Sunday, December 31, 2006

SMH, Patron Lost

on CS Lewis, egalitarianism, and radical feminism

Misc EB articles

Travel Habits Must Change to Make a Big Difference in Energy Consumption
Matthew L. Wald, NY Times

(EB Transport)

Top energy stories of 2006
It’s the energy and the economy, stupid
An open letter to US policymakers

Strategic Thinking and Strategic Planning
Byron W. King, Whiskey & Gunpowder

David Hughes on Canada's Oil and Natural Gas (video)
Julian Darley, Global Public Media

Small is Still Beautiful blog

discussion here about Joseph Pearce's latest book Thanks to Eunomia.

Wednesday, December 27, 2006

Anthony Sacramone on Children of Men

comparing the film to the original novel

Candice Z. Watters, Finding Mentors

at Boundless

JHK comments on corporations

And in particular on what has been going on at Pfizer.

So, do the layoffs have anything to do with the poor performance of the company, stockwise, despite the increase in profits?

Energy Bulletin links on hydrogen

Hydrogen - Dec 24
Why a hydrogen economy doesn't make sense
What's wrong with hydrogen
Lovins: 20 hydrogen myths

Father Cantalamessa on the Family

Father Cantalamessa on the Family

When "We Are Not Pursuing the Child's Good …"

ROME, DEC. 25, 2006 ( Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the liturgical readings for next Sunday, the feast of the Holy Family.

* * *

Sunday after Christmas: Feast of the Holy Family
1 Samuel 1:20-22,24-28; 1 John 3:1-2,21-24; Luke 2:41-52

On the family

"Son, why have you done this to us? Behold, your father and I have been looking for you with great anxiety." In these words of Mary we see that all three of the essential components of a family are mentioned: father, mother and child. This year we cannot talk about the family without touching on the problem that in the present moment is most disturbing society and causing the Church concern: the discussion in Parliament about the recognition of cohabiting couples.

The state cannot be prevented from responding to new situations present in society, from recognizing some civil rights of persons, even of the same sex, who have decided to live together. That which is essential for the Church -- and which must be essential for all those interested in the future good of society -- is that this is not translated into a weakening of the institution of the family, which is already so threatened by modern society.

We know that the best way to weaken a reality or a word is to thin it out, to make it banal, making it embrace different and even contradictory things. This happens if homosexual couples are put on the same footing with a marriage between a man and a woman. The meaning itself of the word "matrimony" -- from the Latin for maternal office -- reveals the insensitivity of such a project.

Above all, I must say that I just do not see the reason for making these two things equal, given that there are other ways of safeguarding the rights in question. I do not understand the suggestion that there has been an offense to the dignity of homosexual persons whom all today feel the need to respect and love. I know personally the rectitude and suffering of some of these persons.

What we are saying applies even more to the problem of homosexual couples adopting children. Adoption by homosexual couples is unacceptable because it is an adoption exclusively for the benefit of the couple and not the child, who could just as well be adopted by a normal couple, that is, by a father and mother. There are many who have been waiting for years.

Homosexual women have a maternal instinct and they want to satisfy it by adopting a child; homosexual men experience the need to see a young life grow beside them and want to satisfy this need by adopting a child. But what attention is given to the needs and sentiments of the child in this case? Rather than having a father and mother, the child will find himself having two mothers or two fathers with all the psychological problems and problems of identity that this brings with it in and outside the home. At school, what effect will this situation, which makes the child different from his companions, have on the child?

Adoption is disturbed in its deeper significance: It is no longer a giving of something but a looking for something. True love, Paul says, "does not seek its own interests." It is true that even in normal adoptions the parents sometimes seek their own good. They want to have someone with whom they can share their reciprocal love, someone who can benefit from all their labors. But in this case the good of those who adopt coincides with that of the adoptees, it is not opposed to it. Objectively speaking, we are not pursuing the child's good but his harm if we allow him to be adopted by a homosexual couple when it would have been possible for him to be adopted by a normal couple.

The Gospel passage of the feast ends with a small portrait of family life that gives us insight into the whole life of Jesus from 12 to 30 years: "He went with them and returned to Nazareth and was obedient to them. His mother stored up all these things in her heart. And Jesus grew in wisdom, age and grace before God and men." May the Virgin obtain for all the children of the world the gift to be able to grow up in grace surrounded by the affection of a father and a mother.

Father Cantalamessa on Christmas

Father Cantalamessa on Christmas

Pontifical Household Preacher on Sunday's Gospel

ROME, DEC. 24, 2006 ( Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from the liturgy of Christmas.

* * *

Why did God become man?
Isaiah 52:7-10; Hebrews 1:1-16; John 1:1-18

Let us go right to the apex of the prologue of John's Gospel, which is read at the third Mass on Christmas day.

In the Credo there is a line that on this day we recite on our knees: "For us men and for our salvation he came down from heaven." This is the fundamental and perennially valid answer to the question -- "Why did the word become flesh?" -- but it needs to be understood and integrated.

The question put another way is in fact: "Why did he become man 'for our salvation?'" Only because we had sinned and needed to be saved?

There is a vein of the theology inaugurated by Blessed Duns Scotus, a Franciscan theologian, which loosens a too exclusive connection to man's sin and regards God's glory as the primary reason for the Incarnation. "God decreed the incarnation of his Son in order to have someone outside of him who loved him in the highest way, in a way worthy of God."

This answer, though beautiful, is still not the definitive one. For the Bible the most important thing is not, as it was for Greek philosophers, that God be loved, but that God "loves" and loved first (cf. 1 John 4:10, 19). God willed the incarnation of the Son not so much as to have someone outside the Trinity that would love him worthily as to have someone to love in a way worthy of him, that is, to love without measure!

At Christmas, when the child Jesus is born, God the Father has someone to love in an infinite way because Jesus is together man and God. But not only Jesus, but us together with him. We are included in this love, having become members of the body of Christ, "sons in the Son." John's prologue reminds of this: "To those who welcomed him he gave the power to become sons of God."

Therefore, Christ did descend from heaven "for our salvation," but what moved him to come down for our salvation was love, nothing else but love.

Christmas is the supreme proof of God's "philanthropy," as Scripture calls it (Titus 3:4), that is, of God's love (philea) for man (anthropos). John too responds to the why of the Incarnation in this way: "God so loved the world that he gave his only Son so that whoever should believe in him would not die but have life everlasting" (John 3:16).

So, what should be our response to the message of Christmas? The Christmas carol "Adeste Fideles" says: "How can we not love one who has so loved us?"

There is much that we can do to solemnize Christmas, but the truest and most profound thing is suggested to us by these words. A sincere thought of gratitude, a feeling of love for him who came to live among us is the best gift we can give to the child Jesus, the most beautiful ornament in the manger.

To be sincere, however, love needs to be translated into concrete gestures. The simplest and most universal -- when it is pure and innocent -- is the kiss.

Let us kiss Jesus, then, as we desire to kiss all children just born. But let us not just kiss the statue of plaster or porcelain but the child Jesus in flesh and blood. When we have kissed those who are wretched, suffering, we have kissed him!

To kiss someone, in this sense, is to help in a real way, but it is also to speak a good word, to give encouragement, to pay a visit, to smile, and sometimes -- why not -- to give an actual kiss. These are the most beautiful candles that we can light in our manger.

Pope's Christmas Address to Rome's Students

Pope's Christmas Address to Rome's Students

"Fix Your Gaze on the Child"

VATICAN CITY, DEC. 24, 2006 ( Here is a Vatican translation of the address Benedict XVI gave to the university students and professors of Rome gathered in St. Peter's Basilica on Dec. 14.

* * *


St Peter's Basilica
Thursday, 14 December 2006

Dear Friends,

This year too, I have the welcome opportunity of meeting the Roman university world and of exchanging greetings with you for Holy Christmas, which is now at hand. I greet Cardinal Camillo Ruini who has presided at the Eucharistic celebration and guided you in reflection on the liturgical texts. I next thank the Rector of the Rome III University and the young student, both of whom have spoken on behalf of your learned assembly. I offer my affectionate greeting to each and every one.

We are meeting just before Christmas, which is the feast of gifts, as I recalled last Sunday when I visited the new Roman parish dedicated to Our Lady Star of Evangelization. Christmas gifts evoke the gift par excellence which the Son of God made of himself and offered to us in the Incarnation.

For this reason, Christmas is appropriately emphasized by the many gifts that people give to one another in these days. But it is important that the principal Gift of which all other gifts are a symbol not be forgotten. Christmas is the day on which God gave himself to humanity, and in the Eucharist this gift of his becomes, so to speak, perfect.

Under the appearance of a little piece of bread, as I said to the children of the above-mentioned Roman parish who are preparing for First Communion and Confirmation, it is really Jesus who gives himself and wishes to enter our hearts.

Dear young people, this year you are reflecting precisely on the theme of the Eucharist, as you follow the spiritual and pastoral programme prepared by the Diocese of Rome.

