Cindy Sheehan at St. Colman

Yestereve, in the basement of St. Colman's (Cleveland, O.), there, visited Cindy Sheehan. She is on a national speaking and book tour. The local media, here and elsewhere, have maintained a blackout on the events. As is usual, a few peace groups sponsored the event, and presented an-anti war art exhibition, and disseminated literature. Ohio has had 177 troops die in bush's iraqui war. The empty boots signifies their absence.

Cindy was in good humor, feisty, impassioned and slightly disorganised, perhaps on account of fatigue. She affirmed her position as the "biggest bugger of george bush", and fully stating this war criminal should not escape constant reminding of his crimes. She also pointed out, Obama has not changed the course bushjr started.

Ms. Sheehan had some special animus for Nancy Pelosi, of whom, she invited the audience, of about three hundred, to hiss. She, also, spoke about the myths of America. The chief and foundational myth being that this is the greatest nation in the universe. This myth, as the others, benefits the robber class, which controls the country, and which creates other myths to sustain itself. It is virtually identical with the military industrial establishment. The robber class is united, and they divide the rest of the country into quarreling amongst itself.

She quoted Ralph Nader, in that, there is not two political parties in the US, but only one with two wings. She also echoed Nader in urging people to focus on their localities, where they have far better chance to effect change.

Ms. Sheehan also spoke of the lie of the volunteer army. In voluntary organisations, one is not imprisoned for attempting to leave. Also, with the "stop gap" programme enlistments are extended beyond the legal contract and agreement of service. The US government's prime focus is the support of a militaristic empire. The peace movement that stands up to it is weak and disorganised. She wishes for a better America, but seems to recognise, that, it will be what it is.

Saint Joseph the Worker, Our Patron

Holy Family at work. Immaculate Conception. Cleveland, O.

The primary feast day of Saint Joseph is that of 19 March. In 1955, there was instituted, by Pius XII, the feast of Saint Joseph the Worker for the 1st of May. It replaced the Solemnity of St. Joseph, Spouse of the Blessed Virgin Mary and Patron of the Universal Church, which was called, in short, “The Patronage”, which was held on the Third Sunday after Easter, and had an octave day, from 1847, and from 1913 on the Wednesday after the Second Sunday after Easter.* It had been first celebrated in Spain, in the 17th century and then spread, and very early during the long pontificate of Pio Nino, was extended to the whole world.

Joseph, the foster father and guardian of the Redeemer, worked to feed, house and clothe his family. The fruit of his labor gave succour, that is the value of work, and the workman should be so recognised and respected. His work is not meant for another to be enriched, while he and his have nought.

And in the same house, remain, eating and drinking such things as they have: for the labourer† is worthy of his hire. Remove not from house to house. ― Luke x. 7.

Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman† is worthy of his meat. ― Matthew x.10.

Some saints are privileged to extend to us their patronage in certain cases, but not in others, with peculiar efficacy; but to our holy Patron, St. Joseph, it is given to assist us in all cases, in every necessity, in every undertaking. ― Thomas Aquinas IV. Sent. 9, 45.

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*If it were held in 2009, it would have be on the 3rd of May, in the first instance, and the 29th of April on the second. Really, I think, I need to see an old calendar.
†operarius

Theology on a communion rail

communion rail section. p. 1918. Saint Colman, Cleveland, O.
Saint Colman church in Cleveland did not suffer remodeling after Vatican II. It is a magnificent place for a mass. The irish, who had made it off the boat, were expanding in resources and settling in; some had grandchildren born in the new country. In the middle of Cleveland's westside they built a new church for a parish, during the years of the great war, the european war, the war to end all wars.

In the midst of the first generation of the new century, the building went up fast. The parish priest wanted baroque Rome built by irish hands for america. So much excellence of material and detail converged on this particular church. It was going to be more magnificent than the older, of the then, two surviving, westside, irish parishes. It was going to be grander than the yankee, and other protestant neighbors' opinions of the irish would expect, and in this, it followed much catholic building projects throughout the country.

The communion rail is white italian marble, carved in Dublin. There are 30 panels that run from wall to wall. There are twelve bas-relief episodes in vertical oblong, and eighteen carved stone filigree in horizontal oblong twice size, interrupted by colored columns, spanning in front of the sanctuary altars. There is more theology in that stone span of frieze than in some graduate level theology courses. A stunningly, spectacular, artistic craftsmanship of sacred beauty. As central to catholic worship, and of great importance, the liturgy of the Eucharist deserved, in the sentiments of fervid believers, an appropriate locale and atmosphere for Its celebration and reception. To many, nothing was too good for Its regard. This is the main reason for the necessary requirement of beauty to many believers.

Weaved and cut, illustrated, biblical passages that presage the passion, and sacrifice of Christ, and His Sacrament, and his monograms, and continuing Presence in the physical forms of communion are shown. Some of these stone vignettes are immediately recognisable, others may jog or elude the memory, or cognition.
At first, what is this scene; look at the several details: a young (no beard) man kneeling, before what? a fire, a fire with a Hand from above (heaven), God is accepting a burning offering, in the background: another man is watching, he is clutching...a weapon.

Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings. But to Cain and his offerings he had no respect: and Cain was exceeding angry, and his countenance fell. ― Genesis iv. 4-5. DRC

Abel quoque obtulit de primogenitis gregis sui et de adipibus eorum et respexit Dominus ad Abel et ad munera eius ad Cain vero et ad munera illius non respexit iratusque est Cain vehementer et concidit vultus eius.

Here at communion, God the Father, accepts the sacrifice of the Sacrament, as he did of Abel. Abel, like Jesus, would unjustly be killed by his own, a pre-figurement of the Passion. Here when one did kneel while waiting reception, one could be reminded at the meaning and significance of the True and Acceptable Sacrifice and Mystery, a tool for catachesis, for every first communicant, in the theology of the Blessed Sacrament. This rail should be appreciated by all communicants of the diocese, yet this church did not make the bishop's list for saving.*

The bas-reliefs are of :

• wheat
• Abel's offering ― Genesis iv. 4-5.
• gathering manna ― Exodus xvi. 14-18.
  
• Jesus knocking ― Apocalypse iii. 20.
  
• (2) distributions of the Host (one, St. Colman receiving the Viaticum)
  
• Melchísedech and Abram ― Genesis xiv. 18-20.
  
