Reflections on the Counsels of St Angela Merici in the light of Scripture - First Counsel

1st Counsel: Humility and Service

  

Scripture: Phil.2:1-11, Rom.12:3-10, Jn.13:12-17, 1Pet.5:6, James 4:10, LK.14:11, Lk.17:9-10, Lk.18:14, Mt.23:10-12

One cannot read the First Counsel without also reading Phil.2:1-11. The First Counsel is a re-iteration of the humble service, and service done in love, that stands at the heart of the above scripture.

1. In the first place then, my daughters and sisters most dear in the Blood of Jesus Christ,

The language of “in the blood of Jesus Christ” may seem to some “out-moded”, but the intent behind the language is no more outmoded than Phil.2:1-11 in which St Paul says to the Philippians:

make my joy complete: be of the same mind, having the same love, being in full accord and of one mind …. Let the same mind be in you that was in Christ Jesus … he humbled himself and became obedient to the point of death … Phil.2:2-5, 8

Unity is to be found in Christ Jesus, having the same mind, the same love, a love that is stopped by nothing, not even death. In the out-pouring of life, life is given. This is the mind set, the love, the humble service, the ground of unity, that St Angela puts before the members of her Company – her daughters, her sisters in Christ. There is to be no limit to the outpouring of love in their service to others and to each other. “The blood of Jesus Christ” is the traditional hallmark of such love, and such love can never be out-moded. What language do we use today when soldiers lose their lives in service of their country, and the spirit of a nation is rallied by the loss of such life?

2. I remind you to strive, with the help of God, to take hold of and plant within you this right conviction and humble sentiment: do not consider yourselves worthy to be superiors and leaders.

St Angela was a 16^th century Italian renaissance woman, not a 19^th or early 20^th century woman for whom humility has become synonymous with self-deprecation, a false humility. For St Angela, humility is not about self-abasement. But it is about truth, it is about recognizing the seduction of the ego, and the suppression of the true self. Angela is not drawing on a 19^th or 20^th century spirituality here. Rather, once again her words merely echo those to be found in scripture:

For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. Rom. 12:3

Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself… Phil.2:5-8a

3. Rather, regard yourselves as ministers and servants reflecting that you have more need to serve them than they have to be served by you, or governed,

One of the surest ways to keep one’s ego in check is to honestly esteem the gifts of others. We do not lift ourselves up by putting others down. Rather a true appreciation of the gifts of all helps us to put ourselves in perspective. Further, St Angela is reminding us here, that we are in fact “gifted”. And a gift is simply that – a gift. It can be given or not given. We may just as easily have not been gifted.  The grace of God is given freely and without merit. We are reminded again of Romans 12:

For as in one body we have many members, and not all the members have the same function, so we, who are many, are one body in Christ, and individually we are members one of another. We have gifts that differ according to the grace given to us: prophesy in proportion to faith; ministry, in ministering; the teacher, in teaching; the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate in cheerfulness. Rom.12:4-8

So you also, when you have done all that your were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”  Lk.17:10

Every person is gifted, and for those whose service is the ministry of leadership, it may be said that they do no more than their duty in carrying out their ministry. The service of leadership is not an occasion for eliciting from others any special deference. Rather, they should have the mindset of Christ.

4. and that God could very well provide for them by other means even better than you.

Should one be gifted to exercise the service of leadership, one should remember precisely that – it is gift, not merited. It does not reflect on the recipient but on the giver. The world can well survive without us. None of us are irreplaceable or indispensable! Someone else can always be found to carry out whatever service we have to give. St Angela is exhorting us here to take a “reality check”!

5. But in his mercy he has wanted to use you as his means for your greater good, so that you could merit more from his infinite goodness, and the would have reason for rewarding you.

We are to be grateful for the opportunity to do whatever good comes our way. Once again the language here threatens to impede our understanding of the intent behind these words. Perhaps it is not so common these days to think in terms of “meriting reward from God”. However, who has not known the “rewarding feeling” of having done some good, and the more altruistic or selflessly carried out that service has been, the more “inwardly rewarding”!  And yet we do not seek reward from others. However, is it not possible that “that rewarding feeling” is an affirmation that we have been true to our most authentic self, our true “human” self, and somewhere within us, we know that. It is when we are most authentically human that we are also being divinized, brought into that unity that is the invitation of God to all humanity.

