Ninian of Whithorn

Pilgrimage prayers at Whithorn Bishop John Cunningham joins rain-soaked pilgrims in honouring St Ninian in Galloway Scottish Catholic Observer September 4, 2009 by Martin Dunlop. ___________________________________________________ BISHOP John Cunningham celebrat­ed the Mass in honour of St Ninian on the annual Galloway Diocese pil­grimage to Whithorn last weekend. Accompanied by Bishop Emeritus Maurice Taylor, many of the priests and hundreds of parishioners from throughout the Galloway Diocese and beyond braved the appalling weather to join the open-air congregation perched on rocks to contin­ue this most ancient of Scottish Catholic traditions. On the last Sunday of August the Galloway Diocese, led by the bishop, has traditionally gathered on the beach in front of St Ninian's cave to celebrate Mass. History and tradition Fr Stephen Latham, parish priest at St Joseph's, Kilmarnock, enjoyed this year's pilgrimage and spoke of the history surrounding St Ninian and the traditions of Galloway Diocese. “Nowadays when we think of pilgrimages, we think mainly in terms of overseas shrines like Lourdes or Rome or Medjugorje," Fr Latham said. "Modem travel has brought these places within the reach of all and tourist agencies make visiting such places relatively easy. But long before planes or railway, Scots pilgrims were to be found following the great pilgrim routes of Europe to Canterbury, Cologne or Compostela. "But of all pilgrimages within Scotland there is one which, above all others, should be described as Scotland's National Pilgrimage-the pilgrimage to the shrine of St Ninian at Whithorn in Galloway." Fr Latham explained that, older and more frequented than pilgrimages to St Andrews, Iona or Dunfermline, the pil­grim routes to Whithorn were in use during the Dark Ages and remained busy throughout the Middle Ages. Early pilgrims When St Ninian died, in the year 432AD, he was buried in the little church he had built at Whithorn and pilgrims continued to visit Whithorn to learn the scientia sanctorum-the knowledge of holy things. "Throughout medieval times an annual feast in honour of St Ninian was celebrated at Whithorn," be said. "It began on the Tuesday of Whitsun Week when the shrine of the saint was carried from the priory to the chapel outside the town and lasted until the Feast of St John the Baptist on June 24. "Another resort of the medieval pil­grim was the cave which ancient tradition associates with St Ninian. The crosses carved on the walls of this cave prove that, as far back as 12 centuries ago at least, pilgrims were visiting this cave where St Ninian once prayed. "Individual pilgrims came from all over the land; some sought healing others came to thank St inian for favours received. Kings and queens, as well as commoners, were' to be seen on the pil­grim road." Royal visitor In 1329, a few months before his death, King Robert the Bruce came from Cardross to Whithorn seeking a cure of his leprosy. His son, King David II came also to seek healing. The most regular royal pilgrim was King James IV, who visited the site almost every year. Bishop John Cunningham (inset) celebrates Mass with Bishop Emeritus Maurice Taylor, while hundreds of pilgrims brave the weather and rocks to participate (main). – PICS: EDWARD FLANNIGHAN • martin@scottishcatholicobserver.org.uk

Scotand First Saint

16th September

Saint Ninian, Scotland’s First Saint

The Whithorn Trust was established in 1986 - explores the writings of the Venerable Bede ...

www.whithorn.com/saint-ninian.htm

St. Ninian: (NINIAS, NINUS, DINAN, RINGAN, RINGEN)

Bishop and confessor; date of birth unknown; died about 432; the first Apostle of Christianity in Scotland. The earliest account of him is in Bede (Hist. Eccles., III, 4): "the southern Picts received the true faith by the preaching of Bishop Ninias, a most reverend and holy man of the British nation, who had been regularly instructed at Rome in the faith and mysteries of the truth; whose episcopal see, named after St. Martin the Bishop, and famous for a church dedicated to him (wherein Ninias himself and many other saints rest in the body), is now in the possession of the English nation. The place belongs to the province of the Bernicians and is commonly called the White House [Candida Casa], because he there built a church of stone, which was not usual amongst the Britons". The facts given in this passage form practically all we know of St. Ninian's life and work.

