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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

Monday, 30 November 2009

Belmont Abbey 150th Anniversary




            On 21st November the Belmont Community began a year’s celebration to mark the 150th anniversary of its founding. Various events are being planned so that all connected with the Abbey, monks, oblates, parishioners, clergy, religious and friends, can take part. Some will be simple and homely, like the inaugural Mass last week, while others will be grand occasions with large numbers of guests.
            Belmont has a fascinating and unusual history. It was the brainchild of Francis Richard Wegg-Prosser of Belmont House, Clehonger, Herefordshire, who, to mark his conversion to the Catholic Church, decided to build a church. For this he engaged the services of Edward Pugin, but they were unable to build all that was planned. Only about a third of the project was completed.  On 21st November 1859 the first stage was officially opened and given to the English Benedictine Congregation. The church was blessed by the first Cathedral Prior, Dom Norbert Sweeney, and, on the following day, the first Mass was offered by Bishop Thomas Joseph Brown of Newport and Menevia, whose cathedral it now became. Later that day a Solemn High Mass was celebrated by Bishop Bernard Ullathorne.
            Belmont was unique in that it was a cathedral priory, just like the great medieval Benedictine houses at Canterbury, Rochester, Durham, Worcester and so on. It became the mother church of a fledgling diocese as well as a monastic church where the divine office was sung each day in full by Benedictine monks from Downside, Ampleforth and Douai. They formed the cathedral chapter and prepared both Benedictine and diocesan candidates for the priesthood. It also served as common novitiate and house of studies. An aspect of Belmont’s importance lies in the fact that countless Benedictine priests were trained here, priests who were to serve all over England and Wales in a period of consolidation and growth. Many parishes owe their origin to the English Benedictine Mission. The training they were given was of a very high standard, as was the monastic formation they received. Among the professors was Dom Cuthbert Hedley, successor to Bishop Brown.
Belmont was pivotal to the movement for monastic reform that was gathering momentum in the second half of the 19th Century. It is interesting to note that Abbot Prosper Guéranger of Solesmes preached at the dedication of the church on 4th September 1860. Belmont was instrumental to the reintroduction of Gregorian Chant to Britain and for 60 years was the only cathedral in the world where the Chant was sung every day at Mass and Divine Office. Also of note is the fact that many “Belmont men”, such as Dom Bede Vaughan, took an important role in the Church’s mission to Australia.
            A new chapter in the life of the community began with independence, first as a Priory in 1915, then as an Abbey in 1920. Dom Aelred Kindersley, last of the Cathedral Priors, was elected first Abbot of Belmont. The community grew quickly, but was desperately poor, for although Belmont was a foundation of the English Congregation as a whole, it was never endowed or provided with a means of self support. Individual monks were loaned to the other houses to serve on their incorporated parishes. It was not until 1926 that a small school was opened, the founder not wishing Belmont to have a school, but to dedicate itself to the evangelization of Wales and Herefordshire. The first incorporated parishes were taken on in 1934. In addition to training its own men, Belmont also trained priests for the Archdiocese of Cardiff. Archbishop Michael McGrath continued the tradition of ordinations at Belmont well into the 1940s. There have always been and continue to be close relations between Belmont and the Archdiocese.
            Eventually the school at Belmont grew to around three hundred and there were two prep schools. They were well known for their high academic standards and for their sporting, artistic, musical and theatrical endeavours. Sadly economic difficulties led to their closure, but Belmont continues to be involved in education through its parish schools and through the successful education programme whereby schools from the West Midlands and Wales visit the abbey as part of their curriculum.
            One of our monks, Dom Aelred Cousins, helped found the Monastery of Christ the King at Tororo in Uganda, today a flourishing community. In 1981 Belmont made a foundation in Peru, originally near Tambogrande in the north and now at Pachacamac just south of Lima. The Monastery of the Incarnation continues to grow in spite of the many hardships and difficulties inherent in any monastic foundation. There are strong links between Belmont and Peru, where an extraordinary amount of pastoral, educational and social work has been undertaken and supported.
            Today the Community numbers about 45. There is an extensive retreat programme and excellent guest facilities at Hedley Lodge. Belmont has pastoral care of fourteen parishes and several chaplaincies. God continues to bless us with vocations. There are seven young monks in formation at Belmont and six in Peru. Recently, with the help of a grant from the Heritage Lottery Fund, we completed important repair work to the abbey church as well as building new facilities. We are also undertaking, with the help of benefactors, the renovation and improvement of the great organ in memory of Abbot Alan Rees. The Community invites you to join with us in giving thanks to God for his many blessings to Belmont over the past 150 years. May we continue to be faithful to his call and ever ready to do his will.

THE FAST OF ST PHILIP: AN EASTERN CATHOLIC PASTORAL LETTER




The Fast of St. Philip

November 15-December 25

All of us are familiar with the forty-day fast before we celebrate the Feast of the Resurrection of
our Lord and Savior, Jesus Christ (Pascha). This is called the Great Fast (Lent). However, in the Church
there are three other seasons of fasting, namely, the Apostles Fast (Before the Feast of Ss. Peter and Paul); the Dormition of Our Lady or Spasa Fast (August 1-15); and the Fast of St. Philip before the Feast of the Nativity of our Lord
(Christmas).

