Category Archives: Forerunners (33-1226)

Odo of Cluny — November 18

Europe, Forerunners (33-1226)
Odo Cluny-11.jpg
11th Century miniature

Bible connection

The wisdom that comes from heaven is first of all pure and full of quiet gentleness. Then it is peace-loving and courteous…It is wholehearted and straightforward and sincere. And those who are peacemakers will plant seeds of peace and reap a harvest of goodness.—James 3:17-18

All about Odo of Cluny (c. 880-942)

Odo  was the abbot of the Benedictine Monastery of Cluny. That community started a huge program of monastic and clerical reform which deeply influenced Europe for centuries.

Odo began his religious life at nineteen as a “canon” (a church leader living with other leaders) of the Church of St. Martin, in Tours, to whom he always had a deep devotion.

When Odo read The Rule of St. Benedict for himself as part of his studies, he was stunned. Judging that his Christian life did not measure up to Benedict’s standard, he decided to become a monk. In 909, Odo went to Beaume, a monastery where the Benedictine rule was strictly observed (unlike many other communities). Abbot Berno received him into the brotherhood.

That same year, Berno started a new monastery at Cluny, about fifty miles south of Beaume, also in Burgundy. He established the new community on the pattern of Beaume, insisting on a rigorous application of the Benedictine Rule. In 927, Odo succeeded Berno as Cluny’s abbot and spread its influence to monasteries all over Europe.

Odo encouraged lax monasteries to return to the original pattern of the Benedictine rule of prayer, manual labor, and community life under the direction of a spiritual father. Under his influence, monasteries chose more worthy abbots, cultivated a more committed spiritual life in the monks, and restored the solemnity of daily worship. As a result, Odo helped lay the foundation for a renewal movement that in two centuries reformed more than a thousand monastic communities and transformed the religious and political life of Europe.

In the following passage, John of Salerno, Odo’s biographer, says he combined his power with wry humor to compel members of his entourage to behave charitably:

The blind and the lame, Odo said, would be the doorkeepers of heaven. Therefore no one ought to drive them away from his house, so that in the future they should not shut the doors of heaven against him. So if one of our servants, not being able to put up with their shameless begging, replied sharply to them or denied them access to the door of our tent, Odo at once rebuked him with threats. Then in the servant’s presence he used to call the poor man and command him, saying, “When this man comes to the gate of heaven, pay him back in the same way.” He said this to frighten the servants, so that they should not act in this way again, and that he might teach them to love charity.

When Odo arrived at Monte Cassino (the original Benedictine monastery) to institute his reforms there and enforce the rule, he was met by armed monks ready to resist the unwanted interference. John of Salerno writes that he gained entry anyway with the disarming words: “I come peacefully—to hurt no one, injure no one, but that I may correct those who are not living according to rule.” [More here]

Along with his other duties, Odo wrote a number of important works, which reveal an original mind attempting to make sense of 10th-century society.

  • The Collationes (Conferences) is both a commentary on the virtues and vices of men in society and a spiritual meditation modeled on a work of the same name by the monk and theologian John Cassian (360–435).
  • De vita sancti Gerardi  (Life of St. Gerald of Aurillac) presents an exemplary warrior who fights only for peace, refuses to shed blood, attends Mass regularly, and is a model of humility, sobriety, and other virtues. The life of Gerald is one of the first depictions of a saintly layman—rather than a bishop, monk, or king—in medieval literature.

The Dialogue on Music was attributed to Odo, although it is unlikely he wrote it. Yet the attribution indicates he had a lively interest in the music developing in his day. He may have been the first to use seven letters for pitches (do-re-mi…) and some attribute to him the first clear discussion and illustration of organum.

He was also a diplomat. At the pope’s request, Odo traveled to Rome three times to pacify relations between Hugh, king of Italy and Alberic, called the Patrician (or Dictator) of the Romans. On each of these trips Odo took the opportunity to introduce the Cluniac reform to monasteries enroute. On returning from Rome in 942, he became sick and stopped at the monastery of St. Julian in Tours for the celebration of the feast day of St. Martin. He took part in the celebrations on November 11 and after a lingering illness died on November 18. During his last illness, he composed a hymn in honor of Martin.

More

The Abbey of Cluny is ten minutes from the Taize Community. 

Brief history of the Abbey.

Poem by Odo. Hymn to St. Martin.

This prayer guide from Bangalore/Bengaluru, India is fascinating.

The Odo Ensemble, based at Cluny.

What do we do with this?

Admiration for a saint can lead to saintliness. Odo of Cluny was deeply devoted to St. Martin of Tours and as a young student imitated Martin in his love of beggars. He always kept the example of Martin as his guide. Who are your favorite guides?

Perhaps the poor we refuse to care for, or people we snub will be our greeters after death. Imagine the person meeting us at heaven’s gate will be the person we have offended most, now empowered to welcome or to reject us. That thought might make us hurry to be reconciled with anyone we have hurt.

The church in the United States has a “lax rule” and is embroiled in corrupt politics and many scandals. Will you desert Jesus as a result? Or will you refocus on a true “rule” and transform the society?

Hild — November 17

Europe, Forerunners (33-1226),

Bible connection

Read Matthew 10:5-15

You received without having to pay. Therefore, give without demanding payment.

All about Hild of Whitby (614-680)

Hild (or Hilda) lived in the 7th Century and made her mark in the kingdom of Northumbria, now part of England. She took her first vows as a nun somewhat later in life, at the age of 33, but managed to help start several monasteries and become the founding Abbess at Whitby, a monastery where both men and women lived according to their rule. Her reputation for wise counsel made her a sought-after adviser to several kings and was crucial to the conversion of much her territory to Christianity. She is still known for her great love and devotion to people of “low estate.” [The Three Estates was a social hierarchy in medieval Europe that categorized people into the clergy (First Estate), nobility (Second Estate), and peasantry (Third Estate). The commoners, or Third Estate, were considered the lowest order and were largely excluded from political power. See also Romans 12:16 and  the carol “What Child is This?” And also note that people who think of themselves as “low estate” also need looking out for.]

While Hild’s Celtic people were pushed further and further North by the pagan groups such as the Saxons, a vital mission to the invaders remained. The church in Rome often competed with the Celtic tradition, and Hild was known for helping to settle the big question of when Easter would be celebrated. This was just one example of the peacemaking she was known for in rather turbulent times.

Her relationship with the farmhand, Caedmon, is a good example of her devotion to developing regular people. She recognized Caedmon’s gifts for music and poetry and encouraged them. He became the first published poet in English.

We mostly know about Hild from Bede’s Ecclesistical History. In it we often read about miracles accompanying his subject’s death. These miracles seem more likely when we remember they occurred among people who keep a common schedule and regimen of prayer, who are sealed by a common love for God and one another. Here is an example from his account of Hild:

It is also told, that her death was, in a vision, made known the same night to one of the virgins dedicated to God, who loved her with a great love, in the same monastery where the said handmaid of God died. This nun saw her soul ascend to heaven in the company of angels; and this she openly declared, in the very same hour that it happened, to those handmaids of Christ that were with her; and aroused them to pray for her soul, even before the rest of the community had heard of her death. The truth of which was known to the whole community in the morning. This same nun was at that time with some other handmaids of Christ, in the remotest part of the monastery, where the women who had lately entered the monastic life were wont to pass their time of probation, till they were instructed according to rule, and admitted into the fellowship of the community.