• Sacrifice of Isaac ― Genesis xxii. 9-12.
  
• Chanaan grapes ― Numbers xiii. 24.
  
• Jesus as Good Shepherd ― John x. 1-18.
• Moses and Brazen serpent ― Numbers xxi. 8.
  
• grapes
  

The marble filigrees are of :

• (2) chalice and host
• (2) pelican vulning
• (2) nails of crucifixion
• (2) loaves and fishes
• (2) ΧΡ Chi Rho
• (3) IHS (appears as $ to some)
• ΑΩ Alpha Omega
• the veronica
• sanctuary lamp ― Exodus xxvii. 20-21.
• hand of God giving manna
• monstrance

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*postscriptum: shortly after the original writing, Bp. Lennon amended his list. Saint Colman was given a conditional reprieve, a probationary period.

Paschal Triduum observances

Good Friday Procession, Cleveland, Ohio, from La Sagrada Familia to Saint Patrick to Saint Michael.

To-day is Holy Saturday, amongst slavonic christians, it is custom and tradition to have baskets of food blessed in church. Yesterday, was Good Friday. Theologically, they are part of one day, the Paschal Triduum. The mass, that began Thursday evening, did not end yet, the dismissal comes at the end of the vigil mass on what some slavs call ‘Great Night’*.

Friday, the day of the crucifixion and burial, has its traditions. The Via Dolorosa is the walk of sorrows in Jerusalem, but throughout the world, similar sojourns can occur. Now, on the west side of Cleveland, a procession left after the noon, angelus bell at La Sagrada Familia and went eastwards, first, on Franklin Boulevard. A hundred years ago, it was a fashionable street; it had lost its cache, but a renewal is sporadically underway. A few lots were under construction or being remodeled that day. This procession interrupted the lunch time of some, and was not expected by some. Non religiously observant residents would recall the procession from past years, but temporary interlopers might have had a novel experience.

For catholics the day has the highest solemnity. Generations of children had been taught that the hours from noon to three were to be reserved. The unaffected world goes by, often, unconscious of the singularity of the time. Perhaps, for some it might be a spur for investigation; for others a mere recognition; and for the uncharitable ― an occasion to complain. We live in a world, where, we exist in different cultures occupying the same society.

Gandhi had an attraction and respect for the devotion of the Way of the Cross, but as much as he loved Jesus, he did not become a christian. Some are not affected by such devotions. Some are sorely vexed, and will propagandise vigorously against. A painted egg will give them fits, a rabbit makes them livid. The definition of terms do not co-incide. Self appointed censors create their own universal banns, for others, by fickle fiat. While some celebrations foster a deep religious glow, and communal cohesion, that deepens the faith in some; others can not share in that. Some are of great good will, and do welcome all.
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*Velika noč, Veľká noc, Velikonoce, Velja noć

What parish would a committee close?

I am a constitutionalist, and we know constitutions are not respected much in the US, these days. Besides, the revealed Law of God, the church has a body of canon law. In canon law, it is very difficult to suppress, or to make extinct a parish. The episcopacy in the US has made it too easy. The bishop's advisers, by canon law, are his college of priests (presbyteral council). There is no official rôle for a cluster committee. Canonically, it is equivalent of three parishioners chatting over coffee. It was an ad hoc creation. Once its task is done, it goes out of existence.

A parish is a juridic person, when once created, is meant to be perpetual. The term "juridic person" is similar in concept to a "corporation" being a public person in US law. A parish, by nature, as recognised, in canon law is meant to continue.

You may posit a cluster committee as an organ to engage the parishes in decision, or you may posit it as a public relations vehicle to defuse a feeling of helplessness. Each parish has a personality, as do people, and a collection of either will have a social dynamic. It is politics. In that particular grouping, where the vote was reported in a Cleveland Plain Dealer article, the chances of Saint Stephen* emerging as one of the three to survive, was zero. In the discussions, Saint Stephen's position was not heard. There was a fait accompli, a priori, ab initio.

I believe Saint Colman's should remain open, but the vote of a biased, and non-binding committee should not be its justification. The first thing that was "agreed on" was, that, two parishes were untouchable, Our Lady of Mount Carmel (West) and La Sagrada Familia. There, that, was the game unfolding. Then the next part of the agenda was to push, that, the remaining rationale to be: social outreach as the criterion for the third slot. My contention is that it was fixed.

A parish fulfills many functions, but by definition, a parish is an aggregate of believers. Its primary function is to celebrate its common faith in the sacraments instituted by Jesus Christ. God so loved the world, that he sent His Son, not a committee. Now, there was some favorable press coverage, concerning Saint Stephen, before the official announcements. Saint Stephen's should stay open. The bishop's decision was for the two parishes to merge at the site of Stephen's.

Now, there is seems to be a campaign of: say yes to us, and no to them. All parishes should want to continue, no parish should wish another not to. A charitable response would have had no hint of animus. Reliance on a committee with private agendas, or self-defining whom is the fittest, or most worthy vis-à-vis another, should not go unchallenged. Such arguments are manipulatively self-serving, and are meant to disguise a turf war. Saint Colman, seems to be, the only irish parish effected in the diocese, and Stephen's is the only remaining, nationality german parish. Some have wrongly suggested, that, Colman's was discriminated against, on the account of being an irish parish. Have they overlooked, nearby, Saint Malachi? and Saint Patrick (Bridge Ave.)? and other parishes in the diocese?

The 1300 figure (cited in the article) comes on Saint Patrick's Day alone. The mass celebrated on that day at Colman's was more akin to a rally. Before the mass began, the pastor continued his campaign. He is a lawyer, and shewed he can construct an argument. Now, that being so, St. Colman's is the irish cathedral in the diocese; and beyond that a functioning parish of christian concerns. And so is Saint Procop's, that also had no chance.
Addendum: This evil game was to get to be one of the three of the five. Who chose the rules? Richard Lennon.

All these parishes should remain open. The bishop, Richard Lennon, so engendered this horrid process so as to have people at each other's throats. This death lottery was his evil tool. He is not a man with original thoughts, or inspiration. Where did he learn of this idea?
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*postscriptum: It may also have been, that the delegation from Saint Stephen's badly reflected on the parish.

