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A Christian woman, praying one evening in tears before her crucifix, was surprised by her daughter, who, throwing her arms around her neck, said to her tenderly: “You are suffering, mother. But tell me what troubles you.” – “My daughter,” sadly replied the mother, “pray for your brother.” – “Does he no longer love you?” – “I am sure that he still loves me, but he no longer loves God; and you know, my child, that when the love of God is driven from the heart, the love of family and of duty quickly departs also.”

A useful piece of information

The young girl, when alone in her own room, prayed for a long time before retiring to rest.

The next day God caused to come into her hands one of those books, modest missionaries, which, borne upon the wings of angels, go forth to sow good seeds.

She found several pages in it which were like a revelation to her, and, taking her pen, she wrote, somewhat in the style of what she had been reading, the following lines:


How is it that my brother, so grateful for the smallest attention from his sister, so thoughtful in giving her pleasure, so ingenious in framing gracious words and affectionate thanks, forgets God so easily. He, to whom he is indebted for a loving mother, a competence which places him beyond the reach of want, health which permits him to enjoy life? How is it that he never says to Him, “I thank thee;” nor even a short prayer at the beginning or the end of the day?

Is my brother becoming ungrateful?

How is it that my brother, so exact in fulfilling all his obligations, so industrious when at his work, so submissive to those who can advance his interests, violates with so much indifference the solemn laws of God and the Church, allowing his mother and sister to go alone to Mass on Sunday, and alone to the Table of the Lord? He knows, nevertheless, that there is an express command for the performance of these religious duties, and he has not forgotten that several times he publicly renewed the solemn promises made for him at baptism.

Is my brother about to break his own word?

Will my brother prove faithless to his word? How is it that my brother, who has received a Christian education, who has not lost his faith; who knows well all that he owes to God and the Church; who could prove, if necessary, the perfect lawfulness of her authority; yet dares not to make any open profession of his religion, not even a simple sign of the cross; permits in his presence, without remonstrance, lying and blasphemous attacks upon God, the Church, and the priesthood?

Will my brother become a coward?

How is it that my brother – so discreet before his sister, so proud of her candour and purity, promptly silencing in her presence the least objectionable word – reads in secret, removed from the eyes of his mother, things he would not permit his sister to read, frequents society forbidden to his sister, and which he tries to hide from his mother?

Will my brother become a hypocrite?

How is it, finally, that my brother, so loving to his mother, so tender to his sister, so happy heretofore in living with them, seems at times to fly from their caresses, to cast down his eyes before them, amuses himself far from the family fireside, and exhibits impatience and weariness when circumstances force him to remain with them.

Will my brother become forgetful of love?

Oh! my brother! answer thy sister.

And the young girl, kneeling for a moment before the statue of the Blessed Virgin in her room, presented the little leaf to her, as if asking her to bless it. She then placed it on her brother’s desk.

Before the evening meal, which reunited the mother, brother, and sister, the young apostle waited anxiously at the door of the drawing room…

The brother enters, and, hastening to his sister, his eyes filled with tears, takes both her hands in his, and embracing her most affectionately, says: “Sister, I come to give you an answer: Before separating we will all say our evening prayers together.”

Sorrowful mothers and sisters, know you not some heart which vice has not yet quite corrupted, and to whom these lines would be of service?

– From: Golden Grains, Eighth Edition, H.M. Gill and Son, Dublin, 1889


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“Brethren, be ye subject to one another in the fear of Christ” (Eph 5:21)

A “tough one” for worldly-minded people

If there is a word which in the ears of the world sounds harsh and grating, the very mention of which rouses contentiousness and opposition, it is the word “subjection”. People will listen with equanimity to the Christian preacher so long as he discourses on the attributes of God, or the benefits of Redemption, or the miseries of this life; but when he solemnly tells them they must be subjects, men, to whatever class they may belong, chafe and rebel and argue and will not have it so. And yet what truth is put forth more plainly in the inspired word of God than our duty of subjection to those who are our superiors, to those in authority?

