tag:blogger.com,1999:blog-25634504065379545782024-03-14T00:44:59.326-06:00Corpus Christi Catholic Parish -- Great Falls, MTFather Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comBlogger1020125tag:blogger.com,1999:blog-2563450406537954578.post-76762982470456527572024-03-11T15:29:00.003-06:002024-03-11T15:29:41.291-06:00Sunday Sermon, March 10th -- The History of St Nicodemus<p> Although our Lord's words to Nicodemus in John 3:16 are probably the most famous in all of Scripture, most people know little about who Nicodemus was or what happened to him later in life. In this sermon, we discuss the Gospel account of St Nichodemus as well as the tradition of his friendship with St Gamaliel and St Stephen the Deacon!</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2023-04-10-the-history-of-st-nicodemus" target="_blank">[here]!</a></p><p><br /></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2023-04-10-the-history-of-st-nicodemus&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-32727422243610955992024-03-11T15:26:00.002-06:002024-03-11T15:26:43.598-06:00Sunday Sermon, March 3rd - The First Cleansing of the Temple, and the Danger of Anger<p> St John tells us of many events which occurred during the first year and a half of Jesus' public ministry - from the time of the fasting in the desert up to the arrest of John the Baptist. These events are not contained in the other three Gospels.</p><p>We discuss the first time in which Jesus cleansed the Temple, and point out how different this was from the second cleansing of the Temple at the very end of Jesus' life. </p><p>We also speak of why we should not give in to the passion of anger - even though Jesus was angry in a perfectly virtuous way, we are not so perfect and the emotion of anger is too dangerous for us!</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-03-03-the-first-cleansing-of-the-temple-and-the-danger-of-anger" target="_blank">[here]!</a></p><p><br /></p><p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-03-03-the-first-cleansing-of-the-temple-and-the-danger-of-anger&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-27098253296040081062024-03-11T15:22:00.001-06:002024-03-11T15:22:19.528-06:00Sunday Sermon, February 25th -- The Testing of Abraham, and Isaac the Willing Victim<p> St Paul tells us what Abraham was thinking when he was willing to offer up Isaac. In the eleventh chapter of the Letter of St Paul to the Hebrews, we are told that Abraham had explicit faith in the resurrection! In this sermon, we discuss the history of the promise of God to Abraham and how this was fulfilled in Isaac, as well as the role of Isaac as a willing victim in this testing of his father Abraham. Finally, this foreshadows the perfect sacrifice of Christ Jesus.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-02-25-the-testing-of-abraham-and-isaac-the-willing-victim" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-25-the-testing-of-abraham-and-isaac-the-willing-victim&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-76788297238589583082024-02-23T20:08:00.005-07:002024-02-23T20:08:55.346-07:00Sunday Sermon, February 18th -- The Historical Development of Lent<p> We discuss Lent from the perspective of the history of the Church, from the earliest days to modern times. </p><p>The name "Lent" comes from the Old English word for "lengthen" - indicating the lengthening of the days in the spring season. Easter moves between March 22 and April 25, but is always during spring because the celebration is set on the Sunday after the first full moon after the vernal equinox - which is to say, the Sunday after the first full moon of spring. </p><p>Easter is set for this time according to the calculation of the Jewish Passover (which is at the first full moon of spring) - as the Church desires to show how Jesus' death and resurrection perfectly fulfills the Old Testament prophecies.</p><p>From this, we can come to a much more profound understanding of many aspects of Lent and Easter.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-02-18-the-historical-development-of-lent" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-18-the-historical-development-of-lent&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-16271792564944733912024-02-20T13:58:00.002-07:002024-02-20T13:58:20.081-07:00Lenten Men's Group<p> Lenten Men's Group at Corpus Christi - meeting Tuesdays of Lent from 7 to 8pm. The parish Mass is at 5:30pm followed by devotions and Rosary.</p><p><br /></p><p>For the men's group, we will be watching a series about the Eucharist from Formed, called Presence.</p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-50993673845828984362024-02-14T08:54:00.006-07:002024-02-14T08:54:59.093-07:00Adult Faith Formation, February 13th -- Session 11, The Conclusion of the Canterbury Tales<p> In our final class on the Canterbury Tales, we finish our discussion of the Nun's Priest's Tale of Chaunticleer the Rooster. We then turn to the final Tales and especially the Parson's meditation on how all can be saved if only we repent. Finally, we look at the Retractions of Chaucer.</p><span><a name='more'></a></span><p><br /></p><p>Listen online, <a href="https://archive.org/details/2024-02-13-adult-ed-canterbury-tales-session-11-the-conclusion-of-the-canterbury-tales-copy" target="_blank">part 1 [here]!</a></p><p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-13-adult-ed-canterbury-tales-session-11-the-conclusion-of-the-canterbury-tales-copy&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br /></p><p><br /></p><p>Listen online, <a href="https://archive.org/details/2024-02-13-adult-ed-canterbury-tales-session-11-the-conclusion-of-the-canterbury-tales-copy-2" target="_blank">part 2 [here]!</a></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-13-adult-ed-canterbury-tales-session-11-the-conclusion-of-the-canterbury-tales-copy-2&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-31412497260914534712024-02-14T00:15:00.005-07:002024-02-14T17:15:55.676-07:00Sunday Sermon, February 11th -- Lourdes and the Miracles There<p> After considering the short outline of the history of Our Lady's apparitions at Lourdes, we discuss a few of the many thousands of miracles that have been wrought there. These miracles prove the truth of the Catholic Church!</p><p>Listen online <a href="https://archive.org/details/2024-02-11-lourdes-and-the-miracles-there" target="_blank">[here]!</a></p><p><br /></p><p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-11-lourdes-and-the-miracles-there&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br /></p><p><br /></p><p>---------------------------------------------------------------------------------------</p><p>The miraculous healings discussed are those of Catharine Latapie (whose right hand was badly injured) and of Loius Bouriette (who was paralyzed after a train wreck), both at the time of the original apparitions - March 1858. Also the most recently approved miracle - that of Sister Bernadette Moriau in 2008. Finally, the wonderful miracle witnessed by Dr Alexis Carrel in which Marie Bailey was cured of a terrible stomach/intestinal disease in 1902!</p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-85309614692064831042024-02-14T00:02:00.000-07:002024-02-14T00:02:06.290-07:00Sunday Sermon, February 3rd -- The Book of Job and the Problem of Evil<p> We discuss the book of Job, why it is rather difficult to interpret, certain historical and textual notes, and finally the problem of evil. Why is it that bad things happen to good people?</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-02-03-the-book-of-job-and-the-problem-of-evil" target="_blank">[here]!</a></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-03-the-book-of-job-and-the-problem-of-evil&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-56638132681435470972024-02-13T23:53:00.004-07:002024-02-13T23:53:45.182-07:00Adult Faith Formation, January 30th -- Canterbury Tales, Session 10 -- Chaunticleer, The Nun's Priest's Tale, part 1 of 2<p> We discuss briefly the Monks tale and then, in great depth, the Nun's Priest's Tale of Chaunticleer the rooster. This tale is a masterpiece of Chaucer and ties together most everything that has come before!</p><span><a name='more'></a></span><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-02-06-adult-ed-canterbury-tales-session-10-chaunticleer-the-nuns-priests-tale-part-1-of-2" target="_blank">[here]!</a></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-02-06-adult-ed-canterbury-tales-session-10-chaunticleer-the-nuns-priests-tale-part-1-of-2&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-1522024787591841972024-02-13T15:55:00.001-07:002024-02-13T15:55:08.714-07:00Ash Wednesday Masses and Lenten Schedule Notes<p> Ash Wednesday Masses at Corpus Christi -- February 14th -- 7am (concluding by 7:45am) and solemn Mass is 5:30-7pm</p><p><br /></p><p>Additional Confessions during Lent!</p><p>Wednesday and Thursday, 4:30-7pm</p><p>Friday, 4:30-5:30 and 6-7pm</p><p>Saturday, 4:30-5:30pm</p><p><br /></p><p>Lenten Stations of the Cross -- Fridays at 5:30pm followed by soup supper</p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-24105747782328755362024-02-03T09:57:00.002-07:002024-02-03T09:57:47.782-07:00Sunday Sermon, January 28th -- St Thomas Aquinas, Jubilee Celebrations<p> The Church is in the midst of a multi year jubilee celebration of the life and legacy of St Thomas Aquinas. </p><p>2023 is the 700th Anniversary of St Thomas' canonization on July 18th, 1223</p><p>2024 is the 750th Anniversary of St Thomas' death on March 7th, 1274</p><p>2025 is the 800th Anniversary of St Thomas' birth in 1225.