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UNSUNG HEROES OF LIVERPOOL – EXCERPTS OF A CATHOLIC PRIEST’S DIARY

“To understand the early post-Reformation history of Catholics in Liverpool two points must be clearly borne in mind: the first, that the town up to the year 1700 was of very small size, with only about 5,000 inhabitants (Vict. Hist., p. 23); the second, that it was a centre of civil and legal activity for South-west Lancashire. This latter fact made the practice of the Catholic religion impossible within its boundaries, for if in remote country districts the gentry and people alike had the greatest difficulty in evading the fines for non-attendance at the Protestant place of worship, it would be quite impossible for them to evade such fines in a town full of civil and legal functionaries.

Fines for non-attendance at the place of worship dictated by the government

Again, the constant search for priests, which made the priests’ hiding-places so common in the farm-houses and country mansions of Lancashire – this priest-hunting process evidently made it impossible for the Catholic clergy to remain in a town where every person was known and every detail of the law carried out by subservient officials. The above remarks apply, not only to Liverpool, but to all the towns of Lancashire; so that, while many country districts can prove their succession of priests – and, in some sort, of chapels also – none of the towns can show an earlier chapel than does Liverpool, where Mass was certainly said somewhere as early as 1701.

Catholic priests were hunted down and forced to live undercover

But if we take a map of that period and consider Liverpool as a town of 5,000 inhabitants, and its area to be confined within half a mile of the present pier-head, we shall find that a goodly lot of villages surround the town, and that in many of these villages there were priests’ residences and facilities for hearing Mass and receiving the sacraments. Thus, counting from north to south, we find Little Crosby, Ince Blundell, Lydiate, Netherton (or Sefton Hall), Gillmoss (or Croxteth), Portico, Woolton (or Speke). When we consider the heroic sacrifices which our Catholic forefathers were willing to make for the practice of their religion, we may justly assume that the few Catholic families whom necessity forced to reside in Liverpool would find means to attend one or other of these chapels. In the present volume, four of the above-mentioned chapels are dealt with; the others will follow in succeeding volumes.

Map of Liverpool, 1765, showing 1.: Parish Church of Our Lady and St Nicholas, 2. and inset: The Romish Chapel

Map of Liverpool, 1765, showing 1.: Parish Church of Our Lady and St Nicholas, 2. and inset: The Romish Chapel

"This plan of Liverpool, Surrvey'd in June 1765 is Most Humbly Inscribed..."

“This plan of Liverpool, Surrvey’d in June 1765 is Most Humbly Inscribed…”

The heroic sacrifices Catholics were willing to make for the practice of their faith

To the writer of these pages it is a source of boundless gratitude that the first priest to visit Liverpool in post-Reformation times was provided, not by the Molyneux of Sefton, great Catholics as they at the time were, nor by the Irelands of Lydiate, but by the Blundells of Crosby, who had, indeed, been more closely associated for one hundred years with Catholic life in the district, and had in consequence suffered more heavily. Perhaps a kind Providence thus rewarded them.

Government informants and the succession

Besides the residences for priests just enumerated – all of which have their representative chapel to-day – there were others, which at different periods helped to keep alive the Faith in the district. Fazakerley Hall, the seat of the family of that name, was, says Mr. Gillow, a venerable mansion taken down in 1823. It contained an ancient chapel, and in 1716 Richard Hitchmouth, the apostate priest, declared that he himself had officiated there for some time, and informed the commissioners for forfeited estates that it possessed a large silver chalice and paten. From other information during the Commission it appears that Hitchmouth was succeeded in the Mission by Mr. Thos. Wogrill. There was an endowment for the priest at Fazakerley Hall arising from a mortgage on an estate of 60 acres in the possession of Will. Tarleton at Orrell. In 1750 Fr. Henry Tatlock, S.J., is described as serving two places, of which Fazakerley was one, and here he died in 1771. Fr. Thos. Brewer served these places from 1774 to 1780, but after this it would seem that Fazakerley Hall changed hands, and the Mission was discontinued.

