Saturday, September 08, 2007
# ふたり酒 - 川中美幸 （2006年NHK紅白歌合戦）
Kawanaka Miyuki - Kanazawano Ame 金沢の雨
# 夫婦善哉 - 石川さゆり （2006年NHK紅白歌合戦）
津輕海峽.冬景色 (石川 さゆり)
# 祝い酒 - 坂本冬美 （2006年NHK紅白歌合戦）
螢の提灯 -坂本冬美(sakamoto Fuyumi)
# 熊野古道 - 水森かおり （2006年NHK紅白歌合戦）
Mizumori Kaori - HitoriSatsumaji ひとり薩摩路
Mizumori Kaori sings Hitori Satsumaji
水森かおり Mizumori Kaori sings Tsugaru no Furusato
Nakamori Akina - Yagiri no Watashi
Fuji Ayako-Yuki Shinshin (Synched Version)
FUJI AYAKO - YUKI SHINSHIN
FUJI AYAKO, SAKAMOTO FUYUMI & KOUZAI KAORI - PEANUTS MEDLEY
流氷恋唄 (Ryuu Hyou Koi Uta)
FUJI AYAKO - ONNA NO MAGOKORO
FUJI AYAKO, KOUZAI KAORI, SAKAMOTO FUYUMI & ITSUKI HIROSHI
Loi Tinh Buon
Cho Nguoi Tinh Lo
nang co con xuan- khanh ha
And then there's... Thanh Ha - Tieng Vy Cam
Thanh Ha song ca Tran The Hoa
Thanh Ha - Buon Trong Dem Mua
Cat Bui Tinh Xa - Thanh Ha dieunhac.com
"The Fundamental Human Right ... Is the Right to Life"
VIENNA, Austria, SEPT. 8, 2007 (Zenit.org).- Here is the address Benedict XVI gave Friday to the members of government and diplomatic corps in Austria, during an address in the reception hall of Vienna's Hofburg Palace, the seat of the Austrian presidency.
* * *
Mr President of the Federal Republic,
Mr President of the National Council,
Members of the Federal Government,
Deputies to the National Council
and Members of the Federal Council,
Presidents of the Provinces,
Members of the Diplomatic Corps,
Ladies and Gentlemen,
It is my great joy and honour to meet you today, Mr President, together with the members of the Federal Government and representatives of the political and civic life of the Republic of Austria. Our meeting here in the Hofburg reflects the good relations, marked by reciprocal trust, which exist between your country and the Holy See, as you have mentioned. For this I am most pleased.
Relations between Austria and the Holy See are part of that vast network of diplomatic relations in which Vienna serves as an important crossroads, inasmuch as a number of international Organizations have their headquarters in this city. I am pleased by the presence of many diplomatic representatives, whom I greet with respect. I thank you, distinguished Ambassadors, for your dedicated service, not only to the countries which you represent and to their interests, but also to the common cause of peace and understanding between peoples.
This is my first visit as Bishop of Rome and Supreme Pastor of the universal Catholic Church to this country, which I know well from many earlier visits. It is -- may I say -- a joy for me to be here. I have many friends here and, as a Bavarian neighbour, Austria's way of life and traditions are entirely familiar to me. My great predecessor of blessed memory, Pope John Paul II, visited Austria three times. Each time he was received most cordially by the people of this country, his words were listened to attentively, and his apostolic journeys left their mark.
In recent years and decades, Austria has registered advances which were inconceivable even two generations ago. Your country has not only experienced significant economic progress, but has also developed a model of social coexistence synonymous with the term "social solidarity". Austrians have every reason to be grateful for this, and they have demonstrated it not only by opening their hearts to the poor and the needy in their native land, but also by demonstrating generous solidarity in the event of catastrophes and disasters worldwide. The great initiatives of Licht ins Dunkel ("Light in the Darkness") at Christmastime, and Nachbar in Not ("Neighbour in Need") bear eloquent testimony to this attitude.
Austria and the expansion of the European Union
We are gathered in an historical setting, which for centuries was the seat of an Empire uniting vast areas of Central and Eastern Europe. This time and place offer us a good opportunity to take a far-ranging look at today's Europe. After the horrors of war and traumatic experiences of totalitarianism and dictatorship, Europe is moving towards a unity capable of ensuring a lasting order of peace and just development. The painful division which split the continent for decades has come to an end politically, yet the goal of unity remains in great part still to be achieved in the minds and hearts of individuals. If, after the fall of the Iron Curtain in 1989, certain excessive hopes were disappointed, and on some points justified criticisms can be raised about certain European institutions, the process of unification remains a most significant achievement which has brought a period of unwonted peace to this continent, formerly consumed by constant conflicts and fatal fratricidal wars. For the countries of Central and Eastern Europe in particular, participating in this process is a further incentive to the consolidation of freedom, the constitutional state and democracy within their borders. Here I should recall the contribution made by my predecessor, Pope John Paul II, to that historic process. Austria too, as a bridge-country situated at the crossroads of West and East, has contributed much to this unification and has also -- we must not forget -- greatly benefited from it.
The "European home", as we readily refer to the community of this continent, will be a good place to live for everyone only if it is built on a solid cultural and moral foundation of common values drawn from our history and our traditions. Europe cannot and must not deny her Christian roots. These represent a dynamic component of our civilization as we move forward into the third millennium. Christianity has profoundly shaped this continent: something clearly evident in every country, and particularly in Austria, not least from the number of churches and important monasteries. Above all, the faith is seen in the countless people whom in the course of history, and in our own day as well, it has brought to a life of hope, love and mercy. Mariazell, Austria's great national shrine, is also a meeting-place for the different peoples of Europe. It is one of those places where men and women have drawn, and continue to draw, "strength from on high" for an upright life.
During these days, the witness of Christian faith at the heart of Europe is also finding expression in the Third European Ecumenical Assembly meeting in Sibiu (Romania), whose motto is: "The Light of Christ Shines on All. Hope for Renewal and Unity in Europe". One spontaneously recalls the 2004 Central European Katholikentag, on the theme: "Christ -- The Hope of Europe", which brought so many believers together in Mariazell!
Nowadays we hear much of the "European model of life". The term refers to a social order marked by a sound economy combined with social justice, by political pluralism combined with tolerance, generosity and openness, and at the same time the preservation of the values which have made this continent what it is. This model, under the pressure of modern economic forces, faces a great challenge. The oft-cited process of globalization cannot be halted, yet it is an urgent task and a great responsibility of politics to regulate and limit globalization, so that it will not occur at the expense of the poorer nations and of the poor in wealthier nations, and prove detrimental to future generations.