</p><p><br /></p><p>Pope Francis has declared jubilee celebrations in honor of St Thomas Aquinas, with a special plenary indulgence available from July 18th, 2023 to January 28th, 2025. In this time, a plenary indulgence can be gained under the usual conditions by visiting a church, shrine or chapel entrusted to the the Dominican Order with a prayerful reflection on the life and legacy of St Thomas, praying an Our Father and a Cree, as well as a prayer to the Blessed Virgin Mary and to St Thomas Aquinas.</p><p><br /></p><p>In this sermon, we consider a brief overview of the life of St Thomas and some of the reasons why I love the Angelic Doctor. His is so clear and succinct, he is honest in his argumentation, he has a reverence for the Truth, he shows the union of faith and reason, he manifests the Dominican love of creation and the Creator, his writings are comprehensive and cover nearly every topic and every question in philosophy and theology, and he is universally recommended by the Popes and the saints.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-01-28-st-thomas-aquinas-jubilee-celebrations" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-28-st-thomas-aquinas-jubilee-celebrations&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><p><br /></p><p>--------------------------------------------------------------------------------------------------------------------------</p><p><br /></p><p>Listen to an excellent sermon from three years ago, which gives a detailed study of St Thomas' life <a href="https://archive.org/details/2021-01-31-st-thomas-aquinas-purity-and-eucharistic-devotion-sunday-sermon" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2021-01-31-st-thomas-aquinas-purity-and-eucharistic-devotion-sunday-sermon&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-11596818333261257382024-01-27T16:06:00.005-07:002024-01-27T16:09:20.875-07:00Adult Faith Formation, January 23rd -- Canterbury Tales, Session 9 -- Chaucer's Tales of Sir Thopas and Melibee, and Why Canterbury Tales is the first novel<p> We discuss Chaucer's own two tales, and the irony and humor in that he is the only pilgrim unable to tell a good story. There is something more here than a playful mockery of overly romantic and sentimental styles which were popular in Chaucer's day -- GK Chesterton points out that Chaucer is the creator of this whole world of Canterbury Tales; and, when the creator came unto his own creation, his own did not receive him.</p><p>We then also consider why the Canterbury Tales is the first novel - and why earlier works (like the Iliad or the Aeneid) are not novels.</p><p>(below, find a number of great quotes from GK Chesterton's book on Chaucer, which is available online at the Gutenberg Project)</p><span><a name='more'></a></span><p><br /></p><p>Listen online<a href="https://archive.org/details/2024-01-23-adult-ed-canterbury-tales-session-9-the-tale-of-sir-topas-and-what-ma" target="_blank"> [here]!</a></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-23-adult-ed-canterbury-tales-session-9-the-tale-of-sir-topas-and-what-ma&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p><p>------------------------------------------------------------------------------------------</p><p><br /></p><p><b><span style="font-size: large;">GK Chesterton on Chaucer</span></b></p><p><br /></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">Now even if we consider Chaucer only as a humorist, he was in
this very exact sense a great humorist. And by this I do not only mean a very
good humorist. I mean a humorist in the grand style; a humorist whose broad
outlook embraced the world as a whole, and saw even great humanity against a
background of greater things. This quality of grandeur in a joke is one which I
can only explain by an example. The example also illustrates that clinging
curse of all the criticism of Chaucer; the fact that while the poet is always
large and humorous, the critics are often small and serious. They not only get
hold of the wrong end of the stick, but of the diminishing end of the
telescope; and take in a detail when they should be taking in a design. The
Chaucerian irony is sometimes so large that it is too large to be seen. I know
no more striking example than the business of his own contribution to the tales
of the Canterbury Pilgrims. A thousand times have I heard men tell (as Chaucer
himself would put it) that the poet wrote The Rime of Sir Topas as a parody of
certain bad romantic verse of his own time. And the learned would be willing to
fill their notes with examples of this bad poetry, with the addition of not a
little bad prose. It is all very scholarly, and it is all perfectly true; but
it entirely misses the point. The joke is not that Chaucer is joking at bad
ballad-mongers; the joke is much larger than that. To see the scope of this
gigantic jest we must take in the whole position of the poet and the whole
conception of the poem.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">The Poet is the Maker; he is the creator of a cosmos; and
Chaucer is the creator of the whole world of his creatures. He made the
pilgrimage; he made the pilgrims. He made all the tales that are told by the
pilgrims. Out of him is all the golden pageantry and chivalry of 'The Knight's
Tale;' all the rank and rowdy farce of the Miller's; he told through the mouth
of the Prioress the pathetic legend of the Child Martyr and through the mouth
of the Squire the wild, almost Arabian romance of Cambuscan. And he told them
all in sustained melodious verse, seldom so continuously prolonged in
literature; in a style that sings from start to finish. Then in due course, as
the poet is also a pilgrim among the other pilgrims, he is asked for his
contribution. He is at first struck dumb with embarrassment; and then suddenly
starts a gabble of the worst doggerel in the book. It is so bad that, after a
page or two of it, the tolerant innkeeper breaks in with the desperate protest
of one who can bear no more, in words that could be best translated as
'Gorlumme!' or 'This is a bit too thick!' The poet is shouted down by a
righteous revolt of his hearers, and can only defend himself by saying sadly
that this is the only poem he knows. Then, by way of a final climax or anticlimax
of the same satire, he solemnly proceeds to tell a rather dull story in prose.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">Now a joke of that scale goes a great deal beyond the
particular point, or pointlessness, of The Rime of Sir Topas. Chaucer is
mocking not merely bad poets but good poets; the best poet he knows; 'the best
in this kind are but shadows'. Chaucer, having to represent himself as reciting
bad verse, did very probably take the opportunity of parodying somebody else's
bad verse. But the parody is not the point. The point is in the admirable irony
of the whole conception of the dumb or doggerel rhymer who is nevertheless the
author of all the other rhymes; nay, even the author of their authors. Among
all the types and trades, the coarse miller, the hard-fisted reeve, the clerk,
the cook, the shipman, the poet is the only man who knows no poetry. But the
irony is wider and even deeper than that. There is in it some hint of those
huge and abysmal ideas of which the poets are half-conscious when they write;
the primal and elemental ideas connected with the very nature of creation and
reality. It has in it something of the philosophy of a phenomenal world, and
all that was meant by those sages, by no means pessimists, who have said that
we are in a world of shadows. Chaucer has made a world of his own shadows, and,
when he is on a certain plane, finds himself equally shadowy. It has in it all
the mystery of the relation of the maker with things made. There falls on it
from afar even some dark ray of the irony of God, who was mocked when He
entered His own world, and killed when He came among His creatures.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">---------------------------------<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">Nevertheless, there is another side; and an aspect in which
the pictures are extremely picturesque. It is a commonplace of the critics that
the actual stock of stories, which fill up the framework of The Canterbury
Tales, is a borrowed stock from all sorts of sources, like the plots of the
plays of Shakespeare. But the narrative poet had at least one opportunity of
showing dramatic talent which was denied to the dramatist. Shakespeare did not
have to offer each of his comedies as the creation of one of his characters. We
only know that Hamlet liked a particular play about Hecuba and that Theseus
could put up with a particular play about Pyramus and Thisbe. We are
unilluminated touching the theatrical tastes of King Lear or Macbeth. But
Chaucer had a collection of characters almost as diverse in dignity or
indignity, and had to select a story for each. The stories are chosen with
admirable art; with much more aptitude than some speeches in some dramas.
