November 2016 Newsletter

Total Page:16

File Type:pdf, Size:1020Kb

November 2016 Newsletter Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 Important Dates: Next Council meeting: November 17th at 7:00pm in the meeting hall Donut sale: November 19th and 20th after all masses Pancake Breakfast: November 27th after Sunday masses for Pro-Life Fundraiser Council Officers: Arbors Christmas tree Set-up: th Grand Knight: Tony Sommer November 28 at 7:00pm at the Arbors on Route 40 (614-596-6722) [email protected] Corporate Communion Mass: Deputy Grand Knight: Michael Korson December 4th at the 8:00am mass (260-797-6663) [email protected] Ladies Appreciation Dinner: Financial Secretary: Bill Penquite December 7th at Ann and Tony’s restaurant (614-878-9940) [email protected] at 7:00pm. RSVP needed call Skeeter Nelson Chancellor: Terry Mandel at 614-879-7503 or email (614-878-8345) [email protected] [email protected] Recorder: Dean Headley [email protected] Advocate: Jerry Finnegan [email protected] Warden: Max Berchtold [email protected] Treasurer and District Deputy: Mike Reinhard (614-879-6455) [email protected] Lector: Open Inside Guard: Matt Huffman (614-581-1716) [email protected] Outside Guard: Marvin Phipps [email protected] Trustees: Skeeter Nelson Mark Taylor Jim Bayer 1 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 Grand Knights Report: Brother Knights, Please don't forget to bring canned food to our meeting on the 17th. Also thank you to Mike Myers on a well run Trunk or Treat and to those who handed out the Baptismal gifts. Please make it appoint to attend this month’s meeting to taste Skeeters latest business venture. Tony Sommer, Grand Knight Trunk or Treat 2016: On October 23, 2016 the Father Sheldon Kelly Council 11224 hosted Trunk or Treat at Saint Simon and Jude Church. The event started at 4:30 pm with trunks and children in costume. Here are Costumes were so good there were cats dressed up some of those pictures: as dogs!!! 2 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 The Winners of the Trunk or Treat are: Children’s costume winner: Alexia McComas Adult costume winner: Brian Humbert and Family 3 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 The winning trunk: Casi Phiipps and Tucker (Noah’s Ark) VA Clothing Drive: On Saturday October 29th there were 22 bags of Men's & Women's clothing delivered to the VA in Chillicothe donated by our Council11224. I would like to say a sincere "Thank You" to each of you that donated. Our contributions are much needed and greatly appreciated. May Peace Be With You, Skeeter Here are some of the pictures of the event. 4 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 Protecting God’s Children Classes: Anyone interested can sign up on www.virtus.org. “Men mark your calendars, OLPH is having a second That Man is You! Which will cover year 1, Tony’s Trivia: and it begins Tuesday September, 13 2016 at 7:00 pm – 8:30 pm sharp! Were also starting year two 1. This Catholic Astronomer first proposed that the this fall on Saturday September, 10 2016 at 6:30 sun did not revolve around the earth, but rather am – 8:00 am sharp! Modeled on some of the argued for Heliocentrism. He was opposed by the country’s leading men’s programs, That Man Is Protestant theologians, and then by the Catholic You! combines Scripture, solid secular research Church until his writings were corrected: and a little fun to address the pressures and temptations facing men in our modern culture. It seeks to form authentic leaders who will be *Gallileo Galilei capable of transforming homes and society. *Johannes Kepler *Nicolaus Copernicus *Tycho Brahe 2. The oldest complete manuscripts of the Greek Bible date from the 4th and 5th century. Which one of the following is not one of these manuscripts? *Codex Sinaitcus *Codex Vaticanus *Codex Athenius *Codex Alexandrinus Brother Knights that are One Year 3. The harmony of the "couple" and of society Older and One Year Wiser: depends in part on how all of these are lived out, except: Thomas Rasmussen-11/17 Nicholas Talone-11/20 *The complementarity of the sexes Michael Rapelye-Thompson-11/24 *The mutual support of the sexes *The desire of the sexes Happy Birthday Brother Knights!!! *The need of the sexes 5 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 4. *The three temptation of Christ in the desert 5. When was the Tilma created? *1492 *1620 *1543 *1531 In this icon of the Virgin of Mt. Carmel, what do the three stars on Mary represent? *The Father, Son and Holy Spirit *Her virginity before, during, and after the birth of Answers on page 8 and 9 Jesus *The Star of David, the Star of Bethlehem and the Star of the Resurrection 6 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 Get to Know a Saint: Augustine's mission in England was based in Kent, and is referred to as the Gregorian mission after the pope who sent him.