120th Anniversary of R.H. Benson's "The King's Achievement"

 From Stephanie Mann:

The King's Achievement, Monsignor Robert Hugh Benson's historical novel about the Dissolution of the Monasteries, was published in 1905, 120 years ago. It was one of those books I read years before I started studying the English Reformation in depth before writing my book, so I've selected it for our next Son Rise Morning Show 2025 anniversary on Monday, October 13, Columbus Day! I'll be on the air at my usual time, 7:50 a.m. Eastern/6:50 a.m. Central to discuss this anniversary and its importance. Please listen live here or catch the podcast later here.

Like its sequel, By What Authority?, which was published in 1904, The King's Achievement is a family drama, as Benson shows the divisions caused in two families by the English Reformation during the reigns of Henry VIII and Elizabeth I. One link between the two novels, for example, is the former nun, Margaret Torridon, taken from her convent by her own brother in The King's Achievement, living years later in the Catholic household of her brother-in-law and sister Mary in By What Authority?

Monsignor Robert Hugh Benson was a convert to Catholicism, the youngest son of Edward White Benson, the Archbishop of Canterbury from 1883 to 1896, and his wife, Mary. Robert's older brothers, E.F. (Edward Frederick) and A.C. (Arthur Christopher) were also authors: E.F. wrote the "Mapp and Lucia" novels and A.C. contributed to Elgar's Coronation Ode written for Edward VII in 1902 and "Land of Hope and Glory"; he was also Master of Magdalene College, Cambridge. Their sister Margaret was an Egyptologist.

After his conversion to Catholicism in 1903, Robert Hugh Benson was ordained a priest the next year. 

He wrote several novels, historical and contemporary, and consulted with Don Bede Camm, another Catholic convert, who studied the English Reformation martyrs, on his historical novels. He acknowledges Dom Bede Camm's assistance in both By What Authority? and The King's Achievement. 

Dom Bede Camm was inspired by the stories of the English Catholic martyrs beatified by Pope Leo XIII and published a two-volume book about them in 1904, Lives of the English Martyrs. He also helped the Benedictine Adorers of the Sacred Heart of Montmartre who had established a convent near the former site of Tyburn Tree, where many martyrs suffered.

So Camm was a good resource for Benson, but the characters and the dramas Benson created are fictional--although Thomas More, Thomas Cromwell, and other historical people appear in The King's Achievement. (Read more.)

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Stumbling Upon Words from Maeterlinck in a Book about Chesterton

 From Stephanie Mann:

As I was reading a selection ("Destiny's Pursuit") from David Fagerberg's Chesterton is Everywhere (which I bought at Eighth Day Books of course) I was surprised to see a quotation from the Symbolist playwright Maurice Maeterlinck about happiness.(Well, he did write The Blue Bird about happiness but that's not what I think of first when I see the name Maeterlinck.)

Fagerberg is discussing Chesterton and happiness and suggests that "happiness is not so passive; perhaps happiness even has the power to influence destiny." Then he suggests that Maeterlinck offers an insight: "that wise persons know in advance" . . .

how events will be received in their soul. The event itself is pure water that flows from the pitcher of fate, and seldom has it either savour or perfume or color. (from Wisdom and Destiny by Maeterlinck)

Maeterlinck cites the examples of Oedipus and Hamlet: they are not wise enough to respond well to events and yet remain happy: other wiser characters could, but "Hamlet is unhappy because he moves in unnatural darkness." (p. 24)

Immediately I thought one of the unhappiest characters on any stage: Maeterlinck's Mélisande in his play Pelléas et Mélisande and in Debussy's opera of the same name. Her key phrase is some variation on "I am not happy":

Melisande
Je suis...
Je suis malade ici... (Read more.)

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Defending the Christian Character of England

 From First Things (Via Supremacy and Survival):

While I would recommend Omrani’s book without hesitation, his treatment of the Reformation irked me a little. Omrani at one point refers to the “trauma” of the Reformation, alongside that of the English Civil War. This feels a lopsided term for how the English now see the Reformation, and even for how they saw it by the end of the sixteenth century, when Elizabethan England was a confident Protestant nation set self-consciously against its Catholic foes. Chapter 4 focuses on the history of religious art in England, with much lament over Reformation iconoclasm. Whatever one thinks of it, that iconoclasm and the resultant restrained aesthetic of most Anglican churches is now a part of Christianity’s formation of English identity, a fact Omrani doesn’t really acknowledge.

Furthermore, chapter 8, which outlines the English Reformation’s legacy of political liberty, contains two notable flaws. First, and somewhat pedantically: Omrani suggests that “the foundations were being laid for the divine right of kings” when Henry VIII argued that the fifth commandment (“Honor thy father and mother”) entailed obedience to the governing authorities. Yet this interpretation was novel neither to Henry nor even the Reformation. One can easily find it in Thomas Aquinas.

Second, Omrani fails to moderate his otherwise commendable account of Protestant political liberty with the English Reformation’s particular emphasis on conservatism and good order. One should never criticize an author for the book he didn’t write, but I was surprised that this chapter, and the book as a whole, made no mention of Richard Hooker. Hooker’s Laws of Ecclesiastical Polity not only provided the theological scaffolding for the Anglican theological tradition, but was foundational for all post-Reformation Anglophone political thought. Hooker bridged the gap between medieval scholasticism and early modern political thought with his work on natural law, and in a tumultuous time articulated the need for “orderly public judgment to prevail over private judgment” (to quote my friend Brad Littlejohn). This omission surprised me all the more since Omrani is based at the University of Exeter (where I was an undergrad): I imagine that he has enjoyed a Cornish pasty on a sunny day on the green of Exeter Cathedral, where there sits an imposing statue of Hooker, his Laws open upon his knee.

