#st benedict crucifix

[truedevotiondesign]

St. Benedict Rosary

[thegalleryobscura]

Jesus I Trust in You!

We found these at the estate sale of a local veteran. They were on a paracord, and I wonder if these weren't the medals he wore in combat. I almost hate to split them up and can't help but wonder what he would have wanted.

The medals are in the tags.

[monasteryicons]

A Crucifix Like No Other

This unique crucifix combines the holy protection of the Saint Benedict Medal with the Holy Cross. Case in finely detailed cold cast bronze resin, it can be displayed as an altar crucifix, and also removed from its base for hanging on a wall.

“Absolutely beautiful craftsmanship!” - Dolores Z.

[proud-spaniard]

Crucifijo con la Cruz de San Benito

Crucifix with St Benedict Cross

[angeltreasure]

Sometimes I hate being sick, the fatigue, the weak muscles, the pains. But sometimes I remember how beautiful suffering is. What an incredible gift to give my suffering up in prayer. I get to drink coffee (or tea) from the cup I bought to support the Monastery, wear comfy clothes, cuddle next to my puppy with a blanket, and sing my prayers softly. I get to listen to Gregorian chant barely audible to my ears, hold my crucifix with the St. Benedict medal against my chest as I try to fall asleep. Jesus is right next to me, smiling softly, because I get to rely more on Him. Our Blessed Mother holds me on her lap, gently stroking my wavy hair while my Guardian Angel stands to fight off the enemies I can’t see. Let me be a sacrifice, O Lord.

[everydaycatholicism]

St. Joan of Arc

Born on 1412 in Domrémy-la-Pucelle, France

Died May 30, 1431 in Rouen, France

Feast Day May 30

Patron Saint of soldiers and France

Canonized by Pope Benedict the XV

Joan of Arc was born to a farmer father and his devoutly Catholic wife. At the age of 12 or 13 Joan began to hear voices and experience visions, which she interpreted as coming from God. The voices instructed her on how to live a pious life. Later the voices would begin to instruct her to deliver France from the invading English establish Charles VII as the country's rightful king. Joan later identified these voices as coming from St. Michael the Arc Angel, St. Catherine of Alexandria, and Margaret of Antioch. "When I was thirteen, I had a voice from God to help me to govern myself. The first time, I was terrified. The voice came to me about noon: it was summer, and I was in my father’s garden….I saw it many times before I knew it was Saint Michael….He was not alone, but duly attended by heavenly angels….He told me Saint Catherine and Saint Margaret would come to me, and I must follow their counsel; that they were appointed to guide and counsel me in what I had to do, and that I must believe what they would tell me, for it was at our Lord’s command." It was St. Michael who would instruct her in war combat. At the age of 17 Joan of Arc led the French army to several important victories during the Hundred Years’ War. The conflict between France and England lasted from 1337 to 1453. Attributing her victories to divine guidance, Charles VII was able to assume his rightful throne as king of France on July 17, 1429. It was then that Joan of Arc fulfilled the divine mission given to her by the Saints whose will was that of God. Following the coronation of Charles VII Joan continued to participate in military campaigns until her capture. On May 23, 1430, while defending the town of Compiègne from a Burgundian assault, Joan was captured by the Burgundian forces led by John of Luxembourg. The English were eager to discredit Joan, her divine mission, and by extension, the legitimacy of Charles VII's rule. In an attempt to achieve this, the English orchestrated a trial against Joan, charging her with heresy, witchcraft, and various other offenses. Joan was found guilty of all charges and was burned at the stake on May 30, 1431. Joan of Arc asked for a crucifix to be held before her and repeatedly invoked the name of Jesus. 25 years after her death, on July 7, 1456, Joan was proclaimed innocent of the charges brought against her. The trial which resulted in Joan of Arc's death was annulled. She was subsequently declared a martyr. Joan of Arc was beatified in 1909 and her official canonization was on May 16, 1920 being elevated to Sainthood by Pope Benedict XV.

[tinyshe]

huzzah! the centre and crucifix came for the Lenten rosary I want to make ... but being of an indecisiveness nature bc I have to *touch* Every Thing to 'visually see' it come together so I can then mentally put the pieces together -- I have two sets of centre and crucifix. The one I make for Lent and the other will be dedicated to some rose quartz beads that are rolling around my box for what seems ages (gifted to me so I could make myself a necklace ... that never happened).

