The most memorable Veterans Day we have spent was ten years ago in Aix-en-Provence. The French still call it "le jour de l'armistice," meaning the end of World War I, although they celebrate another one on May 7 for the surrender of the Germans in that other war. We came out of our hotel to visit some museum or church or shop and found the streets full of soldiers milling about and starting to form ranks under the barked commands of their sergeants, and veterans with canes and ribbons on their chests, some without legs or arms. So we joined the crowd. The scene reminded me of the movie "Day of the Jackal," in which a de Gaulle-like president almost gets assasinated in the midst of a similar celebration. But there was no violence. Eventually generals and staff officers showed up, and the parade got started, with tri-colors billowing, and wound through the narrow streets of Aix. We followed it for a while, singing or humming the Marsellaise, and eventually split off for lunch on the Cours Mirabeau. The day ended nearby with vespers at my favorite church in France, St. Jean-de-Malte, which attracts a crowd for all its liturgies.
Alors, passez un bon jour de l'armistice!
11 November 2009
10 November 2009
Nothing new under the sun
From Diarmaid McCulloch, A History of Christianity: The First Three Thousand Years (London: Penguin/Allen Lane, 2009), 385-386:
[from his account of the Reformation and Counter-Reformation and especially the "ecumenical qualities" of "discipline and the urge to order people's lives"]
One motive for this had little to do with the Reformation and much to do with that newly rampant sexually transmitted disease syphilis, which generated much anxiety about social habits. Also echoing in the minds of rulers was Erasmus's rhetorical question, 'What is the state but a great monastery?' . . . When Protestants closed the old monasteries en masse, that question became all the more pressing -- including subsidiary problems, such as how Protestant societies would relieve the poor or disabled if there were no religious houses or confraternities dependant on the soul-prayer industry to do the job. Protestants had another new reason for unease and social regulation, because they were shifting the moral emphasis on sexuality. When they closed celibate communities and proclaimed that clergy were no different from other men and should make a practical demonstration of a theological point by getting married, they were prioritizing heterosexual marriage over celibacy; indeed, casting a large question mark against the motives for compulsory celibacy. Protestant ministers were soon in the habit of growing substantial beards to back up their theology.
Both sides of the religious divide energetically shut down the brothels which the medieval Church had licensed as a safety valve for society (though brothels had a way of discreetly reopening). Both sides stepped up the pressures to suppress male homosexuality, the celibate Catholic clergy especially terrified of anything which might justify Protestant slurs on their sexual inclinations. In self-defence, Catholics could point to a long tradition of discussion and celebration of the family, but Protestants could point to an innovation which was distinctly theirs in Western Christendom, and which overall proved a real success: their re-establishment of the clerical family.
And on and on. This is a length and hefty book (1161 pages and too heavy to read without a table or book stand). It casts light on our episcopal elections and choice of parish priests, almost always married and with children but occasionally, in the more liberal dioceses, a token gay or lesbian or even a monk, as in Massachussets. (No bisexuals or transsexuals that I know of, although anything is possible.) McCulloch's book is well worth reading, full of sound information and often witty, like the excerpt above. The USA edition comes out in February, but meanwhile you can get the English one from Amazon.co.uk.
When you read church history, like this one, you realize that indeed there is nothing new under the sun. Every trend gets recycled.
[from his account of the Reformation and Counter-Reformation and especially the "ecumenical qualities" of "discipline and the urge to order people's lives"]
One motive for this had little to do with the Reformation and much to do with that newly rampant sexually transmitted disease syphilis, which generated much anxiety about social habits. Also echoing in the minds of rulers was Erasmus's rhetorical question, 'What is the state but a great monastery?' . . . When Protestants closed the old monasteries en masse, that question became all the more pressing -- including subsidiary problems, such as how Protestant societies would relieve the poor or disabled if there were no religious houses or confraternities dependant on the soul-prayer industry to do the job. Protestants had another new reason for unease and social regulation, because they were shifting the moral emphasis on sexuality. When they closed celibate communities and proclaimed that clergy were no different from other men and should make a practical demonstration of a theological point by getting married, they were prioritizing heterosexual marriage over celibacy; indeed, casting a large question mark against the motives for compulsory celibacy. Protestant ministers were soon in the habit of growing substantial beards to back up their theology.
