Tuesday, May 19, 2015

CONFIRMATION MASS – PENTECOST SUNDAY (May 24)

SUNG MASS WITH CONFIRMATION AND RECEPTION OF MEMBERS -- 1:45 p.m.

ST. THOMAS MORE POCSP CATHOLIC CHURCH,
381 Sherbourne St., Toronto, ON

MASS SETTING: Missa Brevis in F, Palestrina   
MOTET:  DUM COMPLERENTUR,     Victoria


At the reception following our Confirmation Mass this Pentecost Sunday (May 24) we are having our first PENTECOST - SHARE YOUR  GIFTS fundraiser for STM.

The way it works is as follows:  You simply decide what you need or like from the what is on tables set up by the stage in the lower hall and then make a donation to STM in an amount you can offer.  Ryan and others will collect donations. The idea is to provide people with things that they may need or value while helping our mission parish.

Of course, you are welcome to bring along some items you would like to donate and place them on the table.  The items not taken will be given to Christian charities.

So, come and bring your friends to Mass, welcome our newly confirmed members and share the gifts!





Monday, May 18, 2015

A case for the canonization of Pope Pius XII

Pius XII, was pope from 1939 to 1958. It is reported by credible sources that during World War II he was responsible for the rescue of more Jews than all the Allies combined.


During and after World War II, and again upon his death in 1958, Pope Pius XII was praised by secular and religious Jewish leaders for his efforts to save Jews from the Nazi  Holocaust. During the last forty years, however, many people with particular agendas  have accused the Pope of “silence” and even of criminal negligence, saying he could have said and done much more to lessen the genocide that claimed millions of Jews.

These attacks against Pius XII are based upon a false reading of history that does not survive honest scrutiny. In a vicious fictional account of the Pius in the war years, “The Deputy”, written in 1963 by a little-known German Protestant playwright, Rolf Hochhuth, Pius XII's wartime record has been put in question.

Hochhuth
In this play, the main protagonist, a young Jesuit, Riccardo Fontana, says: “A Vicar of Christ who sees these things before his eyes and still remains silent because of state policies, who delays even one day... such a pope is a criminal.”

It should be noted that as a boy, Hochhuth was a member of the Hitler Youth, and his father, an officer in the German Army.


Pre-eminent Jews have defended Pius XII but since Hochhuth’s libellous play, it has become a liberal media meme to blame Pope Pius XII for being "silent" during the Holocaust.

During the period at the end of the war and immediately afterwards the World Jewish Congress, the American Jewish Committee, Golda Meir, Albert Einstein, and many others all of whom applauded the efforts of Pius XII and what he did to save so many Jews. Under his leadership the Church provided false birth certificates, religious disguises, and safe keeping in cloistered monasteries and convents. Pius oversaw efforts that helped save hundreds of thousands of Jews from deportation to Nazi death camps.

Pope Pius inspects food for Jews and others in concentration camps.
An Israeli diplomat and scholar Pinchas Lapide concluded his careful review of Pius XII's wartime activities with the following words: “The Catholic Church, under the pontificate of Pius XII, was instrumental in saving the lives of as many as 860,000 Jews from certain death at Nazi hands.” 
He went on to add that this: “figure far exceeds those saved by all other Churches and rescue organizations combined.” After recounting statements of appreciation from a variety of preeminent Jewish spokespersons, he noted: “No Pope in history has been thanked more heartily by Jews.”

In 1961, during Eichmann’s Nazi War Crimes Trial, Jewish scholar Jeno Levai testified that the Bishops of the Catholic Church “intervened again and again on the instructions of the Pope.” In 1968, he wrote that: “the one person (Pius XII) who did more than anyone else to halt the dreadful crime and alleviate its consequences, is today made the scapegoat for the failures of others.”  

In the book The Secret War Against the Jews, which appeared in 1994, Jewish writers John Loftus and Mark Aarons write that: “Pope Pius XII probably rescued more Jews than all the Allies combined.”


The Pope's efforts did not go unrecognized by Jewish authorities, even during the War. The Chief Rabbi of Jerusalem, Isaac Herzog, sent the Pope a personal message of thanks on February 28, 1944, in which he said: “The people of Israel will never forget what His Holiness and his illustrious delegates, inspired by the eternal principles of religion which form the very foundations of true civilization, are doing for us unfortunate brothers and sisters in the most tragic hour of our history, which is living proof of Divine Providence in this world.”