More

Saint Hilda’s snakes

Nicola Griffith’s novel expands on Bede’s account

Malcolm Guite’s tribute.

Whitby Abbey ruins [link]. A love letter to Whitby was a pandemic project for these folks. [beautiful].

Three-minute bio:

Some teaching Rod took from Hild about women leaders.

What do we do with this?

Hild was an unusual leader, mainly because she was a woman leading men in a time when that was almost unheard of. You’ve probably been led by a few church leaders who were unheard of before they got tapped, as well — maybe it was you! She was also a leader in difficult times when the church was challenged by antagonists and also divided from within. Her native Celtic church was being overrun by the legalists from Rome who desired to unite the church under the monarchy of the Pope.

The United States and the Church worldwide are changing. In some instances, old and better ways provide an alternative to the turmoil and self-interest around us. Like Hild, look around your church — start with the places you touch most directly, and notice the gifts and love the Spirit God is providing to make Jesus known and followed.

Francis of Assisi — October 4

Europe, Forerunners (33-1226)
St. Francis Renouncing his Worldly Goods by Giotto, c.1320, Basilica di Santa Croce, Florence, Italy

Bible connection


Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life. (Matthew 6:25-7)

All about Francis of Assisi (1181-1226)

Francis of Assisi was born around 1181 and died in his forties on October 3, 1226 (but his feast day is Oct. 4 for various reasons). He was born as John Francis (son of) Bernard (Giovanni Francesco di Bernardone) to a wealthy cloth merchant. He enjoyed a luxurious and wordly lifestyle in his youth.

He fought as a soldier for Assisi. But while at war, he had the first of many experiences that called him to a life of poverty, community and restoration of the church. Shortly after he returned to Assisi after a battle, he began to give witness of his newfound Love in the streets. Soon a group of young men were travelling with him. His influence generated the Franciscan order, the Order of St. Clare and the Third Order Franciscans.

Francis impacted thousands of people during his relatively short ministry. He was seen as a beacon of light during a period of corruption and darkness in the Church. He is still highly regarded and still gathering followers today.

S.Francesco speco.jpg
The oldest surviving depiction of Saint Francis is a fresco near the entrance of the Benedictine abbey of Subiaco, painted between March 1228 and March 1229.

Here is part of the biography of his early years from the Catholic Encyclopedia

Not long after his return to Assisi, whilst Francis was praying before an ancient crucifix in the forsaken wayside chapel of St. Damian’s below the town, he heard a voice saying: “Go, Francis, and repair my house, which as you see is falling into ruin.” Taking this behest literally, as referring to the ruinous church wherein he knelt, Francis went to his father’s shop, impulsively bundled together a load of coloured drapery, and mounting his horse hastened to Foligno, then a mart of some importance, and there sold both horse and stuff to procure the money needful for the restoration of St. Damian’s. When, however, the poor priest who officiated there refused to receive the gold thus gotten, Francis flung it from him disdainfully. The elder Bernardone, a most niggardly man, was incensed beyond measure at his son’s conduct, and Francis, to avert his father’s wrath, hid himself in a cave near St. Damian’s for a whole month. When he emerged from this place of concealment and returned to the town, emaciated with hunger and squalid with dirt, Francis was followed by a hooting rabble, pelted with mud and stones, and otherwise mocked as a madman. Finally, he was dragged home by his father, beaten, bound, and locked in a dark closet.

Freed by his mother during Bernardone’s absence, Francis returned at once to St. Damian’s, where he found a shelter with the officiating priest, but he was soon cited before the city consuls by his father. The latter, not content with having recovered the scattered gold from St. Damian’s, sought also to force his son to forego his inheritance. This Francis was only too eager to do; he declared, however, that since he had entered the service of God he was no longer under civil jurisdiction. Having therefore been taken before the bishop, Francis stripped himself of the very clothes he wore, and gave them to his father, saying: “Hitherto I have called you my father on earth; henceforth I desire to say only ‘Our Father who art in Heaven’.” Then and there, as Dante sings, were solemnized Francis’s nuptials with his beloved spouse, the Lady Poverty, under which name, in the mystical language afterwards so familiar to him, he comprehended the total surrender of all worldly goods, honours, and privileges. And now Francis wandered forth into the hills behind Assisi, improvising hymns of praise as he went. “I am the herald of the great King”, he declared in answer to some robbers, who thereupon despoiled him of all he had and threw him scornfully in a snow drift. Naked and half frozen, Francis crawled to a neighbouring monastery and there worked for a time as a scullion. At Gubbio, whither he went next, Francis obtained from a friend the cloak, girdle, and staff of a pilgrim as an alms. Returning to Assisi, he traversed the city begging stones for the restoration of St. Damian’s. These he carried to the old chapel, set in place himself, and so at length rebuilt it.

The Little Flowers of St. Francis sealed the image of Francis which was ultimately passed down. The order went through a predictable fracturing after he died. The original spirit was suppressed by the church and by members who wanted more conformity to established monastic practices. The Little Flowers, compiled at the end of the 1300’s, collects some tales that were stashed in attics or hidden from the authorities and included some new stories by a series of authors. Some of your favorite stories come from this book (free to read online) and from the Giotto paintings in the Basilica in Assisi.

More

Biography from the National Shrine in San Francisco. [link]

The movie: Brother Sun, Sister Moon trailer. [Buy or rent on Prime]. Francis is pictured as a representative of the spirit of the 70’s and the desire of young people for something greater than the corrupt institutions of church and state were offering.

The great conversion scene from the movie (careful, he gets naked):

Another movie: The Flowers of St. Francis, a 1950 film directed by Roberto Rossellini and co-written by Federico Fellini. This captures the spontaneous and joyful spirit that St Francis embodied. Here is another more recent Italian TV movie.

A fan mashed LeeAnn Womack with scenes from another movie Clare and Francis [or YouTube] to prove how his story is timeless. [link]

The newest of many favorite books about Francis: Francis of Assisi and His World, by Mark Galli, Eager to Love: The Alternative Way of Francis of Assisi, by Richard Rohr, The Road to Assisi by Jon Sweeny, Editor, The Last Christian by Adolf Holl.

Hans Kung, the great Catholic theologian, writes a great post about the first pope to take the name Francis.

What do we do with this?

“Francis’ all-night prayer, ‘Who are you, O God, and who am I?’ is probably a perfect prayer, because it is the most honest prayer we can offer.”—Richard Rohr in Eager to Love

Francis has become so well known for relating to animals that most people think of him as a birdbath. But he was a wild and creative radical, deliberately unsuited for a garden. He took the way of monasticism, added joy to it, the restoration of loving relationships, and connection to the earth. Consider his example of simplicity, submission, community, and his mission of building the church. How can you and we find our own version of a radical restoration of a deteriorating church?

