Preview: 350th anniversary of the Apparitions of the Sacred Heart of Jesus

On Monday, May 19 we'll discuss the next great 2025 Anniversary on the Son Rise Morning: the 350th anniversary of the Apparitions of the Sacred Heart of Jesus to Saint Margaret Mary at Paray-le-Monial. The celebration of this anniversary began as a Jubilee on December 27, 2023, the anniversary of the first apparition and ends June 27, the date of the Solemnity of the feast of the Sacred Heart.

These apparitions at Paray-le-Monial are the source of modern devotion to the Sacred Heart of Jesus (which earlier saints like St. Bernard of Clairvaux, St. Bonaventure, and St. Gertrude the Great had also promoted): First Fridays, the Litany of the Sacred Heart, the Twelve Promises, the dedication of the month of June, Consecration, and the Solemnity of the Sacred Heart on the third Friday after Pentecost. In my experience, formed as I was in Catholic schools from Kindergarten through high school, devotion to the Sacred Heart of Jesus was encouraged enthusiastically in the last century. 

So I'll be on the Son Rise Morning Show at the usual time at about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

The great connection for me between this great feast/devotion and my interest in the history of the English Reformation and its aftermath is of course: Saint Claude de la Colombière, the Jesuit priest who helped Saint Margaret Mary Alacoque promote this devotion and served as her confessor in 1675 and 1676. According to this Vatican News website he was sent there to consult with her on the apparitions she'd been experiencing: 

After Father Colombière's arrival and her first conversations with him, Margaret Mary opened her spirit to him and told him of the many communications she believed she had received from the Lord. He assured her he accepted their authenticity and urged her to put in writing everything in their regard, and did all he could to orient and support her in carrying out the mission received. When, thanks to prayer and discernment, he became convinced that Christ wanted the spread of the devotion to his Heart, it is clear from Claude's spiritual notes that he pledged himself to this cause without reserve. In these notes it is also clear that, even before he became Margaret Mary's confessor, Claude's fidelity to the directives of St. Ignatius in the Exercises had brought him to the contemplation of the Heart of Christ as symbol of his love.

After his time at Paray-le-Monial he went to England in 1676. He was a chaplain at the Court of Saint James during the reign of King Charles II serving as a preacher for Mary of Modena, wife of James, the Duke of York. 

During his time in London, Saint Claude continued to correspond with Saint Margaret Mary. He preached in the chapel at Saint James and quietly worked to bring lapsed Catholics back to the Church at Court. As the Vatican News website notes:

And even if there were great dangers, he had the consolation of seeing many reconciled to it, so that after a year he said: "I could write a book about the mercy of God I've seen Him exercise since I arrived here!"

The intense pace of his work and the poor climate combined to undermine his health, and evidence of a serious pulmonary disease began to appear. Claude, however, made no changes in his work or life style.

Being in the household of the Duke and Duchess of York was probably the most dangerous place he could be once the machinations of the Popish Plot began. The whole point of the fictitious plot was for a Jesuit or Jesuit agent to assassinate Charles II so that his Catholic brother James--and his Catholic wife Mary of Modena--would succeed to the throne. 

So in 1678 he was arrested and held in the prison of the King's Bench for three weeks and his health declined precipitously. King Louis XIV negotiated his release but by the time he returned to Paray-le-Monial in the summer of 1681 he was very ill. He died on February 15, 1682.

In his homily for Saint Claude's canonization on May 31, 1992, Pope John Paul II referred to him as one of "the saints of Paray" and concluded:

For evangelization today the Heart of Christ must be recognized as the heart of the Church: it is he who calls us to conversion, to reconciliation. It is he who leads pure hearts and those hungering for justice along the way of the Beatitudes. It is he who achieves the warm communion of the members of the one Body. It is he who enables us to adhere to the Good News and to accept the promise of eternal life. It is he who sends us out on mission. The heart-to-heart with Jesus broadens the human heart on a global scale.

May the canonization of Claude La Colombiere be for the whole Church an appeal to live the consecration to the Heart of Christ, a consecration which is a self-giving that allows the charity of Christ to inspire us, pardon us and lead us in his ardent desire to open the ways of truth and life to all our brothers and sisters!

Sacred Heart of Jesus, have mercy on us!

St. Margaret Mary Alacoque, pray for us!

St. Claude de la Colombière, pray for us!

Father Juan Velez is making a documentary about St. John Henry Newman!

Just a quick post about some notices I've received from Father Juan Velez, a Newman scholar, who is making a documentary about St. John Henry Newman--he's shared updates on visits to London and Oxford so far. Here's a sample from his second day in Oxford:

In the afternoon, we reunited with Dr. Paul Shrimpton, whose familiarity with Oriel College made our visit feel like stepping into a well-loved home. His insights into Newman’s life and legacy were both profound and engaging.

In the Senior Common Room, beneath a portrait of Newman, Paul recounted the significance of this space—a place where Fellows and Tutors once engaged in conversations, debates, and celebrations.

Oriel College was central to Newman’s life. He was elected a Fellow on April 12, 1822, at the age of 21—a prestigious academic position that marked the beginning of his influence in Oxford’s intellectual life. In 1826, he was appointed a Tutor at Oriel, becoming directly involved in the teaching and moral supervision of undergraduates. This role became central to his attempt to reform the tutorial system and promote a more personal and formative model of education. He continued as a Tutor until the end of 1832, when the Provost ceased to assign him new students. This was the result of a controversy with the provost over the tutorial system. . . .

