Solemnity of Saints Peter & Paul

The Solemnity of SS Peter and Paul is both unusual, insofar as it celebrates two great saints on a single day, and fitting in that combining these two great pillars of the early Church we see the unity, the catholicity, of the Church. Thus, in celebrating these two extraordinary figures we also celebrate the Church, founded on the Rock of Peter, proclaimed universally by Paul, and watered by the blood of these faithful martyrs.

Though we can see a unity of purpose in the lives of these two Apostles, we can also see that they were two very different characters. Saint Peter, the brother of Andrew, was a poor fisherman from the Sea of Galilee. Originally named Simon, Christ Himself gave him the name Cephas or Peter, meaning ‘rock’ in Hebrew. After his call to leave everything and follow Christ we see him continually at the side of Jesus and, as a leading figure of the Twelve, one who was favoured by Jesus in His earthly ministry. He is particularly well remembered for his declaration at Caesarea Philippi, recounted in today’s Gospel from Matthew. When asked by Jesus; ‘“But who do you say that I am?’ Simon Peter said in reply, ‘You are the Christ, the Son of the living God.’” Peter also had his moments of human weakness and frailty, most notably in his denial of Christ during the Passion. This weakness is reminiscent of our own and shows us, just as it showed Peter, our constant need of the grace of God to remain steadfast in the face of adversity. The Church would not, and could not exist, without this grace which is continually poured out from the Holy Spirit.

St Paul presents us with a very different story. An ardent Pharisee, Paul was a well-educated and committed ‘anti-Christian’ until his conversion on the road to Damascus. This ‘Damascene conversion’ lead him from being persecutor to defender of the faith. He worked tirelessly for nearly thirty years preaching the Gospel and building Christian communities throughout the Mediterranean basin. His fourteen letters which became part of the Canon are a powerful testimony to his apostolic zeal and love of Christ.

Both men were to eventually suffer death in Rome for their faith. St Peter crucified upside down and St Paul beheaded. These two very different men were united in purpose by Christ. By His grace they built the Church and it is upon their courageous endeavours that it took root and spread throughout the world. Theirs was a unity that transcended all material difference and together they teach us about the depth of true Christian commitment. Above all they show us what is meant by our confession of faith in the One, Holy and Apostolic Church.

Councils of Faith: The Fifth Lateran Council

The Fifth Lateran Council (1512-1517) happened in the sixteenth century before another important council, Trent. However, there is a considerable difference between the two councils as the second came to answer to an important matter: Protestantism. However, Lateran V also addressed issues that were very sensitive in the Church.

Before Lateran V, there had been the Great Schism or the Western Schism (1378-1417) – to avoid confusion with the East-West Schism in 1054. The Western Schism (also 'Papal Schism') consisted in a split that occurred in the Catholic Church when two popes, one in Avignon and another in Rome, claimed both to be the successors of Saint Peter. The Council of Constance (1414-1417) put an end to the disagreement but the division among Christian princes and among church leaders had left lasting marks. Another event had happened: a strong and divisive argument had erupted in the Church about the role of the Pope compared to that of the General Council that used to choose him. Some believed that the Council that chooses a pope is greater than him. It was called Conciliarism. Others however maintained the view that the Pope came first and his authority was greater than that of the General Council. This gives one a hint about the climate in the Church before Lateran V.

Pope Julius II

When Giuliano della Rovere became Pope Julius II he promised to his cardinals to convoke a general council. However, Pope Julius II, being pre-occupied by many other matters, especially wars, did honour his promise. The Emperor Maximilian and the king of France Louis XII convoked a council at Pisa in 1511. A small number of cardinals attended with a few bishops. The Conciliabulum of Pisa, as it is know, decided to suspend Pope Julius II, as they believed in Conciliarism. The same year, Pope Julius convoked a council and many cardinals and bishops joined him in condemning the conclusions of the Conciliabulum of Pisa. Even the Roman Emperor and the French king ended up rejecting the conclusions of the council they had convoked. The cardinals and bishops who met at Pisa were condemned as heretics and schismatics. When Pope Julius II died in 1513, Pope Leo X succeeded him and the council, which had been interrupted, resumed.

Lateran V condemned many other things including a 1438 document called Pragmatic Sanction of Bourges which limited the powers of the pope, especially when it came to the nomination of bishops and other religious leaders. However, it did not only condemn aspects that could have been seen as threats to the papacy; it also addressed other issues that were calling for a reform. It addressed concubinage, simony, church property issues, blasphemy, etc. It mostly addressed cardinals and other church authorities’ behaviours. It also required that books were to be given permission by the local bishop before they were printed.