Certainly Europe has also experienced and suffered from terribly misguided courses of action. These have included: ideological restrictions imposed on philosophy, science and also faith, the abuse of religion and reason for imperialistic purposes, the degradation of man resulting from theoretical and practical materialism, and finally the degeneration of tolerance into an indifference with no reference to permanent values. But Europe has also been marked by a capacity for self-criticism which gives it a distinctive place within the vast panorama of the world's cultures.
It was in Europe that the notion of human rights was first formulated. The fundamental human right, the presupposition of every other right, is the right to life itself. This is true of life from the moment of conception until its natural end. Abortion, consequently, cannot be a human right -- it is the very opposite. It is "a deep wound in society", as the late Cardinal Franz König never tired of repeating.
In stating this, I am not expressing a specifically ecclesial concern. Rather, I am acting as advocate for a profoundly human need, speaking out on behalf of those unborn children who have no voice. I do not close my eyes to the difficulties and the conflicts which many women are experiencing, and I realize that the credibility of what we say also depends on what the Church herself is doing to help women in trouble.
I appeal, then, to political leaders not to allow children to be considered as a form of illness, nor to abolish in practice your legal system's acknowledgment that abortion is wrong. I say this out of a concern for humanity. But that is only one side of this disturbing problem. The other is the need to do everything possible to make European countries once again open to welcoming children. Encourage young married couple to establish new families and to become mothers and fathers! You will not only assist them, but you will benefit society as a whole. We also decisively support you in your political efforts to favour conditions enabling young couples to raise children. Yet all this will be pointless, unless we can succeed in creating once again in our countries a climate of joy and confidence in life, a climate in which children are not seen as a burden, but rather as a gift for all.
Another great concern of mine is the debate on what has been termed "actively assisted death". It is to be feared that at some point the gravely ill or elderly will be subjected to tacit or even explicit pressure to request death or to administer it to themselves. The proper response to end-of-life suffering is loving care and accompaniment on the journey towards death -- especially with the help of palliative care -- and not "actively assisted death". But if humane accompaniment on the journey towards death is to prevail, urgent structural reforms are needed in every area of the social and healthcare system, as well as organized structures of palliative care. Concrete steps would also have to be taken: in the psychological and pastoral accompaniment of the seriously ill and dying, their family members, and physicians and healthcare personnel. In this field the hospice movement has done wonders. The totality of these tasks, however, cannot be delegated to it alone. Many other people need to be prepared or encouraged in their willingness to spare neither time nor expense in loving care for the gravely ill and dying.
The dialogue of reason
Yet another part of the European heritage is a tradition of thought which considers as essential a substantial correspondence between faith, truth and reason. Here the issue is whether or not reason stands at the beginning and foundation of all things. The issue is whether reality originates by chance and necessity, and thus whether reason is merely a chance by-product of the irrational and, in an ocean of irrationality, it too, in the end, is meaningless, or whether instead the underlying conviction of Christian faith remains true: In principio erat Verbum -- in the beginning was the Word; at the origin of everything is the creative reason of God who decided to make himself known to us human beings.
In this context, permit me to quote Jürgen Habermas, a philosopher not of the Christian faith: "For the normative self-understanding of the modern period Christianity has been more than a mere catalyst. The egalitarian universalism which gave rise to the ideas of freedom and social coexistence, is a direct inheritance from the Jewish notion of justice and the Christian ethics of love. Substantially unchanged, this heritage has always been critically reappropriated and newly interpreted. To this day an alternative to it does not exist".
Europe's tasks in the world
Given the uniqueness of its calling, Europe also has a unique responsibility in the world. First of all, it must not give up on itself. The continent which, demographically, is rapidly aging, must not become old in spirit. Furthermore, Europe will grow more sure of itself if it accepts a responsibility in the world corresponding to its singular intellectual tradition, its extraordinary resources and its great economic power. The European Union should therefore assume a role of leadership in the fight against global poverty and in efforts to promote peace. With gratitude we can observe that the countries of Europe and the European Union are among those making the greatest contribution to international development, but they also need to make their political importance felt, for example, with regard to the urgent challenges presented in Africa, given the immense tragedies afflicting that continent, such as the scourge of AIDS, the situation in Darfur, the unjust exploitation of natural resources and the disturbing traffic in arms. Nor can the political and diplomatic efforts of Europe and its countries neglect the continuing serious situation in the Middle East, where everyone's contribution is needed to promote the rejection of violence, reciprocal dialogue and a truly peaceful coexistence. Europe's relationship with the nations of Latin America and Asia must also continue to grow through suitable trade agreements.
Mr President, Ladies and Gentlemen! Austria is a country which is greatly blessed: by an immense natural beauty which attracts millions of holiday-makers each year; unique cultural treasures, created and amassed by many generations; and many culturally talented and creative individuals. Everywhere one can see the fruits of the diligence and gifts of industrious men and women. This is a reason for pride and gratitude. But Austria is certainly not an "enchanted island" nor does it consider itself such. Self-criticism is always a good thing, and, of course, is also widespread in Austria. A country which has received so much must also give much. It can be rightly self-assured, while also sensing the need for a certain responsibility with regard to neighbouring countries, in Europe and in the world.
Much of what Austria is and possesses, it owes to the Christian faith and its beneficial effects on individual men and women. The faith has profoundly shaped the character of this country and its people. Consequently it should be everyone's concern to ensure that the day will never come when only its stones speak of Christianity! An Austria without a vibrant Christian faith would no longer be Austria.
Upon you and all the people of Austria, especially the elderly and infirm, as well as the young whose lives lie ahead of them, I invoke hope, confidence, joy and God's blessings!
[ZENIT added text introduced by the Holy Father when delivering the address]
© Copyright 2007 -- Libreria Editrice Vaticana
"Whenever We Look Toward Mary, She Shows Us Jesus"
MARIAZELL, Austria, SEPT. 8, 2007 (Zenit.org).- Here is the address Benedict XVI delivered today at the Marian shrine of Mariazell, to mark the 850th anniversary of its foundation.