In September 1945, Dr. Joseph Nathan—who represented the Hebrew Commission —stated: “Above all, we acknowledge the Supreme Pontiff and the religious men and women who, executing the directives of the Holy Father, recognized the persecuted as their brothers and, with great abnegation, hastened to help them, disregarding the terrible dangers to which they were exposed.”

Dr. A. Leo Kubowitzki, secretary general of the World Jewish Congress, came to present “to the Holy Father, in the name of the Union of Israelitic Communities, warmest thanks for the efforts of the Catholic Church on behalf of Jews throughout Europe during the war.”

In 1958, at the death of Pope Pius XII, Golda Meir, then Israel's Minister of Foreign Affairs, delivered a eulogy on behalf of the nation of Israel to the United Nations, stating: “We share the grief of the world over the death of His Holiness Pius XII. During a generation of wars and dissensions, he affirmed the high ideals of peace and compassion. During the 10 years of Nazi terror, when our people went through the horrors of martyrdom, the Pope raised his voice to condemn the persecutors and to commiserate with their victims. The life of our time has been enriched by a voice which expressed the great moral truths above the tumults of daily conflicts. We grieve over the loss of a great defender of peace.”

Albert Einstein, who himself barely escaped annihilation at Nazi hands, stated in Time Magazine (December 23, 1940): “Being a lover of freedom, when the Nazi Revolution came in Germany, I looked to the universities to defend it, but the universities were immediately silenced. Then I looked to the great editors of the newspapers, but they, like the universities, were silenced in a few short weeks. Then I looked to individual writers... they too were mute. Only the Church,” Einstein concluded, “stood squarely across the path of Hitler's campaign for suppressing the truth... I never had any special interest in the Church before, but now I feel great affection and admiration... and am forced thus to confess that what I once despised, I now praise unreservedly.”

Israele Anton Zolli, the Chief Rabbi of Rome during the German occupation, wrote: “Volumes could be written on the multiform works of Pius XII, and the countless priests, religious and laity who stood with him throughout the world during the war.”

“No hero,” he went on to day, “in all of history was more militant, more fought against, none more heroic, than Pius XII in pursuing the works of true charity... and thus on behalf of all the suffering children of God. What the Vatican did will be indelibly and eternally engraved in our hearts... Priests and even high prelates did things that will forever be an honour to Catholicism.”

Zolli was so moved by the Pope's efforts that he became a devoted friend of Pius XII. He eventually converted to the Catholic Faith, and took for his baptismal name, in 1945, Eugenio, in honour of Eugenio Pacelli (Pius XII). 

Rabbi Zolli's daughter, the psychiatrist Myriam Zolli, has issued a strong defense of Pius XII. She said the Pope was in steady contact with her father, and he worked diligently to save Jews from persecution. In an interview in the Italian daily Il Giornale, she recalled her father's prediction that Pope Pius XII would become a scapegoat for the West's silence in the face of the Holocaust. She concluded that: “the world's Jewish community owes him a great debt.”

Pius XII did speak out as a papal envoy to Germany from 1917 to 1929, Vatican Secretary of State in the 1930's, and Pope during World War II, Pius XII established a clear record of supporting the Jewish people against the Nazis. Lapide wrote: “Of the 44 speeches which the Nuncio Pacelli (later Pius XII) had made on German soil between 1917 and 1929, at least 40 contained attacks on Nazism or condemnations of Hitler's doctrines.”  

By their own testimony, the Nazis knew they had an enemy, and Jewish leaders, a faithful ally in Pius XII. To maximize church efforts and minimize Nazi backlash, Pius XII had to modify tactics during the war and did much of his work silently so as not to draw the attention of the Nazis to churches and monasteries. His pro-Jewish efforts continued unabated throughout this period as the records show.

As Cardinal Pacelli, he drafted the famous papal encyclical, Mit Brennender Sorge (which means “with burning anxiety”).  The encyclical warned of the Nazi threat to racial minorities and specifically the Jews. Pius denounced Nazi paganism, racism and anti-semitism. The document was smuggled into Germany in March, 1937, and read from all Catholic pulpits. The day after Pacelli's election as Pope (March 3, 1939), the Nazi newspaper, BerlinerMorganpost, stated its position clearly: “The election of Cardinal Pacelli is not accepted with favour in Germany because he was always opposed to Nazism.”

