William Laud vs Teresa of Avila

William Laud

William Laud was Archbishop of Canterbury from 1633–1640 and remains among the most controversial figures in the history of Anglicanism. Heralded by many as a martyr and condemned by others as a tyrant and bigot, Laud was among the most visible proponents of a uniquely English brand of anti-Calvinism in the seventeenth-century Church. As such, he was in near constant conflict with English Puritans of his day.

Even before his elevation to the See of Canterbury, Laud was somewhat of a liturgical and ecclesiastical innovator. During his term as dean of Gloucester, he caused great consternation (as so many priests throughout the ages have) by moving furniture. Laud moved the altar table in Gloucester to the east wall — the location typical of most altars before the Reformation. This move brought upon him the ire of his bishop and local Puritans, suspicious of a reintroduction of a Roman Catholic custom.

Laud’s movement of the altar was a liturgical manifestation of his theological persuasion that the Church of England followed in unbroken succession from the pre-Reformation Roman Catholic Church in England, although under the supreme governance of the king and the oversight of bishops. This belief led him to stridently impose liturgical uniformity throughout the church, seeking that all things be done “decently and in good order” in the “beauty of holiness.” His increased emphasis on the celebration of the sacraments was often viewed as contrary to Reformation doctrines of salvation through faith alone. An abortive attempt to impose The Book of Common Prayer on Scotland in 1637 marked the apex of his time as Archbishop of Canterbur y. By 1638 Scottish leaders pledged to resist the new prayer book and uphold Puritan practice by force, and by the end of the year, no bishops remained in Scotland.

Laud was sincere in his beliefs but dangerously out of touch with common persuasions in England of his time. His fierce defense of the Church’s privileges and prerogatives came at the same time as a growing sentiment against the divine right of kings, and his strident rule as Archbishop of Canterbury in favor of liturgical uniformity won him few friends. By 1641 he was impeached and carried away to theTower of London.

He was sentenced to death in 1645. At his execution, he said, “The Lord receive my soul, and have mercy upon me, and bless this kingdom with peace and charity, that there may not be this effusion of Christian blood amongst them.”

Teresa of Avila

Not many seven-year-olds run away to accept martyrdom among the Moors, but not many children grow up to become a Doctor of the Church, either. Teresa de Cepeda y Ahumada, known as Teresa of Avila, was born in 1515 to a wealthy Spanish family.

In 1538 she began to suffer from a chronic illness that affected her for years. During her illness, she experienced visions and revelations. Upon her recovery, she entered a Carmelite convent where she fell into the lax convent life — social visits of wealthy patrons were better attended than prayers. Teresa recommitted herself to a life of prayer and began to experience visions and interior messages from God. Fearful that her visions might be of the devil, Teresa consulted with others in discernment. One priest told her no woman with a life so full of imperfections could receive divine messages.

Fortunately, Teresa received wiser insight and finally embraced her visions, which began to involve raptures and levitation. One of her raptures was the inspiration for Bernini’s (some would say scandalous) sculpture The Ecstasy of Saint Teresa. She wrote of the moment in her autobiography: “I saw…a long spear of gold, and at the iron’s point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it.”

Teresa’s life is a model of one who, through addition and subtraction, leaves us with a legacy of deep prayer, mysticism, and a shining example of dedication to God.

Irene the Great vs. Brigid of Kildare

Irene the Great
Named Penelope and born as a Persian princess in the fourth century, Irene the Great is a legendary figure credited with miracles that astonish the modern reader. When she reached marrying age, she received a series of signs from God delivered to the tower via an assortment of birds. Her tutor interpreted them as a call to virginity and as omens foreshadowing her suffering for her savior. Penelope was baptized and took the name Irene, which means peace. She initially failed to convert her parents, and like a righteously indignant teenager, destroyed all her father’s idols. As punishment, he threw her under wild horses to be trampled to death, but the horses did not stomp on her and instead attacked Licinius, gravely injuring him. Irene prayed for her father and he was healed in the presence of eyewitnesses, leading to the conversion of her parents and three thousand others.

Later, she refused the governor’s order to cease preaching, and he threw her into a pit of vipers. She remained unharmed for ten days, fed and guarded by an angel until her release. Her life of preaching and miracle-working continued, and thousands more people converted to Christianity.

