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Consolation -AH-15 - History

Consolation -AH-15 - History

Consolation

Alleviation of misery and distress.

(AH-15: dp. 11,141 1. 520', b. 71'6": dr. 24', s. 18 k.
cpi. 564; cl. Haven)

Consolation (AH-15) was launched 1 August 1944 as Marine Walrus by Sun Shipbuilding and Dry Dock Co. Chester, Pa.; under a Maritime Commission contract sponsored by Mrs. H. C. Wilson; acquired by the Navy 30 August 1944; converted at Bethlehem Steel Co., Hoboken, N.J.; and commissioned 22 May 1945, Commander P. S. Tambling in command.

Sailing from the east coast 14 July 1945, Consolation arrived at Wakayama, Honshu, 11 September to join with Sanctuary (AH-16) in setting up a shore screening station and field hospital to receive men of Allied forces who had been prisoners of war in Japan. By 15 September she had embarked 1,062 men and 3 days later cleared for Okinawa where her patients were debarked for transfer to the United States. Consolation returned to Wakayama to act as station hospital for the 5th Fleet. During 13 to 24 October she was at Okinawa toe treat the casualties of a vicious typhoon then sailed to Nagoya where she served as station hospital for the 5th and 6th Fleets during the occupation of that area from 26 October to 3 November. Arriving in San Francisco 23 November, Consolation underwent a brief overhaul then operated from 6 December 1945 to 3 February 1946 between Pearl Harbor and San Francisco transporting sailors and patients.

Consolation arrived at Norfolk, VA., 3 March 1946. She operated in the Caribbean and had temporary duty with the Naval Transportation Service transferring dependents from the Canal Zone to New York from 25 March to 21 October 1946, and then remained in commission although inactive at Hampton Roads with occasional trips during fleet exercises until the outbreak of the Korean war.

Departing Norfolk 14 July 1950 Consolation arrived at Pusan, Korea, 1G August to care for the wounded both military and civilian, of the Allied forces. She took part in the Inchon, Wonsan, and Hungnam operations and provided medical assistance for the military forces of Korea, aiding in the establishment of Korean hospitals and medical installations. On 24 May 1951 she sailed for San Diego, arriving 6 June. She was overhauled and fitted with a helicopter landing platform on her after deck.

Clearing San Diego 13 September 1951 Consolation arrived at Pusan 6 October. On 18 December she began Operation "Helicopter," the first use of helicopters to evacuate casualties directly from a battlefield to a hospital ship. She remained off Korea until the truce, except for periods at San Diego from 6 July to 8 September 1952 and from 23 June to 5 October 1963, then continued to care for the United Nations troops remaining in Korea and Korean civilians until 6 April 1954 Arriving in San Francisco 23 April, she remained only through 10 August when she sailed to Tourane Bay, French Indo-China, to participate in the "Passage to Freedom" operation, the evacuation of North Vietnam nationals. Consolation remained in the Far East providing medical attention to United Nations troops in Korea until 12 March 1955 when she sailed from Yokosuka for San Francisco, arriving 30 March. She was placed out of commission in reserve at San Francisco 30 December 1955. On 16 March 1960 Consolation was chartered to the People to People Health Foundation. Renamed Hope, she sailed later in 1960 on her first cruise to bring modern medical treatment and training to underdeveloped areas of the world.

Consolation received 10 battle stars for Korean war service.


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Alfred the Great was the ruler of Wessex from 878-99, he is most famous for defending Wessex against the Vikings and promoting education and learning. Asser’s Life of King Alfred, the earliest known biography of an Anglo-Saxon king is one of the key sources for Alfred’s reign and describes how Alfred translated works from Latin into English.[1] The king’s involvement in a translation project has been fiercely debated.

