St. Lawrence – August 10

Last year, as part of our three weeks in Italy, we visited Ravenna.

 

There, in the Mausoleum of Gallia Placidia, is a wonderful mosaic of St. Lawrence. Above is my photograph, but you can find better ones elsewhere, such as this excellent site unpacking the iconography of St. Lawrence. 

From the Vatican website, a good article on today’s saint in the context of the permanent diaconate:

In his De Officiis (1, 41, 205-207) we have Ambrose’s particularly eloquent account of the martyrdom of St Lawrence. It was subsequently taken up by Prudentius and by St Augustine. Hence it passes to Maximus of Turin, St Peter Chrisologus and to Leo the Great before emerging again in some of the formularies of the Roman Sacramentals, the Missale Gothicumm and in the Caerimoniale Visigoticum (Bibliotheca Sanctorum, …..1538-1539).

Ambrose dwells, firstly, on the encounter and dialogue of Lawrence and Sixtus. He alludes to the distribution of the Church’s goods to the poor and ends by mentioning the grid-iron, the instrument of Lawrence’s torture, and remarks on the phrase which the proto-Deacon of the Roman Church addresses to his torturers: “assum est…versa et manduca” (cf. Bibliotheca Sanctorum …., col 1538-1539).

We shall dwell on the Ambrosian text of the De Officiis (Cap. 41,nn. 205-206-207), which is very moving in its intensity and strength of expression. Thus writes St Ambrose:

“St Lawrence wept when he saw his Bishop, Sixtus, led out to his martyrdom. He wept not because he was being let out to die but because he would survive Sixtus. He cried out to him in a loud voice: ‘Where are you going Father, without your son? Where do you hasten to, holy Bishop, without your Deacon? You cannot offer sacrifice

Source

without a minister. Father, are you displeased with something in me? Do you think me unworthy? Show us a sign that you have found a worthy minister. Do you not wish that he to whom you gave the Lord’s blood and with whom you have shared the sacred mysteries should spill his own blood with you? Beware that in your praise your own judgment should not falter. Despise the pupil and shame the Master. Do not forget that great and famous men are victorious more in the deeds of their disciples than in their own. Abraham made sacrifice of his own son, Peter instead sent Stephen. Father, show us your own strength in your sons; sacrifice him whom you have raised, to attain eternal reward in that glorious company, secure in your judgment”.

In reply Sixtus says: “I will not leave you, I will not abandon you my son. More difficult trials are kept for you. A shorter race is set for us who are older. For you who are young a more glorious triumph over tyranny is reserved. Soon, you will see, cry no more, after three days you will follow me. It is fitting that such an interval should be set between Bishop and Levite. It would not have been fitting for you to die under the guidance of a martyr, as though you needed help from him. Why do want to share in my martyrdom? I leave its entire inheritance to you. Why do need me present? The weak pupil precedes the master, the strong, who have no further need of instruction, follow and conquer without him. Thus Elijah left Elisha. I entrust the success of my strength to you”.

This was the contest between them which was worthy of a Bishop and of a Deacon: who would be the first to die for Christ (It is said that in tragedy, the spectators would burst into applause when Pilade said he was Orestes and when Orestes himself declared that he was Orestes) the one who would be killed instead of Orestes, and when Orestes prevented Pilades from being killed in place of himself. Neither of these deserved to live for both were guilty of patricide. One because he had killed his father, the other because he had been an accomplice in patricide.) In the case of Lawrence, nothing urged him to offer himself as a victim but the desire to be a holocaust for Christ. Three days after the death of Sixtus, while the terror raged, Lawrence would be burned on the grid-iron: “This side is done, turn and eat”. With such strength of soul he conquered the flames of the fire” (Ambrose, De Officiis).

…..