In 330 the Persian King Sapor II had her arrested, beheaded, and buried. Remarkably, even for a woman who survived a pit of vipers, God resurrected her, and she continued teaching all the way to Ephesus, converting thousands more to the Christian faith! Finally, at divine bidding, she found an unused tomb, made the sign of the cross, and was sealed inside. When her friends returned four days later, the tomb was reportedly empty.

Brigid of Kildare

Brigid was born into slavery in 453 CE in what is now known as Ireland. She was born out of wedlock to a Druid high priest named Dubhtacht and an enslaved woman named Brocca. Dubhtacht promptly sold Brigid off, since he was hoping for a boy.

This plan didn’t work; Brigid arrived back at her father’s house when she came of age — and had freshly converted to Christianity as well. (Saint Patrick was already active in Ireland by this point, so her conversion was not surprising, but it really annoyed her father).

What further irked her father was Brigid’s practice of giving away every single thing in his house to any impoverished person who asked. Food, clothing, silver — Brigid gave it away without a second thought in order to aid the poor who flocked to her generous spirit. When Brigid gave away his jewel-encrusted sword, her father reached the end of his rope and was determined to sell her to the king.

The king didn’t share Dubhtacht’s frustration — and as he was convinced that she was a holy person, the king promptly gave Brigid her freedom.

Brigid had one goal in mind. She marched across Ireland, from Leinster to Connaught, to find and buy her mother’s freedom. After this, Brigid became a nun, and established a monastery at Kildare, where she lived for the rest of her life.

The Kildare monastery was a double monastery —meaning men and women monastics lived together — and Brigid was the abbess over both houses. It was the first such establishment, but others soon followed throughout the Celtic countryside. As abbess,Brigid was sought out for her advice and counsel, and Kildare became a great cathedral city in Ireland and a center for the arts, learning, and spirituality.

Hildegard vs. Saint Barbara

Hildegard
Born into a noble family and sickly from birth, Hildegard experienced visions beginning in early childhood. Perhaps because of them, her family dedicated her to the church; her fellow brides of Christ recognized her gifts for leadership, unanimously voting her abbess.

At the age of forty-two, Hildegard received a divine vision to“write down that which you see and hear.” Hesitant to do so, she resisted and became physically ill. “But I, though I saw and heard these things, refused to write for a long time through doubt and…in the exercise of humility, until, laid low by the scourge of God, I fell upon a bed of sickness; then, compelled at last by many illnesses…I set my hand to the writing.”

Later, she commissioned an ornate manuscript of her writings, including images of her visions. The original was lost in World War II, but its images were preserved in a copy painted in the 1920s. Notably, these theological works contain one of the earliest descriptions of purgatory.

Hildegard’s musical compositions make up one of the largest extant medieval collections in the world. Her medical writings demonstrate her vast experience in the monastery’s herbal garden and infirmary. Physica and Causae et Curae provide a rare view into the practical medicine employed primarily by medieval women. Hildegard believed there was a vital connection between the natural world and human health. Her reputation as a medical writer and healer was used in early arguments for women’s right to attend medical school. Hildegard also invented an alternative mystical language, the Lingua Ignota, perhaps to strengthen the bonds among her nuns, and potentially as a result of all that time she spent in her herb garden.


Barbara
Barbara is one of the fourteen Auxiliary Saints. Her story is difficult to reconstruct due to inconsistencies and obvious embellishments. She maintains her place on the Roman Catholic and Anglican lists of saints.

Barbara was born in the third century in either Heliopolis in Syria (or possibly in modern-day Egypt) or Nicomedia in Asia Minor (modern-day Turkey) to a wealthy pagan family. After the death of Barbara’s mother, her father was worried for her safety so he built a large tower to protect her and her virginity.

A traveling physician introduced Barbara to Christianity during one of her father’s extended absences. She believed the message and was baptized. While her father was away, she hired workmen to construct a third window in her tower to represent the Trinity. She also used her finger to etch a cross upon the wall. Upon her father’s return, Barbara explained the significance of the windows and told him of her newfound faith. Her father (in a rage) intended to give her over to the authorities, but she was miraculously whisked away to a mountain gorge. Her father pursued her and found a shepherd who refused to reveal her whereabouts. He eventually encountered another shepherd who betrayed her hiding place.