Spheres of light in photos

I take fotos with a moderate, or less, digital camera that can fit in my shirt or coat pocket. I had taken pictures in the garden and my house. Then, after beginning these little essays, I started to take pictures at church. At Saint Stephen, at the reintroduction of the latin mass, I took a picture of the main altar, and there appeared translucent spheres. In some other photos there, other such spheres have appeared. I took two photos at the croatian parish, Saint Paul, in one photo these spheres were clearly visible. I went to Saint Sava, Parma, on the evening of the orthodox celebration, on the first Sunday of Lent, the Triumph of Orthodoxy, and in this photo, supra, of the entrance door, the most such spheres yet. I have not doctored the image, it had been a damp afternoon. The other photos, where they have appeared, were taken within the churches.

Now, I had read and heard of such images before. They are now referred to as ‘orbs’. Some people argue for a supernatural explanation, others for physical phenomena. I will not venture to identify them further, to safeguard myself from the accusations of either being a fool, or a charlatan. I am not very active or proficient with the camera, but these ‘orbs’ have appeared in these locations.

52 additional parishes found to be redundant

Jesus calms the tempest, Immaculate Heart of Mary, Cleveland, O.
In part, this window was symbolic, in the early part of the last century, in announcing the end of discord between two, neighboring, polish parishes, IHM and Saint Stanislaus.

The letters of decision came from Bishop Lennon, saturday afternoon. The diocese will be reduced by 52[or so] parishes. Ethnically, the slavonic parishes were hit the hardest, perhaps the poles most so by number. Before the official paper, some expected parishes were not amenable. IHM was spared, nearby Sacred Heart of Jesus was not; three Sacred Heart parishes were suppressed (Akron, Cleve., Elyria).

To-day is traditionally, the ides of March, it is also the day the buzzards return to Hinckley, Ohio. The news received from other birds is being ruminated about, and will not be fully digested for quite some time.

As physical sites, Saint James is marvelously muralled, but has suffered great water damage, and has plastic buckets of several sizes under the proscenium arches of two altars. It is a magnificent church in the form of a norman cathedral in Sicily. St. Ignatius of Antioch has a wonderful campanile, that is, a beacon from the interstate. Saint Peter is the oldest, surviving parish building in the city, and has financial resources, and many programmes of service and education. A few years ago, a fellow, with some relationship with local CWRU, wrote a book on exciting congregations across the country. Two catholic congregations were profiled, one was Saint Peter’s. These three were suppressed, there are fine arguments for an appeal to Rome.

Saint Peter was in the same cluster with the cathedral, and with the Shrine Church of the Conversion of Saint Paul, which has a monastery of Poor Clares and a friary of Capuchins, and has a resident confessor, and each day has a line of penitents waiting to be heard. The shrine will not operate as a parish, but was previously promised to remain celebrating mass publicly.

St. Colman is to be merged with Saint Stephen. The “new” parish will be at the site of Saint Stephen. The political infighting, of the cluster committee, was very unpleasant. This group voted to close Saint Procop, and Saint Stephen. Saturday evening, the pastor of St. Colman posted a letter, on the internet, of uncharitable animus,* in regards to that merger decision, and it was available in church to-day. Saint Colman is a beautiful, italianate church blessed with white, sculpted marble. They have a well attended St. Patrick Day mass, and the sentiments may be rowdy that day.† Those are some of the unfortunate stories, there are more; many people are saddened and hurt.

During this process, some parishes have already been suppressed: St. Philip Neri, St. Jude (Warrensville Hts.), St. Wenceslas (Maple Hts.), and St. Andrew Svorad. St. Catherine, St. Henry were merged with Saint Timothy. Saint Andrew was demolished, very recently. The dust is still settling.
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postscriptum: As of Mayday, a partial recension has occurred, the parishes of Sts. Colman, Ignatius and Stephen have been given a four year reprieve. Before the end of the month, the first of these redundant Cleveland parishes, Epiphany, has closed, with very, little public announcement, save for the radio station, WCPN. Prior to that, Holy Cross (Polish) in Elyria was suppressed.
*postscriptum: 29 July 2009, I have found out, that, I need to apologise to Saint Colman's parish. I was not in the cluster meetings, but have learned that perhaps two of St. Stephen's cohort had made themselves obnoxious, perhaps unto odiousness, especially one. That may be part of the reason of Colman's hostility.
† and it was, Father Begin can be a very spirited and dauntless cheerleader.

What Parish Would Jesus Close?

A few years ago, there appeared throughout the country, shirts, bracelets and other items with the initials: WWJD? To some it was trivial, marketing kitsch; but it truly is an important ethical question of volition. We, who, say that we, are christians ought be followers of Jesus in more than in name alone. We ought to emulate Him as much as our ability, being an occasional admirer is not enough.

Sunday evening last, at Saint Sava’s, in attendance, from all the Eastern Orthodox Catholic churches of the area there was celebrated The Triumph of Orthodoxy. Now, most of these churches were independent of each other, and yet, they share a common communion, and are part of the one holy catholic and apostolic church. They are not in communion with the church of the west, Rome. The grand shame of the Great Schism continues. These orthodox many are organised by nation. There they were slavs, and greeks, and arabs, and smaller nations in unity.

To the new world there, also, came those who were in communion with Rome: the many eastern rites, and the slavs, teutons, celts, latins, litvins, and more; also the iberians came and joined with the indian nations. In the cities, and even the rural parts, many, if not most, parishes were predominately of one nation. With new patterns of internal migrations, and the fashions of the current age, this has changed in the US.

The Catholic church in the US is diverse, the hierarchy (bishophry) not so much. Much of the laity have been subject to: pray, pay and obey. Some members and parishes of the byzantine and uniate rites were driven away to eastern orthodoxy. Some of the poles formed a schismatic national church which, because of its separation, has veered from orthodoxy. And as we have seen here, many polish parishes are cited for suppression, and many of these poles are not willing to quietly surrender. Many catholics, who have no argument with the old, true and everlasting faith, nor with Rome and the pope, past and present, but have been misused by the american bishops.

Here and elsewhere, the three reasons cited (demographics, clergy shortage and expense) for the necessity of reducing parishes are invalid. In public discourse, virtually everyone has agreed, that, they are valid premises. The Church has a body of canon law, which is similar to a constitution, it is a legal code. We have seen, in this country, constitutions and other social contracts ignored, even abrogated, too often. The public debate is thoroughly on the principles of the american business model, which the public errantly accepts. The three reasons, often cited, are reasons the american business model gives for reduction of franchises. The american business model gives great honor to capitalism. Capitalism is a form of mammon worship, and it should not be substituted for canon law, nor the Sermon on the Mount.

