Saturday, July 07, 2007
The Lain senior is a comparative, and it goes along with junior. Was it used as a form of address or honorific by the ancient Romans? (What about senator, meaning "elder"?) It is not quite the same as superior/inferior, though in a society where age is a basis of respect, one who is senior is also a social superior, though he may not be superior with respect to virtue.
Mister, on the other hand, is derived from master (which is derived from magister).
Would it not have been better to keep some derivative from dominus [or the Greek kyrios] (from which Don and Dom are derived) for "Lord"?
How is a temporal lord "lord"? Someone who holds power and authority? Christ warns us not to lord authority over others like the Gentiles, but He does not do away with authority either.
Is the dignity of a person derived from the dignity of the office that person holds or the function he performs? It would seem that if there are to be any hierarchies at all, they should be based on function or virtue. No one is intrinsically better than another, in so far as virtue is not innate but acquired. Some may have better gifts or talents than others, and while this is a basis for respect, it is not for that respect which is based on virtue alone.
Is it possible to delegate a certain function to a group of people so that no one else could rightfully exercise that function?
If a function or office is given to someone precisely because merit [virtue], then one would give that person respect both because of the office and his personal virtue. If, however, it is inherited, or given on some basis other than virtue, the respect that is due would be because of the office alone? (It is therefore important to take their office away from those who are incompetent or vicious, lest the office itself, and the system of which it is a part, become despised.)
Those who hold office or are more virtuous are owed something more than those who do not or are not virtuous, in accordance with distributive justice. But what is owed to them is given from what is held in common, not from what is held by individuals. Hierarchy does not legitimize abuse or tyranny or transform the relation between citizens to one between a master and his slave.
Is Christianity reconcilable with extreme hierarchy? Would one find such an extreme in a flourishing polity/city-republic, where military virtue predominates, and aristocractic virtue is spread out among the populace? Were such titles used between citizens in ancient Rome and Sparta? How did Athenian citizens address one another? Simply by their first name, such as it is recorded in Plato's dialogues? Did they make other social distinctions (for example, based on age) in the way they addressed or behaved towards one another?
According to wikipedia, sir "was once used (without the person's name) as a courtesy title among equals"--is this how it is understood in the South? Or is it used rather for one's superiors? That's the connotation it has in my mind. It seems better than using "citizen" like in Revolutionary France.
Radical egalitarianism combined with social atomism (or pride?) destroys these sorts of distinctions which are necessary for that virtue allied to justice known as respect or observance, observantia.
Don (honorific) - Wikipedia, the free encyclopedia
Honorific - Wikipedia, the free encyclopedia
Nobility - Wikipedia, the free encyclopedia
Patrician - Wikipedia, the free encyclopedia
Spanish nobility - Wikipedia, the free encyclopedia
Greek kyrios - Wikipedia, the free encyclopedia
Obligations of Nobility
A Glossary of European Noble, Princely, Royal and Imperial Titles
The etymology of Sir.
Italian Titles of Nobility
Italian Titles of Nobility - Regalis
ItalianGenealogy.com » Noticias » Italian Heraldry, Nobility and ...
BBC - h2g2 - European Feudal Nobility
The Oracle - Titles of Nobility
Medieval titles in England
Noble Titles in Spain and Spanish Grandees: Regulations
Duenna — Infoplease.com
Chinese honorifics - Wikipedia, the free encyclopedia
Chinese titles - Wikipedia, the free encyclopedia
Korean honorifics - Wikipedia, the free encyclopedia
Japanese honorifics - Wikipedia, the free encyclopedia
Japanese titles - Wikipedia, the free encyclopedia
31 Please Tell Me About Japanese Honorifics And Terms Of Address
languagehat.com: JAPANESE HONORIFICS FADING.
Jason Bradford, Global Public Media Sharon is CSA farmer and writes prolifically at Casaubon's Book. She is a regular contributor to Energy Bulletin and has two books in the works. Much of the interview is devoted to farming and agriculture. Subjects in the second half of the program include biofuels and re-ruralization.(2 July 2007)
Dan Bednarz, Ph.D., Energy Bulletin
"If our public health and health-delivering institutions are to adapt to major natural environmental changes in the 21st century, they must develop a cooperative, conceptually inventive and integrated response to global warming and peak oil." (A working issue brief being circulated to health departments and hospital administrators across the country.)
