The Parish of St. Edmund, King and Martyr (Waterloo, Ontario) The Anglican atholic hurch of anada (A member of the "orldwide Traditional Anglican Communion) #PDATE October 6, 2005 - St. Bruno November Schedule November 1 Tuesday - All Saints' Day November 3 Thursday - All Souls' Day November 6 Sunday - The Twenty-fourth Sunday after Trinity November 13 Sunday - The Twenty-fifth Sunday after Trinity November 20 Sunday - Christ the Kin' / The Sunday next before Advent November 21 *onday - St. Edmund, King and Martyr November 27 Sunday - The .irst Sunday in Advent November 30 Wednesday - St. Andre" the Apostle Service Times and Location (1) All Services are held in the Chapel at Luther Village on the Park - 139 Father David Bauer Drive in /aterloo. (2) On Sundays, Matins is sung at &'('' a.m. 1The Litany on the first Sunday of the mont!), and the Holy Eucharist is celebrated (sun'2 at &'(+' a.m. 1 2 On "eekdays - Major Holy Days - the Holy Eucharist is usually celebrated at -('' p.m. Notes and Comments Manasses in 1076 as unfit for the office of Papal Legate. 1) Mark your calendars - November 2'+ 8runo later returned to %olo'ne but "ent Inasmuc! as %hrist the King #alls on St. back to ;!eims in 1080 "hen Manasses Edmund's Day, our Title Feast Mass will be was deposed, and thou'! the people of celebrated on Monday, November 2&+ We Rheims wanted to make Bruno archbisho0, "ill, !owever, have our St. Edmund's Day he decided to pursue an eremitical life. He lunc! 1on the Parish2 on the Sunday, became a hermit under Abbot St. Robert of November 20: The Rural Dean "ill Molesmes 1"!o later founded %teaux2 but celebrate Mass on the Sunday. then moved on to Grenoble with six companions in 1084. They were assi'ned a 2) Dr. Budziszews6i adroitly examines the place for their !ermitages in a desolate, cultural slide of the mid-90s - The mountainous, alpine area called 3a Grande Revenge of Conscience - the second of si) Chartreuse, by Bisho0 St. Hu'! of parts - this page. Grenoble, "!ose confessor Bruno became. They built an oratory and individual cells, 2 .or Robert's Ramblings - A Barchester rou'!ly follo"ed the rule of St. Benedict, in Southern Africa - the second of two and thus began the Carthusian Order. parts - see page 6+ They embraced a life of 0overty, manual =2 Changing the Prayer Book? - some work, 0rayer, and transcribin' additional comments on the Mutual manuscripts, thou'! as yet they had no Salutation discussion - see page >+ written rule. The fame of the group and their founder spread, and in 1090, 8runo 5) An apoco!ated liturgy - see page >+ was brou'ht to Rome, against !is wishes, by Pope Urban 99 1"!om !e had taught at 6) A Backward Glance - another piece Rheims) as Papal Adviser in the reformation from The Old Believer - see page 10. of the clergy. Bruno persuaded Urban to allo" him to resume !is eremitical state, founded St. Mary's at 3a Torre in Calabria, declined the 5ope's offer of the St$ Bruno archbis!o0ric of Reggio, became a close #riend of Count Robert of Sicily, and Bruno was born in %olo'ne of the remained there until his death on October prominent Hartenfaust #amily. ?e studied 6+ at the Cathedral school at ;!eims, and on !is return to %olo'ne about 1055, was 8runo wrote several commentaries on the ordained and became a Canon at St. psalms and on St. Paul's epistles+ He was %unibert's. never formally canonized because of the Carthusians' aversion to 0ublic honors but ?e returned to ;!eims in 1056 as professor Pope Leo E granted the Carthusians of theolo'y, became head of the school the permission to celebrate his feast in 1514, follo"in' year, and remained there until and !is name was placed on the Roman 1074, "!en he was appointed chancellor of calendar in 1623. ;!eims by its archbisho0, Manasses. Bruno was forced to flee Rheims "!en !e and several other priests denounced 2 The Revenge of Conscience % && need it. But just the opposite is true. The idea of a la" written on the heart is far /!ether paradoxical or not, the vie" of stronger and more consistent among Jews, conscience 9 defend is not!in' new; its and especially Christians, than it was roots are ancient+ In one of the tragedies of among the pagans. In fact, the very phrase Sop!ocles, the woman Anti'one seeks to "law written on the heart" is biblical; it 'ive !er dead brother a proper burial, but is comes #rom the New Testament book of forbidden by the kin' because her brother Romans. Judaism calls the natural law the was an enemy of the state. She replies to Noahide %ommandments because of a the tyrant that there is another law hi'!er rabbinic legend that Bod had 'iven certain than the state's, and that