The Catholic Belief in the Eucharist

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First of all, you need to know that this doctrine is one of the hardest things in the Catholic faith for anyone to understand. Heck, some of Jesus' own followers didn't believe him when he said for them to eat his body. "At this point, many of his disciples turned away and deserted him" (John 6:66). What did the 12 Apostles (the Catholic Church's first Bishops) think about the disciples' actions? Well, when Jesus asked them if they were going to leave, Simon, our first Pope, said "Lord, to whom would we go? You alone have the words that give eternal life" (John 6:68). So, obviously the Bishops of the early Church believed a doctrine that turned many of Jesus' disciples away.

Personally, I had the hardest time understanding the Real Presence of Jesus in the Eucharist. It took me almost 9 months after I decided to get serious about church to accept this doctrine as truth. I'm going to recommend that you get a book called Beginning Apologetics Volume 1. I read the section on the Eucharist and it turned my whole way of thinking around. That's where I got a lot of this stuff I'm writing about. The book is awesome with other stuff too. It should only cost about 5 bucks. Okay. On to the good stuff.......

Let's look at the Bible first. It seems to be a good place to start.

The first thing we will look at is John 6:33- "The true bread of God is the one that comes down from heaven and gives life to the world" (John 6:33). Correct me if I'm wrong but did Jesus not come down from heaven? Didn't he die on the cross so we could have life? So he fits the criteria for this verse. If you replace "Jesus" with "the true bread of God," you get "Jesus is the one that comes down from heaven and gives life to the world." My conclusion from this is that "Jesus" is interchangeable with "true bread of God" (or something to that effect). In John 6:35, Jesus says "I am the bread of life." So obviously, Jesus is the bread talked about in the earlier verse.

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What about John 6:48-51? It reads, "Yes, I am the bread of life...However, the bread from heaven gives eternal life to everyone who eats it. I am the living bread that came down from heaven. Anyone who eats this bread will live forever; this bread is my flesh, offered so the world may live." In this reading from the Gospel of John, Jesus tells us that he is the bread of life. But more importantly, he tells us, "this bread is my flesh." Note how Jesus does not say, "this bread symbolizes my flesh," or "this bread represents my flesh."

"I assure you, unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. But those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day. For my flesh is true food, and my blood is true drink. All who eat my flesh and drink my blood remain in me, and I in them" (John 6:53-56). Jesus says that if you don't eat the body of Christ, then you can't have eternal life. What if you eat something that represents the body of Christ? Jesus says no, because his body is true food.

Have you ever thought of the possibility that the meaning was lost in the translation? Well, did you know that the phrase "eat my body, and drink my blood" has two meanings in Greek (in which the New Testament was written)? The first is to literally eat the flesh of a human and drink his blood. The second is to persecute someone. So obviously, Jesus doesn't mean eternal life will be given to those who persecute him.

In all of John 6, Jesus tells us to eat the bread of life and then says that he is the bread of life, he tells us to eat his flesh, which is true food, and drink his blood, which is true drink.

Jesus fulfilled every prophesy in the Old Testament, but he also amended several things the Old Testament. On such thing can be found in Deuteronomy 8:3. "[P]eople need more than bread for their life; real life comes from feeding on every word of the Lord." To understand this verse, we need to look at another verse from John's Gospel. "So the Word became human and lived here on earth among us" (John 1:14). Since we can see that the Word of God was Jesus Christ, we can use this to understand the Old Testament verse. Since Jesus is the Word of God, let's substitute the name "Jesus" for "Word of the Lord." We now have, "[P]eople need more than bread for their life; real life comes from feeding on Jesus." We know that this is not the exact wording in Scripture, but we now understand what God is telling us by using the New Testament to explain the Old Testament.

It is obvious to anyone who studies the Last Supper that Jesus said four different times, while holding bread, "this is my body." Matthew 26:26, "Take this and eat it, for this is my body." Mark 14:22, "Take it, for this is my body." Luke 22:19, "This is my body, given for you." 1 Corinthians 11:24, "This is my body, which is broken for you." When looking at the Gospels, you can see that Jesus meant that the bread became his body.