St Paul tells us: “Be ye subject to one another in the fear of Christ.” And he goes on to explain his meaning: “Let women be subjects to their husbands, as to the Lord”; and again: “Children, obey your parents in the Lord, for this is just.” And further on: “Servants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.” And St Peter instructs his flock in a similar manner: “Be ye subject therefore to every human creature for God’s sake, whether it be to the king as excelling, or governors, as sent by him… for so is the will of God.” And Christ Himself enjoins the same obligation when speaking of the Church: “he who heareth you, heareth me; and he who despiseth you, despiseth me,” and “If he will not hear the Church, let him be to thee as the heathen and the publican.”

These texts will not be readily accepted by the modern world which even if it professes to believe in the Holy Scriptures as the Word of God, glosses over anything that it imagines strikes at its independence.

The modern world, including many who claim to believe in the Bible, glosses over anything that it imagines to strike at its independence

But it may be profitable for us to consider how the very conditions of our nature point to the necessity of subjection on the part of man. And first of all the fact itself of our existence requires that we be dependent on that Mighty Being who brought us forth out of nothingness, who encompasses us with His abiding presence, who can mould and fashion us according to every dictate of His will. “Behold as clay is in the hand of the potter, so are you in my hand, O house of Israel.” Who then is there who can escape the grasp of that hand which has kindled in us the spark of life and whose breath alone feeds it and keeps it from vanishing into darkness? Who can withdraw himself from the dominion of One whose prerogative is that His possession of us is the condition of our existence, so that were He for one moment to stay His retaining hold, time and space and spirit and matter would be swept away and nothing remain but He, the one unchangeable, everlasting God.

We are then by essence, by the very fact that we are created, dependent upon God in every faculty of our soul, in every member of our body, in every action and operation of our whole being.

We are dependent upon God in soul and body

But it has been His will that in a secondary sense we should also be dependent on His creatures. You have but to look round this material world to see how truly we are ruled and governed by laws not of our making and by forces beyond our control. We are affected by the vicissitudes of climate and weather, by heat and cold, by storm and sunshine. The ocean may rise and overwhelm us, the earth itself on which we stand may be shaken to its very foundations. Again, how powerless we are when contagion is abroad, or desolation covers the land; how helpless when sickness overtakes us and death knocks at the door and closes our eyes upon this fitful scene.

In the material world, we are dependent upon our fellow men as well as on the inanimate world around us

Nor are we less dependent upon our fellow men than on the inanimate world about us. From the moment he sees the light the child is in need of parents to keep within him the breath of life, to educate and to guide him. As he grows up he requires friends to help and advise him, and organised society to secure his person, his property and his rights.

Dependence in the spiritual world

And again, if we pass from the visible to the invisible and spiritual world, we are met once more with the sense of our dependence and subjection. Mysterious as is that world, nevertheless there occur at intervals marvellous disclosures of its nearness and its influence. It may be that at some time we thought we heard as it were a whisper that told us of some course to adopt or some danger to avoid, and it was our Angel Guardian counselling us. Or kneeling before the tabernacle there may come to us a light, a glimmer what lies beyond when we shall see Christ in His glory, who bids us to take heart in His changeless love for us. Thus it is that though living in a world of sense, we are surrounded on all sides by another world, a world hidden from us behind a dark veil, yet one with which we are ever and anon brought into contact.

Though living in a world of sense, we are surrounded on all sides by another world, one with which we are ever brought into contact

We are then led to the conclusion of the intimate and necessary dependence of man, of his essential subjection to the material, the moral, the spiritual order. What then is there in man that makes him uneasy and rebellious when he is reminded of his obligation to submit to the yoke? What is it that makes him sullen and mulish when the curb is put upon him?

What is it, then, that makes those men uneasy and rebellious when they are reminded of their obligation to submit to the yoke?

What is it but that spirit of stubborn pride ingrained in his nature, constantly urging him to repeat the cry of the fallen angel, “Non serviam” (“I will not serve”).

May we then strive to attain to some degree of that lofty virtue of humility, which is the doorway to true obedience and subjection, the virtue which was such a distinguishing mark in Our Blessed Lord’s life.

A distinguishing mark in Our Lord Jesus’ life

Our Blessed Lord said, “I have come to do the will of him who sent me,” and He saw His Father’s will in every order He received from the legitimate secular authorities, even though they were His bitterest enemies. He who was God “became obedient unto death, even death of the cross.”

And who are we? May we ever deepen in our hearts the knowledge of ourselves, of our nothingness before God, of our littleness even in the eyes of men.

