by Fr. Charles E. Bouchard, O.P., Prior Provincial
Dominican Province of St. Albert the Great
Veni Creator Spiritus
– as sung at the opening of the recent conclave to elect our new Holy Father, Francis.
Come, Holy Ghost, Creator blest,
and in our hearts take up Thy rest;
come with Thy grace and heav’nly aid,
To fill the hearts which Thou hast made.
O Comforter, to Thee we cry,
Thou heav’nly gift of God most high,
Thou Fount of life, and Fire of love,
and sweet anointing from above.
O Finger of the hand divine,
the sevenfold gifts of grace are thine;
true promise of the Father thou,
who dost the tongue with power endow.
Thy light to every sense impart,
and shed thy love in every heart;
thine own unfailing might supply
to strengthen our infirmity.
Drive far away our ghostly foe,
and thine abiding peace bestow;
if thou be our preventing Guide,
no evil can our steps betide.
Praise we the Father and the Son
and Holy Spirit with them One;
and may the Son on us bestow
the gifts that from the Spirit flow.
There was something eerie in the air as the tumbrils passed through the streets of Paris that led to Place du Trône Renversé. It was, in fact, too eerie that the normally noisy and violent crowd was “in a respectful silence such as has never been accorded throughout the Revolution.” No rotten fruit was pelted and no clamorous insult was raised on the condemned women and men. That evening one only heard the ethereal chanting of sixteen Discalced Carmelite nuns on their way to death.
These women could hardly be recognized as nuns. Wrapped in their white mantles, they did not, however, wear their veils. Their wimples had been cut away, exposing their necks to facilitate the truculent job of the guillotine’s blade.
At around eight in the evening, after a ride of two hours, the tumbrils finally arrived at the place of execution. A horrid stench of rotting flesh from the common graves in nearby Picpus and of putrifying blood beneath the scaffold greeted them. The crowd remained reverently silent. The Carmelites have finally come face to face with the dreaded guillotine. Led by their courageous prioress, Mo. Thérèse of St. Augustine, they sang the Te Deum: “You are God: we praise You; You are the Lord: we acclaim You; You are the eternal Father: all creation worships You…. The glorious company of apostles praises You. The noble fellowship of prophets praises You. The white-robed army of martyrs praises You…
Mother Thérèse of St. Augustine (Marie-Madeleine-Claudine Lidoine; b. 22 September 1752 in Paris), a woman “so loved by God,” was serving her second term as prioress when the Revolution struck. Her correspondences reveal a woman of great human and supernatural qualities.
Mother St. Louis (Marie-Anne-Françoise Brideau; b. 07 December 1751 in Belfort), the sub-prioress, was given to silence and gentleness. She celebrated the divine office with admirable remembrance and exactitude.
Mother Henriette of Jesus (Marie-Françoise de Croissy;b. 18 June 1745 in Paris), the novice mistress, was the predecessor of Mother Thérèse. She “made herself esteemed for the qualitites of her heart, her tender piety, zeal, the happy combination of every religious virtue.”
Sr. Charlotte of the Resurrection (Anne-Marie-Madeleine Thouret;b. 16 September 1715 in Mouy, Oise), the most senior member of the community, possessed a lively temperament. Fond of frequenting balls in her youth, she entered Carmel “after a tragic event.”She served as infirmarian to the point of developing a spinal column deformation that she endured until death.
Sr. of Jesus Crucified (Marie-Anne Piedcourt; b. 09 December 1715 in Paris) was younger than Sr. Charlotte by a few months but was senior to her by profession. She occupied the office of sacristan for many years.Speaking about their persecutors, she said: “How can we be angry with them when they open the gates of heaven for us?”
Sr. Thérèse of the Heart of Mary (Marie Hanisset; b. 18 January 1742 in Reims), first sister of the turn and third bursar, was endowed with wisdom, prudence and discernment.
Sr. Thérèse of St. Ignatius (Marie-Gabrielle Trezel; b. 04 April 1743 in Compiègne), the “hidden treasure” of the community, was undoubtedly a mystic. Asked why she never brought a book for meditation, she replied: “The good God has found me so ignorant that none but He would be able to instruct me.”
Sr. Julie-Louise of Jesus (Rose Cretien de Neuville; b. 30 December 1741 in Evreux) entered Carmel as a widow. She dreaded the guillotine but she chose to stay with her sisters.
Sr. Marie-Henriette of Providence (Marie-Annette Pelras; b. 16 June 1760 in Cajarc, Lot), the assitant infirmarian, first entered the Sisters of Charity and Christian Instruction of Nevers but left it for the more secluded Carmelite life. Youngest among the choir nuns, she possessed a most exquisite beauty.
Sr. Euphrasie of the Immaculate Conception (Marie-Claude-Cyprienne Brard; b. 12 May 1736 in Bourth, Eure),the “philosopher” and “joie de vivre of the recreation,”admitted that she was filled for some time with resentment against her prioress. She worked very hard on herself that in the end she was able to overcome her negative disposition.
Along with these ten choir nuns were three lay sisters. Sr. Marie of the Holy Spirit (Angélique Roussel; b. 03 August 1742 at Fresne-Mazancourt, Somme) was afflicted by atrocious pains throughout her body, which she heroically bore up until her death. Sr. St. Martha (Marie Dufour, b 02 October 1741 at Bannes, Sarthe) edified her companions with her virtues. Sr. St. Francis Xavier (Elisabeth-Juliette Vérolot; b. 13 January 1764 at Lignières, Aube) was frank, lively, and full of goodness.
The youngest member of the community was Sr. Constance(Marie-Geneviève Meunier; b. 28 May 1765 at Saint Denis, Seine)Circumstances forced her to remain as a novice for seven years. Her parents wanted her to return home and even sent the police for this purpose. Sr. Constance told them: “Gentlemen, I thank my parents if, out of love, they fear the danger that may befall me. Yet nothing except death can separate me from my mothers and sisters.”
The two tourières were blood sisters. Anne-Catherine Soiron (b. 02 February 1742 in Compiègne)tearfully begged the prioress not to let her and her sister be separated from the community during those crucial hours. Thérèse Soiron,(b. 23 January 1748 in Compiègne) possessed such a rare beauty and charming personality that the ill-fated Princess de Lamballe wanted her to be attached to her court. She responded: “Madame, even if your Highness would offer me the crown of France, I would prefer to remain in this house, where the good God placed me and where I found the means of salvation which I would not find in the house of your Highness.”
On 12 July 1790, the National Assembly implemented the Civil Constitution of the Clergy. Among its articles was a provision for the suppression of the monastic orders and the liberation of monks and nuns who would choose to renounce their vows. On 15 August, the members of the Directory of the Compiègne district came to the monastery to interrogate each nun and offer her liberty.
The unanimous reply of the religious was to remain and keep their vows. Some of the nuns made their declarations more vivid:
“For fifty-six years I have been a Carmelite. I desire to have the same number of years more to be consecrated to the Lord.” (Sr. of Jesus Crucified)
“I became a religious by my own will. I have made up my mind to go on wearing this habit, even if I have to purchase this joy with my own blood.” (Sr. Euphrasie)
“A good spouse desires to remain with her husband. I do not wish to abandon my spouse.” (Sr. Saint Francis Xavier)
“If I will be able to double the bonds of my attachment to God, then, with all my strength and zeal, I will do so.” (Sr. Thérèse of the Heart of Mary)
Another provision of the Civil Constitution of the Clergy required priests and religious to take a loyalty oath that required them “to be faithful to the nation, the law and the king; and to maintain the constitution with all their power.” What the ambiguous statement meant was that they were to give the revolutionary government the right to control and democratize the Church in complete disregard of Papal jurisdiction. Pope Pius VI issued on 10 March 1791 a condemnation of the Civil Constitution of the Clergy and forbade the clergy to take it. A schism was inevitable. The clergy was split between the “juring” (those who took the oath) and “non-juring” bishops and priests.
Two weeks after Easter of 1792, the guillotine was installed in Paris. Everyone was talking about it, even in the Carmel of Compiègne, and everyone feared it. In September, around 1,400 “enemies of the Republic” were killed during the infamous September Massacre; among them were hundreds of non-juring priests.
A belief that they would all be called to martyrdom someday prevailed in the community. Between June and September of that year, Mo. Thérèse proposed that the community offer their lives to God with an act of oblation “in order that the divine peace which Christ has brought to the world may be restored to the Church and to the State.” All promised to unite themselves to it, except for Sr. of Jesus Crucified and Sr. Charlotte of the Resurrection, the two most senior nuns. Trembling and fearful that they would end more than fifty years of peaceful life in Carmel with a bloody death, both withdrew from the community. Before the day ended, however, they prostrated themselves before the prioress and tearfully asked forgiveness for their momentary weakness. All the nuns renewed the act until the very day of their death.
The Final Choir
The journey was long… but the air was permeated by their solemn chants of the sixteen, hands tied behind their backs, singing as they did in choir: “Have mercy on me, God, in your kindness. In your compassion, blot out my offense…. Hail, holy Queen, mother of mercy….”
The guillotine had been standing for more than a month already at the Barrière du Trône. Upon arriving there, Sr. Constance suddenly accused herself before Mother Thérèse of not having finished her divine office. The prioress, told her: “Be strong, daughter.You will finish it in Paradise!”
At the foot of the scaffold, the prioress asked the executioner if she might die last so that she could encourage and support her sisters. She also asked for a few minutes to prepare them. This time her requests were granted. They sang once more, invoking the Holy Spirit: “Creator Spirit, come….” Afterward, they all renewed their religious vows.
One by one, from the youngest to the oldest, the nuns were called.
“Citizeness Marie Geneviève Meunier!”
Summoned by her real name, the youngest, Sr. Constance, knelt before Mother Thérèse and asked for her blessing and the permission to die.
Sr. Constance mounted the scaffold singing the psalm the nuns chanted daily to announce their coming into the house of God: “O praise the Lord, all you nations…”
Her sisters followed: “…acclaim Him, all you peoples! Strong is His love for us; He is faithful for ever.”
