DOCSLIB.ORG

Bede's Ecclesiastical History of England

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Bede©s Ecclesiastical History of England Author(s): Bede, St. ("The Venerable," c. 673-735) (Translator) Publisher: Description: The Ecclesiastical History of England examines the religious and political history of the Anglo-Saxons from the fifth century to 731 AD. St. Bede©s historical survey opens with a broad outline of Roman Britain©s geography and history. St. Bede pays special attention to the disagreement between Roman and Celtic Christians, the dates and locations of significant events in the Christian calendar, and political upheaval during the 600©s. St. Bede collected information from a variety of monasteries, early Church and government writings, and the oral histories of Rome and Britain. This book is useful to people looking for a brief survey of religious and political fig- ures and events in Anglo-Saxon history. Readers should re- cognize that St. Bede©s religious and political biases are subtly reflected in his historiography, diminishing its objectiv- ity. Nonetheless, his Ecclesiastical History of England is one of the most important texts of the Anglo-Saxon history. The book©s historical import is evidenced by the fact that nearly 200 hand written copies were produced in the Middle Ages. St. Bede©s text has since been translated into several different languages. Emmalon Davis CCEL Staff Writer Subjects: Christianity History By Region or Country i Contents Title Page 1 Preface 2 Introduction 3 Life of Bede 11 The Ecclesiastical History of the English Nation 18 Book I 18 I. Of the Situation of Britain and Ireland, and of their ancient inhabitants 19 II. How Caius Julius Caesar was the first Roman that came into Britain. [54 22 BCE] III. How Claudius, the second of the Romans who came into Britain, brought 23 the islands Orcades IV. How Lucius, king of Britain, writing to Pope Eleutherus, desired to be made 24 a Christian. V. How the Emperor Severus divided from the rest by a rampart that part of 25 Britain which had been recovered. VI. Of the reign of Diocletian, and how he persecuted the Christians. [286 AD] 26 VIII. How, when the persecution ceased, the Church in Britain enjoyed peace 27 till the time of the IX. How during the reign of Gratian, Maximus, being created Emperor in Britain, 28 returned into Gaul with a mighty army. [377 AD] X. How, in the reign of Arcadius, Pelagius, a Briton, insolently impugned the 29 Grace of God. [395 AD] XI. How during the reign of Honorius, Gratian and Constantine were created 30 tyrants in Britain; and soon after the former was slain in Britain, and the latter in Gaul. [407 A.D.] XII. How the Britons, being ravaged by the Scots and Picts, sought succour from 31 the Romans, ii XIII. How in the reign of Theodosius the younger, in whose time Palladius was 33 sent to the Scots that believed in Christ, the Britons begging assistance of Aetius, the consul, could not obtain it. [446 A.D.] XIV. How the Britons, compelled by the great famine, drove the barbarians out 34 of their territories XV. How the Angles, being invited into Britain, at first drove off the enemy; 35 but not long after, making a league with them, turned their weapons against their allies. XVI. How the Britons obtained their first victory over the Angles, under the 37 command of XVII. How Germanus the Bishop, sailing into Britain with Lupus, first quelled 38 the tempest of the XVIII. How the same holy man gave sight to the blind daughter of a tribune, 40 and then coming to St. Alban, there received of his relics, and left other relics of the blessed Apostles and other martyrs. [429 A.D.] XIX. How the same holy man, being detained there by sickness, by his prayers 41 quenched a fire [429 A.D.] XX. How the same Bishops brought help from Heaven to the Britons in a battle, 42 and then returned home. XXI. How, when the Pelagian heresy began to spring up afresh, Germanus, 44 returning to Britain XXII. How the Britons, being for a time at rest from foreign invasions, wore 46 themselves out by civil XXIII. How the holy Pope Gregory sent Augustine, with other monks, to preach 47 to the English XXIV. How he wrote to the bishop of Arles to entertain them. [596 A.D.] 48 XXV. How Augustine, coming into Britain, first preached in the Isle of Thanet 49 to the King of Kent, and having obtained licence from him, went into Kent, in order to preach therein. [597 A. D.] XXVI. How St. Augustine in Kent followed the doctrine and manner of life of 51 the primitive