and hope in Divine Marty.
At the heart of Vilnius’s role as the City of Divine Mercy is the original Divine Mercy image, housed in the Shrine of Divine Mary Chapel. This small chapel stands beside the beautiful church and convent of the Dominican Fathers
This iconic painting created under the direct guidance of Saint Faustina and her spiritual director, Blessed Father Michel Sopocko, depicts Christ as He appeared to Saint Faustina clothed in white, with rays of red and pale light streaming from His heart, symbolizing the blood and water that flowed from His side. Below are the words, “Jesus,
I trust in You” a simple yet profound declaration of faith and surrender to God’s will. Saint Faustina recorded in her day Christ’s promise: “The soul that will venerate this image will not perish” (Diary, 48). This assurance continues to draw pilgrims to Vilnius, where they find
Married Saints
Tane Frances Frémyot, bom into French nobility in 1572, was destined to be the foundress of a religious order but before that she experienced a very happy manage which was cut tragically short.
When she was 20 Jane mamed Baron Christophe de Chantal. In spite of the fact that the marriage was ananged the pair were perfectly suited. They resided in the feudal castle of Bourtilly, where Christophe as baron was tasked with managing lands, governing and collecting taxes and providing military support to ‘e’ ‘ng w’ en nee’e”.
The castle was also home to numerous servants and administrative staff. Prior to his marriage to Jane the baron lived a disorderly life, leading to chaos among the castle staff. As the new baroness, Jane’s refined ways and organizational abilities enabled her to ensure the proper functioning of life in Boutilly to the delight of all its inhabitants. She even brought back the practice of daily Mass. The Baun and Baroness had 7 children, but only 4 survived infancy.
Despite these sorrows, descriptions of the young couple’s life together often come across as a fairy-tale mix of domestic joys, glittering social events, and exemplary practice of the faith Jane was madly in love with her husband and was not prepared for impending tragedy.
In October 1601, Christophe went out for a short hunting trio accompanied by his cousin, Charles d’Anlezy. Stalking a deer from the opposite direction Chades mistaking movements in the trees for the animal fired a shot which gave Christophe a mortal wound under which he suffered for 9 days Repeat- edly, the baron pardoned his guilt-ridden cousin urging him not to hate him- self for what was wholly accidental.
In those final days while Christophe saw his impending death as “having come from heaven” Jane was unable to imagine God’s purpose in allowing it. She only wanted her beloved husband to be spared.Perhaps Christophe was granted some sense of what was to come for Jane after his passing. God had great plans for his devout daughter.
In 1604 she heard a sermon preached by Bishop Francis de Sales which was a tuning point in her life. He became her spiritual director and having made provision for her children their common desire to serve God led them to establish the Congregation of the Visitation.
Theirs was a partnership which would advance them both along their respective paths to sanctity.peace, renewal, and a deeper connection to the mercy of Christ. The Shrine itself is humble, reflecting the essence of Divine Mercy, a quiet and persistent invitation to draw near to the heart of Christ.
Vilnius’s connection to Divine Mercy is not merely historical: it is a living dynamic call to trust in God’s infinite love. Saint Faustina recorded Christ saying: “Let no soul fear to draw near to Me, even though its sins be as scarlet” (Diary, 699). This message resonates deeply in a world full of guilt and des pair, reminding us that our sins are not beyond God’s forgiveness.
Vilnius, with its Divine Mercy sites, calls each of us not only to trust in Christ’s marty but also to embody that mercy in our lives, extending compassion and forgive- ness to others. The Shrine of Divine Mercy, Vilnius, Lithuania. Married Saints
Tane Frances Frémyot, bom into French nobility in 1572, was destined to be the foundress of a religious order but before that she experienced a very happy manage which was cut tragically short.
When she was 20 Jane mamed Baron Christophe de Chantal. In spite of the fact that the marriage was ananged the pair were perfectly suited. They resided in the feudal castle of Bourtilly, where Christophe as baron was tasked with managing lands, governing and collecting taxes and providing military support to ‘e’ ‘ng w’ en nee’e”.
The castle was also home to numerous servants and administrative staff. Prior to his marriage to Jane the baron lived a disorderly life, leading to chaos among the castle staff.
As the new baroness, Jane’s refined ways and organi zational abilities enabled her to ensure the proper functioning of life in Boutilly to the delight of all its inhabitants. She even brought back the prac tice of daily Mass. The Baun and Baroness had 7 children, but only 4 survived infancy.
Despite these sorrows, descriptions of the young couple’s life together often come across as a fairy-tale mix of domestic joys glittering social events, and exemplary practice of the faith Jane was madly in love with her husband and was not prepared for impending tragedy.
In October 1601, Christophe went out for a short hunting trio accompanied by his cousin, Charles d’Anlezy. Stalking a deer from the opposite direction Chades mistaking movements in the trees for the animal fired a shot which gave Christophe a mortal wound under which he suffered for 9 days Repeat- edly, the baron pardoned his guilt-ridden cousin urging him not to hate him- self for what was wholly accidental. In those final days while Christophe saw his impending death as “having come from heaven” Jane was unable to imagine God’s purpose in allowing it. She only wanted her beloved husband to be spared.
Perhaps Christophe was granted some sense of what was to come for Jane after his passing. God had great plans for his devout daughter. In 1604 she heard a sermon preached by Bishop Francis de Sales which was a tuning point in her life. He became her spiritual director and having made provision for her children their common desire to serve God led them to establish the Congregation of the Visitation. Theirs was a partnership which would advance them both along their respective paths to sanctity.
