Prayers and Art at St. Thomas More 1 Our Father, Who Art in Heaven, Hallowed Be Thy Name; Thy Kingdom Come; Thy Will Be Done on Earth As It Is in Heaven

Total Page:16

File Type:pdf, Size:1020Kb

Prayers and Art at St. Thomas More 1 Our Father, Who Art in Heaven, Hallowed Be Thy Name; Thy Kingdom Come; Thy Will Be Done on Earth As It Is in Heaven prayers and art at st. thomas more 1 Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; M and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen. 2 st. thomas more university parish and student center prayers and art at st. thomas more 3 M 4 st. thomas more university parish and student center prayers and art at st. thomas more 5 Contents 8 Map 9 Locations 11 Prologue 15 Introduction 17 Stations of the Cross 19 Altar and Sanctuary 26 Altar Murals 36 Sculptures 55 Music 59 Stained Glass 61 Prayer Gardens and Shrines 73 Architecture 77 Architectural Details 81 Design and Identity 85 Legacy 92 Book Notes 6 st. thomas more university parish and student center prayers and art at st. thomas more 7 1 Ransom’s Garden is South of the Chapel 4 1 2 3 4 5 6 7 Locations 5 6 7 4 1 7 8 The Altar Santuary 1 Crucifix 1 Altars 2 St. Simon Stock and 2 Sacred Heart of Mary 3 St. Hilda of Whitby. 3 Jesus in the Tomb 3 St. Thomas Becket and 4 St. Scholastica St. Aelred of Rievaulx 5 St. Thomas Aquinas 2 6 9 8 4 St. Winifred and 6 St. John Vianney Cardinal St. John Henry Newman 7 St. Agnes 5 10 5 St. Margaret Clitherow Cardinal and 8 St. Joseph St. John Fisher 9 St. Cecilia 4 11 6 St. Anne Line and St. Edmund Campion 3 12 7 St. Margaret Ward and Shrines and Prayer Gardens St. Edmund Arrowsmith 1 Our Lady of Life Shrine St. Elizabeth 2 13 2 Our Lady of Grace Prayer Garden Ann Seton Stations of the Cross 3 St. Elizabeth Ann Seton Courtyard Courtyard 1 14 2 4 Holy Family | Ransom’s Garden 3 1 Jesus is Condemned to Die. 9 2 Jesus Carries His Cross. 3Stained Glass Our Lady of 3 Jesus Falls the First Time. Grace Prayer 1 Agnes Dei (east window) Garden 4 Jesus Meets His Mother. 2 Mary, Mother of the Church Simon Helps Jesus Carry His Cross 2 5 (west window) 6 Veronica Wipes Jesus’ Face 7 Jesus Falls a Second Time Entry Plaza 8 Jesus Meets the Women of Jerusalem. 1 St. Thomas More Sculpture 2 9 Jesus Falls a Third Time. 10 Jesus is Stripped. 11 Jesus is Nailed to the Cross. 12 Jesus Dies on the Cross. 13 Jesus is Taken Down from the Cross. St. Thomas More 1 14 Jesus is Laid in the Tomb. 1 Entry Statue Our Lady of Life is North at the corner of Stinson and Jenkins 8 st. thomas more university parish and student center prayers and art at st. thomas more 9 Prologue On November 7, 1926, a “graceful little Gothic building” that still stands at 717 West Boyd, was dedi- cated Mater Admirabilis (“Mother Most Admirable”) Chapel, a Catholic church to serve University of Oklahoma students, faculty, staff and their families. It was built to hold 175 souls. 10 st. thomas more university parish and student center prayers and art at st. thomas more 11 Mater Admirabilis Chapel In 1959, the chapel’s name was changed to St. Thom- as More Chapel by its newest pastor, convinced that a There are pigeons on the roof of the little chapel scholar and attorney to be a more fitting patron for a That belongs to the Mother of God; Catholic Church on a university campus. On Sep- White and purple and gray and dapple, tember 23, 1979, a new church and gathering place They preen their feathers and promenade. for Catholic students at the corner of Jenkins Avenue and Stinson Street was dedicated with a capacity for Come out, come out, O Mother of God, 435. The design, with its use of simple lines, unpre- Come out, for the sun is bright tentious redwood and clerestories filling the space And radiant in God’s own face, with natural light, was recognized as one of the best And the pigeons dance to do you grace; in Oklahoma by the American Association of Ar- Come out into the light. chitects. Almost immediately, the parish saw that the building was not large enough for their growing faith They wheel in the air and they turn in the light community. After multiple attempts to raise the nec- And they walk in stately procession, essary funding, a new St. Thomas More Church, with While the Virgin near God’s altar white a capacity of 750, was dedicated on December 21, Makes her endless intercession. 