Sunday, November 22, 2009

The Manhattan Declaration: A Call of Christian Conscience

I have no words to describe how happy I am or even how to thank all those who worked on this and have been the original signers. This is what we have been praying for. I have watched, in one hour, the number of people signing going over over a thousand in that short of time. From the bottom of my heart, I thank everyone originally, and all those who are joining.

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The Manhattan Declaration

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Below from: http://www.firstthings.com/onthesquare/2009/11/manhattan-declaration58-a-call-of-christian-conscience

Manhattan Declaration: A Call of Christian Conscience
Nov 20, 2009
One hundred forty-eight Signatories

Preamble

Christians are heirs of a 2,000-year tradition of proclaiming God’s word, seeking justice in our societies, resisting tyranny, and reaching out with compassion to the poor, oppressed and suffering.

While fully acknowledging the imperfections and shortcomings of Christian institutions and communities in all ages, we claim the heritage of those Christians who defended innocent life by rescuing discarded babies from trash heaps in Roman cities and publicly denouncing the Empire’s sanctioning of infanticide. We remember with reverence those believers who sacrificed their lives by remaining in Roman cities to tend the sick and dying during the plagues, and who died bravely in the coliseums rather than deny their Lord.

After the barbarian tribes overran Europe, Christian monasteries preserved not only the Bible but also the literature and art of Western culture. It was Christians who combated the evil of slavery: Papal edicts in the sixteenth and seventeenth centuries decried the practice of slavery and first excommunicated anyone involved in the slave trade; evangelical Christians in England, led by John Wesley and William Wilberforce, put an end to the slave trade in that country. Christians under Wilberforce’s leadership also formed hundreds of societies for helping the poor, the imprisoned, and child laborers chained to machines.

In Europe, Christians challenged the divine claims of kings and successfully fought to establish the rule of law and balance of governmental powers, which made modern democracy possible. And in America, Christian women stood at the vanguard of the suffrage movement. The great civil rights crusades of the 1950s and 60s were led by Christians claiming the Scriptures and asserting the glory of the image of God in every human being regardless of race, religion, age or class.

This same devotion to human dignity has led Christians in the last decade to work to end the dehumanizing scourge of human trafficking and sexual slavery, bring compassionate care to AIDS sufferers in Africa, and assist in a myriad of other human rights causes—from providing clean water in developing nations to providing homes for tens of thousands of children orphaned by war, disease and gender discrimination.

Like those who have gone before us in the faith, Christians today are called to proclaim the Gospel of costly grace, to protect the intrinsic dignity of the human person and to stand for the common good. In being true to its own calling, the call to discipleship, the church through service to others can make a profound contribution to the public good.

Declaration

We, as Orthodox, Catholic, and Evangelical Christians, have gathered, beginning in New York on September 28, 2009, to make the following declaration, which we sign as individuals, not on behalf of our organizations, but speaking to and from our communities. We act together in obedience to the one true God, the triune God of holiness and love, who has laid total claim on our lives and by that claim calls us with believers in all ages and all nations to seek and defend the good of all who bear his image. We set forth this declaration in light of the truth that is grounded in Holy Scripture, in natural human reason (which is itself, in our view, the gift of a beneficent God), and in the very nature of the human person. We call upon all people of goodwill, believers and non-believers alike, to consider carefully and reflect critically on the issues we here address as we, with St. Paul, commend this appeal to everyone’s conscience in the sight of God.

While the whole scope of Christian moral concern, including a special concern for the poor and vulnerable, claims our attention, we are especially troubled that in our nation today the lives of the unborn, the disabled, and the elderly are severely threatened; that the institution of marriage, already buffeted by promiscuity, infidelity and divorce, is in jeopardy of being redefined to accommodate fashionable ideologies; that freedom of religion and the rights of conscience are gravely jeopardized by those who would use the instruments of coercion to compel persons of faith to compromise their deepest convictions.

Because the sanctity of human life, the dignity of marriage as a union of husband and wife, and the freedom of conscience and religion are foundational principles of justice and the common good, we are compelled by our Christian faith to speak and act in their defense. In this declaration we affirm: 1) the profound, inherent, and equal dignity of every human being as a creature fashioned in the very image of God, possessing inherent rights of equal dignity and life; 2) marriage as a conjugal union of man and woman, ordained by God from the creation, and historically understood by believers and non-believers alike, to be the most basic institution in society and; 3) religious liberty, which is grounded in the character of God, the example of Christ, and the inherent freedom and dignity of human beings created in the divine image.

We are Christians who have joined together across historic lines of ecclesial differences to affirm our right—and, more importantly, to embrace our obligation—to speak and act in defense of these truths. We pledge to each other, and to our fellow believers, that no power on earth, be it cultural or political, will intimidate us into silence or acquiescence. It is our duty to proclaim the Gospel of our Lord and Savior Jesus Christ in its fullness, both in season and out of season. May God help us not to fail in that duty.

Life

So God created man in his own image, in the image of God he created him; male and female he created them. Genesis 1:27

I have come that they may have life, and have it to the full. John 10:10

Although public sentiment has moved in a pro-life direction, we note with sadness that pro-abortion ideology prevails today in our government. The present administration is led and staffed by those who want to make abortions legal at any stage of fetal development, and who want to provide abortions at taxpayer expense. Majorities in both houses of Congress hold pro-abortion views. The Supreme Court, whose infamous 1973 decision in Roe v. Wade stripped the unborn of legal protection, continues to treat elective abortion as a fundamental constitutional right, though it has upheld as constitutionally permissible some limited restrictions on abortion. The President says that he wants to reduce the “need” for abortion—a commendable goal. But he has also pledged to make abortion more easily and widely available by eliminating laws prohibiting government funding, requiring waiting periods for women seeking abortions, and parental notification for abortions performed on minors. The elimination of these important and effective pro-life laws cannot reasonably be expected to do other than significantly increase the number of elective abortions by which the lives of countless children are snuffed out prior to birth. Our commitment to the sanctity of life is not a matter of partisan loyalty, for we recognize that in the thirty-six years since Roe v. Wade, elected officials and appointees of both major political parties have been complicit in giving legal sanction to what Pope John Paul II described as “the culture of death.” We call on all officials in our country, elected and appointed, to protect and serve every member of our society, including the most marginalized, voiceless, and vulnerable among us.

A culture of death inevitably cheapens life in all its stages and conditions by promoting the belief that lives that are imperfect, immature or inconvenient are discardable. As predicted by many prescient persons, the cheapening of life that began with abortion has now metastasized. For example, human embryo-destructive research and its public funding are promoted in the name of science and in the cause of developing treatments and cures for diseases and injuries. The President and many in Congress favor the expansion of embryo- research to include the taxpayer funding of so-called “therapeutic cloning.” This would result in the industrial mass production of human embryos to be killed for the purpose of producing genetically customized stem cell lines and tissues. At the other end of life, an increasingly powerful movement to promote assisted suicide and “voluntary” euthanasia threatens the lives of vulnerable elderly and disabled persons. Eugenic notions such as the doctrine of lebensunwertes Leben (“life unworthy of life”) were first advanced in the 1920s by intellectuals in the elite salons of America and Europe. Long buried in ignominy after the horrors of the mid-twentieth century, they have returned from the grave. The only difference is that now the doctrines of the eugenicists are dressed up in the language of “liberty,” “autonomy,” and “choice.”

We will be united and untiring in our efforts to roll back the license to kill that began with the abandonment of the unborn to abortion. We will work, as we have always worked, to bring assistance, comfort, and care to pregnant women in need and to those who have been victimized by abortion, even as we stand resolutely against the corrupt and degrading notion that it can somehow be in the best interests of women to submit to the deliberate killing of their unborn children. Our message is, and ever shall be, that the just, humane, and truly Christian answer to problem pregnancies is for all of us to love and care for mother and child alike.

A truly prophetic Christian witness will insistently call on those who have been entrusted with temporal power to fulfill the first responsibility of government: to protect the weak and vulnerable against violent attack, and to do so with no favoritism, partiality, or discrimination. The Bible enjoins us to defend those who cannot defend themselves, to speak for those who cannot themselves speak. And so we defend and speak for the unborn, the disabled, and the dependent. What the Bible and the light of reason make clear, we must make clear. We must be willing to defend, even at risk and cost to ourselves and our institutions, the lives of our brothers and sisters at every stage of development and in every condition.

Our concern is not confined to our own nation. Around the globe, we are witnessing cases of genocide and “ethnic cleansing,” the failure to assist those who are suffering as innocent victims of war, the neglect and abuse of children, the exploitation of vulnerable laborers, the sexual trafficking of girls and young women, the abandonment of the aged, racial oppression and discrimination, the persecution of believers of all faiths, and the failure to take steps necessary to halt the spread of preventable diseases like AIDS. We see these travesties as flowing from the same loss of the sense of the dignity of the human person and the sanctity of human life that drives the abortion industry and the movements for assisted suicide, euthanasia, and human cloning for biomedical research. And so ours is, as it must be, a truly consistent ethic of love and life for all humans in all circumstances.

Marriage

The man said, “This is now bone of my bones and flesh of my flesh; she shall be called woman, for she was taken out of man.” For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. Genesis 2:23-24 This is a profound mystery—but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. Ephesians 5:32-33 In Scripture, the creation of man and woman, and their one-flesh union as husband and wife, is the crowning achievement of God’s creation. In the transmission of life and the nurturing of children, men and women joined as spouses are given the great honor of being partners with God Himself. Marriage then, is the first institution of human society—indeed it is the institution on which all other human institutions have their foundation. In the Christian tradition we refer to marriage as “holy matrimony” to signal the fact that it is an institution ordained by God, and blessed by Christ in his participation at a wedding in Cana of Galilee. In the Bible, God Himself blesses and holds marriage in the highest esteem.

Vast human experience confirms that marriage is the original and most important institution for sustaining the health, education, and welfare of all persons in a society. Where marriage is honored, and where there is a flourishing marriage culture, everyone benefits—the spouses themselves, their children, the communities and societies in which they live. Where the marriage culture begins to erode, social pathologies of every sort quickly manifest themselves. Unfortunately, we have witnessed over the course of the past several decades a serious erosion of the marriage culture in our own country. Perhaps the most telling—and alarming—indicator is the out-of-wedlock birth rate. Less than fifty years ago, it was under 5 percent. Today it is over 40 percent. Our society—and particularly its poorest and most vulnerable sectors, where the out-of-wedlock birth rate is much higher even than the national average—is paying a huge price in delinquency, drug abuse, crime, incarceration, hopelessness, and despair. Other indicators are widespread non-marital sexual cohabitation and a devastatingly high rate of divorce.

We confess with sadness that Christians and our institutions have too often scandalously failed to uphold the institution of marriage and to model for the world the true meaning of marriage. Insofar as we have too easily embraced the culture of divorce and remained silent about social practices that undermine the dignity of marriage we repent, and call upon all Christians to do the same.

To strengthen families, we must stop glamorizing promiscuity and infidelity and restore among our people a sense of the profound beauty, mystery, and holiness of faithful marital love. We must reform ill-advised policies that contribute to the weakening of the institution of marriage, including the discredited idea of unilateral divorce. We must work in the legal, cultural, and religious domains to instill in young people a sound understanding of what marriage is, what it requires, and why it is worth the commitment and sacrifices that faithful spouses make.

The impulse to redefine marriage in order to recognize same-sex and multiple partner relationships is a symptom, rather than the cause, of the erosion of the marriage culture. It reflects a loss of understanding of the meaning of marriage as embodied in our civil and religious law and in the philosophical tradition that contributed to shaping the law. Yet it is critical that the impulse be resisted, for yielding to it would mean abandoning the possibility of restoring a sound understanding of marriage and, with it, the hope of rebuilding a healthy marriage culture. It would lock into place the false and destructive belief that marriage is all about romance and other adult satisfactions, and not, in any intrinsic way, about procreation and the unique character and value of acts and relationships whose meaning is shaped by their aptness for the generation, promotion and protection of life. In spousal communion and the rearing of children (who, as gifts of God, are the fruit of their parents’ marital love), we discover the profound reasons for and benefits of the marriage covenant.

We acknowledge that there are those who are disposed towards homosexual and polyamorous conduct and relationships, just as there are those who are disposed towards other forms of immoral conduct. We have compassion for those so disposed; we respect them as human beings possessing profound, inherent, and equal dignity; and we pay tribute to the men and women who strive, often with little assistance, to resist the temptation to yield to desires that they, no less than we, regard as wayward. We stand with them, even when they falter. We, no less than they, are sinners who have fallen short of God’s intention for our lives. We, no less than they, are in constant need of God’s patience, love and forgiveness. We call on the entire Christian community to resist sexual immorality, and at the same time refrain from disdainful condemnation of those who yield to it. Our rejection of sin, though resolute, must never become the rejection of sinners. For every sinner, regardless of the sin, is loved by God, who seeks not our destruction but rather the conversion of our hearts. Jesus calls all who wander from the path of virtue to “a more excellent way.” As his disciples we will reach out in love to assist all who hear the call and wish to answer it.