There have also been several miracles regarding the true flesh and blood of Jesus Christ. There are over 30 different miracles in the book Eucharistic Miracles by Joan Carroll Cruz. One miracle told in this book took place in Lanciano, Italy, in the 8th century. At the elevation of the host, it became a circle of flesh, and the wine became visible blood. While the flesh remained intact, the blood split into five separate pellets. The monks of the area had the pellets weighed. One nugget weighed as much as all five, any two weighed as much as the other three, and the largest weighed as much as the smallest. In 1971, a scientist studied the flesh and blood of this miracle that took place over 1200 years ago. He concluded that the flesh was from the wall of the heart, which would have been impossible to obtain in the 8th century and even more impossible to make such a clean cut. The flesh had no trace of any type of preservative in it. The flesh and blood were of human origin and they both had the same blood type (AB). The scientist also said that the chemical compound is the same as fresh blood. If it would have come from a cadaver, the compound of the blood would have rapidly altered through decay, so there is no chance of a fraud. The flesh and blood was returned to the Church of St. Francis in Lanciano, Italy, and can still be seen there today.

The actual host itself is just unleavened bread. But this brings up an interesting point. If unleavened just means not risen, and Jesus is the bread of life, then unleavened bread that has been consecrated is "not risen Jesus." The only time Jesus was not risen was when he was here on earth with us. So, he comes back to earth in every mass, so we can eat his flesh and have eternal life.

Martin Luther, one of the leaders of the Protestant Reformation wrote, "Who, but the devil, hath granted such a license of wrestling with words of Holy Scripture? Who ever read in the Scriptures, that my body is the same as the sign of my body? Or, that is is the same as it signifies? What language in the world ever spoke so? It is only than the devil, that imposeth upon us by these fanatical men. . . Not one of the Fathers, though so numerous, ever spoke as the Sacramentarians: not one of them ever said, It is only bread and wine; or, the body and blood of Christ is not there present. Surely it is not credible, nor possible, since they often speak, and repeat their sentiments, that they should never (if they thought so) not so much as once say or let slip these words: It is bread. . . or the body of Christ is not there, especially it being of great importance, that men should not be deceived. Certainly in so many fathers, and in so many writings, the negative might be found in at least one of them, had they thought that the body and blood of Christ were not really present: but they are all of them unanimous" (Luther's Collected Works, Wittenburg Edition, no. 7, p.391).

My conclusions are this: Jesus Christ is truly present in the bread and wine. I have found this through much study of the Sacred Scriptures, the miracles that have happened regarding the body and blood of our Lord, and through writing of the Church fathers, including Martin Luther, a man who split from the Catholic Church. Just remember: our God is a truly awesome God. Only he could do something of this magnitude. Trust God and put your faith in him.

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Will The CCP Maintain Power?

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"I plunge my hand into the bottom of the globe and fish out my paper. 'Tree.' Tree? It's too easy. I learned how to draw a tree in second grade. I reach for another piece of paper. Mr. Freeman shakes his head. 'You have just chose your destiny; you can't change that,"(Page 1) Melinda Sordio, the main character in Laurie Hasle Anderson's novel Speak, must draw a tree to find her lost soul. Melinda thinks that a tree will be easy to draw but as she goes through a whole year have as a freshmen she learns lessons and life but more importantly she learns things about her self. As Melinda attempts to draw a tree she realizes that there is no "right way" to draw a tree but rather her tree drawing must come from her heart.

Throughout the book, Melinda is tormented by her memories and by most of the school students for an incident that occurred over summer vacation at Andy's Evans party. Melinda got drunk and was raped by a boy named Andy. When she calls the cops she ruins the party is ruined, everyone at school hates Melinda. No one knows that Melinda was raped. This tree project assigned to her is a whole year project. The various trees Melinda draws symbolize the stages in her recovery from the rape. They trace her emotional journey from hopelessness to healing.