The Fast of St. Philip or the Nativity Fast is comparable to the Advent season in the Western
Church. Advent means “coming.” In the Western Church, the faithful await the coming of Jesus at
Christmas. We, on the other hand, call this preparatory period before Christmas the Fast of St. Philip or the
Nativity Fast rather than Advent since we realize that Jesus is already with us. “Lo, I am with you always
until the end of time.” We prepare for His Birth by making ourselves aware of His presence rather than
waiting for Him to come.

History of the Fast

Before we can consider the history of the Fast, we must remember that the Feast of the Nativity of
our Lord (Christmas) is not as ancient as the Feast of Pascha. The early Church celebrated both Christ’s
Birth and His Baptism (the Incarnation and Theophany) as a single feast on January 6. The celebration of Christmas being separated from His Baptism cannot be ascertained before the middle of the fourth century. We know that the feast of the Nativity of our Lord and Savior was first celebrated separately from the feast of the Theophany on December 25, 336 in Rome and that St. Gregory Nazianzus introduced this separate feast in Constantinople sometime between 379-388
A.D.

We also know that when St. Gregory left Constantinople, the celebration of Christ’s birth as a
separate feast was neglected and it was not reinstated until 395 by Emperor Honorius. Through the sermons
of St. John Chrysostom, we can ascertain that he introduced this separate feast in the Church in Antioch
around 380 and this was done in imitation of the Church in Rome.

Eventually, the Feast of the Nativity of our Lord began to be celebrated universally in the Church
on December 25 and the feast of the Theophany on January 6.

With the introduction of this feast, there was already a mention of the need for a preparatory
period before celebrating Christmas at the Council of Saragossa in 380. The Church fathers stated that
every Christian should go to Church daily from December 17 until the Feast of the Theophany on January
6. In 581, the Synod of Mac in present day France decreed that the fast should begin on November 11 (the
Feast of St. Martin of Tours in the Western Church) and last until December 24 and that every Christian
should fast three times a week, namely, on Monday, Wednesday and Friday. They called this preparatory
season the Fast of St. Martin. Even in the twelfth century the famous Byzantine canonist Balsamon
expressed the opinion that it would be enough for the Christian to fast only one week before Christmas.
Scholars also do not agree about the exact time when the preparatory period was developed in the
Eastern Churches. Some claim it was as early as the sixth century, others believe it was developed in the
seventh or eighth century. Even then, it was not until 1166, at the Council of Constantinople, that it was
decreed that there would be a fast of forty days, beginning on November 15 and lasting until the Divine
Liturgy on Christmas Day. Through this fast, called the Fast of St. Philip (since it begins the day after the
Feast of St. Philip) the Church would be properly prepared for a worthy celebration of the Birth of Christ.

The Ancient Fast

The regulations for the Fast of St. Philip, probably formulated by the monastics, were based on the
Great Fast (Lent) before Pascha but were not as strict: no meat was to be eaten during this fast; Mondays,
Wednesdays and Fridays were days of strict fast; on Tuesdays and Thursdays, one was allowed olive oil
and wine (alcoholic beverages), but no fish. If a feast, a prefestive or a postfestive day fell on a Monday,
Tuesday or Thursday, fish was allowed, but if the feast fell on a Wednesday or Friday, only olive oil and
wine were allowed. On weekends and certain great feasts, fish, oil and wine were allowed. However,
during the Prefestive period of Christmas (December 20-24), no fish was allowed and Christmas Eve was always a day of strict fast. If November 15 fell on a Saturday, the fast began the preceding day (November 14) and if it fell on a Sunday, the Fast began on Monday in honor of St. John Chrysostom.

The Fast began with the celebration of Vespers on November 14 in the evening and was similar to
Vespers beginning the Great Fast. Great Prostrations were made during the service and the Prayer of St.
Ephraim was recited. At Matins on the first day of the fast, as well as on all weekdays not having a feast,
Alleluia was sung in place of “God is the Lord.” At the recitation of the Hours, the Penitential Hymns were
taken in place of the regular troparia and kontakia. Great Prostrations were made at all the services on
weekdays. The Divine Liturgy was not to be celebrated on the first day of the fast or on any of the
“Alleluia” days. The Liturgy of the Presanctified Gifts is only celebrated during the Great Fast (Lent).
Disagreements arose regarding the fasting regulations at the very onset.

Some said that they were monastic rules and that they should not bind the faithful. The bishops tended to agree. They decreed that the regulations were the ideal and that the faithful, if they so desired, we are allowed to eat fish throughout the entire fast but meat was still forbidden. They stated that the regulations applied only to the priests and monks. Later, it was then stated that these fasting regulations applied only to monks. Apart from the first day of the fast and on the Friday before Christmas if the feast fell on a Saturday or Sunday, the celebration of the Divine Liturgy on weekdays was also allowed in parish
churches except in the Cathedral parish and in monasteries.

