Flos Carmeli

Memo to Self Remember to

Memo to Self
Remember to tell everyone about Rohinton Mistry. Compare Mistry and Franzen. I'm sure everyone will be riveted to their seats.

Calling All Proofreaders/Editors Distributed Proofreaders

Distributed Proofreaders (found here) could use your help. The concept behind Distributed Proofreaders is to proof public-domain e-texts for posting on the Gutenberg Site. Past projects have included things like Pope's translations of the Iliad and the Odyssey as well as a great many others. If you are interested in e-texts, in proofreading, or simply in getting a glimpse into the world of those of use who read nearly everything on a Palm OS computer--drop in here and see what's going on.

(Yes, I carry about 100 different books, articles, and collections on my Handspring with memory expansion. I want to get a machine that will take compact flash or smart media and load it up with complete Shakespeare, some lengthy anthologies of poetry I've found around the net and other more guilty goodies (such as the "Barsoom" Series of Burroughs and much of the complete opus of H. Rider Haggard--author of She, King Solomon's Mines [written on a dare] and Allan Quatermain. I could also put on A.E.W. Mason's Four Feathers, much of Stevenson [who I've come to like better than I originally did after reading his spirited defense of Fr. Damien], and yes, Chesterton--Currently I'm carrying Heretics, Orthodoxy, The Man Who Was Thursday, St. Thomas Aquinas, and some selected essays and poetry.

Rashomon for Basho

So, how does one translate Japanese poetry. In the column to the left there is a link to Basho's most famous work variously translated Narrow Road to the Deep North or Narrow Road to Oku. I have selected stop 26 on the journey to look at the translations offered of a single haiku.

Station 26 - Ryushakuji

[translation by Nobuyuki Yuasa]

In the utter silence
Of a temple,
A cicada's voice alone
Penetrates the rocks.

[translation by Dorothy Britton]
In this hush profound,
Into the very rocks it seeps -
The cicada sound.

[translation by Cid Corman and Kamaike Susume]
quiet
into rock absorbing
cicada sounds

[translation by Helen Craig McCullough]
shizukesa ya Ah, tranquility!
iwa ni shimiiru Penetrating the very rock,
semi no keo a cicada's voice.

[translation by Helen Craig McCullough]
In seclusion, silence.
Shrilling into the mountain boulder,
The cicada's rasp.

You can see that all five give us a sense of the main elements--the quiet or stillness, the cicada's voice (which by the way, if it's anything like the cicadas I've heard precludes any sense whatsoever of quiet) and some sort of rock. In the first translation, the translator introduces the notion of a temple which is nowhere present elsewhere, Britton gives us rocks rather than rock, McCullough gives us a mountain boulder.

The difficulty of most haiku is that the fourteen syllables of the poem may never be united. They may remain fourteen syllables that have little relations to one another. For example, it might be like saying in English,

clock dripping water deathwatch beetle Huxley's surprise

It is up to the translator to have these seemingly random elements make sense. Britton chooses to do so through rhyme, Korman and Susume seem to wish to give the closest sense of the original, in doing so it is the sparest and probably least appealing to American ears.

Which translation do you prefer and why?

(Tip for homeschoolers seeking to inject some diversity of culture--this is one of the most famous and most translated books of Japanese Poetry available. In addition, it is a rather interesting travelogue. With some of the prints of Hokusai illustrating some of the places referred to in Basho, this can make a pretty neat lesson. In addition, Hokusai has some very appealing prints of things like cat and butterfly. His masterpiece--One-Hundred Views of Mount Fuji includes one of the most often reprinted images--"The Great Wave of Kanagawa." Finally, the haiku, like the diamante is kind of a school-figure for the writing of poetry. Most kids enjoy them and most adults can help guide them. This book gives a sense of how profound and beautiful a haiku can be.

The Virtue of Humility

This direct link may not work properly; if not, please go to The New Gasparian and read the post on humility titled "St. Gaspar's Maxims". As pointed out the litany is rather sing-songy and archaic, but the truths espoused there are central to the pursuit of a holy life. Father Keyes, along with Ms. Knapp, and several others are consistently providing us with great spiritual food for thought and food for a healthy Christian life. They work tirelessly with little comment or support, so it would be great to leave these great spiritual helpers and guides a note of thanks.