"I've been painting water colors of trees that have been hit by lightning. I try to paint so they are nearly dead but not totally."(Page 0-1) The first tree Melinda tries to draw is a tree that was hit by lightning. This symbolizes Melinda's feelings at the time. The lightning symbolizes Andy and Melinda is the tree. When struck by the lightning the tree is almost obliterated but it still has some life left in it. The same with Melinda, her mind and spirit are almost obliterated but there is still some hope for life. The lightning further more symbolizes Andy because lightning is violent, sudden and destructive. Same for the rape, it is violent sudden and it is also destructive. Though she doesn't share her emotions and feelings with anyone, drawing her project is like a therapy for her. She expresses her emotions through her drawings.

"I take out a page of notebook paper and a pen and doodle a tree, my second-grade version. Hopeless. I crumple it into a ball and take out another sheet. How hard can it be to put a tree on a piece of paper?" (Page ) Melinda's second attempt at a tree ends up a failure. After trying to draw a simple second-grade tree, she realizes that this is going to be harder that it looks. This tree that Melinda draws is a "giving up tree". This symbolizes a lot in Melinda's journey to inner peace. After the first tree Melinda drew there was hope, but in this drawing, it is like she has given up completely and there is little hope evident. The situation at school is getting worse and everyone is ridiculing Melinda. To make this even worse her parents do nothing but yell at her. Instead of sitting down and asking what is the matter, they keep on yelling at her. They are completely oblivious to what is happening to Melinda. All these things are making Melinda feel this way, all these things are overwhelming Melinda. It looks like she is about to give up completely.

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This tree that she draws also represents the fact that Melinda is not being her self and that she is trying to change her self in order to cover up and forget about the rape. She draws the very simple tree that is without emotion and feeling. This shows something very important. This shows that she wants to forget about the rape and pretend like it never happened. This is evident in her drawing because from trees being hit by lightning to simple effortless trees shows that instead of solving the crisis that is bothering her; she would rather pretend it never happened. The problem with this is that if she just forgets about it then she'll never solve the problem and it will torment her the rest of her life.

"I have already ruined six linoleum blocks. I can see it in my head a strong old oak tree with a wide scarred trunk and thousands of leaves reaching to the sun." (Page 78) Next, Melinda experiments with linoleum to do her tree project. Melinda ends up using six linoleum blocks in order to complete her project. This effort to make her project look right symbolizes her effort to recover from the rape incident. She keeps on trying and trying, and when she fails she tries again. Her effort to forget is directly symbolic of her effort to make a complete tree. The only thing that is missing that it doesn't make it a complete tree is that it doesn't "breath". In Melissa's case, the only thing that is missing from her is her ability to speak. This is what is missing from her to make her complete.

In addition, the linoleum is directly symbolic of the process that she has to go through to recover from the incident that plagues her mind and soul. To make art out of linoleum, it takes a lot of time and it is an extremely hard task, the same with her recovery. Melinda's recovery process will be very difficult (considering that she doesn't have any friends or even family that will help her) and it will take a long time until she has gotten over the incident. Furthermore when you work with linoleum it is very unforgiving for once you mess up that is it, you can't fix it. You must start all over again. The same with Melinda, once she messes up in her recovery she can't go back and fix things. Also, as she is cutting away at the linoleum it is like she is cutting away at her old self because she is recovering. The cutting away from the linoleum symbolizes how she is cutting away and recuperating from the rape.

"A sound explodes from me. 'NNNOOO!!!" (Page 14) At this point Melissa is trapped in her closet, the place that has always kept her safe, with Andy Evans. Once again she is about to be attacked. The only thing that could save her now is her voice. As soon as she tries to scream nothing comes out. Then when Andy starts to get more aggressive Melinda screams as loud as she can. She then smashes the mirror with her turkey bone sculpture. The mirror shatters and subsequently Melinda reaches and picks up a triangular piece of glass and points it at Andy's throat. Andy backs off and the lacrosse team comes to the rescue Melinda. This gives back Melinda's ability to communicate and to speak with others. As a result of this Melinda's reputation with others changes. The people at school now think differently about Melinda and that it wasn't her fault at the party.