Historians have grappled with the question of whether Alfred the Great translated the works that have been at one stage or another attributed to him. Simon Keynes and Michael Lapidge have noted that Alfred is himself believed to be primarily responsible for four translations plus his law code the Domboc, Gregory the Great’s Pastoral Care, copies of which Alfred had circulated to churches many of which are preserved to this day, Boethius’ Consolation, St Augustine’s Soliloquies and the first 50Psalms of the Psalter. Gregory’s Dialogues, Orosius’ Seven Books of History against the Pagans and Bede’s Historia Ecclesiastica are said to have been prepared by scholars during the time of Alfred.[2] Historians who have written on this subject tend to more or less agree with the assessment by Keynes and Lapidge. The Alfredian translation programme was undertaken between 892 and Alfred’s death in 899.[3] Asser’s Life, which is the earliest known biography of an Anglo-Saxon king is one of the key sources for Alfred’s reign. It was written in 893.[4] The piece below looks at the translation of Boethius’ Consolation.

Consolation

Maybe the most compelling translation attributed to Alfred the Great is that of the Consolation by Manlius Severinus Boethius. Boethius was a distinguished Roman and the father of two sons who had risen to the position of Consul. Boethius fell from grace reputedly due to pleading the case of Albinus who was accused of treason against Theodric the Ostogroth king who had become the sole master of Italy. It was whilst in prison that Boethius wrote the Consolation before he was executed.[1]

The Consolation contains an omnipresent dialogue between Boethius and an entity called Philosophy. Boethius laments his forlorn situation when Philosophy comes to him, his property had been taken and he had been condemned to death without hearing. Philosophy asks Boethius if he thinks this world is governed by chance. He responds God governs the world and says that he doesn’t believe things just happen by chance.[2] This statement sets the tone for a deeply philosophical work in which Philosophy advocates the pursuit of virtue and wisdom over concerns with more worldly desires such as fame and material wealth. The Consolation is not explicitly Christian in that it does not provide clear instruction in faith and belief, nor does it point to Christian saints or figures. However, Alfred’s adaption of Boethius shapes it to a Christian context as we shall see.

Boethius admits to feelings of dissatisfaction even when he was in the possession of riches.[3] The work offers critique on placing high value on material assets.[4] The Consolation strives to demonstrate to the reader that amid severe adversity solace and true meaning can be found. This can be understood in the context of Philosophy criticising high estimation being placed in the worldly things once possessed by Boethius such as high office, over that which lies within him as a person.[5]

Boethius bemoans that the virtuous are supplanted and set upon by the wicked. How can God allow these things Boethius asks? Philosophy assures him that God sees to it that justice is done, the good are rewarded, the bad are punished and corrected. Good men seek the highest good through virtue, bad men by cupidity Philosophy says. The wicked are more to be pitied if they escape with unjust impunity. Philosophy tells Boethius it is down to him to choose how he shapes his fortune and therefore even in the most challenging circumstances the condemned Boethius is portrayed as possessing some agency over his own spiritual wellbeing.[6]

The essence of Boethius’ work is preserved in the Old English translation but a fair degree of deviation and freedom from the original text is in evidence. Instead of the dialogue being between Boethius and Philosophy it is recast between ‘Mod’ or Mind and Wisdom.[7] This substitution of Wisdom for Philosophy is in keeping with the approach one would expect Alfred and his collaborators to adopt given that the works of the translation project are replete with references to improving knowledge and becoming wise.

If it was indeed Alfred that selected Boethius to be translated, he chose a work that was widely esteemed and known during his time. The Consolation’s critique of material possession and fame is commensurate with the pursuit of wisdom that Alfred desired his subjects to undertake as is the elevation of true virtue over cupidity. The substance of the discussion of kingship in the Consolation, has led Malcom Godden to suggest that Boethius’ critique of kingly authority is a factor positioned against Alfred’s authorship.[8] This interpretation may be a bit rash however. The discussion of kingship and its inclusion in the English translation is one among other examples in the Consolation where the attainment of something deemed desirous is shown to produce problems. Looking at the work from this angle, the focus on kingship fits into a more general dichotomy in the work involving the attraction of worldly allures as set against more spiritual and truer virtues.[9] It is also worth considering that the context in which the Consolation was written is different to the Alfredian one in which it was translated. Alfred’s translation project began during a time of respite from the incessant Viking raids which had affected his reign. The people of Wessex had fallen behind him in battle and coalesced around him as leader. He was in a position of strength. Furthermore, the divine right of kings is not questioned in the Consolation, so the discourse on kingship does not undermine the legitimacy of royal authority.