When I went to Oxford in 2010 I was not able to enter Oriel College and see the stained-glass window of Newman in the chapel nor his portrait in the Senior Common Room, so I enjoyed seeing pictures of them at least. 

Here's the post for Newman sites in London and here's the one for the first day in Oxford!

You could follow the journey here.

Either Mark or I took the picture of the pulpit in the University Church of St. Mary's the Virgin in Oxford when we visited together with our great friend Monsignor Bill Carr years and years ago!

Preview: The 80th Anniversaries of VE and VJ Day

Since the Papal Conclave has concluded with the Cardinals electing a new pope--I was at Adoration before Mass at St. Paul's Wichita State University and Mass was delayed while the students waited downstairs for Pope Leo XIV to come on the balcony and speak--we'll continue our anniversary series on the Son Rise Morning Show on Monday, May 12, at about 7:50 a.m. Eastern/6:50 a.m. Central. (If Matt and Anna needed more time for conclave analysis etc. I would have yielded my time.)

Please listen live here or catch the podcast later here. Our topic this week will be the 80th anniversaries of the end of World War II: Victory in Europe (May 8) and Victory in Japan (August 15 for England--the date of Japan's stated surrender--and September 2--the date of the formal surrender on the U.S.S. Missouri for the USA).

When victory was declared in Europe--with the German surrender--both Winston Churchill in England and Pope Pius XII in Rome remarked that the second World War wasn't over while the Allies were still fighting the Japanese military.

From Winston Churchill, lauding the English spirit:

"God bless you all. This is your victory! It is the victory of the cause of freedom in every land. In all our long history we have never seen a greater day than this.

"Everyone, man or woman, has done their best. Everyone has tried. Neither the long years, nor the dangers, nor the fierce attacks of the enemy, have in any way weakened the independent resolve of the British nation. God bless you all.

"My dear friends, this is your hour. This is not victory of a party or of any class. It’s a victory of the great British nation as a whole. . . .

"The lights went out and the bombs came down. But every man, woman and child in the country had no thought of quitting the struggle. London can take it.

"So we came back after long months from the jaws of death, out of the mouth of hell, while all the world wondered. When shall the reputation and faith of this generation of English men and women fail? . . .

"Now we have emerged from one deadly struggle – a terrible foe has been cast on the ground and awaits our judgment and our mercy.

"But there is another foe who occupies large portions of the British Empire, a foe stained with cruelty and greed – the Japanese. I rejoice we can all take a night off today and another day tomorrow.

"Tomorrow our great Russian allies will also be celebrating victory and after that we must begin the task of rebuilding our hearth and homes, doing our utmost to make this country a land in which all have a chance, in which all have a duty, and we must turn ourselves to fulfill our duty to our own countrymen, and to our gallant allies of the United States who were so foully and treacherously attacked by Japan. . . . "

From Pope Pius XII: 

Here at last we behold the end of this war, which, during almost six years, has held Europe in the grip of the most atrocious suffering and most bitter sorrow

A cry of humble and ardent gratitude arises from the very depths of our heart to "the Father of Mercies and the God of All Consolation."

But our canticle of thanksgiving is accompanied with the suppliant prayer to implore also of divine omnipotence and goodness the termination, in accord with justice, of the sanguinary warfare in the Far East.

On our knees in spirit before the tombs, before the ravines disturbed and reddened by blood, where repose the innumerable corpses of those who have fallen, victims of the fighting or of inhuman massacres, of hunger or of misery, we recommend them all in our prayers, and especially in the celebration of the Holy Sacrifice, to the merciful love of Jesus Christ, their Saviour and their judge.

And it seems to us that they, the fallen, are giving warning to the survivors of this cruel scourge and are saying to them: Let there arise from the earth, wherein we have been placed as grains of wheat, the molders and builders of a new and better Europe, of a new and better universe, founded on the filial fear of God, on fidelity to His Holy Commandments, on respect for human dignity, on the sacred principle of equality of the rights of all peoples and all states, large and small, weak and strong.

The war has created on all sides chaotic ruin, both material and moral, such as mankind has never known in the entire course of human history. The task of this hour is to rebuild the world. . . .

The war has aroused everywhere discord, suspicion and hatred. If, therefore the world wishes to regain peace, it is necessary that falsehood and rancor should vanish and in their stead that sovereign truth and charity should reign.

Above all, however, in our daily prayers, we should beseech God constantly to fulfill his promise made by the mouth of the Prophet Ezekiel, "And I will give them one heart, and will put a new spirit in their bowels; and I will take away the stony heart out of their flesh: that they may walk in my commandments, and keep my judgments, and do them: and that they may be my people, and I may be their God."

May the Lord God deign to create this new spirit, His spirit, in peoples, and particularly in the hearts of those to whom he has entrusted the responsibility of establishing the future peace.

Then and only then will the reborn world avoid the return of the thunderous scourge of war and there will reign a true, stable and universal brotherhood, and that peace guaranteed by Christ even on earth to those who are willing to believe and trust in His law of love.