The name appears, generation after generation, in the recusant rolls through all the centuries of persecution of Catholic Christians

Earlier notices of Fazakerley are when Father Thos. Eccleston (born 1643, ordained 1677) came to the Lancashire Mission and went to Fazakerley Hall. In 1694 he was rural dean of the West Derby Hundred, and gave £50 to the common fund. Rev. Thos. Fazakerley, born 1611, was ordained at the English College, Rome, in 1635. He came on to the Mission in Lancashire, and, dying in 1664, was buried at Harkirke, Little Crosby. ‘The family of Fazakerley,’ to quote Mr. Follow again, ‘was very ancient, and remained staunch in its adherence to the Faith. The name appears, generation after generation, in the recusant rolls through all the centuries of persecution… The mansion, besides its domestic chapel, was full of priests’ hiding-places.

The mansion was full of priests’ hiding-places

Regarding the history within the actual boundaries of old Liverpool, we are fortunate in having a most interesting account from the pen of Rev. T. E. Gibson, published in the Liverpool Catholic Almanac for 1887 and 1888.* [1]

Father Gibson devotes some pages to the history of St. Nicholas Church at the landing stage, and gives the original charters of the Catholic Bishops in 1361 and 1459, showing how by this latter, those who made offerings to the chapel of St. Mary of the Key (Quay) were granted an indulgence of forty days. ‘This shows,’ he says, ‘how ancient in our city was the custom of decorating the image of our Blessed Lady with flowers and lights, and silently appeals to us to emulate the piety of our forefathers.’ Indeed, I would like to quote more, but feel myself bound to adhere to the rule not to treat of pre-Reformation matters in these volumes, for fear of running to too great length. It should be noted, however, that the old church is marked on all the plans of the city up to 1821 as “Our Lady and St. Nicholas,” whilst the notice-board outside the church still proclaims it as ‘The Parish Church of Our Lady and St. Nicholas.’

They were denied burial by the government because of their Catholic faith

Of the Catholics within the city during the years 1600-1700 we obtain only occasional glimpses, for no priest was stationed in the town. In the catalogue of burials at Harkirke are the following: ’31 Aug. 1613, John Synett, an Irishman, borne in Wexforde, master of a barke, was excommunicated by the B(ishop) of Chester for being a Catholicke recusant, and so dying at his house in Liverpoole was denyed to bee buried at Liverpoole Churche or Chappell and therefore was brought and buried in this sayd buriall place of ye Harkirke in ye afternoone of the last day of August 1613.’ And again: ’20 May 1615, Anne ye wyffe of George Webster of Liverpoole (tenant to Mr. Crosse) dyed a Catholicke, and being denyed buriall at ye Chappell of Liverpoole by ye Curate there, by ye Maior, and by Mr. More, was buried in ye Harkirke.’ The Crosse family did not change their religious profession at once, for in 1628 John Crosse of Liverpool, as a convicted recusant, paid double to the subsidy (Vict. Hist.).

Government officials did not tire of harrassing people for them to renounce their Catholic faith

The recusant roll of 1641 contains only five names, four being those of women. In 1669 four papist recusants were presented at the Bishop of Chester’s visitation, namely: Beres, gent., Mary, wife of George Brettargh, William Fazakerley and his wife; but in 1683 there were thirty-five persons, including Richard Lathom, presented for being absent from [governmental Anglican] church, and in the following year there were thirty-nine. The revival of presentations was no doubt due to the Protestant and Whig agitation of the time. James II endeavoured to mitigate the effects of it: in 1686, being ‘informed that Richard Lathom, of Liverpool, chirurgeon, and Judith his wife, who keep also a boarding school for the education of youth at Liverpool, had been presented for their exercising the said several vocations without license, by reason of their religion (being Roman Catholics) and being assured of their loyalty, he authorised them to continue, remitted penalties incurred, and forbade further interference’ (Vict. Hist., p. 50).