A parish is a juridic person, as in american law a corporation is a fictive, yet legal, person. A parish is formally erected by a bishop, in the diocese he oversees, not rules. Once created it is meant to be perpetual. To suppress it towards extinction is not easily done canonically! And in alliance with this, these parishes, and their property were created by these diverse people, and given to the future in trust. Canon law does not put a quota for one priest for so many parishioners, a parish can have, and often has had, no resident priest. We are being told, that, the old parishes must pass away for the new. Some of us disagree.

Capitalism wants to maximise profit. When we take this to the logical extreme of continuing action, we come to the point where, after getting the most, and expending the least (maximised efficency), we have gotten everything for giving nothing. Jesus gave us all and took nothing. American business management theory does not belong in Jesus’ church. In this Sunday’s Gospel, John tells us of the time Jesus drives marketers and financiers from His Father’s House.

Reasons cited for closure are invalid

In two earlier numbers, №1, № 2, there was presented, verbatim, canon laws. Below is an argument that has them as premises and rationale.

The three reasons cited for the necessity of reducing parishes, in Cleveland, Ohio, and elsewhere, are: priest shortage, demographic change, and lack of funding. It should be remembered that in defining the terms of debate, more than half the argument is won.

The proposed answer, to the three reasons cited for the necessity of reducing parishes, is invalid. The church must answer to the dictates of God, especially in the teachings of Jesus, Our God and Brother. Christ instituted the Church, and left Peter and his successors to guide it. Over the years, there has developed, a body of canon law that governs the working of the church as an organisation. The parish, the diocese, the bishops, and more are defined, and delineated, within canon law. A parish is a juridic person (similarly, in american law a corporation is a fictive, yet legal, person). A parish is formally erected by a bishop, in the diocese he oversees, not rules. Once created it is meant to be perpetual. To suppress it towards extinction is not easily done, canonically! The proposed answer, closing parishes, is not a response to the premises given. The premises may all be accurate, but they are not germane to the action desired.

Canon law provides for the administration of parishes without each parish having a resident priest. There is no equation, no quota, no ratio relating laity to clergy, priests to parishes, no 1 to ‘x’. Many countries have a higher ratio than the US, and the US has had higher ratios in the past. At the founding of the United States there were thirteen states and, probably, less than that number of priests.

The communities, who labored, and built their parish church, and signed the deed over to the bishop, would never have thought a future bishop would suppress them. With infrastructure, and transportation changes people can have a greater separation of their domicile from their labor and other pursuits. If one can regularly drive an hour to work, each way, and travel 90 miles or more round trip five times a week; such an one can drive more than a few miles to mass.

In Cleveland, and other cities of the industrial rust belts of the northeast and middle west, that multiplied in population several fold from the civil war to the vietnamese war, the catholic immigrants and their immediate descendants were the great engines and producers of growth. Now, with greater social and economic, status and opportunity (compared to their forebears), they have left their old haunts; but they can return, somewhat. The juridic persons, parishes, remain. New ones are not required to be made. The old ones were not created as temporary ad hoc entities, but as perpetual.

If funding were to be a canonical requirement, then self sustaining parishes would be exempt. Non self funding parishes could be forced to a reduced physical campus without extinction as a parish, in fact many people were led to believe, that initially, such measures were suggested by clustering, and that clustering would not mean suppression.

There may be other financial considerations of convenience that have not been stated. But they are not canonical either.

The three reasons cited are reasons the american business model gives for the reduction of franchises. The american business model gives great honor to capitalism. Capitalism is a form of mammon worship. Many people are quite pleased to say something is run, or ought to be run, like a business. Others are willing to assume, or acknowledge, that is the way to do things.

Capitalism wants to maximise profit. Capital is stored and accumulated labor. Without this cache of labor--there is no capital. Profit is receipts minus expenses. In every capitalistic business exchange the goal is to increase this vigorish. To accelerate and expand the principle: to get the most, while giving the least. To reduce to the ultimate simplicity: everything for nothing. THIS IS THE EXACT OPPOSITE OF CHRIST, AND HIS WAY.

Christian economic theories were: the early, simple communism of the early church, the theory of just prices of Augustine, the distributivism of Chesterton. In capitalism, as we know it to-day, there is given great power to the owner, or the chief economic officer, or simply management. In his business he demands to be as powerful as faro of old, an absolute despot. The dissenter is to be crushed, his prescribed role is to be silent and obedient. This american business management theory has become the accepted fallback model, here. In regards to the Church of Christ, Peter’s Barque, it is anathema.

The three reasons cited are not appropriate within the Church. General Electric, Starbucks and the rest of american apparat can act that way with impunity. A pastor is to guard each member of the flock. A bishop is not self invested with administrative power to do as he wishes. The Church does not need bureaucrats, whom think as MBAs from Wharton, Weatherhead or the University of Chicago. God have mercy on us, and send us an occasional saint.

Parishes can exist without a resident priest

Can. 526 §1. A pastor is to have the parochial care of only one parish; nevertheless, because of a lack of priests or other circumstances, the care of several neighboring parishes can be entrusted to the same pastor.

§2. In the same parish there is to be only one pastor or moderator in accord with the norm of can. 517, §1; any contrary custom is reprobated and any contrary privilege whatsoever is revoked.

Can. 517 §1. When circumstances require it, the pastoral care of a parish or of different parishes together can be entrusted to several priests in solidum, with the requirement, however, that in exercising pastoral care one of them must be the moderator, namely, the one who is to direct the joint action and to answer for it to the bishop.

§2. If, because of a lack of priests, the diocesan bishop has decided that participation in the exercise of the pastoral care of a parish is to be entrusted to a deacon, to another person who is not a priest, or to a community of persons, he is to appoint some priest who, provided with the powers and faculties of a pastor, is to direct the pastoral care.

Rome does not allow bishops to close parishes

Can. 115 §1. Juridic persons in the Church are either aggregates of persons (universitates personarum) or aggregates of things (universitates rerum).

§2. An aggregate of persons (universitas personarum), which can be constituted only with at least three persons, is collegial if the members determine its action through participation in rendering decisions, whether by equal right or not, according to the norm of law and the statutes; otherwise it is non-collegial.