So got the pairings; going with organic esthetic (round beads and round centre and round st benedict metal behind on the crucifix) then thought, 'o, I'll go with barrel knots and unbreakable (cord), be so cute and symbolic' ... no, no ... not happening ... cheap chinese beads I impulsively bought can only accommodate pins. This is indeed a pre-Lenten practice of something I don't have a load of: discipline, patience and money. *Breathe*. I know I have pins somewhere (what size? how many?) when Sal was going to recreate a stations rosary for me but the amethyst were too small for pins and would have had to go to the lapidary shop to re-drill all those tiny stones. Where am I going with this?

I have what I need whether this rosary is done or not. Life lessons continuing....

[thepastisalreadywritten]

SAINT OF THE DAY (April 20)

St. Agnes of Montepulciano was born on 28 January 1268 into the noble Segni family in Gracciano, a frazione of Montepulciano, then part of the Papal States.

At the age of six, Agnes began trying to convince her parents to allow her to join a convent.

She was finally admitted to the Dominican convent at Montepulciano at age nine, despite it generally being against Church law to allow a child so young to join.

Agnes' reputation for holiness attracted other sisters, and she became an abbess at the age of 15.

She insisted on greater austerities in the abbey. She lived on bread and water for 15 years, slept on the ground, and used a stone for a pillow.

She became well-known for her holiness. Special signs accompanied her prayer.

She received several visions — holding the infant Jesus in her arms at one point and receiving Communion from an angel in another.

The nuns in her community saw her lifted two feet off the ground when she was praying.

When the convent ran out of food, she could feed the whole community with a handful of bread after she had blessed it.

Most interesting of all, though, was the appearance of manna about her body when she prayed.

She would sometimes be consumed in rapturous prayer, then a white, frosty-looking manna would appear on her cloak and in the place where she was kneeling.

In these instances, her sisters reported that she looked like she had been outside in a heavy snowstorm.

When it was clear that she would die, her community became distressed and she told them:

“If you loved me, you would be glad because I am about to enter the glory of my Spouse. Do not grieve over my departure—I shall not lose sight of you. You will find that I have not abandoned you.”

She died on 20 April 1317 at the age of 49. The Dominican friars attempted to obtain balsam (or myrrh) to embalm her body.

However, it was found to be producing a sweet odor on its own, and her limbs remained supple.

Miracles have been reported at her tomb. When her body was moved to a church years after her death, it was found incorrupt.

She was canonized by Pope Benedict XIII in 1726.

She is depicted as a Dominican nun with a cross or crucifix, lilies, and a lamb.

[truedevotiondesign]

Midnight Blue Our Lady of Mt. Carmel Rosary

[silvestromedia]

SAINTS OF THE DAY FOR APRIL 16

Bl. Francoise Suhard Menard, Roman Catholic laywoman martyred during the French Revolution. Feastday April 16

Bl. Francoise Micheneau Gillot, Roman Catholic laywoman martyred during the French Revolution. Feastday April 16

Bl. Anne Maugrain, Roman Catholic laywoman martyred during the French Revolution. Feastday April 16

Bl. Pierre Delepine, Roman Catholic layman and a martyr during the French Revolution. Feastday April 16

St. Paternus. The first 5th century saint. He followed his father's path by becoming a hermit in Wales. He founded the monastery at the great church of Paternus, and became a bishop of that region. He was known for his preaching, charity and mortifications. Scholars believe his story is an amalgam. Feastday April 16.

St. Benedict Joseph Labré, Roman Catholic Patron of Unmarried men (bachelors), rejects, mental illness, mentally ill people, insanity, beggars, hobos, the homeless. Benedict, a French man, was given the nickname “the vagabond of God,” having chosen the streets as his monastery. With a crucifix and a breviary he made pilgrimages throughout France and Italy, living on charity that he shared with others. He died in Rome in 1783, and was canonized by Pope Leo XIII. Feastday April 16

ST. MARY-BERNARDETTE SOUBIROUS, VIRGIN

St. Donan. A remarkable fact about the widespread work of the Celtic missionary saints from the fifth century onwards is that scarcely any cases of violent

[cruger2984]

THE DESCRIPTION OF SAINT PEDRO CALUNGSOD The Patron of the Filipino Youth Feast Day: April 2

"In a spirit of faith, he undertook the demanding work asked of him and bravely faced the many obstacles and difficulties he met. In the face of imminent danger, he would not forsake Fr. Diego, but as a 'good soldier of Christ,' preferred to die at the missionary's side." -St. John Paul II

The 2nd Filipino-born saint was born on July 21, 1654 in one of the islands of the Visayas (Ginatilan, Cebu).