* * *
OF HIS HOLINESS BENEDICT XVI
ON THE OCCASION OF THE 850th ANNIVERSARY
OF THE FOUNDATION OF THE SHRINE OF MARIAZELL
HOMILY OF HIS HOLINESS BENEDICT XVI
Square in front of the Basilica of Mariazell
Saturday, 8 September 2007
Dear Brothers and Sisters,
With our great pilgrimage to Mariazell, we are celebrating the patronal feast of this Shrine, the feast of Our Lady's Birthday. For 850 years pilgrims have been travelling here from different peoples and nations; they come to pray for the intentions of their hearts and their homelands, bringing their deepest hopes and concerns. In this way Mariazell has become a place of peace and reconciled unity, not only for Austria, but far beyond her borders. Here we experience the consoling kindness of the Madonna. Here we meet Jesus Christ, in whom God is with us, as today's Gospel reminds us -- Jesus, of whom we have just heard in the reading from the prophet Micah: "He himself will be peace" (5:4). Today we join in the great centuries-old pilgrimage. We rest awhile with the Mother of the Lord, and we pray to her: Show us Jesus. Show to us pilgrims the one who is both the way and the destination: the truth and the life.
The Gospel passage we have just heard broadens our view. It presents the history of Israel from Abraham onwards as a pilgrimage, which, with its ups and downs, its paths and detours, leads us finally to Christ. The genealogy with its light and dark figures, its successes and failures, shows us that God can write straight even on the crooked lines of our history. God allows us our freedom, and yet in our failures he can always find new paths for his love. God does not fail. Hence this genealogy is a guarantee of God's faithfulness; a guarantee that God does not allow us to fall, and an invitation to direct our lives ever anew towards him, to walk ever anew towards Jesus Christ.
Making a pilgrimage means setting out in a particular direction, travelling towards a destination. This gives a beauty of its own even to the journey and to the effort involved. Among the pilgrims of Jesus's genealogy there were many who forgot the goal and wanted to make themselves the goal. Again and again, though, the Lord called forth people whose longing for the goal drove them forward, people who directed their whole lives towards it. The awakening of the Christian faith, the dawning of the Church of Jesus Christ was made possible, because there were people in Israel whose hearts were searching -- people who did not rest content with custom, but who looked further ahead, in search of something greater: Zechariah, Elizabeth, Simeon, Anna, Mary and Joseph, the Twelve and many others. Because their hearts were expectant, they were able to recognize in Jesus the one whom God had sent, and thus they could become the beginning of his worldwide family. The Church of the Gentiles was made possible, because both in the Mediterranean area and in those parts of Asia to which the messengers of Jesus travelled, there were expectant people who were not satisfied by what everyone around them was doing and thinking, but who were seeking the star which could show them the way towards Truth itself, towards the living God.
We too need an open and restless heart like theirs. This is what pilgrimage is all about. Today as in the past, it is not enough to be more or less like everyone else and to think like everyone else. Our lives have a deeper purpose. We need God, the God who has shown us his face and opened his heart to us: Jesus Christ. Saint John rightly says of him that only he is God and rests close to the Father's heart (cf. Jn 1:18); thus only he, from deep within God himself, could reveal God to us -- reveal to us who we are, from where we come and where we are going. Certainly, there are many great figures in history who have had beautiful and moving experiences of God. Yet these are still human experiences, and therefore finite. Only He is God and therefore only He is the bridge that truly brings God and man together. So if we Christians call him the one universal Mediator of salvation, valid for everyone and, ultimately, needed by everyone, this does not mean that we despise other religions, nor are we arrogantly absolutizing our own ideas; on the contrary, it means that we are gripped by him who has touched our hearts and lavished gifts upon us, so that we, in turn, can offer gifts to others. In fact, our faith is decisively opposed to the attitude of resignation that considers man incapable of truth -- as if this were more than he could cope with. This attitude of resignation with regard to truth, I am convinced, lies at the heart of the crisis of the West, the crisis of Europe. If truth does not exist for man, then neither can he ultimately distinguish between good and evil. And then the great and wonderful discoveries of science become double-edged: they can open up significant possibilities for good, for the benefit of mankind, but also, as we see only too clearly, they can pose a terrible threat, involving the destruction of man and the world. We need truth. Yet admittedly, in the light of our history we are fearful that faith in the truth might entail intolerance. If we are gripped by this fear, which is historically well grounded, then it is time to look towards Jesus as we see him in the shrine at Mariazell. We see him here in two images: as the child in his Mother's arms, and above the high altar of the Basilica as the Crucified. These two images in the Basilica tell us this: truth prevails not through external force, but it is humble and it yields itself to man only via the inner force of its veracity. Truth proves itself in love. It is never our property, never our product, just as love can never be produced, but only received and handed on as a gift. We need this inner force of truth. As Christians we trust this force of truth. We are its witnesses. We must hand it on as a gift in the same way as we have received it, as it has given itself to us.
"To gaze upon Christ" is the motto of this day. For one who is searching, this summons repeatedly turns into a spontaneous plea, a plea addressed especially to Mary, who has given us Christ as her Son: "Show us Jesus!" Let us make this prayer today with our whole heart; let us make this prayer above and beyond the present moment, as we inwardly seek the Face of the Redeemer. "Show us Jesus!" Mary responds, showing him to us in the first instance as a child. God has made himself small for us. God comes not with external force, but he comes in the powerlessness of his love, which is where his true strength lies. He places himself in our hands. He asks for our love. He invites us to become small ourselves, to come down from our high thrones and to learn to be childlike before God. He speaks to us informally. He asks us to trust him and thus to learn how to live in truth and love. The child Jesus naturally reminds us also of all the children in the world, in whom he wishes to come to us. Children who live in poverty; who are exploited as soldiers; who have never been able to experience the love of parents; sick and suffering children, but also those who are joyful and healthy. Europe has become child-poor: we want everything for ourselves, and place little trust in the future. Yet the earth will be deprived of a future only when the forces of the human heart and of reason illuminated by the heart are extinguished -- when the face of God no longer shines upon the earth. Where God is, there is the future.
"To gaze upon Christ": let us look briefly now at the Crucified One above the high altar. God saved the world not by the sword, but by the Cross. In dying, Jesus extends his arms. This, in the first place, is the posture of the Passion, in which he lets himself be nailed to the Cross for us, in order to give us his life. Yet outstretched arms are also the posture of one who prays, the stance assumed by the priest when he extends his arms in prayer: Jesus transformed the Passion, his suffering and his death, into prayer, and in this way he transformed it into an act of love for God and for humanity. That, finally, is why the outstretched arms of the Crucified One are also a gesture of embracing, by which he draws us to himself, wishing to enfold us in his loving hands. In this way he is an image of the living God, he is God himself, and we may entrust ourselves to him.
