Many insist that the Catholic Church is first and foremost a family, with its earthly father, the Pope, in Rome, and its siblings closely bound though scattered far and wide. Consequently, they have a non-negotiable responsibility to help their ailing family member, Ireland. Political considerations surface too. Cardinal de Bonald of Lyon and Vienne suggests that if England refuses freedom to Ireland, at least the French can intervene by helping the Irish poor. Appeals emanating from France often explain solidarity between France and Ireland as resulting from shared adversity to a common enemy, England; the Montreal prelate sees things differently: for him, what the people now in need and those from whom he is requesting alms share is common membership of the British empire and, in many cases, a common birth place too.
Several bishops suggest that helping others in this case the Irish will ward off bad luck and ensure a continuation of good fortune, for instance in the form of rich harvests:. Nor can a certain feel-good factor be overlooked here. The sixteen-page letter of the Bishop of Limoges is particularly interesting in this respect:. This, giving alms to the Irish somehow strengthens his vision of the Catholic Church in France and elsewhere as the Church militant.
The implication is clear: now is the time for France to step forward and perhaps to surpass largesse witnessed elsewhere. The episcopal letter is to be read in all churches and chapels in the dioceses. Detailed information follows on the various indulgences, including plenary indulgences, that the faithful can thereby earn. They provide an update on the situation: in Belfast, three thousand people are currently destitute.
Hunger and typhus are particularly bad in the west as crops have not been sown, government work schemes are few and locations are isolated. The Bishop of Dromore conveys a strong sense that his dioceses is poised on brink of disaster as soup and flour rations are about to run out. All that can be offered in return for French aid are Irish prayers.
In Ireland itself, the situation was particularly dramatic, we are told, with the potato harvest collapsing for a second year, and a famished people being savaged by starving dogs. The individual sums range from 47 francs from Coutances to 33, francs from Lyon and 49, francs from Paris. This account is detailed to the extent of specifying even bank and administration charges, along with postal difficulties. Intercalated in this report is a two-page facsimile of a handwritten letter dated September and signed on behalf of the Irish Committee by three people including Montalembert.
Its reference to the first meeting of the Committee taking place on 24 July in the Paris Archbishopric is an interesting example of the seriousness afforded the Great Irish Famine in high places in France even as it was unfolding. The most powerful responses this time came in the form of two lengthy sermons preached in Paris churches in and by two leading clerics, accompanied by a collection organised by aristocrats and society members. These sermons were then printed and offered for sale for the benefit of impoverished Irish Catholics.
The two and a half hour sermon was preached in the very heart of Paris, in the first arrondissement, at the Eglise Saint-Roch, on the Feast of the Annunciation, 25 March , to a congregation of between 4, and 5,, with reportedly twice that number being turned away for lack of space. There are echoes here of the Irish as noble savages, ruled by emotion rather than by cold reason, with Ireland as some kind of Garden of Eden.
More recent sources include a letter he has received from a village near Limerick describing recent scenes of horror and devastation. The images he conveys are deliberately provocative: he quotes a Quaker remarking in that the starving crowd surrounding him in a west of Ireland village looked more like ravenous dogs than human beings. Such use of material from the s famine is interesting: it implies that notions of past and present are meaningless in Ireland as everything blends into one long endless story of famine.
He defends the Irish from accusations of laziness leading to food shortages: Irish emigrants work hard and profitably as free men and women in America: do they not send twenty-five million francs home every year? A printed version of this sermon seventy pages along with a six-page preface , complete with an emblazoned crest featuring harp, shamrock, stag and castle, was published in the same year in Paris, with proceeds again going to the Irish Catholic poor. A sense of urgency is conveyed in his statement that he was given just a few days in which to prepare the sermon and that the text was hastily corrected for publication, implying that the case of the Irish poor had become too urgent to permit time spent lingering over stylistic niceties.
His reference to their forthcoming pilgrimage to Rome suggests that Paris was a stopping place on this journey. He is at pains to justify his intervention, as a Swiss cleric, in Irish affairs. He reminds his listeners that the Swiss have much to be grateful to the Irish for: he refers to St Columbanus and to Irish foundations in St Gallen, Schaffhouse and Glaris.
As a member of the universal Catholic Church, he praises the global impact of the Irish through the work of their missionaries and through the generosity of the Irish poor in funding the building of churches world-wide. This first-hand study had been published coincidentally just a few days earlier and deals at first-hand with the very recent past, Quoting from submissions made to the Mansion House Committee, he breathes life into cold statistics by describing people struggling to survive on seaweed or salted water.
He hones in on details designed to raise the blood pressure of his listeners, such as Robert Peel flying in the face of evidence accepted by the international community and referring in the House of Commons in to the imaginary sufferings of the Irish. His own anger is palpable:. Far from lambasting England, he lavishes praise on its Queen and on occasional examples of English decency and outrage at what was happening in its colony. He skilfully flips such backhanded compliments into criticism: how could such a civilised country allow Ireland to be racked by famine yet again?
Through their suffering and persecution which he welcomes on their behalf! He emphasises the relentlessness of famine in Ireland: , and again now. Like other writers, he seems embarrassed at asking for alms especially for a foreign nation at such difficult times. Christian charity dictates that one must help others in need, and did the French not send generous famine relief to India three years earlier? However, there is something different and special about the Irish case. His field visit to Ireland which resulted in a one thousand-page closely argued study, with a phalanx of footnotes and appendices, took up two years of his life, an assertion borne out by even a quick perusal of this work.
Words fail him when he tries to evoke the poor, desolate landscapes of the west of Ireland in all its misery compounded by policies imposed by Cromwell and others. In fact, had he not seen them at first hand, he would dismiss such descriptions as fantasy. He cannot forget witnessing in Gweedore, in remote Donegal, mothers collecting seaweed with no nutritional value but which served to satiate empty stomachs.
Interestingly, he adds that he has received letters from these remote regions again in recent days with more worrying news. You submitted the following rating and review. We'll publish them on our site once we've reviewed them. Continue shopping.http://jodb-api.eila.io/pogu-zithromax-et-azithromycin.php
Manual Sermons pour tous les jours du Carême (French Edition)
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