Nothing could be more fitting than the sustained nobility of 'The Knight's
Tale;' a tapestry of heroes clad in gold, except perhaps the ragged and rending
contrast that tears it at the end, when the Monk is just about to begin his
dignified recital of the deaths of kings, and the drunken Miller roars him down
with his cataract of coarse, not to say foul narrative; an admirably managed
collision of comedy; as if the ruffian had thrown a pail of slops over the
statelier story-teller. But other examples, which are less well known,
illustrate the same persistent neatness of impersonation. What could be more
apt than making the dignified anti-clerical Doctor careful to narrate, not a
Christian or even romantic story, but a story of the stoic virtue of heathen
Rome; the story of Virginius, precisely the sort of hero whom such secularists
have always preferred to the saint. How right it is that the chivalric romance
of the young Squire should differ from that of the old Knight, in having a
touch of the Arabian Nights about it; a more irresponsible and fabulous flight,
upon a winged horse, into the golden horizons of Tartary. Equally delicate is
the instinct which makes the Prioress, the refined and charming spinster, tell
the beautiful legend of the child singing down the street on his way to the
crown of martyrdom; or the Father Confessor of the nuns, a comfortable humorist
of the type rather common as the male adviser of devout females, tell a sort of
playful parable, full of nods and winks, in which the weaknesses of humanity
are courteously covered by the feathered costume of cocks and hens. It is more
generally recognized that the quarrel between the Summoner and the Friar is
vigorously illustrated in their respective narratives, and the same sort of
interplay of tales occurs in many places throughout the whole. Perhaps nothing
is more characteristic of the Wife of Bath's Tale than the enormous and
inordinate length of the Wife of Bath's Prologue. One is momentarily reminded
of the proportions between one of Mr. Bernard Shaw's plays and one of Mr.
Bernard Shaw's prefaces. Nobody will say that the Wife of Bath bears a marked
resemblance to Mr. Shaw; for of all the Pilgrims she was possibly the least
Puritan. But her glorious and garrulous egotism, her unfathomable and
inexhaustible vitality, are quite admirably hit off in the mere fact that she
talks about things in general at such interminable, if not intolerable length,
long before she gets to the beginning of her story at all. Chaucer, with his
typical shrewdness, has not supplied any such long personal preface to any of the
other stories. There are, of course, any number of other minor examples of the
same aptitude; indeed there are very few of the stories that are in themselves
entirely impersonal, or could have been shifted to any other person. It is not
for nothing that the comfortable and prosperous Merchant tells a tale that is
rather naughty, in the manner of a French farce, but not gross in the manner of
the Miller's Tale. I will not debate the case of the Cook's Tale, specially
called 'Gamelyn', because I know its authenticity is very doubtful. Finally,
there is the supreme example that I have already given, of the irony of the
Rhyme of Sir Topas. I mean the fact that the poet's own story is the only
unpoetical story. The tales are always appropriate; and the inappropriate is
the most appropriate of all. Chaucer has distributed caps to fit the heads of
the whole company; and when he reserves the dunce's cap for himself, it is all
the more fitting because it does not fit.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">If, then, we regard the stories in a dramatic light, as
connected with the characters and quarrels of the storytellers, we can stretch
our minds to take in a general conception of the work which Chaucer was doing,
whether he knew he was doing it or not. The whole work takes on the character
of a Novel, the first true Novel in history. In it the fundamental logic of
most previous storytelling is already reversed. The story-tellers do not merely
exist to tell the stories; the stories exist to tell us something about the
story-tellers. The novel of character has appeared, and the novel of character
is something rather different even from the epic, let alone the allegory or
anecdote or story with a point. For though the great epic poets, Homer above
all, have sometimes a very strong sense of character, still their ultimate
motive is a true movement towards a crisis or an act; a turning-point of time
illustrative of the fate of man or the will of God. Homer has made a real
character of Hector, but the subject of the Iliad is not the character of
Hector, or even the life of Hector; it is the death of Hector, and the death of
Hector is the doom of Adam. It is quite different with that more modern form of
art for art's sake, which may be called character for character's sake. We
could not expect to have Hector talking for ever in his tent; as we should like
to have Falstaff talking for ever in his tavern. One could not go wandering
aimlessly with Orlando and Ruggiero as one could with Don Quixote and Sancho
Panza, or with Mr. Pickwick and Sam Weller. There would have to be a Quest of
some kind, that is, an ultimate epic action; the epic is always a chanson de
geste. And in the same way, nobody perhaps would have been more surprised than
Chaucer to be told that he had added or discovered something that is not to be
found in Virgil. Yet it is true that we might be interested in a Knight who
never got to Canterbury, as we could hardly be interested in a Trojan hero who
never got to Rome. In the novel of character, characters are companions; and
The Canterbury Tales is the grand original of all such works, because they
appear in companionship.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">--------------------------------<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">It is not a question of the broad comedy or farce which is
most commonly mentioned by the critics, as in the unedifying quarrels of the
Summoner or the Miller. It is a thread of thoroughly sound and thoughtful
psychology that runs through almost all the interchanges, rather especially in
the passages that are comparatively quiet. <o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">--------------------------------<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">And all this was done when the world had never so much as
dreamed of a novel, in the modern sense of a mere study of the fine shades of
fictitious character. This was done in an age of rigid religious allegories, of
flat and decorative romances of chivalry, of stories having indeed a hundred
merits of harmonious pattern or verbal melody, of spiritual idealism or
intellectual symbolism; but hardly as yet even the beginnings of what we now
call the psychological element in narrative. Chaucer did it alone; he did it
almost by accident; he did it by sheer moral imagination, in a style of which
there were as yet no models to emulate and no rules even to break. It was like
the first portrait drawn in a world that had known nothing but patterns.
Beautiful patterns indeed, and ingenious and intellectual patterns, and
patterns showing a profound knowledge of mathematics and their relation to
metaphysics; but with never a line or a curve in them calculated to teach
anybody how to begin the particular picture of a face. It may be said that this
is too sweeping a description of the world of literature to which Chaucer had
access, and so in a sense it is; but it will be found, I think, that the
exceptions really prove the rule. Dante, for instance, most certainly had a profound
sense of a human character, in the deeper sense of a human soul. I think it
probable that it was this sense of individuality in Dante that so profoundly
attracted Chaucer; and made Chaucer, with an insight remarkable at the time,
prefer the bitter exile of Ravenna to the resplendent Laureate of Rome. But
even the case of Dante does not meet the particular point I mean. The reason is
not merely that Dante could not, by the very nature of his work and plan,
develop the delicate and light comedy in consideration here. Nobody would
expect to find the joke about the Franklin and the Squire cheerfully introduced
into the Circle of Ice or mentioned in passing by St. Bernard when discoursing
on the Beatific Vision. But the reason is deeper than that. It is the reason
given, with great insight and wisdom, by Mr. W. B. Yeats, when he said that
tragedy swamps character while comedy consists in character. Dante deals with
those huge and heroic passions which are simply human or superhuman; but in any
case overwhelm the small differentiations that make all the fun of comic
fiction. The Franklin is essentially one particular father grumbling over one
particular son, in one particular set of highly amusing social circumstances.
But the cry of the father in Dante, as it comes out of the Tower of Hunger, is
simply the cry of fatherhood. I am not claiming for Chaucer the very highest
power of tragic or typical expression, which is not so much the voice of men as
of man. But I do claim for him that his comedy of character was of the finest;
but above all, that it was the first.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">---------------------------------<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">The truth is that the broad religion creates the narrow
clique. It is what is called the religion of dogmas, that is of facts (or
alleged facts), that creates a broader brotherhood and brings men of all kinds
together. This is called a paradox; but it will be obvious to anyone who
considers the nature of a fact. All men share in a fact, if they believe it to
be a fact. Only a few men commonly share a feeling, when it is only a feeling.
If there is a deep and delicate and intangible feeling, detached from all
statements, but reaching to a wordless worship of beauty, wafted in a sweet
savour from the woods of Kent or the spires of Canterbury, then we may be
tolerably certain that the Miller will not have it. The Miller can only become
the Pilgrim, if he recognizes that God is in the heavens as he recognizes that
the sun is in the sky. If he does recognize it, he can share the dogma just as
he can share the daylight. But he cannot be expected to share all the shades of
fine intellectual mysticism that might exist in the mind of the Prioress or the
Parson. I can understand that argument being turned in an anti-democratic as
well as an anti-dogmatic direction; but anyhow the individualistic mystics must
either do without the mysticism or do without the Miller. To some refined
persons the loss of the latter would be no very insupportable laceration of the
feelings. But I am not a refined person and I am not merely thinking about
feelings. I am even so antiquated as to be thinking about rights; about the
rights of men, which are extended even to millers. Among those rights is a
certain rough working respect and consideration, which is at the basis of
comradeship. And I say that if the comradeship is to include the Miller at all,
it must be based on the recognition of something as really true, and not merely
as ideally beautiful. It is easy to imagine the Knight and the Prioress riding
to Canterbury and talking in the most elegant and cultivated strain, exchanging
graceful fictions about knights and ladies for equally graceful legends about
virgins and saints. But that sort of sympathy, especially when it reaches the
point of subtlety, is not a way of uniting, or even collecting, all the
Canterbury Pilgrims. The Knight and the Prioress would be the founders of a
clique; as they probably were already the representatives of a class. I am not
concerned here with whether the modern mind prefers its pretensions to popular
breadth or its claims to creedless spirituality. I am only pointing out that it
cannot have both at once; that if religion is an intuition, it must be an
individual intuition and not a social institution; and that it is much easier
to build a social institution on something that is regarded as a solid fact.
