Culture

I Am Nothing Without Them

The French freestyle relay team stunned the world by winning the gold medal in the 4×100 meter contest by defeating the Americans.

But there was another surprise.

Fabien Gilot raised his arm in victory to reveal a moving tribute in Hebrew: אני כלום בלעדיהם, meaning “I am nothing without them.”

Gilot explained that it was a tribute to Max Goldschmidt, a Jewish grandfather figure.

Goldschmidt, who grew up in Germany and was an Auschwitz survivor, moved to France where he met Gilot’s grandmother. Despite not being his biological grandfather, Goldschmidt was an important and inspirational person in Gilot’s life, and “a grandfather in every way,” Michael Gilot, Fabien’s father, told YNet.

Goldschmidt passed away earlier this year.

This is not the only moving tribute to a Jewish figure at this year’s Olympic Games in London. The same day that Fabien Gilot revealed his Hebrew tattoo, the Italian delegation to the Olympics held a minute of silence with the Israeli team to commemorate the 11 victims of the 1972 Munich massacre.

Huffington Post

 

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Church

The Potentialities of the English Missal for the Ordinariate and the Roman Rite

The New Liturgical Movement:

Some recent events put my mind once again to the matter of the English Missal.

The English Missal, as many of you know, is essentially a hieratic English translation of the pre-conciliar Missale Romanum. It was a missal which had been used by various Anglican Catholics, or Anglo-Catholics, in the 20th century.

Fr. John Hunwicke, who himself described the English Missal as “the finest vernacular liturgical book ever produced,” summarizes its contents and its use accordingly:

For most of the 20th Century, Anglican Catholic worship meant a volume called “The English Missal”. It contained the whole Missale Romanum translated into English; into an English based on the style of Thomas Cranmer’s liturgical dialect in the Book of Common Prayer. The “EM” took everything biblical from the translation known as the King James Bible or Authorised Version.

I have often commented on my own hope — one which I know is shared by many others — that we would see the English Missal (or something closely akin to it) form one of the liturgical options made available within the context of the Ordinariate. Now it will no doubt be quickly pointed out that the use of the English Missal was by no means universal even amongst Anglo-Catholics and would be generally unfamiliar to many other Anglicans; from what I have gathered from others far more familiar with the situation within Anglicanism, this is certainly true. In light of that, it perhaps would not be the right choice to make it the sole liturgical book of the Ordinariate (which should presumably include a liturgical book which is much closer to something like the Book of Common Prayer) but it surely could be made available as an additional option, a kind of “Extraordinary Form” if you will — the analogy here is imperfect but I think it gets the basic idea across.

The benefit, from my perspective, is that this liturgical book combines some of the very things which form an important and identifiable part of the Anglican patrimony — namely, beautiful hieratic liturgical English with correspondingly beautiful English liturgical chant and options for the use of English sacred polyphony — with the familiar Catholic texts and ceremonies of the Roman liturgical books. In that regard, my own feeling is that it provides a very worthy synthesis which could be well suited to the Ordinariate and its mission — taken alongside another liturgical book more akin to the BCP.

Of course, at this point I must admit to a further motivation on my part. While I do genuinely think this option could be very enriching for the Ordinariate, its clergy and its faithful, I also happen to think that this option could be enriching for the broader Latin rite, most especially within the English speaking world. Why is because it presents a tangible model for the use of a hieratic liturgical English and English chant within the specific context of the Roman liturgical texts.

Returning once again to Fr. Hunwicke:

…the English Missal is a very fine vernacular version of the classical Roman Rite, in a very fine liturgical, hieratic, dialect. When the great Christine Mohrmann lamented that modern European vernaculars did not possess a hieratic form, she had not met the English Missal.