2019. This is the Prayer for St. Thomas More Parish, prayed at every Mass during the four years leading up Come out, come out, O Mother of God, to its completion: Come out, for the sky is blue; Yes, bluer than your painted robe Is heaven’s dome above this globe, Good and gracious God And the pigeons dance for you. Architect of our lives and Master builder of our destiny You a morning will come, so dewy and fair Look with favor upon our parish family. That the Mater Admirabilis Increase our faith. Will leave her pale candles and her prayer Show us your will for this holy ground To watch the pigeons’ bliss. That we may create room in our hearts And in this place Come out, come out, O Mother of Christ, For all who seek to worship you. Come out this very day, Amen. For the pigeons pirouette for you; Father James Aubrey Goins On a golden roof, under heaven’s deep blue, They dance who cannot pray. Altha Leah Bass Sooner Magazine (1929) 12 st. thomas more university parish and student center prayers and art at st. thomas more 13 Introduction Taken from a series of talks by Father James Goins, pastor, in 2020. Art in a church serves two purposes. The first is to glorify God with beauty and color and craft but the art in a Catholic church is also for the purpose of teaching the faithful. When we visit Catholic churches, we often see the illustration of Biblical sto- ries and scenes from lives of the saints. At St. Thomas More, much of our art is centered on the life of Christ as seen through our Stations of the Cross that surround this sacred space. We chose the saints and martyrs depicted over the altar to show a “cloud of witnesses” that our English patron, Thomas More, would have known or venerated and to give context, through their stories, to the church that birthed his fervor. We chose great heroes of faith to show that saints are not faraway figures but humans that we can relate to in our daily lives and to teach young Catholic college students that the saintly life is both desirable and possible. Our church is a depiction of the English church that produced our patron saint and our goal is to highlight the saints that produced the great glory of the English Catholic Church. With the statuary on the altar, we wanted to present images of saints who are in particular com- munion with our ministry here on the University of 14 st. thomas more university parish and student center prayers and art at st. thomas more 15 Oklahoma campus. When facing the altar, from left to right, we first see St. Scholastica, a very learned wom- Stations of the Cross an and abbess, patron saint of students, test-takers and The Stations of the Cross were rescued from a re- the weather, a reference to ou’s standing as a leader in cently closed Catholic church in Connecticut and the study of meteorology and the National Weather are estimated to be over 100 years old. Although they Center located only about a mile from our church. were in remarkable condition upon arriving in Nor- Next, St. Thomas Aquinas, one of the greatest thinkers man, we are grateful to artist and ou professor Sohail in church history, recognized as the patron saint of Shehada for restoring them to their original beauty. academics, a saint for all Catholic students and a shin- The cabinets holding each Station were designed by ing light for the belief, the bedrock Catholic belief, Krittenbrink Architecture. that the life of reason, the life of learning, the life of study, will lead you to God; this Catholic confidence that science and the social sciences and the arts and philosophy, that all of these learning spheres will lead your soul to God. To the right of the high altar stands St. John Vianney, patron of seminarians and priests, a reminder to the young men in the parish of the call- ing to the priesthood and a reminder to me, as your parish priest, of the holiness of my duties to you. I hope that his image and his memory, his presence will guide many young men to think about and to discern priesthood. Finally, one of our first acquisitions for the new church, St. Agnes, who according to tradition is the patron saint of betrothed couples. Couples who are preparing for the sacrament of marriage are urged to pray for the intercession of St. Agnes. The signature piece of our building project, the statue of St. Thomas More “in the dock” that stands at the main entrance, reminds us that “no temporal pow- er has authority over the church.” The bronze sculp- ture of St.