All the sisters followed the example of the youngest, asking their superior’s blessing and permission to die. They each went to their death joining the song of those waiting for their turn.While the blade of the guillotine snuffed their lives one by one, the chorus progressed into a decrescendo. As she ascended the scaffold, Sr. of Jesus Crucified was assisted by the assistants of the executioner.“My friends,” she told them, “I forgive you with all my heart, as I desire forgiveness from God.”
Finally, only one voice was left.
“Citizeness Marie Madeleine Claudine Lidoine!”
Having seen fifteen of her daughters precede her to the scaffold, Mother Thérèse followed them to the guillotine. At the sixteenth thud, there was nothing left… but silence. On that day, it was said, more than one religious vocation was born and just as many conversions took place.
-the tiny terra cotta Mother & Child statuette held by Madame Ledoine was kissed by all the nuns before the climbed the ladder up to the executioner.
Ten days later, amidst cacophonous shouts and screams, an infuriated and disillusioned crowd led a man to his death on the guillotine. “Down with the tyrant!” they cried. This time, it was the turn of Maximilien Robespierre. More than a week later, an enervated Antoine Fouquier-Tinville, the implacable Reign of Terror’s public prosecutor, followed his fate on the very instrument where he had sent hundreds to their death. The Terror consumed its own. And with the inglorious end of these two died, also, the Reign of Terror.
Guillotined on 17 July 1794 at the Place du Trône Renversé (modern Place de la Nation) in Paris, France, the sixteen, the heads and bodies of the martyrs were interred in a deep sand-pit about thirty feet square in a cemetery at Picpus. As this sand-pit was the receptacle of the bodies of 1298 victims of the Revolution, there seems to be no hope of their relics being recovered. Five secondary relics are in the possession of the Benedictines of Stanbrook, Worcestershire.
-plaque at the Picpus cemetery in memory of the 16 Martyrs of Compiègne
Lord God, You called Bl. Teresa of St. Augustine, OCD, and her companions to go on in the strength of the Holy Spirit from the heights of Carmel to receive a martyr’s crown. May our love too be so steadfast that it will bring us to the everlasting vision of Your glory. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.
Lord our God, You called the 16 blessed Carmelites of Compiègne to show You the greatest testimony of love through the offering of their blood that “peace may be returned to the Church and to the State.” Remember the joyful and heroic fidelity with which they glorified You. May Your goodness manifest their favor with You, in granting through their intercession the grace (the miracle) that we ask You in the Hearts of Jesus and Mary. Through Jesus Christ, our Lord. Amen!
In the Liturgy of the Hours, the Divine Office (the daily prayer of the Church), after Compline, the last prayers of the day, a Marian hymn is sung. I know the Dominican Salve Regina by heart. After the last note of this hymn is sung, holy silence is imposed, even when emptying dishwashers, as novices are, by holy obedience, required to do. It’s not all glamour. Trust me. Holy silence lasts until Lauds, which begins with “Lord, open my lips, and my mouth shall declare Your praise!”
When my parents came to visit, they joined us for Office. For the Marian hymn, every night we darkened the entire chapel with a single candle burning before a small white statue of the Blessed Mother for us to focus on as we chanted the Salve Regina. I remember when the lights came back on my parents’ eyes were as big a saucers. I tell myself it was the coming into the light which caused this. I tell myself.
The Alma Redemptoris Mater is one of the four primary Marian hymns sung after Compline. Hermannus Contractus (Herman the Cripple) (1013–1054) is said to have authored the hymn based on the writings of Ss. Fulgentius, Epiphanius, and Irenaeus of Lyon. It is mentioned in “The Prioress’s Tale “, one of Geoffrey Chaucer’s Canterbury Tales. Formerly, it was recited at compline only from the first Sunday in Advent until the Feast of the Purification (February 2).
Alma Redemptoris Mater, quae pervia caeli Porta manes, et stella maris, succurre cadenti, Surgere qui curat, populo: tu quae genuisti, Natura mirante, tuum sanctum Genitorem Virgo prius ac posterius, Gabrielis ab ore Sumens illud Ave, peccatorum miserere.
From the first Sunday of Advent until Christmas Eve:
V. Angelus Domini nuntiavit Mariae R. Et concepit de Spiritu Sancto.
Oremus Gratiam tuam quæsumus, Domine, mentibus nostris infunde; ut qui, angelo nuntiante, Christi Filii tui Incarnationem cognovimus, per passionem ejus et crucem, ad resurrectionis gloriam perducamur. Per eumdem Christum Dominum nostrum. Amen.
From First Vespers of Christmas until the Presentation:
From First Vespers of Christmas until the Presentation:
V. Post Partum Virgo inviolata permansisti. R. Dei Genitrix, intercede pro nobis.
Oremus Deus, qui salutis aeternae beatae Mariae virginitate foecunda humano generi praemia praestitisti: tribue, quaesumus, ut ipsam pro nobis intercedere sentiamus, per quam meruimus, Auctorem vitae suscipere Dominum nostrum Jesum Christum Filium tuum. Amen.
Loving Mother of our Savior, hear thou thy people’s cry Star of the deep and Portal of the sky! Mother of Him who thee from nothing made. Sinking we strive and call to thee for aid: Oh, by what joy which Gabriel brought to thee, thou Virgin first and last, let us thy mercy see.
From the first Sunday of Advent until Christmas Eve:
V. The Angel of the Lord declared unto Mary R. And she conceived by the Holy Ghost.
Let us pray. Pour forth we beseech Thee, O Lord, Thy grace into our hearts, that we to whom the Incarnation of Christ, Thy Son, was made known by the message of an angel, may, by His passion and cross, be brought to the glory of his Resurrection; through the same Christ, our Lord. Amen.
From First Vespers of Christmas until the Presentation:
V. After childbirth, O Virgin, thou didst remain inviolate. R. O Mother of God, plead for us.
Let us pray. O God, Who by the fruitful virginity of blessed Mary, hast given to mankind the rewards of eternal salvation: grant, we beseech You, that we may experience her intercession for us, by whom we deserved to receive the Author of life, our Lord Jesus Christ, Your Son. Amen.
Wyoming Catholic College choir does beautiful renditions of this hymn.
Male & female choir with deep baritone and bass male voices, up-tempo, and the joyful zeal of youth. VERY worth the five bucks if you are looking to beef up your Christmas music collection. Trust me. I have it on my iPhone with all my other weirdo MPM music.
Beginning on Dec. 17, the Church prays with greater urgency for the hastening of Christ’s arrival. A greater sense of insistence and impatience is found in the prayers and liturgy of the Church at this time just immediately before the memorial of the Incarnation and, hence, our salvation.
At Vespers each night, the Church sings the great “O Antiphons” before the Magnificat, beckoning for He Who is Wisdom from on High, Lord of Might, Rod of Jesse’s stem, Key of David, Dayspring from on high, King of the Nations, and Emmanuel, He Who made the Heavens and the Earth to come and pitch His tent among us. These antiphons have likewise made their way into the culture of Christmas music that you hear at stores and on radio stations, not to mention most Catholic churches, in the form of the hymn “O Come O Come Emmanuel”, which bases its verses on the O Antiphons.
The authors of these antiphons, they can be traced liturgically and historically back to the fourth century, not only had a great theological insight into the arrival of the Christ as expressed in each of the individual antiphons, but they also ordered them so that when they are read backwards chronologically from the 23rd to the 17th, the titles of Christ in Latin form an acronym which spells “ERO CRAS” – I will come tomorrow.
E=Emmanuel; used on December 23
R=Rex Gentium (King of all nations); used on December 22
O=Oriens (Radiant Dawn); used on December 21
C=Clavis David (Key of David); used onDecember 20
R=Radix Jesse (Root of Jesse); used on December 19
A=Adonai (Lord of Israel); used on December 18
S=Sapientia (Wisdom); used on December 17
Acts of the Apostles
6:8 – 7, 2a, 44-59
-from a sermon by Saint Fulgentius of Ruspe, bishop
“Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of His soldier. Yesterday our King, clothed in His robe of flesh, left His place in the virgin’s womb and graciously visited the world. Today His soldier leaves the tabernacle of his body and goes triumphantly to heaven.
Our King, despite His exalted majesty, came in humility for our sake; yet He did not come empty-handed. He brought His soldiers a great gift that not only enriched them but also made them unconquerable in battle, for it was the gift of Love, which was to bring men to share in His divinity. He gave of His bounty, yet without any loss to Himself. In a marvelous way He changed into wealth the poverty of His faithful followers while remaining in full possession of His own inexhaustible riches.
And so the Love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the King, it later shone forth in his soldier. Love was Stephen’s weapon by which he gained every battle, and so won the crown signified by His name. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment. Strengthened by the power of His love, he overcame the raging cruelty of Saul and won his persecutor on earth as his companion in heaven. In his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition.
Now at last, Paul rejoices with Stephen, with Stephen he delights in the glory of Christ, with Stephen he exalts, with Stephen he reigns. Stephen went first, slain by the stones thrown by Paul, but Paul followed after, helped by the prayer of Stephen. This, surely, is the true life, my brothers, a life in which Paul feels no shame because of Stephen’s death, and Stephen delights in Paul’s companionship, for love fills them both with joy. It was Stephen’s love that prevailed over the cruelty of the mob, and it was Paul’s love that covered the multitude of his sins; it was love that won for both of them the kingdom of heaven.
Love, indeed, is the source of all good things; it is an impregnable defense, and the way that leads to heaven. He who walks in love can neither go astray nor be afraid: love guides him, protects him, and brings him to his journey’s end.
My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together.”
I LOVE MARRIED SAINTS!!!!! And, Kelly, don’t be nervous, I know you’re not the nervous type. I used to be desperately in love with a girl from Charlotte, NC, named Marguerite. One of my many broken hearts. (Ahhhhhhhhh) 🙂 Thank God things work out God’s way and not ours! Thank GOD for unanswered prayers I say the older I get. His will is perfect. I LOVE YOU SOOOO MUCH Kelly Marie! 🙂 XOXOXO!!!!
Marguerite d’Youville, the first native Canadian to be elevated to sainthood, was born October 15, 1701 at Varennes, Quebec. Marguerite was baptized the next day at St. Anne’s parish church. After her baptism, her father placed her on the knees of her maternal great-grandfather, Pierre Boucher, for the traditional blessing: “May God bless you, my little one, as I bless you!”
