Sunday 30Th August 2020: the Feast of St Aidan
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First Evidence of Farming Appears; Stone Axes, Antler Combs, Pottery in Common Use
BC c.5000 - Neolithic (new stone age) Period begins; first evidence of farming appears; stone axes, antler combs, pottery in common use. c.4000 - Construction of the "Sweet Track" (named for its discoverer, Ray Sweet) begun; many similar raised, wooden walkways were constructed at this time providing a way to traverse the low, boggy, swampy areas in the Somerset Levels, near Glastonbury; earliest-known camps or communities appear (ie. Hembury, Devon). c.3500-3000 - First appearance of long barrows and chambered tombs; at Hambledon Hill (Dorset), the primitive burial rite known as "corpse exposure" was practiced, wherein bodies were left in the open air to decompose or be consumed by animals and birds. c.3000-2500 - Castlerigg Stone Circle (Cumbria), one of Britain's earliest and most beautiful, begun; Pentre Ifan (Dyfed), a classic example of a chambered tomb, constructed; Bryn Celli Ddu (Anglesey), known as the "mound in the dark grove," begun, one of the finest examples of a "passage grave." c.2500 - Bronze Age begins; multi-chambered tombs in use (ie. West Kennet Long Barrow) first appearance of henge "monuments;" construction begun on Silbury Hill, Europe's largest prehistoric, man-made hill (132 ft); "Beaker Folk," identified by the pottery beakers (along with other objects) found in their single burial sites. c.2500-1500 - Most stone circles in British Isles erected during this period; pupose of the circles is uncertain, although most experts speculate that they had either astronomical or ritual uses. c.2300 - Construction begun on Britain's largest stone circle at Avebury. c.2000 - Metal objects are widely manufactured in England about this time, first from copper, then with arsenic and tin added; woven cloth appears in Britain, evidenced by findings of pins and cloth fasteners in graves; construction begun on Stonehenge's inner ring of bluestones. -
Celtic Relations of St. Oswald of Northumbria Author(S): J
Celtic Relations of St. Oswald of Northumbria Author(s): J. M. Mackinlay Source: The Celtic Review, Vol. 5, No. 20 (Apr., 1909), pp. 304-309 Stable URL: http://www.jstor.org/stable/30070180 Accessed: 28-06-2016 10:00 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. is collaborating with JSTOR to digitize, preserve and extend access to The Celtic Review This content downloaded from 144.82.108.120 on Tue, 28 Jun 2016 10:00:52 UTC All use subject to http://about.jstor.org/terms 304 THE CELTIC REVIEW CELTIC RELATIONS OF ST. OSWALD OF NORTHUMBRIA. J. M. MACKINLAY By relationships I do not mean ties of blood, but ties of circumstance. St. Oswald was Anglic by birth, and ruled over an Anglic people, but at various times during his romantic career he was brought into touch with Celtic influences. When his father, IEthelfrith, King of Northum- bria, was killed in battle in the year 617, and was succeeded by Eadwine, brother-in-law of the dead king, Oswald, who was then about thirteen years of age, had to flee from his native land. He went to the north-west, and along with his elder brother Eanwith and a dozen followers, sought refuge in the monastery of Iona. -
Praying with the Celtic Saints
PRAYING WITH THE CELTIC SAINTS ST AIDAN ‘Flame of the North’ We light this candle, because Christ is the Light no darkness can extinguish In the name of the sending Father, in the name of the gentle Son, in the name of the teaching Spirit, in Love’s name, the Three-in-One. We come humbly into your presence, Lord. Open our very being to your Truth and fill us with your love and peace. Amen. A LINDISFARNE RHYTHM OF PRAISE Ebb tide, full tide, praise the Lord of land and sea! Barren rocks, darting birds praise His holy name! Poor folk, ruling folk, praise the Lord of land and sea! Pilgrimed sands, sea-shelled strands, praise His holy name! Fierce lions, gentle lambs, praise the Lord of land and sea! Noble women, mission priests, praise His holy name! Chanting boys, slaves set free, praise the Lord of land and sea! Old and young and all the land, praise His holy name! SCRIPTURE Leviticus 19:18 Do not seek revenge or bear a grudge against anyone among your people, but love your neighbour as yourself. I am the LORD. Mark 12 : 29-31 ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’. The second is this: ‘Love your neighbour as yourself.’ There is no commandment greater than these. James 2 : 1-5 and 8-9 My brothers and sisters: believers in our glorious Lord Jesus Christ must not show favouritism. -
The SAINTS in SACRED SCRIPTURE