Welcome to Regina Caeli Another

Welcome to Regina Caeli

Another new blog that looks quite charming. From the Blog itself

I suppose I need to clarify my intentions in creating this page; while I sincerely enjoying reading the web logs listed on the right, I don't intend in any way to put myself on a parallel with them. I am not at this moment very involved or informed enough about Catholic doctrine, politics, news, liturgical abuses, or anything of that sort to attempt to cover these subjects here on a daily basis. Rather, the emphasis will be on my daughter, my family, what i'm reading, graphic design, music, art, etc.

Which makes this the perfect place for me. As I may have said before, I have no problem with people posting and commenting on the news, and I do enjoy many such places. But I can read and comment on the news myself. What I cannot do is know how others live out their spirituality, their faith, and their commitment to God. That can only come through sites like this and others that I have listed, and I get my most notable boost from those sites that are the plainest and barest in terms of what they say. When someone likes something, they don't feel the need to hide it or apologize for it. Where one is not in perfect conformity with what every else thinks should be the way of the world--well, that makes the person and the blog and interesting place to visit. Personal and spiritual sites are the very best, from them I learn what it means "to work out my salvation in fear and trembling."

Following the Lead of Ms.

Following the Lead of Ms. vonHuben

I'm not certain this is such a good thing to make public, but I wanted to see where I was on the Beatles' Album chart. We have an Abbey Road and a Revolver. I suppose we needed this.

Which Beatles Album Are You?
brought to you by Quizilla

Yes, another useless, but highly amusing quiz for which I had trouble answering the questions again. But even after changing answers several times on the questions where there was some wiggle room I ended up "Sgt Pepper." Wonder what you had to do to get either "Magical Mystery Tour" or "The Beatles" (AKA the "White Album"). But Sgt Pepper does have one of my very favorite Beatles' songs (actually about 10 of them--it comes as close to perfection as is possible in an album of that era.)

I suppose if you combined the results of enough of these quizzes you might actually begin to have some rather interesting personality profiles. Ms. vonHuben points out that she is "an Abbey Road Augustine," and Dylan is a "Revolver Karl Barth." I am a firm Sgt. Pepper borderline Erasmus/Augustine. Add that to the Founding Fathers quiz and you've got Sgt. Pepper Erasmus Jefferson--sounds like a great name for a character in a novel. Now add language--I'm a Quenya Sgt Pepper (mind-blowing concept it itself) Erasmus Jefferson.

As I said, with enough of these, even though the answers are sometimes tough, you might end up with a vague outline of the contours of personality.

Doctrine and Dogma I was

Doctrine and Dogma

I was reading at another blog the other day some intimation that the "rules" of Catholicism occasionally dominate the "spirit" of Catholicism. I apologize that I cannot recall where this thread started. However, it did start me thinking about the role of doctrine and dogma in the Church. It occurred to me that very rarely are the two overtly important in day to day transactions. I conceived a metaphor in which doctrine and dogma are like one of those invisible fences one puts up for dogs. They do not block or obscure the view and they rarely come into conscious thought because in normal day-to-day functions we stay well within the yard. However, they come into play when we reach the edge of the lawn and are wondering if we should stray over into other territory. They become sharp reminders of the way in which we are called to conduct ourselves for the benefit of all. Most of the time, we practice our faith and our spirtuality without any need of correction, but the rules come into play when they are needed.

Perhaps because I was not born Catholic, I find myself less hemmed in by the rules and teachings of the Church. In fact, I find them tremendously liberating. Because of them, I have been able to take down the nasty, faded, dirty-gray battered cedar fence that once blocked my entire view of the world. Now I can see all the tremendous vistas of God's goodness without impairment, and can understand clearly my place in that vast, wide-open space.

More on Chesterton Yes, it's

More on Chesterton

Yes, it's sort of a minor obsession of recent vintage. I still don't know about the writing, but reading Joseph Pearce's insightful and ultimately very kind biography, I discover that regardless of the prose, I have the feeling I would have liked the man very much. The following excerpts illustrate why:

from Wisdom and Innocence Chapter 8, "Uncle Chestnut" Joseph Pearce

[quoting an excerpt of a letter from Chesterton to Father O'Connor, July 3, 1909.]