"I slam it against Maya's poster. I hear a crunch." In this scene Melinda has managed to recover from the incident. In this scene Melinda smashes here mirror with her poster on it. This small scene actually symbolizes a lot. The act of breaking the mirror represents Melinda freeing her-self from her old-self. In other words Melinda has liberated her-self from the quiet, and scared person she used to be and now she is able to do everything she used to do before the rape. Also the reason Melinda put up the poster of Maya was because she was afraid and scared to look in the mirror to see her self, so she put up Maya in place of the mirror. Maya was some one that Melinda dreamed of becoming. But when she smashed the mirror it was like she wasn't afraid to accept who she was and she got the courage back that she lost since the rape.

Once Melinda repossessed her ability to speak, attempts one last time to draw her tree. This time she gets her tree to be alive and the more importantly breathe. "My tree is definitely breathing; little shallow breaths like it just shot up through the ground this morning." When Melinda said this it was like she was talking about herself because her soul is like that tree she drew, it just started to breath. Also her tree is like no other that she's drew before. This tree is a tree that has both brown and green leaves; it is a thin tree with skinny branches. This tree she drew is metaphorical for her personality and charter in many aspects. First the green and brown leaves symbolize her emotions. Her emotions are half dead and half alive because in one sense apart of her has died due to the rape but in another sense she recovered from the rape and is now exploring a new life once again.

All in all, this entire incident was both a lose and a gain for Melinda. Through out her whole year of school Melinda learns a lot about her self and all these lessons she has acquired will help her deal with problems in the future and the incident she has experienced will most likely not happen again.