[2] As queen, Æthelburh continued to practice her Christianity and no doubt St. Hilda influenced her husband's thinking as her mother Bertha had influenced her father. In 627 King Edwin was baptised on Easter Day, 12 April, along with his entire court, which included the 13-year-old Hilda,[2] in a small wooden church hastily constructed for the occasion near the site of the present York Minster. In 633 Northumbria was overrun by the neighbouring pagan King of Mercia, at which time King Edwin fell in battle. Paulinus accompanied Hilda and Queen Æthelburh and her companions to the Queen's home in Kent. Queen Æthelburh founded a convent at Lyminge and it is assumed that Hilda remained with the Queen- Abbess.[3] Hilda's elder sister, Hereswith, married Ethelric, brother of King Anna of East Anglia, who with all of his daughters became renowned for their Christian virtues. Later, Hereswith became a nun at Chelles Abbey in Gaul (modern France). Bede resumes Hilda's story at a point when she was about to join her widowed sister at Chelles Abbey. At the age of 33, Hilda decided instead to answer the call According to Bede, Hilda was born in 614, into of Bishop Aidan of Lindisfarne and returned the Deiran royal household. She was the second to Northumbria to live as a nun.[4] daughter of Hereric, nephew of Edwin, King of Deira, and his wife Breguswith.[1] When Hilda was Hilda's original convent is not known except that it still an infant, her father was poisoned while in was on the north bank of the River Wear. Here, exile at the court of the British King of Elmet in with a few companions, she learned the traditions what is now West Yorkshire. In 616 CE, Edwin of Celtic monasticism, which Bishop Aidan brought killed Aethefrith, the son of Æthelric of Bernicia, in from Iona. After a year Aidan appointed Hilda as battle. He created the kingdom of Northumbria and the second Abbess of Hartlepool Abbey.[5] No trace took the throne. Hilda was brought up at King remains of this abbey, but its monastic cemetery Edwin's court. has been found near the present St Hilda's Church, Hartlepool. In 625, the widowed Edwin married the Christian princess, Æthelburh of Kent, daughter of In 657 Hilda became the founding abbess KingÆthelberht of Kent and of Whitby Abbey, then known as Streoneshalh; she the Merovingian princess Bertha of Kent. As part of remained there until her death.[6]Archaeological the marriage contract, Aethelburgh was allowed to evidence shows that her monastery was in the continue her Roman Christian worship and was Celtic style, with its members living in small accompanied to Northumbria with her houses, each for two or three people. The tradition chaplain, Paulinus of York, a Roman monk sent to in double monasteries, such as Hartlepool and England in 601 to assist Augustine of Canterbury. Whitby, was that men and women lived separately 7 Father Sheldon Kelly Council 11224 Double Star Council 2012, Star Council 2013 and 2014 November 2016 but worshipped together in church. The exact Many members become Knights simply to be able location and size of the church associated with this to buy coverage to protect their family. Soon after, monastery is unknown. they realize the good our charitable works do for Bede states that the original ideals of monasticism their community, and they are proud to be were maintained strictly in Hilda's abbey. All members. property and goods were held in common; Christian As your professional Knights of Columbus virtues were exercised, insurance agent, I look forward to helping us grow especially peace and charity. Everyone had to study in fraternity in any way that I can. the Bible and do good works. Please call Mark Mandel at 614-308-2294 or email me at [email protected] Five men from this monastery later became bishops.[5] Two, John of Beverley, Bishop of Hexham andWilfrid, Bishop of York, Tony’s Trivia Answers: were canonized for their service to the Christian church at a critical period in its fight against 1. Answer: Nicolaus Copernicus paganism. Opposition was first raised against the Copernican Ask Eligible Men to Join system by Protestant theologians for Biblical reasons and strange to say it has continued, at least Today, I want to address the growth of the Order.
