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The carillon bells in the steeple at SHUP stopped working and, after many years of silence, were replaced by digital carillon six years ago. Father Harkins served as deacon at the services and Father Charles Ribick, pastor of St. Hail the Cross, Our Only Hope. Saint Anne Parish is an inviting and welcoming Catholic community where together we seek to proclaim and live the Gospel by loving and serving as Jesus teaches us to do.
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  • Our Parish Grouping
    St. Winifred was born in North Wales in the early seventh century and was of noble lineage, a descendant of early Welsh kings. Her mother’s brother was an abbot, St. Beuno, Abbot. From an early age, Winifred was instructed in the spiritual life by her uncle, and her sole desire was to dedicate herself to God and become a nun. She lived under St. Beuno’s care, near a chapel he had built in her native town of Abeluyc. The feastday of St. Winifred, virgin and martyr, is November 3. Saint Winifred Mission Statement OurWe the parishioners Parish of Saint Winifred are a communityGrouping that strives to give witness to Jesus Christ and embody His presence in the daily lives of those with whom we live. WeSaint live our faith withWinifred others through full participation in prayer rooted in the Sacred Liturgy of the Universal Roman Catholic Church. Prayer to Saint Winifred O Blessed and Holy St. Winifred, intercede for me before the Throne of God. Ease my troubles and cure my bodily illnesses. Give me the inspiration and courage to overcome rejections and hardships in my daily life. Amen. Saint Anne is the mother of the Blessed Virgin Mary and therefore grandmother of Our Lord. Not only is she significant in her relationship to Our Savior, but is commended as a saint in her own right for having raised her daughter Mary as a devout and holy Jew. The feastday of Saints Anne and Joachim, her husband, is July 26. Saint Anne Mission Statement Saint Anne Parish is an inviting and welcoming Catholic community where together we seek to proclaim and live the Gospel by loving and serving as Jesus teaches us to do.
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  • SHAKESPEARE, the WELSH, and the EARLY MODERN ENGLISH THEATER, 1590-1615 DISSERTATION Presented in Partial Fulfi
    STAGING CAMBRIA: SHAKESPEARE, THE WELSH, AND THE EARLY MODERN ENGLISH THEATER, 1590-1615 DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Marisa R. Cull, M.A. ♦ ♦ ♦ ♦ The Ohio State University 2008 Dissertation Committee: Approved by: Professor Richard Dutton, Advisor ______________________________ Professor Christopher Highley Advisor English Graduate Program Professor Luke Wilson ABSTRACT This dissertation focuses on theatrical representation of Wales and the Welsh at a particularly pressured moment in the development of the English nation. In these twenty- five years, England strengthened its armed forces to fight wars both foreign and domestic, expanded its empire and moved toward a “British” state, and continued adapting to the changes of the Reformation. This dissertation argues that the frequent and varied representation of Wales and the Welsh on the late Tudor and early Stuart stage reveals the extent to which the English understood their national history and identity in relation to their western neighbors. Although Wales has been overshadowed by Ireland and Scotland in studies of early modern English nationalism, its impact on the formation of English national identity should not be underestimated. As the descendants of the heroic ancient Britons (including King Arthur), the Welsh had an enviable narrative of military prowess that the English often co-opted for themselves; moreover, the English annexation of Wales—culminating in the 1536 Act of Union—provided a hopeful precedent for how England might incorporate its most resistant Celtic neighbor, Ireland, and later, for how England might expand into a British empire.
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  • Female Celtic Saints
    Female Celtic Saints: Cross-Cultural Connections from Across the Irish Sea By: Brigette C. Kamsler Advisor: Professor David W Fortin Defense Committee: Dr. Tracey Weis and Dr. Derek Shanahan Departmental Honors Thesis Millersville University Pennsylvania May 2007 Table of Contents Introduction…………………………………………………….…………………..1 The Life of Saint Brigid………………………………………………………….…2 The Life of Saint Winifred………………………………………………………..11 The Life of Saint Tryphine……………………………………..…………………16 Themes……………………………………………………………………...……..23 Female………………………………………………………………...……25 Celtic……………………………………………………………………….28 Saints……………………………………………………………………….32 Celtic vs. European Context………………..……………………………………..37 Conclusion………………………………………………………………...………41 Bibliography Primary Sources……………………………………………………………47 Secondary Sources……...………………………………………………….48 The lives of the Celtic saints are composed of fact and fiction, steeped in oral tradition full of myths and legends. They lived in a period of immense change as paganism gave way to Christianity, and were significant in the conversion of the Celtic population. There are numerous churches, monasteries, poems and stories dedicated to these saints. The saints were involved in widespread cults, with famous men and women leaving their marks on society. Although the female saints such as Brigid, Winifred and Tryphine lived remarkable lives, a question arises whether they actually existed or were superimposed over older pagan myths. Whatever the case, these women and what they represented were able to cross more than just gender boundaries, extending their cults through cross-cultural connections that were a part of the European wide hagiographic idiom. Despite the fact that the Celtic world was segregated geographically, the topoi and hagiography developed within an overall European context. Saints Brigid, Winifred and Tryphine are useful models for a study of female Celtic saints. The Celtic world helped to introduce hagiography, the study of the lives of saints.