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The guildford four

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After the incredulity and then the euphoria of release from jail, the four people who had served 15 years for the Guildford pub bombings in 174 had to find a life. Three are now married with families but the years of adjustment have been painful. Ten years ago today the only thing that mattered was when Lord Lane, the lord chief justice, pronounced those magic words the convictions of Gerry Conlon, Carole Richardson, Paul Hill and Paddy Armstrong were unsafe and unsatisfactory. Conlon, a wild and wiry bundle of suppressed energy with delirious sisters on either arm, was the only one to face the crowds outside the front door of the Old Bailey. He punched the air in defiance and ran the wrong way down the street. Just like a confused animal, his lawyer thought. Conlon was then 5. Richardson, 17 at the time of her arrest, was shocked and weak at the knees. She and her former boyfriend, Armstrong, disappeared separately out the back. She just wanted to hide. Hill, who was still serving life for a murder in Northern Ireland, was taken to Crumlin Road prison in Belfast and bailed two days later. Theirs was the first of the momentous Irish miscarriage of justice cases which convulsed the criminal justice system and led to a rare royal commission. The crisis of confidence was encapsulated in one of Lord Lanes concluding remarks The officers must have lied. The ramifications - on disclosure of evidence, the right to silence and to jury trials, the credibility of the police, the quality of forensic services and the question of racism - are still reverberating. Psychological effectsFor the four people who had lost their youth, a personal trauma of equal intensity lay in store. As Gareth Peirce, Gerry Conlons solicitor, put it They come out with no money and no counselling. They have no references, its difficult to open a bank account, you cant get a mortgage. They have no GP. You dont belong. Little things - the pace of life and the gadgetry invented since 174 - caused panic. They found the noise of traffic and crossing the road frightening. Youre inadequate, youve no skills, said Conlon. But the most serious effects of 15 years in prison, most of them in category A, was psychological. Three years ago Adrian Grounds, a psychiatrist at the Institute of Criminology at Cambridge, examined Conlon and four of the Birmingham Six who were released in 11. He found that they were suffering from irreversible, persistent and disabling post-traumatic stress syndrome. He compared their mental state with that of brain damaged accident victims or people who had suffered war crimes. It often made them impossible to live with, he said. Some have fared worse than the others. After some manic trans-Atlantic campaigning for the Birmingham Six and other victims of injustice, Conlon descended into a cocaine haze, from which he is only now emerging. Ive been off it since last November, he says. He is on the dole in a one bedroom flat on the south coast, and seeking the counselling that he realises he needed long ago. For a while the cocaine took away the nightmares. Armstrong, 48, tried to settle into work but got caught up in the temptations of drink and gambling. He is now married and living in Dublin with a child. Hes unemployed and friends say just coping. Hill, 44, who had his Belfast conviction quashed, famously married Courtney Kennedy, the daughter of Robert Kennedy who was assassinated in 168. They live with their three-year-old child in Washington. But their marriage has had its strains to the extent that they sought help. Richardson, who has kept the lowest profile, has probably emerged the strongest, despite eight years on category A in grim Durham prison. She is happily married with an eight-year-old daughter, says her solicitor Alastair Logan. All four received ex-gratia compensation payments after several years negotiating with the governments assessor, Sir David Calcutt. Three have agreed a settlement of around £500,000 but Hills final figure has still to be arrived at. All the solicitors believe Calcutt has been mean with his awards. Oliver Kelly, Hills Belfast lawyer, describes him as stingy, uncooperative and inaccessible. Mr Kelly says His assessments fall far short of what a reasonable person would expect. In these cases there should be no penny pinching. Mrs Peirce says his miserly approach was the final insult. Mr Logan, for Richardson, believes that Calcutt should have awarded punitive damages. The case and those that followed contributed to a change of culture in the system. Police and forensic science witnesses were no longer considered infallible. Confessions alone meant risky justice. There was a recognition that terrible mistakes had and could be made. Prosecutors had to be more open and judges more sensitive. The high point in this sea change, it is widely held, was the 1 court of appeal judgment in the Judith Ward M6 coach bombing case which delivered a searing indictment of police, crown lawyers and scientists for their failure to disclose relevant material. Twelve soldiers and members of their families, returning to Catterick camp in North Yorkshire, were killed in the explosion. Retrograde stepsThe Conservative governments response was Lord Runcimans royal commission which reported in 1 - ironically the year of the bungled Stephen Lawrence murder investigation and the appointment of the reactionary home secretary Michael Howard. Its key proposal, a criminal cases review commission, was up and running three years later. Despite early criticism of its lack of independent investigative powers, its robust approach in sending many cases back to the court of appeal has been applauded. Chris Mullin, now environment minister and the former chairman of the home affairs select committee which championed the Birmingham Six, said the commission was a large step forward which had to be hard fought for. Most of the changes have been undoubtedly for the better. But some of the other laws that have flown from its recommendations have been seen as retrograde. Defence barristers and civil liberties groups unanimously criticised the erosion of the right to silence. A judge can now draw adverse inferences from a defendants refusal to answer police questions, although Mr Mullin argued that it was not unreasonable to expect a person to give an account of themselves if they were innocent. The critics also condemned disclosure rules that say the defence has to reveal its case while the prosecution retains the right to hand over only what it thinks is relevant. Mrs Peirce says The royal commission was illiberal. Things have got worse now as any defence lawyer will tell you. John Wadham, the director of Liberty, added The Guildford Four were the first people detained under the prevention of terrorism act and it is disappointing that this legislation remains in place, despite the peace process and the governments commitment in opposition not to renew it. In addition, the governments proposal to remove the defendants right to elect jury trial in either way cases will add to the number of miscarriages of justice.