The most important later life, compiled in the twelfth century by St. Ælred, professes to give a detailed account founded on Bede and also on a "liber de vita et miraculis eius" (sc. Niniani) "barbarice scriptus", but the legendary element is largely evident. He states, however, that while engaged in building his church at Candida Casa, Ninian heard of the death of St. Martin and decided to dedicate the building to him. Now St. Martin died about 397, so that the mission of Ninian to the southern Picts must have begun towards the end of the fourth century. St. Ninian founded at Whithorn a monastery which became famous as a school of monasticism within a century of his death; his work among the southern Picts seems to have had but a short lived success. St. Patrick, in his epistle to Coroticus, terms the Picts "apostates", and references to Ninian's converts having abandoned Christianity are found in Sts. Columba and Kentigern. The body of St. Ninian was buried in the church at Whithorn (Wigtownshire), but no relics are now known to exist. The "Clogrinny", or bell of St. Ringan, of very rough workmanship, is in the Antiquarian Museum at Edinburgh.

www.newadvent.org/cathen/11084a.htm

Our Lady of Sorrows

September 15, 2009

Our Lady of Sorrows

In the 'grand-stairs' of the Guesthouse, a set of the traditional frames of the Seven Sorrows came with the foundation. The morning sun shines in from the east, and there the light has direct sun and has sadly caused the bleaching of the pictures.
The reproductions of the Durer (see to left) are not subject to fading of the colours from the Internet exposure.

The Seven Sorrows of the Blessed Virgin Mary First Sorrow The Prophecy of Simeon. Reading: Luke 2: 25-35. When Mary and Joseph present the infant Jesus in the temple, Simeon predicts that a "sword" (of sorrow) will pierce her soul. Second Sorrow The flight into Egypt. Reading: Matthew 2: 13-15. When King Herod orders the death of all male children age two or younger, Mary and Joseph flee to Egypt with the infant Jesus. Third Sorrow The Child Jesus Lost in the Temple. Reading: Luke 2: 41-50. Mary and Joseph search for the child Jesus for three days, fnding him at last in the temple. Fourth Sorrow Mary meets Jesus carrying the cross. Reading: Luke 23: 27-29. Mary shares Jesus' suffering as He carries the cross through the streets of Jerusalem. Fifth Sorrow Mary at the foot of the cross. Reading: John 19: 25-30. Mary witnesses the crucifixion and death of Jesus. Sixth Sorrow Mary receives the body of Jesus. Reading: Psalm 130. Jesus is taken down from the cross and his body is placed in Mary's arms. Seventh Sorrow Mary witnesses the burial of Jesus. Reading: Luke 23: 50-56. The body of Jesus is laid in the tomb and Mary awaits the Resurrection.

Seven Sorrows

See: Albrecht Durer. The Seven Sorrows of the Virgin.

The Seven Sorrows of the Virgin is the earliest known altarpiece by Dürer. It was originally very large, about 2x3 m. The right half, representing the Seven Joys of the Virgin, is now missing and only the left part with sorrows survived. The central part depicts the grieving Virgin after the Crucifixion. Around the Virgin are seven smaller panels with detailed scenes from the life of the Christ (from top left): 1. the Circumcision, 2. the Flight into Egypt, 3. the 12 year old Christ among the Doctors, 4. the bearing of the Cross, 5. the Nailing to the Cross, 6. the Crucifixion and 7. the Lamentation. The altarpiece was bought in mid-sixteenth century by the artist Lucas Cranach the Younger (1515-86), it was probably him who sawed the work into separate panels.