Church, XXVII. How St. Augustine, being made a bishop, sent to acquaint Pope Gregory 52 with what had XXVIII. How Pope Gregory wrote to the bishop of Aries to help Augustine in 61 the work of God. [601 A.D.] iii XXIX. How the same Pope sent to Augustine the Pall and a letter, along with 62 several ministers of the Word. [601 A.D.] XXX. A copy of the letter which Pope Gregory sent to the Abbot Mellitus, then 64 going into Britain. [601 A.D.] XXXI. How Pope Gregory, by letter, exhorted Augustine not to glory in his 65 miracles. [601 A.D.] XXXII. How Pope Gregory sent letters and gifts to King Ethelbert. [601 A.D.] 66 XXXIII. How Augustine repaired the church of our Saviour, and built the 68 monastery of the blessed XXXIV. How Ethelfrid, king of the Northumbrians, having vanquished the 69 nations of the Scots, Book II 70 I. Of the death of the blessed Pope Gregory. [604 A.D.] 71 II. How Augustine admonished the bishops of the Britons on behalf of Catholic 76 peace, and to that end wrought a heavenly miracle in their presence; and of the vengeance that pursued them for their contempt. [Circ. 603 A.D.] III. How St. Augustine made Mellitus and Justus bishops; and of his death. [604 79 A.D.] IV. How Laurentius and his bishops admonished the Scots to observe the unity 80 of the Holy Church, particularly in keeping of Easter, and how Mellitus went to Rome. V. How, after the death of the kings Ethelbert and Sabert, their successors 82 restored idolatry; for which reason, both Mellitus and Justus departed out of Britain. [616 A.D.] VI. How Laurentius, being reproved by the Apostle Peter, converted King 84 Eadbald to Christ; and how the king soon recalled Mellitus and Justus to preach the Word. [617-618A.D.] VII. How Bishop Mellitus by prayer quenched afire in his city. [619 AD.] 85 VIII. How Pope Boniface sent the Pall and a letter to Justus, successor to Mellitus 86 IX. Of the reign of King Edwin, and how Paulinus, coming to preach the Gospel, 88 first converted his daughter and others to the mysteries of the faith of Christ. [625-626 A.D.] X. How Pope Boniface, by letter, exhorted the same king to embrace the faith. 90 [Circ. 625 A.D.] XI . How Pope Boniface advised the king's consort to use her best endeavours 93 for his salvation iv XII. How Edwin was persuaded to believe by a vision which he had once seen 95 when he was in exile. [Circ. 616 A.D.] XIII. Of the Council he held with his chief men concerning their reception of 98 the faith of Christ, and how the high priest profaned his own altars. [627 A.D.] XIV. How King Edwin and his nation became Christians; and where Paulinus 100 baptized them XV. How the province of the East Angles received the faith of Christ. [627-628 102 A.D.] XVI. How Paulinus preached in the province of Lindsey; and of the character 103 of the reign of Edwin. [Circ. 628 A.D.] XVII. How Edwin received letters of exhortation from Pope Honorius, who 104 also sent the pall to Paulinus. [634 A.D.] XVIII. How Honorius, who succeeded Justus in the bishopric of Canterbury, 105 received the pall and letters from Pope Honorius. [634 A.D.] XIX. How the aforesaid Honorius first, and afterwards John, wrote letters to 107 the nation of the Scots, concerning the observance of Easter, and the Pelagian heresy. [640 A.D.] XX. How Edwin being slain, Paulinus returned into Kent, and had the bishopric 109 of Rochester conferred upon him. [633 A.D.] Book III 111 I. How King Edwin’s next successors lost both the faith of their nation and the 112 kingdom; but the most Christian King Oswald retrieved both. [633 A.D.] II. How, among innumerable other miracles of healing wrought by the wood 113 of the cross, which King Oswald, being ready to engage against the barbarians, erected, a certain man had his injured arm healed. [634 A.D.] III. How the same King Oswald, asking a bishop of the Scottish nation, had 115 Aidan sent him, and granted him an episcopal see in the Isle of Lindisfarne. [635A.D.] IV. When the nation of the Picts received the faith of Christ. [565 A.D.] 117 V. Of the life of Bishop Aidan. [635 A.D.] 119 VI. Of King Oswald’s wonderful piety and religion. [635-642 A.D.] 121 VII. How the West Saxons received the Word of God by the preaching of Birinus; 122 and of his successors, Agilbert and Leutherius. [635-670 A. D.] VIII. How Earconbert, King of Kent, ordered the idols to be destroyed, and of 124 his daughter Earcongota, and his kinswoman Ethelberg, virgins consecrated to God. [640 A.D.] v IX.
Recommended publications
  • Lesser Feasts and Fasts 2018