The principle characteristic defining the Deacon in se, and his ministry, is that he is ordained for the service of charity. Martyrdom, which is a witness to the point of shedding one’s blood, must be considered an expression of greater love or charity. It is service to a charity that knows no limits. The ministry of charity in which the Deacon is deputed by ordination is not limited to service at table, or indeed to what former catechetical terminology called corporal works of mercy, nor to the spiritual works of mercy. The diaconal service of charity must include imitation of Christ by means of unconditional self-giving since he is the fruitful witness …… (cf Ap 1, 5:13; 14).

In the case of Lawrence, as St Ambrose explains, “no other desire urged him but that of offering himself to the Lord as a holocaust” (de Officiis, 1,41, n. 207). By means of the witness borne before his persecutors, it is evident that the diaconal ministry is not to be equated with that of service to one’s neighbour, understood or reduced solely to their material needs. Lawrence, in that act which expresses a greater love for Christ and which leads to his giving up his own life, also permits his tormentors, in a certain sense, to experience the Incarnate Word who, in the end, is the personal and common destiny of all mankind. This is a theological service of charity to which every Deacon must tend or, at least, be disposed to accept.   More

A good summary of his life from a site for deacons.

Again: A short an interesting article on the iconography of St. Lawrence:

Source

Source

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St. John Neumann

He’s a saint who was a strong leader….the first page of the entry in The Loyola Kids’ Book of Saints.

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Christianity comes to Japan

It is apt that people are starting to talk about Silence around the time of the feast of St. Francis Xavier, who introduced  Christianity to Japan in 1549. Here is a good, short summary of the two years he spent there. 

You can read in more detail about his time in Japan here, in the old biography and letter collection I cited in the last post. The chapter to which this link will take you contains the biographer’s summary as well as a letter from Francis Xavier to the Society back in Goa…which is well worth your time.

As I noted in the previous entry, Francis Xavier’s mission method encompassed all of the works of mercy – which is the traditional Catholic way of evangelization. These days, the “instruct the ignorant” part of the works of mercy is often ignored, downplayed or disparaged, for various reasons: The specifics of religious truth are too complicated, are an obstacle to the Big Picture Truth that Jesus Loves You, or maybe even actually aren’t that true at all – not in the sense of being false but in the sense of not mattering very much, all things considered. 

But Francis Xavier, S.J., put “instruct the ignorant” front and center when it was called for – as in when those he was seeking to bring to Christ lived out of false belief systems. For him, understanding their beliefs and then relentlessly tearing them down was an essential work of mercy. Yes, he accompanied them….pointing out their errors and inviting them to the fullness of the truth with every step he took alongside them.

First, Xavier’s detailed explanation of the mission field that he found: his take on Japanese society and culture, and in particular religious practice. What he found was a system of sects, whose members were called bonze. The beliefs of these sects were rooted in Chinese beliefs and had evolved into an elaborated eternal life insurance profit-making scheme.

(Forgive the formatting – I cut and pasted from the text at the archive.org site and don’t have time to reformat. Basketball game.)

At the 
same time, the bonzes and the bonzesses, when preaching to 
the people about these laws, persuade them that profane per 
sons, occupied with worldly business, are unable themselves to- 
observe these five precepts ; but that they themselves are ready 
to make satisfaction for all the evil or inconvenience which 
may happen to them in consequence of breaking them, on con 
dition of the people giving them convents, yearly revenues, and 
money for all necessary uses : in short, of paying them every 
kind of honour and homage.

Xavier found the Japanese to be highly intellectual and interested in engaging in theological conversation – so that is what he did.

We used to preach twice a
day, and after the sermon there was always a good long dis
pute concerning religion. Thus we were continually occupied
either in preaching or in answering questions. Many bonzes
were often present at the sermons, and a great number of
others, both of the common people and of the nobility. The
house was always full of men, so full, that at times some were
shut out for want of space. Those who asked us questions
pressed them so well home, that the answers we gave enabled
them thoroughly to understand the falsehood of their own laws
and founders, and the truth of the Christian law. After dis
putes and questionings for many days, they at last began to
give in and betake themselves to the faith of Christ.