Marguerite was the eldest of six children born to Lieutenant Christophe Dufrost de Lajemmerais and Marie-Renée Gaultier. Lieutenant Lajemmerais was promoted to the rank of Captain, in June 1705. This was the highest rank that a soldier of the French colonial troops could attain. He was promoted because of his fidelity to his duty, his spirit of self-sacrifice, his prompt willingness to take any assignment.
On June 1, 1708, Marguerite’s childhood was tragically disrupted by the death of her father. This was a time of insecurity. The salary of Captain de Lajemmerais had been large enough to keep his growing family but not sufficient to provide savings for the future. Marguerite learned very early how to think of others as she helped her mother provide for her destitute family. Marie Renée now had to depend on the charity of others for the needs of her children. And worse still – it would be another six years before she would receive a widow’s pension. This was due to complex formalities and slow communication between France and her colony of Canada.
Because she was extremely intelligent, Marguerite was greatly admired by her great-aunt, Mother St. Pierre, an Ursuline nun, and several other persons. So in 1712, in order to pursue her studies, Marguerite was taken in a little rowboat to the boarding school at the Ursuline Convent, in Quebec City; some hundred and fifty miles away.
There she received a good education from the nuns and also a good spiritual training. At the convent school, Marguerite was a strong young girl with an attractive personality and she was admired for a goodness and a maturity, well beyond her age. She acquired the habit of meditating daily on some page of a little book dealing with the “Holy Ways of the Cross”.
In 1714, at the age of almost 13, after two years at the boarding school, Marguerite received her First Holy Communion. But the girl could not stay in the convent for a lengthy time. Mme. Lajemmerais could not afford to leave Marguerite in Quebec any longer, even with the help of relatives and friends. There were still five other children to be educated. So our friend was obliged to go back to Varennes that same year, to help at home and to teach her brothers and sisters. Marguerite was an invaluable help to her mother. By her handiwork, she contributed skillfully to the support of the family and often, as she was making fine lace, she would tell wonderful stories to her brothers and sisters.
As a young woman, Marguerite became very popular in the social life of Varennes. At 18, she got engaged to a young man whom she deeply loved. But the promise of a happy marriage ended abruptly when her mother remarried beneath her social class one Timothy Sullivan, an Irish doctor who was seen by the townspeople as a disreputable foreigner, an act that was unacceptable to the family of Marguerite’s fiancé. We can imagine the heartbreak of the frustrated betrothed. Marguerite’s family fell out of favor with people in their home town and so two years later moved to Montreal.
In Montreal, Marguerite became associated with the aristocracy of old Montreal who in time noticed that she was graceful, well mannered, serious and reserved. Before long, Marguerite met François d’Youville and once again, fell in love.
Marguerite married François d’Youville 12 August 1722 and the young couple made their home with Francois’ mother, an avaricious and domineering woman who made life miserable for Marguerite. During the frequent absences of her husband, Marguerite’s mother-in-law was most unsympathetic towards her.
Marguerite soon came to realize that her husband had no interest in making a home life. François was indifferent, selfish and covetous; he was interested only in making money! His frequent absences, bootlegging, and illegal liquor trading with the Indians for furs caused her great suffering, making her endure the slurs and taunts of her neighbors. He was even absent at the birth of their first child.
But in spite of all these sorrows, Marguerite remained faithful to the her duties of state, always treating François with respect, and favoring him with all kind of delicate attentions. It was during these sorrowful times, in 1727, that the holy woman received a special grace from God. She came to a deep realization that God is a Father who has every human being in His providential care and that all are brothers and sisters. Through her whole life Marguerite kept this thought in her mind: “I leave all to Divine Providence, my confidence is in it; all will happen which is pleasing to God.”
She was pregnant with her sixth child when François became seriously ill. She faithfully cared for him until his death in 4 July 1730, leaving her with his enormous debts. By age 29, she had experienced desperate poverty and suffered the loss of her father and husband. Four of her six children had died in infancy. In 1734, she started to suffer from a mysterious ailment in her knees. It would only get worse through the years, and would make her suffer greatly, but would not stop her from doing her charitable work.
In all these sufferings Marguerite grew in her belief of God’s presence in her life and of His tender love for every human person. She, in turn, wanted to make known His compassionate love to all. She undertook many charitable works with complete trust in God, Who she loved as a Father.
She provided for the education of her two sons, who later became priests, by opening a small dry-goods storefront on the first floor of her home where she sold her own handiwork and household goods. She paid off all her inherited debts. On November 21, 1737 Marguerite welcomed a blind woman into her home. She spent much of her profits helping those even poorer than herself. She begged for money to bury criminals who had been hung in the market place.
One day, Marguerite’s spiritual director, Fr. Dulescoat, told her, “Be comforted my child, God destines for you a great work and you will raise up a house from its ruins!” God would make His plans fully known to her at a later time. Providence. The trust in Providence.
Seeing Marguerite selflessly caring for the poor, inspired three women to join her. On December 31, 1737, Catherine Cusson, Louise Thaumur la Source, and Catherine Demers joined Marguerite. They consecrated themselves to God, promising secretly to serve Jesus in His poor.
Completely dedicated to her mission of charity, Madame d’Youville rented a larger house to receive the poor. She and her three companions entered this house on October 30, 1738. As they stepped into their new place, their first act was to kneel before the statue of Our Lady of Providence. They placed their work of helping the poor under the protection of Our Lady, and consecrated themselves to God, to serve the poor and most destitute members of her Divine Son, till the end of their lives. Marguerite was 37 years old. They received the help of Father Louis Normant du Faradon. Marguerite, without even realizing it, had become the foundress of the Sisters of Charity of the General Hospital of Montreal, “Grey Nuns”.
Like other saints, the members of the little society were persecuted and contradicted. People were even more disturbed over the opening of this house. Two days after its opening, on All Saints day, they threw stones at Madame d’Youville and her companions on their way to church! Their maliciousness went even further when they heard rumors that Fr. Louis Normant, the Superior of the Sulpicians – and Marguerite’s new spiritual director, wanted her and her companions to take over Montreal’s General Hospital for the poor, established in 1693 by the Charon Brothers! The people had other plans for the dilapidated hospital.
Even Marguerite’s own relatives and friends were shocked by what she was doing and questioned her motives – her two brothers-in-law even signed a petition addressed to the Secretary of State, opposing such a move. Class-consciousness was strong in her culture, in those days, and Marguerite had started something that was just not done by persons of her standing.
Even the local parish priest believed in the calumnies made against the little community, and refused to give its members Holy Communion! But despite these persecutions, Mother d’Youville and her companions remained peaceful, and continued working devotedly and courageously, finding their best support through prayer. It was when things looked the most desperate that Marguerite was most trusting in God’s help, and felt most His closeness to her.
Marguerite always fought for the rights of the poor and broke with the social conventions of her day. It was a daring move that made her the object of ridicule and taunts by her own relatives and neighbors. Even though her husband had passed away, the society Marguerite lived in still judged her by the illegal actions of her deceased husband. Some called Marguerite and her companions “Les Soeurs Grises”, which can mean “the grey women/nuns”, but which also means “the drunken women/the tipsy nuns”. “Grises”, in French, can mean “grey” or “drunk”. This was in reference to d’Youville’s late husband. The neighbors suspected the small community of manufacturing alcohol in their home. Love thy neighbor? How about the neighbors let the dead bury their dead and let the dead past die?
But, as is so often the case with God, the slur of ridicule, with His grace, is transformed into the adulation of praise, respect, and reverence. Later, when the work of these women became well respected, Mother Marguerite chose grey as the color of their habit to remind those who slandered them of their verbal abuse.
Marguerite persevered in caring for the poor despite many obstacles. On February 20, 1741, Sr. Catherine Cusson died of tuberculosis at the age of 32. During the three short years of her religious life, she was distinguished by her charity to the poor and by her exact observance of the rule.
To Marguerite, the loss of this spiritual daughter was as painful as that of her natural children had been. And even while the weight of Sr. Catherine’s death weighed in the hearts of the nuns, another threatened loss of far greater weight sent the Sisters to their knees in urgent prayer. Fr. Normant, their Superior, had become so dangerously ill that any hope of his recovery was almost abandoned.
Pounding on the doors of Heaven, Marguerite solemnly promised that if Fr. Normant were restored to health, she would have a votive light burned before the Blessed Sacrament every year on the Feast of the of the Presentation of the Blessed Virgin Mary – a feast of deep significance to the Sulpicians. Moreover she promised to have a special painting made of the Eternal Father by an artist in France. This was a promise that would be quite costly for the struggling community, but no sacrifice was too great for the life of their beloved director. Fr. Normant recovered his health – and since then, a beautiful painting of the Eternal Father, painted by Challe in 1741, hangs in the vast community room in the Motherhouse in Montreal. For some time our friend was also praying for the healing of her knees, not because of the suffering, but rather of the impossibility she had to continue to work. Here again, she was miraculously healed one day.
Marguerite and her companions were now sharing their home with three boarders and ten destitute persons. All were living happily in their cramped quarters but suddenly their joy turned to sorrow when during the night of January 31, 1745, a fire completely destroyed their home. It was devastating to the residents, but Marguerite promised them that she would not abandon them. With unwavering trust in Divine Providence, she resolved to start over. While the fire was raging, a group of bystanders were heard to shout: “Look at those purple flames! … Those women are drunk!” By humility, and to show her nuns should be inebriated by the love of God and neighbor, Marguerite kept that nickname for her community. This tragedy only served to deepen her commitment to the poor. Marguerite asked herself, “What can we learn from this? … Perhaps we have been too well off. Now we will have to live more poorly!”
Two days later, on February 2, 1745, she and her two early companions pledged themselves to put everything in common in order to help a greater number of persons in need. At age 44, Marguerite and the other Sisters, signed the “Original Commitment”. Part of this founding document reads: … “for the greater glory of God … for the relief of the poor … we are united in pure charity to live and die together … to consecrate without reserve our time, our days, indeed our entire life, to labor … to receive, feed and support as many poor as we can take care of …” And since that day, every Grey Nun has signed her name to this commitment!