One of the mysteries of Marriage (which must be a Sacrament and an extraordinary one too) is that a man evidently useless like me can yet become at certain instants indispensable. And the further oddity (which I invite you to explain on mystical grounds) is that he never feels so small as when he knows that he is necessary. ) (p. 112)

If Chesterton's chastisement of his pets was so light-hearted and mild, it is scarcely surprising that the children were never seriously scolded. There was, however a notable exception. On one occasion a small visitor to Beaconsfield spoke rudely to the maid and Chesterton told her to apologize. the child retorted: "What does it matter? She's only a servant." Gilbert responded in rare wrath and sent the girl up to her bedroom. It was, according to Frances, the only time Gilbert ever punished a child. (p. 118)

Yet if Chesterton was incapable of real malice, he was, on occasion, capable of anger. According to Clare Nicholl, "unkindness or uncharitable gossip were the things that made him angry, as well as speciousness or cheap 'cleverness'." Nor, she continued,

did personal affection for the sinner in question prevent him showing his anger--on the contrary, the closer the affection the more severe the rebuke. He very rarely found fault openly, but the offender would know by his silence and sudden lack of response that she had transgressed. One's thoughtless words would sound against the silence of G. K. C. like counterfeit coin against a touchstone. It was infallible as a test of integrity. Even unconscious lapses of taste were illumined by that silence. One would think, "Now why on earth would he object to that. . ." and thinking it over afterwards, one would realise that the rash remark had been prompted by exhibitionism, vanity or malice, though one had not realised it at the moment of speaking." (p. 121)

Such integrity and concern for all people is entirely laudable, and entirely engaging. I become convinced that I am reading a modern haigiography, even if the sanctity thus expressed is never elevated to the honors of the Altar. I am certain that every writer out there, who attempts his or her work with integrity, determination, and firmness of purpose, has as his or her patron in Heaven G. K. Chesterton. (Not to mention the actual patron of writers St. Francis de Sales, and given his tremendous lifetime output, St. Alphonsus di Liguori.)

And Introducing in the Column

And Introducing in the Column to the Left

Three new entries made possible by actually paying attention when I visited the redoubtable Ms. Lively's site. Say hello to Fallible.com, Sillyness spelled wrong, and Inane Thoughts of a Catholic WriMo. All added so that I can keep better track of my writing interests. There are plenty of places to go, one just needs to pay attention. (One in this case being me--but feel free to use it.)

An Addendum to the Review

An Addendum to the Review

I just remembered an incredibly important negative for Ms. Coulter. In listing "best-sellers" produced by conservatives, she included the utterly repugnant Atlas Shrugged on the list. Ayn Rand is NOT a conservative. I don't know what to call her other than "Objectivist," and I find nearly everything about objectivism objectionable. If I were a conservative (and I choose to eschew lables as nothing fits well) I would be horrified to find myself associated with Ayn Rand. It is the same horror (although admittedly on a far lesser scale) that I would have with being associated with Hitler, Stalin, or Leopold X of Belgium. So I do throw this caveat into the mix. I trust Ms. Coulter herself is not sympathetic to objectivism (the fundamentals of which seem necessarily repugnant to Christianity.)

Book Review: Slander by Ann

Book Review: Slander by Ann Coulter

Perhaps God does not wish me to write this review. This is the third time I've tried after writing considerable portions of the first two. In both cases I believe it was my own actions that caused the thing to vanish, as much as I would like to blame blogger. If this does not make it to blogdom, you shall not know the saga, but I note this for future reference.

The title gives the main thesis of Ms. Coulter's book. The slander refers to the fact that liberals have long used ad hominem attacks, name calling, and slurs in the place of reasoned argumentation when attempting to face down conservative points in argumentation. The end result of this is a complete absence of engagement in ideas and discussion of important points.

On the whole the book is well-written and mostly convincing in its particulars. However, I find the main thesis questionable. There are a number of attractive features to the book. One of the main strengths is the substantial documentation of each of the cases she cites. There are few paragraphs in the book that do not have at least one footnote. The main body of the text is about two hundred pages long. The end-notes comprise about forty pages of considerably reduced text. If they were printed in the same font and size as the remainder of the book, they would probably run to a hundred pages or more. Thus, one-third of the book is documentation--appropriate if you are attempting to engage in reasoned argument to prove your point.