And when you read his account of the discourses, what you discover is…not much has changed. Human beings still fall into the same errors we always have, and we also have the very same questions about faith.

Xavier’s angle with the bonze – the weakness in their system he discerned – was that they had no Creation account or philosophy.

The Japanese doctrines teach absolutely nothing concerning 
the creation of the world, of the sun, the moon, the stars, the 
heavens, the earth, sea, and the rest, and do not believe that 
they have any origin but themselves. The people were greatly 
astonished on hearing it said that there is one sole Author and 
common Father of souls, by whom they were created. This 
astonishment was caused by the fact that in their religious tra 
ditions there is nowhere any mention of a Creator of the uni- 
verse. If there existed one single First Cause of all things, 
surely, they said, the Chinese, from whom they derive their 
religion, must have known it. For the Japanese give the Chinese 
the pre-eminence in wisdom and prudence in everything relat 
ing either to religion or to political government. They asked 
us a multitude of questions concerning this First Cause of all 
things ; whether He were good or bad, whether the same First 
Cause were the origin of good and of evil. We replied that 
there exists one only First Cause, and He supremely good, with 
out any admixture of evil.

And he answered their very natural questions about God’s timing: If this is so great and so true…why is this the first we’re hearing of it?

Before their baptism the converts of Amanguchi were greatly 
troubled and pained by a hateful and annoying scruple that 
God did not appear to them merciful and good, because He had 
never made Himself known to the Japanese before our arrival, 
especially if it were true that those who had not worshipped 
God as we preached were doomed to suffer everlasting punish 
ment in hell. It seemed to them that He had forgotten and as 
it were neglected the salvation of all their ancestors in permit 
ting them to be deprived of the knowledge of saving truths, and 
thus to rush headlong on eternal death. It was this painful 
thought which, more than anything else, kept them back from 
the religion of the true God. But by the divine mercy all their 
error and scruple was taken away. We began by proving to 
them that the divine law is the most ancient of all. Before re 
ceiving their institutions from the Chinese, the Japanese knew 
by the teaching of nature that it was wicked to kill, to steal, to 
swear falsely, and to commit the other sins enumerated in the 
ten commandments, a proof of this being the remorse of con 
science to which any one guilty of one of these crimes was cer 
tain to be a prey. We showed them that reason itself teaches 
us to avoid evil and to do good, and that this is so deeply im 
planted in the hearts of men, that all have the knowledge of 
the divine law from nature and from God the Author of nature 
before they receive any external instruction on the subject. If 
any doubts were entertained on the matter, an experiment might 
be made in the person of a man without any instruction, living 
in absolute solitude, and in entire ignorance of the laws of his 
country. Such a man, ignorant of and a stranger to all human 
teaching, if he were asked whether it were or were not criminal 
to kill, to steal, or to commit the other actions forbidden by the 
law of God, and whether it were right to abstain from such 
actions, then, I say, this man, so fundamentally without all hu 
man education, would most certainly reply in such a manner as 
to show that he was by no means without knowledge of the 
divine law. Whence then must he be supposed to have re 
ceived this knowledge, but from God Himself, the Author of 
nature? And if this knowledge is seen among barbarians, what 
must be the case with civilized and polished nations ? This 
being so, it necessarily follow that before any laws were made 
by men the divine law existed innate in the hearts of all men. 
The converts were so satisfied with this reasoning, as to see 
no further difficulty; so that this net having been broken, 
they received from us with a glad heart the sweet yoke of our 
Lord. 

One more:

The bonzes are persons of acute mind, and are very fond 
of studying, especially what relates to the future ; they are fond 
of considering what will happen to them, what will be their 
end, and all questions of this nature. There were some of the 
bonzes who, in the course of their meditations, had come to 
believe that there was no way of saving souls in their system. 
They argued in this way : It is necessary above all things that 
there should exist a single origin of all things ; now, in their 
books there is not a word on the subject, for there is a won 
derful silence in them all as to the creation of the universe; 
and therefore if any of their predecessors were acquainted with 
this first principle a thing not confirmed by any authority, 
written or traditional they must have kept the knowledge to 
themselves and hid it from their descendants. 