The Eucharistic mystery is the privileged point of convergence between the various contexts of Christian life, including that of intellectual research.
Encountered in the liturgy and contemplated in adoration, Jesus in the Eucharist is like a "prism" through which one can penetrate further into reality, in the ascetic and mystical, the intellectual and speculative, as well as the historical and moral perspectives.

In the Eucharist, Christ is really present and Holy Mass is a living memorial of his Pasch. The Blessed Sacrament is the qualitative centre of the cosmos and of history. Therefore, it constitutes an inexhaustible source of thought and action for anyone who sets out to seek the truth and desires to cooperate with it.
It is, so to speak, a "concentrate" of truth and love. It not only illumines human knowledge, but also and above all human action and human life, in accordance with "the truth in love" (Eph 4:15), as St Paul said, in the daily task of acting as Jesus himself did.

Thus, the Eucharist fosters in those who nourish themselves on it with perseverance and faith a fruitful unity between contemplation and action.

Dear friends, let us enter into the mystery of Christmas, now approaching, through the "door" of the Eucharist; in the grotto of Bethlehem let us adore the Lord himself who, in the Sacrament of the Eucharist, desired to make himself our spiritual food to transform the world from within, starting with the human heart.

I know that for many of you, university students of Rome, it is now a custom at the beginning of the academic year to go on a special diocesan pilgrimage to Assisi, and I know that many of you took part in the recent one, too.

Well, were not St Francis and St Clare both "conquered" by the Eucharistic Mystery? In the Eucharist they experienced the love of God, that same love which, in the Incarnation, impelled the Creator of the world to make himself little, indeed, the smallest one and the servant of all.

Dear friends, as you prepare for Holy Christmas, may you nourish the same sentiments as these great Saints, so beloved by the Italian People. Like them, fix your gaze on the Child wrapped in swaddling clothes and laid in a manger (cf. Lk 2:7,12,16).

Learn from the Virgin Mary, the first person to contemplate the humanity of the Incarnate Word, the humanity of Divine Wisdom. In the Baby Jesus, with whom she had infinite and silent conversations, she recognized the human Face of God, so that the mysterious Wisdom of the Son was impressed on the Mother's mind and heart.

So it was that Mary became the "Seat of Wisdom", and with this title is venerated in particular by the Roman Academic Community.

A special Icon is dedicated to the Sedes Sapientiae. From Rome it has already visited various countries on a pilgrimage to university institutions. It is present here today, so that it may be passed on from the delegation which has come here from Bulgaria to the one which has come from Albania.

I greet with affection the representatives of both these Nations and express the wish that per Mariam their respective academic communities may advance ever further in their search for truth and goodness, in the light of Divine Wisdom.

I warmly address this wish to each one of you present here and I accompany it with a special Blessing which I willingly extend to all your loved ones. Merry Christmas!

[Translation issued by the Holy See]

© Copyright 2006 -- Libreria Editrice Vaticana

Sunday, December 24, 2006

Rome, Season 2

As good as The Sopranos? Better? I doubt it, but then again I haven't really watched The Sopranos. I've skimmed through most of the episodes for season 1, and thought it was ok... but not really worth the time. There are also questions about its accuracy, of course. Apparently it has been decided that the second season will also be the last season. Season 2 is set to premiere in January 14, 2007.

official website; a promo for season 2 on YouTube

From Yahoo! TV photos

Rome Fans fansite

Seraphim Falls

Western starring Liam Neeson and Pierce Brosnan, looks interesting. Looks like a straightforward revenge flick, involving a massacre of civilians during the Civil War, with Liam Neeson protesting the orders of his superior officer (played by Brosnan) and getting punished as a result. Looks promising.

official website for Seraphim Falls
Yahoo! movies

Speaking of dark Westerns, The Proposition received good reviews, but I haven't seen that one yet...

Sarge said he saw the trailer for The Kingdom, with Jamie Foxx and Jennifer Garner. I can't find anything online yet, but I do want to see the trailer and make some sort of preliminary judgment.

Not sure if I will see Letters from Iwo Jima with the cousins... maybe they will want to see Curse of the Golden Flower.

Father Cantalamessa on the Peacemakers

Father Cantalamessa on the Peacemakers

Delivers Advent Meditation in the Vatican

VATICAN CITY, DEC. 23, 2006 ( Here is a translation of the Advent sermon delivered Friday by Father Raniero Cantalamessa, Pontifical Household preacher, in the presence of Benedict XVI and members of the Roman Curia in preparation for Christmas.

Preaching in the Redemptoris Mater Chapel of the Apostolic Palace, Father Cantalamessa continued a series of meditations on the beatitudes.

* * *

"Blessed are the peacemakers, for they will be called sons of God"

1. The Holy Father's Message for the world day of peace

The beatitudes are not arranged according to a logical order. Except for the first one, which sets the tone for all the others, each one can be considered separately without its meaning being in the least compromised.

The Pope's message for the World Day of Peace has made me decide to dedicate our meeting today to the beatitude about the peacemakers and to postpone for another time my reflections on the third beatitude, the one about the meek. Let us hope that the message of peace, directed to the whole world, be above all accepted, meditated on, and bear fruit here among us, at the center of the Church.

This year message is for peace in all areas, from the more personal ambit to the more vast ones of politics, economy, ecology, and international organizations. These are different fields, but they are united by the fact that all have the human person as their primary object, as the title of the message indicates "The Human Person: Heart of Peace."

There is a fundamental affirmation in the message that is the interpretive key of the whole. The Holy Father says: "Peace is both gift and task. If it is true that peace between individuals and peoples -- the ability to live together and to build relationships of justice and solidarity -- calls for unfailing commitment on our part, it is also true, and indeed more so, that peace is a gift from God.

"Peace is an aspect of God's activity, made manifest both in the creation of an orderly and harmonious universe and also in the redemption of humanity that needs to be rescued from the disorder of sin. Creation and Redemption thus provide a key that helps us begin to understand the meaning of our life on earth."[1]

These words help us to understand the beatitude of the peacemakers and this beatitude, in turn, throws light on these words of the Pope's message. The nearness of Christmas sets a particular tone, a liturgical one, to our meditation. On Christmas night we will hear the words of the angelic hymn: "Peace on earth to men loved by the Lord." The meaning of these words is not may there be peace, but rather there is peace. "The birth of the Lord," St. Gregory the Great said, "is the birth of peace": Natalis Domini natalis est pacis.[2]

2. Who are the peacemakers?

The seventh beatitude says: "Blessed are the peacemakers, for they will be called sons of God." Along with the beatitude about the merciful, this one does not speak so much about how we must "be" (poor, afflicted, meek, pure of heart) but about what we must "do." The Greek term "eirenopoioi" means those who work for peace, who "make peace." Not so much, however, in the sense of being reconciled with our enemies as in the sense of helping enemies to be reconciled with each other. "What we are dealing with here are people who so love peace that they have no fear of compromising their own personal peace when they intervene in conflicts to help those who are divided to find peace."[3]

Peacemakers are not synonymous, then, with the peaceful or pacific, that is, tranquil, calm persons who avoid contrariety as much as possible (they are proclaimed blessed by another beatitude, that of the meek); neither are peacemakers synonymous with pacifists, if by pacifists we mean those who are against war (with great frequency, against one of the two sides in a war!) but who do nothing to reconcile the combatants. The most just term is pacifier.

In New Testament times the rulers were called the peacemakers, above all the Roman Empire. Augustus Caesar put world peace as his top accomplishment, which he achieved through military victory (parta victoriis pax). He built the famous Ara pacis, the Altar of Peace, in Rome as a testament of his legacy.

Some have understood the Gospel beatitude to be intentionally opposed to this position and to have pointed to the true peacemakers are the true way in which peace is promoted: through victory, yes, but victory over themselves, not over their enemies, not by destroying the enemy, but by destroying enmity, as Jesus did on the cross (Ephesians 2:16).

Today, however, the prevalent view is that this beatitude must be read according to the Bible and the Jewish sources in which helping people in discord to reconcile and live in peace is seen as one of the principal works of mercy. On Christ's lips the beatitude of the peacemakers is derived from the new commandment of fraternal love, it is a way in which love of neighbor expresses itself.

In this sense we would say that this is the beatitude par excellence of the Church of Rome and of her bishop. One of the more precious services that the papacy has rendered to Christianity has always been to promote peace among the various churches, and, in certain eras, also among the first Christians. The first apostolic letter of a Pope, that of St. Clement I, written around the year 96, (perhaps even before the fourth Gospel) had the purpose of returning peace to the Church of Corinth which was divided by discord. It is a service that cannot be rendered without some sort of real juridical authority. If we want to see the value of this service we just need to look at those situations where it is absent.

The history of the Church is full of episodes in which local churches, bishops or abbots, arguing among themselves or with their flocks, have turned to the pope as an arbiter of peace. I am certain that even today this is one of the more frequent services, even if little known, of the pope to the universal Church. Equally the Vatican diplomacy and the apostolic nuncios find their justification in being instruments at the service of peace.