We further acknowledge that there are sincere people who disagree with us, and with the teaching of the Bible and Christian tradition, on questions of sexual morality and the nature of marriage. Some who enter into same- sex and polyamorous relationships no doubt regard their unions as truly marital. They fail to understand, however, that marriage is made possible by the sexual complementarity of man and woman, and that the comprehensive, multi-level sharing of life that marriage is includes bodily unity of the sort that unites husband and wife biologically as a reproductive unit. This is because the body is no mere extrinsic instrument of the human person, but truly part of the personal reality of the human being. Human beings are not merely centers of consciousness or emotion, or minds, or spirits, inhabiting non-personal bodies. The human person is a dynamic unity of body, mind, and spirit. Marriage is what one man and one woman establish when, forsaking all others and pledging lifelong commitment, they found a sharing of life at every level of being—the biological, the emotional, the dispositional, the rational, the spiritual—on a commitment that is sealed, completed and actualized by loving sexual intercourse in which the spouses become one flesh, not in some merely metaphorical sense, but by fulfilling together the behavioral conditions of procreation. That is why in the Christian tradition, and historically in Western law, consummated marriages are not dissoluble or annullable on the ground of infertility, even though the nature of the marital relationship is shaped and structured by its intrinsic orientation to the great good of procreation.

We understand that many of our fellow citizens, including some Christians, believe that the historic definition of marriage as the union of one man and one woman is a denial of equality or civil rights. They wonder what to say in reply to the argument that asserts that no harm would be done to them or to anyone if the law of the community were to confer upon two men or two women who are living together in a sexual partnership the status of being “married.” It would not, after all, affect their own marriages, would it? On inspection, however, the argument that laws governing one kind of marriage will not affect another cannot stand. Were it to prove anything, it would prove far too much: the assumption that the legal status of one set of marriage relationships affects no other would not only argue for same sex partnerships; it could be asserted with equal validity for polyamorous partnerships, polygamous households, even adult brothers, sisters, or brothers and sisters living in incestuous relationships. Should these, as a matter of equality or civil rights, be recognized as lawful marriages, and would they have no effects on other relationships? No. The truth is that marriage is not something abstract or neutral that the law may legitimately define and re-define to please those who are powerful and influential.

No one has a civil right to have a non-marital relationship treated as a marriage. Marriage is an objective reality—a covenantal union of husband and wife—that it is the duty of the law to recognize and support for the sake of justice and the common good. If it fails to do so, genuine social harms follow. First, the religious liberty of those for whom this is a matter of conscience is jeopardized. Second, the rights of parents are abused as family life and sex education programs in schools are used to teach children that an enlightened understanding recognizes as “marriages” sexual partnerships that many parents believe are intrinsically non- marital and immoral. Third, the common good of civil society is damaged when the law itself, in its critical pedagogical function, becomes a tool for eroding a sound understanding of marriage on which the flourishing of the marriage culture in any society vitally depends. Sadly, we are today far from having a thriving marriage culture. But if we are to begin the critically important process of reforming our laws and mores to rebuild such a culture, the last thing we can afford to do is to re-define marriage in such a way as to embody in our laws a false proclamation about what marriage is.

And so it is out of love (not “animus”) and prudent concern for the common good (not “prejudice”), that we pledge to labor ceaselessly to preserve the legal definition of marriage as the union of one man and one woman and to rebuild the marriage culture. How could we, as Christians, do otherwise? The Bible teaches us that marriage is a central part of God’s creation covenant. Indeed, the union of husband and wife mirrors the bond between Christ and his church. And so just as Christ was willing, out of love, to give Himself up for the church in a complete sacrifice, we are willing, lovingly, to make whatever sacrifices are required of us for the sake of the inestimable treasure that is marriage.

Religious Liberty

The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners. Isaiah 61:1

Give to Caesar what is Caesar’s, and to God what is God’s. Matthew 22:21

The struggle for religious liberty across the centuries has been long and arduous, but it is not a novel idea or recent development. The nature of religious liberty is grounded in the character of God Himself, the God who is most fully known in the life and work of Jesus Christ. Determined to follow Jesus faithfully in life and death, the early Christians appealed to the manner in which the Incarnation had taken place: “Did God send Christ, as some suppose, as a tyrant brandishing fear and terror? Not so, but in gentleness and meekness..., for compulsion is no attribute of God” (Epistle to Diognetus 7.3-4). Thus the right to religious freedom has its foundation in the example of Christ Himself and in the very dignity of the human person created in the image of God—a dignity, as our founders proclaimed, inherent in every human, and knowable by all in the exercise of right reason.

Christians confess that God alone is Lord of the conscience. Immunity from religious coercion is the cornerstone of an unconstrained conscience. No one should be compelled to embrace any religion against his will, nor should persons of faith be forbidden to worship God according to the dictates of conscience or to express freely and publicly their deeply held religious convictions. What is true for individuals applies to religious communities as well.

It is ironic that those who today assert a right to kill the unborn, aged and disabled and also a right to engage in immoral sexual practices, and even a right to have relationships integrated around these practices be recognized and blessed by law—such persons claiming these “rights” are very often in the vanguard of those who would trample upon the freedom of others to express their religious and moral commitments to the sanctity of life and to the dignity of marriage as the conjugal union of husband and wife.

We see this, for example, in the effort to weaken or eliminate conscience clauses, and therefore to compel pro- life institutions (including religiously affiliated hospitals and clinics), and pro-life physicians, surgeons, nurses, and other health care professionals, to refer for abortions and, in certain cases, even to perform or participate in abortions. We see it in the use of anti-discrimination statutes to force religious institutions, businesses, and service providers of various sorts to comply with activities they judge to be deeply immoral or go out of business. After the judicial imposition of “same-sex marriage” in Massachusetts, for example, Catholic Charities chose with great reluctance to end its century-long work of helping to place orphaned children in good homes rather than comply with a legal mandate that it place children in same-sex households in violation of Catholic moral teaching. In New Jersey, after the establishment of a quasi-marital “civil unions” scheme, a Methodist institution was stripped of its tax exempt status when it declined, as a matter of religious conscience, to permit a facility it owned and operated to be used for ceremonies blessing homosexual unions. In Canada and some European nations, Christian clergy have been prosecuted for preaching Biblical norms against the practice of homosexuality. New hate-crime laws in America raise the specter of the same practice here.

In recent decades a growing body of case law has paralleled the decline in respect for religious values in the media, the academy and political leadership, resulting in restrictions on the free exercise of religion. We view this as an ominous development, not only because of its threat to the individual liberty guaranteed to every person, regardless of his or her faith, but because the trend also threatens the common welfare and the culture of freedom on which our system of republican government is founded. Restrictions on the freedom of conscience or the ability to hire people of one’s own faith or conscientious moral convictions for religious institutions, for example, undermines the viability of the intermediate structures of society, the essential buffer against the overweening authority of the state, resulting in the soft despotism Tocqueville so prophetically warned of.1 Disintegration of civil society is a prelude to tyranny.

As Christians, we take seriously the Biblical admonition to respect and obey those in authority. We believe in law and in the rule of law. We recognize the duty to comply with laws whether we happen to like them or not, unless the laws are gravely unjust or require those subject to them to do something unjust or otherwise immoral. The biblical purpose of law is to preserve order and serve justice and the common good; yet laws that are unjust—and especially laws that purport to compel citizens to do what is unjust—undermine the common good, rather than serve it.

Going back to the earliest days of the church, Christians have refused to compromise their proclamation of the gospel. In Acts 4, Peter and John were ordered to stop preaching. Their answer was, “Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard.” Through the centuries, Christianity has taught that civil disobedience is not only permitted, but sometimes required. There is no more eloquent defense of the rights and duties of religious conscience than the one offered by Martin Luther King, Jr., in his Letter from a Birmingham Jail. Writing from an explicitly Christian perspective, and citing Christian writers such as Augustine and Aquinas, King taught that just laws elevate and ennoble human beings because they are rooted in the moral law whose ultimate source is God Himself. Unjust laws degrade human beings. Inasmuch as they can claim no authority beyond sheer human will, they lack any power to bind in conscience. King’s willingness to go to jail, rather than comply with legal injustice, was exemplary and inspiring.

Because we honor justice and the common good, we will not comply with any edict that purports to compel our institutions to participate in abortions, embryo-destructive research, assisted suicide and euthanasia, or any other anti-life act; nor will we bend to any rule purporting to force us to bless immoral sexual partnerships, treat them as marriages or the equivalent, or refrain from proclaiming the truth, as we know it, about morality and immorality and marriage and the family. We will fully and ungrudgingly render to Caesar what is Caesar’s. But under no circumstances will we render to Caesar what is God’s.

Dr. Daniel Akin President, Southeastern Baptist Theological Seminary (Wake Forest, NC)

Most Rev. Peter J. Akinola Primate, Anglican Church of Nigeria (Abika, Nigeria)

Randy Alcorn Founder and Director, Eternal Perspective Ministries (EPM) (Sandy, OR)

Rt. Rev. David Anderson President and CEO, American Anglican Council (Atlanta, GA)

Leith Anderson President of National Association of Evangelicals (Washington, DC)

Charlotte K. Ardizzone TV Show Host and Speaker, INSP Television (Charlotte, NC)

Kay Arthur CEO and Co-founder, Precept Ministries International (Chattanooga, TN)

Dr. Mark L. Bailey President, Dallas Theological Seminary (Dallas, TX)

His Grace, The Right Reverend Bishop Basil Essey The Right Reverend Bishop of the Diocese of Wichita and Mid-America (Wichita, KS)

Joel Belz Founder, World Magazine (Asheville, NC)

Rev. Michael L. Beresford Managing Director of Church Relations, Billy Graham Evangelistic Assn. (Charlotte, NC)

Ken Boa President, Reflections Ministries (Atlanta, GA)

Joseph Bottum Editor of First Things (New York, NY)

Pastor Randy & Sarah Brannon Senior Pastor, Grace Community Church (Madera, CA)

Steve Brown National radio broadcaster, Key Life (Maitland, FL)

Dr. Robert C. Cannada, Jr. Chancellor and CEO of Reformed Theological Seminary (Orlando, FL)

Galen Carey Director of Government Affairs, National Association of Evangelicals (Washington, DC)

Dr. Bryan Chapell President, Covenant Theological Seminary (St. Louis, MO)

Scott Chapman Senior Pastor, The Chapel (Libertyville, IL)

Most Rev. Charles J. Chaput Archbishop, Roman Catholic Archdiocese of Denver, CO

Timothy Clinton President, American Association of Christian Counselors (Forest, VA)

Chuck Colson Founder, the Chuck Colson Center for Christian Worldview (Lansdowne, VA)

Most Rev. Salvatore Joseph Cordileone Bishop, Roman Catholic Diocese of Oakland, CA

Dr. Gary Culpepper Associate Professor, Providence College (Providence, RI)

Jim Daly President and CEO, Focus on the Family (Colorado Springs, CO)

Marjorie Dannenfelser President, Susan B. Anthony List (Arlington, VA)

Rev. Daniel Delgado Board of Directors, National Hispanic Christian Leadership Conference & Pastor, Third Day Missions Church (Staten Island, NY)

Dr. James Dobson Founder, Focus on the Family (Colorado Springs, CO)

Dr. David Dockery President, Union University (Jackson, TN)

Most Rev. Timothy Dolan Archbishop, Roman Catholic Diocese of New York, NY

Dr. William Donohue President, Catholic League (New York, NY)

Dr. James T. Draper, Jr. President Emeritus, LifeWay (Nashville, TN)

Dinesh D’Souza Writer & Speaker (Rancho Santa Fe, CA)

Most Rev. Robert Wm. Duncan Archbishop and Primate, Anglican Church in North America (Ambridge, PA )

Joni Eareckson Tada Founder and CEO, Joni and Friends International Disability Center (Agoura Hills, CA)

Dr. Michael Easley President Emeritus, Moody Bible Institute (Chicago, IL)

Dr. William Edgar Professor, Westminster Theological Seminary (Philadelphia, PA)

Brett Elder Executive Director, Stewardship Council (Grand Rapids, MI)

Rev. Joel Elowsky Drew University ( Madison, NJ)

Stuart Epperson Co-Founder and Chariman of the Board, Salem Communications Corporation ( Camarillo, CA)

Rev. Jonathan Falwell Senior Pastor, Thomas Road Baptist Church (Lynchburg, VA)

William J. Federer President, Amerisearch, Inc. (St. Louis, MO)

Fr. Joseph D. Fessio Founder and Editor, Ignatius Press (Ft. Collins, CO)

Carmen Fowler President & Executive Editor, Presbyterian Lay Committee (Lenoir, NC)

Maggie Gallagher President, Institute for Marriage and Public Policy and a co-author of The Case for Marriage (Manassas, VA)