Now, men of this sort were wonderfully delighted with the 
divine law. One of them embraced the faith of Jesus Christ 
at Amanguchi, after being many years in the university of Ban- 
dou, where he had a flourishing reputation for learning. Before 
we came to Japan he had thought of becoming a bonze; after 
wards he changed his mind and married. The reason he as 
signed for this change was, that he had seen the falsehood and 
emptiness of the Japanese religions, and therefore did not be 
lieve in them at all, but he was bound to pay his homage to 
the Author and Creator of the universe. Our Christians were 
overjoyed at his accession, for he was and was thought to be 
the most learned man of the city.

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Beginning to embrace Silence

Over the next few weeks and months, we will be hearing much about Shusaku Endo’s great novel Silence, and, of course, of Martin Scorsese’s film adaptation, which was screened this week in Rome.

This is a novel that is very easy to misunderstand, and I am very interested to see what Scorsese does with it. By saying “easy to misunderstand,” I am not suggesting that there is only one way to “understand” or interpret the novel, though. Not at all. I do think that there are unquestionable misinterpretations, however, and most of them come out of a lack of awareness of the Japanese, particular Catholic, as well as personal context  out of which Endo was writing.

In other words, you can’t fruitfully read Silence if your only frame of reference are 2016 culture wars and ecclesiastical and theological divisions. Silence is not about that. So forget it.

So yes, I’ll be writing more about it in the coming weeks – this very short piece I wrote years ago for Ligouri still stands up. As I say in the beginning, it was so short because that was the mandate from the magazine – write 540 words….oy.

Anyway, what I am working on is a study guide for the novel. I am doing this just for myself and anyone else who is interested, and I’ll make it available as soon as I finish it – hopefully next week. It will be amended once I see the film, but I did want to put something out there sooner than that. I’m sure that many parishes and other groups will be using Silence as a group study focus over the coming months, so I just wanted to join the fray and put what I hope will be a helpful resource out there. It will just be a free download – no signing up for mailing lists required!

Anyway, this is accidentally pertinent. In doing all that reading for women and the Reformation, I came across this really interesting article in a book on early modern women and religion. 

“Women Apostles in Early Modern Japan, 1549-1650” by Columbia Theological Seminary historian Haruko Nawata Ward tells stories that we don’t usually hear, as our focus on Japan during this period is, naturally enough on martyrdom. You can probably access much of the article by searching Google Books – since you probably don’t want to pay $150 for a copy..

Anyway, Ward uses documents from missionaries to tell the stories:

Working in the difficult environment of Japan, and always understaffed, the missionaries relied heavily upon laity in the work of evangelization. They quickly recognized women’s contributions and the importance of collaborating with women in their shared apostolic mission. …

…The best known of these was Naito Julia, a former abbess of a Buddhist nunnery, who was inspired by Jesuit missionaries and established a society of Christian women catechists called the Miyaco no bicuni (Nuns of Miyako). Women catechists’ success in converting people is well documented by the Jesuits; however, because of their success the government banished the Miyaco no bicuni from Japan in 1614. The Jesuits continued to record the history of these women, who became contemplatives, during their exile in the Philippines until 1656.  ….Women catechists of Julia’s society took the three vows of virginity, poverty and obedience under the supervision of two Jesuits. Following the Jesuit model, these women were active evangelists, preachers, teachers catechizers, baptizers, pastoral leaders, and religious debaters. 

The details of the community’s life were recorded by Jesuit Juan de Salazar after the group had been exiled to the Philippines. He felt it was important to preserve their history.

Usually she taught non-Christians Christian doctrine, catechizing them so that they would be converted to our holy faith and be baptized, and at the same time, she attended to the teaching of Christians, instructing them so that they would be ready to confess and receive the holy sacrament. And she was so busy with these holy ministries that regardless of her deep desire to retreat so as to make the [spiritual] exercises of our father Saint Ignatius, she was seldom able to obtain them from the fathers of our Society because they were continuously sending her to evangelize in various kingdoms, cities and private houses where our own could not go. 