Since Pedro did so well in the religion classes of the Jesuit boarding school in Guam, he was chosen as a companion of Diego Luis de San Vitores, the Spanish Jesuit missionary who pioneered the first missionary journey to Guam in the Mariana Islands. In 1668, they reached Guam, and the first year was a triumph of graces: thousands of people lined up to attend catechism classes and to receive the sacraments.

Their success arose the envy of a Chinese impostor and a criminal from Manila who was exiled in Guam named Choco, and of the Macanjas (medicine men), the traditional sorcerers of the islands. They initiated a slander campaign against the missionaries, spreading the rumor that the water used for baptism was poisonous, and intended to kill the children. Many of the Chamorros believed them, and thus began a war against the missionaries and the Spanish soldiers.

Diego and Pedro went to Tumon to baptize a newborn child against the will of his father and the village chief named Matå'pang. When he became aware of the baptism of his daughter, he became furious and was fed up with the Christian teachings. Assisted by his friend and a pagan named Hirao, he attacked the missionaries on the beach. Pedro, after evading several spear attacks, he was eventually hit on the chest and finished off with a machete. Diego had the time to show him a crucifix and to give the absolution before being pierced with a lance and struck on the head. Pedro died on April 2, 1672, forgiving his enemies.

Beatified by St. John Paul II on March 5, 2000 and was canonized as a saint twelve years later on World Mission Sunday - October 21, 2012, by Pope (later Pope Emeritus) Benedict XVI.

[artisanmarketorg]

Learn About the Significance of the St. Benedict Crucifix

Engage with a symbol that bridges heaven and earth, providing a focal point for prayer and reflection. Whether you wear it, place it within your home, or hold it during times of spiritual need, the St. Benedict crucifix is a testament to the enduring legacy of faith that spins through the history of Christian spirituality and continues to resonate powerfully today.

Key Takeaways

The St. Benedict crucifix serves as a powerful emblem of Christian faith and a symbol of spiritual protection.

Understanding the St. Benedict crucifix meaning can enrich one's spiritual life and deepen appreciation for its role in Christianity.

The inclusion of the St. Benedict medal infuses the crucifix with additional layers of symbolic meaning and historical significance.

As an amulet, the St. Benedict crucifix is esteemed for its believed ability to ward off evil and provide a sense of peace and security.

The spiritual symbolism encapsulated in the crucifix offers a tangible connection to the rich tapestry of Christian heritage and sacred tradition.

The Origin and History of the St. Benedict Crucifix

Delving deep into the annals of Christian heritage, the st benedict crucifix emerges as a profound religious artifact, steeped in centuries of monastic traditions. Its history is inextricably linked to the life of St. Benedict of Nursia, a figure of monumental influence known as the father of Western monasticism. This section explores the rich tapestry of religious artifacts history associated with this emblem of faith.

Legend narrates that St. Benedict of Nursia, while in prayer, deflected a poisoned drink with a sign of the cross, an act representing the crucifix's early association with protection and the divine. The synthesis of the St. Benedict medal and the crucifix was a later development, embodying a more complex sacred narrative. It embodies both the aesthetics of spiritual craftsmanship and the deep reverence for a saint whose life's work was the embodiment of Christian ascetic ideals.

In the words echoed from the Monastery of Christ in the Desert, "The St. Benedict Crucifix is not merely a physical object but a symbol that spans generations, a continuity of faith from the era of St. Benedict to the present day."

The emblem of St. Benedict began its integration into Christian practice mainly through the hands of Benedictine communities. Its acceptance and dissemination are a testament to the profound respect afforded to St. Benedict’s principles of monastic life. These principles continue to influence Christian faithful around the globe, marking the crucifix as a significant piece of religious artifacts history.

The spread of the St. Benedict Crucifix through various Christian communities underscores its valued place within Christian heritage. From the wearied walls of monastic cells to the necks of believers seeking spiritual fortification, the crucifix serves as a timeless relic of monastic life and devotion.