Some of the lists are here inserted, containing names still prominent amongst the Catholics of Liverpool.

CONVICTED RECUSANTS, 1641

[original list; original entries incl. spelling & punctuation: ]

Walton.

Roberte ffazakerley, gent. et ux. IIs Vlll d.

Ellen ffazakerley, sp(inste)r XVI d.

Margaret ffazakerley, sp(inste)r XVI d.

Lawrence Bryers, et ux IIs VIII d.

Will Chorley, gent et ux II VIII d.

Eme Chorley, sp(inste)r XVI

Nicholas ffazakerley, gent et ux II VIII d.

Henry Stananoght, et ux II VIII d.

Will Topping, et ux II VIII d.

Joane Tyror, vid(ua) XVI d.

Thos. Longhorne, et ux. II VIII d.

Dorothy Barker, sp(inste)r XVI d.

Ann Briage, vid(ua) XVI d.

John ffisher, et ux II VIII d.

 

West Derbie.

Elizabeth Mollinex, vid XVI d.

Katherin Mollinex, XVI d.

Thomas Welsh & ffrancis, ux. ejus II VIII d.

Margeria ux Hugh Barner, XVI d.

Arthur Tyrer et Margret, ux. ejus II VIII d.

Thomas fflecher, XVI d.

Ann ux. Robt. Dorwin, XVI d.

Thomas Mollinex, XVI d.

George Woods et Susan, ux ejus II VIII d.

Robt. Mercer & Ellin, ux ejus. II VIII d.

John Sergent, et ux. II VIII d.

John Stockley et Marie, ux ejus II VIII

Andrew Mercer, XVI

Alice Rigbie, XVI

Will Moore et Margery, ux ejus II VIII

John Edgerton et Ellinor, ux ejus II VIII

John Lathom Lathom, (sic) et ux II VIII

Ellin Standish, vid XVI d.

George Standish, et ux VIII d.

James Pemberton, XVI

Valentine Richardson, et ux II VIII d.

Thomas Bolton, XVI

Margret ux. Edw. Henshaw, XVI d.

Ellin ux. John Miller, XVI

Mary Leyland, XVI d.

 

Liverpoole.

Ursula ux. John Banckes, XVI

Jane ux. Henry Haskeene, XVI

Alice Harison, sp(inste)r XVI

Elizabeth Parkinson, XVI

Arthur Muckowen, XVI

 

These were lesser gentry, the landowners coming under another rate.

‘1684. Extract from proceedings of the Portmoote or Court of Quarter Sessions of the Peace holden for the Towne of Leverpoole, 12th Janr., 1684. Wee present the persons next undernamed for absenting themselves from divine Service. [Loyal Catholic Christians refusing to take part in enforced state church service (Anglican)]

Mr. William ffazakerley & his wife, Humphrey Harrison, John Hoole, James Mercer & his wife, John Tildesley, Edward Arthur & his wife, William Rydinge, William Segar, Mary Cowley, Margaret Bluckington, Alice, wife of Mathew Walker, Marie wife of George Braithwaite, Richard Lathom & his wife, Elizabeth Weaver, Mr. Richard Cleveland, Mr. Daniel Danser, Mr. Francis Tempest, William Gandy & his wife, Lawrence Myers, Ellen Bickesteth, Daniel Dwerrihouse, Henrie Thorpe & his wife, Trustam Jackson & his wife, Jane Canby widdow, William Burke & his wife, Ann fformby widdow, Peter Summers; Thomas Tyrer, smith & his wife; Thomas Lyon, smith; Henrie Knowles, baker & his wife; Richard Mercer, Tanner & his wife’

And the names occur year after year.