Now, however strange it may seem, the men of the Middle Ages did regard the
miracles of St. Thomas of Canterbury, and the help given them from heaven by
his intercession 'when that they were sick', as examples of a solid fact. There
was any amount of human historical evidence for such miracles; and they were too
ignorant and primitive to have learnt to prefer determinist theory to
historical evidence. And as all men desire health, and as even the worst men
may ask heaven for help in ill-health, and as few except the very worst would
refuse altogether to be thankful for being healthy, the whole purpose and
attitude of the Pilgrimage rested on a reality recognized by all sorts of
people, good, bad and indifferent. A religion of miracles turned all this crowd
of incongruous people into one company. A religion of moods would never have
brought them together at the tavern, far less sent them trotting laboriously to
the tomb.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">That is perhaps the deepest difference between medieval and
modern life, and the difference is so great that many never imagine it, because
it is impossible to describe it. We may even say that the modern world is more
religious, in that the religious are more religious. Anyhow, there is nothing
to prevent a modern mystic being as mystical as St. John of the Cross; and
doubtless many students of St. John of the Cross are even now approaching his
sanctity. But we may be practically certain that if there is a modern man like
the Miller or the Reeve, he has not got any religion at all. He certainly would
not go on a religious pilgrimage, or perform any religious duty at all. One of
the quarrels in The Canterbury Tales sounds exactly like a quarrel in a public-house
to-day, between a boisterous bookie and a surly north-country groom. It is
still possible to find two such persons in a public-house; it might be possible
to find them in a public conveyance going down to the Derby. But how are we to
stretch our minds so as to imagine the bookie and the groom deliberately going
together to Glastonbury, solely to inquire into the recent psychic phenomena
supposed (by some) to be connected with the Holy Grail? That is the measure of
the difference between Chaucer's age and our own. That is the measure of the
difference between an objective religion, worshipped as an object by the whole
people, and a subjective religion, studied as a subject only by the religious.
There is something much more dramatic and challenging than the disagreement of
the Summoner and the Friar: and that is the agreement of the Summoner and the
Friar. They would never even have come together to quarrel, except in a social
system that fundamentally assumed them to agree.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;">Thus, the Canterbury Pilgrimage takes on a very symbolic
social character, and is indeed the progress which emerged out of the medieval
into the modern world. All modern critics can take pleasure in the almost
modern realism of the portraiture; in the variety of the types and the vigour
of the quarrels. But the modern problem is more and more the problem of keeping
the company together at all; and the company was kept together because it was
going to Canterbury.<o:p></o:p></span></p><p>
</p><p class="MsoNormal"><span style="font-family: "Georgia",serif; font-size: 12pt; line-height: 107%;"> </span></p><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-62636763830162321492024-01-27T15:57:00.003-07:002024-01-27T15:57:38.644-07:00Sunday Sermon, January 21st -- St Agnes, and the female saints of the Roman Canon<p> Today is the feast of St Agnes, virgin and martyr of the early Roman Church. Together with Sts Felicity, Perpetua, Agatha, Lucy, Cecilia, and Anastasia, St Agnes is one of the seven female saints of the Roman Canon (in addition to the Blessed Virgin Mary). Each of these women were martyrs of the early Church.</p><p>We consider the importance of the thirty one saints listed in the Roman Canon (Eucharistic Prayer I), and especially the heroic witness of these seven female martyrs. After a brief overview of the lives of each of these women, we then focus on the inspiring martyrdom of St Agnes.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-01-21-st-agnes-and-the-female-saints-of-the-roman-canon" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-21-st-agnes-and-the-female-saints-of-the-roman-canon&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-23725636353582135042024-01-27T15:53:00.002-07:002024-01-27T15:53:26.617-07:00Adult Faith Formation, January 16th -- Canterbury Tales, Session 8 -- The Prioress' Tale<p> We briefly review the Shipman's Tale, and then consider at length the Prioress' Tale. While modern commentary on this tale focuses on the anti-Semitic tones present, this certainly would not have been the primary impression of those who first read the Canterbury Tales. Therefore, we consider the Prioress' Tale, first on it's own terms, and only later do we consider modern criticism and commentary. </p><p>Furthermore, we note the genius of Chaucer who is able to write in such different styles and from such diverse perspectives. It is striking to note how different the Shipman's Tale is from some of the other more raunchy tales (even thought the Shipman's Tale is equally immoral), and then see Chaucer turn from these themes to such pious reflections on child martyrs and devotion to the Blessed Virgin Mary. </p><p>It is a work of true literary brilliance that Chaucer is able to adopt these varied styles and themes, and keep them together in one masterpiece.</p><span><a name='more'></a></span><p><br /></p><p>Listen online, <a href="https://archive.org/details/2024-01-16-adult-ed-canterbury-tales-session-8-the-prioress-tale-copy" target="_blank">part 1 [here]!</a></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-16-adult-ed-canterbury-tales-session-8-the-prioress-tale-copy&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p>Listen online, <a href="https://archive.org/details/2024-01-16-adult-ed-canterbury-tales-session-8-the-prioress-tale-copy-2" target="_blank">part 2 [here]!</a></p><p><br /></p><p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-16-adult-ed-canterbury-tales-session-8-the-prioress-tale-copy-2&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-40579385207819457132024-01-27T15:34:00.000-07:002024-01-27T15:34:00.977-07:00Sunday Sermon, January 14th -- Meditation on the call of the first disciples<p>Notice that St John's Gospel speaks of the call of Andrew, John, and Peter (as well as Philip and Nathaniel/Bartholomew) as happening when John the Baptist is preaching near the river Jordan - but Sts Matthew, Mark and Luke all speak of the call of Peter and Andrew as well as James and John occurring at the sea of Galilee when they were fishing. We point out that St John the Evangelist tells us a great bit about the first year and half of Jesus' public ministry which is not told in the other three gospels.</p><p>Further, meditating upon this first call of these first disciples will serve to remind us of the ways in which the Lord has called us to holiness throughout our lives.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-01-14-meditation-on-the-call-of-the-first-apostles" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-14-meditation-on-the-call-of-the-first-apostles&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-76326822680699300692024-01-15T14:22:00.002-07:002024-01-15T14:22:23.637-07:00Holy Days of Obligation and Days of Penance, 2024<p> Each year, the Church proclaims the movable feasts on Epiphany! Following this tradition, we present the overview of Holy Days and Days of Penance for 2024</p><p><br /></p><p><br /></p><p><br /></p><p></p><p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><u>HOLY DAYS OF
OBLIGATION – 2024<o:p></o:p></u></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Thursday, August 15<sup>th</sup>
– The Assumption of Mary<o:p></o:p></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Friday, November 1<sup>st</sup>
– All Saints’ Day<o:p></o:p></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Wednesday, December
25<sup>th</sup> – Christmas </b><span style="mso-bidi-font-weight: bold;"><o:p></o:p></span></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Wednesday, January 1<sup>st</sup>,
2025 – Mary, Mother of God<o:p></o:p></b></p>
<p class="MsoNormal"><span style="font-size: 5.0pt; line-height: 115%;"><o:p> </o:p></span></p>
<p class="MsoNormal">Epiphany (Saturday, January 6<sup>th</sup>), Ascension of
the Lord (Thursday, May 9<sup>th</sup>), and Corpus Christi (Thursday, May 30<sup>th</sup>)
are all transferred to Sundays. St Joseph, Husband of Mary (March 19<sup>th</sup>)
and Sts Peter and Paul <o:p></o:p></p>
<p class="MsoNormal">(June 29<sup>th</sup>) are not obligation days in the USA. <o:p></o:p></p>
<p class="MsoNormal">Mary, Mother of God (Monday, January 1<sup>st</sup>) is not
an obligation day in 2024 because it falls on a Monday. The Immaculate
Conception is transferred to Monday, December 9<sup>th</sup> (because December
8<sup>th</sup> is 2<sup>nd</sup> Sunday of Advent) and is not an obligation day
in 2024.<o:p></o:p></p>
<p class="MsoNormal">In 2025, Epiphany is transferred from Monday, January 6<sup>th</sup>
to Sunday, January 5<sup>th</sup>.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><u>DAYS OF PENANCE
and EMBER DAYS – 2024<o:p></o:p></u></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Every Friday
throughout the year </b>(abstinence or some penance) <o:p></o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Monday, January 22<sup>nd</sup>
– Anniversary of Roe v Wade </b>(recommended fasting and abstinence)<o:p></o:p></p>
<p class="MsoNormal"><b>Every Day of Lent – February 14<sup>th</sup> to May 30<sup>th</sup>