Pope Leo XII

The Fifth Lateran Council came in a time when people were calling for radical changes. It came after many church leaders had given up hope on Pope Julius II to convoke a council as he had promised. It all ended in condemnations that could have been avoided. It intensified a climate that would in the end result into a big and sad change in the Church: the Protestant Reformation. Indeed, by the time the year 1517 ended, the same year during which the Fifth Lateran Council had been concluded, Martin Luther had started a movement that would not only split the church, but also strengthen the divisions among Christian nations.

Sr Helen Prejean & the Call to Work for Justice

Sr Helen Prejean, well known as the religious sister featured in the film ‘Dead Man Walking’, recently came to Blackfriars, Oxford. The visit was organised by the Province’s Promoter of Justice and Peace, Andrew Brookes OP, contributor to Godzdogz. Sr Helen joined us for Mass and supper, and then spent an evening discussing with us the Christian call to work for justice, drawing on her own experience.

Having entered religious life before Vatican II and after being challenged to undertake concrete ministry with poor people she then responded to a request to write a letter to a prisoner on Death Row. This led to her becoming his spiritual adviser and this in turn, much to her surprise, to her accompanying him to his execution and witnessing it, so as to be ‘the face of Christ’ to him as he faced death. This also brought her into contact with the families of the victims who she recognised needed support as well. All this changed her life. She has since been spiritual advisor to a number of prisoners on death row, set up organisations to support the victims of violence and worked for the abolition of the death penalty. She was written books on this work and lectures extensively, sustaining her work with prayer and contemplation.

Sr Helen shared this journey and work with us in some detail, relating it to a rich grasp of the Gospel of Life, especially as articulated by Bl John Paul II, and wider Gospel and Church teaching. She discussed with realism issues relating to the penal system. And we heard some behind-the-scenes stories in the making of the film! She nudged us towards sharing our own experience of responding to God, and even of struggling to respond, and of our own work with prisoners and others in need, and the tensions all this throws up. Sr Helen encouraged us to take seriously a commitment to social justice as intrinsic to the command of Jesus to love our neighbour, to preach the truth, and to be instruments of God for the building of the Kingdom of God.

It was notable that Sr Helen admitted to her own initial prejudices against undertaking such work, to her misunderstandings, to making mistakes and having lots of fears at various points, but amid these what was also striking was faithfulness to both God, neighbour and the Gospel. This also showed in the integrity and courage to work with both perpetrators and victims of violence. She continually stressed the centrality of grace to initiate and sustain such work. One other thing that was particularly striking to me was the way quite extraordinary work had grown out of small and simple steps to demonstrate practical love – such as the writing of a letter. We are all capable of such small acts: who knows what a difference they can make, and where they may take us …

End of year events at Blackfriars

The end of the academic year is always greeted with a panoply of parties at Blackfriars. Here are some of the highlights.

The Summer Fair was held in our garden on Sunday 9 June, with the enthusiastic participation of the 9.30 Family Mass congregation. As usual there was a BBQ, many games, a bouncy castle and the 'stocks' to punish the friars! The event was a great success and was thoroughly enjoyed by all. It also raised an impressive sum of money for the Blackfriars Fabric Fund (i.e., upkeep of the buildings).

The subprior found some barbecue grills in a suitably joyful colour

Lots of games to try your luck

Fortunately, the rain held off...

...but some friars still got drenched!

'Poop, poop!'

The end of the academic year is a time of mixed emotions for those students of Blackfriars Hall or Studium who are graduating. The garden party, held this year on Friday 14 June, is a way for all of us, whether staying or moving on, to relax together, to laugh about the good times we've had and look forward to future adventures.

And in the evening, the ball gowns and dinner jackets appeared for the Blackfriars Ball, which took the theme of Alice in Wonderland. Students of Blackfriars Hall had drinks and dinner at the priory (together with the brethren), followed by further festivities elsewhere.

Photos: courtesy of Renée Caraviello, Shaun Bailham, and fr. Laurent Mathelot OP

The Council of Constance, 1414-1418.

There have been a number of times when there have been two or more people claiming to be the valid pope. These times were difficult for the Church for obvious reasons, especially when it was not immediately clear who was the validly chosen pope. The most troubling of these periods resulted in what is called the Great Western Schism (1378-1417) and the Council of Constance resolved it.