I believe the English Missal can provide a tangible model for the use of an appropriate, dignified liturgical vernacular within the confines of the Roman liturgical books in both forms of the Roman liturgy. This latter inclusion of “both forms of the Roman liturgy” might seem shocking to some EF devotees, but by it I am not suggesting that we should not ensure or pursue the wider recovery of liturgical Latin. What I am suggesting, however, is that just as there is a continuing place for Latin there is also a place for a hieratic vernacular within the sacred liturgy. What’s more, I believe we must also recognize that, broadly speaking, there is a desire for it, one which is I think perfectly legitimate and reasonable. As I have only recently commented, it seems to me that the vast majority of Catholics (including her clerics) are not interested in or drawn to an all-Latin or mostly-Latin liturgy as anything other than an occasional experience; time and again I see this confirmed, sometimes from sources I do not expect. In that regard, while the Roman liturgical books should certainly be available and available for use in their Latin editions for those who desire that, at the same time limiting the liturgical books of the usus antiquior almost exclusively to the Latin language (as they presently are, even when we consider the option that now exists for the vernacular readings) is, it seems to me, short-sighted and likely to keep the EF relegated to the sidelines of the liturgical life of the Church — and even potentially threaten its long term existence. We would do well then, whether one has an enthusiastic or begrudging position in relation to this particular question, to focus our efforts on how this might be manifest.

Enter the English Missal which could not only provide insights into how vernacular should look and sound within the context of the Ordinary Form (for the newly revised English translation, for all its improvements over the old translation, still lacks the poetic and hieratic qualities we find here), but also provide insights into the same potentialities within the context of the Extraordinary Form — in particular, with regard the Propers, including the proper chants.

The best way for the English Missal to make this contribution is, in my estimation, to make it an actually used and usable book within the Catholic Church, and the most logical place for that is within the context of the Ordinariate. If the powers that be within the Ordinariate could accomplish this, I think they would not only be providing themselves with a great gift within the Ordinariate, they would also be providing an important contribution to the wider Church.

The English Missal is, to paraphrase Fr. Hunwicke, one of the finest vernacular liturgical books ever produced; it brings together the genius and beauty of the Anglican liturgical dialect with the genius and sober beauty of the ancient Roman liturgical texts. As Fr. Hunwicke then suggested, so too would I say here and now, “and [it] deserves to be given a new lease of life.”

Some more here with pics.

Church

Namibia Mulls Relaunch of Bible Classes in Schools to Counter ‘Moral Decay’

Well, what better answer is there to ‘moral decy’ (sin is what they actually should be calling it but won’t) than a return to the Word of God? In Namibia, as far as I know, Lutheranism is the major denomination. 

Namibia is considering reintroducing Bible studies in public classrooms in order to combat the rising problem of alcohol and drug abuse that some say is eroding the country’s moral values.

The Ondonga Traditional Authority (OTA) in Namibia said that it is time for the country to look back to its religious roots. Bible study has not been permitted in schools ever since the African country won independence and declared itself to be a secular state.

OTA Secretary Josef Asino has also called for a National Prayer Day that will look at the rising rates of violence inflicting the country, and consider how bringing back Bible study can help the nation’s youth learn about proper morals, website New Era Namibia reported Wednesday.

“At every second or third house, in most suburbs, there is a shebeen (liquor outlet) and in some cases, these shebeens – whether licensed or not – are set up in close proximity to schools and this is where most of the crimes are committed,” Asino said at the residence of the King of Ondonga Elifas Kauluma, during the visit of Minister of Information and Communication Technology Joël Kaapanda.

“Traditional Leaders are neither consulted nor involved in the process of formulating policies that have a direct bearing on their day to day activities. The institution of traditional believes and religion has been in existence since time immemorial and have survived many hardships under past colonial regimes,” he continued.

The OTA Secretary noted that Bostwana and South Africa also have very high numbers of liquor outlets, which he claimed has created many problems in those countries related to alcohol abuse, corruption, and passion killings.

“Our children do not have respect for the elderly anymore. There is a need for collective efforts to develop the interest of future generations about indigenous knowledge and the role of traditional leaders in our communities,” Asino added…

Read more here.

 

Church

Pope has Finished his Latest Book

kathweb Nachrichten .:. Katholische Presseagentur Österreich

Pope Benedict XVI has completed the third volume of his book “Jesus of Nazareth”. The work, entitled “Infancy Narratives” will now translated from the original German into different languages ​​to come out at the same time, the Vatican announced on Thursday. Publication date was not mentioned. For careful translations, however, one must reckon on a “reasonable period”, the Vatican communique said. Originally there was talk, the book could be in the bookshops at the end of the year, possibly already in September.