In the USA, Harry Truman had succeeded FDR as President only in April that year upon FDR's death. The Truman Library Institute provides this commentary:

President Truman was the Vice-President to FDR for less than 90 days before stepping into the role of President and Commander in Chief. This was April 12, 1945, a mere five months before the world war would come to an end. However, at the time, while the end of the war was longed for and looked by some to be imminent, there was no sure-end of the war in sight. It required a great deal of Presidential action and severe decisions to bring about the conclusion of World War II. While FDR was the President in charge at the beginning of the war, it was Truman’s actions that brought the war to an end.

Within 15 days of taking Presidential office, both Mussolini and Adolf Hitler met their death. A day before Hitler’s death and only two days after the death of Mussolini, German forces in Italy surrendered. This accelerated the end of the war, as German forces in Berlin surrendered to the Allies on May 2nd, marking the third week of Truman’s presidency.

Over the next week German forces would continue to surrender, but that did not bring an end to the war. There was still tension with Japan and Russia, and funding for the war was growing thin.

At this time the three heads of state from the United States, the United Kingdom and the USSR, Truman, Winston Churchill and Joseph Stalin, respectively, met at the Potsdam Conference. This is where the fate of Germany and much of Europe was decided.

The site also reviews his decisions to force Japan's surrender by the use of the atomic bomb.

One essential aspect for me is that because of the August/September surrenders of Japan, my father was honorably discharged from the Army of the United States in October of 1945. He'd been based in England in 203rd Army Air Force as a gunner in a B-17 and might have been sent to the ongoing war against Japan! He came home, settled down in Wichita, Kansas with Rita, bought a house, worked at Boeing, and raised three children, including me.

The motto of his B-17 was "Heaven Can Wait"!

Photo Credits (Public Domain): Winston Churchill waves to crowds in Whitehall in London as they celebrate VE Day, 8 May 1945. From the the balcony of the Ministry of Health, Prime Minister Winston Churchill gives his famous 'V for Victory' sign to crowds in Whitehall on the day he broadcast to the nation that the war with Germany had been won, 8 May 1945 (VE Day); Pius XII with tabard, by Michael Pitcairn, 1951.

Family photo, scanned and retouched (Copyright Stephanie A. Mann, 2025)--Wasn't he handsome? No wonder my mother fell for him on a blind date!

Progress Report: "The Controversial Thomas More"

I tell you what: Travis Curtright--based on the first few chapters I've read--has written an extraordinary book about Saint Thomas More. It highlights crucial problems caused by the presentation of his "Tower Works" by his heirs, Rastell and Roper and Harpsfield, and how they--especially Rastell who edited More's works--have influenced biographers and even the modern editors of the collected works from Yale University Press. 

The received argument is that More eschewed controversy, about papal/Church and royal authority, about the doctrine of the Holy Eucharist, and other matters once he was arrested and imprisoned in the Tower of London. As he prepared for death, either natural or judicial, he is thought to be completely focused on spiritual matters, meditating on the Four Last Things and preparing for Judgment.

But authority in the Church and the doctrine of the Holy Eucharist are spiritual matters, and as he cared passionately about the Truth, More had to continue to defend those Truths. For example, when I read The Sadness of Christ in the Vintage Spiritual Classics edition ten years ago, I noted:

Even as he devoted himself to meditating on the Agony in the Garden, with the drama of Jesus's three prayers to His Father to let the cup of suffering pass by, the sleeping Apostles neglecting His vigil, and the betrayal of Judas, More was thinking of his own day. He compares the sleeping Apostles to their negligent successors, the Bishops, in the midst of the attacks on the Church and  at the same time he contrasts the negligence of the Apostles to the activity and decision of Judas, betraying Jesus and turning Him over to the Sanhedrin. He was as much concerned by the betrayal of Jesus in the 16th century as he was [about] Judas' betraying kiss that first Holy Thursday night. He was concerned about the growing disbelief in the Real Presence of Jesus in the Eucharist and also about those "autodidacts" who interpreted Scripture on their own authority, not based on the teaching and Tradition of the universal Catholic Church.

(As Curtright states on page 23, in his discussion of how firmly More upheld the authority of the Pope and the Councils, Henry VIII had been such an autodidact when he argued that the passages from Leviticus condemning a brother marrying his brother's widow trumped the command from Deuteronomy for the brother to marry his brother's widow if she was childless "to continue the family line." Henry chose his interpretation over "the Church's traditional practice and . . . canon laws" in weighing the authority of these passages.)

Scholars through the centuries may have relied too much on Rastell's publication of More's works during the reign of Mary I and how he edited and interpreted them, Curtis explains. It's clear that Rastell produced these works for the Marian reign, even revising More's comments on the Nun of Kent, Elizabeth Barton, in that context. Since Barton had upheld the validity of Henry and Katherine of Aragon's marriage, More couldn't be seen as disparaging her. That's just an example of how Rastell "framed" More's involvement in the controversial issues of his last years as a private citizen and then prisoner in the Tower.

More (!) to come of course, as Curtis re-examines four major works:

A Treatise upon the Passion (1534, before entry to the Tower)
A Dialogue of Comfort against Tribulation, 1534-1535
A Letter from Prison to Alice Alington, 1534
De tristitia Christi, c. 1535 (The Sadness of Christ)

Saint Thomas More, pray for us!