Recommended publications
  • Lesser Feasts and Fasts 2018
    Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response.
    [Show full text]
  • L I T U R G I C a L C a L E N D a R LIT U R G IC a L C a LEN D
    Liturgical Calendar DECEMBER 2017 LECTIONARY FOR SUNDAYS: YEAR B ADVENT Advent has a twofold character: as a season to prepare for Christmas, when Christ’s first coming to us is remembered; and as a season when that remembrance directs the mind and heart to await Christ’s Second Coming at the end of time. Advent is thus a period for devout and joyful expectation. The playing of the organ and other musical instruments, and the decoration of the altar with flowers should be done in a moderate manner, as is consonant with the character of the season, without anticipating the full joy of the Nativity of the Lord. The same moderation should be observed in the celebration of Matrimony. Eucharistic Prayer 4 is not used in this Season. DECEMBER 2017 evening P First Vespers (Divine Office Volume I) 3 Sun P + Ist SUNDAY OF ADVENT Ps Week 1 Creed, Advent Preface I (and on following days) Mass & Office of the day § Migrants’ Day 4 Mon P Advent feria, First Week of Advent: Mass & Office of the day or W St John Damascene, Priest & Doctor: Mass & Office of the Memorial 5 Tue P Advent feria: Mass & Office of the day 6 Wed P Advent feria: Mass & Office of the day or W St Nicholas, Bishop: Mass & Office of the Memorial 7 Thu W St Ambrose, Bishop & Doctor: Mass & Office of the Memorial R A evening W First Vespers D N E 8 Fri W L THE IMMACULATE CONCEPTION OF THE BLESSED A No Friday C VIRGIN MARY, Patron of the Diocese Gloria, Creed, Proper Preface abstinence L A Mass & Office of the Solemnity C I G R 9 Sat P Advent feria: Mass & Office of the day or U T
    [Show full text]
  • St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
    The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p.
    [Show full text]
  • Thomas Aquinas and Irenaeus on the Divine and Natural Law
    Randall B. Smith University of St. Thomas, Houston, Texas [email protected] 13 (2020) 2: 175–187 ORCID: 0000-0003-4262-4279 ISSN (print) 1689-5150 DOI: http://dx.doi.org/10.12775/BPTh.2020.007 ISSN (online) 2450-7059 Thomas Aquinas and Irenaeus on the Divine and Natural Law Abstract. Thomas’s account of the natural law owes a large debt to Aristotle and other early Greek philosophers back to Heraclitus. This debt has long been known and dis- cussed. Largely unrecognized, however, are the crucial influences of the early Greek Fathers of the Church who mediated this classical philosophical heritage to the Chris- tian world. They were the first to set out the relationship between the natural law, the Old Law, and grace which would have a decisive influence on Aquinas’s famous “trea- tise on law” in the Summa of Theology. In this paper, I analyze Thomas’s mature work on the natural law in STh I–II, qq. 90–108 and show how the roots of this view can be traced to the earliest Church, especially in the writings of the second century bishop and martyr, St. Irenaeus of Lyons. Of special interest is how Irenaeus transformed the Greek-Aristotelian notion of physis and “natural law” within the context of his discus- sion of the goodness of creation and the Mosaic Law, contrary to the popular Gnostic views of his day. Keywords: Thomas Aquinas; Ireneaus; natural law; divine law; Mosaic Law; Old Law; Adversus Haereses. 1. A Common Narrative about the Natural Law: The Missing Historical Piece common narrative about the natural law divides its development
    [Show full text]
  • FR. WILLIAM B. GOLDIN, S.T.D. Intro to St. Thomas Aquinas the Sources of Catholic Theology
    FR. WILLIAM B. GOLDIN, S.T.D. CLASS 2, SACRA DOCTRINA: INTRODUCTION TO THEOLOGY 3 SEPTEMBER 2020 ST. IRENAEUS CHURCH—CYPRESS, CALIFORNIA Intro to St. Thomas Aquinas The Sources of Catholic Theology Finishing Class 1: Faith and Reason in the Scholastic Period I. Theology as Scientia: Intro to Saint Thomas Aquinas Class 2, Part I: Theology as Scientia: Intro to Saint Thomas Aquinas I. The Contribution of St. Thomas Aquinas to Theology II. How to Read Aquinas ST Ia, q. 1, aa. 1, 2, and 8: Article 1. Whether, besides philosophy, any further doctrine is required? Objection 1. It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: "Seek not the things that are too high for thee" (Sirach 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous. Objection 2. Further, knowledge can be concerned only with being, for nothing can be known, save what is true; and all that is, is true. But everything that is, is treated of in philosophical science—even God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge. On the contrary, It is written (2 Timothy 3:16): "All Scripture, inspired of God is profitable to teach, to reprove, to correct, to instruct in justice." Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason.