Two years later, this “mother of the poor” as she was called, was asked to become director of the Charon Brothers Hospital in Montreal which was falling into ruin and deeply in debt. On October 7, 1747, a small procession made its way toward the General Hospital of Montreal. Marguerite had been appointed temporary director of the General Hospital, which was falling into ruins. It was a last resort; as nobody could be found to administer this neglected institution. Marguerite, who was too weak to walk, was seated on an old mattress in a cart. She had to travel this way as she was exhausted after the stress of the recent fire and the frequent moves that followed. Her companions, some aged people and an orphan followed her on foot. And at the same time poor Marguerite had to endure the laughing of the people they passed by. Arriving at the hospital, Marguerite found that four elderly men and two aged Brothers were living there under deplorable conditions. After attending to their urgent needs, Marguerite’s creative ingenuity and the energetic activity of her sisters made the hospital livable. After only three years as Director of the General Hospital, Marguerite had completely renovated it. Marguerite would live in this hospital for the rest of her life. It became a beacon for outcasts.
A new difficulty for the foundress would soon make its appearance; the work still had enemies, and in 1750 plans were made, without consulting her, to merge it with another of similar nature, staffed by the nursing nuns of Quebec City. Marguerite was therefore sadly surprised when she was in the market place one day, and heard by a public announcement that the General Hospital was to be merged with the one in Quebec, where its poor people were to be transferred!
The authorities had decided that there was need for only one hospital of this kind. But Marguerite is convinced: The General Hospital belongs to those who need it badly: the poor! She therefore tried all she humanly can to have the decision changed.
-Bishop Henri de Pontbriand (1708-1760)
But the opposition of Intendant François Bigot, representative of the King of France, and the disapproval of Bishop de Pontbriand of Quebec, was a heavy blow to Marguerite. She tried to soften the impact of this news on her sisters and their charges: “If God calls us to govern this house, His plan will succeed; the impediments and opposition of men should not trouble us.” She will also write: “Divine Providence is truly admirable. God has a way of comforting those who depend on Him, no matter what happens. I place all my trust in Him!”
And Marguerite’s hope was not in vain… prominent citizens joined her in filing objections to the Ordinance. Among them were many who had put their names to the earlier document repudiating “Les Soeurs Grises.” The Sulpicians who had always supported Marguerite’s work, asked their members in France to appeal to the Royal Court and on May 12, 1752, the Ordinance of October 1750 was retracted. And in 1753, King Louis XV of France, signed the “Letters Patent” which sanctioned the appointment of Marguerite d’Youville as Directress of the General Hospital of Montreal. More importantly, the document also established, for the civil part, the new institute of the Sisters of Charity, known as the Grey Nuns. Another great joy was soon to follow these…
Indeed, Bishop de Pontbriand, although for some time an admirer of the nuns, hesitated to approve officially their Constitutions and costume: he thought the sisters were so fervent they would never need such rigid rules. But two years later, in 1755, he went along with their wishes and gave his canonical approval. That same year on August 25th, Fr. Louis Normant, co-founder of the Institute, bestowed on Mother d’Youville, who was now 54, and her companions, the religious habit – a simple grey dress and black head covering, similar to a widow’s bonnet. They also wore a silver cross with a heart in relief, at the centre. A fleur-de-lis at each corner of the cross commemorated their French origin. Because of their grey habit, the Sisters were now affectionately called: the Grey Nuns.
They were now respected by the people and were regarded as Mothers and Sisters to the poor, the elderly, orphans, and prostitutes, the mentally ill, physically handicapped, chronically ill and abandoned infants. Their work was now recognized for what it was: a mission of charity and love. In this same year, Mother d’Youville and her companions began their work as nurses during an epidemic of chicken pox. The disease also spread to the Indian missions around Montreal. Since they were not cloistered nuns, Marguerite and her companions would go into homes and take care of the sick that could not be hospitalized.
The hospital was nearly closed several times due to financial problems and armed conflict between the English and French for the region; Mother Marguerite and her sisters made clothes which were sold to traders in order to raise money, and her care for sick English soldiers caused them to avoid damage to the building. The hospital became known as the Hotel Dieu (House of God). In time, a proverb grew among the poor of Montreal and Church officials, “Go to the Grey Nuns, they never refuse to serve.” Their hospital set a standard for medical care and Christian compassion.
In 1765 a fire destroyed the hospital but nothing could destroy Marguerite’s faith and courage. She asked her sisters and the poor who lived at the hospital, to recognize the hand of God in this disaster and to offer Him praise. Marguerite knelt in the ashes of the hospital and led all there gathered in the Te Deum, a hymn to God’s Providence in all things.
At the age of 64 Marguerite undertook the reconstruction of this shelter for those in need. She fought with government officials seeking to restrain her charity. Totally exhausted from a lifetime of self-giving, Marguerite died on December 23, 1771, around 8:30pm, aged 70 years, and will always be remembered as a loving mother who served Jesus Christ in the poor.
During the autumn of 1771, Marguerite’s health began to fail, and in early December she suffered a stroke. When later she had another stroke and became paralyzed, she knew that her service to the poor would soon come to an end. She also knew that her last words would make a permanent impression on those whose lives were intertwined with her own. To her spiritual daughters, she bequeathed her great spirit of charity, recommending that they should “remain faithful to the duties of the life they have embraced… and always follow the paths of regularity, obedience, mortification, but most of all, the most perfect union should always reign among them.”
Marguerite was one woman, but this daughter of the Church had a vision of caring for the poor that has spread far and wide. Her sisters have built schools, hospitals, and orphanages and have served on almost every continent. Today, her mission is courageously carried on in a spirit of hope by the Sisters of Charity of Montreal, “Grey Nuns” and their sister communities: the Sisters of Charity of St. Hyacinthe, the Sisters of Charity at Ottawa, the Sisters of Charity of Quebec, the Grey Nuns of the Sacred Heart (Philadelphia) and the Grey Sisters of the Immaculate Conception (Pembroke). They are especially known for their work among the Eskimos.
Pope John XXIII beatified Marguerite on May 3, 1959 and called her “Mother of Universal Charity” – a well-merited title for one who continues to this day to reach out to all with love and compassion. Marguerite d’Youville can sympathize with the unfortunate and painful situation of so many orphans, with adolescents worried about the future, with disillusioned girls who live without hope, with married woman suffering from unrequited love and with single parents. But most especially, Marguerite is a kindred spirit with all who have given their lives to helping others. The power of Marguerite’s intercession before God was clearly evidenced when a young woman stricken with acute myelobastic leukemia in 1978 was miraculously cured. This great favor opened for Marguerite the door to the official proclamation of sainthood.
St Marguerite d’Youville is patroness against the death of children, for difficult marriages, for in-law problems, for loss of parents, of those opposed by Church authorities, of people ridiculed for their piety, for victims of adultery, for victims of unfaithfulness, and for widows, among other causes.
-by Sr. Diane Beaudoin, SGM
Maison Généralice, Saint-Hyacinthe, Québec
“On December 7 – 9, 2010 we lived an extraordinary event; the transfer of the remains of St. Marguerite d’Youville from the Grey Nuns of Montreal motherhouse to St. Anne Basilica in Varennes, her place of birth.
The journey began with a Mass at the Grey Nuns’ motherhouse chapel, where the remains of St. Marguerite were ceremoniously removed from the altar and placed on a portable altar prepared for its reception. The remains were then brought to the infirmary, so that the elderly and infirmed sisters could say farewell and venerate their beloved mother and foundress. The remains were then returned to the chapel for an official sending off by Sr. Jacqueline St.-Ives, General Superior of the Grey Nuns of Montreal. With a great sense of loss, but with much gratitude and joy, the journey of transfer began. The remains were taken to a waiting hearse and with a cortege of about a dozen limousines and with police escort, St. Marguerite’s remains travelled the short distance from the motherhouse to Maison Mère d’Youville.
Here at Maison Mère d’Youville, the original General Hospital of Montréal, where St. Marguerite cared for the poor, her remains were brought to the very room where she lived and died and for the next 24 hours, we could pray, venerate her holy remains, and just be with her. It was a powerful experience.
The second day of the journey found us in procession again from Maison Mère d’Youville to Notre-Dame Basilica, for a Mass celebrated by Cardinal Jean-Claude Turcotte of Montreal. It was heart warming to see so many people who came to offer their tribute to St. Marguerite. For the people of Montreal, this was an opportunity to remember Marguerite’s life and mission and give recognition to the Grey Nuns for their continuing mission toward those most in need today.
Upon leaving the Basilica, our cortege, again with police escort, travelled to Boucherville, a city founded by Marguerite’s great-grandfather Pierre Boucher, and where her son Charles was pastor. Following an inspiring celebration where we listened to the story of Marguerite’s life, we left for our final destination, St. Anne’s Basilica in Varennes. As we entered the city we noticed a large billboard, with St. Marguerite’s picture and the words “Welcome Home.” The journey was now complete!
On the third and final day of this journey, we again celebrated a magnificent liturgy in the Basilica of St. Anne, with standing room only, presided over by the Bishop of the Diocese. At the end of the celebration, St. Marguerite’s remains were brought to their final resting place, to a tomb especially made to receive her and where for years to come we will be able to come, venerate, and pray to this Mother of Universal Charity.
Sr. Jacqueline St. Yves beautifully expressed the significance of these 3 days. “We have brought you our most prized possession, that which we hold closest to our hearts, and we trust you will take good care of her! St. Marguerite now belongs to the people, to the whole Church. There in Varennes, she awaits all who will come to her!”
“St. Marguerite d’Youville has come a long way before returning to Varennes, the city where she was born there 309 years. The mortal remains of the first person to be canonized in Canada have indeed left the mother house of the Sisters of Charity of Montreal, the Grey Nuns, to be transferred to the Basilica of Sainte-Anne de Varennes on December 9, the day even the 20 th anniversary of his canonization. A Eucharistic celebration presided by Jacques Berthelet, Bishop Emeritus of the Diocese of Saint-Jean-Longueuil, highlighted the event.