Preview: The 30th Anniversary of "The Gospel of Life"

In 1995, Pope Saint John Paul II issued his 11th (out of 14) Encyclical, titled Evangelium vitae (On Human Life), so this year we celebrate the 30th anniversary of this landmark event--and it will be our next topic on the Son Rise Morning Show, on Monday, May 5. You know that I'll be on the air at my usual time at the top of the second national hour of the Son Rise Morning Show on EWTN, about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

In 2020, to celebrate the 25th anniversary of the encyclical, the United States Conference of Catholic Bishops has posted a Compendium offering summaries of its 105 paragraphs via

the Secretariat of Pro-Life Activities has developed a condensed version of this landmark pro-life encyclical. This thorough summary makes Pope St. John Paul II’s prophetic writing more concise for those looking to deepen their understanding of the Church’s beautiful teachings on the sacredness of human life. An introductory foreword provides background and context to help readers better understand The Gospel of Life. 

The encyclical begins:

The Gospel of life is at the heart of Jesus' message. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as "good news" to the people of every age and culture.

At the dawn of salvation, it is the Birth of a Child which is proclaimed as joyful news: "I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord" (Lk 2:10-11). The source of this "great joy" is the Birth of the Saviour; but Christmas also reveals the full meaning of every human birth, and the joy which accompanies the Birth of the Messiah is thus seen to be the foundation and fulfilment of joy at every child born into the world (cf. Jn 16:21).

When he presents the heart of his redemptive mission, Jesus says: "I came that they may have life, and have it abundantly" (Jn 10:10). In truth, he is referring to that "new" and "eternal" life which consists in communion with the Father, to which every person is freely called in the Son by the power of the Sanctifying Spirit. It is precisely in this "life" that all the aspects and stages of human life achieve their full significance.

And it's clear that John Paul bases his teaching statements on the threats to human life (Murder, Abortion, Euthanasia, Contraception and Sterilization, and Capital Punishment) on a heightened, supernatural vision of the dignity of human life:

Man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God. The loftiness of this supernatural vocation reveals the greatness and the inestimable value of human life even in its temporal phase. Life in time, in fact, is the fundamental condition, the initial stage and an integral part of the entire unified process of human existence. It is a process which, unexpectedly and undeservedly, is enlightened by the promise and renewed by the gift of divine life, which will reach its full realization in eternity (cf. 1 Jn 3:1-2). At the same time, it is precisely this supernatural calling which highlights the relative character of each individual's earthly life. After all, life on earth is not an "ultimate" but a "penultimate" reality; even so, it remains a sacred reality entrusted to us, to be preserved with a sense of responsibility and brought to perfection in love and in the gift of ourselves to God and to our brothers and sisters.

The Church knows that this Gospel of life, which she has received from her Lord, 1 has a profound and persuasive echo in the heart of every person-believer and non-believer alike-because it marvelously fulfils all the heart's expectations while infinitely surpassing them. Even in the midst of difficulties and uncertainties, every person sincerely open to truth and goodness can, by the light of reason and the hidden action of grace, come to recognize in the natural law written in the heart (cf. Rom 2:14-15) the sacred value of human life from its very beginning until its end, and can affirm the right of every human being to have this primary good respected to the highest degree. Upon the recognition of this right, every human community and the political community itself are founded.

I've turned to George Weigel's Witness to Hope biography of John Paul for context (pages 756-760 in the 1999 First Edition):

• John Paul II wrote the encyclical at the request of those meeting at the "fourth plenary meeting of the College of Cardinals" in April of 1991 [the month Mark and I were married!!] after they'd gathered to "discuss threats to the dignity of human life."
• Then-Joseph Cardinal Ratzinger argued that the case of the moral relativism of the Weimar Republic was a warning example: "If moral relativism was legally absolutized in the name of tolerance, basic rights were also relativized and the door was open to totalitarianism. . . . in a society that no longer knew how to make public arguments for absolute values."
• The Cardinals then asked the Pope to write an authoritative statement on "the dignity of human life."
• Thus, he wrote Evangelium Vitae! He wrote a letter to every bishop in the world to get their suggestions, with four years of consultation before issuing the encyclical on March 25, the feast of the Annunciation.

Weigel states that this work "broke new ground in historical analysis, doctrine, moral teaching, and the practical application of moral norms to the complexities of democratic politics" and that it should be read in conjunction with Centesimus Annus (1991) and Veritatis Splendor (1993) as it "argued that democracies risked self-destruction if moral wrongs were legally defended as rights."

For example in paragraph 18, John Paul wrote:

On the one hand, the various declarations of human rights and the many initiatives inspired by these declarations show that at the global level there is a growing moral sensitivity, more alert to acknowledging the value and dignity of every individual as a human being, without any distinction of race, nationality, religion, political opinion or social class.

On the other hand, these noble proclamations are unfortunately contradicted by a tragic repudiation of them in practice. This denial is still more distressing, indeed more scandalous, precisely because it is occurring in a society which makes the affirmation and protection of human rights its primary objective and its boast. How can these repeated affirmations of principle be reconciled with the continual increase and widespread justification of attacks on human life? How can we reconcile these declarations with the refusal to accept those who are weak and needy, or elderly, or those who have just been conceived? These attacks go directly against respect for life and they represent a direct threat to the entire culture of human rights.

In a long encyclical like this, covering several issues and threats, we can't go into detail during our segment Monday morning, but the context of the inspiration and the method of the encyclical are essential to understanding Pope John Paul's 1995 response to the Cardinals' 1991 request. 