In his 1942 Christmas message, Pius XII denounced the growing Holocaust. He cried out for the “hundreds of thousands who without any fault of their own, sometimes only by reason of their nationality or race, are marked down for death or progressive extinction."

The New York Times editorial (Dec. 25, 1942) was specific: “The voice of Pius XII is a lonely voice in the silence and darkness enveloping Europe this Christmas... He is about the only ruler left on the Continent of Europe who dares to raise his voice at all.”

The Pope's Christmas message was also interpreted in a Gestapo report: “In a manner never known before... the Pope has repudiated the National Socialist New European Order [Nazism]. It is true, the Pope does not refer to the National Socialists in Germany by name, but his speech is one long attack on everything we stand for. Here he is clearly speaking on behalf of the Jews.”

Pius XII followed the Dutch Catholic hierarchy's plan to name the Jews explicitly in their condemnation of Nazi deportations, and he intended to issue a similar statement himself. The Nazis threatened to arrest more Jews. The Dutch Reformed Church agreed not to protest openly, but the Catholic hierarchy issued, in May 1943, their famous protest against the deportations. 

The Nazis then launched an all-out offensive against Jews (except those who had converted to the Dutch Protestant Reformed Church). Ironically, it was the Dutch hierarchy's letter of open condemnation which led to the arrest and execution of Saint Edith Stein, the Jewish Catholic nun and philosopher.

The news of the increased persecution reached Pius XII. His own protest was due to go into L'Osservatore Romano (the Vatican newspaper) that very evening, but he had the draft burnt saying, “If the protest of the Dutch Bishops has cost the lives of 40,000 people, my intervention would take at least 200,000 people to their deaths.”

Such was the result of openly naming the Jews; more death from vain gestures. There is no doubt that if Pius XII had made such a vain gesture, instead of saving more Jewish lives, he would then have been open to the criticism of having made the situation of Jews worse by vain and inopportune public statements. Those who now criticise him for not saying enough would then have attacked him for saying too much.

The Jewish historian Pinchas Lapide sums it up: “The saddest and most thought-provoking conclusion is that whilst the Catholic clergy of Holland protested more loudly, expressly and frequently against Jewish persecutions than the religious hierarchy of any other Nazi-occupied country, more Jews – some 11,000 or 79% of the total – were deported from Holland; more than anywhere else in the West.”

Following this, Pius XII adopted his policy of not naming the Jews explicitly. This was partly because of his experience of the diplomatic “deafness” of the allied governments, and partly because of his knowledge and experience of the increased persecution of Jews that followed the condemnatory statements made by the religious authorities. He devoted himself instead to the covert rescue operation to save Jewish lives.

Pius XII did act is decisive if secretive ways to continue his assistance of the Jews. The real question is not what did the Pope say, but what did the Pope do?

Papal policy in Nazi Europe was directed with an eye to local conditions. Hitler described himself as “a complete pagan”, and he regarded the Catholic Church as his greatest enemy, which he would destroy when he had the opportunity.

Prince Sapicha, the Cardinal of Cracow in Poland, told the Pope, perfectly accurately, that if there were open public denunciations, Catholics and Jews would be massacred together in Poland. It was better to try and rescue as many as possible through the religious houses, and allow the opposition army to build up.

In Vatican City itself and its holdings in Rome between 4,000 and 7,000 Jews — were hidden, fed, clothed, and bedded in the 180 known places of refuge in Vatican City, churches and basilicas, Church administrative buildings, and parish houses.

Unknown numbers of Jews were sheltered in Castel Gandolfo, the site of the Pope's summer residence, private homes, hospitals, and nursing institutions, and the Pope took personal responsibility for the care of the children of Jews deported from Italy.

Later, after the war was over, Pius XII received a large delegation of Roman Jews in the Vatican, and ordered that the Imperial Steps be opened for them to enter by. These steps were usually reserved for crowned Heads of State. The Pope received them in the Sistine Chapel and, seeing that his Jewish visitors felt uncomfortable in that place, he came down from his throne and warmly welcomed them, telling them to feel completely at home, saying, “I am only the Vicar of Christ, but you are His very kith and kin.”