The medal's intricate design, coupled with the cross, constitutes a rich mosaic of tradition and religious significance. The St. Benedict Crucifix, with its storied history and profound spiritual significance, continues to be a testament to the lasting legacy of St. Benedict and his contributions to Christian monasticism.

The origins of the St. Benedict Crucifix trace back to St. Benedict's miraculous works.

The association of the St. Benedict medal with the crucifix evolves as a historical blend of spirituality and art.

Monastic traditions play a crucial role in preserving and perpetuating the cross through its material and spiritual journey.

This tangible connection to the past holds not just artistic value but serves as a vital link to the living essence of the monastic tradition and the continuing impact of St. Benedict of Nursia on contemporary spirituality.

Understanding the Symbols on the St. Benedict Crucifix

At the heart of the St. Benedict crucifix is the medal, whose intricate details and inscriptions have captivated the faithful for centuries. Renowned for its rich symbolism, this religious emblem embodies a spiritual arsenal against evil and a source of divine protection. Each element on the St. Benedict medal has been meticulously crafted to convey a message of faith and deliverance.

Interpreting the St. Benedict Medal

The St. Benedict medal offers a complex interpretation that goes beyond its physical appearance. Scholars and spiritual leaders alike have pored over its design to unravel the significance of each image and symbol encapsulated on its surface. Known for being a tool of exorcism and a ward against temptation, the medal serves as a tangible expression of divine safeguarding.

The Meaning Behind the Latin Inscriptions

Circling the periphery of the St. Benedict medal are Latin inscriptions that are not just decorative but hold profound meaning. These phrases are said to capture the essence of St. Benedict's guiding principles, encapsulating the core of monastic life and the universal battle between good and evil. Understanding these Latin inscriptions opens a window into the spiritual legacy that the medal represents.

The Cross: A Blend of Exorcism and Protection

In the table below, we elucidate the symbols and their associated meanings found on the St. Benedict medal. By breaking down these elements, we further our comprehension of this celebrated religious artifact and its role within Christian tradition.Symbol/InscriptionMeaningC.S.S.M.L.The initials of the Latin words "Crux sacra sit mihi lux," translated as "The Holy Cross be my light."N.D.S.M.D.Stands for "Non Draco Sit Mihi Dux," meaning "Let not the dragon be my guide."C.S.P.B.Is the acronym for "Crux Sancti Patris Benedicti," or "The Cross of [our] Holy Father Benedict."V.R.S.Refers to "Vade Retro, Satana," meaning "Begone, Satan," emphasizing the exorcism aspect of the medal.N.S.M.V.Represents "Non Suade Mihi Vana," which translates to "Do not persuade me to do vain things."S.M.Q.L.Stands for "Sunt Mala Quae Libas," meaning "What you offer is evil."I.V.B.Signifies "Ipse Venena Bibas," essentially stating "Drink the poison yourself," again underlining the protective symbolism of the medal against malevolence.

Grasping the language of these religious protection emblems and their connotations equips us with the ability to appreciate why the St. Benedict medal is held in such high esteem among those who seek spiritual fortitude.

How the St. Benedict Crucifix is Used in Modern Spirituality

Within households, the St. Benedict Crucifix is more than a decorative piece; it serves as a declaration of faith and a source of spiritual solace. Many find that placing the crucifix in living rooms or bedrooms provides a constant reminder of their spiritual commitments and God's presence in their personal space.

Professionals have also introduced the crucifix into their workplaces, acknowledging spirituality's role in ethical decision-making and stress management. In spaces where secular and sacred often intersect, the St. Benedict Crucifix acts as a silent counselor, encouraging values such as integrity and compassion.

For individual devotion, this crucifix has remained a staple in private meditation and prayer practices. It is not uncommon to witness the St. Benedict Crucifix clasped in the hands of believers seeking peace and guidance, or worn as a pendant during times of personal reflection and spiritual warfare.EnvironmentSignificanceCommon PracticesHomeSymbolizes faith and protectionDisplay in communal areas, prayer cornersWorkEncourages ethical behaviorDesk ornament or personal accessoryPersonal DevotionAids in meditation and prayerUsed as a tactile aid during prayer

The relevance of the St. Benedict Crucifix in modern life is a testament to the adaptability of faith symbols. Its presence in various aspects of daily life reveals the human desire to connect deeply with transcendent truths, making it a veritable cornerstone of religious practices in an ever-evolving spiritual landscape.