My wife went to Mass to Liverpool, to Pater Gelibrand at Mr. Lancasters

This brings our story to the commencement of the new century, when Rev. W. Gillibrand, chaplain to Mr. Nicholas Blundell of Crosby Hall, began to give service regularly in Liverpool. The diary* [2] of the latter records under date December 2, 1707: ‘Pater Gillibrand went hence: I could not prevale with him to hear ye discourse about Leige.’ A month later there is the following entry: ‘My wife went to prayers (Mass) to Liverpool, to Pat(er) Gelibrand at Mr. Lancasters.’ From this and other entries, says Father Gibson, we learn that Father Gillibrand lodged with Mr. Lancaster, who followed the business of a grocer. The Lancasters were a respectable Catholic family of the middle class; another brother was a doctor in good practice at Ormskirk, who is frequently mentioned in the diary; and a third was captain of a trading vessel. Some other extracts from the diary may be of interest:

Aged and infirm priests lodged at a building originally meant to be a school

’15th Aug. 1702. I went to Leverp(ool) with Coz(en) Edmund Butler. We halled ye Mary with a Handkerchaf but she answered not: he went on Bord ye Harington for Dublin.’ It is a long cry to the time when the Dublin Mail Packet could be hailed by passengers, but as the first dock – formed by deepening the old Pool, the site of the present Custom House – was not opened till 1700, the means of embarking for Ireland at that date must have been very primitive.

A similar entry is under date 2 May 1708: ‘Mr. Waring told us his Son was in danger to lose his Passage for Ireland, ye Ship being gone and he was forced to ride after her on Shore and so get on Border if he could.’

The next entry is interesting as showing the number of priests in this neighbourhood at the time: ’18 Aug. 1702. Mr. Mullins came in ye morning to pray and stayed till next day: Mr. Tasburgh and Little Man came hither in ye Afternoone.’ Mr. Mullins was priest at Mossuck Hall, in Bickerstaffe, a secluded spot a few hundred yards behind St Mary’s Chapel, Aughton. Rev. Henry Tasburgh, S.J., lived at the New House, at Ince Blundell, built shortly before with the view of its being used as a school. It never was so used, but became the home of aged and infirm priests of the Society. By ‘Little Man’ is meant his cousin and chaplain, Rev. W. Gillibrand, who throughout his life was a confidential friend and adviser. The following reads strangely to-day: ‘5 March 1705. I saw 3 Beggars whiped out of Leverpool,’ and next day: ‘My wife rid behind me to Leverpool: she saw ye Elephant.’

I count it great gain to do good and receive evil

Father Gillibrand did not remain long in Liverpool. He was gone before 1710, probably to his friends at Chorley. Rev. Francis Mannock, S.J., succeeded him. He lodged with a Mrs. Brownhill, as we learn from the following entry: ‘1712, January 27. My wife and I went to Liverpoole and heard Mr. Mannock preach. Mr. Tute (Tuite) and Mr. Morphew etc. were there. We dined at Mrs. Brownbills with her and Mr. Mannock.’ Father Mannock left Liverpool in 1715, and was serving the Yorkshire district in 1741; he died at York in 1748.

Rev. John Hardesty, S.J., whose real name was Tempest, was living in Liverpool in 1715, when a visit is thus recorded: ‘1715, Sept. 11. My wife and I heard Mr. Hardesty preach. We dined at Mr. Lancaster’s: I drank at the Woolpack with Mr. Lancaster and his brother, the doctor.’ The Woolpack was an inn in Dale Street to which Squire Blundell, when in Liverpool, usually resorted. It seems probable that Father Hardesty rented a house of his own, as his address was: ‘Mr. John Hardesty, at his house in Liverpool,’ and he had another priest living with him later on. The diarist says: ‘1718, June 22. My wife and I went to Liverpoole to hear Pat(er) Doodell hold forth at Mr. Hardesty’s. We dined there with Mr. Tute and his nephew, Mr. Nugent.’