    [Show full text]
  • Aquinas's Sermon for the Feast of Pentecost
    Aquinas’s Sermon for the Feast of Pentecost: A Rare Glimpse of Thomas the Preaching Friar Peter A. Kwasniewski and Jeremy Holmes1 (1) INTRODUCTION Friar Thomas of the Order of Preachers For seven centuries St. Thomas Aquinas has been revered as the Church’s supreme dogmatic or speculative theologian. In the course of this long history, he has also, though perhaps less widely, been recognized as a scriptural exegete of considerable subtlety and insight.2 It is fair to say, however, that he is rarely thought of as a preacher. Indeed, the conventional image of him—that of an abstracted, solitary genius, aloof from the cares of the world, pacing the halls in pursuit of an argument, plunged into a literary apostolate of staggering dimensions—seems to exclude preaching from the round of activities in which he could have been realistically engaged. His popular nickname, the Angelic Doctor, though very well suited to the loftiness of his thought and the purity of his person, might convey the impression that Thomas, like Moses during the revela- tion of the Law, spent his days at the summit of God’s mountain, unseen by the people.3 Yet those who know more about the saint and his times have good reason for calling into question the fidelity of such a portrait to its flesh-and-blood original.4 Thomas gave himself heart and soul to a new religious community whose very identity was bound up with the mission of public preaching: the Dominicans, or more properly, the Ordo Fratrum Praedicatorum, the order of preaching brethren.
    [Show full text]
  • The Path of Your Life Lessons from Jesus' Agony in the Garden a Season of Hope Your Faith Is More Than You Realize
    St. Thomas More Catholic Parish Newsletter February 2019 more INFORMED The Path of Your Life interaction with holy people Lessons from Jesus’ Agony in the Garden inspiration from His example A Season of Hope enrich your Lenten journey Your Faith is More Than You Realize living as missionary disciples How Do We Go Out? 10 Things To Do in 2019 Gifts of Life ideas for sharing your faith guide loved ones back home a family’s pro-life journey with others to the Church filled with love and joy info content St. Thomas More Catholic Parish 8035 South Quebec Street Centennial, CO 80112 303.770.1155 stthomasmore.org editor: Carly McGillick contributing editors: Jerry Nix 19 24 director of communications: 3 The Path of Your Life 18 Praying Prodigal Hearts Irene Lindemer By Msgr. Tom Fryar Home photographers: Dave Rich 4 Parish Photo Album 19 Gifts of Life Nicole Turner By Jeff & Sonia McGarrity 5 A Season of Hope pastor: By Pope Francis (Lenten homily) Msgr. Thomas Fryar 21 Parish Staff Changes & Updates parochial vicars: 5 Enrich Your Lenten Rev. John Ludanha Journey 23 A Vital Role in the Faith Rev. Rohan Miranda, O.C.D. By Dominika Cicha By STM Religious Education Staff Rev. Ivan Monteiro, O.C.D. deacons: 7 Worship With Us This 24 News From Around Lent & Easter Deacon George Brown the School Deacon Bob Cropp By STM School’s Faculty & Staff Deacon Tim Kenny Deacon George Morin 8 Lessons From Jesus’ Deacon Alan Rastrelli, M.D. Agony in the Garden 25 Meet Our New Deacon Steve Stemper By Fr.