    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.
  • Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California

    Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California

    3 (2016) Miscellaneous 3: AP-BI Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California ENRICO BELTRAMINI Department of Religious Studies, Santa Clara University, California, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.AP-BI Enrico Beltramini Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California ENRICO BELTRAMINI Santa Clara University, California, USA ABSTRACT This article thematizes a spiritual movement of ascetic hermits in California, which is based on the religious practice of Bede Griffiths. These hermits took their religious vows in India as Christian saṃnyāsis, in the hands of Father Bede, and then returned to California to ignite a contemplative renewal in the Christian dispirited tradition. Some tried to integrate such Indian tradition in the Benedictine order, while others traced new paths. KEY WORDS Bede; Griffiths; California; saṃnyāsa; Camaldoli; Christianity Preliminary Remarks— Sources and Definitions The present paper profited greatly from its main sources, Sr. Michaela Terrio and Br. Francis Ali, hermits at Sky Farm Hermitage, who generously shared with me their memories of Bede Griffiths as well as spiritual insights of their life of renunciation as Christian saṃnyāsis in California. Several of the personalities mentioned in this article are personally known to the author. I offer a definition of the main terms used here:saṃnyāsis ‘ ’ are the renouncers, the acosmic hermits in the tradition of the Gītā; ‘saṃnyāsa’ is the ancient Indian consecration to acosmism and also the fourth and last stage (aśhrama) in the growth of human life; ‘guru’ is a polysemic word in India; its theological meaning depends on the religious tradition.
  • Saint Patrick: Issues of Translation & His Enduring

    Saint Patrick: Issues of Translation & His Enduring

    SAINT PATRICK: ISSUES OF TRANSLATION & HIS ENDURING PASTORAL MESSAGE A dissertation submitted to the Caspersen School of Graduate Studies Drew University in partial fulfillment of The requirements for the degree, Doctor of Letters Christina Isabella McGrath Drew University Madison, New Jersey May 2021 Copyright © 2021 by Christina Isabella McGrath All Rights Reserved Abstract Saint Patrick: Issues of Translation and His Enduring Pastoral Message Doctor of Letters Dissertation by Christina Isabella McGrath The Caspersen School of Graduate Studies Drew University May 2021 This dissertation attempts to discover the reason(s) for the worldwide interest in Saint Patrick of Ireland by focusing on the numerous translations of his two writings, the Confessio (The Confession of Saint Patrick) and the Epistola (The Letter to the Soldiers of Coroticus). By analyzing seven specific twentieth century translations of the saint’s fifth century writings, the reader will discern subtle differences in each end product, leading to a unique message from Patrick. Working with the assertions that every translation is a political act of some kind and that the translator becomes part of the translation, specific passages from the saint’s writings are examined and discussed through the lens of translation theory along with survey responses from accessible translators. After delving into Patrician scholarship, the historical sources presenting Saint Patrick’s letters have been called into question, due to the personal agendas and biases of his seventh century biographers. Over the past 1500 years, both political and religious factions have usurped him for their own agendas. The end result of this exploration led to the discovery of a man who went to the end of his world to preach the Gospel, to convert the Irish to Christianity, and to share the love of his God with the place and people who once enslaved him.
  • Nil Sorsky: the Authentic Writings Early 18Th Century Miniature of Nil Sorsky and His Skete (State Historical Museum Moscow, Uvarov Collection, No