The St. Benedict Crucifix: A Tool for Spiritual Warfare

In the realm of spiritual warfare, the St. Benedict Crucifix stands out as a powerful symbol of faith and protection. Believers from various Christian traditions have turned to this sacred emblem in their quest for security against the forces of evil. Below, we delve into the amulet aspect of the crucifix, its interdenominational significance, and share moving testimonies of miracles attributed to its presence.

Defending Against Evil: The Amulet Aspect

Throughout history, the St. Benedict Crucifix has been revered as a protection amulet. Its design, imbued with Benedictine symbolism, is not only a reminder of Christ's sacrifice but also serves as a shield against malevolent influences. It's a testament to the enduring belief in sacred objects’ power to provide sanctuary from dark entities and harmful energies.

Spiritual Significance in Different Christian Denominations

The crucifix's value as a bastion against spiritual assaults transcends denominational lines, exemplifying interdenominational Christian significance. Its use is widespread, from Catholic to Orthodox, and even among various Protestant communities. In each tradition, the St. Benedict Crucifix is cherished for its perceived potency and profound theological resonance.

Stories of Protection and Miracles Associated with the Crucifix

Accounts of individuals shielded from harm during natural disasters.

Testimonies of healing attributed to the presence of the crucifix.

Stories of conversion experiences stemming from encounters with the emblem.

Each story contributes to the tapestry of testimonies of miracles surrounding the St. Benedict Crucifix. These narratives strengthen the conviction of its spiritual authority and the hope it embodies for countless faithful.

Incorporating the St. Benedict Crucifix into Daily Life

The St. Benedict Crucifix is more than a symbol; it's a call to live a faith-filled life, infusing religious symbolism into every part of our daily routines. Whether it's through daily devotion, decoration, as a personal accesory, or education, this emblem of faith serves as a tangible expression of our spiritual commitments.

Daily Devotion: A consistent personal prayer practice is central to a spiritually nourishing life. Having the crucifix in your space serves as a physical reminder of your faith and can become an anchor for your daily devotionals. It could be a moment of prayer before it as you start your day or a brief reflection on its meaning at night.

Religious Symbolism: Within your home or work environment, the St. Benedict Crucifix can be a source of solace and inspiration. Displayed prominently, it can be a testament to your beliefs and an object that radiates a sense of protection and peace. It represents the continuity of religious values amidst the rush of daily chores and responsibilities.

Education: Introducing the St. Benedict Crucifix to those new to the faith, including children and converts, offers a rich opportunity for teaching. By explaining its symbolism and history, you're providing a foundation upon which they can build their own understanding and appreciation for the traditions of the faith.

Placing the crucifix in common areas to promote faith discussions

Using it as part of faith education programs

Gift-giving to reinforce the importance of spiritual growth and support

Embedding the St. Benedict Crucifix in our lives is a practice that strengthens the fabric of our daily experiences, fostering a continuous connection with our spirituality.

Guidelines for Properly Venerating and Displaying the St. Benedict Crucifix

For those who hold the St. Benedict crucifix in high regard, understanding and following the correct protocols for its veneration are central to honoring this sacred symbol. Proper care, handling, and positioning are integral to maintaining the sanctity of the crucifix, ensuring it serves its purpose within your spiritual journey. Whether you're a seasoned devotee or new to the tradition, this guide will provide you with essential tips on venerating religious items, adhering to crucifix display etiquette, and engaging in sacred object consecration and blessing rituals.

The Do's and Don'ts of Handling the Sacred Item

When handling the St. Benedict crucifix, it is crucial to act with reverence and care. Always clean your hands before touching the crucifix to prevent degradation of its materials. It's advisable to avoid placing it in areas where it might be disregarded or disrespected. Remember, the crucifix isn't just a decorative piece; it is a visual form of prayer and reflection. Therefore, regular maintenance, including gentle cleaning with a soft cloth, ensures that your sacred item remains in a condition befitting its significance.