Dr. Jim Garlow Senior Pastor, Skyline Church (La Mesa, CA)

Steven Garofalo Senior Consultant, Search and Assessment Services (Charlotte, NC)

Dr. Robert P. George McCormick Professor of Jurisprudence, Princeton University (Princeton, NJ)

Dr. Timothy George Dean and Professor of Divinity, Beeson Divinity School at Samford University (Birmingham, AL)

Thomas Gilson Director of Strategic Processes, Campus Crusade for Christ International (Norfolk, VA)

Dr. Jack Graham Pastor, Prestonwood Baptist Church (Plano, TX)

Dr. Wayne Grudem Research Professor of Theological and Biblical Studies, Phoenix Seminary (Phoenix, AZ)

Dr. Cornell “Corkie” Haan National Facilitator of Spiritual Unity, The Mission America Coalition (Palm Desert, CA)

Fr. Chad Hatfield Chancellor, CEO. And Archpriest, St Vladimir’s Orthodox Theological Seminary (Yonkers, NY)

Dr. Dennis Hollinger President and Professor of Christian Ethics, Gordon-Conwell Theological Seminary (South Hamilton, MA)

Dr. Jeanette Hsieh Executive VP and Provost, Trinity International University (Deerfield, IL)

Dr. John A. Huffman, Jr. Senior Pastor, St. Andrews Presbyterian Church (Newport Beach, CA) and Chairman of the Board, Christianity Today International (Carol Stream, IL)

Rev. Ken Hutcherson Pastor, Antioch Bible Church (Kirkland, WA)

Bishop Harry R. Jackson, Jr. Senior Pastor, Hope Christian Church (Beltsville, MD)

Fr. Johannes L. Jacobse President, American Orthodox Institute and Editor, OrthodoxyToday.org (Naples, FL)

Jerry Jenkins Chairman of the board of trustees for Moody Bible Institute (Black Forest, CO)

Camille Kampouris Publisher, Kairos Journal

Emmanuel A. Kampouris Editorial Board, Kairos Journal

Rev. Tim Keller Senior Pastor, Redeemer Presbyterian Church (New York, NY)

Dr. Peter Kreeft Professor of Philosophy, Boston College (MA) and at the Kings College (NY)

Most Rev. Joseph E. Kurtz Archbishop, Roman Catholic Archdiocese of Louisville, KY

Jim Kushiner Editor, Touchstone (Chicago, IL)

Dr. Richard Land President, The Ethics & Religious Liberty Commission of the SBC (Washington, DC)

Jim Law Senior Associate Pastor, First Baptist Church (Woodstock, GA)

Dr. Matthew Levering Associate Professor of Theology, Ave Maria University (Naples, FL)

Dr. Peter Lillback President, The Providence Forum (West Conshohocken, PA)

Dr. Duane Litfin President, Wheaton College (Wheaton, IL)

Rev. Herb Lusk Pastor, Greater Exodus Baptist Church (Philadelphia, PA)

His Eminence Adam Cardinal Maida Archbishop Emeritus, Roman Catholic Diocese of Detroit, MI

Most Rev. Richard J. Malone Bishop, Roman Catholic Diocese of Portland, ME

Rev. Francis Martin Professor of Sacred Scripture, Sacred Heart Major Seminary (Detroit, MI)

Dr. Joseph Mattera Bishop & Senior Pastor, Resurrection Church (Brooklyn, NY)

Phil Maxwell Pastor, Gateway Church (Bridgewater, NJ)

Josh McDowell Founder, Josh McDowell Ministries (Plano, TX)

Alex McFarland President, Southern Evangelical Seminary (Charlotte, NC)

Most Rev. George Dallas McKinney Bishop, & Founder and Pastor, St. Stephen’s Church of God in Christ (San Diego, CA)

Rt. Rev. Martyn Minns Missionary Bishop, Convocation of Anglicans of North America (Herndon, VA)

Dr. C. Ben Mitchell Graves Professor of Moral Philosophy, Union University (Jackson, TN)

Dr. R. Albert Mohler, Jr. President, Southern Baptist Theological Seminary (Louisville, KY)

Dr. Russell D. Moore Senior VP for Academic Administration & Dean of the School of Theology, Southern Baptist Theological Seminary (Louisville, KY)

Most Rev. John J. Myers Archbishop, Roman Catholic Archdiocese of Newark, NJ

Most Rev. Joseph F. Naumann Archbishop, Roman Catholic Diocese of Kansas City, KS

David Neff Editor-in-Chief, Christianity Today (Carol Stream, IL)

Tom Nelson Senior Pastor, Christ Community Evangelical Free Church (Leawood, KS)

Niel Nielson President, Covenant College (Lookout Mt., GA)

Most Rev. John Nienstedt Archbishop, Roman Catholic Archdiocese of Saint Paul and Minneapolis, MN

Dr. Tom Oden Theologian, United Methodist Minister and Professor, Drew University (Madison, NJ)

Marvin Olasky Editor-in-Chief, World Magazine and provost, The Kings College (New York City, NY)

Most Rev. Thomas J. Olmsted Bishop, Roman Catholic Diocese of Phoenix, AZ

Rev. William Owens Chairman, Coalition of African-American Pastors (Memphis, TN)

Dr. J.I. Packer Board of Governors’ Professor of Theology, Regent College (Canada)

Metr. Jonah Paffhausen Primate, Orthodox Church in America (Syosset, NY)

Tony Perkins President, Family Research Council (Washington, D.C.)

Eric M. Pillmore CEO, Pillmore Consulting LLC (Doylestown, PA)

Dr. Everett Piper President, Oklahoma Wesleyan University (Bartlesville, OK)

Todd Pitner President, Rev Increase

Dr. Cornelius Plantinga President, Calvin Theological Seminary (Grand Rapids, MI)

Dr. David Platt Pastor, Church at Brook Hills (Birmingham AL)

Rev. Jim Pocock Pastor, Trinitarian Congregational Church (Wayland, MA)

Fred Potter Executive Director & CEO, Christian Legal Society (Springfield, VA)

Dennis Rainey President, CEO, & Co-Founder, FamilyLife (Little Rock, AR)

Fr. Patrick Reardon Pastor, All Saints’ Antiochian Orthodox Church (Chicago, IL)

Bob Reccord Founder, Total Life Impact, Inc. (Suwanee, GA)

His Eminence Justin Cardinal Rigali Archbishop, Roman Catholic Archdiocese of Philadelphia, PA

Frank Schubert President, Schubert Flint Public Affairs (Sacramento, CA)

David Schuringa President, Crossroads Bible Institute (Grand Rapids, MI)

Tricia Scribner Author (Harrisburg, NC)

Dr. Dave Seaford Senior Pastor, Community Fellowship Church (Matthews, NC)

Alan Sears President, CEO, & General Counsel, Alliance Defense Fund (Scottsdale, AZ)

Randy Setzer Senior Pastor, Macedonia Baptist Church (Lincolnton, NC)

Most Rev. Michael J. Sheridan Bishop, Roman Catholic Diocese of Colorado Springs, CO

Dr. Ron Sider Director, Evangelicals for Social Action (Wynnewood, PA)

Fr. Robert Sirico Founder, Acton Institute (Grand Rapids, MI)

Dr. Robert Sloan President, Houston Baptist University (Houston, TX)

Charles Stetson Chairman of the Board, Bible Literacy Project (New York, NY)

Dr. David Stevens CEO, Christian Medical & Dental Association (Bristol, TN)

John Stonestreet Executive Director, Summit Ministries (Manitou Springs, CO)

Dr. Joseph Stowell President, Cornerstone University (Grand Rapids, MI)

Dr. Sarah Sumner Professor of Theology and Ministry, Azusa Pacific University (Azusa, CA)

Dr. Glenn Sunshine Chairman of the history department of Central Connecticut State University (New Britain, CT)

Luiz Tellez President, The Witherspoon Institute (Princeton, NJ)

Dr. Timothy C. Tennent Professor, Gordon-Conwell Theological Seminary (South Hamilton, MA)

Michael Timmis Chairman, Prison Fellowship and Prison Fellowship International (Naples, FL)

Mark Tooley President, Institute for Religion and Democracy (Washington, D.C.)

H. James Towey President, St. Vincent College (Latrobe, PA)

Juan Valdes Middle and High School Chaplain, Flordia Christian School (Miami, FL)

Todd Wagner Pastor, WaterMark Community Church (Dallas, TX)

Dr. Graham Walker President, Patrick Henry Univ. (Purcellville, VA)

Alexander F. C. Webster Archpriest, Orthodox Church in America and Associate Professorial Lecturer, The George Washington University (Ft. Belvoir, VA)

George Weigel Distinguished Senior Fellow, Ethics and Public Policy Center (Washington, D.C.)

David Welch Houston Area Pastor Council Executive Director, US Pastors Council (Houston, TX)

Dr. James White Founding and Senior Pastor, Mecklenberg Community Church (Charlotte, NC)

Dr. Hayes Wicker Senior Pastor, First Baptist Church (Naples, FL)

Mark Williamson Founder and President, Foundation Restoration Ministries/Federal Intercessors (Katy, TX)

Dr. Craig Williford President, Trinity International University (Deerfield, IL)

Dr. John Woodbridge Research professor of Church History & the History of Christian Thought, Trinity Evangelical Divinity School (Deerfield, IL)

Don M. Woodside Performance Matters Associates (Matthews, NC)

Dr. Frank Wright President, National Religious Broadcasters (Manassas, VA)

Most Rev. Donald W. Wuerl Archbishop, Roman Catholic Archdiocese of Washington, D.C.

Paul Young COO & Executive VP, Christian Research Institute (Charlotte, NC)

Dr. Michael Youssef President, Leading the Way (Atlanta, GA)

Ravi Zacharias Founder and Chairman of the board, Ravi Zacharias International Ministries (Norcross, GA)

Most Rev. David A. Zubik Bishop, Roman Catholic Diocese of Pittsburgh, PA

Monday, May 25, 2009

St. Bede the Venerable, Doctor of The Church, May 25



“And I pray thee, loving Jesús, that as Thou hast graciously given me to drink in with delight the words of Thy knowledge, so Thou wouldst mercifully grant me to attain one day to Thee, the fountain of all wisdom and to appear forever before Thy face.” - St. Bede the Venerable

Born in 672 in Wearmouth, England; died May 25, 735 in Benedictine abbey of Sts. Peter and Paul in Wearmouth. Declared Doctor of the Church in 1899 by Pope Leo XIII.

Bede entered the local Benedictine monastery when he was seven years old, and was educated and lived there until his death at the age of 63. He was ordained a deacon at 19 and a priest at 30. He was an avid man of letters who spent all his life serving the Lord through learning, teaching and writing. The majority of his work was commentary on Holy Scripture, which he endeavored to accomplish in full conformity with the teachings of the Fathers of the Church. He subordinated all his studies to the service of the interpretation of Scripture, which was for him the apex of all learning. He also completed works on mathematics, poetry, astronomy, philosophy, and music – he was a composer of several important early works of Gregorian plain chant.

Bede’s most enduring accomplishment, however, is in the field of history. He is known as the “Father of English history,” due to his great work, The Ecclesiastical History of the English People. Virtually nothing is known about pre-8th century England from sources other than his book, the driving theme of which is the manner in which violence and savagery have been constantly overrun by the spiritual, doctrinal, and cultural unity of the Church. At the time of Bede’s writing, all of England had been finally united under Christianity.

Bede was much loved and admired by his fellow monks in the monastery in which he lived all his life and rarely ever left, and it is said that the title ‘venerable’ was accorded him while he was still alive. On his death, Cuthbert, one of his disciples said of him, “I can with truth declare that I never saw with my eyes or heard with my ears anyone return thanks so unceasingly to the living God.”

(Catholic News Agency, May 25, 2009)

Venerable Bede is the earliest witness of pure Gregorian tradition in England. His works "Musica theoretica" and "De arte Metricâ" (Migne, XC) are found especially valuable by present-day scholars engaged in the study of the primitive form of the chant.

He alone loves the Creator perfectly who manifests a pure love for his neighbour. - Saint Bede the Venerable

“We have not, it seems to me, amid all our discoveries, invented as yet anything better than the Christian life which Bede lived, and the Christian death which he died” (C. Plummer, editor of Bede’s Ecclesiastical History).

Tuesday, May 19, 2009

Year of The Priests June 19, 2009-2010



The Year of Priesthood

Dear Priests,

The Year of Priesthood, announced by our beloved Pope Benedict XVI to celebrate the 150th anniversary of the death of the saintly Curé of Ars, St. John Mary Vianney, is drawing near. It will be inaugurated by the Holy Father on the 19th June, the feast of the Sacred Heart of Jesus and the World Day of Prayer for the Sanctification of Priests. The announcement of the Year of Priesthood has been very warmly received, especially amongst priests themselves. Everyone wants to commit themselves with determination, sincerity and fervour so that it may be a year amply celebrated in the whole world – in the Dioceses, parishes and in every local community – with the warm participation of our Catholic people who undoubtedly love their priests and want to see them happy, holy and joyous in their daily apostolic labours.

