Several news sources are reporting that a Massachusetts school board has adopted a policy allowing students at all grade levels to obtain condoms from the school nurse and all without parental notification. Either someone is having a lot of fun pulling our legs or we are much farther down the rabbit hole than I imagined.
Thursday, June 24, 2010
April Fools Day in June or Where Have All the Grown-ups Gone
Wednesday, June 23, 2010
St. Thomas Garnet
On this day, in 1608, St. Thomas Garnet was martyred at Tyburn. Here's more about him:
Protomartyr of St. Omer and therefore of Stonyhurst College; b. at Southwark, c. 1575; executed at Tyburn, 23 June, 1608. Richard Garnet, Thomas's father, was at Balliol College, Oxford, at the time when greater severity began to be used against Catholics, in 1569, and by his constancy gave great edification to the generation of Oxford men which was to produce Campion, Persons and so many other champions of Catholicism. Thomas attended the Horsham grammar school and was afterwards a page to one of the half-brothers of Philip Howard, Earl of Arundel, who were, however, conformists. At the opening of St. Omer's College in 1592, Thomas was sent there. By 1595 he was considered fit for the new English theological seminary at Valladolid, and started in January, with five others, John Copley, William Worthington, John Ivreson, James Thomson, and Henry Mompesson, from Calais. They were lucky in finding, as a travelling companion, a Jesuit Father, William Baldwin, who was going to Spain in disguise under the alias Ottavio Fuscinelli, but misfortunes soon began. After severe weather in the Channel, they found themselves obliged to run for shelter to the Downs, where their vessel was searched by some of Queen Elizabeth's ships, and they were discovered hiding in the hold. They were immediately made prisoners and treated very roughly. They were sent round the Nore up to London, and were examined by Charles, second Lord Howard of Effingham, the lord admiral. After this Father Baldwin was sent to Bridewell prison, where he helped the confessor James Atkinson to obtain his crown. Meantime his young companions had been handed over to Whitgift, the Archbishop of Canterbury, who, having found that they encouraged one another, sent them one by one to different Protestant bishops or doctors. Only the youngest, Mompesson, conformed; the rest eventually escaped and returned to their colleges beyond seas after many adventures. We are not told specifically what befell young Garnet, but it seems likely that he was the youth confined to the house of Dr. Richard Edes (Dict. Nat. Biog., XVI, 364). He fell ill and was sent home under bond to return to custody atOxford by a certain day. But his jailer not appearing in time, the boy escaped, and to avoid trouble had then to keep away even from his own father. At last he reached St-Omer again, and thence went to Valladolid, 7 March, 1596, having started on that journey no less than ten times.
After ordination in 1599, "returning to England I wandered", he says, "from place to place, to reduce souls which went astray and were in error as to the knowledge of the true Catholic Church". During the excitement caused by the Gunpowder Plot in 1605 he was arrested near Warwick, going under the name Thomas Rokewood, which he had no doubt assumed from Ambrose Rokewood of Coldham Hall, whose chaplain he then was, and who had unfortunately been implicated in the plot. Father Garnet was now imprisoned first in the Gatehouse, then in the Tower, where he was very severely handled in order to make him give evidence against Henry Garnet, his uncle, superior of the English Jesuits, who had lately admitted him into the Society. Though no connection with the conspiracy could be proved, he was kept in the Tower for seven months, at the end of which time he was suddenly put on board ship with forty-six other priests, and a royal proclamation, dated 10 July, 1606, was read to them, threatening death if they returned. They were then carried across the Channel and set ashore in Flanders.
Father Garnet now went to his old school at St-Omer, thence to Brussels to see the superior of the Jesuits, Father Baldwin, his companion in the adventures of 1595, who sent him to the English Jesuitnovitiate, St. John's, Louvain, in which he was the first novice received. In September, 1607, he was sent back to England, but was arrested six weeks later by an apostate priest called Rouse. This was the timeJames's controversy with Bellarmine about the Oath of Allegiance. Garnet was offered his life if he would take it, but steadfastly refused, and was executed at Tyburn, protesting that he was "the happiestman this day alive". His relics, which were preserved at St-Omer, were lost during the French Revolution.
Today is also, FWIW, the birthday of my son, Thomas Garnett. Pretty cool.
"Different forms of Christian life"
In doing some research on Jean Vanier and the L'Arche communities he founded, I came across this description of different forms of Christian life. It struck me as relevant to the debates we sometimes engage in about how a Catholic law school best demonstrates its true 'Catholicity'. (It's from A Blessed Weakness: The Spirit of Jean Vanier and l'Arche, by Michael Downey (Harper & Row, 1986), at p. 94.