3. Peace as a gift

But God himself, and not man, is the true and supreme "peacemaker." It is for this reason that those who work for peace are called "sons of God." They resemble God, imitate him, they do what he does. The Pope's message says that peace is characteristic of the divine action in the creation and redemption, whether in God's action or in Christ's.

Scripture speaks of the "peace of God" (Philippians 4:7) and more often of the "God of peace" (Romans 15:32). Here peace does not mean what God does or gives, but also what God is. Peace is what reigns in God. Almost all the religions that flourished around the Bible know divine worlds marked by internal warfare. Babylonian and Greek myths about the world's coming into being speak of divinities at war with each other and tearing each other to pieces. In heretical gnostic sects in Christianity there is no unity and peace between the celestial Aeons, and the material world is supposed to be the fruit of an accident and a disharmony in the higher world.

Against this religious background we can better grasp the novelty and the absolute otherness of the doctrine of the Trinity as perfect unity of love in the plurality of persons. In one of her hymns, the Church calls the Trinity an "ocean of peace," and this is not only a bit of poetry. The thing that is most striking when we contemplate Rublev's icon of the Trinity (reproduced in this chapel in the front wall, over the enthroned Virgin) is the sense of superhuman peace that emanates from it. The painter has succeeded in translating into an image the motto of St. Serge of Radonezh, for whose monastery the icon was painted: "Contemplating the Most Holy Trinity, overcome the hateful disharmony of this world."

The one who has best celebrated this divine Peace that comes from beyond history, was Pseudo-Dionysius the Areopagite. Peace is for him one of the "names of God" just as "love" is.[4] Even of Christ it is said that he "is" himself our peace (Ephesians 2:14-17). When he says, "My peace I give to you," he transmits that which he is.

There is an inseparable link between peace gift from above and the Holy Spirit; it's not without reason that both are represented symbolically with a dove. In the afternoon on Easter Jesus gave, in practically the same instant, to this disciples peace and the Holy Spirit: "Peace be with you!" ... He blew over them and said to them "Recieve the Holy Spirit" (John 20: 21-22). Peace, says St. Paul, is a "fruit of the Spirit" (Galatians 5:22).

It is then understood what it means to be a peacemaker. It is not about inventing or creating peace but of transmitting it, letting in the peace of God and of Christ "that transcends all understanding." "Grace and peace from God our Father and from the Lord Jesus Christ" (Romans 1:7). This is the peace that the Apostle passes on to the Christians of Rome.

We must not, nor can we be, the origin but only the channel of peace. The prayer attributed to St. Francis of Assisi expresses this perfectly: "Lord, make me a channel of your peace."

But what is the peace of which we speak? The definition of peace proposed by Augustine has become classic: "Peace is the tranquility of order."[5] Taking this definition, St. Thomas says that in man there exist three types of order: order with oneself, with God, and with our neighbor, and, in consequence, there exist three forms of peace: interior peace, by which man is at peace with himself; the peace whereby man is at peace with God, submitting himself fully to God's dispositions; and the peace relative to one's neighbor, by which we live in peace with all men."[6]

In the Bible, however, shalom, peace, says more than simply tranquility of order. It also means well-being, repose, security, success, glory. Indeed, sometimes it means the totality of the messianic goods and is synonymous with salvation and goodness: "How beautiful are the feet of the messenger of good news on the mountains, he who announces peace, the messenger of goodness and of salvation" (Isaiah 52:7). The new covenant is called a "covenant of peace" (Ezekiel 37:26) and the Gospel is called the "Gospel of peace" (Ephesians 6:15), as if the word "peace" summarized the whole content of the covenant and the Gospel.

In the Old Testament, peace is often side by side with justice (Psalm 85:11, "Justice and peace shall kiss") and in the New Testament it is side by side with grace. When Paul writes: "Justified by faith we are at peace with God" (Romans 5:1), it is clear that "at peace with God" has the same pregnant meaning as "in the grace of God."

4. Peace as a task

The Pope's message also says that besides being a gift, peace is also a task. It is of peace as a task the beatitudes speak to us in the first place.

The condition for being a channel of peace is being in union with its source, which is the will of God. "In his will is our peace," says a soul in Dante's purgatory. The secret to interior peace is total and ever renewed abandonment to the will of God. To maintain or find this peace of heart again it helps to repeat the words of St. Teresa of Avila often to ourselves: "Let nothing disturb you, nothing frighten you. Everything is passing, only God remains. Patience overcomes everything. Nothing is lacking to those who have God. God alone suffices."

The apostolic preaching is rich with practical indications about what makes for and what is an obstacle to peace. One of the better known passages is that of the Letter of James: "For where jealousy and selfish ambition exist, there is disorder and every foul practice. But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity. And the fruit of righteousness is sown in peace for those who cultivate peace" (James 3:16-18).

From this very personal sphere must begin every effort to bring about peace. Peace is like the wake of a great ship that expands toward the infinite but begins as a point, and the point in this case is the heart of man. John Paul II's message for the World Day of Peace in 1984 bore the title: "Peace is Born in a New Heart."

But it is not on this personal sphere that I want to focus. Today a new, difficult, and urgent field of work is opening up to peacemakers: promoting peace between religions and with religion, that is, promoting peace between different religions and between the various religions and the secular, non-believing world. The Pope dedicates a paragraph of his message to this field.

The Pope writes: "As far as the free expression of personal faith is concerned, another disturbing symptom of lack of peace in the world is represented by the difficulties that both Christians and the followers of other religions frequently encounter in publicly and freely professing their religious convictions…

"There are regimes that impose a single religion upon everyone, while secular regimes often lead not so much to violent persecution as to systematic cultural denigration of religious beliefs. In both instances, a fundamental human right is not being respected, with serious repercussions for peaceful coexistence. This can only promote a mentality and culture that is not conducive to peace."

In the present moment we have and example of this cultural derision, or at least marginalization, of religious beliefs with the campaign in different European countries and cities against the religious symbols of Christmas. The reason often given for this is the desire to not offend persons of other religions among us, especially the Muslims. But it is a pretext, an excuse. In reality it is not the Muslims who do not want these symbols but a certain non-believing group in society. Muslims have nothing against the Christian celebration of Christmas, indeed, they honor it.

We have arrived at a rather absurd juncture: On the one hand, many Muslims celebrate the birth of Jesus and want a creche in their house and say that "those who do not believe in the miraculous birth of Jesus are not Muslim,"[7] while others call themselves Christians who want to make Christmas a "winter festival" populated only by reindeer and teddy-bears.

In the Qur'an there is a Sura worth knowing (also as an aid in friendly dialogue between religions) that is dedicated to the birth of Jesus:

"The angels said, 'O Mary! Allâh gives you good tidings through a word from Him. His name is the Messiah, Jesus, son of Mary. He shall be worthy of regard in this world and in the hereafter… 'And he will speak to the people when in the cradle and when of old age, and shall be of the righteous.' Mary said, 'My Lord, how can I have a child when no man has yet touched me?' He said, 'In this way: Allâh creates what He will. When He decides something He simply says "be" and it is.'"[8]

In an episode of the RAI 1 program "In His Image," which is on the Sunday Gospel, and which will air tomorrow evening, I asked a Muslim brother to read this passage and he did so with great joy, saying that he was happy to clear matters up about something which other Muslims have rendered confused with the pretext of advancing their cause.

What that allows for a dialogue between religions -- founded not only the reasons that we know well, but rather on a solid theological foundation -- is that "we alll have a single God," as the Holy Father recalled when he visited the Blue Mosque in Istanbul. It is with this same truth that St. Paul began his discourse at the Areopagus in Athens (cf. Acts 17:28).

Subjectively we have different ideas about God. For us Christians God is "the Father of our Lord Jesus Christ," whom we do not know except "through him," but objectively we know well that God can only be one. There is "only one God, Father of all, who is above all, who acts in all, and is present in all" (Ephesians 4:6).

Our faith in the Holy Spirit is also a theological foundation for dialogue. As the Spirit of the redemption, and Spirit of grace, he is the bond of peace among the baptized and of the different Christian confessions; as the Spirit of creation, Spiritus creator, he is the bond of peace among the believers of all religions and indeed among all men of good will. "Every truth, whoever pronounces it," says St. Thomas Aquinas, "comes from the Holy Spirit." [9]

The recent trip of the Holy Father to Turkey was on behalf of religious peace, which has shown itself to have produced rich fruit, as do all things that are born from the womb of the cross: peace between the Eastern and Western Christian Church, between Christianity and Islam. On the occasion of his silent prayer at the Blue Mosque the Holy Father said that "this visit will help us to find together the means and the roads to peace for the good of humanity."

5. Peace without religion?

To tell the truth, the secularized West hopes for a different type of religious peace, one that would result from the disappearance of religion:

"Imagine there's no heaven, it's easy if you try. No hell below us, above us only sky. Imagine all the people, living for today. Imagine there's no countries, it isn't hard to do. Nothing to kill or die for, and no religion too. Imagine all the people, living for today. Imagine there's no countries, it isn't hard to do. Nothing to kill or die for, and no religion too.