( www.ibiblio.org/wm/paint/auth/durer

Reading A Sermon of St Bernard His Mother stood by the Cross. The martyrdom of the Virgin is set forth both in the prophecy of Simeon and in the actual story of our Lord’s passion. The holy old man said of the infant Jesus: He has been established as a sign which will be contradicted. He went on to say to Mary: And your own heart will be pierced by a sword. Truly, O blessed Mother, a sword has pierced your heart. For only by passing through your heart could the sword enter the flesh of your Son. Indeed, after your Jesus – who belongs to everyone, but is especially yours – gave up his life, the cruel spear, which was not withheld from his lifeless body, tore open his side. Clearly it did not touch his soul and could not harm him, but it did pierce your heart. For surely his soul was no longer there, but yours could not be torn away. Thus the violence of sorrow has cut through your heart, and we rightly call you more than martyr, since the effect of compassion in you has gone beyond the endurance of physical suffering. Or were those words, Woman, behold your Son, not more than a word to you, truly piercing your heart, cutting through to the division between soul and spirit? What an exchange! John is given to you in place of Jesus, the servant in place of the Lord, the disciple in place of the master; the son of Zebedee replaces the Son of God, a mere man replaces God himself. How could these words not pierce your most loving heart, when the mere remembrance of them breaks ours, hearts of iron and stone though they are! Do not be surprised, brothers, that Mary is said to be a martyr in spirit. Let him be surprised who does not remember the words of Paul, that one of the greatest crimes of the Gentiles was that they were without love. That was far from the heart of Mary; let it be far from her servants. Perhaps someone will say: “Had she not known before that he would not die?” Undoubtedly. “Did she not expect him to rise again at once?” Surely. “And still she grieved over her crucified Son?” Intensely. Who are you and what is the source of your wisdom that you are more surprised at the compassion of Mary than at the passion of Mary’s Son? For if he could die in body, could she not die with him in spirit? He died in body through a love greater than anyone had known. She died in spirit through a love unlike any other since his. Concluding Prayer O God, when your Son was hung high on the cross you willed that his Mother should stand by him and suffer with him. Grant to your Church that she may share, through Mary, in Christ’s passion and deserve to share also in his resurrection. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