The Old English version of Boethius’ work contains a number of interpolations. In chapter 17, Mind tells Wisdom that covetousness and earthly power has never well pleased him. This is yet another example in the Alfredian corpus where the temptations of the world are warned against or counter signalled. Mind then speaks of being ‘desirous for materials for the work I was commanded to perform.’ [10] The necessity of praying-men, soldiers and workmen is then noted before necessary materials for the provision of the three classes are listed among those things that a king needs. These are land for habitation, gifts, weapons, clothes, meat and ale.[11] The requirements detailed for the exercise of kingship in dialogue seem to be a way in which Alfred himself is positioned into the narrative by way of allusion. The translation is situated within the social structure of English society when the three classes are mentioned.

Boethius’ work contains passages that critique the value seen in the attainment of fame and warn of its impermanence.[12] Interestingly in this chapter of the translation, and in contrast to the warnings in Boethius’ work relating to fame, Mind says, ‘Therefore I was desireth of materials wherewith to exercise the power, that my talents and fame should not be forgotten, and concealed.’ ‘This is now especially to be said that I wished to live honourably whilst I lived, and after my life to leave to the men who were after me, my memory in good works.’[13] Here Mind clearly expresses a desire to achieve a legacy and be remembered in the future. The reader of the translation can get the sense, given what appears an earlier allusion to Alfred in the chapter, that Alfred’s own ambition, perhaps best epitomised by the translation programme itself, is being voiced here through Mind. The quote above is an affirmation of the pursuit of renown and likely an insight into Alfred’s own preoccupations at the time the Consolation was translated.

Unlike the original which ends in a staid manner, the Alfredian Consolation ends with a prayer to the Christian God with pointed references to the sign of the holy cross and saints. God is pleaded to by Mind to be strengthened against the ‘temptations of the devil,’ which include ‘impure lust and all unrighteousness.’ Mind is also made to ask God for protection against both visible and invisible enemies.[14] As in the interpolation in this translation recollected above it is not hard to envisage the person of Alfred in the guise of the literary adaption of Mind. The direct appeal to God and saints further underlines the Christian character of Alfred’s rendering and serves to affirm the focus on faith which suffuses the translation programme. The appeal to God for protection against sexual temptation and the perils therein are a common refrain of the Alfredian corpus and reveal to us an initiative to uphold standards of morality among the churchmen and nobility who the translations were directed to. This common appeal to the divine to ward off temptations of the flesh may very well have been an appeal made by Alfred himself, asking for assistance amid the challenges of worldly office. The appeal to protection against enemies is congruent in a time of Viking incursion and the threat this represented.

The Consolation like the Alfredian Soliloquies can be interpreted as very personal and introspective. The choice of the Consolation for translation also reflected a selection of a well-recognised work. Its discussions of the vicissitudes of life may very likely have struck a chord with Alfred amid victories and defeats in battle. And as discussed above an interpolation in the translation of the Consolation has Alfred express an open desire for his ‘talents and fame,’ not to be forgotten. This alteration is at odds with the overarching message of the original text and can be read as an example of Alfred commandeering Boethius’s work in a way conducive to the designs of his own kingship.[15]

References to Introduction

[1] Simon Keynes & Michael Lapidge, Alfred the Great, Asser’s Life of King Alfred and other contemporary sources, Harmondsworth, 1983, 99, 53 [2] Ibid 29-30, 162 [3] Frank Stenton, Anglo Saxon England, Oxford, 2001, 272 [4] K&L 48, 41

References to the Consolation

[1] Samuel Fox, King Alfred’s Anglo-Saxon Version of Boethius’ Consolation of Philosophy, Cambridge-Ontario, 1864, 2 [2] L.V Cooper, Boethius’ Consolation of Philosophy, London, 2009, 15 [3] Ibid 31 [4] Ibid 22-24 [5] Ibid 23, 25 [6] Ibid 46-52 [7] Fox 3 [8] Godden 13 [9] Cooper 5-72 [10] Fox 36 [11] Ibid 36 [12] Cooper 25-26 [13] Fox 36 [14] Ibid, 122 [15] Ibid 36


What is the consolation of Israel?