It must be a year that is both positive and forward looking in which the Church says to her priests above all, but also to all the Faithful and to wider society by means of the mass media, that she is proud of her priests, loves them, honours them, admires them and that she recognises with gratitude their pastoral work and the witness of the their life. Truthfully priests are important not only for what they do but also for who they are. Sadly, it is true that at the present time some priest have been shown to have been involved in gravely problematic and unfortunate situations. It is necessary to investigate these matters, pursue judicial processes and impose penalties accordingly. However, it is also important to keep in mind that these pertain to a very small portion of the clergy. The overwhelming majority of priests are people of great personal integrity, dedicated to the sacred ministry; men of prayer and of pastoral charity, who invest their entire existence in the fulfilment of their vocation and mission, often through great personal sacrifice, but always with an authentic love towards Jesus Christ, the Church and the people, in solidarity with the poor and the suffering. It is for this reason that the Church is proud of her priests wherever they may be found.

May this year be an occasion for a period of intense appreciation of the priestly identity, of the theology of the Catholic priesthood, and of the extraordinary meaning of the vocation and mission of priests within the Church and in society. This will require opportunities for study, days of recollection, spiritual exercises reflecting on the Priesthood, conferences and theological seminars in our ecclesiastical faculties, scientific research and respective publications.

The Holy Father, in announcing the Year in his allocution on the 16th March last to the Congregation for the Clergy during its Plenary Assembly, said that with this special year it is intended “to encourage priests in this striving for spiritual perfection on which, above all, the effectiveness of their ministry depends”. For this reason it must be, in a very special way, a year of prayer by priests, with priests and for priests, a year for the renewal of the spirituality of the presbyterate and of each priest. The Eucharist is, in this perspective, at the heart of priestly spirituality. Thus Eucharistic adoration for the sanctification of priests and the spiritual motherhood of religious women, consecrated and lay women towards priests, as previously proposed some time ago by the Congregation for the Clergy, could be further developed and would certainly bear the fruit of sanctification.

May it also be a year in which the concrete circumstances and the material sustenance of the clergy will be considered, since they live, at times, in situations of great poverty and hardship in many parts of the world.

May it be a year as well of religious and of public celebration which will bring the people – the local Catholic community – to pray, to reflect, to celebrate, and justly to give honour to their priests. In the ecclesial community a celebration is a very cordial event which expresses and nourishes Christian joy, a joy which springs from the certainty that God loves us and celebrates with us. May it therefore be an opportunity to develop the communion and friendship between priests and the communities entrusted to their care.

Many other aspects and initiatives could be mentioned that could enrich the Year of Priesthood, but here the faithful ingenuity of the local churches is called for. Thus, it would be good for every Dioceses and each parish and local community to establish, at the earliest opportunity, an effective programme for this special year. Clearly it would be important to begin the Year with some notable event. The local Churches are invited on the 19th June next, the same day on which the Holy Father will inaugurate the Year of Priesthood in Rome, to participate in the opening of the Year, ideally by some particular liturgical act and festivity. Let those who are able most surely come to Rome for the inauguration, to manifest their own participation in this happy initiative of the Pope.

God will undoubtedly bless with great love this undertaking; and the Blessed Virgin Mary, Queen of the Clergy, will pray for each of you, dear priests.

Cláudio Cardinal Hummes
Archbishop Emeritus of São Paulo
Prefect, Congregation for the Clergy.

Tuesday, May 5, 2009

ENGLISH CARTHUSIAN MARTYRS



Roman Calendar : May 4
Carthusian Calendar : May 4

The Carthusian Martyrs of the English Reformation suffered martyrdom between 1535-1540 during the reign of King Henry VIII. In all, eighteen Carthusians were beatified by Pope Leo XIII in 1886 along with a large group of English and Welsh Martyrs of the Reformation. On October 25, 1970 Pope Paul VI canonized a representative group of forty martyrs of the English Reformation, of which three, John Houghton, Robert Lawrence, and Augustine Webster were Carthusians.

What follows is a list of the fifteen Beatified Carthusian Martyrs of the English Reformation:

1. Blessed Humphrey Middlemore, vicar of the London Charterhouse, executed at Tyburn, London, on June 19, 1535.

2. Blessed William Exmew, procurator of the London Charterhouse, executed at Tyburn, London, on June 19, 1535.

3. Blessed Sebastian Newdigate, choir monk of the London Charterhouse, executed at Tyburn, London, on June 19, 1535.

4. Blessed John Rochester, choir monk of the London Charterhouse, exiled by the government to the Charterhouse of St Michael at Hull in Yorkshire, executed at York on May 11, 1537, by being hanged in chains from the city battlements until dead.

5. Blessed James Walworth, choir monk of the London Charterhouse, exiled by the government to the Charterhouse of St Michael at Hull in Yorkshire, executed at York on May 11, 1537, by being hanged in chains from the city battlements until dead.

6. Blessed William Greenwood, laybrother of the London Charterhouse, died of starvation in Newgate Prison, London on June 6, 1537.

7. Blessed John Davy, deacon, choir monk of the London Charterhouse, died of starvation in Newgate Prison on June 8, 1537.

8. Blessed Robert Salt, laybrother of the London Charterhouse, died of starvation in Newgate Prison, London on June 9, 1537.

9. Blessed Walter Pierson, laybrother of the London Charterhouse, died of starvation in Newgate Prison, London on June 10, 1537.

10. Blessed Thomas Green (perhaps alias Thomas Greenwood), choir monk of the London Charterhouse, died of starvation in Newgate Prison, London on June 10, 1537.

11. Blessed Thomas Scryven, laybrother of the London Charterhouse, died of starvation in Newgate Prison, London on June 15, 1537.

12. Blessed Thomas Redyng, laybrother of the London Charterhouse, died of starvation in Newgate Prison, London on June 16, 1537.

13. Blessed Richard Bere, choir monk of the London Charterhouse and former Abbot of Glastonbury, died of starvation in Newgate Prison, London on August 9, 1537.

14. Blessed Thomas Johnson, choir monk of the London Charterhouse, died of starvation in Newgate Prison, London on September 20, 1537.

15. Blessed William Horne, laybrother of the London Charterhouse, hanged, disembowelled, and quartered at Tyburn, London on August 4, 1540.

http://www.angelfire.com/nv2/monastic2/carthusian/martyrs.html


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Died 1535-40; beatified in 1886, by Pope Leo XIII, 18 Carthusian monks who were put to death in England under King Henry VIII for maintaining their allegiance to the Pope.

The Carthusians, founded by St. Bruno in 1054, are the strictest and most austere monastic order in the western Church. They live an austere hermitic life, their ‘monastery’ actually being a number of hermitages built next to each other.

When Henry VIII issued his “Act of Supremacy” declaring that all who refused to take an oath recognizing him as head of the Church of England committed an act of high treason, these 18 Carthusians refused and were sentenced to death.

http://www.catholicnewsagency.com/saint.php?n=227





The first to die were the Carthusian prior of London, John Houghton, and two of his brothers, Robert Lawrence and Augustine Webster, who were hanged, drawn and quartered, on May 4, 1535. The prior is said to have declared his fidelity to the Catholic Church and forgiven his executioners before dying.



The Carthusians were the first martyrs to die under the reign of Henry VIII. Two more were killed on June 19 of that year and by August 4, 1540, all 18 had been tortured and killed for refusing to place their allegiance to the king before their allegiance to the Pope.

May 5th -- Feast of the English Martrys

ENGLAND-MARTYRS May-5-2005

Catholic, Anglican bishops honor first English martyr of Reformation

By Simon Caldwell
Catholic News Service

LONDON (CNS) -- In a show of religious unity, a Catholic bishop and an Anglican bishop commemorated the death of the first English martyr of the Protestant Reformation.

Anglican Bishop Richard Chartres of London and Catholic Auxiliary Bishop George Stack of Westminster led an ecumenical service May 4 in memory of St. John Houghton, one of 18 Carthusian monks killed by King Henry VIII in the 16th century. It was the first time the two churches celebrated the ceremony together.

The service was held on the grounds of the former London Charterhouse, the monastery where St. John served as abbot. The two bishops unveiled a commemorative stone on the site of the cloister.

Bishop Chartres, explaining why Anglicans would honor Catholic martyrs, described King Henry as a "monster of egotism" with "messianic pretensions" similar to Adolf Hitler and Josef Stalin.

"We salute the courage and discernment of those who said 'no,'" he said. "We are honoring martyrs who deserve to be remembered with thanksgiving by the whole church."

Inside the church, Bishop Stack compared St. John to the late Archbishop Oscar A. Romero of San Salvador, who was gunned down in 1980 for speaking out against human rights abuses in El Salvador.

"We who today give thanks to the witness of these Carthusian martyrs and the martyrs of every age may not be called upon to die for the faith that we profess, but there is no doubt that, whatever our Christian tradition, each of us who believe are challenged to live for that faith by Jesus Christ, the king of martyrs who gave his life as a ransom for all of us," he said.

Red roses, each representing a martyr, were then placed into a model of the "Tyburn Tree," the triangular London gallows where 105 Catholics were executed during the Reformation.

St. John was the first of four priests hanged May 4, 1535, after they were convicted of treason for refusing to take the oath of the Act of Supremacy, the law that made the king the supreme leader of the Church of England.

St. Thomas More, watching their departure from the window of his cell in the Tower of London, remarked to his daughter, Margaret, how the men went "to their deaths as cheerfully as bridegrooms to their marriage."

St. John was said to have remained conscious throughout an ordeal that involved partial hanging and disembowelment.

Two other Carthusian abbots, St. Robert Lawrence and St. Augustine Webster, and a Brigittine monk, St. Richard Reynolds, were executed in the hours that followed.

Afterward, King Henry ordered one of St John's arms to be nailed over the main entrance of the Charterhouse as a warning to others.

Within five years, six more Carthusians were executed and nine others tied to posts and starved to death in London's Marshalsea Prison.

St. John, St. Robert, St. Augustine and St. Richard were among 40 English and Welsh martyrs canonized by Pope Paul VI in 1970. May 4 is the feast of the English and Welsh martyrs.

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BLESSEDS


Under King Henry VIII

* Cardinal: John Fisher, Bishop of Rochester, 22 June, 1535.
* Lord Chancellor: Sir Thomas More, 6 July, 1535.
* Carthusians: John Houghton, Robert Lawrence, Augustine Webster, 4 May, 1535; Humphrey Middlemore, William Exmew, Sebastian Newdigate, 19 June, 1535; John Rochester, James Walworth, 11 May, 1537; Thomas Johnson, William Greenwood, John Davye, Robert Salt, Walter Pierson, Thomas Green, Thomas Scryven, Thomas Redyng, Richard Bere, June-September, 1537; Robert Horne, 4 August, 1540.
* Benedictines: Richard Whiting, Hugh Farringdon, abbots, 15 November, 1539; Thomas Marshall (or John Beche), 1 December, 1539; John Thorne, Richard James, William Eynon, John Rugg, 15 Nov., 1539.
* Doctors of Divinity: Thomas Abel, Edward Powell, Richard Fetherstone, 30 July, 1540.
* Other secular priests: John Haile, 4 May 1535; John Larke, 7 March, 1544.
* Other religious orders: Richard Reynold, Brigittine (4 May, 1535); John Stone, O.S.A., 12 May, 1538; John Forrest, O.S.F., 22 May, 1538.
* Laymen and women: Adrian Fortescue, Knight of St. John, 9 July, 1539; Margaret Pole, Countess of Salisbury, 28 May, 1541; German Gardiner, 7 March, 1544.

Under Queen Elizabeth

* Martyrs connected with the Excommunication: John Felton, 8 Aug., 1570; Thomas Plumtree p., 4 Jan., 1571; John Storey, D.C.L., 1 June, 1571; Thomas Percy, Earl of Northumberland, 22 Aug., 1572; Thomas Woodhouse p., 13 June, 1573.
* First martyrs from the seminaries: Cuthbert Mayne, Protomartyr of Douai College, 29 Nov., 1577; John Nelson p., and S.J. before death, 3 Feb., 1578; Thomas Nelson, church student, 7 Feb., 1578; Everard Hanse p., 31 July, 1581.
* Martyrs of the Catholic Revival: Edmund Campion, S.J., Ralph Sherwin, Protomartyr of the English College, Rome, Alexander Briant p., and S.J. before death, 1 Dec., 1581; John Payne p., 2 April, 1582; Thomas Ford p., John Shert p., Robert Johnson p., 28 May, 1582; William Filby p., Luke Kirby p., Lawrence Richardson p., Thomas Cottom p., and S.J. before death, 30 May, 1582.
* York martyrs: William Lacey p., Richard Kirkman p., 22 Aug., 1582; James Thomson p., 28 Nov., 1582; William Hart p., 15 March, 1583; Richard Thirkeld p., 29 May, 1583.