These criticisms aside, Omrani’s history is rich, lively, and coherent overall, as is the briefer second section on what Christianity still has to offer England. Blessedly, he articulates this without framing Christianity in terms of the bland Blairite “British values,” a term which Omrani repudiates. His account of Britain’s secularization rejects the idea of rationalism leading inevitably to godlessness, focusing more on “new technologies and concomitant new ideas about human psychology.” TV, the vinyl LP, pirate radio, and cars led to new forms of association, displacing the church’s prominence in the social lives of young people; meanwhile, psychoanalysts and educators championed self-expression and the welfare state ballooned. This is a shrewd analysis, although it could do with a dose of the “Great Man” theory of history. British secularization was the agenda of the political elite as much as anything, forged with cunning intent in the 1960s by the likes of Labour home secretary Roy Jenkins. (Read more.)

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Peter Ackroyd on "The English Soul"

 From Supremacy and Survival:

Catching up on my reading of periodicals, I looked at the book reviews in the December 2024 issue of First Things and saw a review of a new book by Peter Ackroyd written by Richard Rex, professor of Reformation history at the University of Cambridge. The book is titled The English Soul: Faith of a Nation and is published here in the USA by the University of Chicago Press with a paperback available in September this year (in the UK it's available now from Reaktion Books). The publisher's blurb:

This book portrays the spirit and nature of English Christianity, as it has developed over the last fourteen hundred years. During this time, Christianity has been the predominant faith of the people and the reflection of the English soul. This fascinating new history is an account of the Christian English soul, which recognizes the fact that Christianity has been the anchoring and defining doctrine of England while accepting respectfully that other powerful and significant faiths have influenced the religious sensibility of this nation. Peter Ackroyd surveys the lives and faith of the most important figures of English Christianity from the Venerable Bede to C. S. Lewis, exploring the mysticism of Julian of Norwich and William Blake; the tumultuous years of the Reformation; the emergence of the English bible; the evangelical tradition, including John Wesley; and the contemporary contest between tradition, revival, and atheism. This is an essential, comprehensive, and accessible survey of English Christianity.

[...]

Lucy Beckett brings up some of the same issues with this trenchant comment, "Ackroyd writes as if Eamon Duffy had never bothered to revive respect for the warmth and depth of medieval English Christianity, and treats Catholic piety only with the contempt of a scornful Protestant."

Speaking of Eamon Duffy, here's his view of Ackroyd's success or failure. He concludes: "Ackroyd is an accomplished writer who has often written compellingly about the English past. But he is not at his best in this book, a sometimes dutiful catalog of major and some very minor religious figures, lacking a convincing unifying theme. Anyone looking for a key to the English soul must look elsewhere."

I think I'll wait for the paperback . . . or to see it on the shelf at a bookstore and scan the chapter on Newman. (Read more.)

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Saint Robert Southwell's Nativity Poems

 From Stephanie Mann:

As readers of this blog know, I have posted often about Saint Robert Southwell, SJ; his life, his martyrdom, and his poetry. As the celebration of Christmas draws nearer, I'm reading some of his poems about the Nativity of Our Lord in this collection of poetry by the English Catholic martyrs of the Reformation era, from Saint Thomas More to Blessed Nicholas Postgate, with an appendix of the poetry of Catholics like Chidiock Tichborne (not a martyr but related to two Venerable martyrs, Father Thomas Tichborne and his brother Nicholas). The collection was first published in 1934, compiled by The Rev. Sir John R. O'Connell of Ireland (1868-December 28, 1943), who wrote the Preface with a Foreword by Francis Cardinal Bourne, the fourth Cardinal Archbishop of Westminster. This second edition was Expanded and Revised with an Introduction by Benedict J. Whalen. (Read more.)

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Pope Benedict XVI's Liturgical Theology

 From Stephanie Mann:

What I really appreciated was the clarity and balance of Millare's writing style; his declarative yet comprehensive sentences as he described the theologian-Cardinal/Pope's interaction with other theologians. Since I have read many of Romano Guardini's liturgical theology works, I was able to follow Millare's analysis of the issues of Ethos and Logos and even the models of meal/banquet and sacrifice easily. And when Millare compares and contrasts Ratzinger's thoughts with other theologians I'm not familiar with, like Moltman and Metz, he provides the necessary detail and context, even as he emphasizes the central themes of Logos and the eschaton.

In fact, the "consistency and centrality of the Logos" versus placing Ethos at the center of theology, liturgical, moral, or fundamental is one of most crucial themes of the entire book. It informs Millare's discussion of the Sacrifice of the Mass, of the Communion of the Church and the Second Coming, with hope for the New Heavens and the New Earth, of the mission of the Church and the congregation attending Mass and receiving Holy Communion and then going to the world to share the Love of God and neighbor; and the beauty of art and architecture of the celebration of Mass and our churches, etc.