When Mary and Joseph went to the temple in Jerusalem to follow the requirements of the law after the birth of Jesus, they met Simeon, a man who “was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him” (Luke 2:25).

The consolation of Israel refers to the promised Messiah. To console is to alleviate grief or to take away a sense of loss or trouble. The Messiah, the consolation of Israel, was to remove sorrow and comfort the nation. Simeon and generations before him waited for the coming of the One who would console God’s people. Isaiah predicted that the Messiah would take on the ministry of consolation: “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for” (Isaiah 40:1&ndash2).

God revealed to Simeon that he would not see death until he beheld the Lord’s Christ (Luke 2:26), the comforter of Israel who would fulfill all the promises of the Abrahamic and Davidic covenants, the One who would bring both personal and national salvation. After all those years of waiting and praying for the consolation of Israel, God allowed Simeon to hold the Messiah in his arms. In this child, Simeon saw the fulfillment of all the hopes and dreams of the Jewish people down through the centuries, and he was overjoyed.

Throughout their history, the people of Israel had suffered greatly. They lived under slavery in Egypt and endured decades of exile. They were currently laboring under the rule of Rome and were a people in desperate need of consolation and comfort.

Many in Israel thought that the Messiah, the consolation of Israel, would bring them political and national freedom (John 6:15 Luke 19:11). But the consolation Jesus brought was better than any political freedom He could have provided: He gave them spiritual freedom and forgiveness of sin. David described the guilt of his own sin this way: “My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low all day long I go about mourning. . . . I am feeble and utterly crushed I groan in anguish of heart” (Psalm 38:4&ndash8). The Son of David came to bear the burden away, to lift up those who were bowed down, to replace the anguish with joy. All who trust in Him know that He is truly the consolation of Israel&mdashand the consolation of all who believe.


Consolation Prize

In 1792, the U.S. Congress authorized the creation of the consular service. Consuls were appointed to cities and towns all over the world in order to serve the interests of Americans who passed through those places. They were uniquely situated to comment on and involve themselves in the commercial, legal, political, and personal affairs of Americans living or traveling abroad. Consolation Prize is a podcast dedicated to telling the stories of these consuls, and connecting their stories to the wider world in which they lived.

Listen to our most recent episode:


Rewards

Winning this fight rewards the players with experience points and 20 gems.

The amount of coins given depends on the number of:

  • Head hits dealt by the players.
  • Shadow abilities performed by the players
  • Critical hits dealt by the players.
  • First Strikes dealt by the players.
  • Maximum combo performed by the players.

2 cards (plus one bonus card) are also obtained. These cards can be either items, special moves, or perks with a rarity of Common , Rare , Epic , or Legendary .


The Consolation of Maps: The Geography of the Latin Mass

It is said that the knowledge of Church history is a consolation. Most often this is meant in the sense that, for those who are troubled about the Church in the present age, all you have to do is look back at the history of the Church and you are sure to find an era that is as bad or worse than the present. I would suggest, however, that the consolation of Church history also applies to the good times. Reflecting on good times provides us with something to strive for and provides hope for the future. If we ourselves must suffer through the unhappiness of widespread laxity and apostasy, we can work for better times for future generations. In addition to being a theological virtue, the hope that the efforts of our lives will contribute to something better for our descendants serves the practical function of being a powerful motivator. It helps us through the grind of our daily work.