Let us consider alone the little esteem in which we are held by others

If we considered alone the little esteem in which we are held by others, where would be that pride and self-appreciation which causes us to stiffen our necks against all authority?

Unknown and unheeded as we are outside our own narrow circle, how often are we hardly noticed by many of those with whom we live in daily contact? How a short absence effaces us from the minds of others! What trace then shall we leave behind us, when we have passed out of this world altogether, when men have no more to hope or to fear from us, or perhaps every reason for trying to forget us, as bringing before them the unwelcome recollection of death, or of failings and sins in which we participated or of which we have been the cause. As transient as the light wake left by the ship gliding through the water, we shall be as if we had not been.

As transient as the light wake left by the ship gliding through the water, we shall be as if we had not been

Poor insignificant drops in the vast surging ocean, why weary ourselves seeking the sympathy and applause of such a world as this?

Why, to the neglect of an infinitely greater love, do we toil and labour to win the hearts of those who will forget us, alas, even as we have forgotten others?

Why, to the neglect of an infinite love, do we toil to win the hearts of those who will forget us, alas, even as we have forgotten others?

Only One for a certainty bears us for ever written in His heart. There then let us take our refuge: be subject to Him, and for His sake to those, whoever they be, placed over us: and He who “putteth down the mighty from their seats will exalt His humble servants”. Let us cling to that arm, never will it fail us: lean our tired heads upon that breast, never will it cease to throb with the truest and the deepest love for us.

Inward peace and serenity

If we pray continuously, “Sacred Heart of Jesus, I put all my trust in thee,” we shall gain that confidence that will outride all the storms of this brief life and keep us in inward peace and serenity, awaiting the coming of the eternity of complete joy and happiness.

– From: Lift Up Your Hearts, Christopher J. Wilmot, The Catholic Book Club, London, 1949

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Posted by on February 13, 2016 in Words of Wisdom


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A servant said to his master, who was a good village curate: “Did you observe the attitude of such and such a man in church, the weary manner of another, the inattention of…”

“Yes, I observed it,” interrupted the good priest, with a calm smile, “and I tried to be more fervent than usual to-day, in order that God, whilst paying attention to my prayer, might perceive less the faults of those poor people.”

Behold what kind hearts do when they see the failings of their neighbours.

– From: Golden Grains, Eighth Edition, H.M. Gill and Son, Dublin, 1889


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The consolation of helping a world in distress

In the account that St Matthew gives us in his gospel (9:1-8) of the cure of the man sick with the palsy, it is a point of special significance that Our Blessed Lord forgave the sick man his sins before He cured him of his physical ailment. In other words, Our Lord emphasises here, as He did on other occasions, the fact that spiritual sickness is worse than physical and that the health of the soul is of far more importance than the health of the body.

Spiritual sickness is far worse than physical ailments 

This is a truth that the world at large entirely ignores. Even professing Christians are often far more solicitous about obtaining material benefits than spiritual ones. Indeed there are some who will only give themselves to earnest prayer when they are threatened by some temporal calamity.

The death of the soul by mortal sin is an infinitely worse evil than the death of the body: one deprives of temporal life only, the other of eternal.

These are truths that we, as Catholic Christians, learnt in our earliest years. But we can test the strength of our belief in them by whether we pray at least just as fervently to avoid mortal sin, as we do when we are in danger of losing our life by sickness or misadventure. Or again, it may be put in this way: do we give at least as much – of course we ought to give more – attention and care to our souls as we do to our bodies?

There are people who spend time and money on keeping their body fit – clothing, feeding, adorning it (not always successfully); they become anxious when means fail to secure this end: they are much concerned if anything interferes with their temporal well-being: they will go to considerable trouble to rectify anything that is amiss in their worldly affairs: they will go almost to any lengths to secure comfort and ease and to see that their body does not suffer.

The death of the soul by mortal sin is an infinitely worse evil than the death of the body

But the point is that they or we, if we are in the same category, ought to be doing at least as much for the soul if we really believe that the soul is more than the body. Well, are we? Our Blessed Lord said,

“Seek first the kingdom of heaven and all these things will be added unto you.”[Mt 6:33]

But there are a great number of people who are seeking the other things – the material and temporal goods of this world – first, and concern themselves very little, if at all, with the kingdom of heaven. In other words, God does not take the first place in their lives. Indeed He may take no place at all. Practically He may not be taken into account in His own world and yet, inconsistently enough, He will be blamed because things are not to men’s liking.