"To gaze upon Christ!" If we do this, we realize that Christianity is more than and different from a moral code, from a series of requirements and laws. It is the gift of a friendship that lasts through life and death: "No longer do I call you servants, but friends" (Jn 15:15), the Lord says to his disciples. We entrust ourselves to this friendship. Yet precisely because Christianity is more than a moral system, because it is the gift of friendship, for this reason it also contains within itself great moral strength, which is so urgently needed today on account of the challenges of our time. If with Jesus Christ and his Church we constantly re-read the Ten Commandments of Sinai, entering into their full depth, then a great, valid and lasting teaching unfolds before us. The Ten Commandments are first and foremost a "yes" to God, to a God who loves us and leads us, who carries us and yet allows us our freedom: indeed, it is he who makes our freedom real (the first three commandments). It is a "yes" to the family (fourth commandment), a "yes" to life (fifth commandment), a "yes" to responsible love (sixth commandment), a "yes" to solidarity, to social responsibility and to justice (seventh commandment), a "yes" to truth (eighth commandment) and a "yes" to respect for other people and for what is theirs (ninth and tenth commandments). By the strength of our friendship with the living God we live this manifold "yes" and at the same time we carry it as a signpost into this world of ours today.
"Show us Jesus!" It was with this plea to the Mother of the Lord that we set off on our journey here. This same plea will accompany us as we return to our daily lives. And we know that Mary hears our prayer: yes, whenever we look towards Mary, she shows us Jesus. Thus we can find the right path, we can follow it step by step, filled with joyful confidence that the path leads into the light -- into the joy of eternal Love. Amen.
© Copyright 2007 -- Libreria Editrice Vaticana
Friday, September 07, 2007
The Bay Area Country Dance Society Website
Well, I'm missing this:
Friday, September 7, 2007: ENGLISH at Palo Alto Masonic Temple in Palo Alto. Bob Fraley with Nonesuch Country Dance Players (Stan & Susan Kramer, Mark Daly, Mary Tabor) with Ruth Anne Fraley More Info
BACDS has put out a CD--you can sample the tracks here.
What is contra dance?
Pacific Region Contra Dance/Contradance Links
North Bay Country Dance Society
Discontinued: SF Bay Area Contradances and English Country Dances
Santa Barbara Country Dance Society (there's CD in Ojai! I wonder if any TACers go.)
Sacramento Area Contradances and English Country Dances
RSCDS Sacramento Branch
English Country Dance and Contra Dance Leader Judi Rivkin
English Country Dance Diagrams for Beginners
ENGLISH COUNTRY DANCING - ORIGINS AND EVOLUTION
Glossary of English Country Dance Terms
Terms for English Country Dance
English Country Dancing Before Playford
Clothing 1700 - 1735
The Return of Spring: A New English Country Dance in the Style of ...
Contra and English country dance page
CDS Boston English Country Dance Collection
The Country Dance Book
31st Annual Concert Series 2007-2008
HOPKINSON SMITH, Renaissance lute
THE NEW ESTERHAZY QUARTET (alternate website): Kati Kyme and Lisa Weiss, violins; Anthony Martin, viola; William Skeen, cello
LA MONICA: Phoebe Jevtovic, soprano; Tekla Cunningham and Susan Feldman, violins; Ondine Young, viola; William Skeen, viol and cello; Daniel Zuluaga, chitarrone and guitar; Avi Stein, harpsichord
SCHOLA CANTORUM SAN FRANCISCO
LA RICHE & CO.: Monica Huggett, violin; Gonzalo X. Ruiz, oboe; Joanna Blendulf, cello; Katherine Shao, harpsichord
FORTUNE'S WHEEL: Lydia Heather Knutson and Aaron Sheehan, voice; Shira Kammen and Robert Mealy, voice, vielle, and harp
HARMONIE UNIVERSELLE: Florian Deuter, violin and musical direction; Mónica Waisman, violin; David Glidden, violin and viola; Balázs Máté, cello; Philippe Grisvard, harpsichord
HALLIFAX & JEFFREY with guest artist Jakob Lindberg
Early Music defined
Classical.net early music links
Resources for Singers: HIP
Early Music Takes Center Stage
San Francisco Classical Voice
From Iron Tongue of Midnight:
The New Esterhazy Quartet is about to undertake a remarkable cycle: over the next two years, they will play all 68 of Haydn's string quartets, on original instruments, in 18 concerts. Sixty-eight!
I'm so happy to see this. I feel like Haydn is one of the great unknown composers even though he more or less invented the modern symphony and string quartet. I hope the series is well-attended. I don't expect to have many chances in my life to see all of these played by one group.
The first season consists of 10 concerts at St. Mark's Lutheran Church in San Francisco, plus an additional program that will be presented at three Bay Area venues under the auspices of the San Francisco Early Music Society. All of the St. Mark's concerts will be at 4 p.m.
And the very first concert is soon, soon, soon, on Sunday, July 1.
Here's the complete season and contact information for the quartet. This is cut-and-pasted from email posted on the Well, so it is not beautiful. I would put it behind a cut tag if I could figure out how, sigh.
"Individual tickets are $25 ($20 for SFEMS members, $10 for students and seniors 65+), a subscription to the St. Mark's series is $175, or $250 for a pair of tickets to all ten concerts. Please make your purchase at the door."
The New Esterhazy Quartet
Vacaville CA 95696
temporary email address: email@example.com
Sunday 7/1/07: Founder's Concert I
Op33/5 in G (How Do You Do?)
Op2/2 in E
Op55/1 in A
Op76/5 in D
Saturday 9/29/07: Haydn and Royalty, Part 1
The Princes and the Frog
Op1/3 in D (Prince Nicholas Esterh?)
Op77/1 in G (Prince Lobkowitz)
Op2/4 in F (Prince Nicholas Esterh?)