The prose is supple, simple, and quite readable. Apart from one egregious horror and a couple of regrettable tendencies that I will remark upon below, it is nearly "invisible" prose. Once again, if the point of the work is to provide a careful reasoned documentation of a thesis, this is necessary and desirable.

In the individual cases cited the reasoning is impeccable and convincing. Ms. Coulter is a lawyer when she is not writing books, and it shows in the tightness of the argument.

However, there are a number of regrettable things in the book, among them that the central contention is too broad to be meaningfully addressed without committing the title of the book against a number of innocent people. But let's start with the more subtle problems.

Throughout the book there are numerous references to George Orwell's 1984. In some ways, comparison to 1984 is like comparison to the Holocaust. No one comes away unscathed in the analogy. It becomes a kind of histrionic drum beating as we hear of things disappearing down the memory hole (obviously they have not if they are being cited here), a Goldbergian "two minutes hate," and the constantly shifting identification of the enemies in the war that is constantly being fought. The invocation of Orwell is itself Orwellian propaganda, a kind of mini-truth attack that subverts the reasoned argument that sits atop these accusations. That some liberals have on occasion done what the book accuses them of doing seems undeniable, that there is an Orwellian undercurrent of threat seems ludicrous. Manipulation of the truth is a central political game, both sides do it, the winning side often more successfully. We do not need to worry about Big Brother or "memory holes" so long as we have people like Ms. Coulter writing books that expose them as well as this one does. This is an example of "talking to the jury" and of highlighting dramatic and fear-invoking tendencies that are largely a matter of interpretation.

A second, extremely minor, but very irritating point is that Ms. Coulter sees fit to coin a particularly hideous, unnecessary neologism--"substantiveless." To give her her due, this is the kind of thing an editor should edit out of a work. But I have noted of recent date that editors do not even seem to do copy-editing any more much less more substantive work. What Ms. Coulter meant, and what should have been said in the sentence where this word is used is substanceless or without substance. Substantiveless is simply meaningless and ugly. It is itself a contribution to the Orwellian multiplication of vocabulary so aptly noted in "Politics and the English Language" written in 1946. It is one of the reason people can no longer "use" anything, they must "utilize" it. It is right and proper for a language to grow, but it seems improper to add functionless, difficult, and redundant obfuscatory verbiage to the treasury of language.

A third ultimately tiresome problem with the work is that Ms. Coulter constantly interjects asides to the jury that break the frame of objective presentation of a case and interject her personal sentiments about various liberal tendencies. Now, it seems clear from the fact that she chose to write such a book that she is not fond of the tactics they have used in the past, so why would she choose to use similar slurs herself?

The largest complaint against the work is that ultimately her thesis is not, and cannot be, borne out. By that, I mean, that if one were to believe the central point--liberals do not argue, they use name calling, you have resorted to stereotyping. Ms. Coulter has amply made the case that all things written in the liberal media need careful scrutiny to discern if there is a smidgen of argument amidst a mountain of invective. But surely there are liberals who argue points as cogently as conservatives. And conversely, surely there are conservatives that resort to liberal name-calling tactics. That the media is biased is almost unquestionable. That every person within the media adheres to some protocol of liberal conservative-bashing is unbelievable and probably libelous.

All of that said, and too much time spent on some relatively minor flaws, Ms. Coulter's book is an interesting and insightful read. The cases she documents clearly support the contention that there is a tendency for the liberal media to abandon reasoned argumentation and resort to what they think may be more hard-hitting and meaningful to Mr. Joe Couch-Potato who is imbibing their wisdom at the glass teat. It is a useful cautionary tale and a helpful examination of how to read the various media.

My Father-in-Law, whom I love as my own father, reportedly said (he was speaking to my wife) that he had purchased and read this book and "Ann Coulter is my girl." High praise indeed from a very intelligent, very reliable source. I'm not certain that Ms. Coulter would receive it as a compliment, but it was intended that way and it is a noble sentiment.

I would wish for a bit less grandstanding and somewhat less addressing the jury along the way, but ultimately I highly recommend the book. The documentation and argumentation are impeccable even if, as I believe, she ultimately fails to make her case. Perhaps the point was not to prove "in all cases" but more to point out a trend that needs careful watching lest we be caught up in it ourselves.