Rimi Natsukawa - Nada Sousou
Rimi Natsukawa "Nadasousou" Live in Shibuya
Hitomi Yaida - Nada Sou Sou
Nadasousou by Ryoko Moriyama
Ryouko Moriyama - Kinnjirareta Koi 森山良子
Music Video : Nada Sou Sou (Japanese Movie)
nada sousou (english subtitle)
Nu Ren Xiang (Song : Nada Sou Sou / Stream of Tears)
Ukulele - Nada Sousou
Begin "Nada Sou-Sou" - Wiener Sängerknaben 2007
English version of the song, sung by Haley Westenra...
Hayley Westenra - Lascia Ch'io Pianga
Angela Gheorghiu sings 'Lascia ch'io pianga'
Renata Scotto - "Lascia Ch'io Pianga" - Live
And some Anna Netrebko videos...
Anna Netrebko - Don Giovanni Music Video
Anna Netrebko - Dvorak - Song To The Moon
Report from a rehearsal
Anna Netrebko sings Regnava nel silenzi
Anna Netrebko - O Mio Babbino Caro
Angela Gheorghiu sings 'O mio babbino caro'
Sumi Jo - O mio babbino caro
Singing Pokarekare Ana in Dublin, live
May it Be, Dublin
May It Be, Chicago
From that Celtic Woman concert, Scarborough Fair
I think I've posted this performance of Scarborough Fair before
Ok, I have to post this one again... Never Say Goodbye... Gorgeous! I have to get that DVD...
All Things Bright and Beautiful
And then there are the paradoxes... if the Time Lords really can see into the future, would they not know that they were doomed to destruction? How is determinism reconcilable with free will in the Who universe? Why struggle against the inevitable? Or seek to destroy the Daleks before the Time War, if those attempts will fail? How does one distinguish between possible timelines and actual timelines? What makes one timeline more "real" than another? If there is only one reality, and everything else is only a possibility, then what is the nature of the law that an established timeline cannot be violated (and hence the Doctor cannot go "back" in time to save people from dying)? It would see that one timeline would just be replaced by a new one, and this would be occuring over and over again. What exactly is problematic about that? "You're destroying the future." "Have you ever heard of the butterfly effect?" etc. etc.
KTEH (Channel 54) is broadcasting episodes of the new Doctor Who in the Bay Area. A cheap alternative to getting the Sci-Fi channel.
Motu Proprio Summorum Pontificum on the "Roman liturgy prior to the reform of 1970" (July 7, 2007)[Latin]
From Rorate Caeli:
Papal Explanatory Letter (Deutsch, Español,Français, Italiano, Polski, Português)
SUMMORUM PONTIFICUM (full text) [in Latin; full text in English](Deutsch, Español, Français, Italiano, Polski, Português)
From The New Liturgical Movement:
Comments upon the Explanatory Letter
Links to Summorum Pontificum
The motu proprio 'Summorum Pontificum' is now online in Latin, here, with the papal letter in English, here. Commentary and translations also available from Fr Z., here.EWTN Special on MP
[2007-07-06] Letter on 1962 Missal Not Anti-Semitic
Papal Letter on 1962 Missal "Summorum Pontificum" [2007-07-07]
Explanatory Letter on "Summorum Pontificum" "Growth and Progress, But no Rupture" [2007-07-07]
[2007-07-06] Weak Dollar Affected Vatican Finances
Note on Vatican's 2006 Financial Statement [2007-07-06]
Friday, July 06, 2007
Pete Takeshi tagged me back. 8 more things:
1. I rarely drink coffee, and have avoided drinking it until the last couple of days. Mrs. Lee made some coffee for me both on Thursday and Friday -- it didn't taste like "normal" coffee, but was a mix of French, Hawaiian, Carribean coffees and tasted "like a mocha," so I actually enjoyed it. (Hrm... I haven't had Thai iced tea for a while...)
2. I use laang nui [pretty woman] as a term of endearment for certain friends, and would like to use it for my wife, if I do get married.