The basilica filled to overflowing with the faithful here and elsewhere, the ceremony was attended by many dignitaries, including the Lieutenant Governor of Quebec, Pierre Duchesne, the bishop of the diocese elected Saint-Jean-Longueuil Lionel Gendron, bishops colleagues from Canada and abroad and representatives of the Grey Nuns. “You know Varennes is rich with the legacy of its history and its religious heritage. We owe much of our development to the builders that were clergymen and all the parish staff, “said Mayor of Varennes, Martin Damphousse, at a cocktail reception prior to the celebration.
A choir of forty people, accompanied by a violin and an organ, scored Mass grandiose songs and a procession opened and closed the ceremony. Bouquets of daisies were placed here and there. Like Marguerite d’Youville, the remains were contained in a simple wooden box, placed in the middle of the aisle.
Claude Lafortune, former host of The Gospel of paper , and a member of sacred art committee of the diocese, described the chapel, located in the transept of the basilica, which was to house the tomb of the holy woman.The tomb granite is decorated with a bouquet of daisies in bronze. A processional cross similar to that worn by Marguerite d’Youville, with lily flowers at the ends and the Sacred Heart, was forged. The statue of the saint, already in the basilica, was placed beside the grave.
The mass was of an international character occurring in French and English. A prayer inspired by the life of the one we called Mother of Universal Charity has even been made in several languages, including French, English, Spanish and Portuguese. “The mission of the church is to shine here and elsewhere. The deeper meaning of this passage of the mortal remains of St. Marguerite d’Youville of the parent company Grey Nuns at the Basilica is the return to God’s people. We must go to the people in whom Christ is present, “said Bishop Berthelet.
At the end of the celebration, the Sisters Grey handed the key to the tomb of “this flower a heart of gold,” as it is called Sister Jacqueline St-Yves, superior general of the Grey Nuns of Montreal, Raymond Fish, pastor the Sainte-Anne Basilica in Varennes. Then, the documents authenticating the translation of the remains were signed and deposited in the tomb with the remains of Saint Marguerite d’Youville. This is the first time in North America that a saint is buried in a place of worship.
“The first result of this translation is that the life and work of Marguerite d’Youville does not lapse with the Congregation of the Sisters of Charity. Her memory will live on in a more vibrant place thanks to the prayers, “says Fish. Visitors will get to Sainte-Anne Basilica in Varennes throughout the year to pray at the tomb of the holy woman.
“All the wealth in the world cannot be compared with the happiness of living together happily united.” -St Margaret d’Youville
Prayer to St Marguerite d’Youville
St. Marguerite d’Youville,
During your lifetime, you opened your heart and home
to every type of human misery.
Listen now to my prayer of petition.
I count on you to plead with the God of Love
to grant the favor I seek with confidence and trust.
Gift us as you were gifted; with ever deepening faith,
with firm hope and trust.
Let my life be for all a service of love.
Mother of Universal Charity,
your love for the poor made the impossible possible.
Please make haste to help me.
“God always gives more than we ask.” -Saint Marie-Victoire Therese Couderc
I have been on retreat more than once at The Cenacle in Lincoln Park in Chicago, www.cenaclesisters.org/chicago/. Of course my first question, as would almost anyone’s would be, “What’s a cenacle?”
The Cenacle, from Latin “cenaculum”, also known as the “Upper Room”, is the site of The Last Supper. The word is a derivative of the Latin word “cena”, which means “dinner”. In Christian tradition, based on Acts 1:13(& 14), “When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.”
The “Upper Room” was not only the site of the Last Supper (i.e. the
Cenacle), but also the usual place where the Apostles stayed in Jerusalem, sometimes thought of as the first Christian church. Thus the Cenacle is considered the site where many other events described in the New Testament took place, such as:
Not a bad place for a retreat? Huh? 🙂
Marie-Victoire Couderc was born in 1805 in Le Mas (Ardèche),
France. She made her novitiate with the Sisters of St. Regis in Lalouvesc (Ardèche) in 1825, taking the religious name Therese.
Concerned with welfare of female pilgrims visiting the shrine of St. John Francis Regis, SJ, in town, she co-founded the Sisters of the Cenacle with Father Jean-Pierre Etienne Terme in 1826. It was a response to the disruption and reawakening of the practice of the Faith in France due to the Revolution
St Therese became the Congregation’s founder Superior in 1828, and when the Mother House was established, its Superior General until 1838. The retreats increased rapidly and plans were made to build a new chapel and a new convent. But, after completion, the promised funding evaporated. The bishop of Viviers too quickly lost his trust in Therese, reinforcing Mother Therese’s own humble but mistaken conviction that she was to blame for the debacle. At last, she resigned her office of superior. She was thirty-three years old, having guided her sisters for the first ten years of the congregation’s existence.
Her successor, chosen by the Jesuit provincial, was Mademoiselle Gallet, a wealthy widow only 20 years old, who had been a novice for only 15 days, having entered on September 24, 1838, who hardly knew the first thing about being a nun, put the convent through a terrible trial. She made the rules more lax, Mother Therese had always insisted on silence and evangelical poverty, and borrowed money to buy beautiful things for the convent. Many nuns and outsiders were shocked at this new turn of events, but Our Lady was watching out for the little community.
When mademoiselle died later that year, she left her fortune to the
congregation. However, her relatives contested her will, and the
Cenacle’s financial situation was once more thrown into disarray. The Bishop of Viviers named Countess de la Villeurnoy the new Superior general. Soon, she even began to call herself “mother founder.”
The community of nuns as well as outside friends blamed Mother Thérèse for the whole affair. Rumors began to circulate. “They say that Therese is incompetent and has no business ability whatsoever. How can we count on her to raise funds for the congregation if she is going to fail like this? And her health is reported to be failing badly; perhaps she is no longer capable of governing. It is possible that she has mental problems.”
“It seems that no one can govern this congregation,” he began. “You
yourself resigned your office in disgrace, and this Countess has led you all to the brink of disaster. Now it falls to me to pick up the pieces.
Tell me: should I assign a new superior? Would it help this congregation function better?”
Mother Therese remained silent for a moment. “Fr Renault,” she said
carefully, “You know that I am a professed religious, and that I have taken a vow of obedience to my superiors for life. To me, that obedience means that I must respect every action of my superiors, whether it appeals to me or not. God has placed Mother de la Villeurnoy in a position of authority over me; you seek testimony which I cannot give nor do I wish to give.”
The provincial was dumbfounded. “But this woman calls herself the founder! She has stolen the respect that is rightfully yours!” he burst out.
“Perhaps,” Mother Therese said quietly. “But more important than any title is the vow which I have made to my Creator and Redeemer.”
Nevertheless, the provincial did not need her testimony; there was more than enough evidence against the Countess. After causing eleven months of havoc, the Countess was removed from office.
Mother Contenet, her replacement, eager to attract members of the higher social classes for the congregation, expelled ten of the original twelve members of the congregation. Convinced of the ineptitude of the true founder, she did everything in her power to keep Mother Therese away from the other sisters. Therese was exiled from her chosen work of giving retreats to spend thirteen years at the most difficult manual labor in the congregation, working in the gardens and the cellar. Conditions were so poor that her eyesight was permanently impaired. Her food was only the worst of the vegetables and the unwanted remnants of black bread which the gardener threw alongside the convent wall.
Mother Therese dropped into increasing obscurity. “After all,” she
reflected, “the religious life is a sufficiently great grace even though one purchase it at the price of the most difficult of sacrifices.” Despite the great mortification of her state, she told the young religious that “We should never allow even one thought of sadness to enter the soul. Have we not within us Him who is the joy of Heaven!”
Mother Therese’s exile ended with the death of Mother Contenet in 1852, but dissension and instability once more returned to the Cenacle. Mother Anaïs was elected the new superior general, but left the congregation three years later. Not until 1856 did Therese return to an active role in the congregation.
During a time of crisis, Mother Therese was sent briefly to serve as temporary superior of the convent in Paris and then at Tournon, where her governance was remembered for its firmness but genuine goodness. Again, however, she disappeared into the background.
One day, while visiting one of the convents of the Religious of the
Cenacle, Cardinal Lavigerie noticed Mother Therese praying in the chapel. He turned to the superior of the house and asked, “Anyone can see how holy the face of this sister is. What is her name?”
“Sister Therese Couderc,” was the reply.
“She seems such a saint,” he mused. “What is her place in the history of the congregation?”
The superior was embarrassed. “Well, she was in charge of the gardens for many years, and she was sent to be a temporary superior at two houses in the 1850’s. Now she just mostly prays in the chapel, and we let her alone.”
Cardinal Lavigerie looked at her sharply. “She has been left out, hasn’t she?” The superior said nothing.
Her reputation had been by now so thoroughly maligned by her superiors that even her status as founder had been completely forgotten. Her work as founder had been, above all, her prayers, penances, and humiliation. It was only towards the end of her life, when the bishop of Viviers launched an inquiry into the circumstances of the foundation, that Mother Therese Couderc was finally recognized as the founder of the Sisters of the Cenacle. Fra Angelico’s “The Mocking of Christ” comes to mind.
Mother Thérèse spent many years at the convent in Fourvière, being in charge of the manual labour. She describes some of these trying times…..“We gathered up pieces of black bread which a man used to throw beside the convent wall. At night and early morning we had only one lamp in the hall to give us light to dress by and we had very poor light to work by at recreation.”
Therese told the younger nuns, “Great trials make great souls
and fit them for the great things which God wishes to do through them…Let us say bravely and confidently: God is sufficient for me!…We should never allow even one thought of sadness to enter the soul, because we have within us, Jesus, the Joy of Heaven!”
In 1864, God made Therese understand that souls would not do enough prayer and penance. She wanted to save souls and she firmly believed in self-surrender. Mother Thérèse said, “There is sweetness and peace when one gives himself totally to God, and by doing this, the soul finds Heaven on earth!”
Mother Thérèse spent the last ten years of her life in much suffering of body and soul. In 1875, she offered herself to Our Lord as a victim soul. Day after day, but especially on Thursdays and Fridays, she shared Our Lord’s Agony in the Garden of Gethsemane. She would stay in the chapel near the altar and weep for hours on end, saying over and over, “Have pity on me Dear Lord, have pity on me!”