Chesterton Again The Colossal

Chesterton Again

The Colossal Genius is growing on me. There are still quirks I do not care for in his prose, and I find his sympathies (at least in language) with his contemporaries mostly unfortunate. However, whatever words he may use to refer to those with darker skins than his own, it is quite clear that he has no sympathy with Kipling's view of them, and that is refreshing and encouraging. I'm still trying to figure out what my aversion to the prose is, as for the most part we're talking simple, standard English. But with the encouragement of a great many out in blogland I've decided to continue and as I continue, and as I read the biography Wisdom and Innocence I find great sympathies. Thanks to all who continue to tout his praises. Perhaps one day I shall grow to like him as you all do. (After all, it took thirty years after first exposure to Henry James for me to like his work, and now I constant mourn his death, there simply isn't enough James to last my years.)

Monet, Picasso, and Spongebob

Monet, Picasso, and Spongebob too!

Yes, all the greats of art are here for you to recreate via Java Applet. (Note Mac users--Java Applets are notoriously unreliable--but try anyway.). The original came from the wonderful blog of More Like Mary, Less Like Martha. Thank you.

Another Quiz--Another Interesting Result Some

Another Quiz--Another Interesting Result

Some of these quizzes are darned difficult to answer. Almost always there is no choice that truly represents my view so I have to lean to an extreme one way or another. Here's the latest example.

Erasmus? Well, I guess I have the enormous benefit of being a friend of one of the all time greats (Saints that is).

(Original link via Sainteros)

Can You Say Childrens' Crusade?

Can You Say Childrens' Crusade?

In the "those who don't learn from the past are doomed to repeat it" category the nominees are. . . University of Berkeley, Ca. (what a shocker).

This via the blog of the Lady of Shalott. Direct link, misbehaving so go to the root and look for the first post for Wednesday.

Ranking the Founding Fathers T.S.

Ranking the Founding Fathers

T.S. O'Rama has an interesting post in which he compares how he felt about the Founding Fathers at two different ages. I shall do the same, as our lists have a remarkable similarity.

Ranking at Age 12

Washington, Jefferson, Franklin, Patrick Henry, Hamilton

Ranking of Recent Date

Washington, Adams, Madison, George Mason, [smallish gap here]Franklin, John Marshall, [big gap here]Jefferson.

I like Jefferson better as a person outside of politics. He so tortuously combines such noble and repugnant elements that it is hard for me to sort out my conclusions. Stephen Ambrose's new book touches upon these contradictions very nicely. My respect for Mason comes not merely from the Bill of Rights, but from the fact that Mason actually freed his slaves while living. My admiration for Washington has grown greatly since I have been able to break away from the college-level indoctrination that would have you believe that libertinism is the sine qua non of greatness and that Washington was a particularly dull and stupid man--all I can say is utter Calumny. As I learn more about the role of Madison in the formulation of the Constitution, I am stunned at the brilliance and sheer determination of the man. Unfortunately, while I acknowledge the contribution of Alexander Hamilton, I have formulate a dislike beyond reason springing from the arrogance of certain actions on his part. He is one of the kingmaker schemers that I breathe a deep sigh of relief that we were well rid of early on.

I Could Cry My one

I Could Cry

My one entry planned for this morning to be delayed as blogger decided to devour it and now I am in the place of having to actually get to work. My apologies. I will try to get to it during some breaks, but its length is such that I fear I shall not be able to return until this evening. I was commenting on Ann Coulter's book, Slander. In the meantime I post this important link which was related to one of the points I was trying to make in the discussion. For the morning enjoy what may be George Orwell's most incisive and important legacy to us--a standard by which we should judge ALL public speech--"Politics and the English Language." Once again, my apologies.

An Unusual Gem, Stumbled Across

An Unusual Gem, Stumbled Across

Perhaps only Dylan, Mr. Core, and Mr. Luse had some acquaintance with this poet before I stumbled across this lovely poem. I hope you enjoy it as much as I do.

Christ in the Universe Alice Meynell

With this ambiguous earth
His dealings have been told us. These abide:
The signal to a maid, the human birth,
The lesson, and the young Man crucified.