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Green Party Politics

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The Green Alternative

In the annals of "mainstream" America, the Green Party is known quite well for the role they played in "spoiling" the election of 000 for the Democratic Party. However, it is imperative that informed citizens note that the Greens were simply garnering votes from liberals and Greens (of course) that felt Al Gore was far too moderate and George W. Bush was far too conservative for their precious votes. I felt it was vital to understand more about the Green Party than the sometimes-comical assertion about Ralph Nader being a thorn in Al Gore's side. To my previously general understanding, they present alternatives to the industrial-commercial-consumerist development that has run rampant throughout the same "mainstream" America that was mentioned before. The purpose of this paper is to express what I learned about the Green Party along with how I felt about what I discovered.

The Greens are probably best known for their principle of "ecological wisdom" which contends that human beings are a component of nature rather than a separate body that operates outside of nature (4). The Green Party feels that an ecological balance must be maintained and there has to be resource limits placed on society and the planet at large (4). The Greens want to have a sustainable society that ensures that the people that come about in the future will benefit from the present actions rather than suffer from environmental exploitation (4). With this in mind, Greens admonish industrial agriculture and endorse agricultural activities that replenish the soil, all while working toward an economy that is efficient with respect to the use of energy ().

Within this same vein, the Greens are adamant about executing actions in the present-day with the long-term future in mind. By having a requisite future focus toward sustainability, the goals of the Greens are vigilantly pointed toward protecting the earth's precious natural resources, carefully disposing of created waste, while expanding upon a sustainable economic base that doesn't require incessant extension and expansion for continued existence (). The Greens believe that the push for immediate earnings should be offset by guaranteeing that economic development, contemporary technology, and monetary procedures all are held accountable by the fact that future generations will become heir to the consequences of today's actions (). This is encompassed in a belief that individuals should be personally and globally responsible in that while they improve themselves they also should boost the world's ecological equilibrium and communal synchronization (). This pertains to efforts that seek to promote peace, economic fairness, along with the overall well being of earth.

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Along these same lines, the Greens don't believe that the customary centralization of wealth and power in America and the world is a significant factor in societal and economic unfairness, militarization, and environmental devastation (4). That being the case, the Greens support a reorganization of economic, political, and social establishments away from an arrangement that's dominated by and regularly presents advantages for a prevailing minority, toward a "more democratic, less bureaucratic system" (4). Resolutions should be set in motion by individuals and communities to ensure that the civil rights of all citizens will be guarded and promoted (4).

What's more the Greens feel that the economics of the United States must become vital, but also sustainable with enough jobs and a reasonable standard of living for all people; all while preserving the world's ecological stability (). The Greens feel that work should not only be consequential, but also distinguishing so that a "living wage" can be earned and garnered by every individual who works for it (). Returning to the community level, Greens see economic development as a mission that necessitates paying attention to workers' rights and the environment with deep-seated citizen contribution in the designing of such a system that ultimately seeks to better the overall "quality of life" (). This means that Greens support companies that are independently owned and operated while being socially responsible on a broad level (). Moreover, the Greens are steadfastly dedicated to supporting co-operatives and communal enterprises that allocate resources and authority to people through democratic involvement ().

With regard to the commercialism and industrialism that runs rampant in America, the Greens feel that there's a pervading global corporate power dominating politics and government in the U.S. As a result, democracy has been compromised at the expense of the very people living within the boundaries of the U.S. and inevitably around the world (). The Greens feel it's clear that the gigantic multinational corporate conglomerates have created provocations and ultimatums and forced them upon the government, the people, and the common consumer (4). The Greens are aware of the inherent marketing madness that creates needs that didn't exist while taxpaying voters bear the burden of political, ecological, and social costs (). Such consumerism and stratification within the corporate framework has put inequality on egregiously stable footing domestically and abroad ().

For me, it was clear how the Green Party philosophy fit within the framework of many liberal progressives. Both the Green party and such groups feel that "commercial societies promote individualism and wealth inequality" (1). The Green Party also condemns corporate globalization as it retrieves the resources of other nations, and Bodley agrees, "The culture of consumption would probably consider another culture's resources to be under-exploited and to use this as a justification for appropriating them" (1). Bodley writes, "In large scale cultures, central political rulers take production and distribution functions away from households and individuals and promote subsistence intensification, new technology, and population growth to enhance their social power" (1). This sounds quite a bit like the Green party's views regarding the corporate relationship to the federal government, along with the revocation of worker's rights and self-sustainability socially, economically, and ecologically.