Are we reading too much scripture into St Angela’s words? I don’t believe so. For having spelt out the task of humble leadership in vv.1-5, Angela turns her attention to some essential resources for the task. She begins with Christ Jesus and Phil.2:8

6. Learn from Our Lord who, while he was in this world, was a servant, obeying the Eternal Father even unto death.
7. And this is why he says: “Ego fui in vobis non tamquam qui recumbit, sed ut qui ministrant”; that is, I have been among you not as the one who is served, but as the one who serves.

St Angela has moved on now from Philippians 2:1-11 to John 13:12-17

After he had washed their feet, had put on his robe, and had returned to the table, he said to them> “do you know what I have done to you? You call me Teacher and Lord – and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you. Very truly, I tell you, servants are not great than their master, nor are the messengers greater than the one who sent them. If you know these things, you are blessed if you do them.

8. And St Gregory, even though he was Pope, still called himself servant of the servants of God.
9. Thus he fulfilled the office of superior and Pope, but in his heart he regarded himself as less than the others, and servant of the servants of God, mindful of the evangelical saying: “Qui maior est inter vos, fiat sicut minor”.

We may wonder is St Gregory merely just one more example that we should note to be sure of the kind of humble service that St Angela is putting to the leaders of the Company of St Ursula. However, it may also be remembered that St Angela is writing at a time when the papacy is anything but an example of the leadership she is promoting. These Counsels are being written just a few years before the Council of Trent is to commence. It is not only a time when the leaders of the Church are in disrepute, it is also a time when reformers are advocating that our authority should be Scripture only, while the Church in the Council of Trent affirmed the authority of both Scripture and Tradition. Here St Angela is drawing on tradition, and pointing the attention of the Company members to a time when that tradition was in fact authentically lived, a leader whose leadership was in sync with that of Jesus. St Angela is well aware of the situation of the Church in her time and the confusion this posed for many people. We will see this more specifically in her Seventh Counsel, vv.23-24, where she says: “As for the other opinions that are arising now, and will arise, leave them aside as not concerning you. But pray, and get others to pray, that God not abandon his Church, but reform it as he pleases…” Though not the intent here, we get a glimpse or insight as to how St Angela weaved her way through the politically religious turmoil of her time, pursuing a clarity of focus and single-mindedness that was firmly grounded in both scripture and tradition. 

10. In like manner, you also be superiors in the same way, that is, know and consider yourselves less than they.
11. Because if you do this, then God himself will exalt you as much as you have humbled yourselves.
12. For not in vain, and not without reason, a true and prudent servant of God humbles himself in his heart, and annihilates in himself his own feelings, and delight in his own reputation,
13. because he hopes and expects from God another delight and truer glory and honour.
14. For he firmly believes what the Gospel says: “Qui se humliat exaltabitur”; that is, he who humbles himself shall be exalted.

Reflections on the Counsels of St Angela Merici in the light of Scripture - Prologue

The Counsels of St Angela Merici were addressed to the leaders of the Company, that is those who had responsibility for encouraging the members of the Company in the life they had undertaken.

Prologue: Servants entrusted with the care of God’s chosen ones – know who it is that you serve

Scripture: Rom 1:1, 5:8; 1Cor.3:5-7; Rom.12:9-13; Jn.10:15; 1Tim.1:14; 2Th2:13-17; 1Cor.1:8-9; Mt.11:29-30; Lk.12:34; Phil.1:3; 2Cor.4:7; 1Cor.1:8-9; 1Pet.5:5-11; 1Pet1:2;Heb.10:19-25

Sister Angela, unworthy servant of Jesus Christ, (Prologue, 1)