Recommended publications
  • Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature
    Bernadette Filotas PAGAN SURVIVALS, SUPERSTITIONS AND POPULAR CULTURES IN EARLY MEDIEVAL PASTORAL LITERATURE Is medieval pastoral literature an accurate reflection of actual beliefs and practices in the early medieval West or simply of literary conventions in- herited by clerical writers? How and to what extent did Christianity and traditional pre-Christian beliefs and practices come into conflict, influence each other, and merge in popular culture? This comprehensive study examines early medieval popular culture as it appears in ecclesiastical and secular law, sermons, penitentials and other pastoral works – a selective, skewed, but still illuminating record of the be- liefs and practices of ordinary Christians. Concentrating on the five cen- turies from c. 500 to c. 1000, Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature presents the evidence for folk religious beliefs and piety, attitudes to nature and death, festivals, magic, drinking and alimentary customs. As such it provides a precious glimpse of the mu- tual adaptation of Christianity and traditional cultures at an important period of cultural and religious transition. Studies and Texts 151 Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature by Bernadette Filotas Pontifical Institute of Mediaeval Studies This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Aid to Scholarly Publications Programme, using funds provided by the Social Sciences and Humanities Research Council of Canada. LIBRARY AND ARCHIVES CANADA CATALOGUING IN PUBLICATION Filotas, Bernadette, 1941- Pagan survivals, superstitions and popular cultures in early medieval pastoral literature / by Bernadette Filotas.
    [Show full text]
  • From the Dean
    Grace Episcopal Cathedral June 2018 Topeka, Kansas Vol. 92, No. 6 From the Dean. An Easter Epiphany Dear Friends, By the time you read this last Chimes message from me, I will have done my last service at Grace and will, in fact, be on vacation before starting a new part- time job as interim pastor at St. Paul’s in Leavenworth while they are searching for a new rector. I’ll be working four days a week, including Sundays and have a letter of agreement for 12 months. This will give me time to think through some things and make important decisions Farewell, about where I want to be and what I want to do for the next several years Dean Lipscomb of my life. So, there’s that. And then, there’s this. It has been almost a year since Robyn’s death, and several months of sickness before that. In fact, it was Good Friday, 2017 that we were given the diagnosis of Stage 4 lung and bone cancer and told nothing could be done. I know, as I leave this community that walked through that time with me, many of you are concerned about how I am going to get along. So, I want to tell you a story that I’ve shared with several small groups, about what happened to me on Easter Sunday. As I said, Good Friday last year, Robyn was diagnosed with terminal continued on page 2 From the Dean Steve Lipscomb named “Dean Emeritus” cancer, after being treated the prior two months for what we (and the Dean Steve Lipscomb was honored on Pentecost with the title of Dean doctors) thought was a persistent Emeritus at Grace Cathedral.
    [Show full text]
  • 9780521633482 INDEX.Pdf
    Cambridge University Press 0521633486 - A History of the English Parish: The Culture of Religion from Augustine to Victoria N. J. G. Pounds Index More information INDEX abandonment, of settlement 90–1 rail 442 Abbots Ripton, briefs 270, 271 (map) tomb 497 abortion 316–17; herbs for 316 altarage 54 Abraham and Isaac 343 Altarnon church 347, 416 absenteeism 564 Alvingham priory 63 abuse, verbal 258 Ancaster stone 402 accounts, clerical 230 Andover parish 22, 23 (map) parochial 230 Anglican liturgy 481 wardens’ 230 Anglo-Saxon churches 113 acolyte 162 Annates 229 Act of Unification 264 anticlericalism 220, 276 Adderbury, building of chancel 398–9 in London 147 adultery 315 apparition 293 Advent 331 appropriation 50–4, 62–6, 202 (map) Advowson 42, 50, 202 apse 376, 378 Ælfric’s letter 183 Aquae bajulus 188 Æthelberht, King 14 Aquinas, Thomas 161, 459 Æthelflaeda of Mercia 135 archdeaconries 42 Æthelstan, law code of 29 archdeacons 162, 181, 249 affray, in church courts 291–2; over seats 477 courts of 174–6, 186, 294–6, 299, 303 aged, support of 196 and wills 307 agonistic principle 340 archery 261–2 aisles 385–7, 386 (diag.) Arles, Council of 7, 9 ales 273, see church-ales, Scot-ales Ascension 331 Alexander III, Pope 55, 188, 292 Ashburton 146 Alkerton chapel 94 accounts of 231 All Hallows, Barking 114 church-ale at 241 All Saints, Bristol, library at 286–8 pews in 292 patrons of 410 Ashwell, graffiti at 350–1 All Saints’ Day 331, 333 audit, of wardens’ accounts 182–3 altar 309 auditory church 480 candles on 434 augmentations, court of 64 consecration of 442–3 Augustinian order 33, 56 covering of 437 Austen, Jane 501 desecration of 454 Avicenna 317 frontals 430, 437 Aymer de Valence 57 material of 442 number of 442 Bag Enderby 416 placement of 442 Bakhtin, Mikhail 336 position of 486 balance sheet of parish 236–9 © Cambridge University Press www.cambridge.org Cambridge University Press 0521633486 - A History of the English Parish: The Culture of Religion from Augustine to Victoria N.