VENERABLES


Under King Henry VIII (12)

* 1537-38: Anthony Brookby, Thomas Belchiam, Thomas Cort, Franciscans, thrown into prison for preaching against the king's supremacy. Brookby was strangled with his own girdle, the others died of ill treatment.
* 1539: Friar Waire, O.S.F., and John Griffith p. (generally known as Griffith Clarke), Vicar of Wandsworth, for supporting the papal legate, Cardinal Pole, drawn and quartered, (8 July) at St. Thomas Waterings; Sir Thomas Dingley, Knight of St. John, beheaded, 10 July, with Bl. Adrian Fortescue. John Travers, Irish Augustinian, who had written against the supremacy; before execution his hand was cut off and burnt, but the writing fingers were not consumed, 30 July.
* 1540-1544: Edmund Brindholme p., of London, and Clement Philpot l., of Calais, attainted for having "adhered to the Pope of Rome", hanged and quartered at Tyburn, 4 Aug., 1540; Sir David Gonson (also Genson and Gunston), Knight of St. John, son of Vice-Admiral Gonson, attainted for "adhering" to Cardinal Pole, hanged and quartered at St. Thomas Waterings, 1 July, 1541; John Ireland p., once a chaplain to More, condemned and executed with Bl. John Larke, 1544; Thomas Ashby l., 29 March, 1544.

Under Queen Elizabeth

* 1583: John Slade l., 30 Oct., Winchester, with John Bodley l., 2 Nov., Andover.
* 1584: William Carter l., 11 Jan., Tyburn; George Haydock p., with James Fenn p., Thomas Hemerford p., John Nutter p., John Munden p., 12 Feb., Tyburn; James Bell p., with John Finch l., 20 April, Lancaster; Richard White l., 17 Oct., Wrexham.
* 1585: Thomas Alfield p., with Thomas Webley l., 6 July, Tyburn; Hugh Taylor p., with Marmaduke Bowes l., 26 Nov., York. From this time onwards almost all the priests suffered under law of 27 Elizabeth, merely for their priestly character.
* 1586: Edward Stransham p., with Nicholas Woodfen p., 21 Jan., Tyburn; Margaret Clitherow l., 25 March, York; Richard Sergeant p., with William Thompson p., 20 April, Tyburn; Robert Anderton p., with William Marsden p., 25 April, Isle of Wight; Francis Ingleby p., 3 June, York; John Finglow p., 8 Aug., York; John Sandys p., 11 Aug., Gloucester; John Adams p., with John Lowe p., 8 Oct., Tyburn, and Richard Dibdale p., 8 Oct; Tyburn; Robert Bickerdike p., 8 Oct., York; Richard Langley l., 1 Dec., York.
* 1587: Thomas Pilchard p., 21 March, Dorchester; Edmund Sykes p., 23 March, York; Robert Sutton p., 27 July, Stafford; Stephen Rowsham p., July or earlier, Gloucester; John Hambley p., about same time, Chard in Somerset; George Douglas p., 9 Sept., York; Alexander Crowe, 13 Nov., York.
* 1588: Nicholas Garlick p., with Robert Ludlum p. and Richard Sympson p., 24 July, Derby; Robert Morton p., and Hugh Moor l., in Lincoln's Inn Fields; William Gunter p., Theatre, Southwark; Thomas Holford p., Clerkenwell; William Dean p., and Henry Webley l., Mile End Green; James Claxton p.; Thomas Felton, O.S.F., Hounslow. These eight were condemned together and suffered on the same day, 28 Aug. Richard Leigh p., Edward Shelly l., Richard Martin l., Richard Flower (Floyd or Lloyd) l., John Roche l., Mrs. Margaret Ward, all condemned with the last, and all suffered 30 Aug., Tyburn. William Way p., 23 Sept., Kingston-on-Thames; Robert Wilcox p., with Edward Campion p., Christopher Buxton p., Robert Windmerpool l., 1 Oct., Canterbury; Robert Crocket p., with Edward James p., 1 Oct., Chichester; John Robertson p., 1 Oct., Ipswich; William Hartley p., Theatre, Southwark, with John Weldon (vere Hewett) p., Mile End Green, Robert Sutton l., Clerkenwell, and Richard Williams (Queen Mary priest, who was more probably executed in 1592, and his name, erroneously transferred here, seems to have pushed out that of John Symons, or Harrison), 5 Oct., Halloway; Edward Burden p., 29 Nov.,York; William Lampley l., Gloucester, day uncertain.
* 1589: John Amias p., with Robert Dalby p., 16 March, York; George Nichols p., with Richard Yaxley p., Thomas Belson l., and Humphrey Pritchard l., 5 July, Oxford; William Spenser p., with Robert Hardesty l., 24 Sept., York.
* 1590: Christopher Bayles p., Fleet Street, with Nicholas Horner l., Smithfield, and Alexander Blake, l., 4 March, Gray's Inn Lane; Miles Gerard p., with Francis Dicconson p., 30 April, Rochester; Edward Jones p., Conduit, Fleet Street, and Anthony Middleton p., 6 May, Clerkenwell; Edmund Duke p., with Richard Hill p., John Hogg p., and Richard Holliday p., 27 May, Durham.
* 1591: Robert Thorpe p., with Thomas Watkinson l., 31 May, York; Monford Scott p., with George Beesley p., 2 July, Fleet Street, London; Roger Dicconson p., with Ralph Milner l., 7 July, Winchester; William Pikes l., day not known, Dorchester; Edmund Jennings p., with Swithin Wells l., Gray's Inn Fields; Eustace White p., with Polydore Plasden p., Brian Lacey l., John Masson l., Sydney Hodgson l., all seven, 10 Dec., Tyburn.
* 1592: William Patenson p., 22 Jan., Tyburn; Thomas Pormort p., 20 Feb., St. Paul's Churchyard, London; Roger Ashton l., 23 June, Tyburn.
* 1593: Edward Waterson p., 7 Jan. (but perhaps of the next year), Newcastle-on-Tyne; James Bird l., hanged 25 March, Winchester; Joseph Lampton p., 27 July, Newcastle-on-Tyne; William Davies p., 21 July, Beaumaris.
* 1594: John Speed l., condemned for receiving a priest, 4 Feb., Durham; William Harrington p., 18 Feb., Tyburn; John Cornelius, S.J., with Thomas Bosgrave l., John Carey l., Patrick Salmon l., 4 July, Dorchester; John Boste p., Durham, with John Ingram p., Newcastle-on-Tyne, and George Swallowell, a convert minister, tried together, they suffered 24, 25, and 26 July, Darlington; Edward Osbaldeston p., 16 Nov., York.
* 1595: Robert Southwell p., S.J., 21 Feb., Tyburn; Alexander Rawlins p., with Henry Walpole p., S.J., 7 April, York; William Freeman p., 13 Aug., Warwick; Philip Howard, Earl of Arundel, 19 Oct., Tower of London.
* 1596: George Errington, gentleman, William Knight l., William Gibson l., Henry Abbott l., 29 Nov., York.
* 1597: William Andleby p., with Thomas Warcop l., Edward Fulthrop l., 4 July, York.
* 1598: John Britton l., 1 April, York; Peter Snow p., with Ralph Gromston l., 15 June, York; John Buckley O.S.F., 12 July, St. Thomas Waterings; Christopher Robertson p., 19 Aug., Carlisle; Richard Horner p., 4 Sept., York;
* 1599: John Lion, l., 16 July, Oakham; James Dowdal, l., 13 Aug., Exeter.
* 1600: Christopher Wharton p., 28 March, York; John Rigby l., 21 June, St. Thomas Waterings; Thomas Sprott p., with Thomas Hunt p., 11 July, Lincoln; Robert Nutter p., with Edward Thwing p., 26 July, Lancaster; Thomas Palasor p., with John Norton l., and John Talbot l., 9 Aug., Durham.
* 1601: John Pibush p., 18 Feb., St. Thomas Waterings; Mark Barkworth, O.S.B., with Roger Filcock, S.J., and Anne Linne, 27 Feb., Tyburn; Thurstan Hunt p., with Robert Middleton p., 31 March, Lancaster; Nicholas Tichborne l., with Thomas Hackshot l., 24 Aug., Tyburn;
* 1602: James Harrison p., with Anthony Battie or Bates l., 22 March, York; James Duckett l., 19 April, Tyburn; Thomas Tichborne p., with Robert Watkinson p., and Francis Page, S.J., 20 April, Tyburn.
* 1603: William Richardson p., 17 Feb., Tyburn.

Under James I and Charles

1604: John Sugar p., with Robert Grissold l., 16 July, Warwick; Lawrence Bailey l., 16 Sept., Lancaster; 1605: Thomas Welborne l., with John Fulthering l., 1 Aug., York; William Brown l., 5 Sept., Ripon; 1606: Martyrs at the time of the Powder Plot: Nicholas Owen, S.J., day unknown, Tower; Edward Oldcorne, S.J., with Robert Ashley, S.J., 7 April, Worcester. From this time to the end of the reign the martyrs might have saved their lives had they taken the condemned oath of allegiance. 1607: Robert Drury p., 26 Feb., Tyburn; 1608: Matthew Flathers p., 21 March, York; George Gervase, O.S.B., 11 April, Tyburn; Thomas Garnet, S.J., 23 June, Tyburn. 1610: Roger Cadwallador p., 27 Aug., Leominster; George Napper p., 9 No., Oxford; Thomas Somers p., 10 Dec., Tyburn; John Roberts, O.S.B., 10 Dec., Tyburn; 1612: William Scot, O.S.B., with Richard Newport p., 30 May, Tyburn; John Almond p., 5 Dec., Tyburn; 1616: Thomas Atkinson p., 11 March, York; John Thouless p., with Roger Wrenno l., 18 March, Lancaster; Thomas Maxfield p., 1 July, Tyburn; Thomas Tunstall p., 13 July, Norwich; 1618: William Southerne p., 30 April, Newcastle-under-Lyne. 1628: Edmund Arrowsmith, S.J., with Richard Herst l., 20 and 21 Aug., Lancaster.
Commonwealth

All these suffered before the death of Oliver Cromwell.— 1641: William Ward p., 26 July, Tyburn; Edward Barlow, O.S.B., 10 Sept., Lancaster; 1642: Thomas Reynolds p., with Bartholomew Roe, O.S.B., 21 January, Tyburn; John Lockwood p., with Edmund Catherick p., 13 April, York; Edward Morgan p., 26 April, Tyburn; Hugh Green p., 19 Aug., Dorchester; Thomas Bullaker, O.S.F., 12 Oct., Tyburn; Thomas Holland, S.J., 12 Dec., Tyburn. 1643: Henry Heath, O.S.F., 17 April, Tyburn; Brian Cansfield, S.J., 3 Aug., York Castle; Arthur Bell, O.S.V., 11 Dec., Tyburn; 1644: Richard Price, colonel, 7 May, Lincoln; John Duckett p., with Ralph Corbin, S.J., 7 Sept., Tyburn; 1645: Henry Morse, S.J., 1 Feb., Tyburn; John Goodman p., 8 April, Newgate; 1646: Philip Powell, O.S.B., 30 June, Tyburn; John Woodcock, O.S.F., with Edward Bamber p., and Thomas Whitaker p., 7 Aug., Lancaster. 1651: Peter Wright, S.J., 19 May, Tyburn. 1654: John Southworth p., 28 June, Tyburn.

THE OATES PLOT


1678: Edward Coleman l., 3 Dec., Tyburn; Edward Mico, S.J., 3 Dec., in Newgate; Thomas Beddingfeld, 21 Dec., in Gatehouse Prison; 1679: William Ireland, S.J., with John Grove l., 24 Jan, Tyburn; Thomas Pickering O.S.B. 9, May, Tyburn; Thomas Whitbread S.J., with William Harcourt, S.J., John Fenwick, S.J., John Gavin or Green S.J., and Anthony Turner, S.J., 20 June, Tyburn; Francis Nevil, S.J., Feb., in Stafford Gaol; Richard Langhorne l., 14 July, Tyburn; William Plessington p., 19 July, Chester; Philip Evans, S.J., 22 July, with John Lloyd p., 22 July, Cardiff; Nicholas Postgate p., 7 Aug., York; Charles Mahoney, O.S.V., 12 Aug., Ruthin; John Wall, O.S.F., 29 Aug., Worcester; Francis Levinson, O.S.F., 11 Feb., in prison; John Kemble p., 22 Aug., Hereford; David Lewis, S.J., 27 Aug., Usk. 1680: Thomas Thwing p., 23 Oct., York; William Howard, Viscount Stafford, 29 Dec., Tower Hill. The cause of Irish martyr Oliver Plunkett, 1 July, Tower hill, was commenced with the above martyrs. The cause of his beatification is now being actively proceeded with by the Cardinal Archbishop of Armagh.