The writings of St Angela Merici are imbued with Scripture. Her whole style of writing echoes the Letters of the New Testament and her spirituality and teaching is firmly grounded in scripture. If not directly echoing Scripture as above, the resonance of thought will immediately call to mind scriptural passages that unfold her teaching. This initial greeting echoes the greetings of Paul to the early Christian communities, e.g. “Paul, a servant of Jesus Christ… grace and peace….” (Rom.1:1). Like Paul, St Angela first identifies herself as a servant of Jesus Christ. Nor are we to dismiss the word “unworthy” as symptomatic of a piety belonging to another era. Rather, we will find in her writings a constant appreciation of the giftedness of all in life, a giftedness that is totally gratuitous on the part of God. Paul, too, was well aware of the utter gratuitousness of God’s love when he wrote: “God proves his love for us in that while we still were sinners, Christ died for us” (Rom.5:8). As servant, she is like Paul:

What then is Apollos? What is Paul? Servants through whom you came to believe, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither the one who plants nor the one who waters is anything, but only God who gives the growth...For we are God’s servants working together: you are God’s field, God’s building (1 Cor. 3:5-9).

Later in her Counsels she will remind the leaders of the Company, that God could just as easily have “gifted” someone else with the task they have been given. The call to be leaders is gift, not merited, the task itself is gift. They, too, are unworthy servants, sowing and watering the seed, but knowing it is God who calls and Go who gives the growth.

to her beloved daughters and sisters, the leaders of the Company of St Ursula. (Prologue, 2)

St Angela continues in the Pauline formulaic greeting. Of note here is that she address the leaders as both daughters and sisters. In life, St Angela was known as Suor Madre., although notably she introduces herself simply as ‘Sister’, sister, therefore, being the primary relationship. Suor Madre, or ‘daughters and sisters”, captures that double relationship of both equality and responsibility for nurturing life, for watering the seed. It further underpins the servant emphasis – there is no place in Angela’s teaching for “Lording it over” (). One is not simply “mother”, one is also sister. Just as Paul addressed the members of his communities as “brother and sister”, so too, the leaders of the Company must always remember their equality as sisters within the Company. Nor should we forget that St Angela a Franciscan tertiary and therefore possibly well acquainted with St Francis’ Canticle of Creation. As ‘sister’, Angela places herself amongst the members of the Company as an equal. Yet for the responsibility for nurturing the life of each one in the Company, Angela uses the mother~daughter relationship. Within the double relationship of both sister and mother, there is no place for the mother~daughter relationship being one that fosters a childlike submission and dependence. Rather, it must profoundly respect the dignity and conscience of each one, remembering they are also “sister”. Thus the relationship of the leaders of the Company with the members of the Company will be the same as that of St Angela with the leaders. It will not be dictatorial, beuracratic, administrative, managerial, nor necessarily setting strategic goals and plans. It is no more nor less than the Pauline image of “watering the seed” – doing all that it takes to encourage and nurture growth. Nurturing growth will be seen as key to Angela’s understanding of leadership.

May the strength and true consolation of the Holy Spirit be in you all” (Prologue, 3)

Again, the Pauline formula continues. Whereas Paul’s prayer was frequently for grace and peace of the Lord Jesus Christ, St Angela’s prayer is for strength, consolation and the Holy Spirit. Why? It is so that 

you can sustain and carry out vigorously and faithfully the charge laid upon you and at the same time look forward to the great reward which God has prepared for of you strive, each one for her part, to be faithful and full of concern for his spouses who have entrusted to you, to guard them and watch over them as most vigilant shpeherds and good servants. (Prologue, 4-6).

We note there is no place for passivity in this charge, nor for anyone not pulling their part. Nor is it perceived to be an easy task. It demands the same commitment that Paul commands in Rom.12:9-13 – “Let love be genuine; hate what is evil, hold fast to what is good; love one another with mutual affection; outdo one another in showing honour. Do not lag in zeal, be ardent in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere in prayer, …” Angela returns frequently to the image of the shepherd in fulfilling this task, and thus we are reminded of Jn 10:15, the shepherd who lays down his life for the sheep. These images help to ground the mother image. The sense of zeal to which St Angela is appealing here, is the same zeal that a mother has for the protection and well-being of her child, a shepherd that lays down his life for his sheep. This sense of zeal flows from a sense of responsibility.