Her sufferings increased and by 1885, Mother Thérèse had to stay in her. In her pains she suffered patiently and suffered with great peace of. It is reported by a contemporary biographer, Mother Therese stated that the Poor Souls in Purgatory would often come to visit her and they would sing with great love and humility, the “Te Deum.” On September 26, 1885, Mother Thérèse died, closing her eyes to this world. Like a number of founders and foundresses, she later was honored for her sanctity. She died in Lyon at age 80 and is buried in Lalouvesc.
The modern day sisters of the the Cenacle, 1500 members in sixteen countries, possess a compelling love for Jesus Christ and try to find the best means of making Him better known and loved through their ministry of spiritual direction, personal, private, Ignatian, and directed retreats, particularly in the retreat centers they administer. By membership in their Congregation they give their word to God and each other to continue their search to live the Gospel in the society of today. Not a bad promise to make, IMHO.
During your retreat, you may request a Cenacle sister as a spiritual companion. The Irish have the expression Kelly and I have inscribed on the inside of our wedding rings, “Anam Cara”=”soul friend”. A Cenacle sister, if requested, may, as a trained and experienced spiritual companion, support you in:
For me, prayer is like breathing. I absolutely need it. I depend on upon it. Nothing works without it. It must be first. It has become more intense with time and graces received. To rest, completely. To be refreshed, wonderfully. Relationships are very important, we all realize, especially that One. Why should its deepening be any different than our deepening with others, in time spent together, speaking tenderly, lovingly with one another? With Him?
“I have just one desire, that God be glorified.”
-Saint Marie Victoire Therese Couderc
“My heart embraces the whole world.”
-Saint Marie Victoire Therese Couderc
“Let me live by love, let me die of love, and let my last heartbeat be an act of the most perfect love.”
-Saint Marie Victoire Therese Couderc
“All places are alike to me, because everywhere I expect to find God, who is the only object of all my desires.”
-Saint Marie Victoire Therese Couderc
“What does it matter if my feet, bare and torn, fill my wooden shoes with blood? I would willingly begin the journey all over again, for I have indeed found the good God!”
-Saint Marie Victoire Therese Couderc
“I abandon myself with my whole heart to God’s will, and to God’s good pleasure — and when I have in all sincerity made this act of
self-surrender, I experience great tranquility and perfect peace.” –Saint Marie Victoire Therese Couderc
“I could say, with you, that my heart doesn’t age in this matter of loving others…. We know well we have the same heart we had earlier; it always knows how to love God first and then others in [God]….” –Saint Marie Victoire Therese Couderc
“I saw written as in letters of gold this word Goodness, which I repeated for a long while with an indescribable sweetness. I saw it, I say, written on all creatures, animate and inanimate, rational or not, all bore this name of goodness. I saw it even on the chair I was using as a kneeler. I understood then that all that these creatures have of good and all the services and helps that we receive from each of them is a blessing that we owe to the goodness of our God, who has communicated to them something of his infinite goodness, so that we may meet it in every thing and everywhere.” -Saint Marie Victoire Therese Couderc
“I was preparing to begin my meditation, when I heard the pealing of the church bells calling the faithful to attend the divine Mysteries. At that moment the desire came over me to unite myself with all the Masses which were being said, and to that end I directed my intention so that I might participate in them.
Then I had an overall view of the whole Catholic world and a multitude of altars upon which at one and the same time the adorable Victim was being immolated. The blood of the Lamb without stain was flowing abundantly over every one of these altars, which seemed to be surrounded by a light cloud of smoke ascending toward heaven. My soul was seized and penetrated with a feeling of love and gratitude on beholding this most abundant satisfaction that Our Lord was offering for us.
But I was also greatly astonished that the whole world was not sanctified by it. I asked how it could be that the sacrifice of the Cross having been offered only once was sufficient to redeem all souls, while now being renewed so often it was not sufficient to sanctify them all.
This is the answer I thought I heard: The sacrifice is without any doubt sufficient by itself, and the Blood of Jesus Christ more than sufficient for the sanctification of a million worlds, but souls fail to correspond, they are not generous enough. Now the great means by which one may enter into the path of perfection and of holiness is to SURRENDER ONESELF to our good God.
But what does it mean to SURRENDER ONESELF?
I understand the full extent of the expression TO SURRENDER ONESELF, but I cannot explain it. I only know that it is very vast, that it embraces both the present and the future.
TO SURRENDER ONESELF is more than to devote oneself, more than to give oneself, it is even something more than to abandon oneself to God. In a word, to SURRENDER ONESELF is to die to everything and to self, to be no longer concerned with self except to keep it continually turned toward God.
TO SURRENDER ONESELF is, moreover, no longer to seek oneself in anything, either for the spiritual or the physical, that is to say, no longer to seek one’s own satisfaction, but solely the divine good pleasure.
It should be added that to SURRENDER ONESELF is also to follow that spirit of detachment which clings to nothing, neither to persons nor to things, neither to time nor to place. It means to adhere to everything, to accept everything, to submit to everything.
But perhaps you will think that this is very difficult to do. Do not let yourself be deceived. There is nothing so easy to do, nothing so sweet to put into practice. The whole thing consists in making a generous act once and for all, saying with all the sincerity of your soul: “My God, I wish to be entirely thine; deign to accept my offering.” And all is said. But from then on, you must take care to keep yourself in this disposition of soul and not to shrink from any of the little sacrifices which can help you advance in virtue. You must always remember that you have SURRENDERED yourself.
I pray to our Lord to give an understanding of this word to all souls desirous of pleasing him and to inspire them to take advantage of so easy a means of sanctification. Oh! If people could just understand ahead of time the sweetness and peace that are savored when nothing is held back from the good God! How he communicates himself to the one who seeks him sincerely and has known how to SURRENDER herself. Let them experience it and they will see that here is found the true happiness they are vainly seeking elsewhere.
The SURRENDERED soul has found paradise on earth, since she enjoys that sweet peace which is part of the happiness of the elect.” –To Surrender Oneself, by Saint Marie Victoire Therese Couderc, 26 June 1864
“Not my will be done, but God’s. That is my favorite prayer which I mean to pray every day as long as there is breath left in me, because it is the one which gives me and leaves me with the greatest peace of soul.”
-letter to Mother Marie Aimee Lautier, 16 Oct 1881
“Surrender myself, that is all I did during this retreat – the good God did all rest.”
-letter to Mother de Larochenegly, 13 Feb 1864
“I abandon myself sincerely to God’s will and good pleasure, and when I have sincerely made this act of abandonment, I am calm and I experience a great peace.”
-letter to Mother de Larochnegly, 25 Nov 1875
I learned the necessary interchangeability of the words “Christian faith” and “surrender to Him” many years ago, in prayer. Not easy, just necessary, required. There is no other way to peace.
Prayer for the intercession of St Therese Couderc
O Good God
We rejoice with St Therese Couderc
To find your goodness all around us
And to know that you desire only good for us.
In your great love,
Grant us the favor we ask
And the grace to receive
With your servant Therese
The gift of Christ-like surrender to God.
-the Cenacle in Jerusalem
This Saturday I start Beginner Gaelic at the Irish American Heritage Center, irish-american.org, even as Ireland currently writhes in political-ecclesiastical turmoil over the sexual abuse of children by the professed. If any informed Catholic, or especially Irish-Catholic, tell you their heart is not breaking, or they’re not enraged, they’re lying to you, or are woefully ignorant of current/recent events.
I cannot yet bring myself to read the Irish government reports, only so far reading reports about reports. We always knew being an Irish kid was tough, even a little brutal, but life can be brutal and toughness is a necessary adult quality, but not to this unspeakable extent. I am very glad the truth is coming out. I know I have a problem with truth, I like it too much, in all cases and situations, especially my own, most especially my own. Those survivors can be finally believed and receive the healing they more than deserve.
The IAHC is very near where Kelly and I live. We have a family membership. Chicago boasts two Irish heritage centers! Gaelic Park, chicagogaelicpark.org, in the southern suburb of Oak Forest and the IAHC on the northwest side of the city. There is an amicable, informal understanding, Gaelic Park will focus primarily on Irish sporting events and IAHC will host literary and cultural events.
I can always tell when I am in the presence of others of Irish ancestry. The pace of wit quickens, the teasing, the loving insults, the jests and the jokes become animated and fly fast and furious. How joyful. How pleasant. How much like home. I feel most at home then. At Old St Pat’s in the Loop, those who cannot disengage their ancestry even for a moment are referred to as, “professionally Irish”. 🙂
In my two visits to the “ould sod”, literally Ireland, I learned, traditionally, it is quite impolite to ask a native Irish person the standard American 1st or 2nd question, “What do you do?”, even innocently and sincerely, as in “How much money do you make?” This, I have found in my travels of the globe, is generally true. Our culture shows its adolescence.
This introduction, so natural and second nature to Americans, is taken negatively by the Irish. An income is merely a means to an end, one’s expenses, in the native Irish mind. Some cultures have been around much longer and have had that length to distinguish what is truly important. The Irish would much prefer to know, “Are you any fun to be with? Do you tell jokes? Do you sing? Do you dance? Would I enjoy spending time with you in the pub?” A pub in Ireland is not a bar. It is not necessarily loud or abrasive or shallow or demonstrative. Quit the opposite. It is a communal extension of the community members’ living room. Babes are brought, even to be nursed. Cards are played. Good craic = fun. When a pub closes, especially if a good game of Gaelic football, footy/footie, or hurling is on and closing time comes, the regular customers leave. The intimate few are quietly migrated to the back room where the craic and the viewing and the Guinness will resume as nothing had occurred. When reopening, the opposite migration will occur with no fanfare. And, so it goes.