In 1967 Pinchas Lapide published his book Three Popes and the Jews which set out to answer the charges raised in Rolf Hochhuth's play The Deputy which contained criticisms of World War II Pope Pius XII and his response to the unfolding Holocaust.  After analyzing the available information he concludes:

“. . .  When armed force ruled well-nigh omnipotent, and morality was at its lowest ebb, Pius XII commanded none of the former and could only appeal to the latter, in confronting, with bare hands, the full might of evil. A sounding protest, which might turn out to be self-thwarting - or quiet, piecemeal rescue? Loud words - or prudent deeds? The dilemma must have been sheer agony, for whichever course he chose, horrible consequences were inevitable. Unable to cure the sickness of an entire civilization, and unwilling to bear the brunt of Hitler's fury, the Pope, unlike many far mightier than he, alleviated, relieved, retrieved, appealed, petitioned - and saved as best he could by his own lights. Who, but a prophet or a martyr could have done much more?”

As Italian historian Monica Biffi wrote: “It is a real ‘cold war’ that Pius XII waged against Hitler.” One understands that in May, 1952, Pius XII was able to say: “What could we have done that we did not do?” Pius XII has been a great Pope, filled with courage and wisdom; a Pope who is the glory of the Church, to whom we owe our admiration, our gratitude, and our prayer.


Based upon information published in the May-June-July, 2002 issue of “Michael” and other sources.


Saturday, May 16, 2015

Canonization of Palestinian Nuns

Vatican City,    (ZENIT.org)  

Deborah Castellano Lubov  reports from Rome on the Canonization of Palestinian Nuns:


“This grand event is a message of solidarity and encouragement to the Christians of the Holy Land, especially for those in all other Middle East countries, to those who have been forcibly displaced and deported from their home countries, and to all those who suffer persecution, and whose persecutors sometimes think that by killing they are offering a sacrifice to God, as Jesus Himself warned.”
 
These were the words of Fr. Rif'at Bader, director of the Catholic Center for Studies and Media in Amman, Jordan, regarding the canonization of Sisters Marie-Alphonsine Danil Ghattas, who founded the Sisters of the Most Holy Rosary of Jerusalem, and of Carmelite Maryam Baouardy, known as Mary of Jesus Crucified.

 
Pope Francis will canonize the two Palestinian blesseds along with two European religious--French Jeanne-Emilie de Villeneuve and Italian Maria Cristina of the Immaculate Conception Brando--this Sunday in St. Peter's Square in the Vatican.
 
Palestinian president Mahmoud Abbas, who meets with the Pope on Saturday, will also be present. This visit takes place in the wake of the bilateral commission of the Holy See and Palestine issuing a joint statement this week, which was seen as a recognition of its statehood.
 
The Latin Patriarch of Jerusalem, Fouad Twal, will lead a delegation of more than 2,000 people from the Palestine territories and Jordan.
 
“Patriarch Fouad Twal affirmed--Fr. Rif'at recalled--that ''the declaration of the sainthood of the two nuns from Palestine is a spiritual event of prime importance for the citizens of the Holy Land, amid the difficulties we are experiencing, as the two saints enlighten our path.'” 
 
“As the Holy Land, wrecked by violence and dissent, has for some time had a tarnished image," he noted, "our two saints emerge to restore its sanctity, reminding us that sanctity is possible even in the most difficult circumstances." 
 
Cardinals and bishops who live in Rome and from around the world will attend, along with many prelates from Libya, Egypt, Iraq and Libya.
 
"The canonization of the sisters "during these dark times," the priest said, is an invitation from the Pope to pray, "knowing that only prayer can miraculously help save our faith in the midst of these times of trial."
 
"Now we have two new saints who represent a model of perfection for Christians, as well as for Muslims and Jews alike," he said. 
 
Turning to the sisters, he noted, they are both named Mary. "This name," he pointed out, "is widespread and commonly used among all three traditions. It is a sign of our modern time which suggests that we can talk about the three religions without any discrimination.”
 
"The two saintly nuns, whose canonization coincides with the Church celebrations of the year of consecrated life and the Marian Month of May, pray that the Lord would bring peace and calmness to our hearts and minds, and that we will return to worshipping the Almighty."
 
Fr. Rif'at reminded those present how Mary of Jesus Crucified endured act of extremism and almost faced death by those who tried to force her to change her religion.
 