As Weigel also comments, when John Paul warned that denying "the right to life from conception until natural death" makes democracies "tyrant states" this was not a nineteenth-century kind of reaction:

This was a critique from inside. A Church that had identified law-governed democracies as the best available expression of basic social ethics was trying to prevent democracies from self-destructing. John Paul, a longtime critic of utilitarianism, was trying to alert democracies old and new to the danger that reducing human beings to useful (or useless) objects did to the cause of freedom.

Thus, the Church was not interfering or imposing on "law-governed democracies" but trying help them remain true to the standards of their own declarations of human rights, including conscience rights.

There are several resources for more analysis of The Gospel of Life, including this De Nicola Center for Ethics and Culture at the University of Notre Dame discussion on March 25 this year, and from the Vatican's Dicastery for Laity, Family and Life document on the Pastoral Care for Human Life.

Pope Saint John Paul II, pray for us!

What I'm Reading Now: Newman Retitled

Os Justi Press has started a new series of Theological Classics, well-prepared works, affordably priced, with introductions and other helpful aids for readers. I purchased the re-titled--The Virgin Mary as New Eve--aka/pka as A Letter Addressed to The Rev. E.B. Pusey on Occasion of His Eirenicon by Saint John Henry Newman. The change in title, as the editor of the series, Peter Kwasniewski, explains, focuses our reading on the "principal theme of the entire letter". I've read this work before, on-line at the Newman Reader and in a cheap reprint, and neither format was conducive to an effective study for me. I prefer real books and want excellent books too.

So far what I've read beyond the Editor's Preface is the introduction by Fr. Thomas Crean, OP--and already learned something new! Pusey had written his Eirenicon in response to a work by Henry Manning, another Anglican convert and Catholic priest. Manning's work was titled The Workings of the Holy Spirit in the Church of England, in which he "deprecated those works." Pusey replied with The Church of England a Portion of Christ's One Holy Catholic Church, and a Means of Restoring Visible Unity: An Eirenicon, which was "far from peaceable."

An eirenicon is "a statement that attempts to harmonize conflicting doctrines" and is a borrowing from Greek and according to the OED, Pusey's unique borrowing at the time: 

The earliest known use of the noun eirenicon is in the 1860s.
OED's earliest evidence for eirenicon is from 1865, in the writing of Edward Pusey, Church of England clergyman and theologian.

Father Crean also notes that Newman had recently met Pusey and Keble again after so many years in September of 1865; Keble spoke about the "Eirenicon" and then Newman was surprised to read it and find out just how un-irenic it was. Newman decided to concentrate on Keble's remarks about Catholic Marian doctrine and devotion and began writing his reply on November 28 and finishing it on the feast of the Immaculate Conception, December 8, 1865.

Crean continues his introduction by highlighting the excellences of Newman's Letter with some "animadversions" to certain of Newman's statements, and concludes with analysis of reaction to the Letter from Pusey and others.

When I've read Newman's own work I might make some other comments on this blog. I'm so happy to have this work available in an attractive, well-prepared, and reasonably priced edition.

Immaculate Heart of Mary, pray for us!

Saint John Henry Newman, pray for us!

Preview: The 100th Anniversary of St. Therese of Lisieux's Canonization

On Monday, April 28, we'll resume our Son Rise Morning Show series on great 2025 anniversaries by looking back at the 100th Anniversary of the Canonization of St. Therese of the Child Jesus and the Holy Face. 

I'll be on the air at my usual time at the top of the second national hour of the Son Rise Morning Show on EWTN, about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

Since this anniversary occurs during the Jubilee Year of Hope, her shrine in Lisieux has planned many events through the year:

From January 4 to Christmas, the Sanctuary of Lisieux will experience a new great Theresian year in 2025, marked by the 100th anniversary of the canonization of Saint Therese on May 17, rich in spiritual and cultural events. It is the story of Therese's life and posterity that inspired us to create a program on the theme of joy in holiness.

This approach is also at the heart of the jubilee of the Catholic Church, “Pilgrims of Hope”, desired by Pope Francis for 2025.

Saint Therese died on September 30, 1897; she was beatified on April 29, 1923 and canonized on May 17, 1925, both Masses celebrated by Pope Pius XI. Her Cause had been hastened through the years: Pope St. Pius X had opened the process of canonization on June 10,1914. Pope Benedict XV sped up the process, bypassing the required 50 year gap between death and beatification, and declared her Venerable on August 14, 1921.

More details here.

Pope St. Paul VI wrote a letter to the Bishop of Lisieux on the one hundredth anniversary of her birth in 1973. Before his brief pontificate, Pope St. John Paul I published a letter to St. Therese. Pope St. John Paul II declared her a Doctor of the Church in 1977. Pope Benedict XVI praised her Story of a Soul in a Papal audience in 2011. In 2023, Pope Francis wrote about her in an Apostolic Exhortation on the one hundred fiftieth anniversary of her birthday, C’est la Confiance. 

And we shouldn't forget that she went to Pope Leo XIII to try to get him to allow her to go into the Carmel in 1887, when she was too young! He may be the only pope who didn't cooperate with her "cause" at the time.

I think the historical circumstance of the Papacy in Rome during the time of her beatification and canonization by Pope Pius XI is important to consider when we look at some of the details about how her canonization was celebrated--with a packed St. Peter's, lights on the exterior of the basilica, massive crowds in the square. This blog offers some examples of the crowds and decorations of St. Peter's:

The New York Times reported that at least 25,000 French and fully 15,000 American pilgrims were present for the six-hour ceremony. The basilica held almost 60,000 pilgrims, and 200,000 more waited in the square outside. For the first time, loudspeakers were installed in the Basilica, so that all the pilgrims crowded inside (many of whom could not see the sanctuary) were able to hear the Pope’s every word. This innovation was a big success.