When I was in MBA school, one of my favorite teachers, Mark Tauber, taught us industrial psychology, although it had a much fancier, B-school sounding name. It still does. This kind, generous man learned that I had been a Dominican novice. He politely suggested I should become Episcopalian, marry, and then, I too could become a priest. Lovely man. I know my pupils dilated, and tried to keep that my only reaction. He noticed and his pupils dilated because mine did. Dear man. My mother’s voice heard, disembodied in the background, “If my children lose their Faith, I have failed as a mother!” I politely thanked him and said I would think about it. It’s an Irish thing. You wouldn’t…never mind. Reporters noticed James Joyce, the Irish author, had stopped practicing Catholicism. They asked him, “Mr. Joyce, have you become a Protestant?” He replied, “Good God, man. I’ve lost my faith, not my mind!” 🙂
The Irish, to the present, have been Catholics for 1600 years. From the consolidation of English power in Ireland and “the bloody flight of Earls”, www.en.wikipedia.org/wiki/Flight_of_the_Earls, early 1600s-1869, the Penal Laws were in effect in Ireland:
– being a Roman Catholic priest was punishable by death,
– saying Mass was punishable by death,
– attending Mass was punishable imprisonment,
– harboring a priest was punishable by imprisonment,
– exclusion of Catholics from most public offices,
– ban on intermarriage with Protestants,
– Catholics were tithed to support the Church of Ireland (Anglicanism),
– Catholics barred from holding firearms or serving in the armed forces – (n.b. my great-grandfather on my father’s side was a sergeant in the British Army stationed in Egypt in the late 19th century. He could not become an officer due to the fact he was Irish. My father’s mother was born on Cyprus and is reported to have spoken six languages including Arabic.). —
– Catholics barred from membership in either the Parliament of Ireland or the Parliament of Great Britain,
– Catholics could not vote,
– Catholics were excluded from the legal professions and the judiciary,
– it was illegal for Catholics to travel to the continent of Europe to be educated in Catholic schools and to return to Ireland,
– Catholics barred from entering Trinity College Dublin,
– on a death by a Catholic, his legatee could benefit by conversion to the Church of Ireland (Anglicanism),
– Catholic inheritances of land were to be equally subdivided between all an owner’s sons with the exception that if the eldest son and heir converted to Protestantism that he would become the one and only tenant of estate and portions for other children not to exceed one third of the estate. This law kept Catholics “land impoverished” in their own country and made them tenant farmers in the same and forcing the native populace into monoculture,
– ban on converting from Protestantism to Roman Catholicism on pain of traemunire (treason), forfeiting all property estates and legacy to the monarch of the time and remaining in prison at the monarch’s pleasure.
– In addition to forfeiting the monarch’s protection, by said conversion, one forfeited protection under the law, no matter how atrocious any future crime against the converted,
– ban on Catholics buying land under a lease of more than 31 years,
– ban on custody of orphans being granted to Catholics on pain of 500 pounds that was to be donated to the Blue Coat hospital in Dublin,
– ban on Catholics inheriting Protestant land,
– prohibition on Catholics owning a horse valued at over £5 (in order to keep horses suitable for military activity out of the majority’s hands’,
– “No person of the popish religion shall publicly or in private houses teach school, or instruct youth in learning within this realm’ upon pain of twenty pounds fine and three months in prison for every such offence. Any and all rewards not paid by the crown for alerting authorities of offences to be levied upon the Catholic populace within parish and county. (You had to pay for the persecution of your own religion.).
During An Gorta Mor, The Great Hunger, 1845-1852, English authorities offered a watery soup if one apostatized to Anglicanism. Over one million Irish men, women, and children chose to starve over that humiliation. (Irish are offended by/resist the term “Famine”, as there was no famine in Ireland, plenty of foodstuffs were being shipped to England and English colonies: wheat, cattle, fruits, vegetables, etc. All that was left to the Irish was the potato, which the fungus destroyed, and which the French would not eat as a staple, contributing to the French Revolution. The term genocide is not inappropriate or misused.)
The song “An Raibh Tu’ ag an gCarraig?” speaks of Penal Days when the Mass was celebrated in secret at remote gatherings. The “Carraig” was the “Mass rock” used as a meeting-place and altar. These can will still be pointed out by locals today.
According to native Irish “sean nos” singers, the words appear as a love song, “Were you at the Rock and did you see my Valentine?” (meaning either the priest or the Host). However, it was a code addressed to a disguised priest or congregant, so the enemy would not grasp the true meaning even if he spoke Irish. Death was the penalty for those caught at Mass. In Penal Times, a price of 30 pounds was offered for the head of a priest or hedge-school master, the same as for that of a wolf.
An raibh tú ag an gCarraig?
nó a’ bhfaca tú féin mó grá>nó a’ bhfaca tú gile,
finne agus scéimh na mná?
Nó a’ bhfaca tú t-úll
ba chumhra is ba mhilse bláth?
nó a’ bhfaca tú mo Vailintín
Nó a’ bhfuil sí á cloí mar táim.
Ó bhí mé ag an gCarraig,
is chonaic mé mé féin dó grá
Ó chonaic mé gile
finne agus scéimh na mná
Ó chonaic mé an t-ull
ba chumhra is ba mhilse bláth
Agus chonaic mé do Vailintín
agus ní sí á cloí mar ‘láir.
Were You at the Rock?
Or did you yourself see my love,
Or did you see a brightness,
the fairness and the beauty of the woman?
Or did you see the apple,
the sweetest and most fragrant blossom?
Or did you see my Valentine?
Is she being subdued as they are saying?
O, I was at the rock
And I myself saw your love
O, I saw a brightness,
the fairness and the beauty of the woman
O, I did see the apple
the sweetest and most fragrant blossom
and I saw your Valentine
she is not being subdued as they are saying.
At first glance, “An Raibh Tú ag an gCarraig” appears to be a series of questions and answers about a young woman, but in reality it contains a coded message. The coded message is decoded below.
Were you at the Mass?
Did you see the Virgin Mary?
Did you take communion?
And say the rosary?
Did you see the chalice?
Did you see the sacrifice of the Mass?
Did you practice the faith?
Are we being persecuted as they are saying?
I was at the Mass;
I saw the Virgin Mary
I received communion,
and said the rosary
I saw the chalice,
and saw the sacrifice of the Mass
And I practiced the faith;
we are not being subdued as they are saying.
The name Edmund is a very special Christian name for the McCormicks. McCormick/Diamond men often have the name Edmund as either a first or middle name.
Shortly after dawn on July 18, 1581, the cry went out: “I have found the traitors!” With a crowbar the false wall at the head of the stairs was torn away, revealing the huddled figures of Edmund Campion and two companions, three priests lately returned to their native England to minister to those resisting the oppression from the new Anglican Church. Their discovery set them upon the path to martyrdom.
Edmund Campion gave up a promising career at Oxford and the favor, praise, and adulation of the Queen of England and her court to become a Catholic priest and to minister to Catholics in desperate need of spiritual nourishment and of the sacraments but stranded in a hostile, deadly, and Protestant England.
Edmund Campion was born on January 25, 1540 into an England of religious and social upheaval. His Catholic parents later became Protestant. Protestantism had usurped the Catholic Church as the spiritual authority; the dissolution of monasteries and the suppression of Catholic beliefs and believers intensified as land-hungry nobles and men of power continued, in the name of the young, sickly Edward VI, the transformation begun by Henry VIII.
Campion was 13 and the most promising scholar at Christ’s Hospital school in London when he was chosen to read an address to the Catholic Mary Tudor, in Latin, upon her arrival in London as queen in 1553. Campion received a scholarship to Oxford at age 15, and, by the time Elizabeth rose to power (“restoring” Protestantism as the national religion) upon Mary’s death in 1558, he was already a junior fellow.
At Oxford, Campion’s erudition, charisma, and charm gained him notoriety; his students even imitated his mannerisms and style of dress. They called themselves “Campionites”. Queen Elizabeth visited in 1566 and for her entertainment was treated to academic displays. Campion, the star of the show, single-handedly debated four other scholars and so impressed the queen that she promised the patronage of her advisor (and one of the principal architects of the Reformation in England) William Cecil, who referred to Campion as the “diamond of England.” So taken was the queen with the young Campion, and Edmund’s vanity fed by the adulation of the Queen and her court, he took the Oath of Supremacy and became an Anglican deacon. There were even whispers possibly of the Archbishopric of Canterbury in his future.
It was the hope of the crown that Campion would become a defender of the new faith which, though favored by the temporal power, lacked learned apologists. Yet even as he was ordained to the Anglican diaconate, he was being swayed toward Rome, influenced in great part by older friends with Catholic sympathies.
At the persuasion of Richard Cheyney, Bishop of Gloucester, although holding Catholic doctrines, he received deacon’s orders in the Anglican Church. Inwardly “he took a remorse of conscience and detestation of mind.” Rumors of his opinions began to spread and he left Oxford in 1569 and went to Ireland to take part in a proposed establishment of the University of Dublin.
Campion was appointed tutor to Richard Stanihurst, son of the Speaker of the Irish parliament, and attended the first session of the House of Commons, which included the prorogation. Campion was transferred by Stanihurst’s arrangement to the house of Christopher Barnewall at Turvey in the Pale, which he acknowledged saved him from arrest and torture by the Protestant party in Dublin.
For some three months he eluded his pursuers, going by the name “Mr Patrick” and occupying himself by writing a history of Ireland. At this point Campion was at the summit of his powers. He could have risen to the highest levels of fame had he stayed his course. But this was not to be. By the time Campion left Ireland, he knew he could not remain a Protestant.
Campion’s Catholic leanings were well-publicized, and he found the atmosphere hostile upon his return to England in 1571. He went abroad to Douay in France, where he was reconciled with the Church and decided to enter the Society of Jesus. He made a pilgrimage to Rome with the intention of becoming a Jesuit. He was assigned to the Austrian Province and to Prague, where he lived and taught for six years and in 1578 was ordained a Jesuit priest. He might well have expected to remain there the rest of his life.