Her abuse at the hands of her father and the authorities was marked by many miraculous happenings. She was tortured mercilessly but every night her wounds healed while she was in her cell. The torches that were intended to burn her were miraculously extinguished before they could touch her flesh. At last she was dragged out naked to be paraded around the town with another martyr, Juliana. An angel was sent to cover their nakedness.

Hadewijch vs. Frederick Douglass

Hadewijch

In the early thirteenth century, new expressions of religion began to appear in what are now the modern-day countries of Belgium, Luxembourg, and The Netherlands. The devotions of contemplation and ecstatic mysticism began to be publicly practiced by a group of devout women known as the Beguines. Beguines were not nuns, but women who chose to lead lives of poverty and prayerful contemplation without taking formal vows. Their members were from across all socioeconomic classes; some lived alone, and others formed small groups.

Hadewijch was among these devout women. Other than her devotion as a Beguine, almost nothing is known of her life. What we do know has been distilled from her writings—collections of poetry, letters, and visions. Her writings show a proficiency in Latin and French, with a vast knowledge of both the Old and New Testaments and early Church writers, especially Saint Augustine of Hippo.

Her writings tell of a burning love for the Trinity and mystical love for Christ. In fact, her writings are filled with the theme of love, although a much more diverse sense of the word than English translations can capture. Hadewijch used various terms for love, including karitate (love of neighbor), lief (the beloved) and minne (a feminine word of the language of courtly love). Minne is used most often in her writings, as an experience of the soul in a loving, erotic relationship with God.

Frederick Douglass
Born to an enslaved woman and a white slave owner in 1818 on Maryland’s Eastern Shore, Douglass was sent to work for a Baltimore shipbuilder following his mother’s death when he was seven years old. Over the course of the next eight years, Douglass learned to read and write and developed a love of the Bible. His affinity for the Bible served as a catalyst for his conversion to the Christian faith when he was thirteen. In his well-known autobiography Narrative of the Life of Frederick Douglass, he recalled that after being sent back to Maryland’s Eastern Shore, he continued to have abiding hope in God’s promises and established a Sunday school for other enslaved men and women.

While on the Eastern Shore, Douglass was subjected to numerous whippings and beatings from the plantation’s overseer, which left permanent scars on his body. These violent beatings and Douglass’ prophetic reading of scripture led him to plan his escape to freedom. Although his first attempt was not a success, in 1838 Douglass finally fled to safety in New York, before settling in New Bedford, Massachusetts, with his wife. Together, they had five children.

In New Bedford, Douglass joined an abolitionist society and an A.M.E. Zion church, where he assumed leadership as the church’s preacher. By 1841 Douglass was traveling across Canada and the northern United States rallying support against slavery. Douglass believed that individual holiness was essential to the reformation of society’s morals and the work of abolitionists. To this end, Douglass refused to drink alcohol, smoke tobacco, or engage in any other behavior he felt threatened the Christian’s call to righteousness.

After the Civil War ended, Douglass continued advocating for equality — not only on behalf of African Americans, but Native Americans and women. For Douglass, God’s justice would not be complete until all were treated with dignity. Douglass published more than ten books and speeches, including the conscience- raising, “What to a Slave is the Fourth of July?” He died at his Washington, D.C., home in 1895 and was buried in Rochester, New York. His Washington home is currently a national landmark, housing Douglass’ collection of Bibles, religious books, and angel depictions.

Cuthbert vs. Swithun

Cuthbert
Cuthbert’s life, marked by miracles and adventure, was also a life of profound kindness. He grew up an orphan shepherd and spent days in quiet solitude tending flocks in the pastures of Scotland. He took holy orders at age seventeen after having seen a vision of angels bearing a saintly man toward heaven. This vision coincided with the death of Saint Aidan — ostensibly Cuthbert saw the saintly man being carried to heaven.

Cuthbert became the abbot of Melrose but was always more comfortable in the wild solitude of nature. He often went out to the sea, standing waist-deep in freezing waters to pray. His communing with the natural world was such that it was said that sea otters dried his legs when he finished prayers. He spent eight years as a hermit on the island of Inner Farne and the animals of the island came under his protection.

When the yellow plague hit the land, Cuthbert traveled extensively to minister to victims. Miraculous healings began to be attributed to him, and he was famed as the “Wonder Worker of Britain.” He saw his journeys as a time to not only comfort the afflicted but also to renew their Christian faith.