Do we give at least as much – of course we ought to give more – attention and care to our souls as we do to our bodies?

It is precisely because men ignored God in the first instance and disregarded His will that everything went awry. It is because men have abused the freedom of will that God gave them and chose evil rather than good, that evil exists at all.

Evils of every kind – spiritual, material, physical – are of men’s own making, the consequence of sin, of desertion of God, of neglect of His will.

It is foolish to argue that if God were good He would have prevented all these evils. How could He prevent them and still leave men in the possession of their free-will? If you say that He should not have given men free will, then you take away all moral goodness, the highest possible good, the very splendour of rational created nature; and reduce men to the condition of mere automata or irrational animals.

Do we pray at least just as fervently to avoid mortal sin, as we do when we are in danger of losing our life by sickness or misadventure?

But that God is good and remains good is proved by the fact that when men abused his free-will and so sinned, bringing evil into the world, God in His merciful love at once brought a remedy for the evil and gave man the opportunity and the means of reestablishing himself in God’s favour.

The Incarnation – the life and death of Christ – is that remedy. It is the remedy that has made the first sin of man, in the words of the Church’s liturgy, a “felix culpa”, so that out of evil good has come, and God’s love has been the more clearly revealed in all its merciful understanding of our weakness and its ever constant and unceasing desire to work our ultimate good.

It is precisely because men ignored God in the first instance and disregarded His will that everything in the world went awry

Sin then is the absolute evil: sin is the barrier that stands between ourselves and God: sin the barrier that keeps men from true peace and happiness: but the effect of Christ’s redemptive work is to remove that barrier every time we come in sorrow for our share in its erection. Because sin is the greatest evil in the world, God can do us no greater favour than to forgive us our sins. In doing that He gives Himself back to us in the supernatural life of grace and in so giving Himself He gives us everything best worth having in this world and an earnest of that infinite happiness which He would have us enjoy in heaven.

Evils of every kind – spiritual, material, physical – are of men’s own making, the consequence of sin

All this is disclosed in the cure of the sick man, with which we began this conference. Because sickness of the soul is so much worse than that of the body, Our Lord by His divine power first forgives the sins of the repentant man before He works, as a vindication of His divinity, the lesser miracle of curing him of His palsy.

When man abused his God-given free will and sinned, bringing evil into this world, God in His merciful love sent His only-begotten Son, Our Lord Jesus

The bodily palsy of the man in the gospel may be regarded as a symbol of the material and physical evils of the world to-day, in which we all to a greater or lesser degree have a share. If these miseries are to be removed, the world must first be cured of its pernicious and destructive spiritual palsy, the palsy engendered by sin, by denial of God and His claims, by neglect of His commandments and laws.

It is not only those who are the avowed enemies of God and are bent upon the utter destruction of religion – it is not only they who are suffering from this spiritual palsy. But alas only too many others, who would range themselves on God’s side, and advocate the cause of Jesus Christ, are themselves infected, even though to a lesser extent, with the same malady.

It is futile for such to hope to have God on their side, to restore His law and order on this earth, if in their endeavours they are not seeking first the kingdom of heaven but rather the goods of this world and the success of their own material aspirations.

“The spiritual palsy”

We, as Catholics, have a great part to play in the regeneration of the world and in the destruction of all those atheistical agencies which are chiefly responsible for such widespread unrest and misery. But if our efforts are to be effective, we must begin by being cured of our own spiritual palsy in whatever degree we suffer from it.

We must first be purged from our own sins, be they great or small, and in our thoughts and in our actions God must be paramount: religion and its constant practice must be our first care: the eternal must take precedence at all times over the temporal and transitory. If we come to Him in right dispositions the tenderhearted Saviour of the world will say to us too, as He said to the man in the gospel,

“Be of good heart, your sins are forgiven you” [Mt 9:2b]

And it is then, and only then, when sins are deplored and forgiven, that we may confidently hope that the sufferings and afflictions, which sin has brought about, will be removed, or to some degree at least mitigated, and that the world will be cleared of the chief horrors in which it is now plunged.