Where to Place the Crucifix for Optimal Spiritual Benefit

Choosing the right location for your St. Benedict crucifix can enhance its spiritual benefits. Ideally, position the crucifix in a central place within your home, like a prayer room or the main living area, where it can be a focal point of faith and reflection. In a workspace, a discreet yet visible spot can serve as a gentle reminder of your spiritual foundation. Placement should be done thoughtfully, considering the crucifix's role in providing protection and invoking peace within its environment.

Consecration and Blessing Practices

Consecration and blessing practices amplify the spiritual significance of the St. Benedict crucifix. It is advisable to have the crucifix blessed by a clergy member, as sanctioned by resources like the U.S. Conference of Catholic Bishops. This act of sanctification prepares the item to be a vessel of faith and a shield against evil. Participating in blessing rituals can deepen your connection to the emblem's history and enhance its protective qualities. Regular participation in these rituals, as outlined by trusted Catholic educators and traditions, reaffirms the crucifix's role in your spiritual life.

[rusclover]

Check out this listing I just added to my Poshmark closet: Saint St Benedict Wooden Rosary.

[kalembasinpoland]

Day 2: Kraków

A good night’s sleep for both Rose and myself. I was surprised to find myself awake around 6:30. Poland, being in a higher latitude than Chicago, has earlier sunrise times. The sun also set last night around 8:45.

While Rose was sleeping, I went out for a walk around the old town. I figured it would be a good time to get some photos with less tourists around, especially on ulica Florianska which was the old royal route through the city.

After hitting the bankomat, I grabbed a sesame obwarzanek for Rose and me. Getting back to the apartment, Rose was awake and making a coffee from the tiny Nespresso machine in the kitchen. A coffee and an obwarzanek and off I went to Wawel cathedral for Mass.

I sat on the same back bench with St. Stanisław’s reliquary behind me. (I took these photos after Mass was done.)

The 10:00 Mass has organ and the men’s choir in the loft. It was tenor heavy - the first tenors were a bit strident. Ha. Three priests and four deacons at Mass-and incense and plenty of lacy surplices. It was easy enough to follow along with the Order of Mass. I wasn’t sure which Eucharistic Prayer the president was using, because I didn’t feel like shuffling through my book to try and find where we might be. The assembly of 60 or so, (It is a small cathedral, compared to Holy Name in Chicago.) sang along to the opening hymn and the Our Father. The Kyrie, Eucharistic Acclamations, and the Lamb of God were choral only. Everything in Polish-no Greek or Latin. The genuflecting of the assembly is long and profound. No kneelers as one would expect in European churches. Some received on the tongue, some in the hand. I decided to ‘make of our hands a throne’ and received in the hand as Cyril of Jerusalem and Steve Warner say. LOL.

I took a few minutes after Mass to walk around the cathedral, light a votive in memory of Dad, and take a few photos. Some of the photos were probably not allowed. Many of the handful of worshippers stayed around to pray at several of the altars and look at the royal sarcophagi, so I managed to have less eyes on me while taking a few photos.

Canopy of St. Stanisław (completed in 1671)

Tomb of Kazimierz the Great (d. 1492)

Crucifix of Queen Jadwiga (c. 1380)

After leaving the cathedral, I found Rose and we briefly walked around Wawel hill before heading towards Kazimierz.

Kazimierz is the traditional Jewish neighborhood. Its focal point is the Plac Nowy. Today there was a flea market of sorts occupying the square.

In the middle of the square is the round building with stalls that sell the traditional zapienkanka-a toasted baguette with sauce, cheese, and mushrooms. However, there are many variations. I lamented that all of them come with mushrooms. (I’m not a devotee of the fungi). I did see one stall that said you could have them without the fungi. Maybe I’ll scoot over there for lunch tomorrow.

We popped into a restaurant on a side street for lunch.

We took a short detour down an alley that was used in the filming of Schindler’s List.

From there is was a 25 minute walk across the Wisła river to Schindler’s factory. It is now a museum documenting the war and Jewish life in Krakow.

Rose’s back and my feet were achy. So Rose suggested we take electric scooters back to our apartment. On the way (once we figured out how to get them started) we stopped in the main square that was in the Jewish Ghetto. The empty chairs memorialize all who died in the ghetto.