Candida — October 2

Asia, Forerunners (33-1226)
Bishapur, Palace, Mosaic of a lady with flowers
Mosaic of a lady with flowers — Bishapur Palace (ca. 260 CE)

Bible connection

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. — Matthew 5:10

All about Candida (ca. 280)

The Sassanian Empire lasted from 224-637, mainly in present-day Iraq and Iran. The ruins of  Ctesiphon, its capital, are about 20 miles south of Baghdad. Its leaders generally championed Zoroastrianism. Nevertheless, Christianity steadily grew, partly due to deportation of several hundred thousand Christian inhabitants of Roman Syria, Cilicia and Cappadocia by Shapur I (240-270 AD), the king who famously captured the Roman Emperor Valerian in 260.

New cities and settlements were built in fertile but sparsely populated regions such as Khuzistan (east of the Tigris/Euphrates delta in Iran) and Meshan (the delta area in Iraq). Many Christians were employed in big construction projects. The city of Ahvaz (now an Iranian city of over a million people) soon became a significant cultural and educational center with its famous library and University of Gundishapur, home to scholars from all over the empire, including many Christians and Jews. The university is still operating — it is about a 3-hour drive east from Basra in Iraq. The area also became the center of silk production with many Christians involved in every aspect of production.

During the reign of Vahran II (276-293AD) persecution against Christians erupted. One of  Vahran’s Christian concubines, Candida (also Qndyr’ or Qandira), was caught up in it. She became one of the first Persian Martyrs.

The persecutions were supported and even promoted by the powerful Zoroastrian high priest Kartir who in one inscription declared that Ahriman (the adversary of the main Zoroastrian deity, Ahura Mazda) suffered great blows:

“and the Yahud (Jews), Shaman (Buddhists), Brahman (Hindus), Nasara (Nazarenes), Kristiyan (Christians), Makdag (Baptists) and Zandik (Manicheans) were smashed in the empire, their idols destroyed, and the habitations of the idols annihilated and turned into abodes and seats of the gods.”

The following excerpt is from the translation of Candida’s martyr story by Sebastian P. Brock in “A Martyr at the Sasanid Court under Vahran II: Candida” — Analecta Bollandiana 96 (1978), 167-181.  According to Brock, Candida’s dialogue with the king is embellished, but he does not doubt the basic historicity of the record.  Regardless, the account is a reminder that Christian faithfulness often entails persecution. If we love Jesus there will be suffering.

Here are excerpts from The Martyrdom of Candida that give you the gist of her story:

Because of her astonishing beauty the king, on seeing [Candida], became enamored of her and gave orders that she should enter his bed-chamber; and he took her as a wife . . .

The blessed girl held on to her faith because she had been brought up by her parents as a Christian, and so she preserved her modesty and her faith intact. Even when she had the title of a king’s wife she demonstrated her true faith in God all the more, and she used to preach her Lord, our Lord Jesus Christ, openly to her companions and maids.

It was then that a pretext for her enemies was found, and they plotted to lay an accusation against her on the grounds of her faith, – for all her companions conformed to the king’s will and religion. And because they could find nothing else against her, apart from the pretext of her faith in God, they found an opening against her (in this), and spoke against her to the king, telling him: The one whom you love more than all the rest of us does not conform to your way of thinking but serves her own god and invokes him. Her companions accused her with these words, and when the king learnt this, he gave orders that she should enter his bed-chamber. Because of his love for her, he asked the believing girl in a wheedling way: What is your religion?

She told him: I learnt the truth and the faith from my parents; for I am a Christian, and I serve my Lord Jesus Christ, and I confess God his Father. I have nothing else beside his holy name. The king said to her in answer: You see how I love you above all my other wives, and you have honor in my kingdom, be obedient to me and abandon your religion in favor of mine; worship the Sun and the Fire, and honor the Water, so that my love for you may increase and I shall add to the honor you receive and make you chief queen in my realm.

The blessed girl…courageously and with joy told him: “Keep your honors, and give your position of authority to your wives who conform to your religion; for I believe in the true God, and I will not abandon Jesus Christ, or forsake his religion . . . I will not do your will in this, because the God whom I serve is the God of gods and Lord of lords who made heaven and earth and everything that is in them. In this I shall not be led astray, for all things created are guided by his decree.

Because the king’s love for Candida was so great, he was patient at her words, and kept on asking her many times in cases she might conform to his will. The more he used blandishments on her, the greater courage did she acquire, astonishing the king with the living words of the scriptures.

When he saw that all his blandishments were unsuccessful and that he could not turn her from her faith (in this way), he turned to terrible threats against her, hoping that she might abandon her firm position (or the truth), and swore by his gods that if she did not do his will he would destroy her in a horrible way.

On hearing these words from the king, she put on against him the armor of the strength of Christ and told the king: “Just as your blandishments were unable to bring me down from the truth of my faith, neither will your threats lessen my intent. Do with me whatever you like; don’t hold back, for I believe in my Lord Jesus Christ; he give me endurance against all your threats, and bring me to the kingdom of heaven.”

Then the wicked man gave orders that she be put in irons, and he had her hands and feet upon in fetters: a collar was put round her neck, and he gave orders that she should be given just enough bread and water to keep her alive, in case she might be frightened and do the king’s will . . . He learnt, however, that she was increasing all the more in her service of Christ and in the firmness of her faith, with the result that she was not even eating the food that was sent to her, but was serving (God) in prison in prayer and fasting.

When the king heard this . . . he said to her: “Aren’t you ashamed to prefer irons to gold, to seek ill-treatment in place of luxury, and to desire prison rather than the palace?” But the handmaid of Christ told the king in a loud voice: “These irons that you see me in are more desirable than a necklace of your pearls, because I have been thrown into them for the sake of Christ. Ill-treatment of (my) love for him is preferable to me than (all) your luxuries, and prison for his name’s sake is much better than your palace.”

With these words she inflamed the king’s anger. He gave orders that she be stretched out. They removed the irons and stripped the clothes from her body, and stood her stretched out naked in front of him, while four men flayed her. When they had struck her so many times that her blood ran, the king gave orders that she be put in the collar and taken around the city in chains, in case she might feel shame over the disgrace of her nakedness . . . When they had taken her around the city during the whole day, her courage increased all the more.

The king then ordered (one of) her breasts to be cut off . . . When they did this to her and made her go round the city streets, the blessed girl still gave thanks and praise to her Lord . . . When he saw her he said “Aren’t you ashamed at all this? Give in to me and I will give orders for you to be healed, and you shall have your (old) position of honor.” But the blessed girl told him: “You have no greater honor than this to give me, for you have already honored me with two different honors: first you have stripped me naked and flayed me, and secondly you have given me this gift from my own body into the palm of my hand.”

The king said to her: “If you rejoice in these gifts, I will give you another. At which he gave orders that her other breast be cut off . . . .

Here the manuscript begins to deteriorate

But the face of this disciple of Christ was radiant with joy, and her mouth was full of laughter and praise. She said with a loud voice: “I am going to (my) wedding feast [     ] sing for me with songs of thanksgiving [     ] and with hymns [     ] today, but in the world which does not pass away I have been betrothed . . .

Candida’s story was preserved in Nicomedia (an area in Turkey east of what is now Istanbul), a central area for the early development of the church. In that part of Syria, Christians emphasized reverence for martyrs. The Martyrdom of Candida  is part of a manuscript with two other Nicomedian martyr accounts. The Chronicle of Seert (ninth century) preserves the only other record of her story. Given how scarce surviving records are, hers must have been considered an important story to remember.