We, as Catholics, have a great part to play in the regeneration of the world 

It is when we have demonstrated to pagan and irreligious men, not by our words but by our loving example, that we are sincere in making God’s cause ours, and that it is His claims and not our own worldly ones that we are seeking to vindicate; that we are seeking, not for ourselves only but for all men, the peace and happiness that only the true service of God can secure; it is when, in short, our own lives are in complete accord with our protestations that we can hope to bring conviction to so many darkened souls and to make them sharers with us in a new world, brightened, gladdened and refreshed by the true reign of Christ in our midst.

Our living example

Everyone, whoever he be, can have part, and a large part, in this consoling work of helping a distressed world. Not everyone can take an active part in such external works as “The Sword of the Spirit” and “The Catholic Evidence Guild,” admirable as they are, but there is no Catholic who cannot live a life in close union with God and by the holiness of his, or her, example, perhaps even more efficaciously promote the Cause of Christ.

Promoting the Cause of Christ by the holiness of our daily day example

There are many who live hidden lives in religious cloisters but whose earnest prayers are ever ascending to God in supplication for the sore and painful needs of the world. There are others who are bedridden with some painful and protracted disease, but by the exercise of patience and resignation to God’s holy will are helping, in greater measure than we can guess, to the conversion of the ungodly and sinful.

A world brightened, gladdened and refreshed by the true reign of Christ in our midst

There are many too old to take part in active apostolic work, but they can offer up to God the inevitable ailments and distresses of their declining years, and find a true consolation in doing so, by the thought that they too are contributing to the regeneration and true welfare of this distressed world. [see also Col 1:24]

– From: Lift Up Your Hearts, Christopher J. Wilmot, S.J. [headings and brackets added], The Catholic Book Club, London, 1949






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How is it you are always so amiable? some person enquired of a woman to whom God seemed to have given the power of happiness.

It is a very simple thing, she replied. Before paying a visit, or even joining our family circle, I examine the depths of my soul to see if it is at peace with God.

If I find such as I desire, I say to myself, It is well! God is with me; it is He who will do all. It is not I who am amiable: it is God to whom I have yielded myself up. In vain do annoyances come upon me; my vexation hides itself behind the good God.

For instance, when I have received Holy Communion, can they receive Jesus ungraciously, who is within me and tells me: “Be loving, kind and devoted,” and whom I obey? And are we not always amiable, and do we not make others happy when we are affectionate and unselfish?

A priest said to me not long ago: “Bear Jesus with you to all whom you meet; they will be very wicked if they do not experience a little happiness.” And I did so… My only secret is that I do not let Jesus Christ leave my heart.

– From: Golden Grains, Eighth Edition, H.M. Gill and Son, Dublin, 1889


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“You may remember the song that begins, ‘Let there be peace on earth and let it begin with me.’ Let us prayerfully reflect on what some holy people have written about inner peace:

‘Where people are praying for peace the cause of peace is being strengthened by their very act of prayer, for they are themselves becoming immersed in the spirit of peace.’ (George MacLeod – founder of the Iona Community)

‘Honour peace more than anything else. But strive first of all to be at peace in yourself.’ (St John of Apamea)

‘Be solitary, be silent, and be at peace.’ (Aresnius – Desert Father)

‘Peace is always in God, for God is peace.’ (St Nicholas Flue)

‘No single hour beyond the present is promised to me for setting life upon firm foundations, and finding a steadfast anchor for my immortal soul, and making my peace with God and my neighbour.’ (John Baillie – Scottish theologian)

‘Peace and love are always alive in us, but we are not always alive to peace and love.’ (Mother Julian of Norwich)

‘Keep peace in your heart. Let nothing in this world disturb it.’ (St John of the Cross)

‘The perfect peace of the holy angels lies in their love for God and their love for one another. This is also the case with all the saints from the beginning of time.’ (Maximum the Confessor)

‘We should have great peace if we did not busy ourselves with what others say or do.’ (Thomas a Kempis – German spiritual writer)”

– From: Spiritual Thought from Fr Chris, January 2016




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“It was while Speke Hall was still in Catholic hands that Rev. John Almond died for the Catholic Faith. He was born about the year 1577 at Speke, so one account says, or on the borders of Alperton, as he himself states in his examination. He went to school at Much Woolton, and passed thence to the English College at Rheims and then to that at Rome. Little is known of his life on the Mission, but the following account of him is given in Challoner’s Memoirs of Missionary Priests:


…came to suffer at Tyburn for the Catholic religion…


‘On Saturday, being 5th December, 1612, between 7 and 8 in the morning, came to suffer at Tyburn for the Catholic religion John Almond, a man of the age of 45, by his own relation; yet in his countenance more grave and staid, beginning to be besprinkled with hairs that were white – who having tarried beyond the seas about ten years to enable himself by his studies returned into his native country, where he exercised a holy life with all sincerity, and a singular good content to those that knew him, and worthily deserved both a good opinion of his learning and sanctity of life… full of courage and ready to suffer for Christ, that suffered for him.’