3. Though I think it would be praiseworthy for all Americans to use "sir" and "ma'am," I still feel awkward saying them, and generally don't do it. It's just not a part of Californian culture, unfortunately. (I think it would be great to marry a genuine Southern belle though.)
4. I know a little bit of Mandarin -- but I don't like the sound of the language, especially the Taiwanese version. Do I like the strong northern accent? It's ok, but still a bit too harsh on my ears... I don't like to speak in foreign languages, especially with older people--that bit of shyness hasn't been overcome yet.
5. I don't feel the need to rush while I'm on the freeway much these days--part of it is out of a concern for fuel mileage, part of it is due to increased ticketing by the CHP. Nonetheless, I'm mellowing a bit as a driver--probably because of age. I still don't like bad drivers and the slowpokes who refuse to shift over to the right lane.
6. When I get nervous, it becomes difficult for me to find things to talk about, and then I lose concentration. Recently I have been going on auto-pilot when someone is talking to me (especially on the phone), and I become disengaged from the conversation, but I am working on this.
7. I used to play the piano, bu I haven't touched a keyboard for a very long time. I wonder if Sting gives lute lessons. haha.
8. Two compulsions: making sure the door is locked and the stoves are turned off. If I am in doubt as to whether I have done this, I will turn around and go back to the house. Sometimes, repeatedly, because for some reason I can't remember doing it the first (or second) time.
BA: JUST STARTING OUT by John Thomas
How does a "late bloomer" even begin the journey of courtship?
BIBLICAL DATING: GROWING IN INTIMACY by Scott Croft
You've started dating, but aren't ready to get engaged. What might your relationship look like during this "in between" time?
From last week:
INTO GREAT SILENCE by Roberto Rivera y Carlo
Apart from the busyness, clutter and volume of modern life, we are likely to find what we want most.
I'M JUST NOT ATTRACTED TO HER, PART 2 by Michael Lawrence
You don't have to be a captive of your culture's definitions of beauty.
Published on 2 Jul 2007 by Truthout. Archived on 4 Jul 2007.
Preparing for permaculture
by Kelpie Wilson
While in Australia for the International Agrichar Initiative conference in April, I got a chance to visit Djanbung Gardens, a farm and learning center founded by permaculture expert Robyn Francis in the alternative community of Nimbin, New South Wales. After a wonderful hour touring the garden with students from Canada, South Africa and France, I sat down with Robyn for a chat about permaculture and the future of Australia's and the world's agricultural systems.
KW: Robyn, please tell me - what got you interested in permaculture?
RF: In the early 1970s, I was part of the whole counterculture movement and not very happy with the way society was going. I traveled overseas for five years and saw a lot of things good and a lot of things wrong, and one of the things I found that really fascinated me in my travels was the sustainable traditional systems of farming and village culture. Then I lived in Europe, in southern Germany, in a small farming hamlet, for three and a half years, just out of Munich, where I got to see the traditional European farming systems. There were still old farmers who were doing their crop rotations, and the only input to the farm was diesel fuel to put into the tractor and the Mercedes Benz. It was all mixed cropping, and they had their cows and their pigs, and they would use the manures and compost them and put them out in the fields. These types of farms would have a little forest that was managed over 200-year rotations, from generation to generation, and it was just such a stark contrast to the mono-thinking, monoculture, broad-acre agriculture that I grew up with here in Australia.
KW: How did we end up abandoning those kinds of systems?
RF: Post WWII; that's when society went on the most incredibly manic fossil-fuel binge. From the end of the Second World War you can track this corporatization of Western culture and commoditization of land. And all the chemical weapons that they created for war, well, those chemicals then went into chemical-based agriculture, so they could continue manufacturing and have a new market. We really see those major changes in agricultural systems occurring then.
KW: It hasn't been that long, really, has it?
RF: It hasn't, and I think places that didn't have really strong traditions, like Australia and the US, were just the perfect breeding ground for this kind of phenomenon to take off, whereas in Europe, people were a lot more grounded in their long-term traditions. There have been big changes since I lived there. I felt particularly blessed to be living there at the tail end of that old generation. I went back ten years later, and the landscape had changed. The sons who had gone to agricultural college and had done their agribiz science had come back, and all these patchwork rotational fields were turned into monocultures for feedlot cattle. So, yeah, it's amazing how things can change in a generation, and what we need is a very big generational change right now. Basically going back, with more intelligence, into the future.