§3. An aggregate of things (universitas rerum), or an autonomous foundation, consists of goods or things, whether spiritual or material, and either one or more physical persons or a college directs it according to the norm of law and the statutes.

Can. 120 §1. A juridic person is perpetual by its nature; nevertheless, it is extinguished if it is legitimately suppressed by competent authority or has ceased to act for a hundred years. A private juridic person, furthermore, is extinguished if the association is dissolved according to the norm of its statutes or if, in the judgment of competent authority, the foundation has ceased to exist according to the norm of its statutes.

§2. If even one of the members of a collegial juridic person survives, and the aggregate of persons (universitas personarum) has not ceased to exist according to its statutes, that member has the exercise of all the rights of the aggregate (universitas).

Can. 121 If aggregates of persons (universitates personarum) or of things (universitates rerum), which are public juridic persons, are so joined that from them one aggregate (universitas) is constituted which also possesses juridic personality, this new juridic person obtains the goods and patrimonial rights proper to the prior ones and assumes the obligations with which they were burdened. With regard to the allocation of goods in particular and to the fulfillment of obligations, however, the intention of the founders and donors as well as acquired rights must be respected.

Can. 122 If an aggregate (universitas) which possesses public juridic personality is so divided either that a part of it is united with another juridic person or that a distinct public juridic person is erected from the separated part, the ecclesiastical authority competent to make the division, having observed before all else the intention of the founders and donors, the acquired rights, and the approved statutes, must take care personally or through an executor:

1/ that common, divisible, patrimonial goods and rights as well as debts and other obligations are divided among the juridic persons concerned, with due proportion in equity and justice, after all the circumstances and needs of each have been taken into account;

2/ that the use and usufruct of common goods which are not divisible accrue to each juridic person and that the obligations proper to them are imposed upon each, in due proportion determined in equity and justice.

Can. 123 Upon the extinction of a public juridic person, the allocation of its goods, patrimonial rights, and obligations is governed by law and its statutes; if these give no indication, they go to the juridic person immediately superior, always without prejudice to the intention of the founders and donors and acquired rights. Upon the extinction of a private juridic person, the allocation of its goods and obligations is governed by its own statutes.

Can. 369 A diocese is a portion of the people of God which is entrusted to a bishop for him to shepherd with the cooperation of the presbyterium*, so that, adhering to its pastor and gathered by him in the Holy Spirit through the Gospel and the Eucharist, it constitutes a particular church in which the one, holy, catholic, and apostolic Church of Christ is truly present and operative.

Can. 373 It is only for the supreme authority to erect particular churches; those legitimately erected possess juridic personality by the law itself.

Can. 374 §1. Every diocese or other particular church is to be divided into distinct parts or parishes.

§2. To foster pastoral care through common action, several neighboring parishes can be joined into special groups, such as vicariates forane.†

Can. 515 §1. A parish is a certain community of the Christian faithful stably constituted in a particular church, whose pastoral care is entrusted to a pastor (parochus) as its proper pastor (pastor) under the authority of the diocesan bishop.

§2. It is only for the diocesan bishop to erect, suppress, or alter parishes. He is neither to erect, suppress, nor alter notably parishes, unless he has heard the presbyteral council.

§3. A legitimately erected parish possesses juridic personality by the law itself.

Can. 516 §1. Unless the law provides otherwise, a quasi-parish is equivalent to a parish; a quasi-parish is a definite community of the Christian faithful in a particular church, entrusted to a priest as its proper pastor but not yet erected as a parish because of particular circumstances.

§2. When certain communities cannot be erected as parishes or quasi-parishes, the diocesan bishop is to provide for their pastoral care in another way.
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*college of priests
†deanery
noto bene: color highlighting not in original, nor footnotes and their marks

Eucharistic Entreaty in Supplication

Last Monday, 16 February, there was broadcast, on the local public television channel, a programme on the Cathedral of Saint John the Evangelist as a parish church. The arguments the bishop of Cleveland, Richard Lennon, voiced for the cathedral parish could be made for every parish in the diocese. On the same day, Saint Andrew parish church was demolished, the parish recently suppressed (closed).

The irony is that soon, 7 March, an announcement of further suppressed parishes will be made. In the diocese “cluster meetings” were held. Many of the participants were under the impression, that, the cluster process was to share resources, and promote mutual support of new groupings, groupings independent of subdeanery groupings of the past.

Groupings were made, almost, entirely by geography. Urban and first ring suburban parishes were targeted as redundant. In a group of five parishes, two were directed to be made go; this was repeated: 3 of 6, 4 of 7, 2 of 4, and so on. Saint Stephen, Cleveland, parish had been recommended for suppression. This scenario was repeated for other churches. Some acquiesced, some did not. To-day there will be a veneration of relics of Saint Stephen Protomartyr, and an Eucharistic procession and Benediction, with choirs singing at Saint Stephen parish. All this for the purpose, and supplication for the continuation of the parish church.
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The service was covered by WEWS channel 5 and the Cleveland Plain Dealer, and they allowed a friendly, detailed and accurate article to be written and published, with many pertinent facts. The chancery will not like it.

Saint Stephen - Protomartyr

Saint Stephen was the first martyr of the risen Christ. He was one of seven deacons, that ministered to the greek speaking, jews of Jerusalem. He had been learned, and eloquent, and bested the authorities in debate. He was brought to the Sanhedrin and condemned. Saint Stephen is often portrayed holding rocks, for his death came by stoning. Saul of Tarsus held some of the cloaks of the stoners. Was his head bashed in or did a flurry of rock kill him? Well, the artistic portrayal would be grizzly, this is one reason, that, a graphic, iconic substitute is shown.

For this early witness and proximity to Christ, he is placed on the day after ☧mas. In many countries his day is also a legal holiday. In some de-catholicised, anglophone lands the day is called Boxing Day, in which, gifts are given to some employees, and service workers, of daily contact.