It is a task of immense responsibility, not by virtue of the merit of the leaders themselves, rather, by virtue of the dignity of those for whom they are concerned. We find the same teaching in the words from 1 Tim 1:14 – “Guard the good treasure entrusted to you, with the help of the Holy Spirit living in us”. Likewise, Paul in 2 Thes.2:13-17 recognises that those he serves are chosen by God and it is this reality that makes the leader a servant, a servant of God entrusted with the care of those precious to God, called by God. Angela is encouraging the same attitude in the leaders of the Company as Paul, Timothy and other New Testament leaders had towards their communities. Wherein lays the dignity of those entrusted to the care of these leaders? It is grounded in their spousal relationship to Christ.

Therefore, since the members of the Company have been called and chosen by God, and the leaders are as God’s servants in the care of them, then Angela rightly exhorts the leaders

to pray God to enlighten you, and direct you, and teach you what you have to do for love of him in this task – and there cannot be another more worthy than to be guardians of the spouses of the Most High. (Prologue, 7-8)

And perhaps, with these words, we step back in discomfort feeling a sentiment not characteristic of our 21^st century expression. However, we cannot fully appreciate Angela’s teaching on leadership without an appreciation of the theological import behind the term “spouse”. It is a Biblical term and used often in the scriptures to image the relationship of God with Israel, of Jesus with the Church. It is not a romantic or sentimental concept. Rather it pertains to that unique bond in which humanity and divinity are one in Jesus, a dynamic towards the unity of God.  The “spouse of the Most High” is called to allow this reality to be transparent in her life. It is a reality to which all humanity is called to participate and to live fully in the eschatological fullness of time. The spouse of the Most High enters into this reality now. Often Angela will return to this imagery for it grounds the very dignity of the members of the Company and thereby the enormity of the charge entrusted to the leaders. The relationship of the members of the Company with Christ is one in which Christ is their one and only treasure and in Him is their love (Counsels 5:43). Thus often St Angela will refer to Christ as “Amator” – “my Lover, or rather ours, the Lover of us all”. The members of the Company of St Ursula are called to know deeply the love of Christ. That is their vocation, and to live that love in every moment and arena of their lives. Their lives are to be shot through with love, being loved by God, being the beloved of God, living that love in the world around them, having that same love for all they encounter and with whom they engage. In her Rule, St Angela exhorted her daughters to never cease to have the love of God burning in their hearts (Rule 9:22). They are to be the heart of God in the world. They are God’s treasure just as God is their one and only treasure – and we might recall Paul’s cry of (Phil.3:8-9a) that he regarded “everything as loss because of the surpassing value of knowing Christ Jesus my Lord.” The leaders of the Company are entrusted with the care of the heart of God. This is what is at stake. This is the foundation of their leadership – knowing the treasure they are to watch over and nurture.

Angela is concerned in this Prologue to ground the locus and nature of leadership within the Company. Only then can she proceed to offer guidelines as to how this may be carried out, what might be its human face, what might characterize such leadership in operation. So we find in the First Counsel a theme of humility and service as qualities the leaders must have, just to ensure this primary foundation of leadership is understood. For now she continues to ground this leadership by focusing on the dignity of those whom they are called to serve in leadership.

In the Prologue she continues:

So also, you must consider in what manner you must esteem them, for the more you esteem them, the more you will love them; the more you love them, the more you will care for and watch over them. And it will be impossible for you not to cherish them day and night, and to have them all engraved in your heart, one by one, for this is how real love acts and works.” (Prologue, 9-11)

This is a somewhat daunting task. It is not only the way true love works, it is also the way of true motherhood and fatherhood. We are reminded of:

• Mt.10:29-30 ”Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. And even the hairs on your head are all counted”.
• Is.43:1 “I have called you by name, you are mine.”
• Is.49:15-16a “Can a woman forget her nursing child, or show no compassion for the child of her womb? Even these may forget, yet I will not forget you. See, I have inscribed you on the palms of my hands.”

St Angela typically contemplates nothing less than one hundred percent commitment. I recall a teacher in an Ursuline school once saying that, every lesson, she endeavoured to call each student by name at least once. As scripture again reminds us: “Where your treasure is, there your heart will be also” (Lk.12:34), so Angela acknowledges that we love what we treasure, in other words, humanly esteem precedes love. We do not love what we do not treasure, or in other words, esteem. And so St Angela says that the leaders must consider in what manner they esteem the members of the Company. So they must contemplate the gift entrusted to their care. Daunting as all this may seem, they are not to find it a burden:

And this charge must not be a burden for you; on the contrary, you have to thank God most greatly that he has deigned to see to it that you are among those he wants to spend themselves in governing and safe-guarding such a treasure, his own. (Prologue, 12)

This is reminiscent of the spirit of Phil.1:3-4 when Paul prays: “I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you.”