The whad is one of humanity’s zontal devices equipped with pad most significant inventions, revdles or buckets along their circumolutionising transportation, industry, ference. They were primarily utilised and engineering. From its eady use for imigation purposes, lifting water in cats and pottery to its role in from lower levels to higher levels for modem machinery and robotics, the agricultural needs. wheel has continuously evolved to meet the demands of technological progress
Waterwheels are perhaps the ear liest source of mechanical energy to replace that of humans and animals Their history dates back thou sands of years, with their origins rooted in the ingenuity of ancient civilisations such as Mesopotamia, Rome and China.
The Waterwheels and Watermills The earliest known use of water wheels dates back to ancient Mesopotamia around 400 BC. These early waterwheels were rudimentary, hon-
The earliest recorded mention of a watermill comes from Greek philosopher and engineer Philo of Byzantium who described a waterwheel used for grinding grain in his works The Pneumatica and Paras- ceuastica around 290 BC. This suggests that the ancient Greeks were the first to develop and document the use of waterwheels for grinding likely around the third century BC.
They are known to have developed the “horizontal-wheeled” mill; also called the tub wheel. This is the type of mill that Philo described at length in his works.
Typically, it is set up inside an actual building where the mill used water to power the wheel, which eventually milled the grain The design created by the Ancient Greeks was very simple.
How ever, it effectively got the job done Because of it, large quantities of flour could be produced and foods such as homemade bread became even more important to the culture.
Roman Expansion Of Waterwheel Technology
While the Greeks developed the concept, the Romans were the first to adopt waterwheels on a large scale. As the Roman Empire expanded, the demand for efficient food production and industrial work increased making water mills essen tial to daily life.
In 25 BC the Roman engineer Vitruvius wrote extensively about water mills in his work De Architectura. In it he described the vertical water wheel, which was more efficient than Greek horizontal wheels. This type of wheel used a horizontal axle and a gearing system to trans- fer power, making it suitable for large-scale grain milling
From the first to fourth on turies AD, the Romans built thousands of water mills throughout their empire, from Britain to North Africa. These mills were strategically placed along rivers and aqueduct-fed channels to ensure a continu ous water supply.
From the second century AD, water mills were used not only for providing a water supply and grinding grain but also for powering mills that forged iron and crushed ore, sawmills for cutting wood for construction and fulling mills for processing wool for textiles
One of the most impressive exexamples of Roman waterwheel tech- nology is the Barbegal Mill Comp lex, built in the second century in what is now southem France. The site housed 16 waterwheels ananged in two parallel rows. Water flowed down a stepped system, tuming multiple wheels in sequence – a remarkable feat of engineering Estimated to mill flour for over 12,000 people daily, it was one of the earliest examples of industrialscale food production. This complex demonstrated Roman mastery of water power, show
The ruins of a Noria in Hama, Syria believed to be over 1000 years old. The Noria, or Egyptian Wheel is thought to be the first vertical water wheel in his tory. It dates from the early Roman Empire, and was primarily used by the empire in Egypting that waterwheels were not
just individual tools but could be inte grated into large-scale industrial sites Prior to inventing the first water mill, the Ancient Romans and the Ancient Greeks had both invented the two major components of the mill, the waterwheel itself and the gearing that powered the water wheel.
Even though this highly adaptable, geared mill, with its widely diversified stream-flow conditions, was used extensively in Greece and in the Roman Empire, historical evidence suggests that its most dramatic industrial consequences occurred during the Middle Ages in Westem Europe
Waterwheels And Mechanical Power
During the Middle Ages-(fifth to fifteenth century) the wheel be came an essential component of European and Middle Eastem economies.
Waterwheel technology was spreading widely across Eur ope and the Islamic world and now came in various designs, including Undershot wheels powered by the river’s flow beneath the wheel and Overshot wheels, which used gravity as water poured over the top.
These early industrial wheels enabled mass production of goods, leading to economic growth in medieval Europe and Asia and became a critical power source before the advent of steam engines.
A mid-nineteenth-century cast-iron water wheel for a mill grinding locally mined ore.
By the eighteenth century, cast-iron waterwheels had replaced wooden models, increasing dura bility and efficiency. The growing use of gears and transmission systems allowed waterwheels to pow- er more complex industrial machinery, from sawmills to mechanical hammers.
Steam Power and Mechanisation The Industrial Revolution (eighteenth to nineteenth century) saw a dramatic transformation in wheel-based technology. The development of the steam engine, pioneered by British inventors like Thomas Savery (16981), Thomas Newcombe (1712) and James Watt (1768), led to the widespread use of flywheels and gear-driven mechanisms in factories. Flywheels stored rotational energy and stabilised machines, improving efficiency in textile mills, metalworks, and steam trains.
A James Watt steam engine. Watt’s inventions powered the Industrial Revolution and innovations of the modern age, from automobiles, trains, and steamboats, to steam powered machines in factories.
These innovations helped drive technological and industrial advancements long before more complex machinery was developed Gears and pulleys transmitted mech anical power, enabling more complex and automated machinery and railway wheels made of iron and later steel, revolutionised trans- portation
This period marked the transition from manual labor to machine-driven production, with wheels playing a central role in the mechanisation of many other industries Automobiles, Aviation, and Precision Engineering The twentieth and twenty-first centuries brought significant advancements in wheel-based engineering, particularly in automotive and aro-space indus integral to complex mechanical sys tems across various industries
The development of wheels with pneumatic (air-filled) tires, pioneered by Scottish inventor John Dunlop in the late nineteenth century, enhanced vehicle efficiency and comfort. Mass production of automobiles, led by American Henry Ford’s assembly line in the early 1900s, relied on precision-engineered wheels to support high-speed manufacturing
In aviation, landing gear wheels were developed to withstand extreme forces during takeoff and land- ing advancingairtravel. Even space craft rely on wheels. Rovers such as NASA’s Curiosity and Perseverance, feature advanced wheel designs with flexible treads and sus pension systems to navigate extra- terrestrial terrain.