International Crusade for Holy Relics P.O. Box 21301 Los Angeles, Ca. 90021 www.ICHRusa.com The SAINTS IN SACRED SCRIPTURE. 2 Chronicles 6:41 - "And now arise, O LORD God, and go to thy resting place, thou and the ark of thy might. Let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in thy goodness. Psalms 16:3 - As for the saints in the land, they are the noble, in whom is all my delight. Psalms 30:4 - Sing praises to the LORD, O you his saints, and give thanks to his holy name. Psalms 31:23 - Love the LORD, all you his saints! The LORD preserves the faithful, but abundantly requites him who acts haughtily. Psalms 34:9 - O fear the LORD, you his saints, for those who fear him have no want! Psalms 37:28 - For the LORD loves justice; he will not forsake his saints. The righteous shall be preserved for ever, but the children of the wicked shall be cut off. Psalms 79:2 - They have given the bodies of thy servants to the birds of the air for food, the flesh of thy saints to the beasts of the earth. Psalms 85:8 - Let me hear what God the LORD will speak, for he will speak peace to his people, to his saints, to those who turn to him in their hearts. Psalms 97:10 - The LORD loves those who hate evil; he preserves the lives of his saints; he delivers them from the hand of the wicked. -
The Venerable Bede Ecclesiastical History of England (731 A.D.)1
1 Primary Source 3.2 THE VENERABLE BEDE ECCLESIASTICAL HISTORY OF ENGLAND (731 A.D.)1 The Anglo-Saxon monk and author, known to posterity as the Venerable Bede (c. 672– 735), was apparently a deeply spiritual man described as constantly praising God, even at the last moments of his life, when he could scarcely breathe. A learned scholar with broad knowledge of ancient and early medieval theology and secular writings, he wrote a huge number of works on theology, biblical commentary, the lives of saints, and secular and religious history. His most famous work, excerpted here, recounts the historical development of Britain with a focus on the vibrant evolution of the church. The passage below concerns the conversion of the Anglo-Saxons from paganism to Christianity. Key themes are the care with which missionaries sought to transform customs without giving offense, Christian humility, and how the converts’ belief in miracles wrought in the name of Christ facilitated their conversion. For the complete text online, click here. For a freely accessible audio recording of the book, click here. BOOK I CHAPTER XVII How Germanus the Bishop,2 sailing into Britain with Lupus,3 first quelled the tempest of the sea, and afterwards that of the Pelagians, by Divine power. [429 A.D.] Some few years before their arrival, the Pelagian heresy,4 brought over by Agricola, the son of Severianus, a Pelagian bishop, had corrupted with its foul taint the faith of the Britons. But whereas they absolutely refused to embrace that perverse doctrine, and blaspheme the grace of Christ, yet were not able of themselves to confute the subtilty of the unholy belief by force of argument, they bethought them of wholesome counsels and determined to crave aid of the Gallican5 prelates in that spiritual warfare. -
The Translation of St Oswald's Relics to New Minster, Gloucester: Royal And
Canterbury Christ Church University’s repository of research outputs http://create.canterbury.ac.uk Please cite this publication as follows: Bintley, M. (2014) The translation of St Oswald’s relics to New Minster, Gloucester: royal and imperial resonances. Anglo-Saxon Studies in Archaeology and History, 19. pp. 171-181. ISSN 0264-5254. Link to official URL (if available): This version is made available in accordance with publishers’ policies. All material made available by CReaTE is protected by intellectual property law, including copyright law. Any use made of the contents should comply with the relevant law. Contact: [email protected] ABSTRACT The Translation of St Oswald’s Relics to New Minster, Gloucester: Royal and Imperial Resonances The relics of St Oswald were translated to New Minster, Gloucester, in the early tenth century, under the authority of Æthelflæd and Æthelred of Mercia, and Edward the Elder. This was ostensibly to empower the new burh, sited in the ruins of the former Roman town, with the potent relics of one of Anglo-Saxon Christianity’s cornerstones. This article argues that the relics of Oswald were not only brought to Gloucester to enhance its spiritual and ideological importance, but also to take advantage of the mythologies attached to this king, saint, and martyr, which were perpetuated by a contemporary translation of Bede’s Historia ecclesiastica. This work, which emphasizes Oswald’s role in the unification of Northumbria under Christianity, consciously models Oswald on his imperial predecessor Constantine. These and other valuable attendant mythologies may have been consciously appropriated by the Mercians and West Saxons in the early tenth century, thereby staking a claim to the imperial Christian heritage of Rome and Northumbria, and furthering the notion of an Angelcynn that had only recently been promoted by Alfred the Great. -