The story of Candida follows the the general structure of the new genre of martyrdom stories developing in Nicomedia. 1) the Christian is brought to the attention of the authorities. 2) They are tempted to abandon their faith. 3) They are charged, often because they refuse to worship the empire’s deity. In the case of women, their refusal to marry is often the crime (as a threat to the economy and family, and to the subjugation of women). 4) The interrogation results in vehement refusal to comply. 5) The martyr is tortured and eventually killed. The narrative is sprinkled with miracles.

Candida does not have a saints day in the church, nor do we know her death day, so we placed her on Zoroastrian Jashan of Mihr (Celebration of Mithra), also known as Mehregan, October 2.  This celebration  was observed by the 4th century AD and a form of it continues today. In a predominantly Muslim Iran, it is one of several pre-Islamic festivals that continue to be celebrated by the public at large.  Mithra was Roman Emperor Constantine’s (272-337) god until he added on Christianity.

More

Present-day lovers of Iran map out the legend of the Sassanian Empire:

Scholarly article on Candida.

History of the Early Church in Persia [Link].

Video that goes beyond her era:

What do we do with this?

Let your mind wander to Iraq and Iran. The territory where the two nations meet has always been a battle ground. Rome, then Europe, then the U.S. have been successive invaders from the “west.” In the middle of the turmoil, Christianity took root and survives. One of the reasons it became attractive was because women of faith, like Candida, violated oppressive societal norms from the highest status to the lowest. Their innate freedom to be their true selves inspired faith in the Savior who freed them.

Consider how you look at the Middle East. Are all your thoughts clouded by the politics of empire or seeded with the inspiration of faith?

As with all the martyrs who are part of our transhistorical body, Candida’s death begs the question, “How do I resist the worship of the domination system’s gods?”

Hildegard of Bingen — September 17

Europe, Forerunners (33-1226)
Hildegard von Bingen.jpg
Portrait based on her visions

Bible connection

I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise and heard inexpressible things, things that no one is permitted to tell. I will boast about a man like that, but I will not boast about myself, except about my weaknesses. Even if I should choose to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so no one will think more of me than is warranted by what I do or say, or because of these surpassingly great revelations. — 2 Corinthians 12:2-7

All about Hildegard of Bingen (1098-1179)

Hildegard of Bingen lived from September 16, 1098 to September 17, 1179. She has been called by her admirers “one of the most important figures in the history of the Middle Ages,” and “the greatest woman of her time.” Her time was the century of Eleanor of Aquitaine, Peter Abelard and Bernard of Clairvaux, the time of the rise of the great universities and the building of Chartres cathedral.

At a time when few women wrote, Hildegard produced major works of theology and visionary writings. When few women were accorded respect, she was consulted by and advised bishops, popes, and kings. She used the curative powers of natural objects for healing, and wrote treatises about natural history and medicinal uses of plants, animals, trees and stones. She is the first composer of music whose biography is known. She founded a vibrant convent, where her musical plays were performed.

Revival of interest in this extraordinary woman of the middle ages has recently been initiated by musicologists and historians of science and religion. Her music also attracts “new age” followers. Now students of medieval history and culture are also likely to give her a proper place in their studies.

Hildegard was the daughter of a knight. When she was eight years old she went to the Benedictine monastery at Mount St. Disibode to be educated. The monastery was in the Celtic tradition, and housed both men and women (in separate quarters). When Hildegard was eighteen, she became a nun. Twenty years later, she was made the head of the female community at the monastery. Within the next four years, she had a series of visions, and devoted the ten years from 1140 to 1150 to writing them down, describing them (including pictures of what she had seen, as on this page), and commenting on their interpretation and significance. During this period, Pope Eugenius III sent a commission to inquire into her work. The commission found her teaching orthodox and her insights authentic, and reported so to the Pope, who sent her a letter of approval (or her legacy might have been different since people in her own time thought her visions might come from the devil). She wrote back urging the Pope to work harder for reform of the Church.

Hildegard’s mandela-like vision of choruses of angels surrounding God, who is depicted as a white space, signifying that the divine cannot be captured by an image

The community of nuns at Mount St. Disibode was growing rapidly, and they did not have adequate room. Hildegard accordingly moved her nuns to a location near Bingen, and founded a monastery for them completely independent of the double monastery they had left. She oversaw its construction, which included such features (not routine in her day) as water pumped in through pipes. The abbot they had left opposed their departure, and the resulting tensions took a long time to heal.

Hildegard traveled throughout southern Germany and into Switzerland and as far as Paris, preaching. Her sermons deeply moved the hearers, and she was asked to provide written copies. In the last year of her life, she was briefly in trouble because she provided Christian burial for a young man who had been excommunicated. Her defense was that he had repented on his deathbed, and received the sacraments. Her convent was subjected to an interdict which meant communion could not be served on their site, but she protested eloquently, and the interdict was eventually lifted shortly before she died.

Her surviving works include more than a hundred letters to emperors and popes, bishops, nuns, and nobility. Many persons of all classes wrote to her, asking for advice, and one biographer calls her “the Dear Abby of the twelfth century.” She wrote 72 works of song, including a play set to music. Musical notation had only shortly before developed to the point where her music was recorded in a way that we can read today. Accordingly, some of her work is now available, and presumably sounds the way she intended. She left us about seventy poems and nine books. Two of the books of medical and pharmaceutical advice, dealing with the workings of the human body and the properties of various herbs. She also wrote a commentary on the Gospels and another on the Athanasian Creed. Her major works are three books on theology: Scivias (“Know the paths!” ), Liber Vitae Meritorum (on ethics), and De Operatione Dei. They deal (or at least the first and third do) with the material of her visions. The visions, as she describes them, are often enigmatic but deeply moving, and many who have studied them believe that they have learned something from the visions that is not easily put into words.

Quote

“Listen: there was once a king sitting on his throne. Around Him stood great and wonderfully beautiful columns ornamented with ivory, bearing the banners of the king with great honor. Then it pleased the king to raise a small feather from the ground, and he commanded it to fly. The feather flew, not because of anything in itself but because the air bore it along. Thus am I, a feather on the breath of God.”

More

Fan page. Imitation is the surest form of flattery: Hildegarde von Blingin’

Short Bio in honor of becoming a “doctor” of the Catholic church.

The story behind Scivias and pictures! [link]

Brooklyn Museum Bio and bibliography. [link]

Three minute bio done with pictures!

What do we do with this?

What made Hildegard great was more than her genius. It was her prayer. Her visions matched those of Paul the Apostle’s (as seen in today’s reading). They motivated her as they motivated Paul. Prayer made her irrepressible.

What derives from your prayer? There is no substitute to devotion to knowing God and receiving Spirit to spirit.

Cyprian — September 16

Africa, Forerunners (33-1226)
Cyprian with his martyr’s crown. Mosaic in the Basilica of Sant’Apollinare Nuovo in Ravenna (Click for more info)

Bible Connection  

For this reason I kneel before the Father,  from whom every family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ,  and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. — Ephesians 3:14-4:6

Cyprian of Carthage (ca. 200-258)

Thascius Caecilius Cyprianus was the bishop of Carthage and an early Christian writer of Berber descent. Many of his Latin writings are extant. 