Today, the development of mag- netic levitation trains and other fric- tionless transport technologies hints at a future where traditional wheels may be supplemented by new inno- vations. However, their importance to human progress remains un- changed
Sand music has the power to During the listener doser to God Sometimes, it can even bring a non-believer to religious faith In an article in the Catholic Answers Magazine, Eric M. Johnson wrote: “When people ask me about my conversion today, I often tell them I was converted by Mozat. That is an exaggeration, but not far from the truth. It was through music and art that I encountered a positive, inspiring vision of Catholicism” On at least one occasion, however, a non-believer has been brought to the Catholic faith by sacred music that he wrote himself!
This was the case with Dave Brubeck, the distinguished jazz pianist and composer who died in 2012. Brubeck was commission ed to write the music for a Cath olic Mass in 1979. He gave it the title To Hope! It was in the pro- cess of composition that Brubeck himself came to accept the Catholic faith
was approached to write the Mass He was reluctant, saying that he didn’t know enough about Cathol- icism But he eventually agreed- on the condition that Catholic experts in the liturgy would listen to the music and ensure that it was appropriate for worship.
Surprisingly, given this condition, Brubeck wasn’t very receptive when one priest pointed out that his Mass was missing the “Our Father”. He said that it did- n’t need it, that he was tired, and that he needed a holiday.
It was on this holiday, in the Bahamas, that Brubeck had a life-changing dream. Here is how he described it himself: “We were on a Caribbean island. During the night, I dreamt the entire Lord’s Prayer with chorus and orchestra I jumped out of bed and wrote down what I had heard as accurately as I could remember: Because of this event I decided that I might as well join the Catholic Church because someone somewhere was pulling me toward that end.”
Brubeck denied he was a “convert”, since he said he had nothing to convert from. “So often people will say that I converted to the Catholic religion. This is false. Al- though I was raised as a Protestant, I was never baptized and had never been a member of any church.”
Despite this disavowal of the term “convert”, Dave Brubeck or tainly belongs in this series. The number of people who define themselves as having no religion is expanding rapidly. In fact, the Pew Research Centre estimated in 2015 that people of no religion were the second largest “religious group” in almost half of the world’s nations The challenge of evangelising this growing demographic is crucial to the future of the Church. This makes the story of “converts from nothing” all the more important- and indeed, inspiring
May jazz musicians, of course, have had rather chaotic private lives. Dave Brubeck, however, wasn’t one of them His marriage to his wife Lola lasted a remarkable seventy years (until his death). Four of their six children became professional musicians and often collaborated with him As well as this, Brubeck was known for his modesty, gentle- ness, and idealism. He strongly opposed the segregation of black and white people at a time when this was common in the United States
Dave Brubeck Quartet
go there. Stop wasting my time and yours.” Dave did just that, opting to study music instead of veterinary science. Gifted as he obviously was, his inability to read musical notation caused him trouble. Eventually, ually he was allowed to graduate as long he promised never to teach music!
In 1951, after his military service, Brubeck formed the Dave Brubeck quartet. His wife had the creative idea that the band should tour college campuses- es, a practice that wasn’t common at this time. The tour was a great success, as was the live album taken from it, Jazz Goes to College.
The band’s biggest hit, however, came four years later with the phenomenally successful Dave Brubeck and wife lola Time Out album. Not only was the album more successful than any jazz record that came before it, but the single “Take Five” is still the best-selling jazz song of all time. (You’ve almost certainly heard “Take Five”, even if you don’t recognize the title. Just search for it on YouTube and within seconds you’ll be saying: “Oh, that!”).
“Take Five” was written not by Brubeck himself, but by the band’s saxophonist, Paul Desmond. Its experimental nature, however, was typical of Brubeck’s musical philosophy. It’s the most famous song ever written in 5/4 time, as opposed to the 4/4 time of most music. Brubeck kept performing until a year before his death, aged ninety-one. His career highlights included performing for eight different Presidents of the USA, as well as Pope John Paul II.
The Soul Of A Story
Every single human soul at the end of their life will present a story of their soul to God when they meet Jesus Christ face-to- face The Lord Jesus will receive the book and, with his omniscient eyes, scan every line and scour each chapter, so that he can ren- der his just and final judgement on a soul. Depending on their life choices and what they could achieve in God’s providence, some souls will present large and heavy tomes, whilst others will present small and concise short stories of their lives.
Some stories will boast about their life’s achievements; how much wealth they accumulated, how they wielded great power over many men and nations, their intellectual aptitudes and prowess, the honour that they were shown; the greed that they attained, the marvels they accomplished. But those who were animated by pride and worldly amb ition will be thrown into the lake of fire, and their names will be forever omitted from the Lord’s book of life’ (Revelation 20:15).
The saints, however, will ass emble before God and present the stories of their souls with rejoicing. Our joyous Lord will read with delight the many times that his saints fed the hungry and gave drink to the thirsty;
The many occasions on which his disciples clothed the naked and visited the lonely. The Lord will see how his elect, through grace, denied the camal impulses of unbridled pleasure and persevered in service of the one truth with heroic, saintly fortitude Our Lord Jesus will commend the prudent stewards of his mysteries and those who honoured him with due reverence in justice.