We scooted our way back to our apartment for some rest. Rose stayed in and my usual restlessness and the blue skies urged me to go out for another walk. I wound up at the church of St. Peter and Paul. I took a chance and popped in hoping to take a look inside. Exposition and Benediction was taking place at the high altar. I took a pew in the back and listened. I came in just as the procession with the Blessed Sacrament was starting. The organ, cantor and a handful of faithful began a hymn. The harmonic progression of the hymn was rich and moving without being too florid. I sneaked some video from one of the side chapels. I wanted to remember this music. I made a promise that after my trip ten years ago I would capture more video. Pictures may do the experience justice, but they miss the sound of all the languages spoken around here, the kids chasing the pigeons in the Rynek, and the jazz band playing in the Mały Rynek as I type this. I left the church after the singing of the Tantum Ergo, sung in Polish instead of Latin.

Back at the apartment before a meeting with what I refer to as my Polish non-cousins. Explanation: a few months ago, a descendant of the Grębowiec family found my genealogy website. Józef Grębowiec married the older sister (Maria Puzio) of my great-grandmother, Zofia Puzio. Ula and her family are descended from Józef’s youngest sibling, Wiktoria. We started to chat via Facebook about her family. I had enough information about the family in America to help her fill in the gaps and she provided me with the family that stayed in Poland. She lives in Krakow and we met up and had dinner at the Ratuszowa with much of her family. She brought her nephew along to help with the English. Conversations centered around who was whom in the Grębowiec family, about Poland versus America (politics, transportation, and churches), and our itinerary. I used as much Polish as could remember and Ula used as much English as she knew. I heard myself utter a phrase they didn’t teach me on Duolingo: “Trump jest głupie.”

Her nephew is an opera singer and studied here in Krakow at the Academy of Music; so we had a few things we also could talk about. Afterwards we took a walk up to the Florianski gate before we parted our ways.

On the way back, Rose had a hankering for shake and fries and asked to stop at the McDonald’s on ulica Florianska. Nothing like ordering in Polish.

Back to the apartment and finishing the evening with a blog and coffee.

Do zobaczenia jutro.

[tunglo]

Norfolk News, 30 May 1863. I quite liked this as an early overview of Ignatius’ beliefs, framed as heresy though they are! He often claimed God had given him the task of re-establishing the monastic system within the Anglican church, and this neatly outlines his reasons why it was actually the entirety of the CoE hierarchy rather than himself who was out of step on this...

THE BISHOP, THE RECTOR, AND THE BENEDICTINE MONKS.

Fresh troubles are continually besetting the Church of England. Every day something happens either in the Church, or out of it, to alarm orthodox Churchmen, and to make zealous Protestants, whether Establishment-men or not, extremely uneasy. As chroniclers of public events we are bound to record such occurrences, and as sincere supporters of the principles of the "Glorious Reformation," we must call attention in an earnest manner to the persistent and Jesuitical attempts which are being made to undermine and subvert religious liberty in England. Our readers have perused with much interest, we doubt not, the reports we have recently given of the Popish proceedings in the parish of Claydon, which are the latest novelty of an Ecclesiastical sort in this part of the kingdom. To these proceedings we now direct special attention, more particularly because they have assumed an importance, owing to their outrageous character, which has necessitated a prosecution, or at least authoritative action on the part of the Bishop of the Diocese.

It appears that the Rev. George Drury, the rector of Claydon, and a friend of his, a clergyman, who goes by the name of Brother Ignatius, and who is a member of the "English order of St. Benedict," and whose name we believe is Line, have been concerting measures with a view to introduce the ante-Reformation forms of the Church, which people generally regard, and not incorrectly, as unmitigated Popery. Our readers are by this time pretty familiar with the practices which have been introduced into several of our Norfolk churches by Romanizing priests--such as novel dresses, crucifixes, candles, processions, excessive ornamentation, and ceremonies of great variety. These in the most extravagant form ever witnessed in our own immediate neighbourhood, are insignificant when compared with the monstrous, almost insane performances which have taken place under the direction of Brother Ignatius, in the parish of Claydon. 