Ss. Peter & Paul
3rd Sunday After Pentecost Tone 2 June 17, 2018 SS. PETER & PAUL Lorain, OH | www.OrthodoxLorain.org | (440) 277-6266 Rev. Joseph McCartney, Rector Cell (440) 668 - 2209 ~ Email: [email protected] ~ Home (440) 654-2831 Gospel Reading ~ Matthew 6:22-33 Epistle Reading ~ Romans 5:1-10 All Saints of Britain and Ireland This Week at a Glance Gospel Meditation Wed, June 20th In today’s Gospel, Jesus says that the light of the body is the eye. If 6:00 pm - Akathist to Ss Peter the eye is light, so the body will be light. But if the eye is dark, so the body & Paul will be dark. By 'eye' is meant the soul, for the eye is the window of the soul. In these words Our Lord says that we are not to blame our bodies for our Sat, June 23rd sins. Our bodies are the servants of our souls. If our souls are corrupted, then 6:00 pm - Great Vespers so also will be our bodies. On the other hand, if our souls are clean, then our bodies will also be clean. It is not our bodies which control our lives, or even Sun, June 24th our minds, but our souls. And it is our souls that we are called on to cleanse, 9:00 pm - 3rd & 6th Hours cultivate and refine first of all. It is the spiritual which has primacy in our 9:30 am - Divine Liturgy lives. Once our souls are clean, then our minds and our bodies will also be cleaned. Neither can we serve two Masters, the master of the material world Parish Council and the master of the spiritual world. -
Homily for the Second Sunday After Pentecost
1 Homily for the Second Sunday after Pentecost Fr. Filip Lommaert Sunday, July 4, 2021 In the name of the Father, the Son and the Holy Spirit. One God. Today, on the second Sunday of Pentecost, we listened to the Gospel reading from Saint Matthew. Although very short, it still has an important message. Christ, our Saviour, called Peter, Andrew, James, and John to leave everything behind and follow Him. They did not hesitate, ask questions, nor object, but just did what He asked of them. These disciples had already heard the preaching of John the Baptist and were prepared to accept Christ immediately. Though illiterate and unlearned in religion, these “people of the land” whom Jesus calls will be revealed at Pentecost to be the wisest of all. Our Lord knew exactly what He wanted of them, but did they know? No. They did not have a clear understanding of what Jesus wanted of them, because this was only the beginning of their ministry as disciples and apostles. They would only start to understand who Christ really was until after the resurrection. Let us not forget that they were simple hard-working fishermen. Nothing in their lives had prepared them for what was to come. Nothing had prepared them for this unusual Messiah, Christ. Nothing had prepared them for the sacrifices that would be expected from them once they obeyed Christ’s request to follow Him. They did not need to understand right now. The only thing they needed to do was to abandon their old lives and follow Him. -
Patronal Service Book 2020.Pub
Oswald of Northumbria King and Martyr Celebrant, Preacher and Luncheon Speaker (on Zoom) Reverend Glenn Loughrey nd Sunday 2 August, 2020 St. Oswald’s Anglican Church, Glen Iris Priest: The Reverend Glenn Loughrey Organist: 2 Oswald of Northumbria Born around the year 605, the son of King Ælfrith of Northumbria, Oswald was forced to leave home after his father's death and move to Iona where, influenced by the monks of St Columba, he was baptised. Returning to Northumbria in 634, Oswald defeated the British king, setting up a cross as his standard and gathering his men around it to pray the night before the battle. A man of humility and generosity, Oswald worked closely with his friend St Aidan, travelling with him on his missionary journeys and acting as his interpreter. He died in battle on this day in 642 defending his kingdom from the Mercians. Please remain seated Introit Anthem Music: Christopher Tye (1505‐1573) O come, ye servants of the Lord, And praise his holy name; From early morn to setting sun, His might on earth proclaim. His laws are just, and glad the heart; he makes His mercies known: Ye princes, come ye people too, And bow before his throne. Acknowledgement of Country (please stand) Priest: We acknowledge the sovereign country of the Wurrindjeri people of the Kulin nation on which we gather: the land where the Wurundjeri people gathered and celebrated their stories, songs and dances passed on by their ancestors, and the Great Spirit of the Dreaming, over countless generations. This is still their land. -
St Cuthbert Part 1 Saint Cuthbert (634-687) Generally Cuthbert (C