In truth, however; the saints will not present the story of their souls, but rather the story of how Christ became the soul and animating principle of their Christian lives. Each page of every saintly story will humbly admit that, for each saint, it is no longer I who live, but Christ who lives in me (Galatians 2:20). Their stories will acknowl- edge Christ’s power over their lives and will recount how Christ was, in fact, the soul of their story.
The Soul Of A Story
As long as we walk this pilgrim journey towards heaven, we appear before God as scribes writing our own spiritual autobiographies. God never rescinded the gift of free-will that he gave to Adam and Eve, even though they used it to sin and deny their relationship with him. God will never rescind our free-will either, but will help us by his grace to compose a story of how we lived in accordance with his commandments. In this way, Christ becomes the soul of our stories, so that, when we die, we too can admit that Christ’s grace has guided our hands in crafting a story of grace
Indeed, our Lord may point to the pages that still bear the scrib bles of anger and pride, or lust and gluttony that still need purifi- cation The names of those whom we have failed to forgive will be written in block letters, whilst the ink of an unheeded or uninformed conscience will be spilt across the vellum
“The Lord Jesus will receive the book and, with his omniscient eyes, scan every line and scour each chapter, so that he can render his just and final judgement on a soul.”
Each and every day is another page in this spiritual tome each year can be another chapter to grow in our knowledge and love of Christ’s truth and goodness. How wonderful, then, it will be when we have been given the grace to appear before our merciful Saviour with such volumes of virtue, For we shall come to the fullness of truth as to how
The grace of Baptism was fortified by Confirmation; how the grace of the Eucharist nourished our spiritual lives and injected colour into the blank-and-white typeface of our spiritual stories. We shall be eternally thankful that God raised up and sent wise, prudent, and holy pastors into our lives to guard our souls from the wolves, and teach us in the knowledge and pure love of God.
The impressions of crosses that we carried in life will be singed onto the pages of parchment by God’s love our eyes will well with tears when we read how many of our sins were blotted out by God’s maty and how the pains of hell were averted with a guaran tee of salvation undersigned in the unmistakable handen writing of Jesus Christ himself; his Father Kellan wishes to clarify that the Blessed Mother as cosignatory.
The Book Of Life
We write our spiritual autobiographies through our free will, but it is the hand of our Father in heaven- 18 Sat The miraculous change in substance from water into wine at the Wedding Feast of Car does not compare to the change in substance of bread and wine into the Body, Blood, Soul, and Divinity of Jesus Christ, which the Church properly and appropriately calls transubstantiation
The Priest And The Perpetrator
Marie Therese Cryan
In 1940 the paths of two very different men crossed in the infamous concentration camp at Auschwitz in Poland. They would meet again 7 years later in very different circumstances which neither could ever have imagined. One of them was the longest-serving camp commander, Rudolf Höss, the other a priest of the Society of Jesus, Fr Władysław Lohn. Members of the local Jesuit community to which Fr Lohn
somehow entered Auschwitz to find out what had happened to them. He was apprehended by the guards and taken to Hoss. It was assumed that he would be detained, but strangely, the commandant ordered him to be removed from the camp. This may have happened for two reasons: Höss might have admired his courage or else simply taken pleasure in denying his request that he be reunited with his community.
Höss had himself been brought up a Catholic in a strict household with a disciplinarian father. There was even talk he would one day enter the priesthood. However, he became disillusioned with the Church when he suspected a priest had broken the seal of confession and reported him to his father. He joined the Nazi Paty in 1922 after being inspired by a speech of Adolf Hitler and at the same time renouncings. Also, under Hoss’ watch in the ed, all affiliation with Catholicism
Architect Of Atrocity
He became an absolute believer in the ideology of the Nazi party, join ing the SS and working at Dachau and Sachsenhausen concentration camps before being placed in charge of Auschwitz on the orders of Heinrich Himmler. In the summer of 1941 Himmler advised Hoss that Hitler had ordered the ‘Final Solution’ to the Jewish Question’ and that the SS was to carry out that assign- ment. Auschwitz was chosen as the major site of what was effectively the mass extermination of European Jewry, because it was conveniently located with respect to trans portation and conceal- ment from the outside world.
Hoss began testing and perfecting techniques of mass murder on 3 September 1941. His experiments led to Auschwitz becoming the most effectively murderous instrument of the Final Solution and the Holocaust’s
Retribution
The commandant lived in a villa adjacent to the camp with his wife Hedwig and their five children for four years. He took care to hide the crematoria chimney from his chil- drenerecting a garden wall and plant- ing trees that obstructed their view from the house. On one occasion, he admitted to Adolf Eichmann that he often had secret doubts about the kill-
ings and became week-kneed when sending children to their deaths. In March 1946, Höss was anested by British forces who handed him over to the Americans. At the Nuremberg Trials, his written testimony was the first to provide a detailed account of the mechanics of the Holocaust. On 25 May 1946
Höss was handed over to the Polish authorities and the Supreme Nat- ional Tribunal in Po- land tried him for mur- der: He was sentenced to death by hanging Former inmates of the camp petitioned the court that the execution take place on the grounds of the former death camp German Prisoners of war were instructed to build a gal- lows there
Pending execution, Höss was transferred to the prison in Wadowice, some 30 kilometres from Auschwitz. In an irony of history. This was the birthplace of Karol Wojtyla, the future Pope John Paul II, who would later canonize prisoner number 16770, Fr Kolbe
Somewhere, buried under the debris of his years worshipping a false prophet, there remained the fact of his baptism, his Catholic upbringing (some even say, his early desire to be a priest), and so it was that on Good Friday, 4 April 1947, Höss asked to see a Catholic priest.