    Nil Sorsky: the Authentic Writings Early 18Th Century Miniature of Nil Sorsky and His Skete (State Historical Museum Moscow, Uvarov Collection, No

    CISTER C IAN STUDIES SERIES : N UMBER T WO HUNDRED T WENTY -ONE David M. Goldfrank Nil Sorsky: The Authentic Writings Early 18th century miniature of Nil Sorsky and his skete (State Historical Museum Moscow, Uvarov Collection, No. 107. B 1?). CISTER C IAN STUDIES SERIES : N UMBER T WO H UNDRED TWENTY -ONE Nil Sorsky: The Authentic Writings translated, edited, and introduced by David M. Goldfrank Cistercian Publications Kalamazoo, Michigan © Translation and Introduction, David M. Goldfrank, 2008 The work of Cistercian Publications is made possible in part by support from Western Michigan University to The Institute of Cistercian Studies Nil Sorsky, 1433/1434-1508 Library of Congress Cataloguing-in-Publication Data Nil, Sorskii, Saint, ca. 1433–1508. [Works. English. 2008] Nil Sorsky : the authentic writings / translated, edited, and introduced by David M. Goldfrank. p. cm.—(Cistercian studies series ; no. 221) Includes bibliographical references (p. ) and indexes. ISBN 978-0-87907-321-3 (pbk.) 1. Spiritual life—Russkaia pravoslavnaia tserkov‚. 2. Monasticism and religious orders, Orthodox Eastern—Russia—Rules. 3. Nil, Sorskii, Saint, ca. 1433–1508—Correspondence. I. Goldfrank, David M. II. Title. III. Title: Authentic writings. BX597.N52A2 2008 248.4'819—dc22 2008008410 Printed in the United States of America ∆ Estivn ejn hJmi'n nohto;~ povlemo~ tou' aijsqhtou' calepwvtero~. ¿st; mysla rat;, vnas= samäx, h[v;stv÷nyã l[täi¡wi. — Philotheus the Sinaite — Within our very selves is a war of the mind fiercer than of the senses. Fk 2: 274; Eparkh. 344: 343v Table of Contents Author’s Preface xi Table of Bibliographic Abbreviations xvii Transliteration from Cyrillic Letters xx Technical Abbreviations in the Footnotes xxi Part I: Toward a Study of Nil Sorsky I.
  • The Tombs of the Kings and Archbishops in St Austin's Abbey

    The Tombs of the Kings and Archbishops in St Austin's Abbey

    http://kentarchaeology.org.uk/research/archaeologia-cantiana/ Kent Archaeological Society is a registered charity number 223382 © 2017 Kent Archaeological Society ( THE TOMBS OF THE KINGS AND ARCH-, BISHOPS IN ST. AUSTIN'S ABBEY. (Based on a Lecture given by request of the Dean in the Cathedral Chapter House, Canterbury, on Thursday, July 9th, 1925.) BY THE REV. R. U. POTTS, M.A.., F.S.A., BURSAR OF ST. AtIGUSTINE'S COLLEGE. THE following is an attempt to give a brief collective account of the tombs of the Kings and Archbishops in St. Augustine's Abbey, both of those of which some remains have been found; and of those of which a record is preserved in writing. How the bodies of the Kings and Archbishops came to be buried in St. Augustine's is explained in Bede's descrip- tion. of the founding of the Abbey.* After mentioning the' founding of the Cathedral within the city, he goes on "He(i.e.,Augustine) alsobuiltamonasterynotfarfrom the' city to the eastward, in which by his advice Ethelbert erected from the foundation the church of the blessed Apostles Peter and Paul; and enriched it with several donations: wherein the bodies of the same Augustine and of all the bishops of Canterbury and of the Kings of Icent might be buried." The foundation of the monastery, according to the Augustinian Ohronicle, was begun in 598, though the church was. not completed at the death of St; Augustine in 605. It was consecrated, according to Bede, by Augustine's successor, Laurence. Its distinct function as the home of the monks and the royal and episcopal burial-place is described at some length by Gotselin,t the monk who lived.
  • 1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St