In 1580 he was called by superiors to join fellow Jesuits Fr. Robert Parsons & Br. Ralph Emerson in leading a mission to England. He accepted the assignment joyfully, but everyone was aware of the dangers. The night before his departure from Prague, one of the Jesuit fathers wrote over Campion’s door, “P. Edmundus Campianus, Martyr.” That sounds so much like the living Jesuits I know and love today. Jesuit sense of humor. Always a bit dark, sardonic, if you’ve never experienced it. 🙂
English spies in Flanders learned of their impending departure and informed the English ports of entry, who awaited their arrival. Campion crossed the English Channel as “Mr. Edmunds,” a jewel dealer. His mission was nearly a short one: At Dover a search was underway for Gabriel Allen, another English Catholic expatriate who was rumored to be returning to England to visit family. Apparently Allen’s description fit Campion also, and he was detained by the mayor of Dover, who planned to send Campion to London. Inexplicably, while waiting for horses for the journey, the mayor changed his mind, and sent “Mr. Edmunds” on his way.
Upon reaching London, Campion composed his “Challenge to the Privy Council,” a statement of his mission and an invitation to engage in theological debate. Copies spread quickly, and several replies to the “Challenge” were published by Protestant writers, who attached to it a derogatory title, “Campion’s Brag,” by which it is best known today.
Read here: http://www.ewtn.com/library/MARY/CAMBRAG.HTM
The power and sincerity of the “Brag” is accompanied by a degree of naivete: Campion’s statement of purpose was of no value during his later trial for treason, and the challenge to debate, repeated later in his apologetic work “Decem Rationes/Ten Reasons”, was as much an invitation to capture. And his capture seemed almost inevitable: Elizabeth had spies everywhere searching for priests, the most sought after of whom being her former “diamond of England.” Decem Rationes gave arguments to prove the truth of Catholicism and the falsity of Protestantism. It was printed by the end of June 1581. Many of the 400 copies printed were left on the benches of Oxford’s University Church of St. Mary. Campion was still well-enough known that the book was eagerly read.
Campion and his companions traveled stealthily through the English countryside in the early summer of 1581, relying on old, landed Catholic families as hosts. They said Mass, heard confession, performed baptisms and marriages, and preached words of encouragement to a people who represented the last generation to confess the faith of a Catholic England.
There were close calls. Many homes had hiding places for priests—some even had secret chapels and confessionals—and the Jesuits had to rely on these more than once. Campion took extraordinary risks, never able to turn down a request to preach or administer the sacraments, and more than once he escaped detection while in a public setting.
His fortune changed while visiting the home of Francis Yate in Lyford Grange, which was west of London. Yate was a Catholic imprisoned for his faith who had repeatedly asked for one of the Jesuit fathers to tend to the spiritual needs of his household. Though it was out of the way and the queen’s searchers were reportedly in hot pursuit, Campion was unable to resist the request.
He traveled to Lyford, heard confessions, preached well into the night, and departed without difficulty after saying Mass at dawn. Some nuns visiting the home shortly thereafter were upset to hear they had just missed Campion, and so riders were dispatched to persuade him to return, which he did.
Word of his return reached George Eliot, born and regarded as Catholic but in fact a turncoat in the pay of the queen; he had a general commission to hunt down and arrest priests. Eliot arrived at Lyford with David Jenkins, another searcher, and attended a Mass. He was greatly outnumbered by the Catholics, and, fearing resistance, made no move to arrest Campion. He departed abruptly to fetch the local magistrate and a small militia and returned to the Yate property during dinner. News of the approaching party reached the house, and Campion and his two priestly companions were safely squirreled away in a narrow cell prepared especially for that purpose, with food and drink for three days.
Later Eliot and Jenkins both claimed to have discovered the priests, offering the same story: A strip of light breaking through a gap in the wall leading to the hiding place was the giveaway—both men took credit for noticing it, and each reported being the one to break through the wall. No doubt each sought the credit for capturing the infamous Campion, for no priest was more beloved by the Catholics nor more despised by the crown.
Campion was taken to the Tower and tortured. Placed in a cell so small he could neither stand upright nor lie down. After three days there he was brought to Leicester house, where he met Queen Elizabeth for a second time. She offered him the opportunity to renounce his Catholic faith and become a Protestant minister, with the offer of great advancement. Edmund refused and was returned to his cell; five days later he was tortured on the rack. Several times he was forced to engage in debates, without benefit of notes or references and still weak and disoriented from his rackings and beatings. He acquitted himself admirably, all things considered: a testament to his unparalleled rhetorical skills.
The Crown intended to execute him. But, they needed a stronger charge than the fact that he was a Catholic priest. His trial was a farce. Witnesses were bribed, false evidence produced; in truth, the outcome had been determined since his arrival. Campion was eloquent and persuasive to the last, dominating the entire procedure with the force of his logic and his knowledge of the Scripture and law, but in vain.
On Nov. 14, the priests were led to Westminster Hall where charges were raised against them that they had formed a conspiracy against the life of the queen, had exhorted foreigners to invade the country and had entered England with the intent of fomenting rebellion to support the invaders.
At his trial six days later, Campion was asked to raise his right hand and take an oath; he was unable to do so because of recent torture, so another one of the priests had to lift his arm for him. “I protest before God and His holy Angels,before Heaven and earth, before the world and I this bar whereat I stand, which is but a small resemblance of the terrible judgment of the next life, that I am not guilty of any part of the treason contained in the indictment, or of any other treason whatever.” Speaking later to the jury, Campion said “Is it possible,to find twelve men so wicked and void of all conscience in this city or land that will find us guilty together of this one crime, divers of us never meeting or knowing one the other before our bringing to this bar?” But, they were found guilty of high treason and condemned to be hanged, drawn and quartered. The priests joined in singing the Te Deum when they heard the verdict.
His address to the court upon sentencing invoked the Catholic England for which he had fought, the Catholic England which was about to die: “In condemning us, you condemn all your own ancestors—all the ancient priests, bishops and kings—all that was once the glory of England — the island of saints, and the most devoted child of the See of Peter.”
Campion remained in chains for another 11 days, and then was dragged through the muddy streets of London to Tyburn. As Campion forgave those who had condemned him, the cart he was standing on was driven from under him and he was left hanging. The executioner then cut him down and tore out his heart and intestines before cutting his body into pieces.
On December 1,1581 the prophecy hanging over his door in Prague was fulfilled: Campion was hanged, drawn, and quartered. The poet Henry Walpole, later St Henry Walpole, SJ, was there, and during the quartering some blood from Campion’s entrails splashed on his coat. Walpole was profoundly changed. He went overseas, took orders, and 13 years later met his own martyrdom on English soil.
A letter of St Edmund Campion, SJ, in which, after torture, he assured Catholics that he had revealed “no things of secret, nor would he, come rack, come rope.”
The actual ropes used in his execution are now kept in glass display tubes at Stonyhurst College in Lancashire; each year they are placed on the altar of St Peter’s Church for Mass to celebrate Campion’s feast day—which is always a holiday for the school.
-a 1631 print
“I have made a free oblation of myself
to your Divine Majesty,
both of life and of death,
and I hope that
You will give me
grace and force to perform.
This is all I desire. Amen.”
-St. Edmund Campion, SJ
“When fishes flew and forests walked
And figs grew upon thorn,
Some moment when the moon was blood
Then surely I was born.
With monstrous head and sickening cry
And ears like errant wings,
The devil’s walking parody
On all four-footed things.
The tattered outlaw of the earth,
Of ancient crooked will;
Starve, scourge, deride me: I am dumb,
I keep my secret still.
Fools! For I also had my hour;
One far fierce hour and sweet:
There was a shout about my ears,
And palms before my feet.”
-G.K. Chesterton (1874-1936)
Gilbert Keith Chesterton (1874 – 1936) was a prolific author, writing on a variety of topics including religion, economic theory, and philosophy. He wrote poetry, plays, novels, and the famous Father Brown detective series. Chesterton’s most famous novel was “A Man Called Thursday”, which is about a policeman who infiltrates a secret organization of anarchists. Although it has been over seventy years since Chesterton’s death, he continues to be one of the most quoted authors of the last century.
What I love about Chesterton is that he has a way of bringing clarity to the most muddled of subjects. Sadly, many people believe that Chesterton is too difficult to read and don’t even make an attempt to tackle his writings. I do admit that I find a second, more careful, reading is sometimes necessary when I read Chesterton’s heavier works (work is involved?), but it is usually because I am so astounded at the man’s wit that I want to make sure that I understand him correctly.
A convert to the Catholic Church in 1922, Chesterton’s private writings show his desire to move toward the Church as early as 1911. It is believed that his long wait was due to his desire to have his wife Francis convert alongside him. After all, it was Francis who led him from Unitarianism to Anglicanism. Chesterton’s conversion was the big news of his day. The kind of news that is fervently discussed around the water cooler at the office. Chesterton wrote of his decision, “The difficulty of explaining why I am a Catholic, is that there are 10,000 reasons all amounting to one reason: that Catholicism is true.”
“The Donkey” is a microcosm of Chesterton and his philosophy. Already present in this sweet little poem are all the elements that would fill his writing for the rest of his life: paradox, humor, humility, wonder, the defense of the poor and the simple, the rebuke of the rich and worldly wise. The other recurrent theme, seen in everything from his Father Brown stories to his public debates, is the presentation of a character we would at first dismiss, but who surprises us by being in direct contact with Truth itself. Be careful before you call someone an ass. He may be carrying Christ.
Chesterton’s writings – stories, essays, poems, books, journalism – are infused with an unequalled joy and love of truth.
In youth, he went through a crisis of nihilistic pessimism and it was his recovery from this that led him to God and ultimately to conversion. “The Devil made me a Catholic,” he said – meaning that it was the experience of evil and nothingness that convinced him of the goodness and sanity of the world and his creator. His poem “The Ballade of a Suicide” celebrates the salvific value of ordinary things; his novel, “The Man who was Thursday,” narrates the fight for sanity in an insane world and ponders the paradox of God; and “Orthodoxy”, written long before he became a Catholic, highlights orthodoxy not as a dead and static thing but as the only possible point of equilibrium between crazy heresies any one of which would drive us mad.
He took part in all the major controversies of his age, and was a lifelong adversary and friend of socialists and atheists such as George Bernard Shaw. These controversies were conducted with passion but with unfailing charity: he never sought to defeat his opponents, only to defeat their ideas. He would never cheat to score a point: and his love for the people he fought against is something that all controversialists should imitate, however hard it may be.
Blessed Palm Sunday!