Countless electric lights had been installed in the basilica for the ceremony. The newspapers reported extensively that that night, for the first time since 1870, the outer façade of St. Peter’s was illumined.

The illumination was done entirely with thousands of torches and lanterns, which, flickering in the breeze, gave the impression that the whole basilica was enveloped in a curtain of fire. It is estimated that this beautiful scene was witnessed by about a million people. [The New York Times, May 18, 1925, p. 2.]

The illumination was considered a step toward the reconciliation of the church and the Italian state, for it was the first time the facade [of] the Basilica had been lit up since the Pope became a voluntary “prisoner in the Vatican” after the Italian government declared war on the Papal States in 1870.

You see it, don't you? Through this CLOISTERED Carmelite nun and saint, the Vatican opened up to the world and the world--hundreds of thousands of them--came into the basilica and Vatican City for the canonization and to see the basilica illuminated. Many thousands gathered in Lisieux and it was an international event.

The situation between the city of Rome and the city of the Vatican had been tense and difficult since 1870: Pope Pius IX had titled himself the Prisoner of the Vatican; Pope Leo XIII had even considered moving the papacy out of Rome into Malta, or Spain, or Austria. 

It would not be until 1929 that the Lateran Treaty would restore the sovereignty of the reduced Papal States of the Holy See. 

President Woodrow Wilson and others ignored Pope Benedict XV's peace and reconciliation efforts after World War I. Pope XI negotiated many Concordats with European nations to recognize Church interests before he died in 1939--did you know that the USA does not have an Concordat with the Holy See? The US Federal government did not establish official diplomatic ties with the Holy See until 1984.

Isn't that the wonder of St. Therese of Lisieux? Her canonization is an event of immense impact. A Bourgeois young woman with five years of formal education (and a student of St, John of the Cross) is named a Doctor of the Church (by a student of St. John of the Cross); a Cloistered Carmelite is named co-patron of the Missions with Saint Francis Xavier, the "Apostle of the Indies", "Apostle of the Far East", "Apostle of China" and "Apostle of Japan" in 1927.

Pope Francis described her "missionary soul" thus in 2023:

As with every authentic encounter with Christ, this experience of faith summoned her to mission. Therese could define her mission in these words: “I shall desire in heaven the same thing as I do now on earth: to love Jesus and to make him loved”. [15] She wrote that she entered Carmel “to save souls”. [16] In a word, she did not view her consecration to God apart from the pursuit of the good of her brothers and sisters. She shared the merciful love of the Father for his sinful son and the love of the Good Shepherd for the sheep who were lost, astray and wounded. For this reason, Therese is the Patroness of the missions and a model of evangelization. . . .

His closing prayer to her:

Dear Saint Therese,
the Church needs to radiate the brightness,
the fragrance and the joy of the Gospel.
Send us your roses!
Help us to be, like yourself,
ever confident in God’s immense love for us,
so that we may imitate each day
your “little way” of holiness.
Amen.

Saint Therese of the Child Jesus and the Holy Face, pray for us!

Eternal rest grant until to him, O Lord, and let Perpetual Light shine upon him. May Pope Francis's soul and the souls of all the faithful departed, rest in peace. May Pope Francis rest in peace.

On my Reading Wish List: "The Controversial Thomas More"

I received an email from The Center for Thomas More Studies last Wednesday night and contacted my favorite bookstore, Eighth Day Books, the next morning to ask the proprietor to special order a paperback copy of The Controversial Thomas More: Politics, Polemics, and Prison Writings by Travis Curtright.

Curtright confronts the issue head-on, as the interview posted at the University of Notre Dame Press website notes: More is Controversial:

He is controversial in many ways. More’s trial and execution were part of a prolonged and public dispute over the laws passed by Parliament in 1534. His death, too, was subject to competing narratives about his character and conduct from early modern detractors and hagiographers.

Even today, More himself remains a subject of contention. Some argue for Thomas More, the humanist; others present Chancellor More, the heresy-burner; there is also Saint Thomas More, the martyr. Such multiple Mores are signs of how he remains a controversial figure.

I allude to all the above in the book’s title, but I write of “controversial More” in reference to him as a participant in and one subject to religious and political disputes even while a prisoner and during the last months of his life. He is an author of controversial literature. More wrote his way through the religious and political events in 1534-35, and he wished to convey his thinking on these contested matters to others before his death. Every major Tower Work, in effect, responds to a perceived threat to Church unity presented by the Henrician Reformation.

Please read the rest there.

There's an excerpt from the book here.

I look forward to reading it and posting a review here!

I don't think there should be any surprise that More is controversial (isn't everyone?) but I certainly want to read Curtright's thoughts about him and this crucial period of More's life.

Saint Thomas More, pray for us! On April 17, 1534, More was sent to the Tower of London after refusing to sign the Oath of Succession.