I feel that the Green Party is far more progressive in its views than the large scale Republican and Democrat parties. These two latter parties are recipients of large corporate donations (soft money) and this fact has got to scare anyone liberal or conservative. Moreover, I feel that the Green Party is future focused which is inherently essential in these ecologically volatile times. I don't feel the Green Party splits any votes or impedes upon the Democratic Party because the voter turnout in the United States is pathetic anyway. Additionally, I feel that the Green Party's focus on grassroots democracy is more constitutionally proficient than any form of politicking that the Democrats and Republicans can imagine.

The founding fathers designed this form of government to avoid the sort of sick aristocracy that has evolved today. In other words, when they sought to split away from King George they were attempting to rid themselves of a dominant, exploitive ruling monarchy, but through crony capitalism and corrupt politics; we nearly have the same system today. True, they wanted individuals to have the ability to assess wealth, but not at the expense of other individuals while simultaneously affecting egalitarian politics.

For me, I feel the Green Party gets to the root of the issue in that it seeks to return to a pure democracy that proceeds uncorrupted by commercial, corporate, and consumeristic ideals. The world is not the United States' oyster; it is a dignified, beautiful, and diverse place that cannot be pillaged simply because of the innate desire to increase GNP. The Green Party values communities and I feel that within that paradigm the party intrinsically values the individual, and for me, that motivates me within the political, social, and economic realms. What's more, as clichd as it might sound; I believe the Green Party is the one political institution that unwaveringly longs to better the planet while advancing the human race. And for me, that makes all the difference.

Bibliography

(1)Bodley, John H. Victims of Progress, 4th ed. Mayfield Publishing Company Mountain View, CA. 1.

()Wissenburg, M.L.J. Green Liberalism. UCL Press May, 18

()Bahro, Rudolph. Building the Green Movement. New Society Publishing May 186.

(4)Sale, Kirkpatrick, Eric Foner. The Green Revolution The American Political and Environmental Movement. Hill and Wang Publishing August, 1

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The Life of a Knight

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The Life of a Knight

Every boy of noble birth had to undergo many years of training before he could become a knight. The training began when he was just a young boy.( around the age of 7 years ) The young boy sometimes received training at home but usually he went to live with some well known lord of great wealth. Every important noble had several young lads living in his home as pages.

The pages helped the ladies of the court in everyway they could and they also learned many things from them. The ladies would teach them how to sing and dance. They would teach them how to compose music and play it on the harp. They also taught them how to make themselves useful and agreeable at all times. The ladies told them many stories of knights and heroes and those that could read taught the young pages how to read.

Many things were expected of a page and manners was high on that list. They were taught that when they enter their lord's place they would say "God's speed" and cheerfully greet everyone in the room. They weren't to rush in and be rude instead they were to enter slowly with their head up and they were to kneel on one knee in front of their lord. They weren't to sit down and they were to be ready to stand until they were bidden to sit. They were to keep their hands and feet still at all times.

The manners to be used at the dinner table were also important. When their lord went to get his meat the page should be ready to fetch him water and hold a towel for him until he is done. They would stand there until their lord bid them sit but then still they would always be prepared to serve him with clean hands. They weren't to hang their heads over their dishes and they weren't to drink with a full mouth. If they ate with another then they weren't to be greedy. They would give the nicest pieces to another. When the meal was over they were to rise without laughing or fooling around and they were to return to their lord's table. They would stand there until grace had been said and the meal was officially over. Then they were to go and fetch water and a cloth and pour water over their lord's hands.