    [Show full text]
  • 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.
    [Show full text]
  • O'neal Dissertation
    © Copyright by Amy Michele O’Neal May, 2008 PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES ______________________________________ A Dissertation Presented to The Faculty of the Department of History University of Houston ___________________________________ In Partial Fulfillment Of the Requirement for the Degree of Doctor of Philosophy ________________________________________ By Amy Michele O’Neal May, 2008 ii PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES By: _______________________________ Amy Michele O’Neal Approved: ____________________________________ Sally N. Vaughn, Ph.D. Committee Chair ____________________________________ Catherine F. Patterson, Ph.D. ____________________________________ Patricia R. Orr, Ph.D. _____________________________________ John A. Moretta, Ph.D. ______________________________________ John J. Antel, Ph.D. Dean, College of Humanities and Fine Arts Department of Economics iii PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES An Abstract to the Doctoral Dissertation Presented to The Faculty of the Department of History University of Houston In Partial Fulfillment Of the Requirements for the Degree Doctor of Philosophy By Amy Michele O’Neal May, 2008 iv PRAGMATISM, PATRONAGE, PIETY AND PARTICIPATION: WOMEN IN THE ANGLO-NORMAN CHRONICLES This dissertation examines the chronicles written in England and Normandy in the eleventh and twelfth centuries and explores how the writers of these histories perceived women. This study is meant to illuminate the lives of the women in the Anglo-Norman chronicles at every stage of life. While many modern books have addressed medieval women, they have attempted to deal with women more generally, looking at many areas and societies over hundreds of years. Other modern historians have focused on a few select women using evidence from the same Anglo-Norman chronicles used in this study.
    [Show full text]
  • How Lyminge Parish Church Acquired an Invented Dedication
    ANTIQUARIANS, VICTORIAN PARSONS AND RE-WRITING THE PAST: HOW LYMINGE PARISH CHURCH ACQUIRED AN INVENTED DEDICATION ROBERT BALDWIN For more than a century, the residents of Lyminge, on the North Downs in East Kent, have taken for granted that the parish church is dedicated to St Mary and St Ethelburga. Yet for many centuries before that, it was known as the church of St Mary and St Eadburg. The dedication to St Mary, the Virgin, is ancient and straightforward to explain, for it appears in the earliest of the surviving charters forLyminge dated probably to 697. 1 The second part of the dedication, whether this is correctly St Ethelburga or St Eadburg, is also likely to pre-date the Norman Conquest for both are clearly Anglo-Saxon names. But the uncertainty over the dedication invites investigation to understand who the patron saint actually is and the cause of the change, which is an unusual event by any standards. At first sight, St Ethelburga is apparently also easy to explain. Although there were a number of St Ethelburgas, the one traditionally connected with Lyminge was Queen LEthelburh2, daughter of LEthelberht I, King of Kent, and widow of Edwin, King of Northumbria. The story of her marriage to Edwin, his conversion to Christianity and the beginning of the conversion of Northumbria in the 620s was recorded by Bede, writing around a century later.3 AfterEdwin's death in battle in 633, Bede noted that LEthelburh returned to Kent where her brother Eadbald had become king. Other sources4 recounted that the king allowed his sister to retire to his estate at Lyminge where she established a 'minster'5 and subsequently died in 647.6 A dedication to St Ethelburga makes sense in the historical context ofLyminge.