But not a star of all
The innumerable host of stars has heard
How He administered this terrestrial ball.
Our race have kept their Lord’s entrusted Word.

Of His earth-visiting feet
None knows the secret, cherished, perilous,
The terrible, shamefast, frightened, whispered, sweet,
Heart-shattering secret of His way with us.

No planet knows that this
Our wayside planet, carrying land and wave,
Love and life multiplied, and pain and bliss,
Bears, as chief treasure, one forsaken grave.

Nor, in our little day,
May His devices with the heavens be guessed,
His pilgrimage to thread the Milky Way
Or His bestowals there be manifest.

But in the eternities,
Doubtless we shall compare together, hear
A million alien Gospels, in what guise
He trod the Pleiades, the Lyre, the Bear.

O, be prepared, my soul!
To read the inconceivable, to scan
The myriad forms of God those stars unroll
When, in our turn, we show to them a Man.

The Luminous Mysteries If

The Luminous Mysteries

If you like to pray a "scriptural rosary" you can go here to find a selection of texts to go with the new luminous mysteries. This comes from a site managed by Mr. Martin Ford, and I quote the luminous mysteries text below for the sake of further dissemination in the community. However, I emphasize this is not my work and we have Mr. Ford to thank for this great prayer helper. Found via "The new Gasparian, " thank you Father Keyes for the reference.

Texts for the Luminous Mysteries compiled by Mr. Martin Ford

The Baptism of Our Lord
1) In those days John the Baptist came…saying, "Repent, for the kingdom of heaven is near."
2) "I baptize you with water for repentance. But after me will come one who is more powerful than I.
3) He will baptize you with the Holy Spirit and with fire.
4) His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire."
5) Jesus came from Galilee to the Jordan to be baptized by John.
6) John tried to deter him, saying, "I need to be baptized by you, and do you come to me?"
7) Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness."
8) Then John consented.
9) As soon as Jesus was baptized, he went up out of the water.
10) At that moment heaven was opened and he saw the Spirit of God descending like a dove and lighting on him.

The Wedding of Cana
1) On the third day a wedding took place at Cana in Galilee.
2) When the wine was gone, Jesus' mother said to him, "They have no more wine."
3) "Dear woman, why do you involve me? My time has not yet come."
4) His mother said to the servants, "Do whatever he tells you."
5) Jesus said to the servants, "Fill the jars with water"; so they filled them to the brim
6) "Now draw some out and take it to the master of the banquet."
7) They did so, and the master of the banquet tasted the water that had been turned into wine.
8) He did not realize where it had come from, though the servants who had drawn the water knew.
9) "Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now."
10) He thus revealed his glory, and his disciples put their faith in him.

The Proclamation of Christ's Kingdom
1) After John was put in prison, Jesus went into Galilee, proclaiming the good news of God.
2) The people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned."
3) "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!"
4) As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew.
5) When he had finished speaking, he said to Simon, "Put out into deep water, and let down the nets for a catch."
6) Simon answered, "Master, we've worked hard all night and haven't caught anything. But because you say so, I will let down the nets."
7) When they had done so, they caught such a large number of fish that their nets began to break.
8) So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink.
9) “Go away from me, Lord; I am a sinful man!"
10) “Don't be afraid; from now on you will catch men." So they pulled their boats up on shore, left everything and followed him.

The Transfiguration
1) After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves.
2) There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light.
3) Just then there appeared before them Moses and Elijah, talking with Jesus. Peter said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters--one for you, one for Moses and one for Elijah."
4) While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, "This is my Son, whom I love; with him I am well pleased. Listen to him!"
5) When the disciples heard this, they fell facedown to the ground, terrified.
6) Jesus came and touched them. "Get up," he said. "Don't be afraid." When they looked up, they saw no one except Jesus.
7) "Don't tell anyone what you have seen, until the Son of Man has been raised from the dead."
8) The disciples asked him, "Why then do the teachers of the law say that Elijah must come first?"
9) "To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished.
10) Jesus replied, “In the same way the Son of Man is going to suffer at their hands." Then the disciples understood that he was talking to them about John the Baptist.