Millare summarizes his study of Pope Benedict XVI's theology of worship and the eschaton thusly on page 266:

Ratzinger describes his work as having an "incomplete character," yet I have demonstrated that there is a unity within his "fragmentary" writings that is defined by the primacy and centrality of the Logos incarnate. It has been argued throughout this book how the focus on the loges consistently unites his eschatology with his theology of liturgy, in whose orbit can also be found his Christology, ecclesiology, theological anthropology, and ethics.

The text is supplemented with extensive footnotes and a substantial bibliography. Well worth reading, even for a non-specialist. I read it after a discussion of the Resurrection and Ascension chapters in Pope Benedict XVI's Holy Week volume in the Jesus of Nazareth trilogy with my theologian friend and in the midst of the Eucharistic Revival here in the USA. (Read more.)

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Tudor Sunset

 A book review by Stephanie Mann:

This book begins and ends with death: the future Saint John Rigby is hanged, drawn, and quartered at St. Thomas Waterings (on the way to Canterbury) on June 21, 1600 and Queen Elizabeth I dies in her bed on March 24, 1603. With a title like Tudor Sunset, I don't think I'm spoiling the plot by telling you that: the sun sets on the Tudor dynasty when she dies.

It's what Josephine Ward does between these two deaths that make a novel a tense and suspenseful historical tale, as the fictional couple at the center of tale, Margaret (Meg) Scrope and Captain Richard Whitlock do their best to survive the last two years and three months of Elizabeth's reign. Especially since Meg is a recusant Catholic lady-in-waiting and friend of Anne (Dacre) Howard, Lady Arundell, the widow of martyred-in-chains Saint Philip Howard, and she and Whitlock frequent the bookstore of future Blessed James Duckett (also a martyr).

Each book and each chapter--numbered, not titled--brings another brush with danger, near escape, temptation or trap, and the reader becomes even more watchful than the characters.

Following a classic historical fiction method, Ward brings real historical characters into the story: not just Queen Elizabeth I, but Richard Topcliffe, William Byrd, Father John Gerard, SJ, Lady Arundell, the two martyrs already mentioned, etc., and one lady in particular, Luisa de Carvajal.

In the appendix with notes on her sources, Ward admits that she has brought Luisa de Carvajal to England earlier than records indicate she actually came. She needs her there for a crucial plot development and resolution. 

This may be a deal breaker for some readers and I'm not completely happy with her decision either. One result of this change in time line is that Ward depicts the "last supper" of Saint John Roberts, OSB and Blessed Thomas Somers the night before their executions at Tyburn arranged by Luisa de Carvajal on December 9, 1610 in Newgate Prison as being arranged instead for Blesseds Francis Page, SJ, Robert Watkinson, and Venerable Thomas Tichborne the night before their executions on April 20, 1602! (Read more.)

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'Papists'

 From Stephanie Mann:

Its first use as a noun in England occurred in 1528 (as in, "He is a Papist") according to Merriam-Webster; as an adjective in 1562 (as in, "He has Papist loyalties"). In 1528, William Tyndale had written and published The Obedience of the Christian Man, which advocated Caesorapapism (the monarch's control of the church in his realm) and the Divine Right of Kings. Anne Boleyn persuaded Henry VIII to read the book and he was influenced by it. In 1532, the Convocation of Bishops agreed to the Submission of the Clergy, abdicating their rights to make ecclesiastical laws to the king and Sir Thomas More resigned as Lord Chancellor, because he would be responsible for enforcing the laws Henry VIII made.

The opposition cited by this term by English Protestants was between the English monarch (Henry VIII, Edward VI, Elizabeth I, James I, Charles I, etc., etc.) and the pope at the time (many popes, from Clement VII, to Pope St. Pius V, to Gregory VIII, to Leo XI, to Blessed Innocent XI, etc., etc.): the issue was: what divided loyalty between secular ruler cum supreme governor of the Church of England and the Pope, the Vicar of Christ, could be allowed on either side?

When Pope St. Pius V excommunicated Queen Elizabeth I and took the further step of declaring English Catholics not bound to loyalty to their monarch (in belated support of the Northern Rebellion) in 1570 (Regnans in Excelsis), he merely intensified the conflict. His successor, Pope Gregory XIII tried to dial it back by separating loyalty and obedience to the Papacy and the Catholic Church in religious matters from loyalty to the monarch and country in civil matters. Although Queen Elizabeth stated that she wanted no window into men's souls, she still wanted their total loyalty, body and soul. (Read more.)

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Pugin’s Illustrations of Newman’s Lives of the English Saints

 From NINS:

Two major pieces of literature on Augustus Welby Pugin (1812–1852), the renowned Gothic Revivalist and Catholic convert who designed Big Ben, the Houses of Parliament, six cathedrals, and more, state, in summary fashion, that Pugin illustrated St John Henry Newman’s Live of the English Saints.[1] The late Professor Margaret Belcher, however, provided a great deal of detail on this subject in the second volume of her The Collected Letters of A.W.N. Pugin, published in 2003.[2] This essay republishes, for the first time since 1914, all eleven of Pugin’s illustrations[3] and does so for the first time ever in a single document.[4]

The period in question is mid 1842 through the end of 1844.[5] During this time, Pugin was, among other things, doing his typical traveling (Scotland, Ireland, and the Continent),[6] worked on his home in Ramsgate,[7] and on several churches, including three cathedrals.[8] He also published An Apology for the Revival of Christian Architecture in England (1843) and Glossary of Ecclesiastical Ornament and Costume (1844).[9] For his part during this time, Newman (1801–1890) was in the throes of converting to Catholicism and had relocated from Oxford to Littlemore, a few miles away, in February 1842.[10] Among other things, he was busy drafting An Essay on The Development of Christine Doctrine (1845).