After the death of Rev. John Mostyn, S.J., at Lydiate Hall in 1721, Father Hardesty was instructed to give the congregation there a monthly Mass. The diarist and his wife occasionally go over on a Sunday to hear Father Hardesty ‘hold forth,’ and the latter employed him as her confessor. Brother Foley tells us that he built the first chapel in Liverpool in 1736. Some idea of the privations he endured in the prosecution of his work may be gathered from the following letter, written in reply to some cavils on the subject:

I lived frugally, as not many would have been content to live

‘I wonder how it should come into anyone’s head that what I built at Liverpool was by subscription, and that it is required that an account be given of the money laid out on it, I know therefore, and you may show this declaration to whom you please, that while I lived in the aforesaid town, I received one year with another from the people, about one or two and twenty pounds a year by way of contribution to my maintenance, and that no other subscription was ever made for me, or for the buildings. From friends in other places I had part of the money, but much the greater part was what I spared, living frugally, and as not many would have been content to live. What disaffected people may say and give out I do not matter (sic). I count it great gain to do good and receive evil, nor do I regret my having spent the best years of my life in serving the poor Catholics of Liverpool.

I don’t regret my having spent the best years of my life in serving the poor Catholics of Liverpool

This letter was written in 1750 from Tixall, Staffordshire, where he had gone to be chaplain to Lord Aston. Father Hardesty had an old Jesuit father living with him for several years – Rev. Will. Pennington, whom Mr. Blundell saw distribute, on Palm Sunday, 1727, 256 palms to the congregation. From this we may form some idea of the number of Catholics at that period. Father Pennington was buried next to Mr. Aldred, S.J., in the Harkirke. ‘After a long illness, being a sort of co-adjutor to Mr. Carpenter of Liverpool, he dyed there 8th June 1736.’

Father Gibson continues: ‘As Mr. Blundell makes no mention of Mr. Hardesty in this entry, it is not improbable that he built his chapel some time previous to 1736, when it appears that Mr. Carpenter occupied his place. The last entry in the diary that relates to Mr. Hardesty was made on the occasion of the death of his chaplain, Rev. R. Aldred, S.J.: ‘1728, Feb. 24. Pat. Hardesty prayed for Mr. Aldred in his chapel: there was a large congregation.’

He had provided a refuge for the poor persecuted Catholics of Liverpool after the destruction of their chapel

The next source of information is Mr. Thomas Green, whose mother was Elizabeth Clifton of the Lytham family. His father, Francis Green, had provided a refuge at his house in Dale Street for the poor persecuted Catholics of Liverpool after the destruction of their chapel in 1746. He also gives an account of its demolition, which is in substance as follows: ‘When the Scots had retreated from Derby in 1746 so far to the north as to relieve the people of Liverpool from any danger of a visit from them, the mob assembled to pull down the small Catholic chapel at the S.W. corner of Edmund st. The priests, Fathers Hermenigild Carpenter and Thos. Stanley, met the mob, which behaved with the greatest respect to the priests and without noise or violence opened a passage for Father Carpenter to go up to the altar and take the ciborium out of the Tabernacle and carry it by the same passage out of the chapel. After this the mob tore up the benches and made a bonfire of every thing combustible in the chapel and priests’ house, and pulled the whole of both down. Such was the end of the first Catholic Chapel in Liverpool.

The mob tore up the benches and made a bonfire of everything combustible in the chapel and priests’ house, and pulled the whole of both down