The first volume of the “Joseph Ratzinger / Pope Benedict XVI.” published trilogy was about the time from Jesus’ baptism in the Jordan to the Transfiguration, which was released April 2007. Volume Two on the Passion, Crucifixion and Resurrection was released in March 2011.

I look forward to it. Pope Benedict XVI is a fantastic scholar on the Historical Jesus.

 

Church

Ordinariate Denies Crackdown Underway Against Traditionalists

Another over sensational headline, this time courtesy of George Conger:

Claims of bullying of Latin mass clergy untrue.

It all still has to do with Mr Christian Clay Columba Campbell’s undue assessment of Msgr Jeffery Steenson, recently posted on his blog.

The Ordinariate of the Chair of St Peter has dismissed claims that clergy of the newly formed home for Anglicans in the Catholic Church are being bullied by its leader, Msgr. Jeffrey Steenson, for using the traditional Latin mass – the Extraordinary Form of the Roman Rite.

On 29 July 2012 the Anglo-Catholic website posted a story stating Msgr. Steenson had discouraged his clergy from using the Latin mass, directing them to use only approved ordinariate and Catholic English-language liturgies.

Christian Campbell stated that he had it on “unimpeachable authority that there is on ongoing crackdown on those AU/Ordinariate priests who would dare to learn or celebrate the Extraordinary Form of the Roman Rite on the part of [Msgr.] Steenson” and other ordinariate leaders.

The “affected priests are naturally frightened, and unwilling to go on record, but make no mistake, the leadership of the U.S. Ordinariate at present has set itself against both Summorum Pontificum and Anglicanorum coetibus,” he stated, adding “I also have it on good authority that this intimidation, an abuse of power, is being reported directly to the Roman Authorities. And the contention that the traditional Latin Mass has no bearing on the Anglican Patrimony — this simply has me flabbergasted.”

Other traditionalist Catholic websites picked up the story, with many commentators berating Msgr. Steenson. By not allowing the traditional Latin mass the ordinary was forbidding the use of the liturgy that “shaped the Anglo-Catholic movement.”

“The Mass celebrated by [Blessed] John Henry Newmann is not apt for the Anglican converts of the Ordinariate,” was how one commentator characterized Msgr. Steenson’s actions.

But in a statement posted on the ordinariate’s website, Msgr. Steenson responded to his detractors saying those elements of the Anglican liturgical patrimony incorporated into the liturgical life of the ordinariate sought to balance “two historic principles — that Christian prayer and proclamation should be offered in the vernacular and that the language of worship should be sacral.”

The ordinariate’s “Book of Divine Worship Rite I” was its principle liturgical resource, while “those congregations that prefer a contemporary idiom, the Roman Missal 3rd edition could be used.”

Ordinariate clergy who “want to learn also how to celebrate” according to the traditional Latin mass werecertainly encouraged to do so” under the “supervision of the local bishop,” Msgr. Steenson said, so as to “assist in those stable communities that use the Extraordinary Form.”

However the traditional Latin Mass, (the Extraordinary Form) “is not integral to the Anglican patrimony, it is not properly used in our communities,” Msgr. Steenson wrote.

A spokesman for the ordinariate told Anglican Ink that over the past seven months, Msgr. Steenson “has undertaken the incredible task of building what is essentially a national diocese from the ground up, and with few resources.”

“Looking back, we can see all that has been accomplished, including a high quality application and formation program for clergy; ordinations of more than 20 priests in two countries in just six months – with more on the way; new communities being received into the Ordinariate regularly, with the next one in Boston this August; and policies, procedures and a structure being put in place to ensure the Ordinariate has a firm foundation for a healthy future.”

However, she noted that “bloggers always will speculate, but the focus of the Ordinariate continues to be on building up this new community of faith, with a healthy presbyterate and healthy local communities.”