The walls of the church were (as we learn from the reports) profusely decorated with floral devices, and gold and silver tinsel. The altar had a grand supply of candles, some of which were ten feet high. The rector was draped in rare robes. He wore a large "alb" extending to his feet, and bordered with a yellow stripe. Over this he had a chasuble, reaching down his back, and within a few inches of the ground. This was of bright red, and on it was embroidered a golden cross, more than a yard in length. Besides these, he wore the girdle-maniple, amice, and stole. The Benedictine brothers were habited in black serge--their hair was cut quite close round the crown, and left long outside. The choristers had scarlet skirts under their white surplices. Incense was freely used. Brother Ignatius incensed the Rector, and the Rector incensed the Brother in return. The altar was incensed, so also where the choristers, the church, and the whole congregation. The monks and choristers were repeatedly on the move. The tall candles were again and again carried to and from tho vestry. During the service twenty-four candles were burning at the altar; twelve on each side of the large crucifix which was suspended in the middle. Obeisances and prostrations and mysterious gestures were continually taking place. The services differ, and are more or less grand, according to the days. Even on the least important occasions, there is a startling exuberance of forms and ceremonies, involving the closest possible approximation to the ante-Reformation practices.

Last Sunday, being Whit-Sunday, there was an imposing display after the entry of the "procession." The Holy Communion, or "Mass," as it is called in Claydon, was celebrated, and "mummeries" of the sort above indicated took place. In the evening, says one of the reports, the procession entered, a chorister leading the way with a large cross, and Brother Ignatius, with the rector, bringing up the rear. After a variety of strange doings with candles and the censer, and after prayers, Brother Ignatius ascended the pulpit and informed the congregation that he had been forbidden by the Bishop of the diocese to preach, why he know not, as his Lordship had assigned no reason. He was bound, however, to submit, but challenged any one to say that he had taught anything different to the Bible and Prayer Book.

Brother Ignatius, in a letter to the editor of the Ipswich Journal, endeavors to show that the forms and ceremonies adopted at Claydon were in accord with the Scriptures and genuine Church-of-Englandism. He refers to the burning of incense under the Jewish dispensation, and argues that what has not been expressly abolished is continued under the present dispensation, and thus establishes, as he thinks, that the offering of incense now is - more than allowable - a positive duty. Andin confirmation of this view, he refers to the practice of the earliest Church, to the third Apostolical Canon, to " our most saintly post- Reformation divines," and to the fact that in some of our cathedrals the use of incense was retained till within half a century. As to the vestments used at Claydon, he asserts that they are those ordered to be used by the Church of England, and that in this respect the Roman and English Churches are alike. He makes a similar remark as to church ornaments. "Mass," he says, is the proper Church term for Holy Communion. Extreme unction and auricular confession are "recognised by the Church of England as Scriptural and of sound doctrine." 

And "the Blessed Virgin,' he goes on to say, "should be called Our Lady by Church of England people, as that is the name given to her in the Prayer Book. "People," he says, "should be carefully taught to cross themselves frequently, because the Church of England in the 30th Canon of 1601 recommends this ceremony as being of Apostolic origin." He declares that the bugbear of Popery has made "a parcel of ignorant bigoted, and superstitious people imagine that the Church of England is a Protestant body, as the Lutherans, Independents, Presbyterians, whereas the Church of England is part and parcel of the Roman, Greek Spanish, and French Churches. We die not separate from Rome but she from us because we would not acknowledge the usurped supremacy of the Bishop of Rome." The Reformation under Luther he calls the Devil's Deformation. The Reformers he denounces as arch-heretics, and as a climax, maintains that the Church of England is "thoroughly un-Protestant and entirely Catholic, more so a great deal than the Roman branch of the Church!" "Men," he says, "are beginning to see that they have been duped and deceived as to the real character of the English Church." All this, and more to the same effect, we have from an ordained clergyman of the Church of England, and a condjutor of the rector of Claydon in this diocese.

The Bishop has taken the decided course of prohibiting this Benedictine monk from preaching at Claydon. But we are not told what is to be done with the rector. We fear, however, that it is not in the Bishop's power to do all that is requisite to expose and put an end to such infamous proceedings. Whilst on the one hand we would deprecate excessive alarm, we would on no account spare an offence which seems to be the disclosure of a plot to destroy Protestantism in England. With the Bishop of Natal, and his sympathisers on the one side, and the Rector of Claydon with his Benedictine monks on the other each extreme section appealing to the same articles and formularies as its authority and justification--the unity of the Church of England is shown to be an empty boast, and its act of uniformity a solemn mockery. But if we mistake not, something more important even than the Establishment is involved in the rising conflict, namely, our Protestant faith, and the liberty of conscience for which our forefathers went to the scaffold and the stake.

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