The forty-four dilati


These, as has been explained above, are those "put off" for further proof. Of these, the majority were confessors, who perished after a comparatively short period of imprisonment, though definite proof of their death ex oerumnis is not forthcoming.
Under Queen Elizabeth (18)

Robert Dimock, hereditary champion of England, was arrested at Mass, and perished after a few weeks' imprisonment at Lincoln, 11 Sept., 1580; John Cooper, a young man, brought up by the writer, Dr. Nicholas Harpsfield, and probably a distributor of Catholic books, arrested at Dover and sent to the Tower, died of "hunger, cold, and stench", 1580; Mr. Ailworth (Aylword), probably of Passage Castle, Waterford, who admitted Catholics to Mass at his house, was arrested, and died after eight days, 1580; William Chaplain p., Thomas Cotesmore p., Roger Holmes p., Roger Wakeman p., James Lomax p., perished in 1584. Cotesmore was a bachelor of Oxford in 1586; of Wakeman's suffering several harrowing details are on record. Thomas Crowther p., Edward Pole p., John Jetter p., and Laurence Vaux p., perished in 1585; John Harrison p., 1586; Martin Sherson p., and Gabriel Thimelby p., 1587; Thomas Metham S.J., 1592; Eleanor Hunt and Mrs. Wells, gentlewomen, on unknown days in 1600 and 1602.

Under the Commonwealth (8)


Edward Wilkes p., died in York Castle before execution in 1642; Boniface Kempe (or Francis Kipton) and Idlephonse Hesketh (or William Hanson) O.S.B., professed of Montserrat, seized by Puritan soldiery in Yorkshire, and worried to death, 26 July (?), 1644; Richard Bradley S.J., b. at Bryning Hall, Lancs., 1605, of a well-known Catholic family, seized, imprisoned, but died before trial at Manchester, 20 Jan, 1640; John Felton, S.J., visiting another Father in Lincoln, was seized and so badly used that, when released (for no one appeared against him) he died within a month, 17 Feb., 1645; Thomas Vaughan of Cortfield p., and Thomas Blount p., imprisoned at Shrewsbury, d. at unknown date; Robert Cox, O.S.B., died at the Clink Prison, 1650.
During the Oates Plot (10)

Thomas Jennison S.J., d. after twelve months' imprisonment, 27 Sept., 1679. he had renounced a handsome inheritance in favour of his brother, who, nevertheless, having apostatized, turned king's evidence against him. William Lloyd, d. under sentence of death, Brecknock, 1679. Placid Aldham or John Adland (O.S.B.), a convert clergyman, chaplain to Queen Catherine of Braganza, d. under sentence in 1679. William Atkins, S.J., condemned at Stafford, was too deaf to hear the sentence. When it was shouted in his ear he turned and thanked the judge; he was reprieved and died in bonds, 7 March, 1681. Richard Birkett p., d. 1680 under sentence in Lancaster Castle; but ourmartyrologists seem to have made some confusion between him and John Penketh, S.J., a fellow prisoner (see Gillow, Cath. Rec. Soc., IV, pp. 431-440). Richard Lacey (Prince), S.J., Newgate, 11 March, 1680; William Allison p., York Castle, 1681; Edward Turner, S.J., 19 March, 1681, Gatehouse; Benedict Counstable, O.S.B., professed at Lamspring, 1669, 11 Dec., 1683, Durham Gaol; William Bennet (Bentney), S.J., 30 Oct., 1692, Leicester Gaol under William III.
Others put off for various causes (8)

John Mawson, 1614, is not yet sufficiently distinguished from John Mason, 1591; there is a similar difficulty between Matthias Harrison, assigned to 1599, and James Harrison, 1602; William Tyrrwhit, named by error for his brother Robert; likewise the identity of Thomas Dyer, O.S.B., has been been fully proved; James Atkinson, killed under torture by Topcliffe, but evidence is wanted of his consistency to the end. Fr. Henry Garnet, S.J., was he killed ex odio fidei, or was he believed to be guilty of the Powder Plot, by merely human misjudgment, not through religious prejudice? The case of Lawrence Hill and Robert Green at the time of the Oates Plot is similar. Was it due to odium fidei, or an unprejudiced error?
The prætermissi (242)
Martyrs on the scaffold

1534: Elizabeth Barton (The Holy Maid of Kent), with five companions: John Dering, O.S.B., Edward Bocking, O.S.B., Hugh Rich, O.S.F., Richard Masters p., Henry Gold p., 1537. Monks, 28.

After the pilgrimage of grace and the rising of Lincolnshire many, probably several hundred, were executed, of whom no record remains. The following names, which do survive, are grouped under their respective abbeys or priories.

* Barlings: Matthew Mackerel, abbot and Bishop of Chalcedon, Ord. Præm.
* Bardney: John Tenent, William Cole, John Francis, William Cowper, Richard Laynton, Hugh Londale, monks.
* Bridlington: William Wood, Prior.
* Fountains: William Thyrsk, O. Cist.
* Guisborough: James Cockerel, Prior.
* Jervaulx: Adam Sedbar, Abbot; George Asleby, monk.
* Kirkstead: Richard Harrison, Abbot; Richard Wade, William Swale, Henry Jenkinson, monks.
* Lenten: Nicholas Heath, Prior; William Gylham, monk.
* Sawlet: William Trafford, Abbot; Richard Eastgate, monk.
* Whalley: John Paslew, Abbot; John Eastgate, William Haydock, monks.
* Woburn: Robert Hobbes, Abbot; Ralph Barnes, sub-prior; Laurence Blonham, monk.
* York: John Pickering, O.S.D., Prior.
* Place unknown: George ab Alba Rose, O.S.A.
* Priests: William Burraby, Thomas Kendale, John Henmarsh, James Mallet, John Pickering, Thomas Redforth.
* Lords: Darcy and Hussey.
* Knights: Francis Bigod, Stephen Hammerton, Thomas Percy.
* Laymen (11): Robert Aske, Robert Constable, Bernard Fletcher, George Hudswell, Robert Lecche, Roger Neeve, George Lomley, Thomas Moyne, Robert Sotheby, Nicholas Tempest, Philip Trotter.

1538 (7): Henry Courtney, the Marquess of Exeter; Henry Pole, Lord Montague; Sir Edward Nevell and Sir Nicholas Carew; George Croft p., and John Collins p.; Hugh Holland l. Their cause was "adhering to the Pope, and his Legate, Cardinal Pole". 1540 (6): Lawrence Cook O. Carm., Prior of Doncaster; Thomas Empson, O.S.B.; Robert Bird p.; William Peterson p.; William Richardson p.; Giles Heron l. 1544 (3): Martin de Courdres, O.S.A., and Paul of St. William, O.S.A.; Darby Genning l. 1569, 1570 (8): Thomas Bishop, Simon Digby, John Fulthrope, John Hall, Christopher Norton, Thomas Norton, Robert Pennyman, Oswald Wilkinson,laymen, who suffered, like Blessed Thomas Percy, Earl of Northumberland, on the occasion of the Northern Rising. Various Years (6): Thomas Gabyt, O. Cist., 1575; William Hambleton p., 1585; Roger Martin p., 1592; Christopher Dixon, O.S.A., 1616; James Laburne, 1583; Edward Arden, 1584.

Martyrs in chains

Bishops (2): Richard Creagh, Archbishop of Armagh, in Tower of London; Thomas Watson, Bishop of Lincoln, in Wisbeach Castle.

Priests in London Prisons (18): Austin Abbott, Richard Adams, Thomas Belser, John Boxall, D.D., James Brushford, Edmund Cannon, William Chedsey, D.D., Henry Cole, D.D., Anthony Draycott, D.D., Andrew Fryer, -- Gretus, Richard Hatton, Nicholas Harpsfield, -- Harrison, Francis Quashet, Thomas Slythurst, William Wood, John Young, D.D.

Laymen in London Prisons (35): Alexander Bales, Richard Bolbet, Sandra Cubley, Thomas Cosen, Mrs. Cosen, Hugh Dutton, Edward Ellis, Gabriel Empringham, John Fitzherbert, Sir Thomas Fitzherbert, John Fryer, Anthony Fugatio (Portuguese), -- Glynne, David Gwynne, John Hammond (alias Jackson). Richard Hart, Robert Holland, John Lander, Anne Lander, Peter Lawson, Widow Lingon, Phillipe Lowe, -- May, John Molineaux, Henry Percy, Earl of Northumberland, Richard Reynolds, Edmund Sexton, Robert Shelly, Thomas Sommerset, Francis Spencer, John Thomas, Peter Tichborne, William Travers, Sir Edward Waldegrave, Richard Weston.

Priests in York (12)
: John Ackridge, William Baldwin, William Bannersly, Thomas Bedal, Richard Bowes, Henry Comberford, James Gerard, Nicholas Grene, Thomas Harwood, John Pearson, Thomas Ridall, James Swarbrick.

Laymen in York (31)
: Anthony Ash, Thomas Blinkensop, Stephen Branton, Lucy Budge, John Chalmer, Isabel Chalmer, John Constable, Ralph Cowling, John Eldersha, Isabel Foster, -- Foster, Agnes Fuister, Thomas Horsley, Stephen Hemsworth, Mary Hutton, Agnes Johnson, Thomas Layne, Thomas Luke, Alice Oldcorne, -- Reynold, -- Robinson, John Stable, Mrs. Margaret Stable, Geoffrey Stephenson, Thomas Vavasour, Mrs. Dorothy Vavasour, Margaret Webster, Frances Webster, Christopher Watson, Hercules Welborn, Alice Williamson.

In Various Prisons: Benedictines (11): James Brown, Richard Coppinger, Robert Edmonds, John Feckinham, Lawrence Mabbs, William Middleton, Placid Peto, Thomas Preston, Boniface Wilford, Thomas Rede, Sister Isabel Whitehead. Brigittine: Thomas Brownel (lay brother). Cistercians (2): John Almond, Thomas Mudde. Dominican: David Joseph Kemys. Franciscans: Thomas Ackridge, Paul Atkinson (the last of the confessors in chains, died in Hurst Castle, after thirty years' imprisonment, 15 Oct., 1729), Laurence Collier, Walter Coleman, Germane Holmes. Jesuits (12): Matthew Brazier (alias Grimes), Humphrey Browne, Thomas Foster, William Harcourt, John Hudd, Cuthbert Prescott, Ignatius Price, Charles Pritchard, Francis Simeon, Nicholas Tempest, John Thompson, Charles Thursley.Priests (4): William Baldwin, James Gerard, John Pearson, James Swarbick. Laymen (22): Thurstam Arrowsmith, Humphrey Beresford, William Bredstock, James Clayton, William Deeg, Ursula Foster, -- Green, William Griffith, William Heath, Richard Hocknell, John Jessop, Richard Kitchin, William Knowles, Thomas Lynch, William Maxfield, -- Morecock, Alice Paulin, Edmund Rookwood, Richard Spencer, -- Tremaine, Edmund Vyse, Jane Vyse.
The eleven bishops

Since the process of the Prætermissi has been held, strong reasons have been shown for including on our list of sufferers, whose causes ought to be considered, the eleven bishops whom Queen Elizabeth deprived and left to die in prison, as Bonner, or under some form of confinement. Their names are: Cuthbert Turnstall, b. Durham, died 18 Nov. 1559; Ralph Bayle b. Lichfield, d. 18 Nov., 1559; Owen Ogle Thorpe, b. Carlisle, d. 31 Dec., 1559; John White, b. Winchester, d. 12 Jan., 1560; Richard Pate, b. Worcester, d. 23 Nov., 1565; David Poole, b. Peterborough, d. May, 1568; Edward Bonner, b. London, d. 5 Sept., 1569; Gilbert Bourne, b. Bath and Wells, d. 10 Sept., 1569; Thomas Thurlby, b. Ely, d. 26 Aug., 1570; James Thurberville, b. Exeter, d. 1 Nov., 1570; Nicholas Heath, Archbishop of York, d. Dec. 1578.

(For further information on individuals and more, see http://www.newadvent.org/cathen/05474a.htm

To see an interesting painting of the English Martrys, please see: http://romanmiscellany.blogspot.com/2007/08/unusual-image-of-english-martyrs.html

Tuesday, April 21, 2009

Holy Father Canonizes Five on Sunday, April 26, 2009


Vatican City, Apr 21, 2009 / 10:36 am (CNA).- This coming Sunday, Pope Benedict XVI will celebrate Mass in St. Peter's Square and give the Church five new saints.

At the 10 a.m. Mass, four Italians and one Portuguese religious brother will be canonized by the Holy Father.

The Italians are: Arcangelo Tadini (1846-1912), Italian diocesan priest and founder of the Congregation of Worker Sisters of the Holy House of Nazareth; Bernardo Tolomei (1272-1348), Italian founder of the Olivetan Benedictine Congregation; Gertrude Comensoli (1847-1903), Italian virgin and foundress of the Institute of Sisters of the Blessed Sacrament; and Caterina Volpicelli (1839-1894), Italian virgin and foundress of the Institute of Handmaidens of the Sacred Heart.