Op50/6 in D (The Frog)
Friday, Saturday, Sunday 10/19?21/2007: The Horseman & the Hunt
Presented by the S.F. Early Music Society
Op1/1 in Bb (La Chasse)
Op74/3 in g (The Rider)
Op17/3 in Eb
Op33/3 in C (The Bird)
Saturday 11/24/2007: Haydn and Royalty, Part 2
The Duke and the Counts
Op76/1 in G (Count Joseph von Erd
Op33/4 in Bb (Grand Duke Paul of Russia)
Op71/1 in Bb (Count Anton Georg Apponyi)
Op33/2 in Eb (Grand Duke Paul of Russia)
Sunday 12/16/2007: Haydn's Fugues
Op42 in d
Op20/5 in f
Op20/6 in A
Op50/4 in f#
Saturday 1/19/2008: Haydn and Royalty, Part 3
The King and the Emperor
Op50/2 in C (King of Prussia)
Op50/3 in Eb (King of Prussia)
Op76/3 in C (The Emperor)
Saturday 2/16/2008: Haydn in Bethlehem
Op17/4 in c
Op20/3 in g
Op17/1 in E
Saturday 3/8/2008: Haydn in Salem
Op2/6 in Bb
Op17/2 in F
Op20/1 in Eb
Op77/2 in F
Saturday 4/12/2008: Haydn in London
The Wisdom of Salomon
Op64/3 in Bb
Op71/3 in Eb
Op74/1 in C
Saturday 5/31/2008: A Toast to Johann Tost
Op54/1 in G
Op55/3 in Bb
Op64/1 in C
Saturday 6/21/2008: Haydn in Hungary
Op33/1 in b
Op54/2 in C
Op20/4 in D
Op76/2 in d (Quinten)
CHAMBER MUSIC REVIEW: Hail the New Esterházys By Rebekah Ahrendt ...
Classical at the Freight
Haydn Society of North America
The one some want to see become the next archbishop of *Westminster*... Rev. Fr. Aidan Nichols, O.P.
Christendom Awake page; JP2 Institute page; Aidan Nichols at Per Caritatem; wiki; Oxford
Preaching by Aidan Nichols O.P.
A Catholic View of Eastern Orthodoxy
Touchstone Archives: Dialogue with a Dominican
John Paul II Memorial Visiting Lecturership in Roman Catholic Theology
via NOR: Church traditionalist and papal favourite tipped as new Archbishop of Westminster
the archbishop's page
source of the following:
LATIN MASS SOCIETY CONFERENCE AT MERTON COLLEGE, OXFORD
THE MOST REVEREND VINCENT NICHOLS,
ARCHBISHOP OF BIRMINGHAM.
TUESDAY 28 AUGUST 2007
For a few moments, now, I would like to reflect with you on the Mystery of Salvation we celebrate in this Mass. I am here as the bishop of the diocese, hence a teacher of the faith and a focus of unity. In offering this reflection I express my thanks to the leadership of this Conference for their cooperation with me in putting this event onto a good footing. This Mass is an expression of our unity in the Church, precisely where some wish to see or even provoke division.
We are together at a particular time in the life of the Church, the publication of Pope Benedict’s Motu Proprio ‘Summorum Pontificium’. As you well know, in that publication - or rather in the letter attached to it – the Pope asks for a welcome to the steps he has taken in clarifying the position of the Missal of Pope John XXIII. He said: ‘Let us generously open our hearts and make room for everything that the faith itself allows.’ So that is what we do.
In his letter, addressed to bishops but available to all, he puts forward clearly the first basis for this appeal. He states, strongly, that there is one rite of the Mass in the Latin Church. He explains that this one rite has two forms: the ordinary form, which we are celebrating now, and the extraordinary form which you are to study and use during this Conference. This perspective is crucial to us all.
So the first invitation of the Holy Father is for us to avoid speaking or writing or thinking in terms of two rites: the ‘Tridentine Rite’ and the ‘modern’ or ‘post Vatican II Rite’. We should respond attentively and consistently to this invitation.
Why does the Pope insist that there is one rite of the Mass? Because, whichever form is being used, the same mystery is being celebrated, the same rite is followed. There is one mystery and there is one movement, or structure, through which that mystery is enacted.
The mystery we celebrate is the mystery of our salvation. And this is not something hidden or to be shrouded, but declared and made manifest.
The emphasis in our celebration is not so much on the transcendent mystery of God himself, not so much a glimpsing of the mystery of God as was given to Abraham, Moses, Isaiah or the three disciples at the Transfiguration. Rather it is action of our Redemption, the mystery ‘he has made known to us in all wisdom and insight, the mystery of his will, according to his purpose which he set forth in Christ…to unite all things in him, things in heaven and things on earth.’ (Eph 1.10). This mystery is disclosed in the Incarnation, in earthly realities, which all the disciples, like St John, are invited to see, to touch and to receive in their liturgical and sacramental presence. The words and actions of Christ, summed up in his sacrifice and in his Body and Blood given for our nourishment, are the heart of every celebration of the Mass.
I’m sure many of you recall, as I do, the lovely image of the priest at Mass raising the consecrated host and seeing, just above it, the figure of the crucified Lord. This picture hung on my bedroom wall. It helped to form my faith. It is, I believe, always helpful for the eye to move easily from the elevated host or chalice to an image of the crucifix. That juxtaposition teaches us, through eye and imagination, the reality of what is taking place.
If this is the central mystery of the Mass, the structure of the rite in which we celebrate it – the one rite – is also important, for it gives shape to the spiritual journey to be made by all who take part in the Mass.
The rite leads all who take part in it first to approach the Mystery in humility and with penitence. Then we are directed to address all our thoughts, aspirations and thanks to the Father. Next all attend to the Word of God, proclaimed with the grace and power particular to the liturgy of the Church. The faith is then expounded to us according to the mind of the Church. In response, we declare our faith and offer our lives to the Lord. We do so in the most sublime way possible: by uniting ourselves with the sacrifice of Christ. Then, within the community of prayer and praise which is the Church, we receive the spiritual food of our salvation and are thereby formed again into the Body of Christ. Finally all receive the mandate and are sent out to be his ambassadors.
No matter the language of the celebration, no matter the form, these phases of the rite, this journey of the liturgy, must be set forth clearly. The celebrant, acting in the person of Christ and in the name of the Church, needs to ensure that his actions enable the souls in his care to participate in this saving mystery, to take part in each of its steps. This participation has to be profound, spiritual, informed by understanding – an active participation and not passive, not ‘leaving it to the priest to celebrate the Mass for us.’ Such is the shape and expectation of the one rite of the Mass, whether in its ordinary or extraordinary form, and it is given for the nourishment and salvation of the people.