Moreover, the Jesuits granted Julia full authority to baptize on their behalf. Salazar explains that Japanese noblewomen of the highest rank would not speak with men, not even Buddhist clergy. Julia opened the door for the conversion of these women: not only was she a noblewoman of royal blood which allowed her access to other noblewomen, but she was also gifted with intelligence, prudence, and versatile knowledge of Buddhist doctrine and was thus able to differentiate “false” Buddhist teachings from the “true” teachings of the Catholic faith. Julia was apparently very successful at this task: “Convinced by the reasoning of Lady Julia, many ladies of Japan with their daughters and families accepted our holy faith and received baptism by her hand because we [the Jesuits] were not able to administer it. 

Incidentally, traditional barriers between the sexes throughout Asia were a major reason that Protestant denominations began sending women as missionaries to the continent during their great missionary century, the 19th.

This cultural reality also sheds light on the purpose of female “deacons” in the early Christian church. There is certainly ambiguity about this role as it was lived out in the Church, but what is consistent is that it was not at all the sacerdotal diaconate related to the presbyterate and episcopacy, and existed so that women could be ministered to in certain ways in a culture in which the taboos against male and female interaction outside the family were strong.

In 1613, Julia and her companions were arrested, publicly humiliated (stripped naked in public) and tortured. They would not renounce their faith, so the shogunate expelled them from Japan. They arrived in Manila in 1615, and lived there, in a different way of life: enclosed now, rather than active, but dedicated to prayerful support of the Jesuit missions.

The Society saw to it that the women received adequate donations to sustain themselves, noting that they ‘only cared about the greater glory of God and obtaining the greatest happy progress for the Province and our Society of Jesus, whom they, like a sweetest mother, keep i the most intimate part of their hearts.’ 

She tells the story of many more, some martyrs and some beatified and canonized. As I said, I read this article in an anthology, but Ward has a book on the subject Women Religious Leaders in Japan’s Christian Century, 1549-1650.   

As I keep saying in my very boring way…if you want to stay sane in the Crazy Present Moment…read history. It helps. It really does. 

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7 Quick Takes

— 1 —

It was a quiet Thanksgiving here. The boys were in Florida (as you read this, I’ll be on my way to get them), so it was just my studying-for-law-school-finals daughter and I.

— 2 —

I tried to get work done, but was only marginally successful, distracted as I was by a blog post in my head (which I birthed) as well as by the emergence of some ridiculous winter/early spring European airfares…some under $400…..

So, yes. Going to finally get to London….

— 3—

Thanksgiving morning, we headed just a mile or so down the road to the Jimmie Hale Mission, a local Christian ministry known for work with the homeless and those in recovery. You can read their history here.

The work this morning was simple and didn’t take long: delivery of Thanksgiving meals to the homebound. Our meals were destined for a senior public housing apartment building downtown – all but one found their proper recipients because that one lady, we learned after we’d knocked on her door for a few minutes, had recently died.

— 4 —

We returned home, daughter worked, I went to the park and walked a few miles to the tune of my favorite podcast, the BBC’s In Our Time. Today was an episode on the Baltic Crusades – interesting and depressing – and part of one on Justinian’s Code. It was a gorgeous day, with the temperature in the mid-70’s. Thankful.

— 5 —.

And no, I didn’t cook. No regrets!

Neither of us was interested in any kind of elaborate meal or buffet situation. While poking around online to see what might be open, I saw that a restaurant called Five just down the road was doing something interesting and worthwhile: they were serving a “Thanksgiving Feast” free of charge to anyone and everyone who came in. If you couldn’t pay, that’s fine, but if you wanted to offer a donation, all of the money collected would be going to the Firehouse Shelter – another local service for the homeless and otherwise distressed.