Tuesday, June 22, 2010
Susan Stabile's reflections on St. Thomas More
With Susan Stabile's permission, I cross-post her Creo en Dios! reflection on the memorial of St. Thomas More:
Today the Catholic Church celebrates the memorial of St. Thomas More, who, among other patronages, is the patron saint of lawyers. More was beheaded in 1535 for refusing to sign an oath declaring the king to be the head of the Church in England.
More was a deeply prayerful person and in his writings he encourages others to take time in quiet prayer and meditation. Here is a prayer he wrote while he was imprisoned in the Tower of London. It contains some petitions we might all ask our God to grant to us:
Give me the grace, Good Lord
To set the world at naught. To set the mind firmly on You and not to hang upon the words of men’s mouths.
To be content to be solitary. Not to long for worldly pleasures. Little by little utterly to cast off the world and rid my mind of all its business.
Not to long to hear of earthly things, but that the hearing of worldly fancies may be displeasing to me.
Gladly to be thinking of God, piteously to call for His help. To lean into the comfort of God. Busily to labor to love Him.
To know my own vileness and wretchedness. To humble myself under the mighty hand of God. To bewail my sins and, for the purging of them, patiently to suffer adversity.
Gladly to bear my purgatory here. To be joyful in tribulations. To walk the narrow way that leads to life.
To have the last thing in remembrance. To have ever before my eyes my death that is ever at hand. To make death no stranger to me. To foresee and consider the everlasting fire of Hell. To pray for pardon before the judge comes.
To have continually in mind the passion that Christ suffered for me. For His benefits unceasingly to give Him thanks.
To buy the time again that I have lost. To abstain from vain conversations. To shun foolish mirth and gladness. To cut off unnecessary recreations.
Of worldly substance, friends, liberty, life and all, to set the loss at naught, for the winning of Christ.
To think my worst enemies my best friends, for the brethren of Joseph could never have done him so much good with their love and favor as they did him with their malice and hatred.
These minds are more to be desired of every man than all the treasures of all the princes and kings, Christian and heathen, were it gathered and laid together all in one heap.
Amen
A view of the Thames from Thomas More's cell in the Tower of London
The essence of being human
To re-echo Robby and Rick in the context of the discussion on Gilbert Meilaender, it is not the avere but the essere which is essential to human beingness and human dignity.
RJA sj
Can the USCCB be wrong?
Michael P. linked the other day to an editorial in Commonweal which (among other things) asks "is there a possibility that the USCCB might be wrong?" It seems to me that the editors are beyond-question-right in observing that, with respect to "highly technical legislative and legal questions," it is possible for the USCCB to be wrong -- that is, to misunderstand what, in fact, the legislation or policy in question actually does or will do. This is true with respect to complicated health-insurance legislation, and is also true with respect to policies and proposals regarding immigration, taxation, public-assistance, farm-subsidies, foreign aid, etc., etc.
It strikes me that the important challenge for all of us -- in the context of the current health-insurance debate, I think it is Catholic "liberals" who face this challenge; in some other contexts, it is Catholic "conservatives" -- is to do all we can to be sure that, in opposing the bishops' policy judgments, we are indeed motivated by an informed and good-faith disagreement about a matter with respect to which the bishops have no special teaching authority, and are not instead animated by a (perhaps unacknowledged) rejection of the underlying moral principle, with respect to which (I assume) the bishops do enjoy such authority. I am confident that our friends at Commonweal are in the former position, but no one should imagine that (say) Nancy Pelosi is, too.
Tollefsen on healthcare, abortion, and conscience
St. John Fisher and St. Thomas More
Today, we celebrate the feast day of St. John Fisher and St. Thomas More, two Catholic heroes who refused to go along, merely "for friendship's sake", with Henry VIII's power-and-money grab.
Here is a powerful clip from Showtimes' "The Tudors", depicting the execution of Fisher. And here is the execution of More, from the same series.
More on Meilaender
I want to echo the disappointment that Robby expressed regarding Gene McCarraher's (uncharacteristically, I think) mean-spirited and unfair letter about Gilbert Meilaender to which Michael linked recently. Prof. Meilaender is, in my view, among the most eloquent and inspiring Christian thinkers alive. Here is more from Neither Beast Nor God:
To be a person is not to have something but to be someone. It is persons who are equidistant from Eternity and equal in dignity. . . . As human beings we share the characteristic human form and participate in its dignity, whatever our individual traits or capacities; as persons who always exist in relation to God, we are radically individual and equal.