The Catechism of the Catholic Church turns to St Augustine, whose feast we keep, to make clear the mystery in which we are to participate. It states:
St Augustine admirably summed up this doctrine that moves us to an ever more complete participation in our Redeemer’s sacrifice which we celebrate in the Eucharist:
‘This wholly redeemed city, the assembly and society of the saints, is offered to God as a universal sacrifice by the high priest who in the form of a slave went so far as to offer himself for us in his Passion, to make us the Body of so great a head…Such is the sacrifice of Christians: “we who are many are one Body in Christ.” The Church continues to reproduce this sacrifice in the sacrament of the altar, so well known to believers, wherein it is evident to them that in what she offers, she herself is offered.’ (CCC 1372).
I hope that your study of the Missal of Pope John XXIII will help you to appreciate the history and richness of that form of the Mass. And I trust that you will bring all that you learn to every celebration of the Mass you lead in the future. I have no doubt that each of us must strive for improvements in the way the ordinary form of the Mass is celebrated so that its inner mystery and spiritual movement is more clearly set forth. As Pope Benedict says, we must do all we can to bring out the spiritual richness and theological depth of the Missal of Paul VI, ‘for that will guarantee that the Missal of Paul VI will unite parish communities and be loved by them.’
Please remember that what you study here is not a relic, not a reverting to the past, but part of the living tradition of the Church. It is, therefore, to be understood and entered into in the light of that living tradition today.
The Missal of Pope John XXIII will remain the extraordinary form of the celebration of the Mass, for, as Pope Benedict says, its use ‘presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often.’ And the decision of the Church was that, for general use, it needed to be revised. But there are truths of which it can still remind us and it has treasures and consolation to offer.
May the Lord bless your efforts in these next few days and draw you closer to the heart of the one saving mystery, that mystery which we now celebrate together.
Bring in traditionalists to save dying (UK) parishes, urges bishop
statement to his priests
The 14th is the Feast of the Exaltation of the Cross (also in the Byzantine rite)... too bad I don't have a car.
Summorum Pontificum news
SUMMORUM PONTIFICUM podcast
Sarge may like Hatchet.
Reservation Road... hmmm...
Trade might be topical, but will it lead to action? Sex Trafficking links
FRONTLINE: sex slaves | PBS
ABC News: Teen Girls' Stories of Sex Trafficking in U.S.
Human Trafficking-Trafficking of Humans-Coalition Against ...
Captive Daughters Home Page
The Link Between Prostitution and Sex Trafficking
Child Exploitation and Obscenity (CEOS): Trafficking and Sex Tourism
What a world.
I take it from the photo accompanying the article that the new drama with Jang Jin-Young is out...
Despite the fact that some series do achieve high popularity, and there are some good performances, the mass production of soaps can only continue for so long before creativity is exhausted...
On the other hand, while other countries may stop importing Korean dramas (or cut down on the number at the very least), Korean TV companies have a captive audience at home. What else will Koreans watch, if not dramas? It's not like they'll throw the TV out and do something else with their time... just like most Americans would rather do their "own thing," whether it be enjoying a solitary life in front of a cold television screen, or pursuing the pleasure of the day with their group of friends.
Without access to the Internet at home, I haven't been able to browse the photos at Yahoo Korea...
The Assassination of Jesse James by the Coward Robert Ford
When I first heard about this project, I was a bit skeptical--sounded like an Oscar bid by pretty boy Brad Pitt. There were reports of delays and re-cuts...
Wiki has the following:
The Assassination of Jesse James was initially edited by director Dominik to be "a dark, contemplative examination of fame and infamy", similar to the style of director Terrence Malick. The studio opposed Dominik's approach, preferring less contemplation and more action, in line with the directing style of Clint Eastwood. One version of the film had a running time of over three hours. Pitt and Ridley Scott, producers of the film, and editor Michael Kahn collaborated to assemble and test different versions, which did not receive strong scores from test audiences. Despite the negative response, the audiences considered the performances by Pitt and Affleck to be some of their careers' best.
But then I found out that the original novel is by Ron Hansen, a Catholic author. And advance word continues to heap praise on the film, and I am becoming more interested in watching the movie... but first, 3:10 to Yuma.
Eastern Promises (Yahoo; Apple; youtube) trailer
Novelist Ron Hansen Explores Faith and Fiction
People of the Book » Deacon Ron Hansen (interesting--for my home diocese of San Jose)
Shepard and Hansen Interview Part 1|bustedhalo.com
Santa Clara University - College of Arts and Sciences - Hansen, Ron
Sunday, Sept. 9, New York, New York
Church of Our Saviour, 59 Park Avenue at 38th Street
5:00 PM: Solemn High Mass in the Traditional rite.
6:30PM: Presentation by Mr. Mosebach and Fr. Lang in the undercroft of the church.
I'd love to meet Fr. Lang--his book Ever Directed Towards the Lord is pricey and only 144 pages.
From Archbishop Malcolm Ranjith, Secretary of Divine Worship and the Discipline of the Sacraments at Chiesa:
“Turning towards the Lord”
by Malcolm Ranjith
Fr. Michael Lang’s book “Turning towards the Lord” – which is now being published in Italy – traces the Church’s reasons and practices, since the first centuries, relating to the direction of liturgical prayer.
The book’s objective and lucid approach will certainly make it a helpful tool for those who want to deepen their understanding on the subject. It demonstrates how the orientation of liturgical prayer as established by postconciliar reforms does not reflect the Council documents, a surprising fact.
In fact, in the preface to the book Benedict XVI, writing when he was still the prefect of the Congregation for the Doctrine of the Faith, asserts:
“To the ordinary churchgoer, the two most obvious effects of the liturgical reform of the Second Vatican Council seem to be the disappearance of Latin and the turning of the altars towards the people. Those who read the relevant texts will be astonished to learn that neither is in fact found in the decrees of the Council. The use of he vernacular is certainly permitted, especially fro the Liturgy of the Word, but the preceding general rule of the Council text says, ‘Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites’ (Sacrosanctum Concilium, 36.1). There is nothing in the Council text about turning altars towards the people; that point is raised only in postconciliar instructions.”