The Last Supper
1)So the disciples did as Jesus had directed them and prepared the Passover. When evening came, Jesus was reclining at the table with the Twelve.
2) And while they were eating, he said, "I tell you the truth, one of you will betray me."
3) They were very sad and began to say to him one after the other, "Surely not I, Lord?" Jesus replied,
4) "The one who has dipped his hand into the bowl with me will betray me. The Son of Man will go just as it is written about him.
5) But woe to that man who betrays the Son of Man! It would be better for him if he had not been born."
6) While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples.
7) Take and eat; this is my body."
8) Then he took the cup, gave thanks and offered it to them.
9) "Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.
10) I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father's kingdom."

What Does Matter?

In the spiritual life it is important to remember that failures are as important, or perhaps even more important, than successes. To know when we will be tempted, and when we will most certainly fall, is a great strength because it gives us the opportunity to resist the near occasion of sin. Brother Lawrence of the Resurrection said of failure that it did not dismay him, but allowed him the opportunity for greater prayer because he could look to heaven and say "It is ever thus when I stray from you."

Spiritual "successes", on the other hand, can be a nearly certain road to derailment of spiritual life for those not well-inured and practiced in it. St. Teresa of Avila and St. John of the Cross warn about the temptation of seeking consolations in prayer. In seeking, you become attached to locutions, visions, or sweetnesses offered by the Lord, and your attention is distracted from Him. Your focus is no longer pure and true, it is diluted with another pleasure.

The most central pivot of our spiritual lives lies in this: Our entire joy is in the Lord. Everything that is done is done for love of Him. Without this pivot the lever with which we would move the world is merely a stick we use to beat it into submission. There is no loss so great as the loss of our spiritual center. There is no wandering so lonely as wandering away from Christ, for even though He is always with us, we lose sight of Him in a fog of our own making.

Conversations that Matter Perhaps I

Conversations that Matter

Perhaps I am just slow at getting to things, but this is exactly the kind of blog I want to read all the time. Conversations that Matter from the hand of Fr. Keyes C. PP. S. and others is about putting our spirituality into practice. As with any such blog, not every entry will speak to every person, but it is a constant stream of comments and short entries that may prove just the "pick-me-up" needed for a day or a week in the doldrums. Check it out!.

Keats Formerly Last Poem For

Keats Formerly Last Poem

For nearly 100 years the following poem was thought to be Keats's last. No longer so (though I do not know what is the last). This sonnet certainly foretells an early death. In addition it is a lovely love poem.

Bright Star, Would I were Steadfast as Thou Art John Keats

Bright star, would I were stedfast as thou art--
Not in lone splendour hung aloft the night
And watching, with eternal lids apart,
Like nature's patient, sleepless Eremite,
The moving waters at their priestlike task
Of pure ablution round earth's human shores,
Or gazing on the new soft-fallen mask
Of snow upon the mountains and the moors--
No--yet still stedfast, still unchangeable,
Pillow'd upon my fair love's ripening breast,
To feel for ever its soft fall and swell,
Awake for ever in a sweet unrest,
Still, still to hear her tender-taken breath,
And so live ever--or else swoon to death.

A bit of a guide. An "Eremite" is a hermit. Note the second line of the octet has its response in the first line of the sestet. Keats wishes to be akin to the star in its steadfast illumination but not a lone and distant observer (first two lines). I leave it to you to conclude what it is he does desire.

How to Read St. John of the Cross

How to Read St. John of the Cross
Part I: The Poem Introduction to Ascent of Mount Carmel

The Dark Night
St. John of the Cross

Songs of the soul that rejoices in having reached the high state of perfection, which is union with God, by the path of spiritual negation.

1. One dark night,
fired with love's urgent longings
- ah, the sheer grace! -
I went out unseen,
my house being now all stilled.

2. In darkness, and secure,
by the secret ladder, disguised,
- ah, the sheer grace! -
in darkness and concealment,
my house being now all stilled.

3. On that glad night
in secret, for no one saw me,
nor did I look at anything
with no other light or guide
than the one that burned in my heart.

4. This guided me
more surely than the light of noon
to where he was awaiting me
- him I knew so well -
there in a place where no one appeared.

5. O guiding night!
O night more lovely than the dawn!
O night that has united
the Lover with his beloved,
transforming the beloved in her Lover.