Yet, she wouldn't cave-in to the pressure, and "she now intercedes for those who are being killed because of their religion and their religious affiliation," he said.
 
Mary of Jesus Crucified's life, he underscored, is "a cry urging respect for religious and ethn c differences as well as acknowledging human beings as creatures who are made in the image and likeness of God.” 
 
Looking at the other Palestinian blessed, the priest noted how Marie-Alphonsine set up the first Arab religious congregation, which "put the Arab world on the map" in the realms of religious education.
 
Discussing its impact, he said that the rosary schools associated with this religious congregation have a prominent and influential presence in Jordan, Palestine, Lebanon, the Gulf states and Rome.  During the late 19th and early 20th century, the congregation contributed to increasing the Arab role in culture, social awareness, spiritual guidance and education of generations of men and women.
 
"Illiteracy has been eliminated in many parts of the Middle East," he said, "as a direct result of the active contribution of nuns and religious congregations to literacy education.”
 

Friday, May 15, 2015

2015 MARCH FOR LIFE PARTICIPANTS - OTTAWA

PRO-LIFE MARCHERS gathered to oppose abortion and euthanasia and to call on Parliament to bring forward legislation "that will protect all human life from the time of conception to natural death" during the annual March for Life rally on Parliament Hill on Thursday.

The theme for this year's march was "Let Life Win," which organizers explained would "challenge all Canadians to choose life when faced with a life or death situation."
    Among the speakers to address the crowd was Veggie Tales creator and author Eric Metaxas, as well as Cardinal Collins of Toronto and others.
    More than a dozen Conservative MPs and senators also took the stage — which was assembled on the steps outside Centre Block, below the Peace Tower — including David Anderson, Royal Galipeau, Stephen Woodworth, Rob Anders, Wladyslaw Lizon, Brad Trost, Maurice Vellacott, Dave Van Kesteren, Ed Komarnicki and Stella Ambler. Several senators also attended: Betty Unger, Norm Doyle and Tobias Enverga.
    Former MP Pat O'Brien, who was among the former Liberals to sign onto a letter criticizing party leader Justin Trudeau over his decision to require all future Liberal candidates and MPs to vote against any attempt to limit abortion, was also in attendance.
    The national March for Life has brought thousands of protesters annually to Parliament Hill to mark the anniversary of the 1969 bill that legalized abortion in Canada. This year's turnout was expected to be more than 20,000.  The crowd there heard that there were "more than 25,000 of you out there."

    National March for Life - Ottawa, CANADA - The largest gathering on Parliament Hill every year . . . and growing.







    Sisters of Life

    Wednesday, May 13, 2015

    Msgr Burnham muses on the Ordinariate Liturgy

    And now for a British take on Ordinariate Use liturgy . . .

    The Ordinariate Liturgy

    THERE IS a story about Mgr Graham Leonard, formerly Anglican Bishop of London, being asked by Cardinal Hume what he valued in the worship of the Church of England and would miss as a Catholic. He replied that it would be the Prayer Book Offices of Matins and Evensong, and in particular the psalms in course, following the Coverdale Psalter, as set in the Book of Common Prayer. 
    Msgr Graham Leonard, Anglican Bishop of London  1981-1991
    received into full communion, ordained priest conditionally,
    created a Prelate of Honour to His Holiness Pope John Paul II 
    There is no doubt that the daily services are the jewel in the crown and, when both Pope Paul VI and Pope Benedict XVI expressed their admiration for Anglican worship, it was the public celebration of the Offices that they had most clearly in mind. Small wonder then that the Ordinariate clergy in the United Kingdom particularly value the availability to them, as Catholics, of Morning and Evening Prayer in the Prayer Book tradition, as distilled in the Customary of Our Lady of Walsingham.

    But what of the Mass? Looking back at the classical Anglican rite of Holy Communion, this is clearly a Protestant service. Yet there is much that can be rescued. The Ordinariate’s Order of Mass incorporates this material and presents it in a shape largely familiar to congregations of the period up to about 1965 in such unlawful but widely used adaptations of the Roman Mass as the English Missal and Anglican Missal. 