This was not an easy task as he would need to be a German speaker and be amenable to hearing the confession of such a notorious figure. His captors struggled to find one. Desperate, Hoss recalled the priest he had allowed to go free from Auschwitz. Enquiries were made and eventually Fr Lohn was tracked down. In another interesting twist he was found praying at the Shrine of the Divine Mercy in Krakow when they came with their request from Höss
A Kind Of Redemption
It was on 10 April 1947 that Fr Lohn heard the former commander’s confession. The next day he received Holy Communion, knelt in his cell and wept
Four days before his execution, Hoss wrote a letter to the State Prosecutor in which he acknowledged the enormity of his crimes and asked the Polish people for forgiveness. In a letter to his wife Hedwig he acknowledged that the ideology of the Nazis for which he had lived, worked and killed was wrong and regretted his past actions for which he must now pay with his life.
In the final weeks of what he himself called his “misspent life”, Höss finally attained some insight into the power of good over evil, not in the form of words but in the conduct of very ordinary people, his gaolers
“In Polish prisons, I experienced for the first time what human kindness is. Despite all that has happened, I have experienced humane treatment which I could never have expected, and which has deeply shamed me.”
Hoss was executed on 16 April 1947. Beforehand, he requested a cup of coffee and the presence of a Catholic priest at the gallows. His body was burned in an undisclosed location, and his ashes were thrown into a nearby river:
Fr. Lohn only once mentioned the encounter between himself and Höss in public. This happened while giving a sermon, during which he spoke about the unexpected demands that might come with priestly- ly ordination
On that day he was escorted from the camp he could surely never have foreseen a future one in which the Lord of Auschwitz would one day kneel before him for the Sacrament of Penance; the same man who had spared him, but who was responsible for the murder of millions of his country men, including the Jesuits from his own community.
Nor it is certain could Höss
The Cloister Garden
Lure beautiful spring-flowering plants named for their spotted, hairy leaves. This plant was introduced into Europe around the 16th century and spread throughout the Monastery’ gardens of Europe and the British Isles. It now grows native in Britain but is rarely found growing wild in Ireland, probably due to being a tasty treat to all grazing animals. Pulmonaria is the Latin word for “lung”, hence pulmo, as the spotted leaves are said to resemble diseased, ulcerated lungs.
Officinalis, meaning “sold in stores,” denotes a plant with culinary or medicinal use. The common name is lungwort: “wort” is an old English suffix that means “plant”, so the Lung Plant.
Lungwort is an old herbal remedy in folk medicine, used for a range of ailments, such as gas- gastrointestinal issues, skin inflammation, connective tissue damage, and as a general strengthening- ing tonic, as well as for respiratory problems. It was once an important plant in curing bronchitis and chest infections but there is no scientific- ic proof for this.
Some suggest that since the plant appears in early spring, it became symbolic for the annual spring deen, an opening of the ways so that we can breathe freely after the darkness of a long winter:
In the 11th century, St. Hildegard von Bingen, a German Benedictine abbess, wrote of Lungwort, “If sheep eat Lungwort often, they will become healthy and fat… But if, as we have said, one who has a swollen lung frequently drinks Lungwort cooked in wine, his lung will return to health, since the lung has the nature of a sheep!” I like this sense of one of our early spring flowers ‘spilling out’, whether of love,
tenderness, joy, sadness, or grace; a bubbling up of life which has been held underground in the dark for far too long. Lungwort flowers open pink and become blue as they age. It was said that the pink and blue flowers represented Mary and Joseph. In other places the blue flowers represent the colour of Mary’s eyes, whilst the pink flowers are her eyes when red from weeping when the Christ Child was lost in the temple and at the foot of the Cross. A pious
legend states that when the Holy Family were making their way from Nazareth to Jerusalem, Mary sat down to nurse the infant Jesus and the lungwort cushioned the mother and child. Its blooms turned blue when it reflected the joy in the Virgin’s eyes and when the Virgin cried thinking of the suffering of her Child, the blooms turned pink due to the redness of the tearful eyes of Mary.
Another legend states that Mary was distracted while feeding the infant and a few drops of her milk fell on the plant, spotting the leaves which have ever since borne the white markings of her holy milk. In France the Lungwort is known as L’herbe au lait de Notre Dame, the herb of the Virgin’s milk and in Italy it is known as Erba Della Madonna, the herb of the Madonna Lungwort has many legendary names, Jerusalem Cowslip, referring to the tears of Calvary; it is also called Mary and Joseph, and Adam and Eve referring to the pink and blue flowers on the same stem. In the monasteries, it was referred to as Mary’s Tears.
Lungworts are perfect for growing at the front of shaded or partially- ly shaded borders. They also form clumps so act as great ground cover, and they can be planted in a slightly sunnier location to attract more bees in the early days of spring rather than those growing in full shade. Lungworts like to grow in moist but well-drained soil in partial to full shade. Plant them singly, or in groups or drifts, in good fertile soil in partial shade. Once established, pulmonarias need little care apart from cutting back once or twice a year. Remove browned leaves and faded flower stalks after flowering. Divide clumps every four to five years to maintain healthy growth.