‘Soon after the Battle of Culloden, in 1746, Henry Pippard, Esq., a principal merchant, then married to Miss Blundell, of Crosby (whose name he took on succeeding to the property), treated with the Mayor and Corporation to allow the Catholics to rebuild their chapel. This they peremptorily refused. Mr. Pippard observed that no law could prevent him from building a warehouse, and making what use he pleased of it. It was acknowledged that he might do this, but at his own risk. He then collected subscriptions, and built a warehouse of two stories upon vacant ground purchased from a Catholic family, lying on the south side of the same Edmund Street, the front of which street was covered by buildings and ‘six-yard’ houses, with small back yards opening into the intended chapel-yard. On the east side of this warehouse there were two large folding doors, one above the other, surmounted by a teagle rope, block and hook, capped against the rain as was then usual in Liverpool. The upper storey was to act as the chapel, its upper folding doors being bricked up within and the walls stuccoed: large leaded windows on the east, south and west, admitted light, and these were protected by strong outside shutters to be closed when there was no service. The ascent to the chapel was by a broad staircase on each side within the lower warehouse room, the centre of which was used for lumber, the entrance to the room being secured by strong folding doors.’ The plan of 1765 shows this ‘Romish chapel,’ and from the enlargement this description can be seen to be perfectly accurate. Mr. Blundell’s chapel was actually in use from 1746 till 1845, exactly one hundred years.

The new chapel, which was disguised as a warehouse, was in use for exactly 100 years

‘After September 24, 1764, Mr. and Mrs. Green went to their house in Dale Street; ‘while the new chapel was being built, Mass was said on Sundays and holidays in their garrets, the whole of which, with the tea and lodging-rooms of the two storeys underneath, were filled by their acquaintances of different ranks, and admitted singly and cautiously through different entrances from the two houses immediately adjoining on each side, which belonged to two very respectable and kind neighbours who were Presbyterians.

Clandestine Holy Mass took place in silence, by candlelight, without any ringing of the bell at the Elevation

‘Everything was done in silence, by candlelight, without any ringing of the bell at the Elevation,’ etc. With reference to the foregoing, Mr. Burke (Cat. Hist. of Liv.) justly remarks: ‘From this simple but graphic story we may infer that the anti-Catholic spirit ran high at this period, while ‘the different ranks’ tells us plainly that the Faith was still preserved among the better off as well as the poorer classes.’

In 1758 the chapel was again attacked 

The priests who successively served the ‘new chapel’ were Rev. Hermenegild Carpenter and Rev. Thomas Stanley, Rev. Michael Tichbourne, Rev. John Rigby, 1749-1758, Rev. William Wappeler, Rev. Anthony Carroll. In this year the chapel was again attacked by an infuriated mob, but was reopened in the following year. This chapel was enlarged in 1797 and continued to be used until St. Mary’s, from the design of A. W. Pugin, was built on the same site and consecrated in 1845. [Following the Catholic Emancipation Act etc., a process of restoring to Catholics in Britain and Ireland the human rights which they had been deprived of for several hundred years.] In consequence of the enlargement of Exchange Station it was taken down, but rebuilt stone by stone in Highfield Street, being re-consecrated July 7, 1885.”

Footnotes

*1) The present writer feels an apology is due for some of the more personal statements; he is, however, only quoting the Catholic Almanac, which contains many statements still more laudatory.

*2) The whole diary makes quite interesting reading. Copies are still on sale at the Philomena Co., Bold Street, Liverpool.

– Dom F. O. Blundell, O.S.B, Old Catholic Lancashire Vol. I, Burns Oates & Washbourne Ltd., London, 1925

 

 

 

 

 

 

 

 

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“EXPOSED TO AN ALMOST IRRESISTIBLE PRESSURE TO CONFORM WITH THE HERD” – MARTYRDOM HAS MANY FACES

DO YOU EVER SUFFER FOR YOUR FAITH?

“Do you ever suffer for your faith? You may answer, facetiously, ‘Yes, every time I smell a steak being grilled on a Friday.’ There would be truth in your answer. Penance IS painful.

Virtue can be painful, too. Each time that we overcome a temptation to sin we suffer at least a little. Sometimes the suffering can be quite severe, as when a girl breaks off with the man she loves because she discovers that he has a divorced wife still living.

‘BLESSED ARE THEY WHO SUFFER PERSECUTION FOR JUSTICE’ SAKE’

This hardly would be the type of suffering which Jesus had in mind, however, when He said, ‘Blessed are they who suffer persecution for justice’ sake, for theirs is the kingdom of heaven.’ Parents view the ordinary sacrifices which they make for their children as a natural expression of love. Similarly we should esteem the ordinary sacrifices entailed by God’s commandments as the minimum measure of our love for Him.