With respect to Newman’s Lives of the English Saints, the first thing to notice is that any and all illustrations were by Pugin, no one else, and they were not attributed to anyone at the time of original publication. Second, Newman himself may not have written any of the Lives.[11] He edited the first two numbers: St Stephen Harding and St Richard.[12] The introduction to the 1900 edition, the first comprehensive edition, stated that the work is described as Newman’s because he initiated the effort.[13]

Here is how the work came about: Newman’s thoughts on the subject started at least as early as 4 April 1841, when he wrote to his friend, J.W. Bowden, about English saints, the “National Church,” and the desirability of someone writing a biography of St Anselm (1033/34–1109).[14] In the summer of 1842, Newman had a conversation with publisher James Toovey about “publishing the Lives of the [English] Saints … thinking it would be useful, as employing the minds of persons who were in danger of running wild, and bringing them from doctrine to history, from speculation to fact; again, as giving them an interest in the English soil and English church, and keeping them from seeking sympathy in Rome as she is”.[15] On 3 April 1843, almost precisely two years since Newman had first written Bowden on the subject, he wrote Bowden again, stating that he intended the work “to be historical and devotional, but not controversial.”[16]

As of 18 May 1843, “Many men are setting to work [researching and writing biographies].”[17] There were 30 such men. A few months later, in early fall of 1843, Newman published a prospectus describing the anticipated Lives.[18] He envisioned a monthly publication written by various authors, each writing independently of the others.[19] He identified 300 saints![20]

At some point in 1843, Newman asked J. R. Bloxam, previously a curate to Newman, to find out from Pugin what he wanted to do about illustrations for Saints Stephen and Richard.[21] Pugin initially declined the work.[22]

In late 1843, Anglican Father and Oxford Professor E. B. Pusey saw some pre-publication proofs of the first Life, that of St Stephen Harding, by J. D. Dalgairns who lived in community with Newman at Littlemore. Pusey’s objections to these proofs caused Newman great anxiety. Newman had wanted the Lives to present facts with total detachment but realized that “miracles, or monkery [monasticism], or popery”[23] would unavoidably seep in. Newman consulted James Hope, a young barrister and William Gladstone, then a Member of Parliament (and future Prime Minister), both of whom shared Pusey’s concerns.[24]

By December, Newman decided to withdraw from the project but desired that individual biographies, many of them in process, would be published one at a time and that enough of them would eventually constitute a series.[25] As soon as the first, on St Stephen, came into print, it was clear that the project of publishing lives of English saints was incompatible with Anglicanism.[26] After the second biography (of St Richard[27]) was published, Newman gave public notice in January 1844 that he was withdrawing as editor.[28] He declared that only those biographies completed or nearly completed would be subsequently published.[29]

There was a flurry of correspondence—28 letters identified and summarized by Belcher—between Pugin, Newman, Toovey, and the new editor Frederick Oakeley (then minister at Margaret Chapel, the predecessor of All Saints, Margaret Street, and the author of the draft life of St Augustine of Canterbury) from the last half of January through November 1844, some of which may have crossed in the mail. The subjects included employing Pugin to illustrate individual lives as well as the design of a “Wrapper,” or frontispiece, that is, a title-page illustration that would be used for every number in the series, Pugin’s fees, the colors of the illustrations, the status of the work of the engraver, Orlando Jewitt, and comments on Pugin’s illustrations. For example, Toovey wrote Newman on February 9 that Pugin had supplied a “beautiful” design for St Augustine.[30] (Read more.)

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Lead Kindly Light: Essays for Ian Ker

 From Stephanie Mann:

One thing reading this book has done is help me decide what to read next. While I'll continue to dip in to read a chapter from Mary Katherine Tillman's John Henry Newman: Man of Letters, after reading the penultimate essay in this book New Years Eve, Stephen Morgan's "The Combat of Truth and Error: Newman and Chesterton on Heresy", I know I'll pick up Matthew Levering's Newman on Doctrinal Corruption next.

I have too many stars beside the 18 essays and articles in Lead Kindly Light to discuss them all. Of course, I appreciated the three biographical offerings in the first section, "Along the Way of Life: Reminiscences", especially Bishop James Conley's, since he was our pastor at both the Newman Center at WSU and at Blessed Sacrament.

Of "The Trinity of Cardinals", I enjoyed hearing the "voice" of Cardinal Pell so clearly in his contribution, adapted from his Saint Thomas More Lecture in Oxford in November of 2021.

All four essays in the "Some Devotional Theology" section were excellent: Father Geissler, FSO on Newman's appreciation of the great charisms of Saint Paul, Father Beaumont, CO, on Newman's patron as an Oratorian, St. Philip Neri; Sister Dietz, FSO (another Newman scholar Bishop Conley brought to Wichita, and who returned to give a Newman Lecture at Newman University several years later; she also met me, my late husband Mark and the late Father William Carr at one of the fountains on St. Peters's Square in 2002 to lead us to the bus for a visit to the Newman Centre of the Spiritual Family the Work in Rome!!) on Newman's growth in belief and devotion to the Holy Eucharist; and Father Jones, OP, tracing Newman's exploration of Mary, the Mother of God, as the New Eve. (Read more.)