The Fast Today

We have seen in the history of this Fast how over the centuries our observance of the Fast of St.
Philip has changed. Today it is still a penitential season similar to Lent, but in practice, its observance has
gradually almost fallen away completely.

Every year Bishop Robert writes a letter to the faithful about the Fast of St. Philip. How can we
today observe this Fast? First it must be said that today there are no particular penitential acts required by
law. By tradition, the first day of the Fast, Mondays, Wednesdays, and Fridays are observed by abstinence
from certain foods. Christmas Eve is still a day of strict fast except if it falls on a Saturday or Sunday.
Therefore, in order to prepare ourselves for Christ’s Birth, Baptism and the beginning of His
public ministry, a spirit of the fast is recommended. On one or more of the traditional days of fasting why
not try to abstain from foods that you find extremely pleasing to taste or from excessive eating? Why not
set aside meat or dessert on these days? Look at the Fast of St. Philip as an invitation to humble ourselves
in some small way in imitation of Christ who “made Himself poor though He was rich, so that you might
become rich by His poverty” (1 Corinthians 8:9).

St. Paul also reminds us that “the Kingdom of God is not food and drink, but righteousness and
peace and joy in the Holy Spirit” (Romans 14:17). Thus, our preparation during the Fast of St. Philip is
more than just abstinence. Make more time for prayer and acts of charity. Visit the sick, do acts of kindness
towards your neighbors, help those who are in need of your assistance, make more time for your family.
The possibilities are endless.

As St. John Chrysostom said:
Let the hands fast, by being free from avarice.
Let the feet fast, by ceasing to run after sin.
Let the eyes fast, by disciplining them not to glare at that which is sinful.
Let the ears fast, by not listening to evil talk and gossip.
Let the mouth fast from foul words and unjust criticism.
For what good is it if we abstain from birds and fishes, but bite and devour our brothers?

Rev. Msgr. Thomas A. Sayuk

Tuesday, 24 November 2009

ambrose young of "Irenikon" on the martyrs of compeigne

[Irenikon] From Vidal's website: the Martyrs of Compiegne are very inspiring
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Gertrud von le Fort and the Martyrs of Compiègne


I have long been an admirer of Gertrud von le Fort and her novel Song at the Scaffold, about the Blessed Martyrs of Compiègne. Baroness von le Fort's short but powerful depiction of the sixteen Carmelite nuns guillotined in 1795 during the Reign of Terror was the inspiration for the play by Bernanos and the opera by Poulenc, Dialogues des Carmelites. To Quell the Terror by William Bush is an excellent historical treatise on the martyrdom of the Carmelites. It is not widely known that Queen Marie-Antoinette provided a dowry for a poor, pious girl named Mademoiselle Lidoine, so that she could enter the Carmel of Compiègne. Mademoiselle Lidoine became the Mother Prioress of the heroic Martyrs of Compiègne, who like Marie-Antoinette, died on the guillotine during the French Revolution.
There is more HERE from The Inn At The End of the World.
HERE is the final scene from Poulenc's opera.

Here is a short account of Gertrud von le Fort's life:


Baroness Gertrude von Lefort (1876–1971) is the author of over 20 books (poems, novels and short stories), honorary Doctor of Theology and «the greatest contemporary transcendent poet». Her works are appreciated for their breath-taking profoundness and virtuosity, beauty and actuality of her ideas, and for the sophisticateGertrud von le Fortd refinement of the form. Hermann Hesse, who evaluated her talent, proposed her as a candidate for the Nobel Prize.
Von le Fort was born in Westphalia, Germany, and studied at the Universities of Heidelberg and Berlin. A Protestant of Huguenot descent, von le Fort converted early to Catholicism.

Her novel Die Letze am Schafott (The Last or Song at the Scaffold), by far her most famous work, was the basis for Dialogues of the Carmelites. Set during the time........... of the French Revolution, the von le Fort novel tells the story of a troubled, frightened, and strange girl, Blanche de la Force, who has lived in fear from the moment of her birth. To overcome her affliction, she decides to become a nun of Carmel. Little does she know that she is no safer from fear at this convent than in the secular world.
The character of Blanche was von le Fort’s creation, but the other nuns in the story historical figures. Notice the similarity of "von le Fort" to "de la Force." This was no coincidence: much of Gertrud von le Fort’s inspiration for her novel came from her own experiences during World War II and her hatred of Nazism.
She recorded the origin of her 1931 novel: " The point of departure for my creation was not primarily the destiny of the sixteen Carmelites of Compiègne but the figure of the young Blanche. In a historic sense she never lived, but she received the breath of life from my internal spirit, and she cannot be detached from the origin, which is hers. Born in the profound horror of a time darkened by the signs of destiny, this figure arose before me in some way as the embodiment of the mortal agony of an era going totally to its ruin."

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