So we headed down there, and had just the right size meal, with no temptations to gorge or go crazy. There were definitely a few folks off the streets, setting down their bags of belongings or a skateboard on the floor beside them, settling into good, nourishing plates of hot food, alongside others who would be (we hope…) offering donations for the shelter.

A grand idea!

 

— 6 —

I can’t believe it was Thanksgiving two years ago we went to Germany to visit my daughter who was living there at the time. While there, I bought two lovely Advent candles, …..candles decorated and marked with numbers so that the candle burned the days away. Since I bought two, that means this year…none were left. So I looked online, and indeed found some for sale. None as charmingly decorated as those I’d purchased in Germany, but I like this one just fine:

— 7 —

And…here we are. Advent!

 Here is the devotional I wrote for Liguori this year. It is  too late to order them in bulk for your parish, but you can certainly order an individual copy – here (Amazon). 

Link to (Liguori site) English version

Link to (Amazon site) Spanish version.

Link to excerpts from Spanish version.

And an endorsement from Deacon Greg Kandra!

“This ravishing collection brings Advent and Christmas, literally, home. In brief essays that are by turns inspiring, surprising, and unexpectedly moving, Amy Welborn helps us see the coming of the Christ child in things we take for granted. This captivating little book is one to read, treasure, share, give—and read again!

But…do you want something…right now? Okay, how about this:

Here’s a digital version of the family Advent devotional I wrote for Creative Communications for the Parish. Only .99!

And don’t forget…Bambinelli Sunday. 

For more Quick Takes, visit This Ain’t the Lyceum!

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Elizabeth of Hungary

Today’s feast is Elizabeth of Hungary. Pope Emeritus Benedict XVI again gifts us with some rich, yet clear catechesis on the saint. From 2010:

They reached Eisenach after a long journey and made the ascent to the Fortress of Wartburg, the strong castle towering over the city. It was here that the betrothal of Ludwig and Elizabeth was celebrated. In the ensuing years, while Ludwig learned the knightly profession, Elizabeth and her companions studied German, French, Latin, music, literature and embroidery. Despite the fact that political reasons had determined their betrothal, a sincere love developed between the two young people, enlivened by faith and by the desire to do God’s will. On his father’s death when Ludwig was 18 years old, he began to reign over Thuringia.

Elizabeth, however, became the object of critical whispers because her behaviour was incongruous with court life. Hence their marriage celebrations were far from sumptuous and a part of the funds destined for the banquet was donated to the poor.

With her profound sensitivity, Elizabeth saw the contradictions between the faith professed and Christian practice. She could not bear compromise. Once, on entering a church on the Feast of the Assumption, she took off her crown, laid it before the Crucifix and, covering her face, lay prostrate on the ground. When her mother-in-law reprimanded her for this gesture, Elizabeth answered: “How can I, a wretched creature, continue to wear a crown of earthly dignity, when I see my King Jesus Christ crowned with thorns?”.

She behaved to her subjects in the same way that she behaved to God. Among the Sayings of the four maids we find this testimony: “She did not eat any food before ascertaining that it came from her husband’s property or legitimate possessions. While she abstained from goods procured illegally, she also did her utmost to provide compensation to those who had suffered violence” (nn. 25 and 37).

She is a true example for all who have roles of leadership: the exercise of authority, at every level, must be lived as a service to justice and charity, in the constant search for the common good.

Elizabeth diligently practiced works of mercy: she would give food and drink to those who knocked at her door, she procured clothing, paid debts, cared for the sick and buried the dead. Coming down from her castle, she often visited the homes of the poor with her ladies-in-waiting, bringing them bread, meat, flour and other food. She distributed the food personally and attentively checked the clothing and mattresses of the poor.

This behaviour was reported to her husband, who not only was not displeased but answered her accusers, “So long as she does not sell the castle, I am happy with her!”.