she "ill follo" it general rules to all the descendants of because of its divine authority+ Not even Noa! - that is, all human beings - lon' the kin' may require anyone to violate it. before !e made ?is special covenant "it! *oreover, it requires not only forbearance the descendants of Abraham. In similar from evil but active pursuit of the 'oodH in #ashion, Christianity distin'uis!es between this case, doin' the honors for her brother. "general revelation," "!ic! every human bein' receives, and "special revelation,L Anti'one's claim that this !ig!er la" has "!ic! is transmitted by witnesses and divine authority can easily be recorded only in the Bible. Beneral misunderstood, because the Greeks did not revelation makes us aware of God’s have a tradition of verbal revelation+ The existence and requirements so that we mythical !ero Perseus had never climbed can’t help kno"in' that "e have a problem any Mount Sinai; the fabled god Zeus had with sin. Special revelation 'oes further by never announced any Ten Commandments+ tellin' us ho" to solve that problem. So, althou'! the law of "!ic! Anti'one speaks some!o" has divine authority, she The natural la" is unconsciously has not learned it by reading somethin' 0resup0osed - even "!en consciously like a Bible, "it! moral rules delivered by denied - by modern secular thinkers, too+ the 'ods. Nor is she merely voicin' the We can see the 0resup0osition at wor6 customs of the tribe - at least not if "e are "!enever we listen in on ethical debate. to believe Aristotle, "ho seems a safer Consider, for example, the secular ethic of aut!ority on the Greeks than our utilitarianism, whic! !olds that the morally contemporary skeptics+ Instead she seems right action is always the one that brings to be speakin' of 0rinciples that everyone about the greatest possible total happiness. "it! a normal mind 6no"s by means of Arguments against utilitarianism by other conscience+ She seems to be speakin' of a secularists often 0roceed by showin' that la" written on the heart - of what the doctrine yields conclusions contrary to 0!iloso0!ers "ould later call the natural our most deeply !eld moral intuitions. .or la"+ instance, it isn't hard to imagine circumstances in "hic! murdering an Now by contrast "it! the pagan Greeks, innocent man might make all the others Jews and Christians do have a tradition of muc! happier than they were before. verbal revelation. *oses did climb the Utilitarianism, seekin' the greatest mountain, God did announce the possible total happiness, would require us commandments+ One might think, then, to murder the fello"F nevertheless "e don't, that Jews and %hristians wouldn't have a because we perceive that murder is plain natural law tradition because they wouldn't wrong+ So instead of discarding the man, we discard the theory. Here is the point: 3 suc! an argument against utilitarianism Not much need be said here about stakes everythin' on a pre-0hiloso0!ical relativism. It is not an explanation of our intuition about the heinousness of murder. decline, but a symptom of it. The reason it Cnless there is a la" written on the !eart, cannot be an explanation is that it finds it is hard to imagine "here this intuition nothin' to e)0lain+ To the question L/!y comes from+ do thin's 'et worse so fast?" it can only return "They don't 'et worse, only The best short summary of the traditional, different." natural la" understandin' of conscience was 'iven by Thomas Aquinas "hen !e Mere moral realism is a muc! more said that the core principles of the moral plausible o00onent, because by admittin' la" are the same for all "bot! as to the moral law it ackno"led'es the 0roblem. rectitude and as to kno"led'eL - in other Thin's are gettin' worse quickly - plainly "ords, that they are not only right for all because there isn't anythin' "e "can't not but kno"n to all. Nor is it true, as some kno"+L Everything in conscience can be suppose, that he was referrin' only to suc! weakened by neglect and erased by culture. formal princi0les as L'ood is to be done,L No" if mere moral realists are right, then for !e speaks for the greater part of the althou'! the 0roblem of moral decline may tradition "hen !e expressly includes suc! begin in volition, it dwells in cognition: it precepts as L?onor thy father and thy may begin as a defect of "ill, but ends as a mother," "Thou shalt not kill," and "Thou defect of kno"led'e+ We may have started shalt not steal." These, !e says, are by neglectin' what "e knew, but "e have matters "hic! "the natural reason of every no" gone so #ar that we really don't kno" it man, of its own accord and at once, judges any more.