To-day, for the first time in many years, a solemn high mass in the tridentine rite, will be offered on this patronal feast, of the parish of Saint Stephen, Cleveland, Ohio. This particular parish is a beautiful, national landmark edifice; yet it is in peril of consolidation or suppression (closure), not on account of it sustaining nature, nor its viability, but as a victim of an episcopal mandated, negative, restructuring. The ways of american business have entered the Church, another scandal.top photo: from Saint James, Lakewood, O.
middle photo: from Saint Stephen, Cleveland, O.
bottom photo: altar before mass

God, man and hound

The hound has meaning in himself, and in relation to men and God. ‘Que me amat, amet et canem meum.’ This was a latin proverb, we know Saint Bernard of Clairvaux † 1153, the Cistercian used.* Saint Thomas More †1535, used it in english ― Whosoever loveth me loveth my hound.‡ The word ‘dog’ was a scandinavian import, hound was the anglo-saxon, it is the german word ‘Hund’. Now, this proverb implies a real friend will like, not just me, but in addition, that which is mine, is associated with me, and dear to me. Anyone who is not kind to my dog, is not my friend, and above all, this proverb says ― my dog is, my dog is my friend.

The Cynics were that school of greek philosophers, who, wanted to pursue the truth and held virtue as the highest good, and held them so tightly in their jaws, that, it could never be taken away. Kynikos = houndish, (canine), kyon is greek for dog. People often dismiss a person or comment with “that’s cynical”, or “you’re a cynic ”. They do not know what the word means, whence it came, they have relied on a misleading, and often false connotation. Other times they do know what they mean, they are annoyed with the truth, and prefer something else. Some people who were disappointed with people were cynics. They also were perceptive and right. They weighed man and dog, and the dog was superior. Diogenes was the Cynic carrying a lit lantern, in daytime, searching for an honest man.

If you pick up a starving dog and make him prosperous, he will not bite you. This is the principle difference between a dog and a man. ― Mark Twain

The better I get to know men, the more I find myself loving dogs. ― Charles De Gaulle

The stereotypical name for a dog was ‘Fido’. Fido comes from fides, fides = faith, fidelis = faithful. Odysseus (Ulysses) was gone twenty years from Ithaca. He returned dressed as a beggar, and only his dog, Argos, recognised him, after seeing his master, he died. There are many good names for hounds, though I have difficulty with people, whom, give dogs christian names, and people whom name children with names, that are beneath, the names proper to dogs. The symbol for the Dominicans is a dog with a torch in his mouth, from The Golden Legend. The pun on the name of the Dominicans, ‘Domini canes’, is Domini = Lord (God), and canis = hound, therefore, the hounds of God. Francis Thompson has the poem, The Hound of Heaven, in which the hunted is you.

There has been several saints, who are associated with dogs. Saint Bernard of Menthon †1008, the Benedictine, had a breed named after him (indirectly, from St. Bernard Pass in the alps), and a huge friend they are, carrying a small cask of brandy for you. The ancient bloodhound, had been, called Saint Hubert’s hound, Hubert had been an hunter, whom found the Lord. Saint Francis of Assisi tamed the wolf of Gubbio, a great poem by Ruben Dario§ tells this, in addition to the Fioretti. Saint John Bosco had his great protector, Grigio. Saint Roch was trapped in a pit and a dog brought bread to him.

Roch is the Italian, Rocco. There is in the church of Saint Rocco, Cleveland, a statue of Rocco and his dog. Rocco is shown with his dog, the dog has bread in his mouth. Rocco carries a pilgrim staff, and points to his wounded leg. One of the funniest moments of my life, funny in a joyously poignant way, was in this church. Saint Rocco’s had several alcove rooms. In these rooms there were prie-Dieus, and candles along with the statues. Someone had put a dog biscuit there for Rocco’s friend, in the place where candles would be set.

Well, I can go on ..., but, I will diverge to this last path. Dogs are with us. They are social animals, and they have accepted us as their own. They are confused why we stand so much taller than they. Now, we are to treat them well, as we are to treat all creation, but there should be a warm, soft spot for the hound. The persian poet, Nizami †1203, tells us the tale|| that Christ found beauty in, even, a dead dog.
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*Sermo Primus
‡First Sermon on the Lord's Prayer
§Los motivos del lobo
||The Eye Of Charity
paintings by John Emms.*1843, †1912. The faith of Saint Bernard, and Saint Bernard rescue dogs.

Saint Ignatius of Antioch

part of frieze at St. Ignatius of Antioch. c.1930. Cleveland, O. A church that survived, on appeal, in 2009, a suppression by the diocesan ordinary.
The icon supra, is of the manner of martyrdom of Saint Ignatius of Antioch. Now, the first bishop of Antioch, was Saint Peter the Apostle. Antioch was the papal see, til the time Peter went to Rome in 42. Saint Evodius was bishop next, and Saint Ignatius thereafter, both men appointed by Peter, and disciples of Peter and John. Ignatius was also known as Theophorus. He was an early apostolic father, and he introduced antiphonal singing at mass.

When Ignatius, was bishop (and patriarch) of Antioch for about forty years, he was taken as a prisoner, from Syria, to be executed in the Flavian amphitheatre in Rome, for the blood lust of Trajan, whom he had presented himself to, when Trajan was in Antioch. Trajan began the interview with Ignatius, “Who are you, (unlucky) wicked wretch, who set yourself to transgress our commands, and persuade others to do the same, so that they should miserably perish?” Ignatius gave a defense of the faith, and Trajan pronounced, “We command that Ignatius, who affirms that he carries about within him, Him that was crucified, be bound by soldiers, and carried to the great Rome, there to be devoured by the beasts, for the gratification of the Romans ”. Along the way, he wrote several letters. In one, he willingly welcomes his martyrdom. In Smyrna, recommendations, and influence, could have freed him. He did not want the interference. He died in this manner 17 November 107.

I am the wheat of God, and I am ground by the teeth of the wild beasts ... May I have joy of the wild beasts that are prepared for me; and I pray they will exercise all their ferocity on me. I will entice them to devour me promptly ... If they will not do it willingly, I will force them to it.

Ignatius, has the oldest surviving written usage of the word ‘catholic’ to describe the true church, which was founded by Christ our Lord. Ignatius fervently believed in the Eucharist, the Incarnation and communion with Jesus, in this life and the next:

He who really possesses the word of Jesus can truly hear His silence, that he maybe perfect.

Blessing of the animals

We have many friends in heaven and earth. To-day is the 4th of October, the feast day of St. Francis of Assisi. The 1st of October was our beloved Thérèse of Lisieux, the patron of missions, she who promised to work for us while in Paradise. The 2nd was the feast of the Guardian Angels, our ever present companions, who wish us only well. We are in this together.