Cyprian was born into a wealthy family, probably in Carthage, in present-day Tunisia. He took the additional name Caecilius in memory of the pastor to whom he owed his conversion. Before then, he was a leading member of a legal fraternity, an orator, a “pleader in the courts,” and a teacher of rhetoric (persuasive communication). He came to faith as an adult, being  baptized when he was thirty-five years old.

In the early days of his faith, he wrote Epistola ad Donatum de gratia Dei (Letter to Donatus concerning God’s grace):

When I was still lying in darkness and gloomy night, I used to regard it as extremely difficult and demanding to do what God’s mercy was suggesting to me… I myself was held in bonds by the innumerable errors of my previous life, from which I did not believe I could possibly be delivered, so I was disposed to acquiesce in my clinging vices and to indulge my sins… But after that, with the help of the water of new birth, the stain of my former life was washed away, and a light from above, serene and pure, was infused into my reconciled heart… a second birth restored me to a new man. Then, in a wondrous manner, every doubt began to fade… I clearly understood that what had first lived within me, enslaved by the vices of the flesh, was earthly and that what, instead, the Holy Spirit had wrought within me was divine and heavenly.

Not long after his baptism he was ordained a deacon and soon afterwards a priest (presbyter/elder). Sometime between July 248 and April 249, he was elected bishop of Carthage. That was a popular choice among the poor who remembered his generosity.  However, his rapid rise did not meet with the approval of some senior members of the church leaders in Carthage.

Not long after Cyprian became bishop, a great crisis for the Church arose. Emperor Decius (249–251) issued a decree in 250 that all citizens must perform public sacrifice to the Roman gods. But for Christians, to offer sacrifices—sprinkling incense before a statue of the god or goddess—was idolatry. In fact it was apostasy, the denial or betrayal of Christ. Some Christians refused to sacrifice and were imprisoned or executed.

Potentially Novatian

Cyprian avoided martyrdom by going into hiding. He directed church affairs in secret. After the persecution died down, he faced a great pastoral question: what to do with the “lapsed” Christians, the ones who had performed the required sacrifice but who now wanted to be welcomed back as upright members of the Christian community. Some church leaders believed performing the sacrifice was unforgivable. Others were willing to accept the repentance of the lapsed and take them back into communion. Cyprian wanted to wait for a council of all the North African bishops to discuss the question. But a presbyter from North Africa named Novatian, who was one of the premier theologians at the time, teaching in Rome, refused his guidance. He and his allies began issuing letters of pardon according to their very strict idea of permanent penance, causing division in the church. Novatian had refused to sacrifice and was imprisoned. He claimed the way he endured persecution gave him the authority to forgive (or not). Some people think his attitude makes him the first Protestant.

During the Decian persecution, Pope Fabian was martyred. The persecution was so fierce  it was impossible to elect a successor, so the papal seat remained vacant for a year. During this period the church was governed by several presbyters, including Novatian.  When it became possible to confer, the bishops elected a moderate, Cornelius, to be Pope, overlooking Novatian. His faction persisted with a more rigorous position than Cornelius, and consecrated Novatian as pope in 251. He is known as the first anti-pope, competing with the duly-elected one, seating alternative bishops and sending out papal letters. He  was excommunicated shortly afterwards, but the schismatic church he established persisted for several centuries.

In the Easter season of 251, when the council finally met, Cyprian’s address to it did not focus on the lapsed, but on the division Novatian created; it survives as On the Unity of the Catholic Church. Cyprian argued that, although the devil wages external war on the church through persecution, the more dangerous threat comes from the deceptive war he wages through heresy and division. Although made up of many individual congregations, the church is one: “The Church, bathed in the light of the Lord, spreads her rays throughout the world, yet the light everywhere diffused is one light and the unity of the body is not broken.”

For Cyprian the universal church’s unity was not a mere aspiration, but a fundamental reality. And how could one identify the one true church? He found the answer in the doctrine of apostolic succession, arguing that the authority to forgive sins, preach the gospel, and govern the church given to a bishop at ordination is ultimately derived from Christ and the apostles. Since Christ gave the authority to forgive sins to Peter and the other apostles, the only bishops who had that authority were those who received it in the line of apostolic succession. Those who claimed to be bishops outside this authority did not have the power to forgive sins. Since Novatian and his fellow leaders had set themselves up in authority rather than being consecrated as bishops at the hands of other bishops in the line of succession, he did not have the true authority of a bishop and certainly not as the pope.

Ultimately, the North African bishops sided with Cyprian. They allowed the lapsed back into communion if they sincerely repented, though at first those who had participated in heathen sacrifices were only allowed back upon their deathbed. Lapsed clergy could not resume their functions. Novatian’s fate is unknown. He may have died in the outbreak of terror that came under the next Emperor.

As if enough were not going on, about this time a plague spread through the Empire. One of the reasons we know about it is Cyprian’s writings. In De Mortatiltate he writes:

 This trial, that now the bowels, relaxed into a constant flux, discharge the bodily strength; that a fire originated in the marrow ferments into wounds of the fauces; that the intestines are shaken with a continual vomiting; that the eyes are on fire with the injected blood; that in some cases the feet or some parts of the limbs are taken off by the contagion of diseased putrefaction; that from the weakness arising by the maiming and loss of the body, either the gait is enfeebled, or the hearing is obstructed, or the sight darkened;–is profitable as a proof of faith. What a grandeur of spirit it is to struggle with all the powers of an unshaken mind against so many onsets of devastation and death! what sublimity, to stand erect amid the desolation of the human race, and not to lie prostrate with those who have no hope in God; but rather to rejoice, and to embrace the benefit of the occasion; that in thus bravely showing forth our faith, and by suffering endured, going forward to Christ by the narrow way that Christ trod, we may receive the reward of His life and faith according to His own judgment!”

In 256 persecution resumed under the new emperor, Valerian. Pope Sixtus II was executed in Rome. In Africa, Cyprian prepared his people for the expected edict of persecution by his letter to them: De exhortatione martyrii. He also set an example for them, personally, when he was brought before the Roman proconsul in 257. He refused to sacrifice to the Roman deities and firmly expressed his faith.

The proconsul banished him to Curubis, now Korba. When a year had passed, he was recalled and kept under house arrest. A more stringent imperial edict arrived, which demanded the execution of Christian leaders. In September of 258, Cyprian was imprisoned on the orders of the new proconsul. His public examination has been  preserved:

Galerius Maximus: “Are you Thascius Cyprianus?”
Cyprian: “I am.”
Galerius: “The most sacred Emperors have commanded you to conform to the Roman rites.”
Cyprian: “I refuse.”
Galerius: “Take heed for yourself.”
Cyprian: “Do as you are bid; in so clear a case I may not take heed.”
Galerius, after briefly conferring with his judicial council, with much reluctance pronounced the following sentence: “You have long lived an irreligious life, and have drawn together a number of men bound by an unlawful association, and professed yourself an open enemy to the gods and the religion of Rome; and the pious, most sacred and august Emperors … have endeavored in vain to bring you back to conformity with their religious observances; whereas therefore you have been apprehended as principal and ringleader in these infamous crimes, you shall be made an example to those whom you have wickedly associated with you; the authority of law shall be ratified in your blood.” He then read the sentence of the court from a written tablet: “It is the sentence of this court that Thascius Cyprianus be executed with the sword.”
Cyprian: “Thanks be to God.”