Both sides of the religious divide energetically shut down the brothels which the medieval Church had licensed as a safety valve for society (though brothels had a way of discreetly reopening). Both sides stepped up the pressures to suppress male homosexuality, the celibate Catholic clergy especially terrified of anything which might justify Protestant slurs on their sexual inclinations. In self-defence, Catholics could point to a long tradition of discussion and celebration of the family, but Protestants could point to an innovation which was distinctly theirs in Western Christendom, and which overall proved a real success: their re-establishment of the clerical family.
And on and on. This is a length and hefty book (1161 pages and too heavy to read without a table or book stand). It casts light on our episcopal elections and choice of parish priests, almost always married and with children but occasionally, in the more liberal dioceses, a token gay or lesbian or even a monk, as in Massachussets. (No bisexuals or transsexuals that I know of, although anything is possible.) McCulloch's book is well worth reading, full of sound information and often witty, like the excerpt above. The USA edition comes out in February, but meanwhile you can get the English one from Amazon.co.uk.
When you read church history, like this one, you realize that indeed there is nothing new under the sun. Every trend gets recycled.
The sports scene in heaven
Peyton Manning, after living a full life, died and went to heaven. When he got to heaven, God was showing him around. They came to a modest little house with a faded Colts flag in the window.
"This house is yours for eternity, Peyton," said God. "This is very special; not everyone gets a house up here."
Peyton felt special, indeed, and walked up to his house. On his way up the porch, he noticed another house just around the corner. It was a 3-story mansion with a black and gold sidewalk, a 50-foot tall flagpole with an enormous Saints logo flag, and in every window, a New Orleans Saints towel.
Peyton looked at God and said, "God, I'm not trying to be ungrateful, but I have a question. I was an all-pro QB, I hold many NFL records, and I even went to the Hall of Fame."
God said, "So what's your point Peyton?"
"Well, why does Drew Brees get a better house than me?"
God said, "Peyton, that's not Drew's house, it's mine."
"This house is yours for eternity, Peyton," said God. "This is very special; not everyone gets a house up here."
Peyton felt special, indeed, and walked up to his house. On his way up the porch, he noticed another house just around the corner. It was a 3-story mansion with a black and gold sidewalk, a 50-foot tall flagpole with an enormous Saints logo flag, and in every window, a New Orleans Saints towel.
Peyton looked at God and said, "God, I'm not trying to be ungrateful, but I have a question. I was an all-pro QB, I hold many NFL records, and I even went to the Hall of Fame."
God said, "So what's your point Peyton?"
"Well, why does Drew Brees get a better house than me?"
God said, "Peyton, that's not Drew's house, it's mine."
Anianus of Antioch
10 November
Anianus, deacon and martyr, with bishop Demetrius, Eustosius, and twenty companions, killed at Antioch in Syria, date unknown.
Anianus, deacon and martyr, with bishop Demetrius, Eustosius, and twenty companions, killed at Antioch in Syria, date unknown.
05 November 2009
Murder capital of the world
Murdered this week in the New Orleans metro area:
10/30/09 Freddie Williams III 25 M Shot Orleans
10/31/09 Ralph Newsome Jr. MD 45 M Stabbed Orleans
Please pray for the victims, their families, and their murderers.
10/30/09 Freddie Williams III 25 M Shot Orleans
10/31/09 Ralph Newsome Jr. MD 45 M Stabbed Orleans
Please pray for the victims, their families, and their murderers.
Why don't they just burn her at the stake?
Public Statement of the Sinsinawa Dominican Congregation
11/2/09
Several months ago, the leadership of the Sinsinawa Dominicans was informed that Sister Donna Quinn, OP, acted as a volunteer escort at a Chicago area clinic that among other procedures, performs abortions. After investigating the allegation, Congregation leaders have informed Sr. Donna that her actions are in violation of her profession as a Dominican religious. They regret that her actions have created controversy and resulted in public scandal. They are working with Sr. Donna to resolve the matter appropriately.
11/2/09
Several months ago, the leadership of the Sinsinawa Dominicans was informed that Sister Donna Quinn, OP, acted as a volunteer escort at a Chicago area clinic that among other procedures, performs abortions. After investigating the allegation, Congregation leaders have informed Sr. Donna that her actions are in violation of her profession as a Dominican religious. They regret that her actions have created controversy and resulted in public scandal. They are working with Sr. Donna to resolve the matter appropriately.
03 November 2009
The electoral scene in Louisiana
In response to questions from anxious priests, the clergy of the diocese have been informed officially that they do not have to wear clerical dress at the walkabout. What will the candidates for bishop wear?
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