</b>(some penance, Sundays and Solemnities are less penitential)<o:p></o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Wednesday, February 14<sup>th</sup>
– Ash Wednesday</b> (fasting and abstinence, even though it is Valentine’s Day)<o:p></o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Fridays, February 16<sup>th</sup>,
23<sup>rd</sup>, March 1<sup>st</sup>, 8<sup>th</sup>, 15<sup>th</sup>, 22<sup>nd</sup>,
29<sup>th</sup> – Fridays of Lent </b>(abstinence)<o:p></o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Friday, March 29<sup>th</sup>
– Good Friday </b>(fasting and abstinence)<o:p></o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Saturday, March 30<sup>th</sup>
<span style="mso-spacerun: yes;"> </span>– Holy Saturday</b> (recommended fasting
and abstinence)<o:p></o:p></p>
<p class="MsoNormal"><span style="font-size: 5.0pt; line-height: 115%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><b>EMBER DAYS and ROGATION DAYS </b>(recommended fasting and
abstinence)<o:p></o:p></p>
<p class="MsoNormal"><b>February 21<sup>st</sup>, 23<sup>rd</sup>, 24<sup>th</sup>
– Ember Days of Lent</b><o:p></o:p></p>
<p class="MsoNormal"><b>Thursday, April 25<sup>th</sup> – Major Rogation Day<o:p></o:p></b></p>
<p class="MsoNormal"><b>May 6<sup>th</sup>, 7<sup>th</sup>, 8<sup>th</sup> –
Minor Rogation Days; Monday, Tuesday, and Wednesday before the Ascension<o:p></o:p></b></p>
<p class="MsoNormal"><b>May 22<sup>nd</sup>, 24<sup>th</sup>, 25<sup>th</sup> –
Ember Days of Pentecost </b>(penance is commonly moved to the following week,
on <span style="mso-tab-count: 1;"> </span>account of the Octave
celebration of Pentecost)<o:p></o:p></p>
<p class="MsoNormal"><b>September 18<sup>th</sup>, 20<sup>th</sup>, 21<sup>st</sup>
– Ember Days of September </b><o:p></o:p></p>
<p class="MsoNormal"><b>December 18<sup>th</sup>, 20<sup>th</sup>, 22<sup>nd</sup>
– Ember Days of Advent (Saturday, December 22<sup>nd</sup> is the feast of St
Thomas)<o:p></o:p></b></p>
<p class="MsoNormal"><b><span style="font-size: 5.0pt; line-height: 115%;"><o:p> </o:p></span></b></p>
<p class="MsoNormal">Penance is not required on the following Friday Solemnities:
April 5<sup>th</sup> (Friday in the Octave of Easter), June 7<sup>th</sup>
(Sacred Heart), November 1<sup>st</sup> (All Saints). [Friday of the Octave of
Christmas is not a solemnity, therefore penance is obliged.]<o:p></o:p></p>
<p class="MsoNormal">* Abstinence means abstaining from meat, and binds from 14
years until death. Abstaining from eggs and dairy <span style="mso-tab-count: 1;"> </span>as well as from meat is a laudable tradition.<o:p></o:p></p>
<p class="MsoNormal">** Fasting means one regular meal and two small snacks, and
binds from 18 until 60.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b><u>MOVABALE FEASTS – 2024</u></b><o:p></o:p></p>
<p class="MsoNormal">Septuagesima, Jan 28<sup>th</sup>; Ash Wednesday, Feb 14<sup>th</sup>;
Palm Sunday, March 24<sup>th</sup>; Easter Triduum, March 28<sup>th</sup>-30<sup>th</sup>;
Easter Sunday, March 31<sup>st</sup>; Ascension Thursday, May 9<sup>th</sup>;
Pentecost, May 19<sup>th</sup>; Corpus Christi Thursday, <o:p></o:p></p>
<p class="MsoNormal">May 30<sup>th</sup>; Sacred Heart, June 7<sup>th</sup><o:p></o:p></p>
<p class="MsoNormal">First Sunday of Advent, December 1<sup>st</sup> <span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">*2024 is a leap year, with February 29<sup>th</sup> being Thursday
in the 2<sup>nd</sup> week of Lent.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p><br /><p></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-3581502254161958762024-01-10T21:28:00.003-07:002024-01-10T21:28:40.333-07:00Adult Faith Formation, January 9 -- Canterbury Tales, Session 7 -- The Pardoner's Tale<p> We discuss the Physician's Tale and how it leads into the Pardoner's Tale - highlighting the way that the characters relate to each other and how the different stories are given in response to one another. This is the beginning of the literary style of the novel.</p><p>The Pardoner's Tale is interesting because he is a very wicked and greedy man, but preaches against the very vices he practices. Although he only preaches so as to get people's money, his preaching is quite convincing and does convert people. We ponder the question: Can a bad man tell a good story?</p><span><a name='more'></a></span><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-01-09-adult-ed-canterbury-tales-session-7-the-pardoners-tale-copy" target="_blank">[part 1, here]!</a></p><p><br /></p><p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-09-adult-ed-canterbury-tales-session-7-the-pardoners-tale-copy&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br /></p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-01-09-adult-ed-canterbury-tales-session-7-the-pardoners-tale-copy-2" target="_blank">[part 2, here]!</a></p><p><br /></p><p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-09-adult-ed-canterbury-tales-session-7-the-pardoners-tale-copy-2&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-77121887517679797602024-01-10T21:11:00.001-07:002024-01-10T21:11:14.907-07:00Adult Faith Formation, January 9 -- Canterbury Tales -- Handout with Short Summaries of All of the Tales<p> Below, find a handout with a short overview of each of the Tales as well the simple character traits of each of the pilgrims who tell tales.</p><p><br /></p><span><a name='more'></a></span><p><br /></p><p>------------------------------------------------------------------------------------------------------------------</p><p><br /></p><p></p><p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 18.0pt; line-height: 107%;">The Canterbury
Tales<o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Adult
Faith Formation Series, 2023 & 2024<o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Review of
the first Tales in The Canterbury Tales<o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">and
preparation for the last Tales<o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0in; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><b><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">I.<span style="mso-spacerun: yes;"> </span>The Fragments of the Canterbury Tales</span></b><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Chaucer never published his
Canterbury Tales in one edition – in fact, it is quite certain that the Tales
were never finished (though, this does not necessarily indicate that Chaucer
intended to write more tales or include a return journey).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">The tales are in ten fragments,
which allows us to readily see the order of certain tales – scholars then
debate about how these ten fragments are to be arranged amongst themselves. The
main variation is the placement of the tales of the Second Nun and of the
Canon’s Yeoman (Fragment VIII), as well as of the Physician and of the Pardoner
(Fragment VI).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment I:<span style="mso-spacerun: yes;"> </span>General Prologue, Knight’s, Miller’s,
Reeve’s, and Cook’s Tales.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment II: Man of Law’s Tale<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment III: The Wife of Bath’s,
Friar’s, and Summoner’s Tales<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment IV: The Clerk’s and
Merchant’s Tales<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment V: The Squire’s and
Franklin’s Tales<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment VI: The Physician’s and
Pardoner’s Tales<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment VII: The Shipman’s,
Prioress’, of Sir Topas and Melibee, Monk’s, and Nun’s Preist’s Tales<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment VIII: The Second Nun’s
and Canon’s Yeoman’s Tales<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment IX: The Manciple’s Tale<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;">Fragment X: The Parson’s Tale and
Chaucer’s Retractions<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><span style="font-family: "Georgia",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">General Prologue</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">We are introduced to the time and place. It is spring, on the
edge of London (at the Tabard Inn in Southwark), as people prepare to make
pilgrimages to Canterbury to honor St Thomas Beckett.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">We are also introduced to our various pilgrims, according to
their social status and state in life – 29 pilgrims, making 30 with Chaucer
himself. The Host of the Inn (in the Cook’s prologue, we find his name to be
Harry Bailley) offers to join them on their pilgrimage, and proposed a contest
in which each will tell two stories on the way to Canterbury and two on the way
home – whoever tells the tale that is most entertaining and has the best moral
will win a free meal at the end, paid for by all the others.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Overview of the Characters who will tell Tales (with the order
of the Tales listed)</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Knight (1) – a worthy man and noble.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Squire (11) – son of the knight, not so worthy or noble. Lusty.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Prioress (16) – depicted in a form of mock-praise. Self
important and worldly.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Second Nun (21) – little said about her individually.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Nun’s Priest (20) -<span style="mso-spacerun: yes;">
</span>little said about him individually, but his tale of Chanticleer is very