The crucial background is as follows. For much of the 14th century, the papacy based itself, not in Rome which was somewhat turbulent at the time, but in Avignon in the south of France. This had its advantages but it was deemed important, not least for the stability of the Italian peninsula, for the papacy to return to Rome which happened in 1377 under Pope Gregory XI. The following year he died, and amidst a complicated situation in Rome Urban VI was elected. During the election process there were riots in Rome which may or may not have pressurised the electing cardinals. A few months later, some of the cardinals claimed they had been pressurised and met and elected Clement VII. It is clear that they were also dissatisfied with the policies and style of Urban VI. Lines hardened and created great tensions in the Church, splitting the cardinals and resulting in rival papal courts. The tensions extended to the alignment of the secular kingdoms of the day. Some lined up behind the one claimant and some behind the other. Hostilities happened and the divisions hardened. When each pope died, his supporters among the now divided cardinals elected successors and so on. Urban VI and his successors lived in Rome, while Clement VII and his successors resided in Avignon. That geography was not sufficient to determine the correctness of the situation and the application of canon law was very complex. The situation dragged on, undermining the authority of the Pope, and weakening the Church, and threatening a permanent split in the Western Church. Genuinely holy people, including among them people now canonised, were on both sides.

There was already much debate in this period about the relative importance of church councils and their relationship to the power and authority of the pope. The issues debated by theologians and canonists included to which did most power belong and how often and by whom should general or ecumenical councils be called. This came to be known as conciliarism. These debates acquired a very practical focus as the schism resulting from the double papacy persisted.

It was hoped that a general council might be able to find a solution. In 1409, some cardinals from both sides called a council at Pisa. This resulted in the election of a third pope, Alexander V, but he was not able to persuade the other two popes or their supporters to rally to him. The end result was 3 popes, each with their own group of cardinals and papal court.

It is the great achievement of the Council of Constance that it dealt with this complex situation. It met from November 1414 to April 1418 at the German city on the side of Lake Constance in territory of the Holy Roman Emperor Sigismund, seen as relatively neutral. It was very well attended: overall there were 29 cardinals, 33 archbishops, 150 bishops, 100 abbots, 100 provosts, 300 doctors mainly of theology but also of canon law and the most famous of whom was Jean Gerson, up to 5000 monks and friars, 18,000 ecclesiastics. Around 50,000- 100,000 people visited in all. The Pisan Pope John XXIII was present at first but then fled when he realised he would be deposed. The Roman Pope Gregory XII sent delegates to represent him. Benedict XIII never attended or recognised it, but cardinals from his camp were present. The Council held numerous sessions in that time - 45 in total - to resolve these matters and also address matters of heresy, notably associated with John Wyclif of England and the Czech Jan Hus, and to make some attempts at Church reform. The major actions by which the papacy was united were as follows. In May 1415 John XXIII was deposed as not having been validly elected. Gregory XII agreed to resign for the good of the Church but only after his two delegates formally convoked the council in his name. This gave it real standing and also improved the view of the line of Roman claimants. Attempts were made to persuade the Avignon Pope, Benedict XII, to resign but he refused.

For 2 years the council moved carefully. Benedict XII was eventually deposed by the Council in July, 1417. The Council banned the existing claimants from being re-elected. In the end it decided, in view of the extraordinary situation, to amend the existing electoral rules (determined by the Councils of Lateran III and Lyon II). It created a broader conclave to try and ensure consensus and also support afterwards for whoever was elected. As well as the cardinals, figures would represent the various powerful nations. The winning candidate would need a two-thirds majority of each group. With this agreed, within 3 days, the expanded conclave chose Martin V in November 1417. He was accepted, ruled until 1431 and reunited the Church, ending the schism. Once elected, he strongly asserted Papal authority in a private consistory in March 1418, shortly before the formal closing of the Council. Although other residences were offered, he finally chose to go back and reside in Rome.

This resolved the schism but where did it leave the issue of conciliarism? An early decree Haec Sancta Synodos claimed authority for a general council as coming directly from Christ and so it required the obedience of all including the popes. However, these early sessions, before Gregory XII formally called it, were not considered valid by the popes who emerged as validly accepted, and its decrees were not approved. In 1417, a month before the election of Martin V, Constance passed the decree Frequens. It stated that a general council should either always be in session or expected soon. It went on to mandate that a General Council meet 5 years after Constance, and one 7 years after that, and then every 10 years in perpetuity. Popes could shorten the gap but not lengthen it. Although Martin V strongly asserted his own authority upon his election and the Papal practice was only to accept conciliar decrees and decisions that it formally approved, nonetheless the Church and the papacy had to live with the ongoing concrete reality of what was variously seen as the right or demand to have regular General or Ecumenical Councils. This shaped the ongoing history of the Church in the 15th century as we shall see.