    [Show full text]
  • The Apology of Sir Thomas More, Knight
    1 The Apology of Sir Thomas More, Knight by Sir Thomas More Page and line numbers correspond to The Complete Works of St. Thomas More (Yale University Press), volume 9. A complete concordance to this work can be found at www.thomasmorestudies.org/publications.html#Concordance. Spelling standardized, punctuation modernized, and glosses added by Mary Gottschalk ©CTMS 2014 Punctuation The only punctuation marks found in the original printed version of A Dialogue of Comfort are the period, comma, question mark, slash, or “virgule” ( / ), and parentheses. Quotation marks, semicolons, dashes, exclamation points, italics, and suspension points have been added with the goal of making the text more readily understood by present-day readers. Many commas needed to be inserted and many removed in deference to current rules about restrictive and nonrestrictive phrases. Italics are added for titles and, occasionally, for emphasis. As for the suspension points ( … ), these are substitutes for many of More’s slashes. He often used a slash where we would use a semicolon, a dash, or italics; but he also, quite often, used one to indicate whether a certain phrase was meant to be connected more closely with the one preceding it or with the one following it; to call attention to parallel elements in different phrases; or simply to facilitate serious reflection. He also quite often used a slash for dramatic purposes—to indicate, perhaps, a coming sly comment, or some possibly surprising conclusion. The evident thoughtfulness with which More punctuated this book leads one to suspect that he anticipated its being often read aloud, and wanted to make sure the reader got the cadence right.
    [Show full text]
  • Liturgical Calendar for the Ordinariate of Our Lady of Walsingham
    Liturgical Calendar for the Ordinariate of Our Lady of Walsingham Temporale The date of Easter being moveable, Sundays marked * are not needed in every annual cycle. Advent First Sunday of Advent Second Sunday of Advent Third Sunday of Advent From 17 December (O Sapientia) begin the eight days of prayer before Christmas Day Fourth Sunday of Advent Christmas Eve Christmas THE NATIVITY OF THE LORD (Christmas) Sunday within the Octave of the Nativity: The Holy Family of Jesus, Mary and Joseph (if there is no Sunday, 30 December) THE OCTAVE DAY OF CHRISTMAS: SOLEMNITY OF MARY, THE HOLY MOTHER OF GOD *Second Sunday after Christmas Epiphany THE EPIPHANY OF THE LORD (The Manifestation of Christ to the Gentiles) – (6 January or, as permitted or required by authority, the Sunday between 2 and 8 January) The Baptism of the Lord - Sunday after Epiphany (or, if the Epiphany is celebrated on Sunday 7 or 8 January, on Monday 8 or 9 January) Time after Epiphany Time after Epiphany begins usually with Monday of Week 1 on the day following the Baptism of the Lord. For the weekdays following the Baptism of the Lord, the propers for the Week after Epiphany (Week 1) are used. Even when the Baptism of the Lord is transferred to the Monday, the Sunday after the Baptism of the Lord is observed as the Second Sunday after Epiphany. For the purposes of the lectionary, this is Sunday 2 in Ordinary Time and the Sundays thereafter Sundays 3, 4, 5 &c. until Lent begins. Second Sunday after Epiphany * Third Sunday after Epiphany * Fourth Sunday after Epiphany * Fifth
    [Show full text]
  • The Thomas More / William Tyndale Polemic: a Selection Edited, with An
    The Thomas More / William Tyndale Polemic: A Selection Edited, with an introduction and notes by Matthew DeCoursey Hong Kong Institute of Education Texts Series 3, 2010 http://purl.org/emls/moretyndale.pdf © Matthew DeCoursey, 2010 Comments or corrections may be sent to [email protected] 2 CONTENTS Acknowledgements 3 Introduction 4 A Note on the Text 28 Extracts from The Obedience of a Christian Man 35 Extracts from A Dialogue Concerning Heresies 69 Extracts from An Answer to Sir Thomas More's Dialogue 115 Extracts from The Confutation of Tyndale's Answer 170 Glossary 200 Notes 212 Bibliography and Abbreviations 228 3 Most of the work for this edition was done during the term of a postdoctoral fellowship from the Social Science and Humanities Research Council of Canada, spent at the Catholic University of America and the Folger Shakespeare Library. I am indebted to Christina DeCoursey and Sister Anne M. O'Donnell for their advice and support. Katherine Acheson gave essential advice on the introduction. 4 Introduction From the beginning of the Reformation in 1517, philology was a crucial element of Protestant thought. Sola scriptura, “the scripture alone” was a Reformation slogan, and the nature of that scripture was defined in philological terms. Luther used Erasmus’s edition of the Greek New Testament with a revised Latin translation in an effort to reach the sources of biblical thought. When Luther understood the original languages well enough, he translated the text into German for the common reader. William Tyndale followed his example in English, laying the foundations for most of our King James Version.