Francis, who bore Christ’s wounds, is often depicted with birds. It has reminded many, that, a bird in flight resembles the form of Jesus on the Cross. As a bird can fly, and soar, and take a place in heaven, so can we. Nearly eight centuries ago, while, traveling between Cannara and Bevagna, villages near Assisi, Francis encountered birds in the trees. He sermonised unto them, an application of a part of Jesus’s Sermon on the Mount:

My little sisters, the birds, much bounden are ye unto God, your Creator, and always in every place ought ye to praise Him, for that He hath given you liberty to fly about everywhere, and hath also given you double and triple raiment; moreover He preserved your seed in the ark of Noe, that your race might not perish out of the world; still more are ye beholden to Him for the element of the air which He hath appointed for you; beyond all this, ye sow not, neither do you reap; and God feedeth you, and giveth you the streams and fountains for your drink; the mountains and valleys for your refuge and the high trees whereon to make your nests; and because ye know not how to spin or sow, God clotheth you, you and your children; wherefore your Creator loveth you much, seeing that He hath bestowed on you so many benefits; and therefore, my little sisters, beware of the sin of ingratitude, and study always to give praises unto God. — Francis

Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment? Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they? And which of you by taking thought, can add to his stature by one cubit? And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin. — Matthew vi. 25-28.

To-day, there was a missa cantata at Immaculate Conception, Cleveland, O., and there followed a blessing of animals. It is not often, when, animals are invited to church, but to-day the hounds appeared, while a few waited outside along with kitties. Next to the church there were buckeye trees, where, a squirrel was dislodging nuts. Certainly he, and, any, arboreal companions would be included in the blessing. A collection was taken up for an animal aid charity, Lucky Paws Animal Rescue, www.luckypawsrescue.org.

Traditionally, Franciscans are associated with this, but it is not restricted to them. There are church sanctions and rituals for such blessings in many lands.

According to the providence of the Creator, many animals have a certain role to play in human existence by helping with work or providing food and clothing. Thus when the occasion arises, for example, the feast of some saint, the custom of invoking God's blessing on animals may be continued. — United States

This recognition of our fellow creatures, and Saint Francis, has crossed some denominational bounds. There are some places in this land, where, it may be easier to find a protestant celebration than a catholic one. In the last few years, there has been a gradual recognition, and longing, for that which was lost, as after effects of the protestant rebellion. Francis is helping to bring us together and closer still.

Saint Lawrence

Tilman Riemenschneider. Saint Lawrence. c.1502. Cleveland.

In the Cleveland Art Museum, in a time before its recent closure for renovation, there stood in the only room that had a door (a glass door), two, similar, painted and gilded lindenwood statues, that of Saint Lawrence with his grill, and Saint Stephen with rocks, both wearing a dalmatic. It is common in iconography of martyrs, to be portrayed with the implements of martyrdom. The room had 18th century french upholstery, and the stale, choking stench was terrible. In Saint Stephen’s Church, Cleveland, on one wall there are two windows of Stephen; on the opposite wall two of Lawrence. Also in Stephen’s church, there is a window of Nicodemus receiving secret instruction from Jesus. Nicodemus was a member of the Sanhedrin (as was Gamaliel). He was scared. He did help to bury Jesus. It was the Sanhedrin, which martyred Stephen. The windows in a church, often, tell a combined and lengthier story, than, many would think.

There stories are similar. Stephen and Lawrence were deacons and martyrs. Stephen in Jerusalem 35, Lawrence in Rome 258.

Pope Sixtus II was executed, and Lawrence was told to bring the riches of the church to the state, by the prefect of Rome. Three days later, he brought the poor, the crippled,the blind, the orphaned and the aged. The state was not amused.

He was executed in the fashion of grilled meat. He had humor. He told them, to turn him over, for he was only being cooked on the one side. The effect of his martyrdom on Rome was dramatic, the city’s conversion was accelerating. He had the Holy Grail, the Chalice of the Cena sent to his native Spain, he had sold the other church property, to be distributed to the poor, before his last day.

Now, August 3rd, is the Invention (the discovery) of Saint Stephen and Gamaliel, Abidon, the son of Gamaliel, and Nicodemus. Their relics (remains) were found in an abandoned tomb, and were brought to Jerusalem, then some to Constantinople, and then to Rome. Some of Stephen’s relics are in the tomb of Lawrence in Rome, in the Basilica of Saint Lawrence outside of the walls.
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noto bene: The tears of Saint Lawrence, he cried when Sixtus was taken, and now on his day, the Perseid meteor showers are seen, and are also known by that name. Also, when he was martyred people must have noticed the streaks of the comet Swift-Tuttle.

12th Sunday after Pentecost — Good Samaritan

Immaculate Conception Church. Cleveland, O. Luke x. 30-34.

25 And behold a certain lawyer stood up, tempting him, and saying, Master, what must I do to possess eternal life?
26 But he said to him: What is written in the law? how readest thou?
27 He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.
28 And he said to him: Thou hast answered right: this do, and thou shalt live.
29 But he willing to justify himself, said to Jesus: And who is my neighbour?
30 And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him went away, leaving him half dead.
31 And it chanced, that a certain priest went down the same way: and seeing him, passed by.
32 In like manner also a Levite, when he was near the place and saw him, passed by.
33 But a certain Samaritan being on his journey, came near him; and seeing him, was moved with compassion.
34 And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn, and took care of him.
35 And the next day he took out two pence, and gave to the host, and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.
36 Which of these three, in thy opinion, was neighbour to him that fell among the robbers?
37 But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.

It is the Charity of the despised (for the chosen people were haughty and disdainful of others) Samaritan, that, Jesus enjoins on us, not the cleverness of the lawyer, or the self righteousness of the self justified pious. The attitude of the satisfied Levite, (the priest is already distant on the road, not much more distinguishable than a stump or a stick), as he pretends not to see, is wonderfully caught in the window supra. His hands are holding each other, so that, they can do nothing. ‘Who is my neighbour?’ Let this question be asked, in different forms, in America, and watch the responses.

The christian faith is a demanding one. It is not the way of the comfortably selfish. Often, as Jesus shows us, it is those, whom are looked down upon, as not being proper citizens of the correct beliefs and heritage, that are the true neighbours, the true followers of Christ. As it has been said, Jesus has come to comfort the afflicted and ...
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noto bene: some gospel passages are repeated, this one was also read on September 9, for Saint Peter Claver.