"Imagine all the people, living life in peace. You may say I'm a dreamer, but I'm not the only one. I hope someday you'll join us, and the world will live as one."[10]

This song, written by one of the idols of modern rock music, with its suave melody, has become a kind of secular manifesto of pacifism. If that which is envisioned here were to be realized, the world would be poorer and more squalid than we can imagine. It would be a drab world in which all differences were abolished, where people are destined, not to peace, but to tear each other apart because -- as René Girard has shown -- where everyone wants the same thing, the "mimetic desire" will be unleashed and with it rivalry and war.

We believers must not allow ourselves to fall into resentment and polemics not even with the secularized world. Alongside dialogue and peace between religions, there is another aim of peacemakers: that of peace between believers and non-believers, between religious persons and the secular world, indifferent or hostile to religion.

It will be difficult this test: to give a reason, with firmness, for the hope in us, but to do so, as St. Peter says, "with sweetness and respect" (1 Peter 2:15-16). Respect does not mean in this case "human respect," keeping Jesus hidden so as not to excite reactions. It is a respect of an interiority that is known only to God and that no one can violate for constrain us to change. It is not putting Jesus into parentheses, but rather a showing forth of Jesus and the Gospel through our lives. We ask only that an equal respect be shown by others to Christians, something which so far has often been lacking.

We end returning with a thought on Christmas. An old response of evening prayer for Christmas said: "Hodie nobis de caelo pax vera descendit. Hodie per totum mundum melliflui facti sunt caeli" (Today true peace has come down from heaven for us. Today the heavens distill honey over the world).

How can we correspond to the infinite gift that our Father gave to the world, giving his only son? If there is one faux paux that we should not commit during Christmas, it is to recycle a gift and give it back to the person that gave it to us. But with God, we can't help but do this continuously! The only act of thanksgiving possible is the Eucharist: Giving back Jesus, his son, our brother.

And what gift do we give to Jesus? A text of the oriental rite for Christmas says: "What can we offer to you, Christ, for having become man on Earth? Every creature gives you a sign of recognition: The angels their songs, the heavens their star, the earth a cave, the desert a manger. But we offer to you a virgin mother!"[11]

Holy Father, venerable Fathers, brothers and sisters: thanks for your kind attention and Merry Christmas!

* * *

[1] Benedict XVI, "The Human Person: The Heart of Peace," Message for the World Day of Peace, 2007, §3.
[2] St. Leo the Great, "Treatises," 26 (CC 138, line 130).
[3] J. Dupont, "Le beatitudini," III, p.1001.

[4] Pseudo Dionysius the Areopagite, "The Divine Names," XI, 1 s (PG 3, 948 s).
[5] St. Augustine, "The City of God," XIX, 13 (CC 48, 679).
[6] Cf. St. Thomas Aquinas, "Commentary on the Gospel of John," XIV, lect.VII, n.1962.

[7] Magdi Allan, "Noi musulmani diciamo sì al presepe," Il Corriere della sera, Dec. 18, 2006, p. 18.
[8] Qur'an, Sura III.
[9] St. Thomas Aquinas, "Summa Theologiae," I-IIae q. 109, a. 1 ad 1; Ambrosiaster, On the First Letter to the Corinthians, 12, 3 (CSEL 81, 132).

[10] John Lennon.
[11] Idiomelon of the Vespers for Christmas.

Saturday, December 23, 2006

Varia, 23 December 2006

Prophecies Reveal Conflicts in Choson
The Korean Stars of the Year 2006
Titillating Food Chain to Open Outlet in Korea
2 Top Actors Become Fashion CEOs

More LYA, pt 2 [misc plus live]


LYA and Andy Lau chocolate cf


In Taiwan

In Japan

promoting djg

Dancing in India

Big Korea Wave stars

UNICEF charity fashion show

Singing Hey, Hey, Hey

Singing Moon River

Fireworks MV

The Last Present ost

KBS tv

One Fine Spring Day


Invitation MV

LYA forever my love [fan vid]

Father Cantalamessa on Fourth Sunday of Advent

Father Cantalamessa on Fourth Sunday of Advent

"The Lord Is on High but Cares for the Lowly"

DEC. 22, 2006 ( Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on this Sunday's liturgical readings.

* * *

Fourth Sunday of Advent
Micah 5:2-5; Hebrews 10:5-10; Luke 1:39-48a

He has looked upon his handmaid's lowliness

The last Sunday of Advent is the one that must prepare us immediately for Christmas. By now we should be done with our shopping and be more open to also think about the religious meaning of this festive time.

Today's Gospel is the one that recounts Mary's visit to Elizabeth, which ends with the Magnificat: "My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. For he has looked upon his handmaid's lowliness."

With the Magnificat Mary helps us to take in an important aspect of the Christmas mystery on which I would like to insist: Christmas as the feast of the lowly and as the ransoming of the poor.

Mary says: "He has cast down the powerful from their thrones and has lifted up the lowly; he has filled the hungry with good things and the rich he has sent away empty."

In today's world there are two new emerging social classes which are no longer the ones we knew in the past. On one hand, there is the cosmopolitan society that knows English, that moves easily in the airports of the world, that knows how to use computers and to "navigate" the internet. For this group the world is already a "global village."

On the other hand, there is the great mass of those who have just left the country of their birth and have limited and only indirect access to the great means of social communication. It is these two groups which today are, respectively, the new "powerful" and the new "lowly."

Mary helps us to put things right again and to not let ourselves be deceived. She tells us that often the deepest values are hidden among the lowly; that the more decisive events in history (such as the birth of Jesus), takes place among the lowly and not on the world's great stages.

Today's first reading tells us that Bethlehem was "a little one among the towns of Judea," and yet in her the Messiah was born. Great writers, like Manzoni and Dostoyevsky, have immortalized, in their works, the values and stories of the "lower class."

The "preferential option" for the poor was something that God decided on well before the Second Vatican Council. Scripture says that "the Lord is on high but cares for the lowly" (Psalm 138:6); he "resists the proud but gives his grace to the humble" (1 Peter 5:5).

In revelation God continually appears as one who pays attention to the wretched, the afflicted, the abandoned and those who are nothing in the eyes of the world. All of this contains a lesson that is extremely relevant for us today. Our temptation is to do exactly the opposite of what God does: to want to look to those who are on top, not at those who are on the bottom; to those who are prosperous, not to those who are in need.

We cannot be content just remembering that God considers the lowly. We ourselves must become little, humble, at least in our hearts.

The Basilica of the Nativity in Bethlehem has only one entrance, and you cannot pass through it without bending down. Some have said that it was built this way so that the Bedouins could not enter seated on their camels. But there is another explanation that has always been given, and which, in any case, contains a deep spiritual truth. This door is supposed to remind pilgrims that in order to penetrate the deep meaning of Christmas it is necessary to humble oneself and become little.

In the days that follow we will hear our old Italian carol sung: "Tu scendi dalle stelle, o re del cielo…" (You descend from the starry skies, O King of heaven…). But if God has descended "from the starry skies," should we not also come down from our pedestals of superiority and power and live together as brothers reconciled?

We too must climb down from the camels to enter into the stable of Bethlehem.

Tuesday, December 19, 2006

Heather MacDonald, Hispanic Family Values?

at City Journal

on the rise of illegitimacy among Hispanics in America

If the stats are accurate, they are troubling.

Back in the not-so-Golden State

I'm here in California, and AOL dial-up is really slow, and so is the computer at home. On the one hand I can appreciate the speed of dsl or cable, and a more up-to-date computer, but on the other hand, these are things that I should be slowly weaning myself from. Ah well. I'm visiting my friend the Dominican up in Oakland; it's been a very good visit. I haven't decided whether I will see the niece yet, but I'm leaning towards "yes."

Light blogging for the rest of break.

Anyway, here is an interesting update from Energy Bulletin:

Dollar hegemony - Dec 19
Staff, EB
The end of Dollar supremacy
Lester Brown: Why China is rising and the U.S. is declining
Venezuela, oil producers buy Euro as Dollar, oil fall
Dollar dropped in Iran asset move
Chief banker says Iran to use all currencies in int'l exchanges
WSJ: Dollars, debt and the trade gap
Debut of the 'Amero'?
published December 19, 2006.

No response to my email from Mr. Henry Liu yet; I would like to get answers from someone knowledgeable about how economics but not biased towards neo-liberalism or the Austrian school, or any other school for that matter.

A defense of Gen. Pinochet

Allende: The Untold StoryBy Humberto Fontova

David Mills on Academic Writing

From Mere Comments. Mr. Mills reacts to C. Wright Mills:

"Desire for status," he says, "is one reason why academic men slip so readily into unintelligibility." This, some of you may protest, is a stereotype. I might agree, had I not spent many years editing academics and had a surprisingly large number tell me that yes, my suggested version was perfectly lucid and said exactly what they meant, but they wanted to use the unreadable version because if they published the lucid version someone, usually their peers, would think ill of them.