In their spare time the pages played games and did daily exercises in the castle yard. A popular sport they played, which was also considered as training for warfare, was tilting at the quintain. The quintain was a figure of a knight made out of wood. He was holding a shield in front of him and in his right hand he held a club. The pivot was fixed to a pole and it would turn around if touched. Each page would mount a horse and they would dash towards the figure at a gallop. They would try to strike the dummy with a lance. If they struck it in the center it was considered a good job. If they missed though and struck the dummy to the side, it would whirl around and strike the page with its club!

For 7 years or more the young boys lived in the castle as a page. After that they became a squire which was the lords devoted attendant who served him in many ways. The squire would polish the armour until it was bright and shining and they cared for the horses. They waited upon their lord at mealtime. They carried water for them for hand washing, they carved their meat and filled their cup. They rode with their lord to battle and to tournaments and they carried their weapons and their shield. If their lord was unhorsed in a tournament, the squire would remount him or if he was injured the squire would carry him to safety and care for his wounds.

In the castle yard the squire would practise warlike accomplishments and manly exercises. They learned to ride on a horse's back and how to hold a lance properly while managing a shield at the same time. They were always courteous and helpful to the ladies of the castle.

When a squire had finally mastered his duties or "won his spurs" his day of knighting would arrive. He could win his spurs by performing some deed proving his worthiness such as showing courage on the battle field in protecting his lord.

The knighting would take place at the castle and it would be accompanied by a solemn religious ceremony in which each part would have a significance. First the knight to be took a bath to cleanse himself blemishes from his past life. Then he would lie down for a moment upon a bed to signify "the rest God gives to his followers, his brave knights." Then he put on a snow white tunic symbolizing " that he must keep his flesh from stain if he would ever hope to reach heaven." Over that went a scarlet robe to symbolize " he must be ready to pour out his blood for the holy church." Lastly, he puts on a black coat " to remind him by its sombre hue that he must die."

After a long fast the young squire spent a whole night alone in a church lit only by a single lamp. He knelt in prayer in front of an altar on which his new armour and weapons were laid. This made these articles worthy to God. In the morning he took the Holy Sacrament and a priest instructed him of his future duties as a knight. The squire took the solemn vows of chivalry which bound him to be brave and honourable, to right the wrong, to protect the women, to help those in need and to show mercy to the weak and the defenceless.

Later that morning he went to the courtyard where many other knights and ladies were assembled to view the knighting. First came the ceremony of putting on his armour. The lord, who was the godfather in chivalry, belted on the sword of the soon to be knight, fastened on his golden spurs and presented him with his shield. Then the young squire knelt as his lord struck him lightly on the shoulder with the flat of his sword. The lord pronounced, "In the name if God, St. Michael, and St. George, I dub thee knight. Be loyal brave and true." The squire was now a knight.

A groomed horse with a bridle engraved with gold, silver and jewels was waiting for the knight and was presented to him as his charger. Wearing his new armour, the knight would give an exhibition of his skill of riding and his use of weapons. Then he would ride over the drawbridge to seek adventure with his faithful squire. The knight would look for some deed to prove his valour and to win some maiden's love.

A true knight was expected to be loyal to the church and to their overlord, to be just and pure, to speak only the truth, to be fair to everyone even his enemies and to know no fear. His honour was the most important quality. Many knights were unable to live up to these expectations. If they broke the vows or if they were guilty of some grave breach of knightly honour, they were publicly disgraced. Their shield was hung upside and smeared with paint and Heralds came by and one by one they ripped his armour off. His shield was then broken into pieces, his spurs ripped off and his sword broken over his head. Then the knight was placed in a coffin and dragged to the church. There a priest held a funeral service for them as if they were dead. The knights were considered dead to honour.

 

Bibliography

Hartman,Gertrude. Medieval Days and Ways. New YorkMacMillian Publishing Co. Inc,165.

Kesheshyan, Gevork. "The Middle Age-Knights" http//www.burbankk1.ca.us/luther/mages/gevsha/mackinght.html. July, 6 16.

"The Middle Ages" http.//www.askjeeves.com17

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