KW: Well, isn't that what you're doing with the students you have here? I just asked them when we were walking around, "Do you think more people are going to be farmers in the future?" They looked at me and simply said, "Yes."
RF: You have to look at the phenomenon of Cuba. What an amazing example that is of a country that just suddenly had its fossil fuels, its fertilizers - all of those taps - turned off, including its market for its exports, when the USSR collapsed. I don't know if you've seen the video "Power of Community." It shows how now the farmers are the most revered and respected people in the community. They are the ones who have the most money.
KW: Does that amaze you?
RF: It is how it should be, because it is a struggle in every society. I've worked a lot in the Third World too, where this global cutthroat market is pitting country against country to get stuff cheap. And the people who are missing out are the farmers. They're getting screwed with their prices right across the board; farmers just can't make ends meet operating a farm, be it Third World or First World. The First-World farmers have got to compete with Third-World farmers in terms of wages and try to deliver a crop at similar cost, so farming's not worth anything, anywhere. In the Third World, you don't see young people working on the farms. It's the old people out in the fields, and they're dying off. None of them are encouraging their kids to become farmers, because it doesn't pay. You can't survive as a farmer because prices are so suppressed. David Suzuki, for years, has been saying that we're only paying 20 percent of the true cost of our food. There are all these hidden subsidies.
KW: Remember, it used to be that, in the US anyway, people expected to spend about 25 percent of their income on food, and 25 percent on housing, and 50 percent for everything else, and now it's more like about 50 percent for housing and maybe 10 percent on food.
RF: You know, oil has now hit peak. This is not going to last. We've been talking about global warming since the early '80s and sustainability for longer than that. And we haven't just been talking about it. That's what I like about permaculture - permaculture has actually been doing it, and it has grown rapidly, and mainly through training, empowering people through education. That has been at the heart of permaculture's success, training people to be trainers. I don't know how many hundreds of thousands of trained permaculturists there are around the planet. It's being practiced in 80, maybe, even over 100 different countries around the world.
KW: Could you just give me a quick definition of permaculture?
RF: Well, the word itself means permanent culture, and it's really a holistic or interdisciplinary or metadisciplinary approach to how we sustain our environment. It looks at how human beings can provide their needs while treading lightly on the earth, how we can do it by still respecting the life around us and the life-supporting systems on this planet, and, as such, it's got to embrace all aspects of our society and how we meet our needs. Food, of course, is a primary need. You don't live long without food, and then when we look at the history of food production, we find that traditionally, agriculture has been one of the most destructive enterprises. It has desertified [and] salinated more land, destroyed more forests, and polluted more landscapes than any other human enterprise. There are estimates that 70 percent of CO2 emissions into the atmosphere are actually caused through food production, because it's not just the farmer growing the food, it's all the inputs into that. It's all those big corporations. It's all the energy used for making these soluble fertilizers that are killing the soil microflora and breaking down the structure of carbon in the soil. Allen Young's book, "Priority One," says that if we increased the organic matter in soil by 1.6 percent in all our cropping lands, we would sequester all the excess CO2 in the atmosphere.
KW: We've been hearing a lot about global warming, the drying of Australia and losing the irrigation water from the major river system in the country - the Murray-Darling. Who's going to feed Australia in the future? How will you put bread on the table?
RF: In most bioregions, it actually takes very little land to produce grain to feed people. Probably 90 percent of the grain that's grown in Australia is for international trade. And it's only a small amount that we actually need locally, so if those precious resources are put into providing our need - if we focus on import replacement instead of international marketing - you know, exporting rice to Thailand and importing rice back ...
KW: Economic theory calls that comparative advantage. It's actually kind of nuts isn't it?
RF: Yes it is. Trucking coals to Newcastle and back again, just to generate a profit. We have to stop and look at self-reliance on the national as well as the local level. It's got to work all the way through, and there's just got to be a huge contraction. There's got to be very large areas that are allowed to go back to some kind of very, very hardy vegetation, and some of these areas that have been growing annual grains will be much better off going into, say, bush-food production. Acacia tree, what we call wattle, produces high yields of a good quality grain that can be used for bread. It can be roasted as a coffee substitute. It is things like this that can cope with that low rainfall. We also won't need all that fossil fuel for plowing, and harvesters and so on. We've just got to design different types of harvesting systems to harvest the seeds of things like this.