Sacrosanctum Concilium did not call for foolhardy attitudes in this area, but for an objective and deliberate implementation of the reform. Furthermore, liturgical reform did not begin only after Vatican Council II, but had already been in motion to some extent since the time of Pius X. Both in the process of reform preceding the Council and after it, as the Council itself intended, liturgical changes were supposed to emerge organically, and not in sudden haste. But, unfortunately, not everything went as it should have. And now some are speaking of corrections, or of a reform of the reform.
Leaving aside this reform of the reform, Fr. Lang’s book can be considered a catalyst for further improvement in the current liturgical practice of the Church. Maybe this is the reason why, in the preface, the pope expresses his hope for attentive, objective, and passionate study of this topic. In his view, we must be able to see the positive value in what happened in the past, and listen to everyone, including those who do not agree with us, without becoming partisans labeled as “preconciliar” or “postconciliar,” “conservative” or “progressive.” Objectivity is the key. Benedict XVI affirms this when he says: “The quest is to be achieved, not by condemning one another, but by carefully listening to the internal guidance of the liturgy itself.”
And the Church has always understood that its liturgical life must be oriented toward the Lord, and brings with it a profoundly mystical atmosphere. It is in this reality that we must find the answers. For this reason, instead of a spirit of “free fall” that leaves everything to creativity and innovation without roots or depth, we must bring ourselves into harmony with the orientation mentioned above, and bring it to full blossom.
The pope affirms the importance of this dimension when he says that the natural direction of liturgical prayer is “versus Deum, per Jesum Christum [toward God, through Jesus Christ],” even if the priest does in fact face the people. It is not so much a question of form as of substance.
Fr. Lang’s book shows how throughout its history the Church has understood the importance of always directing its prayer toward the Lord, in terms of both content and gesture.
In order to grasp the profoundly spiritual and practical value of the Church’s liturgical life, we need not only a spirit of scientific or theological-historical research, but above all an attitude of meditation, prayer, and silence. Those who study the historical journey of the liturgy and strive to contribute to its progress must place themselves in a posture of humbly listening to the evolution of the Church’s liturgical traditions down through the centuries, and of the important role of the magisterium. They must also pay attention to the gradual development of these traditions within the ecclesial community, and arm themselves with a spirit of intense prayer and adoration of the Lord. This is because what happens in the Church’s celebrations of praise is not simply an earthly and human reality. And if these mystical aspects are not betrayed, everything will become a source of edification rather than disorientation and confusion. Arbitrariness, haste, and emotional excitement should have no place in this search. The conciliar constitution on the sacred liturgy affirms this point when it says:
“That sound tradition may be retained, and yet the way remains open to legitimate progress. Careful investigation is always to be made into each part of the liturgy which is to be revised. This investigation should be theological, historical, and pastoral. Also the general laws governing the structure and meaning of the liturgy must be studied in conjunction with the experience derived from recent liturgical reforms and from the indults conceded to various places. Finally, there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing” (Sacrosanctum Concilium, 23).
This is why this same conciliar constitution offers clear and stringent norms on who is truly competent to make decisions on liturgical innovations, asserting, among other things, that “therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority” (Sacrosanctum Concilium, 22).
This great sense of reverence toward what is being celebrated stems not only from the fact of the centrality of the liturgy in the Church’s life, affirmed by the principle “lex credendi, lex orandi,” but also from the conviction that the liturgy is not a purely human act, but a reflection of what is happening, as Sacrosanctum Concilium itself says, “in that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims.”
The liturgy is also that which is given as a gift to the community of the Church, the bride of Christ and the heavenly Jerusalem.
Unfortunately, for various reasons, which are sometimes well-intentioned, there are priests and bishops who introduce every sort of experiment and change, diminishing the sense of the sacred and mystical nature of what is depicted in the Church’s liturgical celebrations. The temptation to become the leading actors in the divine mysteries, and to seek to control even the action of the Lord, is strong in a culture that divinizes man. In some countries, the situation is or is becoming truly dramatic. Every trace of the sacred often disappears in these so-called “liturgies.”
One of the most beautiful of flowers, the lotus flower, grows in Asia. But it grows in the mud. Even though mud is not beautiful, the flower grows out of it and orients itself toward the sun, spreading its petals and imparting beauty to its surroundings. I see a comparison to human life in this. What truly liberates man is not what keeps him immersed in the slime of his weaknesses and decisions, but the capacity he acquires to liberate himself from these and direct his life toward the infinite and toward his Creator. It is not by lowering the sense of the divine to the human level, but by seeking to raise ourselves to supernatural levels that we will succeed in making contact with the divine mystery.
The liturgy is not what man decides it is, but what the Lord brings about within him: an attitude of adoration toward his Creator and Lord, liberating him from his slavery. If the liturgy loses its mystical and heavenly dimension, what will help man to free himself from the mud of egoism and slavery? If the Church does not insist upon the mystical and profoundly spiritual dimensions of life and the celebration of life, who will? Is this not our duty to a world that is closed off within itself, becoming disoriented, insecure, locked in its own prison? If man presumes to understand everything that the Lord does, then it is not God who judges history, but man himself. Is this not the ancient idolatry denounced by the prophets?
The Church, which must reflect the constant presence of Christ in the world, is placed at the service of humanity in order to help it to free itself from the prison of being closed in on itself, to discover its vocation to the fullness of life in the Lord, and to open itself to the joyous embrace of the infinite. Its intimate communion with its Spouse, which is reflected and nourished above all in its liturgical life, becomes the powerful manifestation of the infinite freedom that humanity always has the possibility of reaching through it.
For this reason, preserving and enriching the spiritual mysticism of the liturgy is no longer an option for us, but a duty. If the world falls into the pit of human self-sufficiency, thus becoming more thirsty for the infinite, the Church cannot help but offer the liturgy, because in Christ humanity is raised up into the divine presence. It is not by lowering itself to superficiality that the liturgy will motivate us to reflect the values of the infinite to the world, but by affirming these mystical and divine dimensions more and more. Today more than ever, this becomes a reflection of the prophetic role of the Church as well.
Thank you, Fr. Lang, for this book which will help us to turn our gaze ever more toward the Lord.
Uwe Michael Lang, “Turning towards the Lord: Orientation in Liturgical Prayer,” Foreword by Joseph Ratzinger, Ignatius Press, San Francisco, 2004, pp. 158.
Its Italian translation:
Uwe Michael Lang, “Rivolti al Signore. L’orientamento nella preghiera liturgica”, Prefazione di Joseph Ratzinger, Cantagalli, Siena, 2006, pp. 152.