Becoming a member of the Company of St Ursula

The constitutions of the Company of St Ursula, the Secular Institute of St Angela Merici, necessarily adhere to the principles articulated in Canon Law for Institutes of Consecrated Life. Hence a woman wishing to become a member of the Secular Institute of St Angela Merici, will follow a path similar to that for joining other Institutes of Consecrated Life.

For the Secular Institutes of St Angela Merici, the Initial Journey has two phases, the first phase being a period of vocational orientation or friendship. There is no set time frame for this period. Following this period of vocational orientation, the person may formally request to be admitted to the second phase of this initial journey. This second phase is a two year period during which the person undertakes "to study in depth the identity of secular consecration", the spirit of the Foundress, to verify her own vocation, and to experience the form of life that is to be undertaken. At the end of this two year period, the person may request to be admitted to temporary profession. Final vows may be taken after five years of temporary vows.

Because this vocation is a secular vocation, none of the above requires a person to move from where they are living or to resign from their current employment. This formation period is undertaken concurrently with normal life, as this is the manner in which the vocation is lived out. It does require a commitment to developing a deep prayer life, and to finding time for regular dialogue. It also demands a maturity, independence and strength of commitment to assume personal responsibility for developing her understanding of this vocation and commitment to it. While dialogue supports it, the day to day living of this vocation is an independent one, demanding a firm and courageous commitment.

Charism and the Solemnity of the Sacred Heart

In the school where I work, I have been part of a formation committee, whose task was to attempt to articulate an understanding of Ursuline charism contained within the school motto of Serviam; and then to develop a formation program to ensure the ongoing faithfulness to and formation in the charism as the school community changes over the years. However, very early in the process it became necessary to even develop a common understanding of the word "charism" itself. Eventually the committee favoured an understanding of charism as a "window onto the Gospel". In pondering the readings for today's solemnity, it seemed to me that the underpinning reality being celebrated today is that window - a window through which the Merician charism comes face to face with the Gospel.

Culturally the celebration of the Sacred Heart of Jesus raises to mind pictorial images, not necessarily artistic images, perhaps more reminiscent of a day when catechetics was delivered predominantly by pictures. The perpetration of this pictorial image does not help to invite the current generation to ponder the richness of the reality being celebrated. Remarkably, the readings for the day revolve around the image of the shepherd - the shepherd who looks after the sheep, the tenderness of the shepherd, the shepherd who will not let even a single one of the flock be lost, the foolishness of heart that goes after a single lost sheep, the shepherd who knows each one by name, who lays down his life for his sheep. The profundity of such a love is a sacred reality - it breaks all bounds.

But it is the same imagery that St Angela uses when addressing the leaders of the Company of St Ursula and how they should look after the members of the Company. They should be like watchful shepherdesses, not lose one member, and "have them all engraved in your heart, one by one, for this is how real love acts and works." And to the members of the Company, St Angela, encouraged them "to always keep the flame of love burning in their hearts." It is this love that underpinned all of her teachings, the love of the good shepherd. This was her model. This was her key entry point into the Gospels, into her knowing of God.

Religious and Secular Institutes

Sisters, Religious and Secular Institutes

Religious, Secular Institutes and Societies of Apostolic Life are addressed in Canon Law in a section headed “Institutes of Consecrated Life and Societies of Apostolic Life”.

Title 1 in the Section on Institutes of Consecrated Life covers: Norms common to ALL Institutes of Consecrated Life (#563 – #602. These norms include:
•Life consecrated through the profession of the evangelical counsels of poverty, chastity and obedience.
•Neither clerical nor lay
And this sections also recognises hermits and consecrated virgins as forms of Consecrated Life.

Title 2 addresses Religious Institutes and in a separate Title, Title 3, Secular Institutes are addressed. Clearly, Secular Institutes are not a subcategory of religious life. Rather both Religious Institutes and Secular Institutes are distinct ways of living Consecrated Life.