KW: Are those ideas coming up, bubbling up to the top of government at this time?
RF: Not yet. But I think things like this are going to trigger that shift to where we start to look at native crops and things that can cope with no irrigation and look very carefully at what irrigation we do use and how we use the resources that we do have. There's going to be a shift on all levels of society.
KW: There just is. There's no way around it.
RF: Yes. Exactly.
KW: I want to ask you one more question, but I think ...
(A man walks up to us here)
Man: We've got a calf in the garden. Anyway, answer the question, and then....
RF: In the garden? In the actual vegetable garden?
RF: Oh, okay.
KW: Do you need to go?
RF: That's alright.
KW: The neighbor's cow ...
RF: He probably came through from the eco-village land. There's a gate that's on the corner down there. One of these guys should know where it is. Anyway, it'll still be there in five minutes. Last question.
KW: The perils of being on a farm - calves on the loose! Well, I wanted to ask you about biochar, the Amazonian black earth, and what kind of potential you think that has. Do you think it has a great potential here in this part of the country for revitalizing soils? You were talking earlier about getting carbon back into soils, and I see a lot of interest in this idea.
RF: I think it's a multi-pronged approach that we need to take, and no one system is going to be the ultimate solution, because every system we use will have a cost in terms of where we're getting resources. So, I think it's a matter of looking strategically at the individual soil types and production systems. What is actually wrong with the soil? What does it need? For some soils and some situations, things like black soil ... charcoal ... may be the answer. For other situations, it may be a matter of just getting the beneficial organisms back with the right kind of bacteria-based or fungal-based compost teas. In other situations, biodynamic preparations may be the best tool. In many ways, I really like these, sort of, homeopathic approaches, because they don't require huge resources to revitalize the land.
KW: So, you like the compost teas and things like that?
RF: Yes, and the results are pretty amazing.
KW: So when you bring the health back to the soil, does that automatically start the process of incorporating carbon into it then?
RF: Yes. Once you've got the soil biota working, you are healing the land and the organic matter in the soil can hold together and not break apart. And, of course, that needs to be combined with cover crops and returning crop residues and so on back to the soil and building up the organic matter. You don't just put compost tea on and ...
KW: Walk away ...
RF: Right. It's got to be a fully strategic approach. Every farm needs a redesign, because you have to integrate the tree crops in with it, and the wildlife areas need to be restored. You have the windbreaks and the hedgerows and so on that need to be restored. There are the water-management systems like swales and ponds that need to be put in. It's got to be a multi-pronged approach. It's not just some new additive you put into the soil and business as usual. What I think is important is that, when these things are done, that they are done very carefully, in terms of where is the charcoal going to come from, because there is a great potential to be very irresponsible about getting the sources of timber to turn into charcoal.
KW: Well, in a lot of cases, they're using ag-waste, like rice hulls and things like that. It's not all timber.
RF: Yeah, but, even looking at the ag-wastes, on every resource we've got to look at what is the best way to use this, and how can we maximize everything that we get out of each resource along the process. So, in the process of actually turning a crop residue or something or other into charcoal, is there some other product that we can harness from this, or is there a byproduct that can become an input for something else, and we've got to get away from these linear systems.
RF: Because that's when we screw up, every time. It's when we only think in linear systems and we miss all of the opportunities along the way. See, when we maximize every resource, we look at every byproduct, every waste is a new resource for something else, so that everything is recycled within the system. It is only through a very radical slowdown of entropy that we can design systems that are going to be sustainable.
KW: It seems like exciting work. Don't you feel now is the time where you're finally being called upon to share all this wonderful knowledge and experience you've been accumulating?
KW: Well, congratulations for all you've done, and for seeing the fruits of your work.
RF: Yep, and more to come.
Kelpie Wilson is Truthout's environment editor. Trained as a mechanical engineer, she embarked on a career as a forest protection activist, then returned to engineering as a technical writer for the solar power industry. She is the author of Primal Tears, an eco-thriller about a hybrid human-bonobo girl. Greg Bear, author of Darwin's Radio, says: "Primal Tears is primal storytelling, thoughtful and passionate. Kelpie Wilson wonderfully expands our definitions of human and family."