fun<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Monk (19) – very worldly and unfaithful to his vows and prayers.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Friar (7) – a lusty and sinful person.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Merchant (10) – trades in furs and silks, part of a wealthy and
powerful new middle class.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Clerk (9) – a poor student of philosophy who loves learning and
prays for his benefactors. A good boy<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Man of Law (5) – a successful lawyer who knows the law well and
upholds justice <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Franklin (12) – given to excessive love of food and drink, a
glutton.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Cook (4) – a bit of a drunk and tends to be argumentative.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Shipman (15) – not a great person, almost more like a pirate.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Physician (13) – tho he is a good doctor, he loves money and
cares little for the soul.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Wife of Bath (6) – lusty widow who has been married five times
and talks a lot.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Parson (24) – there is no better priest than this virtuous and
good parson.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 22.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Chaucer himself (17 & 18) – important to remember that he
speaks sometimes as the pilgrim in an <span style="mso-tab-count: 1;"> </span>ironical
way, intending us to recognize something different. “The pilgrim” is not “the
author”<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Miller (2) – gruff and rough and a drunk.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Manciple (23) – his job is to get food and provisions for
lawyers, but he is very smart himself.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Reeve (3) – lean and thin and argumentative.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Summoner (8) – greedy and sinful man, sexually deviant.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Pardoner (14) – perhaps a homosexual, some sort of sexual
deviant. Sells fake indulgences/relics.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">[Canon’s Yeoman, who joins the company later is not in the
prologue]<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><i><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Short Overviews of the individual tales<o:p></o:p></span></i></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Knights’ Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Love story of two noble knights (Palamon and Arcite) both in
striving for the love of the same woman (Emily). After they are imprisoned,
they get out in various ways and vie for her love. Ultimately, there is a large
sporting battle – the knight Arcite dies and receives a noble burial with great
honor given especially by the other knight Palamon and Emily. The knight
Palamon then marries Emily and they live happily ever after.<i><o:p></o:p></i></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Miller’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A reaction to the Knight’s tale and is rather salacious and
lude. In this mock love story, a carpenter’s wife cheats on him with a young
student. The carpenter is named John, the wife is Alisoun, and the student is
Nicholas. Another would be suitor (Absolon) is snubbed by her and her lover,
accidentally kissing their butts but injuring the lover. The carpenter is
fooled to think that Noah’s flood is coming back upon the earth and made a
fool.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Reeve’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The Reeve used to be a carpenter is offended by the Miller and
so tells a story in reaction which makes the Miller the butt of the joke. Two
students (Aleyn/Alen and John) realize a miller (Symkin/Simon) is cheating
people out of their flour, so they manage to trick him and his family – so that
the students sleep with both the miller’s wife and his daughter (Malyne/Molly).
The miller his repaid well for his theft, being made a fool and injured.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Cook’s Tale<o:p></o:p></span></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The Cook is very drunk and wants to follow up with another
story. A womanizing partying young man (Perkyn Revolour) loses his job and
moves in with another wild partying guy who is married but whose wife is a
prostitute. The tale ends unfinished. <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Man of Law’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A virtuous saint-like story of Constance (Custance) who marries
a sultan and converts him to Christianity. The evil mother-in-law kills
everyone but Constance who is exiled. Constance goes to Northumberland and
converts more people, and marries another (King Alla). Though she is persecuted
and suffers much (again by a wicked mother-in-law), she ultimately is
exonerated and her son (Maurice) becomes emperor. <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Wife of Bath’s<o:p></o:p></span></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Prologue</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">: A long prologue with a lot of the Wife’s
personal history about her bad husbands who tried to dominate her in marriage
and also some good husbands who gave her more authority in the marriage. She
has been married five times, and all her husbands have died. She does plan to
marry again, and enjoys both married life and sex.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">: Set in the days of King Arthur. Story of a knight who rapes a
girl and is sent on a quest by Queen Guenevere to find out “what women want.”
After travelling for a year, he is unsuccessful, but then an old witch-like
woman tells him that what women really want is to have the freedom to make
decisions in marriage and to have the upper hand. The knight tells this to the
queen who sent him on the journey, and all agree he is correct. The old woman
demands that the knight marry her, and he is very sad because she is so old and
ugly. However, the choice is given that he can either have her beautiful but
unfaithful or ugly but faithful – the knight tells the old woman that she can
decide which she thinks is best. Because this is what women really want, the power
to decide, the woman becomes both beautiful and faithful – and they live
happily ever after.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Friar’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A corrupt summoner (church court officer) who makes friends with
a devil disguised as a man goes about practicing extortion against poor
people.<span style="mso-spacerun: yes;"> </span>A woman curses the summoner, and
the devil drags him off into hell.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Summoner’s Tale<o:p></o:p></span></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The Summoner is offended by the Friar’s Tale, and so tells a
story about a corrupt friar. The friar is trying to convince a dying man
(Thomas) to give his Order a lot of money so as to secure their prayers for his
soul. The dying man agrees to give him something great (which must be shared
equally with all the other friars in the Order), if the friar will reach in
under the sheets of the bed to take it – letting a huge fart loose into the
friar’s hand. While the friar is upset, the local judge and court debate how to
divide a fart equally between all the brothers of the community. <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Clerk’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A retelling of the story of Griselda who is tested by her
husband (Walter) in many ways (things that seem bizarre and cruel) – taking
away the children, dismissing her, divorcing her and preparing to remarry
another woman.<span style="mso-spacerun: yes;"> </span>She remains patient and
faithful to her husband through it all, and ultimately all turns out fine – she
and her husband stay married and live happily ever after.<span style="mso-spacerun: yes;"> </span>This tale is something of the opposite of the
Wife of Bath’s Tale.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Merchant’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Continuing with Tales about marriage, this is a folk tale about
an old man named January who marries a young beautiful girl named May.<span style="mso-spacerun: yes;"> </span>January eventually goes blind. May is
unfaithful and has a secret lover who manages to meet her in a garden while
blind old January is there too. May and the lover have sex in a pear tree, but
January is suddenly healed (by the god Pluto) and sees them there. However, May
manages to talk her way out of it (with the help of the goddess Prosperine) and
fools January into thinking all is ok and nothing unseemly has happened.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Squire’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">An unfinished story about a Tartar king (Cambuskan) who receives
four magic gifts: A flying brass horse, a piercing/healing sword, a mirror of
the future, and a ring that lets him speak with birds. The ring and the mirror
are gifts for the king’s daughter (Canacee). The daughter uses the ring to
speak with a female falcon who is sad because she has been betrayed and
abandoned by a false lover. The story ends abruptly. <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Franklin’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A warning against rash promises. The story of Dorigen and
Averagus. The wife (Dorigen) tells a squire (Aurelius) that she would only
marry him if he could remove all the rocks from the cost of England (meaning
that she would never marry him and will remain faithful to her husband Averagus).