    Fifty years have now elapsed and Anglo-catholic congregations in England and Wales have almost entirely used the modern Anglican and Roman rites during this period. Nevertheless, it is good that there is a distinct Ordinariate Order of Mass, that it is in the sacral language of the Prayer Book, and that, though it will not be usable in many pastoral contexts, there will be some in which it is entirely right. It is, and will be, a milestone in the journey of Western liturgy and, like the other material incorporated into the Roman Rite through the Ordinariates, it will be very influential in the future evolution of the Roman Rite as it is expressed in English.

    Work is nearly complete on the Missal, or Sacramentary, for the Ordinariate. Though the Order of Mass has already begun to be used the largest task for Anglicanae Traditiones, the liturgical Commission set up by the Holy See, has been the editing of the Propers. For almost every day and almost every occasion there are Propers. 

    There is the Introit, or Entrance Antiphon, the Collect, the Gradual, the Alleluia or Tract, the Offertory, the Prayer over the Gifts, the Communion, and the Prayer after Communion. Add to these the Prefaces, for use with the Eucharistic Prayers, and the special rites for such occasions as Candlemas, Ash Wednesday, Palm Sunday, the Easter Triduum, and the Vigil of Pentecost, and it is not hard to see why the Missal is likely to weigh in at well over a thousand pages.

    Anglicans who are familiar with older versions of the Missal – the English Missal or Anglican Missal – will be surprised, perhaps, to discover that there are almost no readings in the Ordinariate Missal. One of the conventions of modern liturgy is that the Mass Lectionary is published separately and, indeed, we already have that for the Ordinariates in the Revised Standard Version, 2nd Catholic Edition. 

    Those who have attended Ordinariate Masses everywhere will have felt the impact of this version of Scripture. It is much better suited for public reading than the Jerusalem Bible, used in most Catholic churches in England and Wales. The Jerusalem Bible, itself a very fine piece of work in its day, had its roots in an original French translation but the RSV is directly within the tradition of English Bible, stretching back to the work of Coverdale in the sixteenth century and the King James Version of the seventeenth. It will be good to notice how well the psalm texts of the Ordinariate in Tudor English counterpoint with the readings in a modernised sacral style.

    Most of the minor Propers – Introit, Gradual &c – are psalm texts and many of them will be familiar to elderly folk because they are found at the back of the English Hymnal and were used for the English Gradual. Some additions were necessary – there are Catholic solemnities not recognised by the English Hymnal – and some necessary revisions. 

    The Gradual, Alleluia, and Tract are alternatives to the Responsorial Psalm and Acclamation in the Lectionary. This, incidentally, is not the innovation it might appear to be: the Graduale Romanum of 1974 remains an official liturgical book and that contains all these texts too. In fact, one of the revisions of our Gradualia is to make the corpus of English texts conform more closely to the Graduale Romanum which, itself, has been conformed in minor ways to the post-conciliar Lectionary.

    A marvellous feature about the Ordinariate Missal is that it preserves the Prayer Book collects and something of the logic of the Prayer Book seasons – Time after Epiphany, 
    the ‘-gesima’ Sundays, the Pentecost Octave, Time after Trinity. All of this reflects not only the inherited Sarum Use of England but also that of the Latin Church from earliest times. The Prayer Book not having Prayers over the Offerings or variable Prayers after Communion, the Ordinariate Missal has drawn these from the translations of Latin originals offered variously by the English Missal and Anglican Missal. 

    There has been a similar policy with regard to the Collects for the very many ‘black letter days’, for which the Prayer Book makes no provision. 

    We shall have two collections of these, temporarily at least, because the Customary of Our Lady of Walsingham has an adaptation of the Common Worship traditional language collects, brought together in England during the twentieth century. Whether the two collections co-exist for a long time, we shall have to see but it would be a shame to see the English collection disappear, because some of it is very fine, much is associated with cathedrals and praying communities that generated them, and it indubitably is one of the sets of official Anglican texts which it was the intention of Anglicanorum Cœtibus to incorporate into the Roman Rite.

    We now know that the Ordinariate Use will be called, as a whole, Divine Worship. At present this title is being used sparingly in Britain because it could easily be confused with the Book of Divine Worship which it replaces and which is still around. Nevertheless we already have our first official liturgical book. Divine Worship – Occasional Services is a very beautiful production, the work of the Catholic Truth Society, and it is heartening to know that the Missal, when it appears, perhaps later this year, will be of similar beauty.

    Mgr Andrew Burnham