This used to surprise me, but after awhile it didn't. The purpose of much academic publishing, I eventually realized, had nothing to do with advancing learning or sharing one's scholarly discoveries. It had to do with submitting to the rules of the guild, one of which was: You shall use the currently popular jargon, and lots of it. The writer was being evaluated not for his insight and learning but for his willingness to play the game, and play by the rules set by its masters.

And in the humanities, of course, the masters could set any rules they wanted. If the physicist doesn't write clearly, some dim college junior blows up the lab and incinerates sixteen of his fellows. If the English professor doesn't write clearly, the four people who start his article flip to the next one and the one student who finds it in an academic database just assumes that it's way way over his head, but he can quote it anyway.

Sunday, December 17, 2006

Two documentaries on Peak Oil

Peak oil at the movies: Oil Crash & Crude Impactby Chris Vernon and Jane Cownie

Originally from The Oil Drum: Europe.

Sharon Astyk, 100 Things You Can Do to Get Ready for Peak Oil

From EB

100 Things You Can Do to Get Ready for Peak Oil
by Sharon Astyk

Amanda Kovattana, Let them wear hats

From EB

Her original block entry.

Let them wear hats
by Amanda Kovattana

Last year at our house, we reduced our heating bill by some 20%. I made a joke at my networking meeting about how I was going to write the White House about my new energy policy and call it "Let Them Wear Hats". I was wearing, at the time, my English grandmother's faux fur hat, which has a rakish peak. It was a stylish addition to my outfit.

But hats are only part of the story of our energy conservation. First the heater had to break. It's an old fashion gas heater with two large floor registers coming up on either side of a wall. Essentially it only warms the bedrooms a lot and the living room and kitchen a little. The furnace is right under the floor and the heat coming from the register is intense enough to dry my clothes when I hang them on a rack next to it.

When the repairman came to replace the broken part, he discovered that the programmable thermostat, which had been installed over 10 years ago, would no longer work with the heater. These old heaters are rarely compatible with programmable thermostats, he told us. He suggested replacing the whole system with a modern central heating system that he would be happy to install for us. I was close to throwing a fit. No way would we put in central heating. I was sure that all that ductwork and the warming of distant parts of the house would send our bill sky high. Gas prices had doubled as it was.

But I was more upset about the programmable thermostat. I had fine-tuned the program to trim our heating use. It exuded control and was a sort of clock. In the morning the heater coming on woke the cat up and I knew I would soon have to feed her. When it came on in the early evening it was time to start dinner. The heater brain was taking care of us, part of that automatic house concept that was expected of my American life, just like in the Jetson Family cartoon.

Installing a programmable thermostat was one of the top ten suggestions on every green organization's list. In fact, one of the participants in my environmental leadership course was developing a project to install programmable thermostats in the homes of senior citizens (because they are the most likely to forget to turn off the heat). Was I now to lose my status as an environmentalist? But there was nothing I could do, but accept the retro thermostat and hide our transgression.

The first day, as the temperature dropped at the end of the day, it dawned on me that I didn't have to turn the thermostat on at the usual time. I could just put on more clothes. What a concept! In fact there were a handful of ways to combat the cold. I could close doors to the cold rooms and put on my vintage, Soviet era, military surplus hat. Wow. Wearing it was like having a heater directly on my head. Those Russians know their hats.

"My little Babushka", Catherine greeted me when she came home and saw the hat.

"It's cold in here", she commented. I let her turn on the heat. On days when neither of us was home, the heater didn't come on automatically as it had before and the house just stayed cold while the cat curled up in a pile of blankets. It didn't take long to warm it up and the heat felt luxurious.

This strategy dropped our gas bill considerably. It made me realize where we were as a country. After all, if installing a programmable thermostat was supposed to be the best way to become more energy efficient and here we had cut our bill by 20% by uninstalling one, that means that we are using way more energy than really needed and are not paying attention to energy use at all. Indeed I had clients who left the patio door wide open while the heater was on during the day (for fresh air). The same for the summer when the air condition was on.

In the Bay Area, the wealthy communities like Woodside, Atherton and Hillsborough use 2 to 3 times more energy than other towns with denser populations, but more modest homes. When I heard this statistic I was at such a house, for a fundraiser, looking through a huge expanse of un-insulated plate glass window at a panoramic view of sparsely developed hillside. This is the sort of statistic we greens keep under our hat when fundraising at the homes of wealthy patrons. (This particular house did have an impressive array of solar panels).

At our own, middle class home, we already had double pane windows installed just in the bedrooms and I had salvaged two bags of insulation left over from a construction job, just enough to put an extra layer in the attic over the bedrooms. (This kept those rooms cooler in the summer, too, naturally.) When watching TV in one of the cold rooms, we use a space heater. And at night I make Catherine a hot water bottle because she is cold getting into bed, while I am warm enough under the covers. This allows me to turn off the heat for the night. How old fashion. For Christmas Catherine bought us both knit hats to wear to bed. Now we were really pushing the envelope. I never thought I'd get Catherine to wear a hat indoors.

We had both grown up in warmer climes. She in Southern California and me in the tropics. Being comfortably warm year round in just a t-shirt was the way things should be. Had we not heard Julian Darley, author of "High Noon for Natural Gas" and founder of the Post-Carbon Institute, we would not have given our natural gas use much thought. Julian Darley, an Englishman speaking at the Green Festival, told us how our natural gas resources were diminishing, much like oil resources were diminishing. And it was no good our writing nice letters to corporations asking them to consider being more conscious of our diminishing resources because, and here he did the British equivalent of raising his voice by enunciating emphatically and slowly, "they don't care".

This was the first time I had heard someone actually say this. The prevailing wisdom had been that corporations were filled with people who were caring human beings and that said people could be persuaded to do the right thing all the way to the top levels. And having done the right thing, the company would then shame their competitors into following their example or better lead to innovation that would open up a whole new green business model, bringing forth a brand new green way. Such was the premise of hopeful, green business seminars and environmental groups. After all, Wal-Mart was putting solar panels on its buildings to generate its own power.

And the Environmental Defense Fund, once a radical muckraking outfit, is negotiating with Wal-Mart to cut down the amount of packaging for its Barbie dolls. This would reduce the point of purchase impact of the toy thus the potential of sales, but it would also save them a boatload in paper cost. Now wasn't that a win-win? The problem with these optimistic stories is that they don't follow their own logic to the inevitable conclusion.

Yes, Wal-Mart wants to reduce its costs because it is profit driven like all transnational corporation. And while it's CEO talks earnestly about becoming sustainable, Wal-Mart is still, by design a corporation with stockholders and therefore growth driven. Yes, they could trim their cardboard use, but then, given their expected growth rate they would soon be using more cardboard than ever before, not to mention that Barbie herself is a petroleum-derived product. The whole point of industry is to sell more of everything, every year, which means faster than the natural resources used could possibly be replenished. Julian Darley had one response to such insanity.

"Just. Don't. Give. Them. Your. Money," he said, emphasizing every word as if each one was a command. The phrase took root in our household. Catherine was fond of imitating his clipped English accent and barely contained passion with the line. We turned the heat down and wore our hats. We put on eclectic assortments of sweatshirts and flannel pajamas.

"We're beginning to look like people who live in the sticks in the frozen parts of the country," Catherine commented. Visions of poor farmers in long johns came to mind. Yes, bundling up made us look fat and unfashionable. The point of controlled indoor temperatures is to allow us to wear chic coordinated outfits especially at the office. Of all the buildings I worked in, office buildings were the most overheated.

And hats are pretty alien in modern cultures despite Lady Di having brought back the elaborately decorated picture hat. I could get away with ethnic looking headgear in public with my indeterminate ethnic face. Once a women, sitting next to me at our meditation center, admired my block print African pillbox hat. When I told her about the Russian hat I wore at home, she gave me a worried look and moved away from me.

Recently, an environmentalists at a luncheon, talked about how she adjusted her programmable thermostat to 64° instead of 68°. I told her how uninstalling my programmable thermostat allowed me to reduce my heating bill by 20%. She stared at me for a rather long time. Maybe she thought I was an eco-masochist and I just endure cold like those British boarding school boys who pour buckets of cold water on themselves at dawn. Should I have asked her if she would consider wearing a hat in the house? And if I did would I be overstepping her sense of identity?

Environmental organizations do not ask people to change their fashion sense or consider warming up their body and not the house like the Japanese do. No one is asked to change anything. Just program the thermostat and forget about it. I got a book out from the library on designing and making hats. It shouldn't be hard to make hats trendy again. After all, look how knitting has come back.

On TV a newscaster talks about how shipping natural gas from other sources in the world would soon be a growth industry. But does anyone on TV discuss the coming shortage and what we might do about it? Of course not. That would disturb the market for natural gas. Not to mention that shipping gas means heavy steel canisters on trucks burning diminishing supplies of diesel fuel. When it does come down to shortages, the administration won't even have the balls to say, "Let them wear hats".

A contractor hired by our meditation center to put a heater into a cold room in the building advised against a gas heater because he, too, doubted the continuing supply of natural gas. We opted for electric. I had also heard that shortages of natural gas would cause the pressure to drop in our pipelines. Too little pressure in pipes going to homes would mean that pilot lights would go out, which would then lead to potential fires from leaking gas. An efficient, low emission wood stove was sounding better all the time. I put it on my list.