The miracle of the loaves that were changed into roses fits into this context: while Elizabeth was on her way with her apron filled with bread for the poor, she met her husband who asked her what she was carrying. She opened her apron to show him and, instead of bread, it was full of magnificent roses. This symbol of charity often features in depictions of St Elizabeth.

Elizabeth’s marriage was profoundly happy: she helped her husband to raise his human qualities to a supernatural level and he, in exchange, stood up for his wife’s generosity to the poor and for her religious practices. Increasingly admired for his wife’s great faith, Ludwig said to her, referring to her attention to the poor: “Dear Elizabeth, it is Christ whom you have cleansed, nourished and cared for”. A clear witness to how faith and love of God and neighbour strengthen family life and deepen ever more the matrimonial union.

The young couple found spiritual support in the Friars Minor who began to spread through Thuringia in 1222. Elizabeth chose from among them Friar Rodeger (Rüdiger) as her spiritual director. When he told her about the event of the conversion of Francis of Assisi, a rich young merchant, Elizabeth was even more enthusiastic in the journey of her Christian life.

From that time she became even more determined to follow the poor and Crucified Christ, present in poor people. Even when her first son was born, followed by two other children, our Saint never neglected her charitable works. She also helped the Friars Minor to build a convent at Halberstadt, of which Friar Rodeger became superior. For this reason Elizabeth’s spiritual direction was taken on by Conrad of Marburg.

The farewell to her husband was a hard trial, when, at the end of June in 1227 when Ludwig iv joined the Crusade of the Emperor Frederick ii. He reminded his wife that this was traditional for the sovereigns of Thuringia. Elizabeth answered him: “Far be it from me to detain you. I have given my whole self to God and now I must also give you”.

However, fever decimated the troops and Ludwig himself fell ill and died in Otranto, before embarking, in September 1227. He was 27 years old. When Elizabeth learned the news, she was so sorrowful that she withdrew in solitude; but then, strengthened by prayer and comforted by the hope of seeing him again in Heaven, she began to attend to the affairs of the Kingdom.

However, another trial was lying in wait for Elizabeth. Her brother-in-law usurped the government of Thuringia, declaring himself to be the true heir of Ludwig and accusing Elizabeth of being a pious woman incapable of ruling. The young widow, with three children, was banished from the Castle of Wartburg and went in search of a place of refuge. Only two of her ladies remained close to her. They accompanied her and entrusted the three children to the care of Ludwig’s friends. Wandering through the villages, Elizabeth worked wherever she was welcomed, looked after the sick, spun thread and cooked.

During this calvary which she bore with great faith, with patience and with dedication to God, a few relatives who had stayed faithful to her and viewed her brother-in-law’s rule as illegal, restored her reputation. So it was that at the beginning of 1228, Elizabeth received sufficient income to withdraw to the family’s castle in Marburg, where her spiritual director, Fra Conrad, also lived.

It was he who reported the following event to Pope Gregory ix: “On Good Friday in 1228, having placed her hands on the altar in the chapel of her city, Eisenach, to which she had welcomed the Friars Minor, in the presence of several friars and relatives Elizabeth renounced her own will and all the vanities of the world. She also wanted to resign all her possessions, but I dissuaded her out of love for the poor. Shortly afterwards she built a hospital, gathered the sick and invalids and served at her own table the most wretched and deprived. When I reprimanded her for these things, Elizabeth answered that she received from the poor special grace and humility” (Epistula magistri Conradi, 14-17).

We can discern in this affirmation a certain mystical experience similar to that of St Francis: the Poverello of Assisi declared in his testament, in fact, that serving lepers, which he at first found repugnant, was transformed into sweetness of the soul and of the body (Testamentum, 1-3).

Elizabeth spent her last three years in the hospital she founded, serving the sick and keeping wake over the dying. She always tried to carry out the most humble services and repugnant tasks. She became what we might call a consecrated woman in the world (soror in saeculo) and, with other friends clothed in grey habits, formed a religious community. It is not by chance that she is the Patroness of the Third Order Regular of St Francis and of the Franciscan Secular Order.