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  • To Great St Jaques Bound: All's Well That Ends Well in Shakespeare's
    Actes des congrès de la Société française Shakespeare 22 | 2005 Shakespeare et l’Europe de la Renaissance To great St Jaques bound: All’s Well That Ends Well in Shakespeare’s Europe Richard Wilson Electronic version URL: http://journals.openedition.org/shakespeare/847 DOI: 10.4000/shakespeare.847 ISSN: 2271-6424 Publisher Société Française Shakespeare Printed version Date of publication: 1 November 2005 Number of pages: 273-290 ISBN: 2-9521475-1-5 Electronic reference Richard Wilson, « To great St Jaques bound: All’s Well That Ends Well in Shakespeare’s Europe », Actes des congrès de la Société française Shakespeare [Online], 22 | 2005, Online since 01 January 2007, connection on 01 May 2019. URL : http://journals.openedition.org/shakespeare/847 ; DOI : 10.4000/ shakespeare.847 © SFS Shakespeare et l’Europe de la Renaissance actes du Congrès organisé par la SOCIÉTÉ FRANÇAISE SHAKESPEARE les 11, 12 et 13 mars 2004 textes réunis par Pierre KAPITANIAK sous la direction de Yves PEYRÉ COMITÉ SCIENTIFIQUE : Margaret Jones-Davis Jean-Marie Maguin Yves Peyré Pierre Kapitaniak COUVERTURE : Edouard Lekston, William Tabula Proxim us, 2004 conception graphique et logo Pierre Kapitaniak © 2004 Société Française Shakespeare Institut du Monde Anglophone Université de Paris III – Sorbonne Nouvelle http://univ-montp3.fr/SFS/ 5 rue de l’École de Médecine 75006 Paris ISBN 2-9521475-1-5 Tous droits de traduction, de reproduction et d’adaptation réservés pour tous les pays TO GREAT ST JAQUES BOUND: ALL’S W ELL TH AT ENDS W ELL IN S H AKESPEARE’S EUROPE Richard WILSON am Saint Jaques’ pilgrim, thither gone”: at the turning-point of “ All’s Well That Ends Well (III.iv.4) the heroine, Helena “the I daughter of Gerard de Narbonne” (I.i.33), writes to her mother- in-law, the Countess of Rousillon, to tell her that instead of staying in Perpignan, she is taking the pilgrim road – El Cam ino – across Navarre and the Pyrenees to Pamplona, and by way of Burgos and Leon, to the greatest of Europe’s Catholic shrines at Compostela.
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  • Saint David the Patron Saint of Wales
    Saint David the Patron Saint of Wales (500 AD?? – 589 AD) No historical account of Saint David was written when he was alive or indeed shortly after his death. This is because biographies of the saints were usually written some 500-600 years after they died. Therefore much of what was written about each saint was meant to depict that person in as positive a light as possible. This means that any attempt to write an accurate version of the life of Saint David is fraught with the certain difficulties and obstacles. The medieval churchmen who were the “Writers of saints lives” or hagiographers as they are known, always wrote very positive and praiseworthy accounts. In many ways the authors therefore acted more like modern-day political spin doctors than as professional historians or biographers. The accounts that have been handed down to us were usually written to establish and promote a saint’s holy reputation and in so doing raise the status of the monastery, church or shrine that these individuals were associated with. Whilst some of the stories about Saint David are based on oral tradition handed down from generation to generation they are also a reflection of the political and religious tensions that were affecting Wales in the late 11th century AD. This was caused by the Norman invasions of Wales from around 1068AD onwards. This foreign political influence increased the desire of Welsh Church leaders to promote and defend the independence of their institution. Welsh Churchmen sought to oppose Canterbury’s influence over them through enhancing the claims of Saint David’s as the seat of the original archbishop of Wales.
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