PERSECUTION FOR VIRTUE’S SAKE

Persecution for justice’ sake – that is, for virtue’s sake – calls for more than a minimum of love. The perfect exemplars of the eighth beatitude are, of course, the martyrs. A martyr proves his love for God by the ultimate test: death rather than sin.

Probably no one who reads these lines will ever be called upon to face such a heroic test of his love. However, there are more modest degrees of martyrdom. Anyone who speaks up in defence of God’s rights (in defence of racial justice, for example, or in defence of decency in dress, films and literature, or in condemnation of steady dating by highschoolers) at a time and place where those rights are not popular, is bound to incur some persecution. The persecution may be no more than raised eyebrows and chilly looks, but even that can hurt.

SOCIAL PRESSURE, ALMOST AS POWERFUL AS AN ABSOLUTE DICTATOR

Social pressure, the pressure to make us conform to the mores of the group, can be almost as powerful as an absolute dictator. We have a deep-rooted need to be liked and accepted by others. It hurts when, to defend the right and the good, we must alienate those whose good opinion we covet.

This is a type of martyrdom for which young people have more opportunities than do we oldsters. Social pressure is seldom so tyrannical and the urge to conform so powerful as during the adolescent years. Youth has such a hunger for peer acceptance, such an anxiety to be one of the crowd. In a harmless form, this urge to conform sends thousands of teenagers screaming after [a boy band]. In a less harmless form it sends thousands of college students migrating to the Florida beaches during the spring holidays, like mating seals flocking to the Pribilof Islands.

We do have ever so many fine young men and women, but we also have a progressive lessening of sexual restraint among the general population of teenagers and young adults. For many of our youth sexual experience has become the mark of sophistication, and ‘Everybody does it’ the supreme code of morality.

‘EVERYBODY DOES IT’

This poses a great challenge to us parents, priests and teachers. Our boys and girls have high ideals and a sincere desire to be virtuous. Outside the shelter of Catholic home and school, however, they are exposed to an almost irresistible pressure to identify with the herd, to conform to the rules which the herd imposes. If they do not conform, the penalty sometimes can be a painfully lonely life in high school or college.

[BEING MADE FUN OF, BEING OSTRACISED, BEING BULLIED FOR BEING ‘OUTED’ CHRISTIAN]

We who love them must help our youth to prepare for the test which, sooner or later, almost certainly they will face. We must lead them to such a strong and personal love for Christ that they may be able to withstand disapproval, ridicule, even ostracism for the sake of Him Whom they love.

YOUTHFUL HEROISM

In the Bible, the seventh chapter of the second Book of Maccabees gives us one of history’s greatest accounts of youthful heroism and parental nobility. A mother exhorts her seven sons to perseverance as, one by one, they are butchered in her presence for refusing to renounce God.

BE STEADFAST! BE STRONG! YOU ARE WORTH IT.

The mother of the Maccabees might well be our patron saint as we try to teach our sons and daughters the meaning of the eighth beatitude: ‘Blessed are they who suffer persecution for justice’ sake, for of such is the kingdom of heaven’ [Matthew 5:10].”
– Fr Leo Trese (capital headings added afterwards)

 

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“ROLLING AROUND IN STINGING NETTLES – DO WE REALLY HAVE TO IMITATE THE SAINTS ALL THE WAY?”

“The types of sanctity present within the Church are varied but, howsoever numerous and whatsoever may be their characteristic, the Saints are all heroes. Though it is not always possible to imitate them – points out Cardinal Newman – they all show us the invisible world and reveal to us the way which leads to Heaven.