Julian Darley's solution is to re-localize communities, build a parallel universe that is self-sufficient and supplies itself with local products or goes without. His re-localization campaign had inspired the town of Willits and others to start developing local sources for power, locally grown foods, locally made products. Hmmm. How about hats of distinctive regional design?

Varia, 17 December 2006

Posting one more time...
Business - Dec. 11, 2006

Participants in the Miss Korea 2006 pageant take part in a charity event at the Hyundai Department Store in Mia, Seoul on Sunday. All proceeds from the event sales go to helping disabled children from disadvantaged homes.

Front - Dec. 12, 2006

Daniel Craig poses in front of the poster for the latest James Bond film ‘Casino Royale’, in which he stars, in Seoul on Monday. Craig follows Sean Connery, George Lazenby, Roger Moore, Timothy Dalton, and Pierce Brosnan as the sixth actor to take the role. Born in 1968, Craig also becomes the first Bond to be born after the author of the original series Ian Fleming was dead. The 38-year-old British actor said he has not seen many Korean films but was impressed by Park Chan-wook’s ‘Old Boy.’/Yonhap

Hallyu star in Japan: Actor Song Seung-hun, right, one of the hottest Korean stars in Japan, waves to some 5,000 Japanese fans at Narita International Airport, east of Tokyo, Japan, Tuesday. Song arrived in Japan to attend a three-day event arranged by the Japanese broadcaster Fuji TV. /Yonhap 12-12-2006 19:06

Miss Korea runners-up: Miss Korea 2006 runners-up, from right, Park Sharon, Park Hee-jeong and Park Sungmin, engage in voluntary work at the Community Chest of Korea building in central Seoul, Tuesday, sending donation receipts to donors. Those who donate money to the community can get income tax deductions at the end of the year.
/ Korea Times 12-12-2006 20:55

Dodge compact: Models demonstrate the Dodge Caliber, a compact car priced at 26.9 million won, during an unveiling event at a DaimlerChrysler showroom in Socho-dong, Seoul, Tuesday. /Courtesy of DaimlerChrysler Korea 12-12-2006 21:23

Business - Dec. 13, 2006

Staff hold Atemoya or custard apple used for ice cream or desert at the Lotte Department Store in Seoul on Tuesday./Yonhap
Front - Dec. 14, 2006

A student braces herself to look at the results of her College Scholastic Aptitude Test for 2007 on Wednesday. The scores were announced Wednesday.
Culture - Dec. 14, 2006

Shoppers look at gift-wrapping paper and ribbons at Hyundai Department Store’ World Trade Center branch in Samseong-dong, Seoul on Wednesday./Yonhap
Business - Dec. 14, 2006

Shoppers pick out diaries for the new year on at Kyobo Bookstore in Seoul on Wednesday afternoon.

Illegal gold
: An official shows confiscated gold bars at the Seoul Central Prosecutors’ Office, Wednesday. Prosecutors booked a number of gold wholesalers who are suspected of evading taxes through illegal gold transactions.


12-13-2006 22:11

Students confirm their scores on the 2006 College Scholastic Ability Test in a classroom at Pung Moon Girls’ High School, downtown Seoul, Wednesday. /Korea Times
12-13-2006 19:46

New Defense Minister Kim Jang-soo, right, inspects a guard of honor with Gen. B. B. Bell, on his right, commander of the U.S. Forces Korea during a welcoming ceremony for Kim in Yongsan, Seoul, Wednesday. / Yonhap 12-13-2006 17:29

National - Dec. 14, 2006

The new Korean Defense Minister Kim Jang-soo and U.S. forces Korea Commander Gen. Burwell Bell inspect an honor guard at an event to welcome Kim at Knight Field at the USFK’s Yongsan garrison in Seoul on Wednesday afternoon./Yonhap

Asia vs. world: Golfers of Team Asia at the second Lexus Cup, the match between Team Asia and Team International, pose on Thursday. The Asian team includes Pak Se-ri, third from right in the second row, Han Hee-won and Grace Park, fourth and third in the first row, respectively. The annual event will be held from Dec. 15 to 17 at the Garden Course of Tanah Merah Country Club in Singapore. Yonhap 12-14-2006 21:32

Asia vs. world
: Golfers of Team Asia at the second Lexus Cup, the match between Team Asia and Team International, pose on Thursday. The Asian team includes Pak Se-ri, third from right in the second row, Han Hee-won and Grace Park, fourth and third in the first row, respectively. The annual event will be held from Dec. 15 to 17 at the Garden Course of Tanah Merah Country Club in Singapore. /Yonhap 12-14-2006 21:35

Front - Dec. 15, 2006

UN General Assembly President Sheikha Haya Rashed Al Khalifa swears in the new UN Secretary-General Ban Ki-moon at the United Nations in New York on Thursday. Ban begins his five-year term on Jan. 1./Reuters-Newsis

Dozens of performers in action during the closing ceremony of the 15th Asian Games, which began at 8 p.m. on Friday at Khalifa Stadium in Doha, Qatar. In the games, in which about 12,000 athletes from 45 countries participated in 39 events, South Korea finished second with 58 gold medals. /Yonhap 12-15-2006 19:54

Team Asia’s Pak Se-ri, right, and her teammate Lee Seon-hwa, both of South Korea, confer on the ninth green Saturday during the second day of the Lexus Cup golf tournament in Singapore. /AP-Yonhap 12-17-2006 16:50

Italian Ambassador Massimo Andrea Leggeri, second from left, poses with Michele Sabatino, on his left, commercial attache of the Italian Embassy, and Koreans who will learn about Italian cuisine in Italy next month at the Italian Cultural Institute for Foreigners in Seoul, Friday. /Korea Times Photo by Park Jung-ho
12-17-2006 17:01

Business - Dec. 15, 2006

LG Electronics’ third-generation LG-CU400 phone, equipped with a ‘push to talk’ function, which it will supply to the U.S.’ largest telecom provider Cingular Wireless./Yonhap.
National - Dec. 15, 2006

The mother and son of the late equestrian Kim Hyung-chil pay a silent tribute after he was buried at the National Memorial Board on Thursday afternoon. Kim sustained fatal injuries in an accident mid-competition at the Asian Games in Doha, Qatar last week. He was the first Korean athlete to die during an international competition./Newsis

Kim Yu-Na

Back to nature: Staff of the Korean Association for Bird Protection and the Cultural Heritage Administration release an eagle ㅡ one of three ㅡ back into the wild in Paju, Kyonggi Province, Sunday, after giving them medical treatment. /Korea Times
12-17-2006 21:22

Front - Dec. 18, 2006

Culture - Dec. 18, 2006

Golden piggy banks: Children decorate a Christmas tree with golden piggy banks during a promotional event, organized by Pulmuone, a leading food company, at the Lotte Mart in central Seoul, Sunday. Pulmuone gave customers free piggy banks to celebrate the year of the pig in 2007. / Yonhap 12-17-2006 21:26

Business - Dec. 18, 2006

Exports to Libya

Universal Signs Jo Su-mi for Five-Record Deal

Blue, Green Embellish Choson Paintings
Review of 200 pounds
Ad-lib night

More LYA, pt 1 [LG, KT, tea]


LG card

LOVE LG Cf making

Remember these LG commercials with BYJ?

LG promo (someone recorded this from a TV broadcast)


KTF Drama

KTF DramaKiss

Noong Jin

Tea cf

Father Cantalamessa on Those Who Mourn

Father Cantalamessa on Those Who Mourn

Delivers Advent Meditation in the Vatican

VATICAN CITY, DEC. 16, 2006 ( Here is a translation of the Advent sermon delivered Friday by Father Raniero Cantalamessa, Pontifical Household preacher, in the presence of Benedict XVI and members of the Roman Curia in preparation for Christmas.

Preaching in the Redemptoris Mater Chapel of the Apostolic Palace, Father Cantalamessa began a series of meditations on the beatitudes.

* * *

"Blessed are you who weep now!"
The beatitude of those who mourn

With this meditation we begin a cycle of reflections on the beatitudes which, if it pleases God, we will continue in Lent. Within the New Testament itself, the beatitudes have known a development and various applications as these were determined by the theology of the particular Gospel writer or the needs of the new community. The words that St. Gregory the Great says of Scripture in general are also applicable to the beatitudes: "Cum legentibus crescit,"[1] they grow with those who read them and never cease to reveal new implications and richer content, according to the circumstances and needs of the readers.

Being faithful to this principle means that even today we must read the beatitudes in the light of the new situations in which we find ourselves living. Yet, we must remember that the interpretations of the Gospel writers are inspired, and for this reason remain normative for us. Our contemporary interpretations do not share this prerogative.