    [Show full text]
  • Foxe's Constantine-FINAL3.Pages
    Constantine in Scriptural Mode: John Foxe’s “Magisterial” Revisions to Acts and Monuments’ Second Edition (1570) by Wesley Miles Goudy A Thesis submitted to the Faculty of Wycliffe College and Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfilment of the requirements for the degree of Doctor of Theology awarded by Wycliffe College and the University of Toronto. © Copyright by Wesley Miles Goudy 2018 Constantine in Scriptural Mode: John Foxe’s “Godly” Magisterial Revisions to Acts and Monuments Second Edition (1570) Wesley Miles Goudy Doctor of Theology Wycliffe College and the University of Toronto 2018 Abstract This project explores a new vision of the Protestant magistrate as represented in the alterations which John Foxe made to his Ecclesiastical History, in Acts and Monuments’ second edition (1570), a highly influential and controversial work which has been credited with shaping the course of English historiography from the Reformation to the Victorian era. The work has also been read in abridged form under the title Foxe’s Book of Martyrs. Foxe made incremental revisions to the work, which began as a 1554 Latin martyrology and ended in a fourth 1583 revision to this English-language ecclesiastical history, still known by the title Acts and Monuments. Yet relatively little scholarship has been devoted to explicating the nature and motivation for Foxe’s revisions, beyond his effort to provide literary and historical support for the English Reformation in the face of Roman Catholic opposition. The most significant revisions appear between the first and second editions of Acts and ii Monuments (1563, 1570), resulting in a textual expansion of some 500 pages.
    [Show full text]
  • Parish Priests and Their People in the Middle Ages in England
    Parish Priests and Their People in the Middle Ages in England By Cutts, Edward L. English A Doctrine Publishing Corporation Digital Book This book is indexed by ISYS Web Indexing system to allow the reader find any word or number within the document. PARISH PRIESTS AND THEIR PEOPLE. [Illustration: FROM THE XV. CENT. MS., EGERTON 2019, f. 142.] PARISH PRIESTS AND THEIR PEOPLE IN THE MIDDLE AGES IN ENGLAND. BY THE REV. EDWARD L. CUTTS, D.D., AUTHOR OF “TURNING POINTS OF ENGLISH CHURCH HISTORY,” “A DICTIONARY OF THE CHURCH OF ENGLAND,” “A HANDY BOOK OF THE CHURCH OF ENGLAND,” ETC. PUBLISHED UNDER THE DIRECTION OE THE TRACT COMMITTEE. LONDON: SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE. NORTHUMBERLAND AVENUE, W.C. 43, QUEEN VICTORIA STREET, E.C. BRIGHTON: 129, NORTH STREET. NEW YORK: E & J. B.YOUNG AND CO. 1898. PREFACE. A great mass of material has of late years been brought within reach of the student, bearing upon the history of the religious life and customs of the English people during the period from their conversion, in the sixth and seventh centuries, down to the Reformation of the Church of England in the sixteenth century; but this material is still to be found only in great libraries, and is therefore hardly within reach of the general reader. The following chapters contain the results of some study of the subject among the treasures of the library of the British Museum; much of those results, it is believed, will be new, and all, it is hoped, useful, to the large number of general readers who happily, in these days, take an intelligent interest in English Church history.
    [Show full text]
  • 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.