The execution was carried out at once in an open place near the city. A huge crowd followed  in Cyprian’s final steps. He blindfolded himself before he was beheaded.

More

Nice video from the Orthodox side of the one Church

A somewhat different view of Cyprian’s life from the Franciscans [link].

A well written, more complete account from a great website: the Dictionary of African Christian Biography.

St. Cyprian Church on 63rd St. in Philadelphia [link].

What do we do with this?

Like in Cyprian’s time, the church in the U.S. recently went through a plague then got in a fight over stringency and leniency. Only in our time some think it is apostasy to jettison the faith handed down by the hierarchy regarding sexuality and others think the unity of the church depends on grace that transcends the teaching of men. What would Cyprian do?

In Cyprian’s time, the Church was finding a way to organize as it grew and needed to hold together. We can’t be too thrilled he came up with apostolic succession, since it has regularly been abused. The theory ended up being about the power of violence and not inspiration. But there is some basic Bible teaching associated with it (John 20:21, Matthew 18:15-18). At least Cyprian knew his authority was not just to rule but to die, like Jesus.

Cyprian’s two great contributions are 1) an attempt to be generous, but firm, and 2) talking about the big picture instead of getting tangled in an immediate, personality-driven conflict. He also put his life on the line to lead. People who aspire to exercise power, take note.

John Chrysostom — September 14

Asia, Forerunners (33-1226)

Bible connection

Through him you have confidence in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

Having purified your souls by your obedience to the truth for a sincere love of the brethren, love one another earnestly from the heart. You have been born anew, not of perishable seed but of imperishable, through the living and abiding word of God; for

“All flesh is like grass
and all its glory like the flower of grass.
The grass withers, and the flower falls,
but the word of the Lord abides for ever.”

That word is the good news which was preached to you. —1 Peter 1:21-25

All about John Chrysostom (c. 349 – 407)

John of Antioch was nicknamed Χρυσόστομος (Chrysostomos, anglicized as Chrysostom), which means “golden-mouthed” in Greek, because he was famous for being eloquent. He not only preached frequently, he was also among the most prolific authors in the early Church. He is known as one of the “church fathers.” As Archbishop of Constantinople (seat of the Roman Empire at the time) he was known for his denunciation of abuse of authority by both church and political leaders, as well as his emphasis on worship and prayer.  

John was raised in Antioch, a leading intellectual center of his day, by his widowed mother, Anthusa. She was a devoted Jesus follower. His tutor, Libanius, was not a Jesus follower but was a famous rhetorician who had taught in both Athens and Constantinople.

After his education, like many devout men of his day, the spidery John (he was short, thin, and long-limbed) entered monastic seclusion. His ascetic practice was so strenuous, he damaged his health. He was forced to return to public life. He quickly went from lector to deacon to priest at the church in Antioch.

In Antioch, Chrysostom’s preaching began to be noticed, especially after what has been called the “Affair of the Statues.” In the spring of 388, a rebellion erupted in Antioch over the announcement of increased taxes. Statues of the emperor and his family were desecrated. Imperial officials responded by punishing city leaders, killing several. Archbishop Flavian rushed to Constantinople, over 800 miles away, to beg the emperor for mercy. In Flavian’s absence, John preached to the terrified city: “Improve yourselves now truly, not as when during one of the numerous earthquakes or in famine or drought or in similar visitations you leave off your sinning for three or four days and then begin the old life again.”

When Flavian returned eight weeks later with the good news of the emperor’s pardon, John’s reputation soared. From then on, he was in demand as a preacher. He preached through many books of the Bible, though he had his favorites: “I like all the saints, but St. Paul the most of all—that vessel of election, the trumpet of heaven.” In his sermons, he denounced abortion, prostitution, gluttony, the theater, and swearing. About the love of horse racing, he complained,

“My sermons are applauded merely from custom, then everyone runs off to [horse racing] again and gives much more applause to the jockeys, showing indeed unrestrained passion for them! There they put their heads together with great attention, and say with mutual rivalry, ‘This horse did not run well, this one stumbled,’ and one holds to this jockey and another to that. No one thinks any more of my sermons, nor of the holy and awesome mysteries that are accomplished here.”

His large bald head, deeply set eyes, and sunken cheeks reminded people of Elisha the prophet. Though his sermons (which lasted between 30 minutes and two hours) were well attended, he sometimes became discouraged:

“My work is like that of a man who is trying to clean a piece of ground into which a muddy stream is constantly flowing.” At the same time, he said, “Preaching improves me. When I begin to speak, weariness disappears; when I begin to teach, fatigue too disappears.”

In early 398, John was seized by soldiers and taken to the capital, where he was forcibly consecrated as archbishop of Constantinople. His kidnapping was arranged by a government official who wanted to adorn the church in the capital city with the Church’s best orator. Rather than rebelling against the injustice, John accepted it as God’s providence. And rather than soften his words for his new and prestigious audience—which now included many from the imperial household—John continued themes he preached in Antioch. He railed against abuses of wealth and power. Even his lifestyle itself was a scandal: he lived an ascetic life, using his considerable household budget to care for the poor and build hospitals.

He continued preaching against the great public sins. In a sermon against the theater, for example, he said,

“Long after the theater is closed and everyone is gone away, those images [of ‘shameful women’ actresses] still float before your soul, their words, their conduct, their glances, their walk, their positions, their excitation, their unchaste limbs … And there within you she kindles the Babylonian furnace in which the peace of your home, the purity of your heart, the happiness of your marriage will be burnt up!”

His lack of tact and political skill made him many enemies, both in the imperial family and among fellow bishops. For complex reasons, Theophilus, the archbishop of Alexandria, was able to call a council outside of Constantinople and trump up charges of heresy against John. He was deposed and sent into exile by Empress Eudoxia and Emperor Arcadius. He was taken across the plains of what is now Turkey in the heat of summer, and almost immediately his health began to fail. He was visited by loyal followers, and wrote letters of encouragement to others:

“When you see the church scattered, suffering the most terrible trials, her most illustrious members persecuted and flogged, her leader carried away into exile, don’t only consider these events, but also the things that have resulted: the rewards, the recompense, the awards for the athlete who wins in the games and the prizes won in the contest.”

On the eastern shore of the Black Sea, at the edges of the empire, his body gave out and he died.

Thirty-four years later, after John’s chief enemies had died, his relics were brought back in triumph to the capital. Emperor Theodosius II, son of Arcadius and Eudoxia, publicly asked forgiveness for the sins of his parents. He was later given the title “Doctor of the Church” because of the value of his writings (600 sermons and 200 letters survive).