Councils of Faith: Vienne

Pope Francis’ decision to gather an advisory body of Cardinals from all over the world has prompted much discussion in recent months and reopened a debate over the authority of the Papacy relative to the college of Bishops. It is important to remember that ecclesiological questions of this kind cannot be asked in a vacuum. The juridical structure that the Church arrives at in any epoch is historically conditioned: in other words, how the Church is governed is to a certain extent structured by the kind or quality of freedom that secular rulers are prepared to give to the Church. 

The Council of Vienne (1311-12), the fifteenth Ecumenical Council, is a good example of the Church wrestling with the problem of secular interference and political pressure. King Philip IV of France was in urgent need of cash to continue his war with England and so in 1307 accused the Knights Templar of heresy. The Templars had been founded after the first crusade in 1096 to ensure the safety of European pilgrims traveling to Jerusalem and had quickly built up significant holdings of property and land. Philip had already borrowed heavily from the order, and the charge of heresy was enough to avoid repaying that debt. It also enabled him to confiscate the Templars' land in France. Yet this was still not enough. 

Philip insisted that Pope Clement V call an ecumenical council to totally suppress the Templars, and also to posthumously try Pope Boniface VIII, Philip's great enemy, for heresy. The Papacy at this time was entering into what is known as the Avignon captivity. Boniface VIII had been kidnapped by Philip and died not long after. His successor, Benedict XI, was allegedly poisoned by one of Philip’s agents and died one year later. It is unsurprising, then, that Pope Clement felt obliged to cooperate with the King’s demands. The Council was to be at Vienne, near Lyon, at this time an independent state and so theoretically neutral. Philip ordered 230 western bishops to attend, though in the end only 120 were present. 

The Council began on the 16th October 1311 with the declared objectives of hearing the case of the Templars, discussing the situation in the Holy Land, and addressing certain wider questions concerning Church reform including an intra-Franciscan dispute over the meaning of poverty. The Council Fathers were reluctant to condemn the Templars too easily without sure proof and so after lengthy discussion left the matter unresolved and focused on considering the possibility of calling another crusade. 

Meanwhile a frustrated King Philip held a general assembly of his Kingdom in nearby Lyon and began to menace Pope Clement. It seems that Clement capitulated and agreed to suppress the Templars. In return, Philip pledged not to bring a public action against Boniface VIII. On the 20th March 1312 Philip made for Vienne and within two weeks the Templar’s property and lands had been reallocated. During the same period, the Council absolved Philip from all crimes against Boniface VIII, and called for another crusade. At the third and final session, held on May 6th, Philip volunteered to ‘take up the cross’ as leader of this crusade which would begin within six years. As was customary, a church tithe was levied throughout Christendom for this preparation period and handed over to Philip to fund his mission: the Crusade never took place. Instead, Philip used the money to attack Christians in Flanders.

Solemnity of the Most Sacred Heart of Jesus

Today we celebrate the Solemnity of the Most Sacred Heart of Jesus. Officially part of the liturgical calendar since 1856, though with much earlier roots, it is one of the greatest devotions of Christianity. The Sacred Heart stands as a powerful symbol of the whole human body of Jesus Christ. The heart is at its core, representing the very real life of Jesus our Saviour; a heart which was formed in Mary’s womb; a heart which beat as he preached the Good News and healed the sick; a heart that stopped on the cross and was then pierced by the soldiers lance. It is also the heart that beat once more at the Resurrection and continues to do so for us today.

The Sacred Heart of Jesus is therefore a powerful reminder of the love of Christ poured out for us all. It is at once a representation of His divine love and His human love. In the Sacred Heart we see the love of God which created the heavens and the earth; a love which created humankind and then redeemed us in our fallen nature. But the Sacred Heart is also one of fully human love; one which expressed itself in the love of Jesus for His Mother; the love of Jesus for His disciples, and the love which He showed for all He preached to and cared for. It was a love that was able to forgive those who nailed Him to a cross.

If we sometimes feel disconnected from the overwhelming, and frankly incomprehensible, divine love which created us and sustains us, then the Sacred Heart serves to remind us of all the human heart is capable of. It was this human heart of Christ which loved to its fullest extent and which rebukes us for our lack of love toward God and neighbour. It is a heart which can teach us that, through grace, we too are capable of loving God, ourselves and others to a degree which we may have thought impossible. As we read in our second reading today; the love of God has been poured out into our hearts through the Holy Spirit that has been given to us (Romans 5:5).

We often reject this love of God and have done so throughout our human history. But the love of the Sacred Heart of Jesus does not cease upon rejection; it loves all the more. When the soldier pierced Christ’s side, His heart did not close but instead opened, and out flowed the blood and water of our redemption. It is the great mystery of this total and reckless love of Christ for us, and the invitation to share in it and love in return, which marks devotion to the Sacred Heart. We are called to love as totally and recklessly as Him who gave His life for us.