Common Declaration of Pope and Chrysostomos II
"We Thank God With Joy for This Fraternal Meeting"
VATICAN CITY, JULY 5, 2007 (Zenit.org).- Here is a Vatican translation of the common declaration signed by Benedict XVI and Chrysostomos II, Orthodox archbishop of New Justiniana and all Cyprus, during the latter's June 16 visit to Rome.
* * *
VISIT OF HIS BEATITUDE CHRYSOSTOMOS II
ARCHBISHOP OF NEA JUSTINIANA AND ALL CYPRUS
TO HIS HOLINESS BENEDICT XVI
Saturday, 16 June 2007
"Blessed be God and Father of Our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places" (Eph 1: 3).
1. We, Benedict XVI, Pope and Bishop of Rome, and Chrysostomos II, Archbishop of Nea Justiniana and All Cyprus, full of hope for the future of our Churches' relations, thank God with joy for this fraternal meeting in our common faith in the Risen Christ. This visit has enabled us to observe how these relations have increased, both at a local level and in the context of the theological dialogue between the Catholic Church and the Orthodox Church as a whole. The Delegation of the Church of Cyprus has always made a positive contribution to this dialogue; among other things, for instance, in 1983 it hosted the Coordination Committee of the International Joint Commission for Theological Dialogue, so that in addition to doing the demanding preparatory work, the Catholic and Orthodox Members were able to visit and admire the great spiritual riches and wealth of art works of the Church of Cyprus.
2. On the happy occasion of our fraternal encounter at the tombs of Sts Peter and Paul, the "coryphaei of the Apostles", as liturgical tradition says, we would like to declare of common accord our sincere and firm willingness, in obedience to the desire of Our Lord Jesus Christ, to intensify our search for full unity among all Christians, making every possible effort deemed useful to the life of our Communities. We desire that the Catholic and Orthodox faithful of Cyprus live a fraternal life in full solidarity, based on our common faith in the Risen Christ. We also wish to sustain and encourage the theological dialogue which is preparing through the competent International Commission to address the most demanding issues that marked the historical event of the division.
For full communion in the faith, the sacramental life and the exercise of the pastoral ministry, it is necessary to reach substantial agreement. To this end, we assure our faithful of our fervent prayers as Pastors in the Church and ask them to join us in a unanimous invocation "that they may all be one... so that the world may believe" (Jn 17:21).
3. At our meeting, we reviewed the historical situations in which our Churches are living. In particular, we examined the situation of division and tensions that have marked the Island of Cyprus for more than 30 years, with its tragic daily problems which impair the daily life of our communities and of individual families. More generally, we considered the situation in the Middle East, where the war and conflicts between peoples risk spreading with disastrous consequences. We prayed for the peace that "comes from the heavenly places". It is the intention of our Churches to play a role of peacemaking in justice and solidarity and, to achieve all this, it is our constant wish to foster fraternal relations among all Christians and loyal dialogue between the different religions present and active in the Region. May faith in the one God help the people of these ancient and celebrated regions to rediscover friendly coexistence, in reciprocal respect and constructive collaboration.
4. We therefore address this appeal to all those who, everywhere in the world, raise their hand against their own brethren, exhorting them firmly to lay down their weapons and to take steps to heal the injuries caused by war. We also ask them to spare no effort to ensure that human rights are always defended in every nation: respect for the human person, an image of God, is in fact a fundamental duty for all. Thus, among the human rights to be safeguarded, freedom of religion should be at the top of the list. Failure to respect this right constitutes a very serious offence to the dignity of the human being, who is struck deep within his heart where God dwells. Consequently, to profane, destroy or sack the places of worship of any religion is an act against humanity and the civilization of the peoples.
5. We did not omit to reflect on a new opportunity that is opening for more intense contact and more concrete collaboration between our Churches. In fact, the building of the European Union is progressing, and Catholics and Orthodox are called to contribute to creating a climate of friendship and cooperation. At a time when secularization and relativism are growing, Catholics and Orthodox in Europe are called to offer a renewed common witness to the ethical values, ever ready to account for their faith in Jesus Christ, Lord and Saviour. The European Union, which will not be able to restrict itself to merely economic cooperation, needs sound cultural foundations, shared ethical references and openness to the religious dimension. It is essential to revive the Christian roots of Europe which made its civilization great down the centuries and to recognize that in this regard the Western and Eastern Christian traditions have a common task to achieve.