Saint Christina & Saint Christina the Astonishing

As a young girl she became a catholic. Christina could not have been her given name. Her father, an officer of government, threw her in Lake Bolsena, she survived. She was tortured and executed during the Diocletian pogroms in 297.

There were many roman, virgin martyrs. It is a form of female certitude, assertiveness and independence, this ‘feminist’ age in America can not fathom. Juvenile girls, all women, had no legal standing in pagan Rome. They had biological and economic utility in family and marriage and outside of that as slaves and concubines, but totally dependent on fathers and husbands or masters and owners. Choosing virginity was opting out. This was not appreciated, and the empire crushed rebels.

In the 18th century her catacomb remains were found and disinterred. In 1925 her relics came to Cleveland, Ohio. She lay in a crypt chapel at the Cathedral of Saint John the Evangelist, until one day, in February 1992, she was stolen. A few days later she was found on the parking lot of Saint Sava’s (Broadview Heights, there are 2 Serbian churches in Cleveland, both Saint Sava) . To-day she is back in the cathedral. There is some more story there, but I have not been privy to it.
above
St Christine at St. Christine’s.1889. Moriz Schlachter. Ravensburg, Germany.
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Christina The Astonishing Lyrics by Nick Cave

Christina the astonishing
Lived a long time ago
She was stricken with a seizure
At the age of twenty-two
They took her body in a coffin
To a tiny church in Liege
Where she sprang up from the coffin
Just after the Agnus Dei
She soared up to the rafters
Perched on a beam up there
Cried "The stink of human sin
Is more that I can bear"
Christina the astonishing
Was the most astonishing of all
She prayed balanced on a hurdle
Or curled up into a ball
She fled to remote places
Climbed towers and trees and walls
To escape the stench of human corruption
Into an oven she did crawl
O Christina the astonishing
Behaved in a terrifying way
She would run wildly through the streets
Jump in the Meusse and swim away
O Christina the astonishing
Behaved in terrifying manner
Died at the age of seventy-four
In the convent of St Anna

Cave sings in a haunted chant. He is a most melancholy artist. He occasionally touches on specifically Catholic subjects, he has one song on Brompton Oratory, for example. This song, virtually, reads every word in a short encyclopedia article, that, would quickly limn every detail that has survived over many centuries

Christina Mirabilis *1150, †1224 was a Belgian woman who experienced, in medical terms, false death and a variety of epileptic seizures. She exhibited behaviors that startled the populace then, and would now. Some of the actions would be seen as paranormal or supernatural manifestations and occurrences.

Her life can pose questions on the nature of madness and holiness, certainly she was touched by God in some ways, that, most of us are not. Was her life akin to a prophet’s? Does what appears to be a seizure mask something greater?

Details in religious art glass

Stained glass is an art form, and is primarily associated with churches; the grand, gallic, gothic cathedrals, foremostly: Rheims, Chartres, Paris. Some of this patrimony of brilliance was lost through the vandalism, of the protestant movement, that engulfed parts of northern and western Europe. The windows were both utilitarian and instructive. For people who could not read, they illustrated the faith, whereas, letters on a page could do nothing. Artisans were employed, and civilisation made progress, through this artistic facet.

There are studios that still create this art form. A certain, painterly style emerged in the 19th century in, Bavaria and Austria, a land of German Catholics. At this time, there was a romantic, neo-gothic revival in art and architecture. A toleration of catholicism came, to english speaking lands, at the same time. Many churches were being built in catholic and immigrant communities. There was work for stained glass artisans.

The Franz Mayer company created many windows, for Irish cathedrals and other churches, throughout the world. In Halifax, Nova Scotia on 6 December 1917 the largest man made explosion and mushroom cloud, to that time occurred, when a munitions explosion in the harbor killed 2,000, and caused a shock wave that broke windows ten miles away. The religious art of the stained glass was destroyed in several churches, one Saint Patrick’s included. Their windows were first ordered in 1898, 1899 and 1902, they were reordered in 1921 and 1926.

In a recent exchange of communiques, between Saint Patrick’s of Halifax and the Mayer company in Munich, a similar ironic exchange of details were shared. The canadian parish was looking for specifics about its windows. The german company explained, that most of their records were destroyed by bombs, and fires in 1944. They did find something on that canadian parish, and wondered why would they re-order the same windows. The Halifax explosion explained it.

There are many surviving Mayer windows. Saint Peter’s Basilica in Vatican City has Mayer, locally Saint Stephen’s, in Cleveland O., has its windows. Here are portions of windows, whose details are telling and magnificent in description, and are telling in character, and specific and dramatic in the peak of detail:

Here is the first recorded miracle, of the ministry, of Jesus. The clear water turns to red wine as it is poured.

But when it was evening, he sat down with his twelve disciples. And whilst they were eating, he said: Amen I say to you, that one of you is about to betray me.And they being very much troubled, began every one to say: Is it I, Lord?But he answering, said: He that dippeth his hand with me in the dish, he shall betray me. The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed: it were better for him, if that man had not been born.And Judas that betrayed him, answering, said: Is it I, Rabbi? He saith to him: Thou hast said it. And whilst they were at supper, Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body. And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this. For this is my blood of the new testament, which shall be shed for many unto remission of sins.— Matthew xxvi. 20-28.

Here is the moment where Judas decides to betray, as Jesus is about to give the first Eucharist at the Cena (the Last Supper). Wine will turn into Blood. Eleven apostles will eventually spread this to the world, one will not.
Here are the soldiers on guard, at the Sepulcher, during Easter morning. One is affright, and the other asleep.

And he found in the temple them that sold oxen and sheep and doves, and the changers of money sitting. And when he had made, as it were, a scourge of little cords, he drove them all out of the temple, the sheep also and the oxen, and the money of the changers he poured out, and the tables he overthrew. And to them that sold doves he said: Take these things hence, and make not the house of my Father a house of traffic.— John ii. 14-16.

Here Jesus cleanses the temple of commerce. The small whip (scourge) is held in the relaxed, right hand of Christ. You can see the look of resentment in the man, at the bottom right, as he gathers his treasure into a sack. The fellow in the centre, almost looks, as if he is stealing away with a television. At the bottom left, the heads, of two birds, poke out of a cage.

Here in a window, dedicated to Saint Lawrence, is Pope Sixtus II being arrested. Behind Saint Sixtus, is a man holding the fasces, a symbol of the power of the state.