    1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St

    Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1st January 2020 Holy Name of Jesus Circumcision of Our Lord and Savior Jesus Christ Basil the Great, Bishop of Caesarea of Palestine, Father of the Church (379) Beoc of Lough Derg, Donegal (5th or 6th c.) Connat, Abbess of St. Brigid’s convent at Kildare, Ireland (590) Ossene of Clonmore, Ireland (6th c.) ♦ Liturgy: Wis 3:10-19 Eph 3:1-7 Lk 6:5-11 Holy Name of Jesus: ♦ Vespers: Ps 8 and 19 ♦ 1st Nocturn: Ps 64 1Tm 2:1-6 Lk 6:16-22 ♦ 3rd Nocturn: Ps 71 and 134 Phil 2:6-11 ♦ Matins: Jn 10:9-16 ♦ Liturgy: Gn 17:1-14 Ps 112 Col 2:8-12 Lk 2:20-21 ♦ Sext: Ps 53 ♦ None: Ps 148 1 Thursday 2 January 2020 Seraphim, priest-monk of Sarov (1833) Adalard, Abbot of Corbie, Founder of New Corbie (827) John of Kronstadt, priest and confessor (1908) Seiriol, Welsh monk and hermit at Anglesey, off the coast of north Wales (early 6th c.) Munchin, monk, Patron of Limerick, Ireland (7th c.) The thousand Lichfield Christians martyred during the reign of Diocletian (c. 333) ♦ Liturgy: Wis 4:1-6 Eph 3:8-13 Lk 8:24-36 Friday 3 January 2020 Genevieve, virgin, Patroness of Paris (502) Blimont, monk of Luxeuil, 3rd Abbot of Leuconay (673) Malachi, prophet (c. 515 BC) Finlugh, Abbot of Derry (6th c.) Fintan, Abbot and Patron Saint of Doon, Limerick, Ireland (6th c.) ♦ Liturgy: Wis 4:7-14a Eph 3:14-21 Lk 6:46-49 Saturday 4 January 2020 70 Disciples of Our Lord Jesus Christ Gregory, Bishop of Langres (540) ♦ Liturgy: Wis 4:14b-20 Eph 4:1-16 Lk 7:1-10 70 Disciples: Lk 10:1-5 2 Sunday 5 January 2020 (Forefeast of the Epiphany) Syncletica, hermit in Egypt (c.
  • First Evidence of Farming Appears; Stone Axes, Antler Combs, Pottery in Common Use

    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.
  • Reconciliation

    Reconciliation

    RECONCILIATION a Short Guide The sacrament of Reconciliation is the story of God's love that never turns away from us. What is Reconciliation? Reconciliation (also known as Confession or Penance) is a sacrament instituted by Jesus Christ in His love and mercy to offer sinners forgiveness for offenses committed against God. At the same time, sinners reconcile with the Church because it is also wounded by our sins. Every time we sin, we hurt ourselves, other people and God. In Reconciliation, we acknowledge our sins before God and His Church. We express our sorrow in a meaningful way, receive the forgiveness of Christ and His Church, make reparation for what we have done and resolve to do better in the future. The forgiveness of sins involves four parts: • Contrition : a sincere sorrow for having offended God, and the most important act of the penitent. There can be no forgiveness of sin if we do not have sorrow and a firm resolve not to repeat our sin. The Return of the Prodigal Son Rembrandt - 1669 • Confession : confronting our sins in a profound way to God by speaking about them —aloud— to the priest. • Penance : an important part of our healing is the “penance” the priest imposes in reparation for our sins. Absolution • : the priest speaks the words by which “God, the Father of Mercies” reconciles a sinner to Himself through the merits of the Cross. Rite of Reconciliation Reconciliation may be face-to-face or anonymous, with a screen between you and the priest. Choose the option that is the most comfortable for you.
  • The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01