In these days of the Holy Week and Easter, the Lungwort reminds us gardeners that in life there are days of joy reflected in the blue blooms; days of sorrow that we cannot avoid when tears will blur our vision and the eyes will turn red in sadness and grief. Fear not and have the hope of Easter Sunday: “Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy.” Jn 16:20
Out Of The Silence, Alleluia Will Rise
There are words we use, even if with a less demanding, or at least meaning Symbolically, in Lent we entered into the desert and we stopped singing Alleluia from Ash Wednesday until Easter Sun- day. A number of years ago I took time to reflect on the reasons why we do not sing Alleluia liturgically leading up to Easter. This journey led me to dig into the meaning of this word, and through it I discovered how healing this practice can be for us.
One of the reasons why we fast from Alleluia in Lent is that it is hard to sing Alleluia in the desert or while going through a desert experience. Alleluia is a joyful, exuberant song and yet we don’t always feel joy. We go through seasons of grief, heartache and hardship, when a joyful song is not appropriate. It is easier to start a lament is more appropriate.
Every journey through the desert will lead us not only through harsh conditions, but will provide some refreshing moments, like blossoms that we find on the way. Some flowers can blossom in the deserts of the world, and so in our inner desert experiences we might encounter blossoms of the resumection as well. For example, “the Atacama Desert of Chile is known as one of the driest places on Earth; however, because of higher than usual winter precipitation related to El Niño phenomenon, the desert can burst into a sensational bloom of colourful flowers”.
So far in Lent, did you notice any blossoms on the way, experiences that helped you feel God near as we journey towards the Holy Week and Easter?
Holy Week is a graced time. It can be like a crucible, reminding us of the gentle ams of God where we can place our needs and ask for healing in the coming days. The spring visible around us reminds us that it is a deep nur turing hope which is birthed through Lent that we all desire the most. Spring comes gradually. Out of the depth of winter, where trees were resting from their grief for they lost everything new shoots come, one by one.
Out Of Sadness
Perhaps in the silence that Lent provides, silence from words we often utter without pondering on their meaning. Alleluia might start to shape and deepen within us Psalms and prayers of the church during this season are, however, full of praise and thanksgiving directed towards God. They are like a ‘rehearsal for our Easter Alleluia.
My old computer dictionary provided two meanings for Alleluia. It is “used to express praise or thanks to God”, but is also “used to express relief, welcome, or gratitude”. Are we ready to sing Alleluia in the desert places, in all those experiences that break our hearts? Could you sing a joyful song out of an experience that you find challenging?
We need not only Lert, but more so the Holy Week to do their deep healing work in us before we can express relief and gratitude from within the exiled parts of our life. Alleluia has to rise out of the deep silence of our greatest sad- ness, only then it will be truly
real. It takes time for our deepest sadness to be able to sing, time and healing. So perhaps it is good we fast from singing Alleluia for a while
What is your greatest sadness? This is a difficult question, because we don’t always wish to look at the areas of deep hurt. However, today the invitation is to bring it to the light and into the liturgies of the Holy Week from Holy Thursday, into the Garden where Jesus was in agony, on to the way of the Cross and underneath the Cross where Jesus died. Finally, let us leave it in the grave with Jesus. Then, let us wait in the silence of Holy Saturday in which God seemed silent. If we approach the Holy Week in this way, our journey through it can be quite healing
In Isaiah we read, “The dry desert will rejoice. The desert will be glad and blossom. It will be covered with flowers and dance with joy” (Isaiah 351). For us this may take a few years, but our desert places can leam to sing, too. As we journey through the Holy Week, the gentle eyes of God are upon us. Jesus came so that we may have life and have it to the full.
When we are aware of God’s presence with us and when we let God take our interior exiled places through the pain of Good Friday, into the silence of Holy Saturday towards the Resurrection, we join our deepest sadness with His, so that He can join His deepest joy with us. Only then will our inner desert be able to exclaim on Easter Sunday the joy that empty grave brings; only then will our deepest sadness sing Behold!
Behold, Mary has brought forth a Saviour for us! John saw him and exclaimed: Look! There is the Lamb of God, there is the one who takes away the sin of the world.
The Office of None – the last of the Little Hours which are celebrat was fuds eques the hour around 3pm according to ancient Roman calculation of the day- light hours. For Christians, of course, the ninth hour is, according to St Matthew’s account of Christ’s passion (Matt.27:45),
The climax of the harrowing events of that first Good Friday: darkness has covered the land for three hours, since Christ has mounted the Cross; the Crucified cries out in a loud voice, and gives up his spirit; the veil of the Temple is rent from top to bottom, and dead men walk from their tombs and appear in Jerusalem. The entirety of history- all that was, is and will be- is sucked into that cataclysmic vortex!
Quietly, then, monks chant this Office and use this little antiphon to reflect, with Mary, on what is happening. The antiphon itself is a marvellous thumbnail summing up the extraordinary sweep of the Christ Event in the fewest words, unfolding, like the most exquisite bloom, the heart of faith, and May’s motherhood sitting in its midst. From Incamation to cosmic Consummation, the Word taking flesh revealed as the Lamb on the throne, salvation history explodes before us, and one word suffices to catch us: Behold!
Prologue having set out the Evangelist’s theological foundations and backdrop. The Baptist, already an established figure and provoking the leading Jews to question and curiosity (“Who are you?”, they ask him), with prophet- ic eye and mind and heart sees Jesus and tells his audience who He is! God that takes away the sin of the world… The man on whom you see the Spirit come down and rest is the one who is going to baptise with the Holy Spirit. Yes, I have seen
Behold, there is the lamb of
and I am the witness that he is the Chosen One of God” (John 1:19-34).