Quotes:

  • “It is foolishness and a public madness to fill the cupboards with clothing and allow men who are created in God’s image and likeness to stand naked and trembling with cold, so that they can hardly hold themselves upright.
    Yes, you say, he is cheating and he is only pretending to be weak and trembling. What! Do you not fear that lightning from Heaven will fall on you for this word? Indeed, forgive me, but I almost burst from anger.
    Only see, you are large and fat, you hold drinking parties until late at night, and sleep in a warm, soft bed. And do you not think of how you must give an account of your misuse of the gifts of God?” — 21st homily on 1 Corinthians
  • A comprehended god is no God.
  • Hell is paved with priests’ skulls.
  • Slander is worse than cannibalism.
  • You received your fortune by inheritance; so be it! Therefore, you have not sinned personally, but how know you that you may not be enjoying the fruits of theft and crime committed before you?—Epist. i. ad Tim., 12
  • Let all partake of the feast of faith. Let all receive the riches of goodness. Let no one lament their poverty, for the universal kingdom has been revealed. Let no one mourn their transgressions, for pardon has dawned from the grave. Let no one fear death, for the Savior’s death has set us free.
  • As it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who has an enemy, and bears malice, can enjoy the holy Communion. I forewarn, and testify, and proclaim this with a voice that all may hear! ‘Let no one who hath an enemy draw near the sacred Table, or receive the Lord’s Body! Let no one who draws near have an enemy! Do you have an enemy? Draw not near! Do you wish to draw near? Be reconciled, and then draw near, and touch the Holy Thing!’…We are commanded to have only one enemy, the devil. With him never be reconciled! But with a brother, never be at enmity in thy heart. —Homilies on the Statues, Homily XX

More

Bio and recitation of “The Resurrection” in this video

One of his famous works: Divine Liturgy of Saint John Chrysostom

Works online [link]

John is very controversial for some of his teaching that goes against modern sensibilities:

What do we do with this?

Maybe John was writing for posterity, but that is doubtful. Most of us would not want all our writings collected and then dissected by later generations. What we said in our 20’s might not match what we said in our 40’s! Had John lived, he might have changed some of his views.

Most of what you think and say is probably worth hearing, however. You may not have a golden tongue, but you should probably speak up with what you’ve got. John’s fearlessness made him influential for Jesus.

Aidan of Lindisfarne — August 31

Europe, Forerunners (33-1226),
Statue of Aidan on Lindisfarne, the Holy Island, with the castle in the background

Bible connection

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps. —1 Peter 2:21

All about Aidan of Lindisfarne (ca. 600-651 ) 

“He cultivated peace and love, purity and humility; he was above anger and greed, and despised pride and conceit; he set himself to keep and teach the laws of God, and was diligent in study and in prayer…I greatly admire all these things about Aidan.” —the monk, The Venerable Bede, writing in his masterwork: “Ecclesiastical History of the English People” (3:17)

Aidan was an Irish, Celtic monk on the Island of Iona (around 630 A.D.), where The Book of Kells was made. Iona was founded by Columba, who was the missionary instrumental in converting the Picts of northwestern Scotland to Christianity. So Aidan’s faith was nurtured in a deep, missional community.

The apostolic work in what are now called the “British Isles” took an organic path. Many Britons followed Jesus long before the church took root in Ireland because Britain was part of the Roman Empire, unlike Ireland. Christianity first followed the trade routes of the Empire. Some of the missionaries who first took the faith to Ireland were British: Patrick (who became the “patron saint” of Ireland) was the most famous but not the only one. When the power of Rome declined, a Germanic tribe called the Angles began to infiltrate Britain and gradually turned it into England (the word “English” comes from “Angle-ish”). These incoming English were pagans.

The kingdom of Northumbria was largely created by the English warrior-leader Aethelfrith. When he was killed in battle (in 616) his children fled into exile. Some of these children found their way to what is now southwest Scotland. Here they met the Irish monks of Iona and joined in their Christian faith. Oswald, the second son of Aethelfrith, grew up determined to regain the throne of Northumbria and to let the pagans among his people hear about Jesus. In 633 he fought a successful battle and established himself as king, choosing Bamburgh, a natural outcrop of rock on the North-East coast, as his main fortress. He then invited the monks of Iona to send a missionary.

In 635 they sent Aidan with 12 other monks. They chose to settle on the island of Lindisfarne (Holy Island), just north of Bamburgh. An earlier missionary monk named Corman had given up on the Northumbrians, saying the people were too uncivilized and stubborn to be Christianized.

The monastery Aidan founded was said to be moderate — at least by the severe Irish standards of aceticism! From their magical island, which was inaccessible by land when the tide came in, the community went out on mission. Learning English as they went,  they used Aidan’s only method as a missionary. He walked the lanes, talked to all the people he met, got to know them and their needs, and interested them in the faith if he could. The monks became part of the community and soon faith became part of it, too. Before long, the seeds they sowed became local Christian churches.

Aidan became known for refusing to ride a horse. Rightly so, he thought riding a horse made him look rich, since only the rich could afford a horse. It was easier and more effective to talk to people when you were on their level. One time King Oswin of the Angles gave Aidan an expensive horse, as befit the respect he had for him. Aidan had not ridden very far before he gave the horse away to a poor person. The king was angry with Aidan for doing this. Aidan asked him if a horse was more important to him than one for whom Christ had died. Oswin, who was a Christian, repented and asked his forgiveness.

Aidan freeing slaves
Aidan freeing slaves

Strongly opposed to slavery, Aidan spent much time and effort in ransoming slaves and sending them home.

Aidan did not want his efforts to die with him and the monks from Iona. English leadership was needed for the English church. So he started a school. First his students learned to read Latin —the language in which all the books they could obtain were written. Once the essentials of literacy had been grasped, the expansion of mental horizons was amazing. Books bridged the natural restrictions of time and space!

School began with the 150 Psalms and then went on to the four Gospels. After these essentials, the students could master as much as their library offered and their minds could hold. In Aidan’s time, this kind of education was only available in monastic schools for the general population. Aidan began with 12 boys, who learned the practical work of being monks, priests and missionaries by observing and working with the older monks. Their system had a powerful impact.

The monastery on the Holy Island was for men and boys only. This was not true everywhere. As the Christian faith spread in England, double monasteries were established. Under the rule of one leader, monks and nuns, girls and boys, lived and worked in the same establishment. But Lindisfarne was different in that it had been founded specifically to be the center for mission. Nuns did not walk the lanes and speak to people. Aidan made sure that it was possible in Northumbria for women to become nuns if they so wished. He discipled a woman who was to become the most famous abbess of her day named Hild. She became the abbess of double monasteries at Hartlepool and Whitby. Her contribution to the church was great; at least five of her students became bishops.

After sixteen years as bishop, Aidan died at Bamburgh in 651. We do not know his age. What he had achieved may not have been clear to him at his death but history showed the strong foundations he laid led to hundreds of successful years of church building, beginning with the first missionaries trained in his school, who succeeded in planting the Church in most of Anglo-Saxon England.

More

Beginners guide to Celtic Christianity from the Northumbria Community. [link]

Video: Footsteps of St. Aidan

Prayer of St. Aidan (written in his honor)

Leave me alone with God as much as may be.
As the tide draws the waters close in upon the shore,
Make me an island, set apart,
alone with you, God, holy to you.

Then with the turning of the tide
prepare me to carry your presence to the busy world beyond,
the world that rushes in on me
till the waters come again and fold me back to you.

What do we do with this?

