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'The Sequence on the Virgin Mary and Christ', by the poet and martyr St Robert Southwell, S.J. (1561–95), is a beautiful work that is generally still undervalued. The sequence explores the physical, moral, and emotional unity of Mary and her Son in the work of our salvation. The larger context is the Protestant devaluing of hyperdulia. In its historical moment – it was written sometime in the 1580s – it is a subtle exploration of the theme of kenosis and of what a 'prince' or 'queen' should really be. While being relatively inexplicit, Southwell seems to poise the Virgin Mary against that other 'empress', Elizabeth I, and writes with intimacy from the perspective of his own self-understanding as 'Beatae Virginis filius' (a son of the Blessed Virgin). The sequence's modern, editorial title needs to be replaced with one that matches its devotional aims and content. As he faced up to the almost certain prospect of his own martyrdom, Southwell looked to Mary as true mother and queen to sustain him in his sacrifice. [ABSTRACT FROM AUTHOR]

The article discusses the significant contribution of Austrian peasant farmer Franz Jägerstätter to the realization of true martyrdom and sainthood. It notes the controversy left by the beatification of Jägerstätter that includes his belief and notion about pacifism and justice brought up against the principles of Nazi war. It also mentions the teachings of saints Aquinas and Agustine about the reality of wars and the benefit of doing what is for the greater good.

Bind Us Together argues that in naming both the Anglican and Catholic Ugandans killed in the mid 1880s as “martyrs” a visible unity is implied that is useful in contemporary ecumenical theology. By recounting the story of the Ugandan martyrs told through both Catholic and Protestant sources, I am able to perform the Christian unity that I am arguing for. I also engage historical and theological obstacles to my argument. The historical obstacle is brought about by the mutual condemnation of both Catholic and Protestant martytrs by each side during the 16th century. The theological obstacle is the work of Ephraim Radner. Being indebted to Radner's understanding of repentance, I use John Paul II to overcome both of these obstacles. I conclude by discussing more explicitly the connections between the Ugandan martyrs and church unity showing that these martyrs provide Christians with language to speak intelligibly about Christian unity today. [ABSTRACT FROM AUTHOR]