The list of those to be canonized is rounded out by Nuno de Santa Maria Alvares Pereira (1360-1431), a Portuguese religious of the Order of Friars of the Blessed Virgin Mary of Mount Carmel.

History of the Knights of Columbus Mexican Martyrs





























Above pictures are of:
Padre José T. Rangel Montaño, Padre Andrés Solá Molist Two More Knights Beatified
and Portrait of the Mexican Martyrs at the Knights of Columbus Museum in New Haven.


The 1920s brought a revolution to Mexico, along with the widespread persecution of Catholics.

Missionaries were expelled from the country, Catholic seminaries and schools were closed, and the Church was forbidden to own property. Priests and laymen were told to denounce Jesus and their faith in public; if they refused, they faced not just punishment but torture and death.

During this time of oppression and cruelty, the Knights of Columbus did not retreat in Mexico but grew dramatically, from 400 members in 1918 to 43 councils and 6,000 members just five years later. In the United States at the time, the Knights handed out five million pamphlets that described the brutality of the Mexican government toward Catholics. As a result, the Mexican government greatly feared and eventually outlawed the Order.

Thousands of men, many of whom were Knights, would not bow to these threats or renounce their faith, and they often paid with their lives. They took a stand when that was the most difficult thing they could do, and their courage and devotion have echoed down through the decades.

Here are some of the stories of the Knights of Columbus who joined the ranks of the Mexican Martyrs and were among the 25 victims of religious persecution canonized in 2000 by Pope John Paul II.

Father Miguel de la Mora de la Mora

Father Miguel de la Mora de la Mora of Colima belonged to Council 2140. Along with several other priests, he publicly signed a letter opposing the anti-religious laws imposed by the government. He was soon arrested and, with his brother Regino looking on, Father de la Mora was executed without a trial by a single shot from a military officer as he prayed his rosary. It was Aug. 7, 1927.



Father Pedro de Jesus Maldonado Lucero

Father Pedro de Jesus Maldonado Lucero was a member of Council 2419. Forced to study for the priesthood in El Paso, Texas, because of the political situation in Mexico, he returned home after his ordination in 1918 despite the risk. Captured on Ash Wednesday, 1937, while distributing ashes to the faithful, Father Maldonado Lucero was so savagely beaten that one eye was forced from its socket. He died the next day at a local hospital. His tombstone aptly described this martyr in four words: "You are a priest."
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Father Jose Maria Robles Hurtado

Father Jose Maria Robles Hurtado was a member of Council 1979. Ordained in 1913, he founded the Sisters of the Sacred Heart of Jesus in Guadalajara when he was only 25. On June 25, 1927, he was arrested while preparing to celebrate Mass. Early the next morning, he was hanged from an oak tree, but not before he had forgiven his murderers and offered a prayer for his parish. He went so far as to place the rope around his own neck, so that none of his captors would hold the title of murderer.
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Father Rodrigo Aguilar Alemán

Father Rodrigo Aguilar Alemán of Union de Tula in Jalisco was a member of Council 2330. After a warrant was issued for is arrest, he took refuge a the Colegio de San Ignacio in Ejutla, celebrating Mass and administering the sacraments. Rather than escape when soldiers arrived, Father Aguilar Alemán remained at the seminary to burn the list of seminary students, and thus protect them from being known. When the soldiers demanded his identity, he told them only that he was a priest. He was taken to the main square of Ejutla, where the seminary was located. He publicly forgave his killers, and then a soldier gave him the chance to save himself by giving the "right" answer to this question, "Who lives?"

Father Aguilar Alemán would be spared if he simply said, "Long live the supreme government."

But he replied, "Christ the King and Our Lady of Guadalupe." The noose that had been secured to a mango tree was tightened, then relaxed twice. Each time it was relaxed, he was asked the same question and each time he gave the same response. The third time the noose was tightened, he died.
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Father Luis Batiz Sainz

Father Luis Batiz Sainz was born in 1870, and was a member of Council 2367. On Aug. 15, 1926, at Chalchihuites, Zacatecas, he and three layman -- David Roldan, who was only 19 at the time, Salvador Lara and Manuel Morales -- were put before a firing squad for refusing to submit to anti-religious laws. When Father Batiz Sainz asked the soldiers to free one of the captives, Manuel Morales, who had sons and daughters, Morales wouldn't hear of it.

"I am dying for God," he declared, "and God will care for my children." Smiling, Father Batiz Sainz gave his friend absolution and said: "See you in heaven."
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Father Mateo Correa Magallanes

Father Mateo Correa Magallanes, who was a member of Council 2140, was arrested and taken to Durango. While in prison, he was ordered by the commanding officer on Feb. 5, 1927, to hear the confessions of his fellow prisoners. Then the commander demanded to know what they had told him. Of course, Father Correa Magallanes wouldn't violate the seal of confession, and so, the next day, he was taken to a local cemetery and executed by the soldiers.
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Two More Knights Beatified

Padre José T. Rangel Montaño Padre Andrés Solá Molist

In 2005, two other Knights, also Mexican Martyrs, were beatified.

Father Jose Trinidad Rangel Montaño, a diocesan priest from Leon and member of Council 2484, and Claretian Father Andres Sola Molist, a Spaniard, and member of Council 1963. Both were executed for their faith in Rancho de San Joaquin, Mexico, in April 1927.

These men, and many thousands more, paid the ultimate sacrifice for their Catholic faith in Mexico during the 1920s and 1930s. But throughout that period, the Knights of Columbus in Mexico kept the faith and hundreds gave their lives to protect their beliefs, some as martyrs and others in the armed Cristero movement.

Always an advocate of peaceful struggle against the government, Pius XI singled out the Knights of Columbus for praise in his 1926 encyclical Iniquis Afflictisque, writing: “First of all we mention the Knights of Columbus, an organization which is found in all states of the [Mexican] Republic and fortunately is made up of active and industrious members who, because of their practical lives and open profession of the Faith, as well as by their zeal in assisting the Church, have brought great honor upon themselves.”

Mexican Knights, and the entire Church in Mexico, were consistently supported by the Knights in the United States who, in addition to distributing literature that informed the American people of the plight of the Church in Mexico, also lobbied President Calvin Coolidge to bring pressure to end the persecution.

In 1926, Coolidge met with a delegation of Knights including Supreme Knight James Flaherty, future Supreme Knight Luke Hart and Supreme Director William Prout. Coolidge affirmed his administration’s commitment to bringing about a resolution to the problems in Mexico.

Though the Knights had been outlawed in Mexico – even the Order’s Columbia magazine was temporarily banned – the Knights of Columbus survived. In 2005, at the centennial convention in Mexico City, Supreme Knight Carl Anderson declared that Mexican Knights are “second to none” in their commitment to “our founding ideals and their devotion to the Catholic faith.”

http://www.kofc.org/un/eb/en/news/releases/detail/27808.html

Catholic Persecution In The 13 Colonies and Forward

Tradition In Action

Let None Dare Call it Liberty:
The Catholic Church in Colonial America

Marian T. Horvat, Ph.D.

Relatively little attention has been paid to the relentless hostility toward the Catholics of our 13 English colonies in the period that preceded the American Revolution. Instead, historians have tended to concentrate only on the story of the expansion of the tiny Catholic community of 1785, which possessed no Bishop and hardly 25 priests, into the mighty organization we see today that spreads its branches from the Atlantic to the Pacific.

To show this progress of Catholicism is good and legitimate. But to avoid presenting the persecution the Church suffered in the pre-Revolution colonial period is to offer an incomplete or partial history. It ignores the early story of our Catholic ancestors. It would be like describing the History of the Church only after the Edict of Milan, when the Church emerged from the Catacombs, pretending there had never been a glorious but terrible period of martyrdom.

An optimistic view that conflicts with reality

It should not be surprising that this cloud of general omission concerning Catholicism in the colonial period (1600-1775) should have settled over the Catholic milieu given the optimistic accounts written by such notable Catholic historians as John Gilmary Shea, Thomas Maynard, Theodore Roemer, and Thomas McAvoy. (1) These historians, whose works provided the foundation for Catholic school history books up until recently (when a different kind of revisionist history is replacing them), only briefly acknowledge and downplay a period of repression and persecution of Catholics.

What they have stressed is what might be called the "positive" stage of Catholic colonial history that begins in the period of the American Revolution. This period has been glossed with an unrealistic interpretation that freedom of religion was unequivocally established and the bitter, deeply-entrenched anti-Catholicism miraculously dissolved in the new atmosphere of tolerance and liberty for all. This in fact did not happen.

Roots of a bad Ecumenism

Here I propose to dispel this myth that America was from its very beginning a country that championed freedom of religion. In fact, in the colonial period, a virulent anti-Catholicism reigned and the general hounding and harrying of Catholics was supported by legislation limiting their rights and freedom.



Cardinal James Gibbons was warned by Pope Leo XIII about Americanism

I think it is important for Catholics to know this in order to understand how this persecution affected the mentality of Catholics in America in its early history and generated a liberal way of behavior characterized by two different phases of accommodation to Protestantism:

First, both before and especially after the American Revolution, a general spirit of tolerance to a Protestant culture and way of life was made by some Catholics in order to be accepted in society. Such accommodation, I would contend, has continued into our days.

Second, to enter the realm of politics and avoid suspicions of being monarchists or “papists,” colonial American Catholics were prepared to accept the revolutionary idea of the separation of Church and State as a great good not only for this country, but for Catholic Europe as well. Both civil and religious authorities in America openly proclaimed the need to abandon supposedly archaic and “medieval positions” in face of new conditions and democratic politics.

For these reasons, some hundred years after the American Revolution, Pope Leo XIII addressed his famous letter Testem benevolentiae (January 22, 1889) to Cardinal Gibbons, accusing and condemning the general complacence with Protestantism and the adoption of naturalist premises by Catholics in the United States. He titled this censurable attitude Americanism. Americanism, therefore, is essentially a precursory religious experience of bad Ecumenism made in our country, while at the same time Modernism was growing in Europe with analogous tendencies and ideas.

The partial presentation of colonial American history by so many authors helps to sustain that erroneous ecumenical spirit. I hope that showing the historic hatred that Protestantism had for Catholicism can serve to help snuff out this Americanist – that is, liberal or modernist – behavior among Catholics of our country.

A long history of anti-Catholicism

Although Catholicism was an influential factor in the French settlements of the Ohio and Mississippi valleys and later in the Spanish regions of Florida, the Southwest and California, Catholics were a decided minority in the original 13 English colonies. As we see in the first general report on the state of Catholicism by John Carroll in 1785, Catholics were a mere handful. He conservatively estimated the Catholic population in those colonies to be 25,000. Of this figure, 15,800 resided in Maryland, about 7,000 in Pennsylvania, and another 1,500 in New York. Considering that the population in the first federal census of 1790 totaled 3,939,000, the Catholic presence was less than one percent, certainly not a significant force in the original 13 British colonies. (2)



Catholics were not welcome in the original 13 colonies

After several pages dedicated to Lord Baltimore's Catholic colony in Maryland, Catholic history books have tended to begin Catholic history in the United States with that critical year for both the nation and Catholicism - 1789. For 1789 marked both the formation of the new government under the Constitution and the establishment of an organizational structure for the American Catholic Church. The former event came with the inauguration of George Washington in April, the latter with the papal appointment of His Excellency John Carroll as the first Bishop of Baltimore in November.

The history of the Catholic Church in America, however, has much deeper and less triumphant roots. Most American Catholics are aware that the spirit of New England's North American settlements was hostile to Catholicism. But few are aware of the vigor and persistence with which that spirit was cultivated throughout the entire colonial period. Few Catholics realize that in all but three of the 13 original colonies, Catholics were the subject of penal measures of one kind or another during the colonial period. In most cases, the Catholic Church had been proscribed at an early date, as in Virginia where the act of 1642 proscribing Catholics and their priests set the tone for the remainder of the colonial period.

Even in the supposedly tolerant Maryland, the tables had turned against Catholics by the 1700s. By this time the penal code against Catholics included test oaths administered to keep Catholics out of office, legislation that barred Catholics from entering certain professions (such as Law), and measures had been enacted to make them incapable of inheriting or purchasing land. By 1718 the ballot had been denied to Catholics in Maryland, following the example of the other colonies, and parents could even be fined for sending children abroad to be educated as Catholics.

In the decade before the American Revolution, most inhabitants of the English colonies would have agreed with Samuel Adams when he said (in 1768): "I did verily believe, as I do still, that much more is to be dreaded from the growth of popery in America, than from the Stamp Act, or any other acts destructive of civil rights." (3)

English hatred for the Roman Church

The civilization and culture which laid the foundations of the American colonies was English and Protestant. England's continuing 16th and 17th-century religious revolution is therefore central to an understanding of religious aspects of American colonization. Early explorers were sent out toward the end of the 15th century by a Catholic king, Henry VII, but actual settlement was delayed, and only in 1607, under James I, were permanent roots put down at Jamestown, Virginia. By then, the separation of the so-called Anglican church from Rome was an accomplished fact.