1. A new relationship between pleasure and pain

Leaving aside the beatitude of poverty, which we meditated on during a previous Advent, we will concentrate on the second beatitude: "Blessed are those who mourn, for they will be comforted" (Matthew 5:4). In the Gospel of Luke, where the beatitudes, four in number, form a direct discourse and are reinforced with woes, the same beatitude is pronounced thus: "Blessed are you who weep now, for you shall laugh ... Woe to you who laugh now, for you shall mourn and weep" (Luke 6:21, 25).

There is a formidable message enclosed within in the structure of this beatitude. It permits us to see the revolution that the Gospel wrought in regard to the problem of pleasure and pain. The point of departure -- common to both religious and profane thought -- is the realization that pleasure and pain are inseparable in this life; they follow upon each other with the same regularity as the cresting and falling of waves in the sea.

Man tries desperately to detach these Siamese twins, to isolate pleasure from pain. But in vain. The same disordered pleasure turns back on him and transforms itself in suffering, either suddenly and tragically, or a little at a time, insofar as it is by nature ephemeral and generates exhaustion and nausea. It is a lesson that comes to us from the daily news and which man has expressed in a thousand ways in his art and literature. "A strange bitterness," wrote the pagan poet Lucretius, "emerges from the heart of every pleasure and disturbs us already in the midst of our delight."[2]

The Bible has an answer to give to this the true drama of human existence. From the very beginning man has made a choice, rendered possible by his freedom, that has brought him to orient his capacity for joy -- which was bestowed on him so that he would aspire to the enjoyment of the infinite good, who is God -- exclusively toward visible things.

In the wake of the pleasure that is chosen against God's law and symbolized by Adam and Eve who taste the forbidden fruit, God permitted that pain and death should come, more as a remedy than as a punishment. God wanted to prevent man, who would be moved by his instinct and an unbridled egoism, from destroying everything, including his neighbor. Thus, we see that suffering adheres to pleasure as its shadow.

Christ finally broke this bond. He, "in exchange for the joy that was placed before him submitted to the cross" (Hebrews 12:2). In other words, Christ did the contrary of what Adam did and what every man does. "The Lord's death," wrote Maximus Confessor, "different from the death of other men, was not debt paid for with pleasure, but rather something cast against pleasure itself. Thus, through this death, the fate merited by man was changed."[3] Rising from the dead he inaugurated a new type of pleasure: that which does not precede pain, as its cause, but that which follows on it as its fruit.

All of this is wondrously proclaimed by our beatitude which opposes the sequence weeping-laughter to the sequence laughter-weeping. This is not a simple temporal inversion. The difference, which is infinite, is in the fact that in the order proposed by Jesus, it is pleasure, and not suffering, that has the last word, that counts more, a last word that endures for eternity.

2. "Where is your God?"

But let us try to understand just who exactly are those who mourn and weep who Christ proclaims blessed. Today exegetes exclude, almost unanimously, that these are only those who are afflicted in a purely objective or sociological sense, people who Jesus would proclaim blessed simply because they are suffering and weeping. The subjective element, that is, the reason for the weeping, is decisive.

And what is this reason? The surest way to discover which weeping and which affliction are those which Christ proclaims blessed is to see why one weeps in the Bible and why Jesus wept. In this way we discover that there is a weeping of repentance like that of Peter after the betrayal. There is also a "weeping with those who weep" (Romans 12:15), that is, of compassion for the sorrows of others, as Jesus wept with the widow of Nain and with the sisters of Lazarus. There is likewise the weeping of the exiled who long for their homeland, as the Israelites wept along the rivers of Babylon. There are many others besides...

I would like to focus on two reasons for weeping in the Bible and for which Jesus wept, which seem to me particularly appropriate to meditate on in the time in which we live.

In Psalm 41 we read: "Tears are my bread day and night, as they daily say to me, 'Where is your God?' ... While my bones are broken, my enemies who trouble me have reproached me; they say to me all the day long, 'Where is your God?'"

This sadness of the believer, caused by the presumptuous denial of God that surrounds him, has never had more reason to exist than it does today. After the period of relative silence that followed the end of Marxist atheism, we are witnessing the return to life of a militant and aggressive atheism of a scientific and scientistic kind. The titles of some recent books speak eloquently of this: "The Atheist Manifesto," "The God Illusion," "The End of Faith," "Creation without God," "An Ethics without God."[4]

In one of these treatises we read the following declaration: "Human societies have developed various normative means for acquiring knowledge which are generally shared, and through which something can be accepted. Those who affirm the existence of a being that cannot be known through those instruments must take upon themselves the burden of proof. For this reason it seems legitimate to hold that, until the contrary is proved, God does not exist."[5]

With the same arguments we could demonstrate that love does not exist either, from the moment that it cannot be ascertained by the instruments of science. The fact is that the proof for God's existence is found in life and not in the books and laboratories of biology. First of all, in the life of Christ, and in the lives of the saints and of countless witnesses of faith. It is also found in the much derided signs and miracles that Jesus himself gave as a demonstration of his truth and that God continues to give but which atheists reject a priori, without trying to investigate them.

The reason for the sadness of the believer, as for the psalmist, is the impotence that he feels when faced with the challenge of those who say "Where is your God?" With his mysterious silence God calls the believer to share his weakness and defeat, allowing victory only under this condition: "The weakness of God is stronger than men" (1 Corinthians 1:25).

3. "They have taken away my Lord!"

No less painful for the Christian believer today is the systematic rejection of Christ in the name of an objective historical research which, in certain forms, degenerates into the most subjective thing one can imagine: "photographs of the authors and of their ideals," as the Holy Father notes in the introductory pages to his new book on Jesus. We are watching a race to see who succeeds in presenting a Christ who best measures up to the man of today, stripping him of every transcendental aspect. In answer to the question of the angels, "Woman why do you weep?" Mary Magdalene, on Easter morning, says, "They have taken away my Lord and I do not know where to find him" (John 20:13). This is a reason for weeping that we can make our own.

The temptation to clothe Christ in the garb of our own epoch or ideology has always existed. But in the past the causes were arguably serious and of a wide scope: Christ the idealist, the romantic, the liberal, the socialist, the revolutionary... Our time, obsessed as it is with sex, cannot but think of him as troubled by certain problems of desire. "Once again Jesus has been modernized, or better, postmodernized."[6]

It is good to know the origin of these recent currents which make Jesus of Nazareth a testing ground for the postmodern ideals of ethical relativism and absolute individualism (called deconstructionism) that are, directly or indirectly, inspiring novels, films and events and also influence historical investigations of Jesus. We can trace it to a movement that emerged in the United States in the final decades of the last century and that in the "Jesus Seminar" had its most active form.

This movement defined itself as "neo-liberal" on account of its return to the Jesus of the liberal theology of the eighteenth century, without any connection to Judaism or to Christianity and the Church; a Jesus who is a propagator of moral ideas, no longer of a universal scope, as in classical liberalism (the paternity of God, the infinite value of the human soul), but of a narrow wisdom, of a sociological rather than a theological nature. The aim of these scholars is no longer simply to correct but to destroy, as they say, "that mistake called Christianity."

The programmatic remarks made by the founder of the movement in 1985 is significant:

We are about to embark on a momentous enterprise. We are going to inquire simply, rigorously after the voice of Jesus, after what he really said. In this process, we will be asking a question that borders the sacred, that even abuts blasphemy, for many in our society. As a consequence, the course we shall follow may prove hazardous. We may well provoke hostility. But we will set out, in spite of the dangers, because we are professionals and because the issue of Jesus is there to be faced, much as Mt. Everest confronts the team of climbers.[7]

Jesus is liberated not only from the dogmas of the Church, but also from the Scriptures and the Gospels. What sources remain to speak of him at this point which are not pure fantasy? The apocrypha, naturally, and, in the first place, the Gospel of Thomas, indeed dated by them around 30 to 60 A.D., before all the canonical Gospels and before Paul. Another source would be the sociological analysis of the conditions of life in Galilee at the time of Christ.

What image of Jesus was extracted? I will cite some of the definitions that have been given, not all, naturally, shared by all: "an eccentric Galilean"; a "wise and subversive drifter"; the "master of an aphoristic wisdom"; "a Judean peasant soaked in the philosophy of cynicism."[8]

The mystery of how this innocuous individual ended up on the cross and became "the man who changed the world" remains to be explained. The truly sad thing is not that these things have been written (you need to invent something new if you want to continue to write books) but rather that, once published, hundreds of thousands, if not millions, of these books are sold.

It seems to me that the incapacity of historico-philological research to link the Jesus of reality with the Jesus of the Gospel and ecclesiastical sources has to do with the fact that it ignores and does not concern itself with studying the dynamic of spiritual or supernatural phenomena. It would be like trying to hear a sound with your eyes or see colors with your ears.

The study and the experience of mystical phenomena (these too are real!) shows how a later development, in the life of a person or a movement started by him, can be contained in an event, sometimes a brief instant (when we are dealing with an encounter with the divine), the hidden potentialities of which are only revealed afterward in its fruits. Sociologists get close to this truth with the concept of a "nascent state."[9]

The child or adult man looks different from when he was an embryo at the beginning; and yet we know that in the embryo everything was contained. In the same way the kingdom is at the beginning "the smallest of seeds," but is destined to grow and become a great tree (Matthew 13:32).