Behold! John the Baptist, like all the prophets before him, wants to do one thing: draw the atten Baptism of the Lord, Bartolome Murillo, tion of his audience, and our 1655. We are pitched into the dynamic drama of John’s Gospel; the 32 St Martin Magnew. Attention, to what really matters.
He points out, because he himself has seen and recognised and believed In fact, John’s Gospel is very much about seeing and believing, and those who believe are given power to become children of God. To see as we should see we need eyes that have been brightened with the true light that enlightens all people, a light which is the light of men, that shines in the dark, that darkness could not overcome.
To see as we should see we need a healing joumey from blindness to sight, to belief, to profession of faith in Jesus as Lord John 9). Ultimately, we too will say: Something which has existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word who is life this is our subject (1 John 1:1).
The Lamb of God who takes away the sin of the world! With this John the Evangelist, through the witness words of John the Baptist, propels us to the final great drama of this story, and one more, balancing call to attend Behold the man! (John 19:5).
Pilate parades the disfigured scourged, and cruelly crowned Jesus before the mob, a Passover mockery which will transform and complete this most solemn of the Jewish feasts.
Even while the lambs for the Passover feast are being slaughtered – as they had to be- at the Temple, nit- ually, and the appalling river of stinking blood poured from that same Temple, the new Lamb would be sacrificed, and his saving blood would birth the Church In this temible triumph the final victo- ry is foreshadowed:
St John’s mighty Book of Revelation will lay out, in mind-blowing imagery, the manage of the Lamb in the heavenly Jerusalem, the final defeat of all that oppose God, and the river of life rising from the throne of God and of the Lamh
And lest we forget we should cast a glance back, to a simple word of consent which unlocked the door on which the Saviour knocked Behold, I am the hand- maid of the Lord!
The Life Of Saint Martin
When the news of Brother farewell allattested to the meaning Martin’s condition leaked into the city, as it was inevitable a circumstance of such import would the people were disconso late. They came in their throngs hoping to see him alive, the rich and the poor, the healthy and the sick, bishops, beggars, free people and slaves. All his life Matin’s great heart had embraced each of them, and now they came to bid him farewell, hoping to clasp his hand even though the thought of parting from him shattered their own hearts into a thousand pieces. It was not of course possible to let them all crowd into the dying man’s chamber and they were forced to remain outside. Remain they did, all through the days and nights of his illness, praying aloud and weeping unashamedly. Their best friend was dying and they knew it.
Thomas Merton once wrote, “In my ending is my meaning.” Matin’s ending, his final days, the throngs who gathered to hid him of his life. It was an event that moved an entire city, – the passing of a great saint.
Among his most prominent visitors were the Archbishop of Mexico who had so recently wanted Martin to retum home with him and Don Luis Femandez Boba dilla, Viceroy of Peru. The latter amived in a gold carriage and as such a distinguished visitor he was assured he could see Martin without delay.
“I’ll only stay a minute,” Don Luis told the Prior, “I don’t want to tire my good friend. But is it true what people are saying? Is Brother Martin really going to die?” The Prior nodded, “Brother Martin has not much time left, Your Excellency. Come,
I’ll take you to him He asked that we move him back to the cell where he spent all his days in Dominican life” The two men one in the black and white habit of the Dominican Order, the other in his royal robes of office, made their way slowly through the corridor to Martin’s cell. On the way a young novice met them His hands were trembling and he seemed frightened.
“Father Prior, Brother Martin has told me to say that he does not want to see His Excellency at this time.” The young man knew that this message could be viewed as an insult to the representative of the King of Spain in Peru and was apprehensive at being the bearer of such news. As expected, the Prior looked aghast and was quite upset. But the viceroy, a true gentleman said he was content to wait and placing a kindly hand on the novice’s shoulder asked gently, “What’s the trouble, you are shaking like a leaf.”
The young man raised his eyes. “Your Excellency, I did not know our Brother Martin was so holy! Just now I saw him, and he was talking as though there were people in the room, as though St Dominic and the Blessed Mother were with him, helping him not to be afraid of death! Oh, it was like a miracle!”
The Prior made an impe tient move, but Don Luis stopped him “Let’s wait until the good Brother sends for us,” he said humbly. “Truly, he is now with better company than ours.”
Fifteen minutes passed and then a lay brother came quickly through the comidor to where the Prior; the Viceroy and the young novice were waiting.
He too, was shaken with emotion “Brother Matin is ready now,” he said. So, with the Prior at its head, the little company once again stated off towards Martin’s cell. Inside the tiny room, Matin lay quietly on his bed, a crucifix in his workwom hands.
His dark eyes were very bright. Don Luis despite his rich dothes and high rank, fell upon his knees saying, “Brother Martin, you’ll not forget me when you go to Heaven? You will still pray for me that I fulfil my duties well.” Martin nodded and smiled at his friend through the pain
MATTERS MEDICAL:
See One, Do One, Teach One
Fr Christopher Vincent Gault op
There is a well-known and often repeated saying among doctors and medical students: “see one, do one, teach one”. As students shadowing doctors on the wards or in Casualty, the need for certain procedures to be performed on patients will often arise. These procedures are many and varied, involving a wide range of instrumentation and skill. The saying as quoted, indicates the belief, largely true that just watching a procedure is not quite enough because we learn by doing.
So, to take an overly simplified example of venepuncture (drawing blood for testing), a student might go along with a doctor or nurse to see how it is done, what equipment is needed, and how to ensure patient safety. Soon, however, it is the student’s turn (with the patient’s informed consent, of course) to try it for themselves. In this way, skills learned are reinforced and confidence is gained. Moreover, students are then encouraged, once they have the correct procedure, to teach their fellow students. This teaching process cements the skillset even further.