The most obvious examples of such better times, times that can serve as motivators for us, are the periods of great evangelization and the periods of great reform. We can look at the rapid spread of Christianity through pagan Rome in its first centuries. We can look at the rapid spread of the monastic reforms of Cluny and Citeaux (Cistercians) in the Middle Ages. Or we can look at the extensive missionary work of the Society of Jesus in Early Modernity, to cite just a few.

Ours is decidedly not among the good times. Nevertheless, I often hear from traditional Catholics that we are “winning” that the changes of the 20 th Century and the particular problems that have accompanied them will ultimately be consigned to the garbage can of history. Traditional Catholics have all the children. The children of traditional Catholics retain their faith into adulthood. Traditional Catholics support their Mass centers financially. Traditional Catholics believe in the teachings of the Church. And so forth.

What does this map tell us? Most importantly, it tells us that a lot of work has been done in the past 50 years. In those years, we have managed, starting from very little, to bring the Mass of our ancestors to well over a thousand locations, all over the Earth. It seems definitive that we are in the midst of a reform, a reform not unlike those of past times. Yes, there is still a lot of mess that needs cleaning up. And, no, the reform may not yet have reached your doorstep. But, the reform is spreading. God has not forgotten us and we should be hopeful for the future. Not a hope of complacency, but a hope that motivates us to continue working, sacrificing, and suffering day in and day out to provide something better for our descendants.

Map in Detail

For those interested, a few further notes on the map. The term “regularly celebrated” includes frequencies such as “every Sunday”, but also frequencies such as “every second and fourth Sunday,” etc. This is especially true for many of the SSPX localities in Asia. Additionally, Mass may not be offered publicly at some of these localities on a regular basis. Some of these localities, especially SSPX localities in France, are houses of religious or priories which offer public Mass only infrequently.

Schools associated with traditional communities are not shown. Traditional communities that are officially or unofficially bi-ritual are not shown. Notable exceptions include the Norbertines in California and a number of Oratorian communities. These are all coded as yellow (religious). I know Oratorians are not religious, but it is convenient to think of them as such in this context.

This map excludes Latin Mass localities sponsored by diocesan priests. The reason for this is that information on such localities is often difficult to find and/or out of date. Diocesan Mass localities seem unfortunately ephemeral.

All localities shown here should be understood as general localities. That is, the localities are usually not accurate below the level of the city or town. This was done to save time (there are over a thousand points represented here and I have my own work to do as well). Additionally, exact street localities are not always given on websites, or are hard to find. This is particularly true of the SSPX, where each district appears to manage its own website and Mass localities are not given in a standardized way. Similarly, important localities, like “Paris”, may be represented by a single point, whereas multiple entities may be present. The SSPX, for example, has more than a half-dozen apostolates in Paris but there is only a single point on this map.

The SSPX Mass localities from the Caribbean are mostly not shown. That district has a website but no information on Mass localities is given. The SSPX Mass localities from the Eastern European district are not shown. That district has a website, but it is in Polish and I do not speak Polish. Monasteries and houses of religious associated with the SSPX (served by SSPX priests or given faculties by SSPX bishops) are colored as SSPX (gray) and not as religious (yellow).

It is my hope that the map I created can serve, at least informally, as a useful informational tool for Catholics trying to get an understanding of exactly what the geographic reality of the traditional Latin Mass movement looks like in real terms. I think that it demonstrates that traditional Catholics should be hopeful.

We may lose a lot of battles, but we are making real progress.

Daniel M. Koenemann is currently a doctoral student working with Dr. Janelle Burke in the Department of Biology at Howard University. As a member of the Burke Lab, Daniel contributes to systematic work in the genus Rumex (Polygonaceae). He has also done research in Sanchezia (Acanthaceae) and in Catholic interpretations of Genesis in light of evolutionary theory. His dissertation project focuses on systematics and biogeography in the genera Coccoloba and Triplaris (Polygonaceae).