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Extreme Catholic Heroism

 From Stephanie Mann at Catholic Answers:

The first martyrs were hanged, drawn, and quartered during the reign of Henry VIII; the last martyrs were executed during a wave of anti-Catholic hysteria during the reign of Charles II. They were accused under different laws and for different reasons: for refusing to swear to the spiritual authority of the monarch, being priests in England when it was an act of treason, aiding and abetting priests, attending Mass, celebrating Mass, or all manner of other grave accusations.

Their sufferings and deaths were known in the Catholic community at the time: Reginald Cardinal Pole, the son of a beatified martyr (Margaret Pole), expressed his horror at the martyrdoms of Thomas More; John Fisher; and the first martyrs in this group, the Carthusians John Houghton, Augustine Webster, and Robert Lawrence. Saint Philip Neri hailed the missionary priests leaving the Venerable English College in Rome by saying, “Salvete flores martyrum” (Hail! flowers of the martyrs) in the 1580s as depictions of the martyrs’ sufferings decorated the walls of the chapel in that college. One of the last vicars apostolic of the Penal era, Bishop Richard Challoner, collected the stories of the martyrs in 1741 in Memoirs of Missionary Priests and other Catholicks of both Sexes who suffered Death or Imprisonment in England on account of their Religion, from the year 1577 till the end of the reign of Charles II.

None of the martyrs of the English Reformation era—not even Thomas More and John Fisher—was even beatified until late in the nineteenth century. The first cause did not begin until 1874, almost a quarter-century after the hierarchy was re-established in England by Pope Pius IX. His successor Pope Leo XIII beatified fifty-four in 1886 and nine more in 1895. Pope Pius XI beatified 136 more in 1929 and canonized Fisher and More on May 19, 1935.

The selection of the Forty Martyrs was presented in 1960 and approved in 1961: they were chosen on the basis of their popularity and the devotion shown to them in England and Wales. Miracles attributed to their intercession were investigated and documented (Pius XI had canonized More and Fisher equipollently without verification of medical miracles); their canonization was announced by Pope Paul VI and approved by the hierarchy present at the consistory of May 18, 1970.

There was one delicate issue: the relationship between the Catholic Church and the Church of England. Representatives had met in Malta and organized the Anglican-Roman Catholic International Commission (ARCIC) for ecumenical discussions. Unitatis Redintegratio, the Decree on Ecumenism of the Second Vatican Council, had singled out the Church of England (“Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place,” Chapter III, paragraph 13). Michael Ramsey, the archbishop of Canterbury, and Pope Paul VI had met several times, and the pope in 1966 had given Ramsey a ring that he was wearing—an extraordinary gesture. (Read more.)

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Another Tragic Stuart

Princess Elizabeth of Great Britain, daughter of Charles I and Henrietta Maria, died as a prisoner of Cromwell. Elizabeth Stuart will be a heroine in the sequel to My Queen, My Love. From Stephanie Mann:

 Princess Elizabeth, Charles I and Henrietta Maria's second daughter was born on December 28, 1635 and died imprisoned by Parliament on September 8, 1650. The portrait of her in the Palace of St. James by Millais depicts her as scholarly and young. As her father had in his youth, she had suffered from rickets and broke her leg at the age of seven. She was rather scholarly, learning Hebrew, Greek, Italian, Latin, and French. The princess was also known for her gentleness, with the nickname "Temperance."

She and her younger brother Henry were not allowed to join their mother and other siblings in Holland and France. She urged her older brother James to escape as soon as he could, lending him clothing to disguise himself. Elizabeth and Henry met with their father before his execution one last time and the princess wrote her recollection (she was 13; her brother 8):

He bid us tell my mother that his thoughts had never strayed from her, and that his love would be the same to the last. Withal, he commanded me and my brother to be obedient to her; and bid me send his blessing to the rest of my brothers and sisters, with communications to all his friends. Then, taking my brother Gloucester on his knee, he said, 'Sweetheart, now they will cut off thy father's head.' And Gloucester looking very intently upon him, he said again, "Heed, my child, what I say: they will cut off my head and perhaps make thee a king. But mark what I say. Thou must not be a king as long as thy brothers Charles and James do live; for they will cut off your brothers' heads when they can catch them, and cut off thy head too at the last, and therefore I charge you, do not be made a king by them.' At which my brother sighed deeply, and made answer: 'I will be torn in pieces first!' And these words, coming so unexpectedly from so young a child, rejoiced my father exceedingly. And his majesty spoke to him of the welfare of his soul, and to keep his religion, commanding him to fear God, and He would provide for him. Further, he commanded us all to forgive those people, but never to trust them; for they had been most false to him and those that gave them power, and he feared also to their own souls. And he desired me not to grieve for him, for he should die a martyr, and that he doubted not the Lord would settle his throne upon his son, and that we all should be happier than we could have expected to have been if he had lived; with many other things which at present I cannot remember.

He gave her a Bible and told her to read good Anglican books--and never to read any Catholic books! (Read more.)