TEMPTATIONS IN THE WILDERNESS

‘There was St Benedict, who, when a boy, left Rome, and betook himself to the Apennines in the neighbourhood. Three years did he live in prayer, fasting, and solitude, while the evil one assaulted him with temptation. One day, when it grew so fierce that he feared for his perseverance, he suddenly flung himself, in his scanty hermit’s garb, among the thorns and nettles near him, thus turning the current of his thoughts, and chastising the waywardness of the flesh, by sensible stings and smarts.

THE MINISTER OF SATAN PAID HIM A VISIT IN HIS STUDY

There was St Thomas, too, the Angelical Doctor, as he is called, as holy as he was profound, or rather the more profound in theological science, because he was so holy. Even from a youth he had sought wisdom, he had stretched out his hands on high, and directed his soul to her, and possessed his heart with her from the beginning; and so, when the minister of Satan came into his very room, and no other defence was at hand, he seized a burning brand from the hearth, and drove that wicked one, scared and baffled, out of his presence.

BY THE SOVEREIGN GRACE OF GOD

Not all Saints have been such in youth: for there are those on the contrary, who, not till after a youth of sin, have been brought by the sovereign grace of God. Others have been called, not from vice and ungodliness, but from a life of mere ordinary blamelessness, or from a state of lukewarmness, or from thoughtlessness, to heroic greatness; and these have often given up lands, and property, and honours, and station, and repute, for Christ’s sake.

KINGS HAVE DESCENDED FROM THEIR THRONES

Kings have descended from their thrones, bishops have given up their rank and influence, the learned have given up their pride of intellect, to become poor monks, to live on coarse fare, to be clad in rough cloth, to rise and pray while others slept, to mortify the tongue with silence and the limbs with toil, and to awow an unconditional obedience to another. In early times there were the Martyrs, many of them girls and even children, who bore the most cruel, the most prolonged, the most diversified tortures, rather than deny the faith of Christ.

… RATHER THAN DENY THE FAITH OF CHRIST

Then came the Missionaries among the heathen, who, for the love of souls, threw themselves into the midst of strangers, risking or perhaps losing their lives in the attempt to extend the empire of their Lord and Saviour, and who, whether living or dying, have by their lives or by their deaths succeeded in bringing whole nations into the Church. Others have devoted themselves in the time of war or captivity, to the redemption of Christian slaves from pagan or Mahometan masters or conquerors; others to the care of the sick in pestilences, or in hospitals; others to the instruction of the poor; others to the education of children; others to incessant preaching and the duties of the confessional; others to devout study and meditation; others to a life of intercession and prayer.

THEIR VERY VARIETY IS A TOKEN OF GOD’S WORKMANSHIP

Very various are the Saints; their very variety is a token of God’s workmanship; but however various, and whatever was their special line of duty, they have been heroes in it; they have attained such noble self-command, they have so crucified the flesh, they have so renounced the world; they are so meek, so gentle, so tender-hearted, so merciful, so sweet, so cheerful, so full of prayer, so diligent, so forgetful of injuries; they have sustained such great and continued pains, they have persevered in such vast labours, they have made such valiant confessions, they have wrought such abundant miracles, they have been blessed with such strange successes, that they have been the means of setting up a standard before us of truth, of magnanimity, of holiness, of love.

THE SAINTS POINT TO CHRIST

They are not always our examples, we are not always bound to follow them; no more than we are bound to obey literally some of our Lord’s precepts, such as turning the cheek or giving away the coat; no more than we can follow the course of the sun, moon, or stars in the heavens; but, though not always our examples, they are always our standard of right and good; they are raised up to be monuments and lessons, they remind us of God, they introduce us into the unseen world, they teach us what Christ loves, they track out for us the way which leads heavenward. They are to us who see them, what wealth, notoriety, rank, and name are to the multitude of men who live in darkness, – objects of our veneration and of our homage.'”
– Bl. John Henry Newman. This article was published in “De Vita Contemplativa” (Monthly magazine for Monasteries), Year V – Number 7 – July 2011

 
 

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