Book Review: "The High Hallow: Tolkien's Liturgical Imagination"

This turned out to be a most appropriate book to read over the Easter Triduum since as Tolkien said, the Resurrection of Jesus after His Passion and Death and Descent among the Dead is the ultimate Eucastrophe, that "sudden joyous turn" (p. 50). Please note that I purchased this book because I'd heard a few segments of the author's discussion of the book on the Son Rise Morning Show. According to the publisher, Emmaus Road in Steubenville, Ohio:

J. R. R. Tolkien famously described The Lord of the Rings as “a fundamentally religious and Catholic work.” But while these words have been widely and enthusiastically quoted in Catholic studies of Tolkien’s legendarium, readers have not always paid sufficient attention to what Catholic and religious would have meant to Tolkien himself. To do so is to misunderstand the full import of the phrase.

From his childhood as an altar server and “junior inmate” of the Birmingham Oratory to daily Mass with his children as an adult, Tolkien’s Catholic religion was, at its heart, a liturgical affair. To be religious and Catholic in the Tolkienian sense is to be rooted in the prayer of the Church.

The High Hallow: Tolkien’s Liturgical Imagination takes this claim seriously: The Lord of the Rings (and Tolkien’s myth as a whole) is the product of an imagination seeped in liturgical prayer. In the course of its argument, the Ben Reinhard examines the liturgical pieties that governed Tolkien’s life from childhood to old age, the ways in which the liturgy colored Tolkien’s theory of myth and fantasy, and the alleged absence of religion in Middle-earth. Most importantly, he shows how the plots, themes, and characters of Tolkien’s beloved works can be traced to the patterns of the Church’s liturgical year.

The Table of Contents:

List of Abbreviations

Introduction

    Loss and Gains

    Ira et Studio: A Cautionary Note

Chapter 1: A Liturgical Life

    Words of Joy

    From Refuge to Trap

    The O Oriens and Magnificat: The Liturgical Imagination at Work

Chapter 2: Faerie and Liturgy

    The Wonder of Things: Faerie and Mythic Meaning

    Eucastrophe and Gloria

Chapter 3: From Daybreak to Evening: Faerie and Liturgical Renewal

Chapter 4: Tolkien's Liturgical Cosmos: The Role of Worship in Middle-Earth

    The Fundamental Mythology

    Tolkien's Valar and the Cosmic Liturgy

        Great Above All Gods: Eru and the Valar

        Tolkien, the Valar and the Oratory

    Worship in Rivendell: The Case of the Elves

    The Holy Mountain: Worship Among Tolkien's Men

    The Hobbits' Religious Restoration

        Bombadil and the Old Forest

        Lothlorien

        Initiation and Transformation

Chapter 5: Eala Earendel: Advent, the Calendar, and Tolkien's World

    Liturgical Imagination: Tolkien's Medieval Models

    The Calendar and Tolkien's Imagination

    Soaked with Exile: Adventist Themes in Tolkien

    The World's Chosen: Tolkien's Adventist Vikings ["Sigurd and Gudrun"]

        Aiya Earendil Elenion Ancalima

    The Bells of Christendom? Christmas in Tolkien's Works

        The Ring Goes South: Christmas in Middle Earth?

            [NB: The Fellowship of the Ring begins its quest on December 25]

Chapter 6: Paschal Patterns in The Lord of the Rings

    Paschal Patterning: What This Chapter is (and Is Not) About

    The Journey Through the Desert: The Lenten Quest

        From Death to Life

    Days of Rejoicing--Eastertide, Ascension, and the Renewed Kingdom

Conclusion

    The Horns of Hope: On Tolkien's Achievement

Appendix

    The Domestic Church: Family Life and Tolkien's Imagination

        "Something of Aeternitas": Tolkien and His Children

        "Companions in Shipwreck": Ronald and Edith

                Conclusion

Bibliography and Index

One thing I always appreciate in a book is when the author introduces me to an author I did not know before. In this case, Reinhard, Professor of English at Franciscan University of Steubenville, highlights Father Conrad Pepler, OP, author of Sacramental Prayer and Riches Despised: A Study of the Roots of Religion, listed in the Bibliography and cited in the text, and other works (including The English Religious Heritage).

Reinhard is careful to state his thesis and explore the complexity of Tolkien's own comments about his works, which are sometimes difficult to parse as they can seem contradictory unless one pays special attention to the philologist's word choices. Reinhard helps the reader navigate the paths of mythology, natural theology, and Catholic doctrine, theology, and liturgy in Tolkien's works from Smith of Wootton Major, to The Silmarillion, Sigurd and Gudrun, and of course The Hobbit and The Lord of the Rings.

One of the main themes throughout the book is the loss of enchantment and the connection to nature in our mechanized, materialistic lives today--and indeed how some aspects of the liturgical life of Catholics have not fostered that enchantment and connection since the last decades of the 20th century. Reflecting Tolkien's own regret and even indignation at the changes in liturgy and the liturgical calendar after the Second Vatican Council, Reinhard highlights the loss of Ember and Rogation Days, reflecting the changing of the seasons with fasting, penance, and processions. He cites Pepler, Newman, Bouyer, Lewis, Hopkins, and others to demonstrate the need for these connections to nature and its mysteries, and how Tolkien's work continue to offer us a link to that necessary enchantment and wonder. 

One particular Parochial and Plain sermon by Newman, "The Powers of Nature" serves as a model for this way of thinking about the world around us:

On today's Festival [The feast of Saint Michael the Archangel], it well becomes us to direct our minds to the thought of those Blessed Servants of God, who have never tasted of sin; who are among us, though unseen, ever serving God joyfully on earth as well as in heaven; who minister, through their Maker's condescending will, to the redeemed in Christ, the heirs of salvation.