Aidan was a humble, dogged evangelist. His style was incarnational. His radical monks built their community among the people. They did not refuse the aid of powerful people, but they also put them in their place. Their approach was face-to-face and on foot, not from above but alongside. He was also strategic, handing down his leadership to people he prepared to exercise it. Lindisfarne deepened the whole area of Northumbria for centuries as a center of learning and faith.

Your church may have many similarities to Lindisfarne. From your “holy island” where you live you humbly present the truth of Jesus. May you have the strength to go back again and again, exercising your gentle influence, being integral friends in the community. What is your personal part in it all? Pray for strength and for the vision to be a community in mission.

Clare of Assisi — August 11

Europe, Forerunners (33-1226)
Simone Martini 047.jpg
Detail depicting Saint Clare from a fresco (1312–20) by Simone Martini in the Lower basilica of San Francesco, Assisi

Bible connection

Read Philippians 3:17-21

Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do. For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

All about Clare of Assisi (1194-1253)

Clare was one of the first women to follow the example of Francis. Ultimately, she founded the Order of the Poor Ladies, a monastic religious order for women in the Franciscan tradition.  She wrote the Poor Ladies Rule of Life – the first monastic rule known to have been written by a woman. Following her death, the order she founded was renamed in her honor as the Order of Saint Clare, commonly referred to today as the Poor Clares.

The story goes: When Clare was 18, Francis of Assisi came to preach in the church of San Giorgio at Assisi. Inspired by his words, Clare asked Francis to help her in dedicating her life to God, and he vowed to do so. The following year (1211), Clare’s parents chose a wealthy young man for Clare to marry, but she pointedly refused, fleeing soon after for the Porziuncola Chapel, where Francis received her. She took vows dedicating her life to God, and that moment, on March 20, 1212, marked the beginning of the Second Order of St. Francis.

Clare wrote: 

We become what we love and who we love shapes what we become. If we love things, we become a thing. If we love nothing, we become nothing. Imitation is not a literal mimicking of Christ, rather it means becoming the image of the beloved, an image disclosed through transformation. This means we are to become vessels of God´s compassionate love for others.

If we can go with her, we can do some great work in the world!

More

Here is more bio: link

Sayings of Clare with harp background! link

What do we do with this?

Meditate on who or what you practically love.

Don’t give up on being just who you were called to be, even if the powers-that-be try to corral you. Do you know what your heart desires?

Peter Waldo — July 17

Europe, Forerunners (33-1226)
St. Alexius

Bible connection

Read Deuteronomy 33

This is the blessing that Moses, the man of God, gave the Israelites before his death.

All about Peter Waldo (1140-1218)

Nobody knows the day Peter Waldo died. But we do know that his faith was warmed when he listened to a sermon about Alexius of Rome. So it seems appropriate to celebrate him on St. Alexius Day.

Let’s start with a bit about what made Alexius a moving example of faith. Alexius was the only son of a wealthy Christian Roman of the senatorial class. He fled his arranged marriage to follow his call to holiness. Disguised as a beggar, he lived near Edessa in Syria, accepting alms even from his own household slaves, who had been sent to look for him but did not recognize him, until a miraculous icon singled him out as a “Man of God.” Fleeing the fame that resulted, he returned to Rome, so changed that his parents did not recognize him. But as good Christians they took him in and sheltered him for seventeen years, which he spent in a dark cubbyhole beneath the stairs, praying and teaching catechism to children. After his death, his family found writings on his body which told them who he was and how he had lived his life of penance from the day of his wedding, for the love of God.

While Peter Waldo was listening to this story, he was moved to also become a man of God. Like others in his day, he embraced the value of poverty, giving away his wealth and property in 1170. Specific details of his life are largely unknown. Extant sources relate that he was a wealthy clothier and merchant from Lyons and a man of some learning.

The church of 12th Century Europe was powerful and impressive. The emerging Gothic architecture shows the devotion of the people and the wealth of the bishops. The developing scholastic theology shows the intellectual dominance and refinement of thinking among academic theologians. The Crusades against Islam in Jerusalem and heretics at home show the coercive strength of the church in cooperation with the state.

The church’s success, however, alienated many people. To the dissatisfied, the church seemed greatly corrupted by its power. To them, the church seemed to have forgotten Christ’s call to otherworldliness, poverty, and humility. In various, often quite divergent movements, a reaction of Christian simplicity was raised against the wealth and power of the church.

The established church managed to contain some of this unrest, particularly through the asceticism of the monastic movements. But even these movements tended over time to be corrupted by wealth and immorality. Some of the unrest moved outside the church and orthodox teaching. For instance, the Cathari, also known as the Cathars or Albigensians, adopted a spiritualistic religion that rejected the material world so radically that it left no place for the incarnation. This movement attracted many followers, particularly in the south of France, and it was viciously persecuted by church and state.

A similar critique against the church was initiated by Peter Waldo (sometimes Peter Valdez). He was inspired by a series of events: 1) as noted, a sermon on the life of St. Alexius, 2) his rejection of transubstantiation when it was considered a capital crime to do so, 3) the sudden and unexpected death of a friend during an evening meal. From this point onward he began living a radical Christian life, giving his property over to his wife, while the remainder of his belongings he distributed to the poor.

His followers were sometimes called the Poor Men of Lyons. But his critique of the church adopted neither the radical love of poverty in itself, as St. Francis later adopted, nor the radical spiritualizing of the Cathars. Instead, they turned to the simple vision of Christianity that they found in the Bible. Waldo saw to the translation of the Bible into the language of the people. He and his followers went about preaching a simple understanding of the word.

Waldo preached and taught publicly, based on his ideas of simplicity and poverty, notably that “No man can serve two masters, God and Mammon” accompanied by strong condemnations of Papal excesses and Catholic dogmas, including purgatory and transubstantiation, picturing the Church of Rome as the harlot from the book of Revelation. His followers spread this word  disguised as peddlers.

For a time, the movement spread widely into parts of Germany and Austria, as well as Northern Italy. Persecution by the church, however, was severe and eventually reduced the movement to a remnant in the valleys of Northern Italy. Efforts to eradicate them through the centuries failed. It was only in 1870 that the Waldensians received full civil rights in Italy. Pope Francis recently asked their forgiveness.

Waldo and his followers have sometimes been listed among the forerunners of the Franciscans and the Reformation. When the Reformation began in the sixteenth century, contact was established between the Waldensians and the Reformers. Ultimately the Waldensians accepted the spiritual connection between their movement and Protestantism. Unfortunately, this connection led to even greater persecution.

The Waldensians were witnesses to the presence of Christ’s word and Spirit in the church through the centuries. They expressed aspects of Apostolic faith that were threatened with extinction in the dominant church. They remind us that in every era, Christ fulfills His promise: “I will build my church and the gates of hell shall not prevail against it” (Matt. 16:18).

More

There is still a Waldensian Church. In the U.S. you can learn about the American Waldensian Society. 

Nice video by the Discerning History people — You will be challenged to think about history from a biblical perspective, and put current events in a historical context.”

What do we do with this?

It is always exciting to see a relatively normal group of people come to faith, against all odds, and then give witness to the powers that deprived them of faith to begin with!

Does Peter Waldo embolden you? What have you heard, lately, that, if you took it to heart, would cause some revolution in you and your environment?