    [Show full text]
  • Saint Hilda, Abbess of Whitby
    Hilda of Whitby Hilda of Whitby or Hild of Whitby (c. 614–680) is a Queen Ethelburga founded a convent at Liming and it is Christian saint and the founding abbess of the monastery assumed that Hilda remained with the Queen-Abbess.[3] at Whitby, which was chosen as the venue for the Synod Hilda’s elder sister, Hereswith, married Ethelric, brother of Whitby. An important figure in the conversion of of King Anna of East Anglia, who with all of his daugh- England to Christianity, she was abbess at several monas- ters became renowned for their saintly Christian virtues. teries and recognized for the wisdom that drew kings to Later, Hereswith became a nun at Chelles Abbey in Gaul her for advice. (modern France). Bede resumes Hilda’s story at a point The source of information about Hilda is The Ecclesiasti- when she was about to join her widowed sister at Chelles cal History of the English by the Venerable Bede in 731, Abbey. At the age of 33, Hilda decided instead to answer the call of Bishop Aidan of Lindisfarne and returned to who was born approximately eight years before her death. [1] He documented much of the Christian conversion of the Northumbria to live as a nun. Anglo-Saxons. 2 Abbess 1 Early life According to Bede, Hilda was born in 614, into the Deiran royal household. She was the second daughter of Hereric, nephew of Edwin of Northumbria, and his wife Breguswith.[1] When Hilda was still an infant, her father was poisoned while in exile at the court of the British King of Elmet in what is now West Yorkshire.
    [Show full text]
  • Ordo2010.Pdf
    CELEBRATION ‘Pastors of souls must realise that when liturgy is celebrated, something more is required than the observance of the laws governing valid and lawful celebration. It is their duty also to ensure that the faithful take part, fully aware of what they are doing, actively engaged in the rite and enriched by it.’ (Constitution on the Sacred Liturgy, Para 11) ‘The celebration of the Eucharist, and the entire liturgy, is carried out by the use of outward signs. By these signs faith is nourished, strengthened and expressed. It is thus very important to select and arrange the forms and elements proposed by the Church, which, taking into account individual and local circumstances, will best foster active and full participation and promote the spiritual welfare of the faithful.’ (General Instruction of the Roman Missal No. 5) Order of Divine Office and Mass Compiled, edited and © 2009 by Rev. John Ealey LITURGICAL YEAR 1st SUNDAY OF ADVENT, 29th NOVEMBER, 2009 — 27th NOVEMBER, 2010 In 2010, there are 33 weeks of ORDINARY TIME Of these 6 are before Lent, 11th January — 16th February The remainder commence the day after Pentecost 24th May, the 8th week — 27th November LECTIONARY CYCLE SUNDAYS and MAJOR FEASTS: YEAR C FERIAL WEEKDAYS of ORDINARY TIME: YEAR II DIVINE OFFICE Vol. 1 1st Sunday of Advent, 29th November — 16th February Vol. 2 Ash Wednesday to Pentecost Sunday 17th February — 23rd May Vol. 3 Week 8 of Ordinary Time, 24th May — end of Ordinary Time 27th November 1 ABBREVIATIONS Adv: Advent Ant(s): Antiphon(s) Ap. App: Apostle. Apostles B: Bishop Cr: Creed Comm: Common Cps: Companions D: Doctor E.P: Eucharistic Prayer Ev.
    [Show full text]
  • Martyrology 12 09 19
    Martyrology An Anglican Martyrology - for the British Isles 1 of 160 Martyrology Introduction The base text is the martyrology compiled by Fr. Hugh Feiss, OSB. Copyright © 2008 by the Monastery of the Ascension, Jerome, ID 83338 and available online at the website of the Monastery of Christ in the Desert. The calendars of each of the three Anglican churches of the British isles contain varied group commemorations, I suggest these entries are read only in the province where they are observed and have indicated that by the use of italics and brackets. However, people, particularly in the Church of England, are woefully ignorant of the history of the other Anglican churches of our islands and it would be good if all entries for the islands are used in each province. The Roman dates are also indicated where these vary from Anglican ones but not all those on the Roman Calendar have an entry. The introductions to the saints and celebrations in the Anglican calendars in England, Ireland, Scotland and Wales in Exciting Holiness, ed. Brother Tristam SSF, The Canterbury Press, 1997, have been added where a saint did not already appear in the martyrology. These have been adapted to indicate the place and date of death at the beginning, as is traditional at the reading of the martyrology. For the place of death I have generally relied on Wikipedia. For Irish, Welsh and Scottish celebrations not appearing in Exciting Holiness I have used the latest edition of Celebrating the Saints, Canterbury Press, 2004. These entries are generally longer than appear in martyrologies and probably need editing down even more than I have done if they are to be read liturgically.
    [Show full text]