Name of Mary

Saturday 12th September

The Most Holy Name of Mary Background In 1513, a feast of "The Holy Name of Mary" was granted by Pope Julius II to the diocese of Cuenta in Spain. It was assigned with proper Office to September 15, the octave day of Our Lady's Nativity. With the reform of the Breviary undertaken by Pope St. Pius V, the feast was abrogated only to be reinstituted by Pope Sixtus V, who changed the date to September 17. From there, the feast spread to all of Spain and to the Kingdom of Naples. Throughout time, permission to celebrate the feast was given to various religious orders. Pope Innocent XI extended "The Feast of the Holy Name of Mary" to the Universal Church. The feast was first celebrated on the Sunday after the Nativity of Mary, Pope St. Pius X [+1914] decreed that it be celebrated on September 12 to commemorate victory over the Turks at the Battle of Vienna in 1683. After a short period when it was removed because it was considered a duplication it of the feast of the Nativity of the Blessed Virgin Mary onSeptember 8, the memorial was restored to September 12. We venerate the name of Mary because it belongs to her who is the Mother of God, the holiest of creatures, the Queen of heaven and earth, the Mother of Mercy. The object of the feast is the Holy Virgin bearing the name of Mirjam (Mary); the feast commemorates all the privileges given to Mary by God and all the graces we have received through her intercession and mediation. Pondering the Meaning of "Mary" The rendering of the name Mary in Hebrew is Miryam and in Aramaic, the spoken language at Our Lady’s time, was Mariam. Derived from the root, merur, the name signifies "bitterness." Throughout the centuries, Saints and scholars have proposed different interpretations for the name "Mary." A mixture of etymology and devotion produced an interesting array of meanings: "Mary means enlightener, because she brought forth the Light of the world. In the Syriac tongue, Mary signifies Lady." [St. Isidore of Seville +636] "Let me say something concerning this name also, which is interpreted to mean Star of the sea,[1] and admirably suits the Virgin Mother." [St. Bernard +1153] "Therefore a certain Star has risen for us today: Our Lady, Saint Mary. Her name means Star of the sea; no doubt the Star of this sea which is the world. Therefore, we ought to lift up our eyes to this Star that has appeared on earth today in order that she may lead us, in order that she may enlighten us, in order that she may show us these steps so that we shall know them, in order that she may help us so that we may be able to ascend. And therefore it is a beautiful thing that Mary is placed in this stairway of which we are speaking, there where we must begin to climb. As the Evangelist says, Jacob begot Joseph, the husband of Mary, so immediately at the very moment of our conversion she appears to us and receives us into her care and enlightens us in her light and accompanies us along this laborious path." [St. Aelred +1167] "Mary means Star of the sea, for as mariners are guided to port by the ocean star, so Christians attain to glory through Mary's maternal intercession." [St. Thomas Aquinas +1274] "This most holy, sweet and worthy name was 'eminently fitted to so holy, sweet and worthy a virgin. For Mary means a bitter sea,[2] star of the sea, the illuminated or illuminatrix.[3] Mary is interpreted Lady. Mary is a bitter sea to the demons; to men she is the Star of the sea; to the Angels she is illuminatrix, and to all creatures she is Lady."[4] [St. Bonaventure +1274] "God the Father gathered all the waters together and called them the seas or maria [Latin, seas]. He gathered all His grace together and called it Mary or Maria . . . This immense treasury is none other than Mary whom the saints call the 'treasury of the Lord.' From her fullness all men are made rich." [St. Louis de Montfort +1716] It is not difficult to see why these various interpretations of the name "Mary" should have been proposed and cherished, for they encapsulate many of our Marian doctrines and beliefs. Among the many, one interpretation for the name "Mary" highlights the relationship of the Blessed Virgin Mary to the Church. It is derived from the Hebrew verb mara, meaning "to be fleshy or robust” and implicitly pointing to Our Lady’s beauty and spiritual fecundity. She is the Tota Pulchra, the Beautiful One. by Sister Danielle Peters [1] The title, "Star of the Sea," dates back to St. Jerome [+420]. It has been said that the great Doctor had originally used the phrase Stilla Maris to describe Mary as a "drop of the sea," the sea being God. A copyist's error, then, could have resulted in stilla [drop] being written down as stella [star]. Of course, the hallowed title, "Star of the Sea," suits Our Lady perfectly. [2] "Bitter sea [mara = bitter; yam = sea]," in addition to the interpretation given by St. Bonaventure, also calls to mind Our Lady's Seven Sorrows and the sword which "pierced" Her soul on Calvary, recalling the lamentation of the mother-in-law of Ruth, who had lost a husband and two sons: "Call me not noemi, [that is, beautiful,] but call me Mara, [that is, bitter,] for the Almighty hath quite filled me with bitterness [Rt. 1: 20]." Maror are "bitter herbs," such as are found on the seder plate at Passover. [3] The "Illuminated" points us to St. John's apocalyptic image of the "Woman clothed with the Sun," a dual image encompassing both, the Catholic Church and Mary, the Mother and Image of the Church. [4] The interpretation "Lady" for Mary was also proposed by St. Jerome, based on the Aramaic word, mar, meaning "Lord." This would render the meaning "Lady" in the regal or noble sense [as in "Lord and Lady."] Catholic sensibility, however, recognizing in Mary the simple dignity of a Mother, as well as the grandeur of a Queen, did not hesitate to add an affectionate touch to this majestic title. Mary is not just "Lady"; She is "Madonna," Notre Dame i.e., she is Our Lady.

With thanks to The Mary Page

This page, maintained by The Marian Library/International Marian Research Institute, Dayton, Ohio 45469-1390, and created by Kelly Bodner was last modified Friday, 09/05/2008 14:46:53 EDT by Kelly Bodner. Please send any comments to Johann.Roten@udayton.edu.