‘Ready to suffer for Christ, that suffered for him’


Mr. Almond, Challoner says, was apprehended on March 22, 1612, and brought before Mr. John King, lately advanced to the bishopric in London. At his examination he showed wonderful courage and most extraordinary acuteness, as the following will show. [A – Rev. John Almond; B – Anglican Bishop John King]


B. What is your name? A. My name is Francis. B. What else? A. Lathome. B. Is not your name Molyneux? A. No. B. I think I shall prove it to be so. A. You will have more to do than you ever had to do in your life. B. What countryman are you? A. A Lancashire man. B. In what place were you born? A. About Allerton. B. About Allerton! Mark the equivocation. Then not in Allerton? A. No equivocation. I was not born in Allerton, but in the edge or side of Allerton. B. You were born under a hedge then, were you? A. Many a better man than I, or you either, has been born under a hedge. B. What! you cannot remember that you were born in a house? A. Can you? B. My mother told me so. A. Then you remember not that you were born in a house, but only that your mother told you so; so much I remember, too. B. Were you ever beyond the seas? A. I have been in Ireland. B. How long since you came thence? A. I remember not how long since, neither is it material. B. Here is plain speaking, is it not? A. More plain than you would give, if you were examined yourself before some of ours in another place. A. I ask, are you a priest? A. I am not Christ; and unless I were Christ in your own grounds, I cannot be a priest. B. Are you a priest, yes or no? A. No man accuseth me. B. Then this is all the answer I shall have? A. All I can give unless proof come in. B. Where have you lived, and in what have you spent your time? A. Here is an orderly course of justice sure! What is it material where I have lived, or how I have spent my time, all the while I am accused of no evil?


He flung some three or four pounds in silver amongst the poor that crowded about the scaffold


He thus continued to parry the questions put to him through a long and tedious examination, after which he was committed to Newgate Prison, from whence after some months he was brought to trial, upon an indictment of high treason, for having taken orders beyond the sea by authority of the See of Rome, and for remaining in this country contrary to the laws. At his trial he showed the same vivacity of wit and resolution as he had done in his examination, but was brought in guilty by the jury, though he neither denied nor confessed his being a priest; and what proofs were brought of his being such do not appear.


At his execution he prayed earnestly for the king and all the royal family, and that his posterity might inherit the crown of England for ever. He flung some three or four pounds in silver amongst the poor that crowded about the scaffold, saying: ‘I have not much to bestow or give, for the keeper of Newgate hath been somewhat hard unto me and others that way, whom God forgive, for I do. For, I having been prisoner there since March, we have been ill-treated continually, for we were all put down into the hole or dungeon, or place called Little Ease, whence was removed since we came thither two or three cart-loads of filth or dirt; we were kept twenty-four hours without bread, meat or drink, loaded with irons, lodging on the damp ground, and so continued for ten days or thereabouts.’


‘Into thy hands, O Lord, I commend my soul’


He gave the executioner a piece of gold, and desired him to give him a sign when the cart was to be drawn away, so that he might die with the name of Jesus in his mouth. He often repeated the words, ‘Into thy hands, O Lord, I commend my soul,’ and at the sign being given, he cried, ‘Jesu, Jesu, Jesu,’ and than hanging for the space of three Paters [‘Our Father’, i.e. The Lord’s Prayer], some of the bystanders pulling him by the legs to dispatch his life, he was cut down and quartered, his soul flying quickly to Him who redeemed us all. So far the manuscript written by an eyewitness, says Bishop Challoner, who adds: ‘Mr. Almond suffered at Tyburn, December 5, 1612, in the forty-fifth year of his age, the eleventh of his Mission.”

– From: Old Catholic Lancashire, Dom F. O. Blundell, Burns Oates & Washbourne, Publishers to the Holy See, London 1925


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