In November 1231 she was stricken with a high fever. When the news of her illness spread, may people flocked to see her. After about 10 days, she asked for the doors to be closed so that she might be alone with God. In the night of 17 November, she fell asleep gently in the Lord. The testimonies of her holiness were so many and such that after only four years Pope Gregory ixcanonized her and, that same year, the beautiful church built in her honour at Marburg was consecrated.

Dear brothers and sisters, in St Elizabeth we see how faith and friendship with Christ create a sense of justice, of the equality of all, of the rights of others and how they create love, charity. And from this charity is born hope too, the certainty that we are loved by Christ and that the love of Christ awaits us thereby rendering us capable of imitating Christ and of seeing Christ in others.

St Elizabeth invites us to rediscover Christ, to love him and to have faith; and thereby to find true justice and love, as well as the joy that one day we shall be immersed in divine love, in the joy of eternity with God. Thank you.

I included the saint in The Loyola Kids Book of Saints. An excerpt:

(It skips a page)

 

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St. Martin de Porres

I originally posted this last year, but as I am slammed with work this week, and I really liked it and think new readers will appreciate it…let’s do a rerun!

 

No ordinary St. Martin de Porres post here. Nope.

Start with  this is a wonderful brief account of the saint’s life and importance.

And now let’s go to the July 1962 issue of Ebony and read about the canonization:

(Click on image for a larger version, or just go to the archives site and read it there.)

Complete with sweet mid-century ads!

(Honestly, those back issues of Ebony…don’t know about you, but they put me at great risk of rabbit-hole exploring..fascinating. So be warned.)

From John XXIII’s homily at the canonization:

The example of Martin’s life is ample evidence that we can strive for holiness and salvation as Christ Jesus has shown us: first, by loving God with all our heart, with all our soul, and with all our mind; and second, by loving our neighbours as ourselves.

When Martin had come to realize that Christ Jesus suffered for us and that He carried our sins in his body on the cross, he would meditate with remarkable ardour and affection about Christ on the cross. Whenever he would contemplate Christ’s terrible torture he would be reduced to tears. He had an exceptional love for the great sacrament of the Eucharist and often spent long hours in prayer before the Blessed Sacrament. His desire was to receive the sacrament in communion as often as he could.

Saint Martin, always obedient and inspired by his divine teacher, dealt with his brothers with that profound love which comes from pure faith and humility of spirit. He loved men because he honestly looked on them as God’s children and as his own brothers and sisters. Such was his humility that he loved them even more than himself and considered them to be better and more righteous than he was.

He excused the faults of others. He forgave the bitterest injuries, convinced that he deserved much severer punishments on account of his own sins. He tried with all his might to redeem the guilty; lovingly he comforted the sick; he provided food, clothing and medicine for the poor; he helped, as best he could, farm laborers and Negroes, as well as mulattoes, who were looked upon at that time as akin to slaves: thus he deserved to be called by the name the people gave him: ‘Martin the Charitable.’

The virtuous example and even the conversation of this saintly man exerted a powerful influence in drawing men to religion. It is remarkable how even today his influence can still call us toward the things of heaven.  Sad to say, not all of us understand these spiritual values as well as we should, nor do we give them a proper place in our lives. Many of us, in fact, strongly attracted by sin, may look upon these values as of little moment, even something of a nuisance, or we ignore them altogether. It is deeply rewarding for men striving for salvation to follow in Christ’s footsteps and to obey God’s commandments. If only everyone could learn this lesson from the example that Martin gave us.

From 2012 at the New Liturgical Movement blog, a post on a celebration of the 50th anniversary of the canonization, in Lima

And remember I wrote about artist Jean Charlot last month? Among many other things, he illustrated a biography of St. Martin de Porres:

Oh. And let’s end with some Mary Lou Williams – jazz artist, Catholic.

Some background:

Suitable for the day, but I prefer the Anima Christi

Last, and certainly least…he’s in the Loyola Kids’ Book of Saints – first page here

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