6. Upon my flowering breast,
which I kept wholly for him alone,
there he lay sleeping,
and I caressing him
there in a breeze from the fanning cedars.

7. When the breeze blew from the turret,
as I parted his hair,
it wounded my neck
with its gentle hand,
suspending all my senses.

8. I abandoned and forgot myself,
laying my face on my Beloved;
all things ceased; I went out from myself,
leaving my cares
forgotten among the lilies.

First, it seems ridiculous, but we must recall the genre. This is poetry. You cannot assume that the "I" speaking is the poet. The "I" of the poem may or may not be the poet himself. It depends upon the type of poem and the author. For example, the "I" of the confessional poet is almost always the poet, but much of the time the first person is an invitation to read substituting yourself for the "I" of the poem.

Here St. John makes the interpretation somewhat easier by announcing his intent at the beginning of the poem. " Songs of the soul that rejoices in having reached the high state of perfection, which is union with God, by the path of spiritual negation. " From this follows two points. The "I" of the poem is the soul transported and this eight-part poem is not a single song. The stanzas do not flow one into the other but they constitute a number of songs. However, there need not be eight. One reading of the poem, the one I shall pursue here, would find two different songs--stanzas 1 through 5 which all seem bound by a common thread and stanzas 5 or 6 through 8. Stanza 5 seems pivotal and its importance is signaled by language that very much resembles liturgical language. Something about it suggests the Exultet of Easter.

Most blessed of all nights, chosen by God to see Christ rising from the dead!

Of this night scripture says:
"The night will be as clear as day:
it will become my light, my joy."

The power of this holy night
dispels all evil, washes guilt away,
restores lost innocence, brings mourners joy;
it casts out hatred, brings us peace, and humbles earthly
pride.

Night truly blessed when heaven is wedded to earth
and man is reconciled with God!

Earlier in the Exultet we find the line concerning the night in which the pillar of fire led the people out of bondage.

It seems that central to St. John's point is this stanza, that is why I could see it associated with both "songs." By his language St. John of the Cross refers directly to the central event in the Christian Experience. This is the pivot upon which the entire spiritual life turns. Thus you could view stanza 5 as ending one song and beginning another. Try reading the poem as two songs--the first a song of a person leaving their still house driven by the search for the beloved, the second a song of the loved and the beloved together in union.

We are still left to pursue the understanding of the poem. St. John of the Cross ostensibly wrote two books explicating the poem (although Ascent leaves the poem fairly early on and only Dark Night of the Soul visits the entire poem.

One other important point to remember about the poem, is that as with all spiritual poetry when you read it, you mustn't merely look for the authorial intent--you need to plumb the depths and see what it is saying to you. You need to become the "I" of the poem. Because this "I" is female, such a reading is at surface somewhat more difficult for men than for women. It is very difficult to put yourself in the place of the female of the poem until you remember that in God's embrace all souls are "female." This has less to do with sex than it has to do with the role and response defined in classical terms of the female to the male. Modern sensibilities have often brushed this aside, but the meaning of this poem can only be captured in that classical understanding. The soul is bending, yielding, and fruitful under God's ministrations. When reading the poem set aside your modern sensibilities and accept the notion of the time during which the poem was written.

As with all poems read it, reread it, and read it aloud. If you understand Spanish, seek it out in Spanish and read it aloud. Let the music and the rhythm of the poem have their proper place.

A Trying Morning Already Okay,

A Trying Morning Already

Okay, so we start the morning with trauma. My garage door opener won't work. No big deal, EXCEPT, I live in Florida Post Andrew Building Code, and this garage door is the heaviest thing you've ever seen in your life. So on a day of EXTREMELY important meetings and work, I'm stranded at home until it can be fixed. This the next in a long series of tedious things. Pray for me for patience, perserverance, and good temper. Thanks.

Today the Best is Silence

Today the Best is Silence
So I offer you only this at Dylan's Blog. Tomorrow I hope to give a brief discussion, which I am preparing for my Carmelite family, on how to read the poem on which Ascent of Mount Carmel and Dark Night of the Soul are intended to be commentary. Perhaps it will give some pointers on how to read any spiritual poem--perhaps not. Now to quote another great of the seventeenth century--And so to bed.