 

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Catholic Recusant Poet: Edmund Bolton

 From Stephanie Mann:

Because I discovered Mrs. Dorothy Lawson's father, Henry Constable, the poet, I learned about one of Constable's contemporaries and friends, Edmund Bolton. Bolton was a poet and historian, born in 1575. According to Father Herbert Thurston, SJ in the Catholic Encyclopedia, he died circa 1633 and

He seems to have been born of Catholic parents in Leicestershire, and must have been of good family and position, for he claims to have continued "many years on his own charge a free commoner at Trinity Hall, Cambridge", and after going to London to study law to have lived there "in the, best and choicest company of gentlemen". There can be no doubt that there was a strong Catholic element among the lawyers of the Inner Temple (Richard Southwell, the father of the martyr, might be named as one example among many), and the tone of the drama and much of the lighter literature of the late Elizabethan and early Jacobean period shows that the Bohemian society into which Bolton and his fellows were thrown was often pronouncedly papist. But while many who for a while were Romanizers, like his friend Ben Jonson, ultimately fell away, Bolton, much to his credit, remained stanch to his principles. Of his ability and zeal in the pursuit of knowledge there can be no question. He was the friend of Cotton and Camden; whose antiquarian researches he shared, and as a writer of verses he was associated with Sidney, Spenser, Raleigh, and others in the publication of "England's Helicon". Many influential friends, including for example the Duke, then Marquess, of Buckingham, tried to help him in his pecuniary embarrassments, but there seems no doubt that his Catholicism stood in the way of his making a living by literature.

(Read more.)

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The Brompton Oratory

 I was so happy to visit it several times while in London last January. From The Liturgical Arts Journal:

The Brompton Oratory traces its roots to St. John Henry Cardinal Newman, who was a convert to the Faith in 1845.  In the spirit of St. Philip Neri, he founded the Birmingham Oratory, and dedicated it in honor of the saint.  Other former Anglicans followed him, including Fr. Frederick Faber, who briefly established an Oratory in London.  

In 1852 Fr. Faber and is growing community purchased a 3.5 acre property on the edge of London in the (then) rapidly developing suburb of Brompton, in the Knightsbridge area of the Royal Borough of Kensington and Chelsea in London.  An appeal was launched in 1874 to build a proper church.  In 1880 construction began on the new neo-classical Baroque church.  Fr. Faber, who died in 1863, is today buried in one of the side chapels.    

The architect of the Oratory was Herbert Dribble.  The style chosen was Roman Baroque, inspired by the Chiesa Nuova in downtown Rome.  Influences are also evident from Sir Christopher Wren, one of the most highly acclaimed English architects in history.  The new church was consecrated in 1884.  The front facade was not added until 1893.  The church exterior is made of Portland stone, with the vaults and dome in concrete.  

The copper dome stands 200 feet tall and was completed in 1895-'96 to a design by George Sherrin  It is the second largest Catholic church in London, second to Westminster Cathedral.  Its octagonal base reflects the old baptismal fonts seen from the Middle Ages, such as the ruined one in the crypt of the Duomo in Milan. 

The large floorplan included a very large sacristy and an ambulatory passage behind the apse that connects one sacristy to the other.  Devon marble was used in the major order of pilasters and the minor order of columns.  More exotic marbles were used, Roman style, in the apse and on the altars.  Elaborate carvings can be seen in metalwork, plasterwork, wood, and stone.  One of the more famous statues is called the Twelve Apostles, a work by the Italian artist Giuseppe Mazzuoli (1644-1725); this was acquired from Siena Cathedral in 1894.  The Lady altar has sculptures by the artist Tommaso Rues (1650-1690).  (Read more.)

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Death of Henrietta Maria

 From Stephanie Mann:

I checked in earlier this week with Elena Maria Vidal, author of several historical novels and a biography of Marie Antoinette. She is working on the second volume in her "Henrietta of France" trilogy. (I participated in the blog tour last year.) I made contact with her since this is the anniversary of the death of Henrietta Maria, widowed Dowager Queen of Charles I. This website provides a narration of her last days and death:

10 September 1669 [According to the Gregorian Calendar in effect in France] - The Death of Henrietta Maria of France, Queen of England, Scotland & Ireland:

Gradually Henrietta was preparing for death… She had already made a general confession of all her sins, “with great application and very firm designs to apply herself to the care of her salvation.” Now she often said “that she saw clearly that is was necessary to think of leaving.” … She was fed up with doctors and medicines, she said: she would think of them no more, “but only of her salvation.” But still, at [her daughter] Henrietta Anne’s insistence, France’s leading physicians descended on Colombes… Their examination, on Saturday, August 28, was promising. All the Queen’s symptoms - the fainting fits, insomnia, recurring fevers, and chest infections - were “painful, but without danger of death,” pronounced Antoine Vallot, first physician to Louis XIV. He prescribed a regime of opiates and purges… Henrietta was reluctant, she knew from experience that laudanum “disagreed with her”: “the famous English physician, Monsieur de Mayerne, had warned her never to take any.” But Vallot persisted… So unwillingly, Henrietta agreed. All the next day, Henrietta was occupied with religious observances, it being Lady Day… That night she took her “usual remedy,” and on Monday morning she was purged “with a certain opiate designed for that purpose.” That day was also tiring, as the queen received “several visits” from friends and spent hours in “long spiritual conversations” with her confessor, preparing to receive Communion the next day. . . .When she retired to bed, she was rather feverish, so her physician, Antone d’Aquin, decided not to give her the laudanum after all. On Henrietta’s orders, the curtains were drawn around her bed and her courtiers departed. But Henrietta could not sleep, so around 11 p.m. she summoned d’Aquin and demanded the dose. Reluctantly, he gave it to her, mixed into a raw egg yolk. At once the queen fell asleep. But d’Aquin, sitting by her bedside and observing her shallow, sighing breaths and irregular pulse,realized that she was sleeping “too profoundly.” Desperately, he “endeavored by all means he could to walk her,” but “all the several remedies used in such cases” had no effect. Her valets de chambre were sent rushing to summon more doctors and Henrietta’s priests, who begged her to confess her sins or at least “to give some sign that she understood.” But they met only “a mortal silence…” “Seeing that there was no abatement of her malady,” Father Gamache gave orders for the queen to receive Extreme Unction. Through the dark night, the village curé of Colombes “came in haste” bearing holy oil, with which he anointed the queen’s eyes, ears, nostrils, lips, hands, and feet. Between three and four in the morning of Tuesday, August 31 [O.S.], “without violence, without the slightest convulsion, with great serenity, and a sweet expression of countenance,” the fifty-nine-year-old queen slipped away into death. (source: A Royal Passion: The Turbulent Marriage of King Charles I of England and Henrietta Maria of France, by Katie Whitaker)