Parish History

In 1962, the Grand Rapids diocese purchased 23 acres at the intersection of Northland Drive – then known as “Old 131” – and Eleven Mile Road in Rockford. Our Lady of Consolation began in 1964 with about 60 families as a mission of Assumption of the Blessed Virgin Mary Catholic Church in Belmont. Msgr. Joseph Podhajski and the Consolata Missionary sisters served both Assumption and the new mission.

In 1966, on the land purchased four years earlier, the mission started construction of a four-room elementary school and a gymnasium. By the following year, the facilities were open. Father Lou Anderson and Father James Cusack offered Mass in the gym, which served as the church.

Bishop Allen Babcock, in 1968, dedicated the mission, which had simply been known as “The Annex”, to the mother of Jesus as Our Lady of Consolation. The name was chosen in tribute to the Consolata Sisters, who taught at the school. The sisters continue to be a presence in the school and retain a convent in Belmont, just west of Rockford.


Prayers to Our Lady of Consolation

1. Mary, Mother of God, you are the Comforter of the Afflicted because in your lifetime you bore every sort of affliction and you can now sympathize with me in my sufferings. You willingly became the Mother of Jesus when you answered the message of the Archangel Gabriel with the words “Behold the handmaid of the Lord, be it done to me according to thy word” (Luke 36, 38). This marked the beginning of your life of suffering together with Jesus. Simeon prophesied it when you offered the little Victim-Savior to the Heavenly Father for the first time in the temple: “And thy own soul a sword shall pierce” (Luke 2, 35). You confidently accepted whatever God willed. You bore your sorrows bravely because you received them from God’s hands.

Three swords brought anguish to you while Jesus was yet a young child, four swords pierced your soul in His Holy Passion. Yet no selfish thought, no bitter resentment has marred your beauty. From the knowledge of the Will of God you gathered the strength that was to uphold you at the foot of the Cross on which your Son hung, dying. Through thirty-three years of Jesus’ life on earth you suffered in silence. The climax of that sorrow came when the innocent Victim for the sins of mankind was given, dead, into your arms. Your loving submission to the Divine Will could not dry your tears, but it quieted the agony of your mother-heart.

Mary, My Mother, you associated yourself with the suffering and crucifixion of Jesus in order that you might share in His glorification. You had to become the Mother of Sorrows before you were raised above the angels as Heaven’s Queen. En life’s dark hours you always remembered that you were God’s handmaid, and you always wanted everything to be done according to His holy Will. Your heart was visited with seven swords of sorrow before you became the Comforter of the Afflicted and the Cause of our Joy.

2. Mary, Mother of God, I pour out to you the sorrows of my own troubled heart. In your greater sorrow may my own be lost, and in calm resignation may my anguished soul find peace and strength. Through the sorrow which you felt during your whole life, but especially when you saw Jesus led to His death and then crucified, obtain for me the grace that I may patiently bear the sufferings which God has seen fit to send me, even as you bore your sufferings. Let this be my consolation to know that I am doing God’s Will. I shall be blessed if I imitate you in bearing my cross till death. Since you bore a much heavier one together with your innocent Son, should not I, a sinner deserving of eternal punishments, carry mine patiently? Let me find consolation and strength in your favorite devotion—the rosary.

When you lived in this valley of tears, you were ever loving and merciful toward the afflicted. How much more compassionate are you now since you reign happily in Heaven? Now you realize human misery more fully and, therefore, show your mercy and compassion and help more generously. You are indeed our Mother, and a mother can never forget her children.

Mary, My Mother, I thank you for having suffered and wept for love of me that you might become my consolation in affliction. I entrust to you all my anxieties and needs so that through the merits of your sorrows I may bear the trials and sufferings of life with the same love and resignation to God’s Will with which you bore yours. I beg you to make me strong enough to bear my trials for the love of God so that I may become like you in suffering. Help me to cling tightly to Jesus and to you. May each pain and disappointment of my life become a perfect act of love of God because I offer all to God through your immaculate hands. To you I entrust my soul for which Jesus died and I beg you to help me to save it. Protect me from the snares of the world, the flesh and the devil. And grant that after having suffered with you and your loving Son in this life, I may be glorified with You both in His Kingdom beyond the stars.