    The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01

    ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff Title: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus URL: http://www.ccel.org/ccel/schaff/anf01.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: The Ante-Nicene Christian library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in A.D. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be included should the undertaking prove successful. Publication History: Text edited by Rev. Alexander Roberts and James Donaldson and first published in Edinburgh, 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe 1886. Print Basis: Wm. B. Eerdmans Publishing Company, reprint 2001 Source: Logos Research Systems, Inc. Rights: Public Domain Date Created: 2002-10 Status: Proof reading, ThML markup and subject index for Version 3.0 by Timothy Lanfear General Comments: Hebrew and Greek were checked against page scans of the 1995 Hendrickson reprint by SLK; errors in the hard copy have not been corrected in this digitized text. Contributor(s): Timothy Lanfear (Markup) CCEL Subjects: All; Early Church; Classic; Proofed; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature.
  • Pentecost XXIII 2020

    Pentecost XXIII 2020

    St. Hugh of Lincoln General Information Roman Catholic Baptism: By appointment. At least one parent as well as the sponsors must be practicing Ro- man Catholics who attend the Traditional Latin Mass exclusively. Church Confession: Before Mass on Sundays, and other times as indicated in the weekly bulletin. “Never have so few done so much so well for so long!” Confirmation: Solemnly administered periodically in the year and may be administered pri- vately by request. Catholics who received confirmation in the post Vatican II rite (1971) should arrange to receive confirmation conditionally in the traditional rite. 2401 S. 12th St. First Holy Communion: Administered each year on the Sunday after Corpus Christi. Ade- Milwaukee, WI 53215 quate knowledge of the catechism in required. 414-645-1525 Matrimony: If you are contemplating marriage, please make an appointment to speak with a priest before you set a date. At least one of the parties must be a practicing traditional Catholic www.sainthugh.org and member of this parish. Weddings are forbidden during Advent and Lent. Communion for the Sick: Please contact the pastor or coordinator when a church member is Rev. Charles McGuire, Pastor hospitalized or too ill to attend Mass. Email: fathercharlesmc- [email protected] Extreme Unction: Do not put off making arrangements until the last moment, but contact the pastor or coordinator promptly if a church member is gravely ill or in danger of death. Cell: 513-518-3865 Rev. Stephen McKenna, Asst. Pastor Decorum in Church: Respect for God in the Blessed Sacrament requires a reverent silence. Email: [email protected] Please turn off cell phones and keep children well behaved.
  • The Virtue of Penance in the United States, 1955-1975

    The Virtue of Penance in the United States, 1955-1975

    THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance.
  • The Cathedral Priory of St. Andrew, Rochester

    The Cathedral Priory of St. Andrew, Rochester

    http://kentarchaeology.org.uk/research/archaeologia-cantiana/ Kent Archaeological Society is a registered charity number 223382 © 2017 Kent Archaeological Society THE CATHEDRAL PRIORY OF ST. ANDREW, ROCHESTER By ANNE M. OAKLEY, M.A. THE church of St. Andrew the Apostle, Rochester, was founded by Ethelbert, King of Kent, as a college for a small number of secular canons under Justus, Bishop of Rochester, in A.D. 604. Very httle is known about the history of this house. It never seems to have had much influence outside its own walls, and though it possessed considerable landed estates, seems to have been relatively small and poor. It also suffered at the hands of the Danes. Bishops Justus, Romanus, Pauhnus and Ithamar were all remarkable men, but after Bishop Putta's transla- tion to Hereford in 676, very Httle is heard of Rochester. Their bishop, Siweard, is not mentioned as having been at Hastings with King Harold as were many of the Saxon bishops and abbots, and the house put up no opposition to William I when he seized their lands and gave them to his half brother Odo, Bishop of Bayeux, whom he had created Earl of Kent. The chroniclers say that the house was destitute, and that, when Siweard died in 1075, it was barely able to support the five canons on the estabHshment.1 Four years after his conquest of England, Wilham I invited his friend Lanfranc, Prior of Caen and a former monk of Bee in Normandy, to be bis archbishop at Canterbury. Lanfranc's task was specific: to reorganize EngHsh monasticism on the pattern of Bee; to develop a strict cloistered monasticism, but one of a kind that was not entirely cut off by physical barriers from the Hfe of the rest of the church.