The supposed Catholic conspirators plotting to blow up the English Houses of Parliaments were publicly executed. Later, Jesuits were rounded up and killed also.

Rapid anti-Catholicism in England had been flamed by works like John Foxe's Book of Martyrs illustrating some of the nearly 300 Protestants who were burned between 1555 and 1558 under Queen Mary I. The tradition was intensified by tales of the 1605 Gunpowder Plot, when a group of Catholics would have supposedly planned to blow up King James but for the scheme’s opportune discovery and failure.

International politics were involved too. France and Spain were England's enemies, and they were Catholic. In 1570 Pope St. Pius V excommunicated Elizabeth I and declared her subjects released from their allegiance, which fanned English propaganda that Catholic subjects harbored sentiments of treason. (4)

In the 16th century, the English began their long, violent and cruel attempt to subdue the Catholics of Ireland. (5) The English were able “to resolve” any problem of conscience by convincing themselves that the Gaelic Irish Catholic Papists were an unreasonable and boorish people. Maintaining their false belief they were dealing with a culturally inferior people, the English Protestants imagined themselves absolved from all normal ethical restraints. This attitude persisted with their settlers in the American colonies. (6)

To these factors should be added the role of the Puritan sect. Its relationship with Catholics in colonial America represented the apotheosis of Protestant prejudice against Catholicism. Even though the so-called Anglican church had replaced the Church of Rome, for many Puritans that Elizabethan church still remained too tainted with Romish practices and beliefs. For various reasons, those Puritans left their homeland to found new colonies in North America. A major Puritan exodus to New England began in 1630, and within a decade close to 20,000 men and women had migrated to settlements in Massachusetts and Connecticut. (7) They were principal contributors to a virulent hatred of Catholicism in the American colonies.

The penal age: 1645-1763

Evidence of this anti-Catholic attitude can be found in laws passed by colonial legislatures, sermons preached by colonial ministers, and various books and pamphlets published in the colonies or imported from England. (8)

By his dress, manner and spirit, the Puritan was an antithesis of the Catholic gentleman of the age

For example, even though no Catholic was known to have lived in Massachusetts Bay in the first 20 years or more of the colony's life, this did not deter the Puritan government from enacting an anti-priest law in May of 1647, which threatened with death "all and every Jesuit, seminary priest, missionary or other spiritual or ecclesiastical person made or ordained by any authority, power or jurisdiction, derived, challenged or pretended, from the Pope or See of Rome." (9)

When Georgia, the thirteenth colony, was brought into being in 1732 by a charter granted by King George II, its guarantee of religious freedom followed the fixed pattern: full religious freedom was promised to all future settlers of the colony “except papists,” that is Catholics. (10)

Even Rhode Island, famous for its supposed policy of religious toleration, inserted an anti-Catholic statute imposing civil restrictions on Catholics in the colony's first published code of laws in 1719. Not until 1783 was the act revoked. (11)

To have an idea of how this prejudice against Roman Catholics was impressed even among the young, consider these “John Rogers Verses” from the New England Primer: “Abhor that arrant whore of Rome and all her blasphemies; Drink not of her cursed cup; Obey not her decrees." This age of penal restriction against Catholics in the colonies lasted until after the American Revolution.

Someone recalling a lesson from his Catholic history classes might pose the objection: But what about the exceptions to this rule, that is, the three colonial states of Maryland, New York, and Pennsylvania, where tolerance for Catholics existed in the colonial period? Once again, this impression comes from a very optimistic and liberal writing of History rather than the concrete reality.

Catholicism in Maryland

The "Maryland Experiment" began when Charles I issued a generous charter to a prominent Catholic convert from Anglicanism, Lord Cecil Calvert, for the American colony of Maryland. In the new colony, religious tolerance for all so-called Christians was preserved by Calvert until 1654. In that year, Puritans from Virginia succeeded in overthrowing Calvert's rule, although Calvert regained control four years later. The last major political uprising took place in 1689, when the ‘Glorious Revolution” of William and Mary ignited a new anti-Catholic revolt in Maryland, and the rule of the next Lord Baltimore, Charles Calvert, was overthrown.



After the government of Lord Charles Calvert was overthrown in 1689, strong anti-Catholic politics were installed

Therefore, in 1692 Maryland's famous Religious Toleration Act officially ended, and the Maryland Assembly established the so-called Church of England as the official State religion supported by tax levies. Restrictions were imposed on Catholics for public worship, and priests could be prosecuted for saying Mass. Although Catholics generally maintained their social status, they were denied the right to vote or otherwise participate in the government of the colony their ancestors had founded. (12) This barebones history is the real story of the famous religious liberty of colonial Maryland.

The Religious Toleration Law of 1649 establishing toleration for all religions in early Maryland has generally been interpreted as resulting from the fact that Cecil Calvert was a Roman Catholic. Catholic American histories commonly presented the foundation of Maryland as motivated by Calvert's burning desire to establish a haven for persecuted English Catholics. On the other side are Protestant interpretations that present Calvert as a bold opportunist driven by the basest pecuniary motives. (13)

More recent works have provided a much more coherent analysis of the psychology behind the religious toleration that Calvert granted. That is, Calvert was only following a long-standing trend of English Catholics, who tended to ask only for freedom to worship privately as they pleased and to be as inoffensive to Protestants as possible.

A directive of the first Lord Proprietor in 1633 stipulated, for example, that Catholics should “suffer no scandal nor offence” to be given any of the Protestants, that they practice all acts of the Roman Catholic Religion as privately as possible, and that they remain silent during public discourses about Religion. (15) In fact, in the early years of the Maryland colony the only prosecutions for religious offenses involved Catholics who had interfered with Protestants concerning their religion.

As a pragmatic realist, Calvert understood that he had to be tolerant about religion in order for his colony, which was never Catholic in its majority, to be successful. It was this conciliatory and compromising attitude the Calverts transplanted to colonial Maryland in the New World. Further, the Calverts put into practice that separation of Church and State about which other English Catholics had only theorized.

Catholicism in New York

Neither the Dutch nor English were pleased when the Duke of York converted to Roman Catholicism in 1672. His appointment of Irish-born Catholic Colonel Thomas Dongan as governor of the colony of New York was followed by the passage of a charter of liberties and privileges for Catholics. But the two-edged sword of Dutch/ English prejudice against the "Romanists" would soon re-emerge from the scabbard in which it had briefly rested.



Jacob Leisler fanned anti-Rome fears to take power in New York and then issued arrests for all "papists"

After the “Glorious Revolution” of 1688, the virulently anti-Catholic Jacob Leisler spread rumors of “papist” plots and false stories of an impending French and Indian attack upon the English colonies, in which the New York colonial Catholics were said to be aligned with their French co-religionists. Leisler assumed the title of commander-in-chief, and by the end of the year he had overthrown Dongan and taken over the post of lieutenant governor of the colony as well. His government issued orders for the arrest of all reputed “papists,” abolished the franchise for Catholics, and suspended all Catholic office-holders. (16) The government after 1688 was so hostile to Catholics, noted Catholic historian John Ellis, "that it is doubtful if any remained in New York." (17)

That very fact made all the more incongruous the severity of measures that continued to be taken against Catholics, which included the draconian law of 1700 prescribing perpetual imprisonment of Jesuits and “popish” messengers. This strong anti-Catholic prejudice persisted even into the federal period. When New York framed its constitution in 1777, it allowed toleration for all religions, but Catholics were denied full citizenship. This law was not repealed until 1806. (18)

The myth of religious toleration of Catholics in New York relies concretely, therefore, on that brief 16-year period from 1672 to 1688 when a Catholic was governor of the colony.

Catholicism in Pennsylvania

Due to the broad tolerance that informed William Penn's Quaker settlements, the story of Catholics in Pennsylvania is the most positive of any of the original 13 colonies. William Penn's stance on religious toleration provided a measured freedom to Catholics in Pennsylvania. The 1701 framework of government, under which Pennsylvania would be governed until the Revolution, included a declaration of liberty of conscience to all who believed in God. Yet a contradiction between Penn's advocacy of liberty of conscience and his growing concern about the growth of one religion – Roman Catholicism – eventually bore sad fruit.



Penn imposed restrictions on the rights of Catholics

To replace the liberal statutes that provided almost unrestricted liberty of conscience and toleration for those who believed in Christ, officials were required to fulfill the religious qualifications stated in the 1689 Toleration Act, which allowed Dissenters their own places of worship, teachers and preachers, subject to acceptance of certain oaths of allegiance. The act did not apply to Catholics, who were considered potentially dangerous since they were loyal to the Pope, a foreign power. Catholics were thereby effectively barred from public office. (19)

Despite the more restrictive government imposed by Penn after 1700, Catholics were attracted to Pennsylvania, especially after the penal age began in neighboring Maryland. Nonetheless, the Catholic immigrants to Pennsylvania were relatively few in number compared to the Protestants emigrating from the German Palatinate and Northern Ireland. A census taken in 1757 placed the total number of Catholics in Pennsylvania at 1,365. In a colony estimated to have between 200,000 and 300,000 inhabitants, the opposition against the few Catholics living among the Pennsylvania colonists is testimony to an historic prejudice, to say the least. (20)

Even in face of incessant rumors and several crises (e.g. the so-called “popish plot” of 1756), no extreme measures were taken and no laws were enacted against Catholics. A good measure of the prosperity of the Church in 1763 could be attributed to the Jesuit farms located at St. Paul's Mission in Goshehoppen (500 acres) and Saint Francis Regis Mission at Conewago (120 acres), which contributed substantially to the support of the missionary undertakings of the Church. (21) The history of the Jesuits has been called that of the nascent Catholic Church in the colonies, since no other organized body of Catholic clergy, secular or regular, appeared on the ground till more than a decade after the Revolution. (22)




1. Theodore Maynard, The Story of American Catholicism, 2 vol. (NY: 1941); Theodore Roemer, The Catholic Church in the United States, (St. Louis, London: 1950); John Gilmary Shea, The History of the Catholic Church in the United States, 4 vol. (New York, 1886-1892).
2. Thomas T. McAvoy, A History of the Catholic Church in the United States, (Notre Dame, London, 1969), 50-1.
3. Ibid., 387.
4. James Hennesey, S.J., American Catholics: A History of the Roman Catholic Community in the United States, (New York, Oxford: 1981), 36-7.
5. Peter Mancall, Envisoning America: English Plans for the Colonization of North America 1580-1640, (Boston/New York: 1995), 8-11.
6. "The Ideology of English Colonization: From Ireland to America" in Colonial America, Essays in Politics and Social Development, eds. Stanley N. Katz and John M. Murrin, (New York: 1983), 47-68.
7. Jay P. Dolan, The American Catholic Experience: A History from Colonial Times to the Present, (New York: 1985), 70-1.
8. A useful collection of quotations and sources was gathered by Sister Mary Augustina Ray in her 1936 work, American Opinion of Roman Catholicism in the Eighteenth Century (New York: 1936).
9. Ibid., 27.
10. Francis Curran, S.J., Catholics in Colonial Law, (Chicago: 1963), 54.
11. Patrick Conley and Matthew J. Smith, Catholicism in Rhode Island, the Formative Era, (Providence: 1976), 7-9.
12. Ellis, Catholics in Colonial America, 315-359.
13. Alfred Pearce Dennis, "Lord Baltimore's Struggle with the Jesuits, 1634-1649" in Annual Report of the American Historical Association, 1900, 2 vols., (Washington: 1901), I, 112; C. E. Smith, Religion Under the Barons Baltimore, (Baltimore: 1899).
14, Kenneth Campbell, The Intellectual Struggle of the English Papists in the Seventeenth Century: The Catholic Dilemma, (Lewiston, Queenston, 1986).
15. Solange Hertz, The Star-Spangled Heresy: Americanism. How the Catholic Church in America Became the American Catholic Church, (Santa Monica, 1992), p. 33
16. John Tracy Ellis, Catholics in Colonial America, (Baltimore, Dublin: 1965), 344-46; 367-8;
17. Ibid., p. 363.
18. Ibid., 360-370.
19. Sally Schwartz, "A Mixed Multitude": The Struggle for Toleration in Colonial Pennsylvania, (New York, London: 1987), 17-19, 31-34; Joseph J. Kelley, Jr., Pennsylvania: The Colonial Years 1681-1776, (Garden City, New York: 1980), 15-16.
20. Ellis, Catholics in Colonial America, 370-80.
21. Joseph L. J. Kirlin, Catholicity in Philadelphia, (Philadelphia, 1909), 18.
22. Thomas Hughes, The History of the Society of Jesus in North America: Colonial and Federal, Vol. 1, (London, New York, Bombay, and Calcutta: 1907, 2nd ed. 1970).
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