6. At our encounter, therefore, we considered our Churches' long journey through history and the great tradition which has come down to our day, starting with the proclamation of the first disciples, who came to Cyprus from Jerusalem after the persecution of Stephen, and reviewing Paul's voyage from the coasts of Cyprus to Rome as it is recounted in the Acts of the Apostles (Acts 11:19; 27:4ff.). The rich patrimony of faith and the solid Christian tradition of our lands should spur Catholics and Orthodox to a renewed impetus in proclaiming the Gospel in our age, in being faithful to our Christian vocation and in responding to the demands of the contemporary world.
7. The treatment of bioethical issues gives rise to serious concern. Indeed, there is a risk that certain techniques, applied to genetics, intentionally conceived to meet legitimate needs, actually go so far as to undermine the dignity of the human being created in the image of God. The exploitation of human beings, abusive experimentation and genetic experiments which fail to respect ethical values are an offence against life and attack the safety and dignity of every human person, in whose existence they can never be either justified or permitted.
8. At the same time, these ethical considerations and a shared concern for human life prompt us to invite those nations which, with God's grace, have made significant progress in the areas of the economy and technology, not to forget their brothers and sisters who live in countries afflicted by poverty, hunger and disease. We therefore ask the leaders of nations to encourage and promote an equitable distribution of the goods of the earth in a spirit of solidarity with the poor and with all those who are destitute in the world.
9. We also concurred in our anxiety about the risk of destroying the creation. Man received it so that he might implement God's plan. However, by setting himself up at the centre of the universe, forgetting the Creator's mandate and shutting himself in a selfish search for his own well-being, the human being has managed the environment in which he lives by putting into practice decisions that threaten his own existence, whereas the environment requires the respect and protection of all who dwell in it.
10. Let us address together this prayer to the Lord of history, so that he will strengthen our Churches' witness in order that the Gospel proclamation of salvation may reach the new generations and be a light for all men and women. To this end, we entrust our desires and commitments to the Theotokos, the Mother of God Hodegetria, who points out the way to Our Lord Jesus Christ.
From the Vatican, 16 June 2007
Benedictus PP. XVI Chrysostomos II
© Copyright 2007 -- Libreria Editrice Vaticana
Tuesday, July 03, 2007
By Bill Bonner "The wheels of Financial Fate may grind slowly…but they grind exceedingly fine. And America's middle class is beginning to notice."
"See you later."
So I can get quicker Internet access... I visited the MD and her family on Saturday, and SC's wedding was on Sunday. Pictures to come, as soon as I get back to Boston. The hot weather in Boston prepared me for the 80 degree temperature here in the Bay Area--it isn't bothering me that much.
Today I attended the of Fr. Warren, S.J. over at Mission Santa Clara. The church was packed with people, there were very few empty seats. (btw, I like those seats more than the usual pews.) Afterwards I accompanied my mother over to the cemetary, where I had a chance to meet Fr. Mike and Fr. Anthony (of St. Basil's in Los Gatos). The last generation of orthodox Jesuits is dying off. There were only two young faces in the group of Jesuits in attendance--Fr. Paul and another priest. Not sure if there are others at SCU but were unable to go to the Mass or burial. Fr. Warren was known as Pete or Petey--in his novitiate he was known for his piety and called Peter II or St. Peter. Before that he and a friend(?) were known as Pete and ----, named after a cartoon. He was very busy despite his advanced age (I knew him from his celebrating Mass at Our Lady of Peace), and none for his cheerfulness and hm, how did they describe it. Quick charity? Something like that--he was always quick to help and serve others.
After the burial, my mother and I went to Korea House for lunch--it was ok, I thought it was little bit better than the last time I went, but it could be that I have a faulty memory. (I don't really have memorable experiences with food.) I don't know if the si tau po retired or sold the restaurant, but there is a young man handling the restaurant for lunch. (Maybe he's a relative.) If Sarge visits in August, I'll take him to 99 Chicken--I don't think I'll get to it this time around. (SJ Mercury) After that big lunch, I'll just be eating fruit and maybe a croissant tonight.