Title 2 on Religious Institutes highlights:
•Religious Institutes are to be distinguished from secular institutes by:
o A common life
o Poverty as dependence
o Withdrawal from the world

Title 3 on Secular Institutes highlights:
•The Secular Institutes are canonically distinguished from religious life as life lived in the world, but not of the world.
•Does not change lay or clerical status.
•The fraternal bonds are of a different ilk - and community life is not necessary.
•Poverty is not one of material dependency.
•The mode of being in the world if of a different character: leaven in society. While a secular institute may have a specific work, this is not necessary.

What is at stake here if these distinctions are not clearly recognised?Apart from women not being given the full information on possible ways to live consecrated life, a disservice is being done to both religious and secular institutes by clouding the distinctive character of each. In the Church's mind, there is a certain "withdrawal FROM the world" that is characteristic of religious institutes whereas for secular institutes the contrary is characteristic - "immesrsion IN the world, although not being of the world."

I suggest there is a two-fold need that will enrich all:
(a) A need for a true appreciation of what a secular institute is intended to be;
(b) A need for a reaffirmation of the innate identity of apostolic religious as distinct from a secular institute.

By this I do not mean that apostolic religious should all get back into convents and live a common order of day. Elements of “common life, poverty as dependence and withdrawal from the world” may continue to be “liberally” interpreted in their practical application. However, they do constitute a fundamental orientation of the heart and mind that needs to be reclaimed and that pertains to the relationship of members with each other and with the world at large, an orientation of heart and mind that is in essence different to that of the consecrated person in a secular institute.

A particular gift to the Church of Apostolic Religious Life has been their prophetic role in leading the response to emerging needs in society. While philantropists may well pick up part of this, there remains the need for a gospel critique in the response. The loss of Apostolic Religious in the Church would be a very sad event. It is a matter of urgency that they reclaim their unique identity, without blurring the unique charism of those called to live consecrated life in a secular institute. Secular Institutes also need to affirm their uniqueness rather than accept a quasi-religious identity.The world needs both.

The Merician Difference in Education

All Catholic Schools have at their core the living of the Gospel. What distinguishes an Ursuline School?

Traditionally, this difference has been characterized by a particular practice or approach to Pastoral Care. Angela’s approach to Governance resonates strongly with the Gospel of John, chapters 10 and 17. It is a model of governance based on the pastoral image of shepherding – knowing each by name (Jn.10:14), protection (Jn.17:15), unity (Jn.17:11-12).

In the governance of the Company of St Ursula, the role of leaders was to watch over and guard the members of the Company as vigilant shepherds and good servants (Counsels, Prologue, v.6). Members of the Company were to be provided for (Counsels 4:3), defended and protected (Counsels, 7:1) and not one was to be lost (Counsels, 4:6).

This Merician model of pastoral care is a finely nuanced balance between the individual and the common good. The aim of good governance or pastoral care is unity and harmony. This is the common good. The means to this common good is the respect, esteem and dignity of the individual:
“For the more you esteem them, the more you will love them; the more you love them, the more you will care and watch over them. And it will be impossible for you not to cherish them day and night, and to have them all engraved in your heart, one by one, for this is how real love acts and works.” (Counsels, Prologue, vv.10-11).
For Angela, the potential of each one was known only to God. This was the ground for esteem and respect. For the individual, governance was pastoral care and was aimed at encouragement, predominantly through gentleness and kindness, to do one’s best. In the human fulfillment of one’s potential, in a well-grounded esteem and respect of the individual in a climate of love, the common good of harmony and unity would emerge.

Pastoral Care - St Angela and John's Gospel

ANGELA – SHEPHERDESS
Governance (=>Church => Reformation)

Angela uses the pastoral image of shepherdesss only in her Counsels and Legacies, i.e. in reference to governance. Angela grew up on a farm caring for animals and hence well understood the care of animals, and lost ones that strayed into neighbours’ properties. But her use of the image strongly reflects John 10. In this context it is also worth wondering or pondering her thoughts on Church governance and reform. Her writings make reference to that and also use the image in reference to Church leaders. Also worth exploring is any link between martyr, virgin/spouse, and lamb (spouses are called lambs in C.4:3)