There have been ages of the world, in which men have thought too much of Angels, and paid them excessive honour; honoured them so perversely as to forget the supreme worship due to Almighty God. This is the sin of a dark age. But the sin of what is called an educated age, such as our own, is just the reverse: to account slightly of them, or not at all; to ascribe all we see around us, not to their agency, but to certain assumed laws of nature. This, I say, is likely to be our sin, in proportion as we are initiated into the learning of this world;—and this is the danger of many (so called) philosophical pursuits, now in fashion, and recommended zealously to the notice of large portions of the community, hitherto strangers to them,—chemistry, geology, and the like; the danger, that is, of resting in things seen, and forgetting unseen things, and our ignorance about them.

I will attempt to say what I mean more at length. The text informs us that Almighty God makes His Angels spirits or winds, and His Ministers a flame of fire. Let us consider what is implied in this.

1. What a number of beautiful and wonderful objects does Nature present on every side of us! and how little we know concerning them! In some indeed we see symptoms of intelligence, and we get to form some idea of what they are. For instance, about brute animals we know little, but still we see they have sense, and we understand that their bodily form which meets the eye is but the index, the outside token of something we do not see. Much more in the case of men: we see them move, speak, and act, and we know that all we see takes place in consequence of their will, because they have a spirit within them, though we do not see it. But why do rivers flow? Why does rain fall? Why does the sun warm us? And the wind, why does it blow? Here our natural reason is at fault; we know, I say, that it is the spirit in man and in beast that makes man and beast move, but reason tells us of no spirit abiding in what is commonly called the natural world, to make it perform its ordinary duties. Of course, it is God's will which sustains it all; so does God's will enable us to move also, yet this does not hinder, but, in one sense we may be truly said to move ourselves: but how do the wind and water, earth and fire, move? . . .

Since Professor Reinhard gave me a new author to explore, cited Newman and many others I have explored, and brought me some wonderful meditations on Tolkien's liturgical imagination during these three great days--filled with mystery, suffering, glory, and angels!--I am grateful. The High Hallow highlighted many themes in The Lord of the Rings and other Tolkien works I've neglected for several years. My late husband Mark enjoyed that great trilogy so much!

BTW: There is a call for the Cause for Tolkien's canonization to be opened. Here's a prayer to that end (for private devotion, of course):

“O Blessed Trinity, we thank You for having graced the Church with John Ronald Reuel Tolkien and for allowing the poetry of Your Creation, the mystery of the Passion of Your Son, and the symphony of the Holy Spirit, to shine through him and his sub-creative imagination. Trusting fully in Your infinite mercy and in the maternal intercession of Mary, he has given us a living image of Jesus the Wisdom of God Incarnate, and has shown us that holiness is the necessary measure of ordinary Christian life and is the way of achieving eternal communion with You. Grant us, by his intercession, and according to Your will, the graces we implore [….], hoping that he will soon be numbered among Your saints. Amen.”

It Is Consummated: Newman on Jesus in the Tomb for Holy Saturday

The last of Newman's meditations on "The Bodily Sufferings of Our Lord" describes the penitent's feelings at the end of Lent and during the morning and day of Holy Saturday, as the Holy Triduum comes to a close. He acknowledges that some of us may feel dissatisfied with how our Lenten fasting, praying, and almsgiving has gone, but we are ready to celebrate and rejoice!

It is Consummated (April 22)

IT is over now, O Lord, as with Thy sufferings, so with our humiliations. We have followed Thee from Thy fasting in the wilderness till Thy death on the Cross. For forty days we have professed to do penance. The time has been long and it has been short; but whether long or short, it is now over. It is over, and we feel a pleasure that it is over; it is a relief and a release. We thank Thee that it is over. We thank Thee for the time of sorrow, but we thank Thee more as we look forward to the time of festival. Pardon our shortcomings in Lent and reward us in Easter.

We have, indeed, done very little for Thee, O Lord. We recollect well our listlessness and weariness; our indisposition to mortify ourselves when we had no plea of health to stand in the way; our indisposition to pray and to meditate—our disorder of mind—our discontent, our peevishness. Yet some of us, perhaps, have done something for Thee. Look on us as a whole, O Lord, look on us as a community, and let what some have done well plead for us all.

Lord, the end is come. We are conscious of our languor and lukewarmness; we do not deserve to rejoice in Easter, yet we cannot help doing so. We feel more of pleasure, we rejoice in Thee more than our past humiliation warrants us in doing; yet may that very joy be its own warrant. O be indulgent to us, for the merits of Thy own all-powerful Passion, and for the merits of Thy Saints. Accept us as Thy little flock, in the day of small things, in a fallen country, in an age when faith and love are scarce. Pity us and spare us and give us peace.

O my own Saviour, now in the tomb but soon to arise, Thou hast paid the price; it is done—consummatum est—it is secured. O fulfil Thy resurrection in us, and as Thou hast purchased us, claim us, take possession of us, make us Thine.

Amen.

Here's a link to the wonderful second reading in the Office of Readings for Holy Saturday as Jesus brings Adam and Eve out of the Hell of the Dead (not of the Damned of course)! 

The Mantegna painting above (The Lamentation over the Dead Christ, 1490) with the extraordinary foreshortening is in the Public Domain.