The squire gets the help of a magician to miraculously remove the rocks (or at
least make it look like they are removed). However, the squire sees how much Averagus
and Dorigen love each other, and decides to let them stay together. This tale
concludes the series commonly referred to as the marriage group – tales which
discuss freedom and authority and fidelity in marriage.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Physician’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A retelling of a story from Livy.<span style="mso-spacerun: yes;"> </span>A father (the knight Virginius) wants to
prevent his daughter (Virginia) from the dishonor of being taken by a rich judge
(Appius) as a mistress. The wicked judge has hired a no-good man (Claudius) to
bring a false case against Virginius and aledge that the daughter Virginia is
actually a slave girl stolen from him – demanding her back so that she can be
given as a mistress to the judge. <span style="mso-spacerun: yes;"> </span>The
father kills his daughter (with her consent, following the example Jeptha and
his daughter from Scripture) to save her from this disgrace. Eventually the
judge (Appius) is discredited and commits suicide while the lying man
(Claudius) is spared hanging and he is only exiled.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Pardoner’s <o:p></o:p></span></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Prologue</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">: A longer prologue with auto-biographical
info (like the Wife of Bath’s). The Pardoner explains that he is a bad man and
filled with vice, but still preaches the truth and gives strong sermons about
the dangers of sin and especially of greed. He preaches not to convert people,
but to convince them to buy his pardons and indulgences and relics (which are
all fake). Still, he says that a bad man can tell a good tale and assures us
that he will tell a moral story.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Tale: </span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Three young men set out to kill Death, but finding treasure by a
tree they become overwhelmed by the love of money. The one plans to kill the
other two with poisoned wine but the other two kill him first – however, the
two toast to their success and die from the poison. Death has outsmarted them
all.<span style="mso-spacerun: yes;"> </span>Radix malorum est cupiditas –
[Love of] money is the root of all evils. <span style="mso-spacerun: yes;"> </span>This tale is an <i>exemplum</i>.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Shipman’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A woman asks a monk for $100 which the monk borrows from the
woman’s husband. She sleeps with the monk for the money. Later, the monk then
tells the husband (a merchant) that he has returned the loan by giving the $100
to the wife. The husband asks his wife for the money, but she tells him that
she spent it on cloths etc. The man is upset with his wife for wasting the
money, but she satisfies him with sex.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Prioress’ Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A saint story about a child who was killed by Jews, but whose
head miraculously keeps singing the Alma Redemptoris Mater until his body is
found and given a proper burial (a miraculous grain was placed on his tongue
that allowed him to continue singing), and the Jews are punished and killed.<span style="mso-spacerun: yes;"> </span>This tale is very anti-Semitic.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Chaucer’s Tale of Sir Thopas<o:p></o:p></span></b></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A parody of poetic romance.<span style="mso-spacerun: yes;">
</span>A man (Sir Thopas) wants to marry an elf queen, but the story is cut
short because all the pilgrims complain that it is unbearably terrible!<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Chaucer’s Tale of Melibee</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">When a man (Melibee) is away, three enemies break into his house
and assault his wife (Prudence) and his daughter. Melibee wants to take action
against these men and punish them, which starts a debate. Then follows a long
and dull moral debate between Prudence and her husband Melibee on the subject
of vengeance.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Monk’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A depressing story of 17 different tragedies about the fall from
glory. Taken from stories in the Bible, also from Classic literature and
contemporary figures. The stories include: Satan, Adam, Nero, Julius Caesar,
etc.<span style="mso-spacerun: yes;"> </span>Very long and depressing, the tale
is finally interrupted and cut short by the Knight and the Host.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Nun’s Priest’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Based on the tale of Reynard the Fox, this is the story of Chauntecleer
(Chanticleer) the rooster. One of the more charming tales. Chauntecleer dreams
of being attacked, but there is a debate with his wives (the seven hens) about
whether he should take dreams seriously – his favorite hen wife (Pertelote)
convinces him not to worry. A fox (Don Russell) comes to compliment him, and
the rooster is very vain and falls for the trap. As the fox takes hold of Chantecleer
and carries him off, the rooster tricks the fox into opening his mouth – Chantecleer
escapes.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Second Nun’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A saint story: The life and death of St Cecilia. Complete with
the usual characters: St Cecilia, the guardian angel of our saint, Valerian
(her husband), Tiberuce (brother of Valerian), Almachius (the Roman prefect),
and Pope Urban.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Canon’s Yeoman’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A Canon who is an alchemist and his servant yeoman catch up with
the group of pilgrims. The Host invites the yeoman to tell a story, at which
point the canon sneaks away (worried that his yeoman’s story may make him look
bad). The yeoman tells the story of his master who is an alchemist who has
spent much time and money and energy searching for the mythical Philosopher’s
stone (which can change metals into gold). The alchemist cheats people and
tricks them into thinking he can change less valuable metals into gold or
silver – he steals a sum of money from a priest in London.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Manciple’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A story about the origin of the crow and why it is black. The
god Phoebus (Apollo) has a white crow who sees his wife having an affair. The
crow tells Phoebus who kills his wife, but later regrets it. Angry at the crow
for having brought the news that led to his jealous rage, Phoebus turns the
crow black and makes it no longer able to sing beautiful songs. The moral is
that people should mind their own business and not get involved in the marital
issues of others.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Parson’s Tale</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A long sermon on the seven deadly sins and how to overcome them.
Urges confession and penance. The sermon is divided into three parts:
Contrition, confession, and satisfaction – the three classic parts of the
sacrament of reconciliation.<span style="mso-spacerun: yes;"> </span>The sermon
is mostly a translation and combination of two famous sermons by St Raymond of
Penafort and by William Perault.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Retractions</span></b><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Chaucer asks forgiveness for whatever is vulgar or impure in
this book and in any of his other writings. He also takes the opportunity to
list off all the books he has written so as to clearly establish his authorial
rights. Finally, he seeks absolution for his sins and asks for prayers.<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; margin-bottom: 0in; tab-stops: 244.5pt;"><span style="color: #222222; font-family: "Georgia",serif; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p><br /><p></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-66843868925215848992024-01-10T21:04:00.003-07:002024-01-10T21:04:54.518-07:00Sunday Sermon, January 7th -- The Liturgical Significance of Epiphany<p> The feast of Epiphany was, in the early Church, a bigger feast even than Christmas! We consider the great significance of this feast and how important it is that Catholics again restore the Christmas Culture by celebrating Epiphany.</p><p>We also consider a reflection from Pope Francis on the three Magi: They looked up to the Star in prayer, they journeyed across the earth without attachments, and they knelt in adoration of the Christ Child.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2024-01-07-the-liturgical-significance-of-epiphany" target="_blank">[here]!</a></p><p><br /></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2024-01-07-the-liturgical-significance-of-epiphany&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-24094597629850055582024-01-03T22:29:00.002-07:002024-01-03T22:29:20.431-07:00Sunday Sermon, December 31st -- The Timeline of Jesus' Infancy<p> In order to assist our meditations during the Christmas season, and so that we can live day by day with the Holy Family in these days up until the flight to Egypt, we discuss in this sermon the historical timeline and chronology of the conception, birth, and infancy of Jesus. </p><p>This Child will be the cause of the rise and fall of many -- the rise of the humble and the fall of the proud. Spend this Christmas meditating on the love revealed in the early months and years of Jesus' life!</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2023-12-31-the-timeline-of-the-infancy-of-jesus" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2023-12-31-the-timeline-of-the-infancy-of-jesus&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-79498170644057253602024-01-03T22:25:00.004-07:002024-01-03T22:25:43.229-07:00Christmas Sermon, December 25th -- St Francis and the First Nativity Scene <p> This year marks the 800th Anniversary of the first Nativity scene. The devotional practice of the Nativity scene was first invented by St Francis of Assisi in the year 1223 at Greccio in Italy as a means of bringing the graces of the Holy Land to the people of Europe and the whole world.</p><p>We discuss the history of the first Nativity scene as well as some points of the theological significance of this devotional practice.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2023-12-25-st-francis-and-the-first-nativity-scene-christmas-sermon" target="_blank">[here]!