The birth of the Franciscan movement lends itself to a comparison, one on a qualitatively different level of course. The Franciscan sources present differences and contradictions on nearly every point about the life of the Poverello (St. Francis): on the vision and the words of the crucifix of San Damiano, on the episode of the Stigmata. There is no word of the saint, except for those few written by his own hand, about which there is certainty that they came from his mouth. The "Fioretti" seem to be an idealization of history.

And yet all that which blossomed around and after Francis -- the Franciscan movement with its reflections in spirituality, in art, in literature -- stems from him; it is nothing but a manifestation -- even an impoverished one -- of the spiritual energies unleashed by his person and life; better, by that which God did in his life.

There are many, even among believing scholars, who take for granted that the real Jesus was, and understood himself to be, much less than that which is written about him in the Gospels, that this or that title is not to be attributed to him. The truth is that he is much more, not less, than that which is written about him! Who the Son is, is known only to the Father and, in small part, it is known to those to whom the Father chooses to reveal him, in general not the gifted and the wise, so long as they do not turn and become like children.

Paul spoke of experiencing "a great pain and continual suffering" in his heart for his fellow Jews who had rejected Jesus (Romans 9:1 ff); how can we not feel the same pain for his rejection by many of our contemporaries in the countries of ancient Christian faith? For a similar reason -- for not having recognized a friend and savior in him -- Jesus wept over Jerusalem.

Fortunately, it seems that a chapter in the studies of Jesus is finally closing and the page is being turned. In a work entitled "Los albores del cristianismo" (Christianity in the Making), destined to be a watershed as his previous studies have been, James Dunn, one of the best living scholars of the New Testament, after a careful analysis of the results of the last three centuries of research, comes to the conclusion that there was no rift between the Jesus who preached and the Jesus who was preached, between the Jesus of history and of faith. This faith was not born after Easter but in the first encounters with the disciples, who became disciples precisely because they believed in him, even though at the beginning it was a fragile faith, naive about its implications.

The contrast between the Christ of faith and the Jesus of history is the result of a "flight from history," before it is a "flight from faith," due to the projecting onto Jesus of the interests and ideals of the moment. Yes, Jesus is freed from the garb of ecclesiastical dogma, but only to be put into the clothing of a fashion that changes from season to season. The immense effort expended on research into the person of Christ has nevertheless not been in vain since it is precisely thanks to it that now, with all the alternative solutions explored, we are able to critically reach this conclusion.[10]

4. "The priests weep, the ministers of the Lord"

There is another weeping in the Bible that we must reflect on. The prophets speak of it. Ezekiel recounts the vision he had one day. The powerful voice of God cries out to a mysterious person "dressed in linen with an inkwell in his hand": "Go through the whole city, through all of Jerusalem, and mark a tau on the forehead of all those who sigh and weep because of all the abominations that are committed there" (Ezekiel 9:4).

This vision has had a strong impact on revelation and on the Church. That sign, the tau, the last letter of the Hebrew alphabet, because of its cross-like form, became in the Book of Revelation the "seal of the living God" signed on the forehead of all those who are saved (Revelation 7:2 ff).

The Church has "wept and sighed" in recent times for the abominations committed in her womb by some of her own ministers and shepherds. She has paid a high price for this. She has sought to repair the damage. Strict rules have been laid down so that these abuses do not happen again. The moment has come, after the emergency, to do that which is the most important: to weep before God, to do penance, as God himself has been abused; to do penance for the offense against the body of Christ and the scandalizing of the "least of his brothers," more than for the damage and dishonor that has been brought upon us.

This is the condition for bringing good from this evil and for bringing about a reconciliation of the people with God and with its priests.

"Blow the trumpet in Zion, proclaim a fast, call a solemn assembly.… Between the porch and the altar let the priests, the ministers of the Lord, weep and say: 'Spare, O Lord, your people, and make not your heritage a reproach with the nations ruling over them'" (Joel 2:15-17).

These words of the prophet Joel call out to us. Could we not perhaps do the same today: call a day of fasting and penance, at least at the local and national level, where the problem has been the worst, to publicly express repentance before God and solidarity with the victims, bring about the reconciliation of souls, and take up again the path of the Church, renewed in heart and in memory?

The words spoken by the Holy Father to the episcopate of a Catholic country in a recent ad limina visit give me the courage to say this. The Holy Father said that "the wounds caused by similar acts are profound, and the work to restore confidence and trust once these have been broken is urgent … In this way the Church will be strengthened and will be always more capable of bearing witness to the redemptive power of the Cross of Christ."[11]

But we must not leave this topic without a word of hope for the unfortunate brothers who have been the cause of the evil. In regard to a case of incest in the community of Corinth the Apostle declared: "Let this person be delivered up to Satan for the destruction of his flesh so that in the day of the Lord his spirit may obtain salvation" (1 Corinthians 5:5). (Today we would say: Let him be subjected to human justice so that his soul might obtain salvation.) The salvation of the sinner, not his punishment, was what concerned the Apostle.

One day when I was preaching to the clergy of a diocese that suffered much because of these things, I was struck by a thought. These brothers of ours have been stripped of everything, ministry, honor, freedom, and only God knows with what effective moral responsibility in individual cases; they have become the last, the rejected.… If in this situation, touched by grace, they do penance for the evil caused, they unite their weeping to that of the Church, then the blessedness of those who mourn and weep could become their blessedness. They could be close to Christ who is the friend of the last, more than others, me included, rich with their own respectability and perhaps led, like the Pharisees, to judge those who make mistakes.

There is something, however, that these brothers must absolutely avoid doing but which some, unfortunately, are attempting to do: profiting from the clamor to take advantage even of their own guilt, giving interviews, writing memoirs, in an attempt to put the guilt on their superiors and the ecclesial community. This would reveal a truly dangerous hardness of heart.

5. The most beautiful tears

Let us conclude with a look at a different kind of tears. It is possible to weep because of pain but it is also possible to weep because we are moved and to weep for joy. The most beautiful tears are those that fill our eyes when, enlightened by the Holy Spirit, "we taste and see how good the Lord is" (Psalm 34:9).

When we are in this state of grace we marvel that the world and we ourselves do not fall on our knees and, being moved and in a stupor, continually weep. Tears of this kind must have fallen from Augustine's eyes when in the "Confessions" he wrote: "How you loved us, good Father, to have not spared your only Son but to have given him up for all of us. How much you loved us!"[12]

Pascal shed such tears on the night that he had the revelation of the God of Abraham, Isaac, and Jacob, who disclosed himself through the Gospel. Pascal wrote on a piece of paper (found sown into his jacket after his death): "Joy, joy, tears of joy!" I think that the tears with which the woman who was a sinner bathed the feet of Jesus were not only tears of repentance but also tears of gratitude and joy.

If in heaven it is possible to weep, then paradise is full of such weeping. In Istanbul, the ancient Constantinople, where the Holy Father traveled some days ago, St. Simeon the New Theologian lived, the saint of tears. He is the most luminous example in the history of Christian spirituality of tears of repentance that transform themselves into tears of wonder and silence. "I wept," he says in one of his works, "and I was in an indescribable joy."[13] Paraphrasing the beatitude of those who mourn, he says: "Blessed are they who always weep bitterly over their sins, for the light will catch hold of them and will transform their bitter tears into sweet."[14]

May God allow us to enjoy, at least once in our lives, these tears of emotion and joy.

* * *

[1] Gregory the Great, "Commentary on Job," 20, 1 (CC 143 A, p. 1003).
[2] Lucretius, "De rerum natura," IV, 1129 s.
[3] Maximus Confessor, "Capitoli vari," IV cent. 39; in Filocalia, II, Torino 1983, p. 249.

[4] Respectively Michel Onfray, di Richard Dawkins, Sam Harris, Telmo Pievani, Eugenio Lecaldano.
[5] Carlo Augusto Viano, "Laici in ginocchio," Laterza, Bari.
[6] J.D.G. Dunn, "Gli albori del cristianesimo," I,1, Paideia, Brescia, 2006, p. 81. The first two volumes of the first part have appeared in Italian with the title "Albori del cristianesimo," I, La memoria di Gesú, vol. 1: Fede e Gesú storico; I, 2: La missione di Gesú (English title, "Christianity in the Making").

[7] Robert Funk, Opening remarks of March 1985, at Berkeley, California.
[8] Cf. J.D.G. Dunn, "Gli albori del cristianesimo," I, 1, pp. 75-82.
[9] Cf. F. Alberoni, "Innamoramento e amore," Garzanti, Milano 1981.

[10] Cf. Dunn.
[11] Benedict XVI, Discourse to the bishops of the episcopal conference of Ireland, Saturday, 28 October, 2006.
[12] Augstine, "Confessions," X, 43.

[13] Simeon the New Theologian, "Thanksgivings," 2 (SCh 113, p. 350).
[14] Simeon the New Theologian, "Ethical Treatises," 10 (SCh 129, p. 318).