But I'll see CB and his family on Sunday, so that more than makes up for it...
From The American Conservative: The Chips Are Down
And news from this week:
New Scientist Technology Blog: Did China hack into Pentagon networks?
China rebuts on hacking computer network accusation by foreign ...
Red faces as Chinese hack into Pentagon's computer - Asia, World ...
Related news: Chinese hacking into British networks @ Big Blog
NewsFactor Network | Report: U.S. Expecting Chinese Hack Blitz
BBC News | AMERICAS | US under Chinese hack attack
Just 10 minutes of cellphone chat may trigger cancervia The Western Confucian
Thursday August 30, 12:04 PM
London, Aug. 30 (ANI): Just 10 minutes of chatting on cellular phones is enough to trigger such chemical changes in the brain that can increase the risk of cancer, warn scientists.
A study by the Weizmann Institute of Science in Israel has shown that even low levels of radiation from handsets interfere with the process of cell division, which encourages the growth of tumours.
Although the researchers have yet not found any evidence that signals from cell phones are harmful, their findings suggest they may be.
Several studies have been conducted to find an association between mobile use and brain tumours, but they neither found any such link nor any dramatic rise in cancer rates.
Ever since the inception of mobile phones, the official advice has been that the device are safe. The guidance is based on the assumption that the phones emit too little radiation to heat the brain dangerously.
The new study, however, suggests that "nonthermal" radiation can pose a risk.
In lab tests, the researchers exposed human and rat cells to low-level radiation at 875 megahertz, a similar frequency to the one used in many mobile phones.
Despite being weaker than emissions from a typical handset, the radiation began to switch on a chemical signal inside the cells within ten minutes, say the researchers. The chemical signals detected were involved in the division of cells, they add.
The researchers also claimed to have found a separate way in which mobile phones can damage health.
"The significance lies in showing cells do react to cellphone radiation in a non-thermal way," the Daily Mail quoted Dr Rony Seger, a co-author of the study published in the Biochemical Journal, as telling New Scientist magazine. (ANI)
Coming to the Cutler Majestic Theater, December 1-2
Shin On (heartbeat)
Also coming to the Cutler Majestic Theater:
Brian O'Donovan: A Christmas Celtic Sojourn
Estampas Porteñas: Tango Fire
(I don't really care much for the cute act/voice...)
Miss Korea 2006 Honey Lee at Miss Korea 2007 pageant
Miss Korea Honey Lee's first day at real time tv entertainment
Miss Korea 2006 2007 Honey Lee interview at CGN today
Miss Korea 2006 Honey Lee during Miss Korea pageant
Miss Korea Honey Lee ETN interview w/ Sharon Park Part 1
Miss Korea Honey Lee ETN interview w/ Sharon Park Part 2
Miss Korea 2006-2007 Honey Lee displays crown with others
Miss Korea 2006-2007 Honey Lee interview with Star Today
At the very least, single-sex schools prevent males and female teenagers from associating with one another, and acting in accordance with their passions. If schools aren't going to offer moral guidance (and perhaps there is very little they can do in this regard), at least they can eliminate one cause of the problem from the lives of their students, at least during school hours.
It may not lead to chastity directly, but it is a form of discipline.
Do we show our true selves to everyone? Or do we behave differently when we are with different people? How much of this undermines authenticity? It is one thing to observe norms of respect towards unequals, it is something else to adhere to social norms when one is with some people, and to disregard them when with others.
Strikingly, Flynn has changed his mind. He now sees the Flynn Effect not as undermining IQ testing, but as validating it. After decades of reflection, Flynn believes people really are more intelligent in some ways today — just as their raw IQ scores suggest. The reason: we get more mental exercise now than in olden times.
Pope Says in Their Schools, Hearts Fall in Love
CASTEL GANDOLFO, Italy, SEPT. 6, 2007 (Zenit.org).- Being Christian is not about espousing ideas or making moral choices, but about encountering a person, says Benedict XVI.
The Pope expressed this in a message he wrote to Father Joseph Chalmers, prior-general of the Order of the Brothers of the Blessed Virgin Mary of Mount Carmel, who are gathered for their general chapter in Rome through Sept. 22.
The general chapter marks the 800th anniversary of the approval of the Rule of St. Albert of Jerusalem.
Referring to the text of the rule, the Holy Father said it was this "that inspired the Latin hermits who set up residence 'near the spring on Mount Carmel.'"
The approval was the "first recognition by the Church of this group of men, who left everything to live in reverence of Jesus Christ, imitating the sublime examples of the Blessed Virgin Mary and the prophet Elijah," the Pontiff said.
The first Carmelites, "welcoming the lordship of Christ over their lives, made themselves available to be transformed by his love. This is the fundamental decision that every Christian faces," he added.
Benedict XVI referred to his first encyclical, "Deus Caritas Est," and said that "being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction."
"If this is true for the Christian, how much more must the Carmelite feel this call, whose vocation is the journey up the mountain of perfection," he added.
"It is not easy to live this call faithfully," the Pope recognized. "In a certain sense, there is need to protect oneself with armor from the hidden dangers of the world."
Despite the difficulties, he affirmed, there are many men and women who have achieved holiness "living the values of the Carmelite Rule with creative fidelity."
Looking to them, as the Second Vatican Council in "Lumen Gentium" reminds us, "we are inspired with a new reason for seeking the city that is to come and at the same time we are shown a very safe path by which among the vicissitudes of this world, in keeping with the state in life and condition proper to each of us, we will be able to arrive at perfect union with Christ, that is, perfect holiness," the Holy Father continued.
The Pope commented on the theme of the general chapter: "'In Obsequio Jesu Christi': A Prayerful and Prophetic Community in a Changing World."
He said the theme "well highlights the particular manner in which the Carmelite Order seeks to respond to God's love, through a life infused with prayer, fraternity and the prophetic spirit."
"With their eyes fixed on Christ and trusting in the help of the saints who during the last eight centuries have incarnated the dictates of the Rule of Carmel, each member of the Order of Brothers of the Blessed Virgin Mary of Mount Carmel feels called to be a credible witness of the spiritual dimension of every human being," Benedict XVI said.
The lay faithful, the Pope added, can find in Carmelite communities authentic "'schools' of prayer, where the meeting with Christ is expressed not just in imploring help but also in thanksgiving, praise, adoration, contemplation, listening and ardent devotion, until the heart truly 'falls in love.'"