3. Mary, Mother of God, I thank you for being my companion in suffering. You love me with a Heart human like my own—a Heart that can understand my sorrows and problems since you experienced all that I must bear a Heart that can sympathize with me and befriend me in my hour of need. Not all the affection you pour out upon countless other souls lessens your love for me. Even when I forget you and begin to complain in my sufferings and crosses, you try to console me. Even when I disappoint you by doing my best to shake off the cross God has placed upon my shoulders, you pray for me. When I have pain, you are ready to comfort and strengthen me.

I am most grateful for such devoted love and sympathy. You are indeed the most wonderful Mother that has ever walked this earth. Teach me to answer such love with childlike confidence. I want to turn to you in all my pressing needs and difficulties as to a most sure refuge, imploring the help of your protection, choosing you as my advocate, whole-heartedly entrusting my cause to you who are the Consoler of the Afflicted. But that my devotion may be acceptable and my homage pleasing, let me endeavor to maintain within my soul, as much as possible the spotlessness of your purity and try to walk in your footsteps humbly and gently.

Mary, My Mother, I unite myself with you in the spirit in which you offered yourself as a sacrifice of love during your lifetime. Through your hands I offer myself with Jesus during the Holy Sacrifice of the Mass. Give my heart sentiments like His and your own so that, through frequent Holy Communion and prayer, I may become a worthy co-victim with Jesus, holy and pleasing to God, and so that all the actions, sufferings, tears and disappointments of my life may be thus consecrated to God as a sacrifice for His glory and the salvation of souls, especially my own. Everything that God may send me, or permit in my life, whether favorable or unfavorable, sweet or bitter—even illness, is acceptable to me, for I have resolved, after your example to conform myself to the Divine Will in all things. Jesus invites me to do so, for He said, “Take my yoke upon you…My yoke is easy and My burden light” (Matt. 11, 29).


Congratulations, Brenna!

The Consolation Prize team is made up of folks from pretty much every part of the university—we’ve got a term faculty member, a postdoc, two graduate students, a former adjunct, and an undergraduate student. Our undergraduate student, Brenna Reilley, is graduating! We’re so glad we’ve gotten to work with her this year.

Brenna has been an integral part of the team, working with our social media and working as a producer on several episodes. She has worked on many of our Season 1 episodes:

  • Our mini-episode about Joel Poinsett at Christmas
  • “Eden to Ashes,” our episode about the eruption of Mt. Pelee in Martinique
  • “Worthy of Notice,” where she developed the story of Caroline Chenoweth (and wins the prize for writing the very best closing line of all of our episodes)
  • and our final episode of the season, coming up on May 11, about Black experiences with consuls in Mexico.
  • Mini-episode: “Yeah That Poinsett”
  • Episode 8: “Eden to Ashes”
  • Episode 10: “Worthy of Notice”

But Brenna’s input has been all over each of our episodes.

We’re extremely grateful for her work and we will miss Brenna greatly as she moves on to graduate work in history!

Will you help us celebrate Brenna’s graduation and her fantastic work on Consolation Prize by listening to her episodes, and then leaving us a review on Podchaser or Apple Podcasts, shouting out the amazing work she has done?


You've only scratched the surface of Consolation family history.

Between 1972 and 1979, in the United States, Consolation life expectancy was at its lowest point in 1972, and highest in 1979. The average life expectancy for Consolation in 1972 was 75, and 95 in 1979.

An unusually short lifespan might indicate that your Consolation ancestors lived in harsh conditions. A short lifespan might also indicate health problems that were once prevalent in your family. The SSDI is a searchable database of more than 70 million names. You can find birthdates, death dates, addresses and more.


Watch the video: Anorimoi - To Πέος της Παρηγοριάς - Kώλαση 510 (January 2022).