Swithun
Saint Swithun, often humorously referenced as the patron of the generic country church “in the field” or “in the swamp,” was an actual Anglo-Saxon bishop and was enshrined at Winchester Cathedral. He is revered for posthumous miracle working and is believed to hold sway over the weather, especially the rain. According to tradition, the weather on his feast day of July 15 continues for forty days. And Californians, take note: Saint Swithun can also be prayed to for the relief of drought.

Swithun was a pious Bishop of Winchester in the ninth century. He convinced King Æthelwulf to bequeath a tenth of his royal lands to the Church, and with those lands Swithun built and restored churches with noted zeal. The king relied on the revered bishop for spiritual counsel, while another bishop advised him on temporal matters. Swithun was known as a friend of the poor who traveled his diocese on foot. A single miracle was attributed to the bishop while he was alive. Workmen were said to have maliciously broken an old woman’s eggs. He picked them up, and they were miraculously restored.

Very little else of his life was recorded, and the history of his bodily remains was most notable to his sainthood. He died on July 2, 862. On his deathbed the bishop was said to have begged to be buried outside where people might pass over his grave and raindrops fall upon it. Consequently, British lore holds that Saint Swithun’s day foretells the weather.

Margaret of Antioch vs. Margery Kempe

Margaret of Antioch
Born to a prominent pagan family in Antioch, Margaret’s father gave her to a nurse to be brought up as a proper lady. When Margaret was old enough to decide for herself, she was baptized as a Christian. Sometime later, when she was fifteen, a local prefect saw her and wanted her as his wife. Upon further inspection, he learned of her noble parentage and her apt name. He also learned of her Christian faith. The prefect expressed his disapproval for her religion, and Margaret likewise condemned him for not believing in the crucified Christ. This angered the prefect and he had her thrown in jail.

The next morning, Margaret was ordered to offer sacrifices to the prefect’s gods. Margaret refused and dared the prefect to follow through on his threat to torture her. He carried through — Margaret was placed on the rack, beaten with rods, and cut with iron rakes. The violence was so disturbing the prefect could not bear to watch.

Margaret was taken off the rack and sent back to jail. That night she battled a great dragon (thus a dragon is often included in artistic depictions of her). In some versions of her story, she fended off the dragon by making a sign of the cross. In other stories the dragon consumed her whole, and while in its belly Margaret made the sign of the cross and the dragon burst open, providing us with one of the most lasting and impressive stories about intestinal upset upon being confronted with the truth of the gospel and zeal of the faithful. Upon vanquishing the dragon, she faced off with the devil, appearing to her in the form of a man. Margaret grabbed the man by the head, shoved him to the ground, and pinned him under her feet. Knowing that she had vanquished the devil, she confidently approached the prefect the next day.

In front of a large crowd, Margaret refused to make sacrifices to the gods. She was stripped and her body was burned with torches. She was bound and placed in a tub of water to increase the pain. Immediately the earth shook, and Margaret emerged from the water unscathed. Five thousand people saw the miracle and immediately converted to Christianity. Fearing more people would convert, the prefect ordered her beheaded. Margaret died with a single stroke of the blade.


Margery Kempe
She began The Book of Margery Kempe recalling a series of crises during and after her pregnancy. She felt tempted by the devil not to confess her sins. In response, she fasted, performed acts of charity, and devoutly prayed, to no avail. She eventually sent for her confessor and confessed sins from “her whole lifetime.” After her confession (of which she was not complimentary of the pastoral skills of the priest), she was disturbed and tormented for almost a year by visions of devils. In a moment of great crisis, she had a vision of Christ but did not fully embrace her mystical deliverance. Only after several business failures did Kempe surrender to a life of mysticism and Christian devotion.

Kempe experienced the gift of tears — frequent sobbing, weeping, and wailing at the sight of the Blessed Sacrament, while engaged in prayer and meditation, or engaged in other acts of devotion. Throughout her book, Kempe remarked at the discomfort others had at her expression of this holy gift. She shared her thoughts and visions of heaven freely, as well as her conversations and visions with our Lord. Kempe, like many medieval mystics, was attached to meditations on the events of Christ’s life and had many visions associated with these events. She also found sexual relations with her husband disgusting and eventually took vows of chastity, after giving birth to fourteen children.