St Cuthbert Part 1 Saint Cuthbert (634-687) Generally Cuthbert (c. 634 – 20 March 687) is a saint of the early Northumbrian church in the Celtic tradition. He was a monk, bishop and hermit, associated with the monasteries of Melrose and Lindisfarne in what might loosely be termed the Kingdom of Northumbria. After his death he became one of the most important medieval saints of Northern England, with a cult centred on his tomb at Durham Cathedral. Cuthbert is regarded as the patron saint of Northern England. His feast day is 20 March (Catholic Church and Church of England), Stained glass depicting St Cuthbert of Lindisfarne, from Gloucester Cathedral History of the St Cuthbert era Lots of small areas ruled by Kings. See map above. The population had just become Christian after a visit from Roman priests. Christian/ pagan fluctuation. There was also a conflict between the Irish way of worshiping and the Roman way. The Irish priests came from Iona on the other side of Scotland, the /west coast. New monasteries were founded, Lindisfarne, Melrose and Ripon. Vikings invade and destroy Lindisfarne in 793 and Iona (st Columbia’s stronghold) 2 years later. 1. King Edwin: Converted to Christianity in 627, which was slowly followed by the rest of his People. The politics of the kingdom were violent, and there were later episodes of pagan rule, spreading understanding of Christianity through the kingdom was a task that lasted throughout Cuthbert's lifetime. Edwin had been baptised by Paulinus of York, an Italian who had come with the Gregorian mission from Rome. -
Chapter 4 the Anglian Period: the Royal Ladies of Castor [1]
Chapter 4 The Anglian Period: The Royal Ladies of Castor [1] St. Kyneburgha of Castor: from Mercian princess to Northumbrian queen Castor Parish Church stands upon an escarpment, which has been occupied from at least the Roman period. It bears a unique dedication to the seventh-century saint, Kyneburgha or Cyneburh, a Mercian princess and erstwhile queen of Northumbria who, according to local tradition, retired from court in order to establish a nunnery on the site of an abandoned early fourth-century villa. Reliable, near-contemporary information relating to Kyneburgha is limited to a single reference in Venerable Bede’s Historia Ecclesiastica (c. 731), in which she was described as the sister of Peada, King of the Middle Angles, and the wife of Alhfrith, a Christian prince of Northumbria [2]. From this statement we may deduce that she was also the daughter of the unrepentant heathen king, Penda of Mercia (c. 626-c. 655), and his consort, Cynewise, whose stronghold was in the Tamworth area of the Trent Valley [3]. All subsequent references to Kyneburgha are either of post-Conquest date or survive only in the form of twelfth-century copies and, consequently, are much less trustworthy [4]. Nor are there any archaeological finds to substantiate Kyneburgha’s relationship with the Castor site. However, by examining all of the available sources, in conjunction with place-name and sculptural evidence, it may be possible to gain an insight into the life and times of this remarkable lady. Kyneburgha was born during an era when England was ruled by a few aristocratic families, both Christian and pagan, who intermarried in attempts to form alliances and to found dynasties in rival provinces. -
(Died 704) Ælfric, Abbot of Eynsham
People ADALBERO, BISHOP OF LAON (FRANCE; 977-1030) Adalbero was very involved in the politics of the end of Carolingian dynasty in Western Frankia and its replacement by the Capetians, with the accession of Hugh Capet as king in 987. He was one of the writers who expressed the concept of society divided between the three orders. ADOMNÁN , ABBOT OF IONA (DIED 704) Adomnán was the ninth abbot of the monastery of Iona, founded on the island of that name in the Hebrides by Columba. He is particularly noted by Bede in his Ecclesiastical History of the English People for having promoted the Roman dating of Easter. His best-known work is his Life of St Columba. ÆLFRIC, ABBOT OF EYNSHAM (1005-C. 1010) Ælfric joined the monastery of Cerne Abbas (Dorset) around 987. He may have been in charge of the school there, and he certainly produced a series of writings, including works in Old English, principally homilies for reading and preaching and lives of saints, and a grammar of Latin written in Old English. In 1005, he became the first abbot of the reformed abbey of Eynsham near Oxford, where he died around 1010. ÆTHELEBERHT I, KING OF KENT (DIED 616) Ætheleberht, who had married the Christian, Frankish princess, Bertha, some while before, welcomed the mission of St Augustine when it arrived in Kent in 597. He permitted the conversion of his subjects, and was himself converted, perhaps soon after Augustine's arrival. Bede identified him as one of the seven overlords of southern England (Bede, Eccl. History, II.15) and attributed to him a code of laws 'in the manner of the Romans', which is extant.