(Read more.)

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Cromwell's Bonfire and Our Lady of Walsingham

 

We saw the Langham Virgin at the Victoria and Albert Museum. My friends in London sing the Salve Regina whenever they visit it. From Stephanie Mann:

Did the original statue of Our Lady of Walsingham survive Thomas Cromwell's bonfire? There's a story in The Catholic Herald suggesting that a statue identified as "Virgin and Child" and also called the  Langham Virgin in the Victoria and Albert Museum could be the statue of Our Lady of Walsingham.

The co-author of that article, Dr. Francis Young, writes on his own blog:

We are fortunate to have a fairly detailed image of this statue, which was depicted on the seal of Walsingham Priory – although we have no way of knowing how accurate the seal’s depiction was. What can be said, however, is that what remains of the Langham Madonna is strikingly similar to the seal image. This similarity on its own, of course, is not enough to show that the Langham statue is Our Lady of Walsingham – it could be a copy of the famous statue, or just an image of a similar type from a time when portrayals of the Virgin enthroned were popular in English religious art. There are, however, good reasons to believe the Langham statue could be the famous Walsingham image – partly because it can now be shown that the provenance of the Langham Madonna was inaccurately recorded when the statue was purchased by the V&A, and partly because the statue bears physical signs of traits apparently unique to the image of Our Lady of Walsingham. The details of these arguments can be found in the original article. (Read more.)

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‘The Stripping of the Altars’, 30 Years On

 From Eamon Dufffy at The Catholic Herald via Stephanie Mann:

Thirty years is a long shelf life for any historical work, and perhaps especially so for a historical work self-consciously designed as a challenge to received opinion. For all its bulk, The Stripping of the Altars is a polemic, written to contest the account of the English Reformation canonised in a long interpretative tradition that descended from the Elizabethan Protestant martyrologist John Foxe via the Victorian historian and celebrant of England’s Imperial destiny, James Anthony Froude, and which was still current in the 1980s, thanks mainly to the work and reputation of Professor Geoffrey Dickens whose textbook, The English Reformation, dominated school and university study of the subject. For Dickens, the patriotic product of a robustly Protestant Yorkshire childhood, the Reformation was the triumph not only of true Christianity over the “travesty” of medieval superstition, but the natural product of British common sense, and the emergence of a “lay-dominated society with its mind firmly fixed upon moderation, good sense and security in this world”.

In the early 1980s, three unrelated events converged to turn my attention decisively to the late Middle Ages and the Reformation. I was invited to give a lecture on the Book of Common Prayer Burial Service. I decided to tackle this task by comparing the elaborate medieval Latin burial service with the austerely Protestant rite Cranmer had quarried from it: the realisation that, in the medieval service at the moment of committal of the corpse, the priest addressed the dead person directly, whereas in the Prayer Book rite the minister turned instead to the living mourners round the grave and spoke about the dead only in the third person, would develop into one of the key ideas of The Stripping of the Altars.

Then, I began to explore the churches of East Anglia, and had it borne in on me that huge numbers of them had undergone extensive and costly extensions, rebuilding and refurbishment in the 15th and early 16th century, and that this remarkable surge of activity was funded largely by lay donations and bequests, a massive popular investment in the practice and beliefs of late-medieval Catholicism that had left its trace not only in a vast archive of late-medieval wills, but in the funeral brasses, carved fonts, rood screens and wall-paintings, stained glass, and family and guild chapels, which survived in such astonishing abundance in East Anglia. How could all this be squared with conventional notions of a failing church which had forfeited the confidence of the laity? (Read more.)

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Book Tour, December 13 - 17

 My Queen My Love: A Novel of Henrietta Maria (The Henrietta of France Trilogy Book 1)

Genre: Historical Fiction/ Henrietta Maria

Publisher: Mayapple Books

The youngest daughter of Henri IV, the first Bourbon King of France, Henriette-Marie always knew she would have to marry a prince. When the Prince of Wales, Charles Stuart, travels through Paris he sees her dancing at the Louvre and within two years a marriage is arranged. However, Henriette is Catholic and Catholicism is banned in England. In preparing to become Queen of England, Scotland and Ireland, Henriette has no idea of the obstacles that must be overcome before she can find happiness with Charles. The main hindrance, she soon realizes, is not the difference in religion but Charles’ best friend, George Villiers, the handsome Duke of Buckingham, who is resolved to subdue Henriette to his will. Buckingham forgets that Henriette is also half Medici and underestimates her determination to succeed as well as the depth of her love for Charles. My Queen, My Love is the first novel in the Henrietta of France Trilogy by acclaimed author Elena Maria Vidal. It describes the early years of the tumultuous marriage of Charles I and Henrietta Maria which preceded the English Civil Wars of the Seventeenth Century.