In the spiritual life, we can follow this old adage pretty closely as well. When we engage in our prayer lives through the sacraments and time spent alone with God using the Scriptures or the rosary, we put ourselves in contact with the mysteries of Jesus Christ’s earthly life. Each of these events, how our Lord spoke and acted, is an opportunity for us to be taught and see how to imitate Him.
Since these events of His earthly life concern the man Who is God, they contain real divine power to transform us, merely by our contact with them in prayer. Fairly soon after having seen, however, it will be time for us to do, putting our imitation of Christ into action. Like learning the medical procedure, these actions reinforce what we have learned through our “seeing”, since by them we grow in the virtues, which are like skills which we learn by repetition, and which enable us to act well.
Lastly, we are called to set an example for others to follow, in other words, to teach them how to live virtuously. Though this may all seem to be a huge responsibility, still we are always reliant on our true teacher, Christ the Lord, through His grace.
1. The Prophecy of Simeon (Luke 2:34-35)
Let us consider that at the birth of our children, we can almost be certain that they will break our hearts at some stage. The broken heart of a parent is enlarged through the suffering for a child out of love.
2. The Flight into Egypt (Matthew 2:13-21)
Go forth into Egypt, take the child and its mother and flee at night for Herod wishes to kill him. Let us consider the holy family fleeing to a foreign land, to a foreign culture, and religion, to hide themselves from the hor- ror of Herod. To have only them- selves and no roof above their heads.
3. The Loss of Jesus for Three Days (Luke 2:41-50)
Let us consider Mary awake for three days and nights, unable to sleep, in tears and anguish. Let us think of those parents who cannot sleep at night and who have not seen their children for many years; who may have no contact with their children through breakdown in communication and family unrest.
4. The Carrying of the Cross (John 19:17)
Let us consider a parent who watches a child carrying the cross of sickness or suffering 38 Saint Martin and know they can do nothing for them. Any parent would carry their child’s cross to share the burden. Let us remember those parents who feel anguish and helplessness as their child suffers.
5. The Crucifixion of Jesus (John 19:18-30)
Let us consider those parents who are at the bedside of their dying child, who listen like Mary to the slowing heartbeat and last breath. Consider those who hold the hand of one they love and wish to change places with.
6. Jesus Taken Down from the Cross (John 19:39-40)
Let us consider those who today hold in their arms a child who has died. A lifeless one whom they brought into this world. Let us consider the mother who holds a dead child near her beat- ing sorrowful heart
7.Jesus Laid in the Tomb (John 19:39-42)
Let us consider all parents who witness the burial of their child; will I see them again? Will I embrace them again? Let us remember all who stand alone at a grave grieving. These are the mysteries of Mary’s heart; these are the mysteries of a woman who suffers and who un- derstands your suffering.
Saint Martin Replies
KERRY Sincere thanks to Our Lady, St Martin and St Pope John XXIII for interceding for me and the subsequent good result out- come of a DEXA scan I am also expressing my gratitude for the fact that my house and property and those of my brother were not damaged during severe storms Anytime I go to visit a sick per- son I bring them a copy of the Saint Martin Magazine.
DONEGAL I would like to express my thanks to St Martin for many requests granted throughout the years he has always been and is always there during health matters, crises in the family and financial concerns. I am very grateful.
TYRONE I have only ever com pleted the 9-day novena to St Matin twice. The second time was to ask for peace of mind for my sister. During a chat with her a few days after I had completed the Novena, she said she felt much more settled. Please God she will continue to do well.
There is nothing like the power of prayer. Thank you St Martin.
LEEDS, UKI would like to thank the Sacred Heart, Our Lady of the Miraculous Medal, St Martin and St Peregrine for hearing my pray- ers. I was apprehensive before pre- serting for a medical diagnosis but when I attended a local hospital I was told it was not cancer:
CLARE I would like to honour my promise of publication to Our Lady of Fatima and St Martin I made a Novena to St Martin and prayed to Our Lady that my daughter would be successful in an interview to secure a permanent job. She was offered aposition I always pray for my children and mother. St Martin, thank you Please help me with my cunent request. I have been blessed with my life, and I thank St Martin for always walking by my side.
WESTMEATH I am writing to convey my heartfelt thanks to St Martin and St Philomena for a great favour received. My daugh ter was going out with a lovely
fellow but sadly it all ended. I made a Novena to St Martin, and I am delighted to say that everything seems to be tuming out well again I will keep praying to St Martin and St Philomena as I have done all my life.
We want to reassure our readers that any promise of publication is fulfilled when you write to us, even if your favour does not appear in print.
Our Replies are published at the discretion of the Editor, and in good faith that the person writing to us has been honest with regard to what they have asked for, and received.
Novena Prayer To St. Martin De Porres
Most humble St. Martin, whose burning charity embraces all, but especially the sick, afflicted or in need, we turn to you for help in our present difficulties, and we implore you to obtain for us from God health of soul and body, and in particular the favour we now ask.
May we, by imitating your charity and humility, find quiet and contentment all our days, and cheerful submission to God’s holy will in all the trials and difficulties of life. St. Martin, pray for us that we may be worthy of the promises of Christ. Amen. O God, who exalts the humble and who made St.
Martin, your confessor to enter into the heavenly Kingdom, grant through his merits and intercession that we may so follow the example of his humility on earth as to deserve to be exalted with him in Heaven. Through Christ Our Lord, Amen.