    [Show full text]
  • Keeping the Martyrs Alive
    Keeping the Martyrs Alive John O’Connor OP St Edmund Campion, St Robert Southwell and Companions are remembered by the Society of Jesus on 1 December, but how does their martyrdom inform our lives as followers of Christ today? ‘Perhaps when questions are resolved and peace is restored the impact of martyrdom becomes weaker’, suggests Fr John O’Connor OP. A couple of years ago I read an who had died for their faith. Of article by Nicholas Lash, entit- course, I knew about St Oliver led ‘What Might Martyrdom Plunkett and those who suffer- Mean?’ ed under the penal laws, but at school, even in politically relax- A good question, that. There is ed Galway, it was Robert Em- a fairly obvious way of answer- met and Wolfe Tone, Connolly ing it, in high-minded, abstract and Pearse who were spoken terms. But perhaps the import- about more – mainly in history ant question is: what might lessons, admittedly – and who martyrdom mean to us , what were put forward as the key role does it actually play in our markers in the common story. lives, in our personal and coll- ective understandings of what it Photo by Lawrence OP at flickr.com I suppose it was because relig- is to be a follower of Christ? ious persecution had long gone Reflecting on the Feast of St Edmund Campion and that Oliver Plunkett did not grip the collective the English Jesuit Reformation Martyrs, I found imagination as the political martyrs did, for the myself asking these questions of myself. political questions were still ongoing and not resolved.
    [Show full text]
  • Augustine and Aquinas on Property Ownership
    Journal of Markets & Morality Volume 6, Number 2 (Fall 2003): 479–495 Copyright © 2003 Catholicism and the Economy: Augustine and Aquinas on Property Richard J. Dougherty Ownership University of Dallas This essay attempts to lay out the understanding of property ownership found in the writings of Saint Augustine and Saint Thomas Aquinas. The reason for focus- ing on the thought of these two authors is, in part, that much of the contempo- rary discussion of Church teaching and the economy omits mention of these most prominent figures in the tradition. An additional reason for considering their work is that they both engage the argument laid out by Aristotle on prop- erty, thus bridging the distance between classical and Christian thought. The importance of this question can be seen when one assesses how contemporary policy makers might employ these principles in a largely secular social order. The central focus of both Augustine and Aquinas in their treatment of the question of property ownership is twofold, addressing the rightful acquisition and just use of such possessions. In the conclusion the essay considers some of the ramifications of this earlier teaching for contemporary Catholic social thought on the economy, suggesting that opposing positions will find both sup- port and challenges from the teaching of these authors. It would not be a controversial statement to suggest that the response to devel- opments in Catholic social teaching in the century-plus since the issuance of Rerum Novarum by Pope Leo XIII in 1891 has been marked by critiques and defenses across the political spectrum, as progressives and conservatives have alternately been bolstered or disheartened by the issuance of various papal encyclicals, especially, one might argue, on economic questions.
    [Show full text]