R&R Book Tour (Spotlight) http://rrbooktours.com

Magic of Wor(l)ds (Spotlight) http://themagicofworlds.wordpress.com

Supremacy & Survival: The English Reformation (Review) https://supremacyandsurvival.blogspot.com/

December 14^th

B is for Book Review (Spotlight) https://bforbookreview.wordpress.com

Rambling Mads (Spotlight) http://ramblingmads.com

December 15^th

@love2dazzle (Spotlight) https://www.instagram.com/love2dazzle/

December 16^th

Reads & Reels (Spotlight) http://readsandreels.com

December 17^th

Purple Shelf Club (Review) https://www.purpleshelfclub.com/

 Available internationally from Amazon:

 

Praise for My Queen, My Love:

“Henrietta Maria’s life is so richly improbable that it’s unusual that she hasn’t attracted the attention of more historical novelists. Now, we have an exciting, beautifully-researched, and sympathetic first installment in a new trilogy inspired by this remarkable seventeenth-century queen.” —Gareth Russell, author of A History of the English Monarchy: From Boadicea to Elizabeth I and Young and Damned and Fair: The Life of Catherine Howard, Fifth Wife of King Henry VIII

 "Dreams of princesses, fairy tale palaces, and living happily ever after collide with the realities of favorites, mistresses, courtiers, and intrigues in the lives of Marie de Medici and her daughter Henrietta Maria in this first volume of Elena Maria Vidal's Henrietta of France trilogy. Vidal depicts the religious conflicts of the seventeenth century vividly in this historical novel, as the marriage of King Charles I of England and Queen Henrietta Maria overcomes many obstacles of language, faith, and even different calendars. Even knowing how their story ends, the reader looks forward to Vidal's delicate and dramatic retelling."—Stephanie A. Mann, author of Supremacy and Survival: How Catholics Endured the English Reformation

“'Henrietta Maria - for those who know of her at all - is one of the most divisive figures during one of the most volatile periods in British history. With My Queen, My Love, the first in her trilogy of Henrietta Maria, E.M. Vidal has brought Henrietta Maria's passion and character to life with remarkable skill'.” —Andrea Zuvich, author of Sex and Sexuality in Stuart Britain

“Like the works by Sharon Kay Penman and other exceptional historical fiction authors, My Queen, My Love takes the reader on an intense journey back in time, allowing the reader to feel immersed in the era, the events, the people, the loves and the tragedies (and so much more). Beautifully told.” —Readers’ Favorites

“Elena Maria Vidal’s new historical novel captivated me from the beginning. The fascinating story of the often tumultuous life of Henrietta Maria of France, a devout Catholic Queen living in post-Reformation England, is beautifully written. This will especially be appreciated by readers who want to immerse themselves in the world of 17th century England and France. The characters are well-developed and believable. I highly recommend this remarkable book to all who enjoy a compelling story.” —Ellen Gable, award-winning author

“My Queen, My Love chronicles the passionate marriage of Charles I, grandson of Mary Queen of Scots, and Henrietta Marie of France during the perilous years of 17th century England. Naive Henriette’s teenage love for her husband and King must navigate English hatred of her Catholicism. Elena Maria Vidal envelops readers in period detail with each rustle of silk, every whispered prophecy. A richly told tale of intrigue and betrayal, loyalty and hope, My Queen, My Love rushes headlong toward the tumultuous history of the English Civil War.” —Mary Jo Anderson, author of Male and Female He Made Them

"Elena Maria Vidal brings history to life again with the story of Queen Henriette Marie, complete with an unlikely but true love story of the Queen and King Charles I of England, a formidable personal enemy in the menacing Duke of Buckingham, lots of well-researched period details, and the matters of Christian faith behind many of the conflicts. An antidote to the Whiggish story that is often passed off as history in America, with its anti-monarchical bias. Though Henriette Marie is not nearly as well known as another maligned consort, Marie Antoinette, Americans should learn her story because, coming after Jamestown's founding, she was their queen." —John Beeler, A Conservative Blog for Peace

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Bonnie Prince Charlie and the English College

From The Venerable English College Archives:

Christmas is a time for carols, even if this year we may only be able to sing them from the comfort of our home, and none is more popular than O Come, All ye Faithful. This is a Victorian translation of a Latin hymn, Adeste Fideles, probably written by John Francis Wade (1711–86), an English Catholic musician who spent most of his adult life in Douai, in France.

It has been suggested that the hymn contained a coded reference to a ‘joyful and triumphant’ event that took place in the Palazzo Muti, Rome, 300 years ago this New Year’s Eve: the birth, on 31 December 1720, of Charles Edward Louis John Casimir Silvester Severino Maria Stuart (1720–88), better known as ‘Bonnie Prince Charlie’. Indeed the words of the hymn, ‘born the King of Angels’ (Regem Angelorum), contained a wordplay on ‘King of the English’ (Regem Anglorum), for the new-born baby who, in the eyes of his supporters, would one day become the rightful ‘King Charles III’. (Read more.)

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