</a></p><p><br /></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2023-12-25-st-francis-and-the-first-nativity-scene-christmas-sermon&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-85627096195407046352024-01-03T22:21:00.007-07:002024-01-03T22:21:51.911-07:00Sunday Sermon, December 24th -- The Virginity of Mary, Vowed to God<p> We discuss the biblical evidence for the fact of the perpetual virginity of the Mother of God, especially discussing how the question of our Lady - "How can this be, since I do not know man?" - shows that she must have made a vow of virginity to consecrate herself to the Lord.</p><p><br /></p><p>listen online <a href="https://archive.org/details/2023-12-24-the-virginity-of-mary-vowed-to-god" target="_blank">[here]!</a></p><p><br /></p><p><br /><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2023-12-24-the-virginity-of-mary-vowed-to-god&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-83985364242765903302024-01-03T22:19:00.001-07:002024-01-03T22:19:04.606-07:00Sunday Sermon, December 17 -- The O Antiphons, Advent Expectation<p> In this sermon, we discuss the O Antiphons in which the Church cries out begging for the Messiah to come. These antiphons are part of the Divine Office from December 17 to 23, and are some of the most famous and significant chants of the Church's Liturgy.</p><p><br /></p><p>Listen online <a href="https://archive.org/details/2023-12-17-the-o-antiphons-advent-expectation" target="_blank">[here]!</a></p><p><br /></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2023-12-17-the-o-antiphons-advent-expectation&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><p><br /></p><span><a name='more'></a></span><p><br /></p><p>-----------------------------------------------------------------------------------------------------------</p><p><br /></p><p><br /></p><p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
17—"O Sapientia"/"O Wisdom"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 17, "O Sapientia"/"O Wisdom," is drawn from
Isaiah 11:2-3 and 28:29.<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Sapientia,
quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter
suaviterque disponens omnia: veni ad docendum nos viam prudentiae.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Wisdom, Who
didst come out of the mouth of the Most High, reaching from end to end and
ordering all things mightily and sweetly: come and teach us the way of
prudence.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><br /></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
18—"O Adonai"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 18, "O Adonai," is drawn from Isaiah 11:4-5 and 33:22.<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Adonai, et
Dux domus Israel, qui Moysi in igne flammae rubi apparuisti, et ei in Sina
legem dedisti: veni ad redimendum nos in brachio extento.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Adonai, and
Leader of the house of Israel, Who didst appear to Moses in the flame of the
burning bush, and didst give unto him the Law on Sinai: come and with an
outstretched arm redeem us.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><br /></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
19—"O Radix Jesse"/"O Root of Jesse"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 19, "O Radix Jesse"/"O Root of Jesse," is
drawn from Isaiah 11:1 and 11:10.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Radix Jesse,
qui stas in signum populorum, super quem continebunt reges os suum, quem Gentes
deprecabuntur: veni ad liberandum nos, jam noli tardare.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Root of
Jesse, Who dost stand for an ensign of the people, before Whom kings shall keep
silence, and unto Whom the Gentiles shall make their supplication: come to
deliver us, and tarry not.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><br /></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
20—"O Clavis David"/"O Key of David"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 20, "O Clavis David"/"O Key of David," is
drawn from Isaiah 9:6 and 22:22.<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Clavis David,
et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit:
veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Key of David
and Sceptre of the house of Israel, Who dost open and no man doth shut, Who
dost shut and no man doth open, come and bring forth from his prisonhouse the
captive that sitteth in darkness and in the shadow of death.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><br /></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
21—"O Oriens"/"O Dawn of the East"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 21, "O Oriens"/"O Dawn of the East," is drawn
from Isaiah 9:2. "Dawn of the East" is often translated as
"Dayspring."<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Oriens,
splendor lucis æternæ, et sol justitiæ: veni, et illumina sedentes in tenebris,
et umbra mortis.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Dawn of the
East, Brightness of the Light Eternal and Sun of Justice, come and enlighten
them that sit in darkness and in the shadow of death.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><br /></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
22—"O Rex Gentium"/"O King of the Gentiles"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 22, "O Rex Gentium"/"O King of the Gentiles,"
is drawn from Isaiah 2:4 and 9:7.<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Rex Gentium,
et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et
salva hominem, quem de limo formasti.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O King of the
Gentiles and the Desired of them, Thou Cornerstone that dost make both one,
come and deliver man, whom Thou didst form out of the dust of the earth.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><br /></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">December
23—"O Emmanuel"<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">The O Antiphon
for December 23, "O Emmanuel," is drawn from Isaiah 7:14.
"Emmanuel" means "God with us."<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Emmanuel, Rex
et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum
nos Domine Deus noster.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">O Emmanuel, our
King and Lawgiver, the Expected of the Nations and their Saviour, come to save
us, O Lord our God.</p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p></o:p></p><br /><p></p><p>The first letters backwards are: E R O C R A S - Ero Cras - I will come tomorrow!</p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-27675547916743431122023-12-16T13:12:00.002-07:002024-01-03T21:28:52.303-07:00Sunday Sermon, December 10th -- The Holy House of Loreto<p> We discuss the history and theological significance of the Holy House of Loreto. Pope Francis, in 2019, extended this feast to the universal Church expressing a desire that all the faithful should know of this great miracle and this house of Nazareth - therefore, following the wish of the Holy Father, we preach this sermon on this most important shrine.</p><p>For pictures of the city of Loreto and of the Holy House and the Basilica, see this <a href="https://www.gettyimages.ca/photos/holy-house-of-loreto" target="_blank">link [here]!</a> </p><p><br /></p><p>Listen online <a href="https://archive.org/details/2023-12-10-the-holy-house-of-loreto" target="_blank">[here]!</a></p><p><br /></p><iframe allow="autoplay" frameborder="no" height="380" scrolling="no" src="https://archive.org/details/2023-12-10-the-holy-house-of-loreto&color=%23ff5500&auto_play=false&hide_related=false&show_comments=true&show_user=true&show_reposts=false&show_teaser=true&visual=true" width="100%"></iframe><span><a name='more'></a></span><p><br /></p><p>-------------------------------------------------------------------------------</p><p class="MsoNormal" style="margin-bottom: 0in;">16<sup>th</sup> Century
inscription on the eastern façade of the Basilica of Loreto: "Christian pilgrim you have before your
eyes the Holy House of Loreto, venerable throughout the world on account of the
Divine mysteries accomplished in it and the glorious miracles herein wrought.
It is here that most holy Mary, Mother of God, was born; here that she was saluted
by the Angel, here that the eternal Word of God was made Flesh. Angels conveyed
this House from Palestine to the town Tersato in Illyria in the year of
salvation 1291 in the pontificate of Nicholas IV. Three years later, in the
beginning of the pontificate of Boniface VIII, it was carried again by the
ministry of angels and placed in a wood near this hill, in the vicinity of
Recanati, in the March of Ancona; where having changed its station thrice in
the course of a year, at length, by the will of God, it took up its permanent
position on this spot three hundred years ago [now, of course, more than 700
years]. Ever since that time, both the extraordinary nature of the event having
called forth the admiring wonder of the neighbouring people and the fame of the
miracles wrought in this sanctuary having spread far and wide, this Holy House,
whose walls do not rest on any foundation and yet remain solid and uninjured
after so many centuries, has been held in reverence by all nations."<o:p></o:p></p><p><br /></p><p><br /></p><p>List of the saints who have visited Loreto (up to 1960)</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizOIxYyEO4OZfDcdqvO9Fk8aPFoc3DQvuHNJux5sKkONGW1h1bM2Pf9WquKPOz_HuuSZeX4RdUISwA97181j-V3lu-tOOXOQOofN-wyvw8Ui8g5EczkK82i-ocfyUienu3Nl-BslBhWO41vX1Lx3OXYO8yNuJKdiHdKgZ8MiNYa7q5OeR746fg-NBJu-Q/s3837/IMG_3156.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3837" data-original-width="1978" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizOIxYyEO4OZfDcdqvO9Fk8aPFoc3DQvuHNJux5sKkONGW1h1bM2Pf9WquKPOz_HuuSZeX4RdUISwA97181j-V3lu-tOOXOQOofN-wyvw8Ui8g5EczkK82i-ocfyUienu3Nl-BslBhWO41vX1Lx3OXYO8yNuJKdiHdKgZ8MiNYa7q5OeR746fg-NBJu-Q/w330-h640/IMG_3156.jpg" width="330" /></a></div><br /><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.comtag:blogger.com,1999:blog-2563450406537954578.post-37879632829054256882023-12-13T16:38:00.004-07:002023-12-13T16:38:37.791-07:00Christmas Octave Schedule<p> Christmas and Octave Schedule at Corpus Christi! </p><p><br /></p><p>Regular weekend Masses Dec 23&24.</p><p><br /></p><p>Sun, Dec 24, Christmas Eve Mass with incense, 4:30pm</p><p><br /></p><p>Christmas Midnight Mass at 12am Midnight with incense.</p><p><br /></p><p>Christmas Morning Mass, Mon, Dec 25 at 9am (no incense, no music).</p><p><br /></p><p>Masses Dec 26-29 all moved to 5:30pm with confessions 5-5:30pm</p><p><br /></p><p>Saturday Morning Mass, Dec 30, 7am</p><p><br /></p><p>regular weekend schedule Dec 30&31.</p><p><br /></p><p>Mary, Mother of God is not a holy day of obligation this year. Jan 1, Mass at 9am.</p><p><br /></p><p>No Mass, Tues, Jan 2.</p><p>Mass on Wed, Jan 3 moved to 5:30pm, no confessions.</p>Father Ryan Erlenbushhttp://www.blogger.com/profile/07557817305024750902noreply@blogger.com