Kempe then began a series of pilgrimages to the Holy Land, Assisi, Rome, and Santiago de Compostela, as well as several holy sites in England. She wrote of her encounters with several historical figures, including the Archbishop of York — who questioned her as a heretic, found her unorthodox, and told her to leave York and never return. She spoke with Julian of Norwich. She called out the Archbishop of Canterbury for the behavior of his clergy. Perhaps in a related story, she was almost burned as a heretic while in Canterbury.

Kempe, who likely dictated her book to a scribe, wrote with a mystical stream of consciousness. She was not concerned with narrative timelines; she did not write a text primarily concerned with intricate depictions of her mystical experiences. She wrote about the exhausting attitudes of others who criticized her life and expression of faith and of moments where she was vindicated for being true to herself. She shared the raw (sometimes outrageous) aspects of all that was her life.

An admission to the Guild of the Trinity at Lynn in 1438 is the final historical mention of Kempe. Her book, known only in excerpts until a manuscript was found in a private collection in the twentieth century, has become a key reflection on the life and spirituality of a middle-class woman in the Middle Ages.

Francis of Assisi vs. Cecilia

Francis of Assisi
Francis was born into a wealthy family in the early twelfth century. His younger years were spent like many rich young men of the day — partying rather than praying. A series of events, including an imprisonment and a serious illness, began to shift Francis’s priorities and awareness. On a pilgrimage to Rome, Francis was moved to compassion by encounters with beggars outside St. Peter’s Cathedral.

When Francis returned home, he broke from his old life, taking up the disciplines of poverty and devotion. While attending Mass one day, Francis heard the words of Jesus from Matthew’s Gospel, asking his disciples to leave all and follow him. These words guided Francis’s life henceforth. He became an itinerant preacher embracing poverty, humility, and devotion to the Holy Eucharist. He soon had people joining him in his example of ministry. When the number of followers reached twelve, Francis wrote a rule for the group and soon obtained papal approval for the “friars minor” as they called themselves.They continued to grow and encouraged a similar society for women (founded by Clare of Assisi) as well as a Third Order for lay associates.

There are many legends surrounding Francis’s interactions with animals. From preaching to birds to freeing fish and rabbits caught for meals, Francis was often reported to call these creatures “Brother” and “Sister.” The source of the stories is unclear, but Francis expressed his love of creation and an understanding that we are in relationship not just with each other as humans but with all of creation in his “Canticle of Brother Sun.” While Francis composed several other prayers, he most likely was not the author of the prayer most commonly attributed to him — “Lord, make me an instrument of your peace” — since its composition date is 1912, several centuries after Saint Francis died.

He devoted himself to a life of preaching the gospel by caring for the poor as one of them, by honoring God in all creation, by his profound devotion to prayer and humility, and by his forming community to join him in God’s ministry.

Saint Cecilia
Cecilia is the patron saint of singers, musicians, and poets. She was martyred in Rome in the third century. Finding historically factual information regarding her life is a real heartbreaker and can shake the confidence of even the most devoted researcher.

Nevertheless, it is believed that Cecilia was born into nobility and privilege. She was a woman of strong faith and was credited with converting four hundred people. She was married to a pagan named Valerian. With Cecilia’s faith as a living example, Valerian and his brother Tiburtius, along with Maximus, a Roman soldier, were converted. After their baptism, the two brothers devoted themselves to burying the martyrs who were being slain daily. In about 230 CE, the brothers were arrested for practicing their faith. They were executed—and while she was burying her husband and brother-in-law, Cecilia was arrested.

There were several unsuccessful efforts to slay Cecilia, including stabbing, suffocation, and attempts at beheading, but she clung to life. After three days, she died as a result of the injuries.  Many reports tell of Cecilia’s courage and unfailing faith, revealing that she sang praises to God throughout her torment and slow death, hence her musical connection.  Cecilia is among the most famous and honored of the Roman martyrs. Since at least the fifth century, a church named in her honor has been located on the site of ruins believed to have been her home.

Cecilia is widely depicted in art, from paintings and sculptures to stained glass and mosaics and of course, music. Musical works by the greats — Handel, Purcell, Gounod, and Britten, and even contemporary artists such as Paul Simon, The Andrews Sisters, and Blue Oyster Cult, draw on Cecilia’s life and legacy as part of their own expressions. John Dryden, Alexander Pope, and W. H. Auden are among the great poets whose works honor Cecilia. Musical societies and choirs are also frequently named in her honor, including the National Academy of Saint Cecilia. In some places, concerts are presented on her feast day, which is November 22.