URL for this page is http://campus.udayton.edu/mary/mostholyname.html

Nunraw Harvest

Catholic Life (Monthly 1970s). My Way of Prayer No two people pray the same way. But hearing how other people approach prayer can be of great help to us in our own prayer life. This month's contributor to our regular series is DOM DONALD McGLYNN, Abbot of Nunraw the Cistercian Abbey in Scotland THE BEAUTY OF GOD IS THAT he takes us where he finds us. When he finds me at prayer I really do feel for him: how anyone could sort this-lot out! Since he is presented with the jig-saw of the inner me so often it is not for me to complain when Catholic Life asks me the absurd question: "How do you pray?" Ask Princess Anne how she won the Olympic Show jumping, or ask .George the gardener how he grew the prize winning cabbage and you may be sure of an eloquent answer. But that answer may be inspired more by the joy of winning and the interest of others than by the actual jumping or the growing of cabbages. Talking about one's prayer is a kind: of babbling in the same way about something which absorbs one's interest but is no more one's own than the growth of the cabbage. l\1an's to plant and sow and water, but God's alone to give the increase. In the great muddle of my supposed prayer, which at times is literally being all things with all men: saying the Divine Office, sharing in the Rosary, meditating with silent brethren, rejoicing with a charismatic group -- always seem to come back to the quiet time before Jesus in the Blessed Sacrament. The feeling is that this is .the real prayer, And, in fact, in spite, of the silence and nothing happening, it always is the decisive time of prayer. PRACTICAL NECESSITY Prayer is catching and still keeps catching me. It even gets to the point where Christ's "pray without ceasing", and Paul's '''pray constantly" is no longer a kind of wishful ideal but a downright practical necessity. One goes through the day with the secret life of Our Lady's Tumbler-not knowing how to pray but juggling all one does and says into some kind .of continuous stream of prayer. When I get up in the morning and I have to make it a few minutes earlier in order to waken myself up properly, there lies before me not only a whole programme of liturgical prayer, but also all the other comings and goings, of the day. If I don't do something about it, everything is just going to spill on top of ··me .and roll on meaninglessly. So I make a mental jump to the end of the day and .then trace each hour back to the present moment and offer each hour as the embodiment of the wordless prayer of Morning Offering, which is all I can .make at this early hour. Inevitably the very thought of the day ahead is going to remind me of certain people and the stage could be set for a depressing start. Now I have discovered the best way to handle this. Instead of trying to forget the objectionable people I take them one, name by name, and raise each one up in prayer thanking God for them as they are, and allowing him to pro­vide the best means of meeting their needs-and he does provide! But when I am really in a fix, or the task ahead is just too much, it is only in the peace of the Blessed Sacrament that I am always sure of the help I need. Without an hour in his presence it feels as if the decision or the sermon or whatever, is going to be futile or fruitless, It is something new for me - and the charismatic renewal has something to do with it - that this aloneness before God has taken on a new meaning. It is just no longer possible to be alone in that sense. One is so much aware, perhaps as the result of the emphasis on praise and on sharing in group prayer, of everyone else united in the one chorus of praise in the Body of Christ. And at the same time one is aware of a deeper sense of God alone, God as unique, holy, worthy of all our love. BREATH OF THE SPIRIT When people speak of charismatic renewal I suppose this is what they are looking for: a new breath of the Spirit. It is a renewal which regardless of the heap it finds begins to activate it and set in motion every part of one's response to Christ; and. at the same time renews the sense of the Body of Christ in his members. Where the gifts of the Holy Spirit are at work this last aspect is not surprising since it is of their nature, according to St Paul, that such influence of the Holy Spirit is for the common good. As a result one has a greater appreciation and begins to see the tangible possibilities of a new sense of community, the Body of Christ, the sharing of life, spiritual and material, in witness of Christ's love.