On Saturday I drove down to San Luis Obispo with my mother to visit the MD and her family. It was a good visit, I got to see both Kylee and Jordyn. Kylee has a good memory and is a quick learner, fun to play with. Jordyn is rather quiet, and slept much of the time. Let's see, what can I remember of Kylee?
"Uncle Ted." "Kau kau."
"Read a book?"
"See you later."
I taught her "cheek." It's no surprise that she likes to mimic, but it is fun to get her to stick her tongue out.
SC's wedding was on Sunday, and it was held at the Golden Gate Club in Presidio Park. It was a Western ceremony--not completely secularized, as there were references to the Creator. I'm not sure who the "presider" was--it said "Fr." on the program, but I don't know if he is a retired priest, an ex-priest, or not a priest at all. Instead of the lighting of candles, that had a "mixing of sands" to symbolize the mixing of two families. Many of SC's cousins were there, including EL and the siblings H & M. The food was good (I got the beef), but xiao Jimmy said it wasn't enough for me. Haha. There was dancing too, but no one from our table dance. I guess we're all too shy or something.
We didn't do much afterwards, though xiao Jimmy and his gf were kind enough to wait while I dropped by Japantown for a quick visit to Kinokuniya. We were all tired (I'm not sure why, perhaps because of the weather), and headed home after that. I did have a chance to take a walk around Cupertino the past two nights at least.
Yesterday I had dinner with melkimx at Mayuri. The food there is ok, but I found the tandoori chicken to be a bit dry (even the dark meat!!! I think Bombay Cafe has better tandoori chicken, though they just serve drumsticks and thighs for lunch). KK said I should try Bombay Garden--maybe the next time around. Still haven't gotten around to going to Koi Palace. (Yelp) It was good to see melkimx again, though I have to admit that I was a bit nervous from time to time... there's something about transitioning from the Internet to the Real World that makes it a bit awkward...
VATICAN CITY, JUNE 28, 2007 (Zenit.org).- Representatives from various episcopal conferences got a sneak peek at the much-awaited letter on the Tridentine Mass.
Cardinal Tarcisio Bertone, Vatican secretary of state, presided over a meeting "in which the content and spirit of the announced" document of the Pope were discussed, a Vatican communiqué reported.
The letter to be issued by the Holy Father "motu proprio" (on one's own initiative) contains norms on the use of the missal promulgated by Pope John XXIII in 1962.
The Holy Father also arrived to greet those present at the meeting, spending nearly an hour in conversation with them, the Vatican reported.
The communiqué added: "The publication of the document -- which will be accompanied by an extensive personal letter from the Holy Father to individual bishops -- is expected within a few days, once the document itself has been sent to all the bishops with an indication of when it will come into effect."
From Zenit:Benedict XVI's Letter to Chinese Catholics
"Willingness to Engage in Respectful and Constructive Dialogue" [2007-06-30]
Vatican Declaration on Letter to Chinese Catholics
"A Pressing Invitation to Charity, Unity and Truth" [2007-06-30]
Cardinal Zen on Pope's China Letter
"One Impression and Two Hopes" [2007-07-01]
Vatican Note on Letter to China's Catholics
"Sure Guidance for Pastoral Activity in Years to Come" [2007-07-01]
[2007-07-02] The Pope, China and Church Unity[2007-07-02] Beijing Suppresses Pope's China Letter
Beijing removes Papal Letter to Chinese Church from web
Several Chinese Catholic portals uploaded the letter in simplified Chinese after its publication, but government officials “convinced” them to remove it. All the same, the letter reached the community of the faithful through different channels.
VATICAN CITY, JUNE 2, 2007 (Zenit.org).- Benedict XVI will pray as his special intention this July that all citizens can build up the common good.
The Apostleship of Prayer announced the general intention chosen by the Pope: "That all citizens, individually and in groups, may be enabled to participate actively in the life and management of the common good."
The Holy Father also chooses an apostolic intention for each month. In July he will pray "that, aware of their own missionary duty, all Christians may actively help all those engaged in the evangelization of peoples."