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Parallel columns, parallel Churches?
Joseph A. Komonchak February 15, 2010 - 2:55pm
In the eighth and last paragraph of Lumen gentiums first chapter, "The Mystery of the Church," attention shifts to ask where the Church that was given its basic and central theological description in the first seven paragraph is to be found. Before providing the Catholic answer to that question, the Council made an important point, one which I think sets out the fundamental challenge of ecclesiology. It presents, as if in parallel columns, distinct dimensions of the Church, as here:community of faith, hope & love // visible structuremystical Body of Christ // hierarchical societyspiritual community // visible assemblyendowed with heavenly gifts // earthlyholy // always needing to be purifiedThe Council insisted that these sets of characteristics do not describe two realities, two Churches, but a single reality, a single Church, that is comprised of a divine and a human element. It then cautiously offered "a not middling analogy" with the mystery of the Incarnation. As in christology, however, there is a great temptation not only to distinguish but to separate these elements of an integral ecclesiology. One sees it when an opposition is stated or implied between conceiving or imagining the Church as mystery or communion and as People of God, or when Avery Dulles five ways of thinking about the Church are hardened into five ways of being the Church, or when people speak of "the institutional Church" as if it were something apart from them or apart from the spiritual communion.Five decades ago, James Gustafson published a little book Treasure in Earthen Vessels: The Church as a Human Community. He aimed it at what he thought was a common tendency in Protestant ecclesiology that he described as "theological reductionism," that is, "the exclusive use of Biblical and doctrinal language in the interpretation of the Church," this done, on "the explicit or tacit assumption that the Church is so absolutely unique in character that it can be understood only in its own private language." Gustafson offered an analysis of the Church as a human, natural, political community, a community of language, interpretation, memory and understanding, belief and action. Throughout he made use of a method that instead of beginning with what is unique and transcendent about the Church begins with what it has in common with other human communities in order to discover what is unique about it.Gustafson once told me that some Protestants reacted by wondering if he was about to become a Roman Catholic. Catholic ecclesiology at the time, after all, so concentrated on the human aspects of the Church, particularly its institutional character, that the theological aspects were largely neglected. I sometimes think that since Vatican II Catholics have so emphasized the theological elements as to be in danger of falling into the theological reductionism Gustafson was trying to counter. In any case, the danger of separating the unique and transcendent elements from the common and quite human elements continues to exist.
Commenting Guidelines
We say (Hebrews, I think) that Jesus was like us in everything but sin. Should we say that the church is like all other human societies except for sin? What about the response that the church is also a church of sinners? We might then say that members of the church may sin but the church itself does not sin. But is that because the church is not an agent? Can a society properly be an agent?There are similar issues with Scripture. Scripture does teach, and it teaches without error, But not every proposition that must be attributed to a human author of scripture on the basis of what he has written is true. How is this possible? I think one short answer is canonical criticism.
It is striking to see how huge a role human communities -- notably the families of Abraham and of David -- play in the economy of scriptural revelation. The Bible often seems more concerned about Rachel's or Hannah's childlessness, the reconciliation of Jacob and Esau, the troubles between David and his sons, that about transcendent mysteries. Even the New Testament keeps recalling these families and their descendants. So it cannot be wrong to make as much as possible of the church as human community, in the most ordinary sense. Coming together for coffee after worship, keeping posted on one another's needs, etc., is the sort of thing churchhood is about -- "wherever two or three are gathered". The institutional church is dysfunctional when it fails to subserve this.
"There are similar issues with Scripture. Scripture does teach, and it teaches without error, But not every proposition that must be attributed to a human author of scripture on the basis of what he has written is true. How is this possible? I think one short answer is canonical criticism.Prof. Gannon --t seems to me that that question can't be answered until we face the extraordinarily ambiguous meanings of the term "the Bible". As I see it, the first issue that has to be addressed is the ambiguity of the word "book". What is "a book"? IS there only one Bible? In what sense is "Sacred Scripture/the Bible" *one* book/the Book of the Lord ?? Who is/are the author/authors of the Bible? What about the different interpretations of "the" original texts?? What about the intended meanings of the writers who first put pen to paper/papyrus/whatever? (And these questions don't even get into the problem of the many physical copies of "it' (singular).)Before I got interested in the Bible I did my master's dissertation on this very fundamentall question: what is a book? What is the ontological status of "a book" or poem? I won't go into my answer there, but my definition these days is: a book is a set of sets [yes, a set of sets] of symbols plus a set of sets of the many meanings/ interpretations of those symbols, including the primary meaning(s), that is, the meaning(s) of the author of the text. So "a" book includes the original text and the author's meaning(s) plus all the copies of that text plus the interpretions of those texts. And it is most important to note that those many texts are not always assigned the same meanings. In other words, there are many "The Wasteland"s, including the primary meaning (Eliot's) plus all the other interpretations of the texts by critics and other readers of "the" poem. They, of course, differ from reader to reader. Different readings of instances of the text are only analogous readings, and we might says that "The Wasteland" is a set of analogous readings of the written texts.So what about the Bible? Well, your Bible is in all probability very different from my Bible (though they might be consistent.) Same with different interpretations throughout the ages. I would say that the Holy Spirit is the primary author, with the *writers* of the physical symbols being those who put pen to paper in attempts to record the meanings of the HOly Spirit. For non-scripture the author and the writer are usually the same person. Aquinas said that there are as many truths (true interpretations) to be found in the Bible as there are possible true interpretations. In other words, the Bible "it"self is ambiguous! So some of the ambiguity is constituted by the many meanings intended by the Holy Spirit, and even for the Holy Spirit there are many Bibles! But I would also say that some of the meanings are those of the *writers* whose intended meanings might or might not be true. It is the function of the exegetes to discover what the Holy Spirit's meanings are. Therein lies the worst problem of exegesis: which meanings are God's? and which are only the writer's?)
I should have said somewhere above that the simplest meaning of "a book" is "a text plus an interpretation", while a complex meaning of "a book" is "a set of sets of text plus meaning".
Father Komonchak,I have no doubt that the fault is mine, but I'm confused. Can you provide an example of something or someone manifesting "the danger of separating the unique and transcendent elements from the common and quite human elements"? Where does this come up? How do I recognize it? Thanks for the clarifications.
The beauty of the faith is that the Holy Spirit will go where s/he will. Even many Protestants welcome the pope as a unifying person of Christians. The trouble comes when the hieararchy does what it wills without following humility in the gospel and with others when they attribute to the spirit their abuses. Jesus guided by giving us the great formula: "By their fruits you will know them."Jesus gave us another criteria: "Whoever does the will of God is my sister, brother and mother." This is why the discusion here is so important about adulation. Adulation absolves leaders of responsibility and accountablility. A most devastating practice.
One of the things one has to accept in starting a thread is that there is no guarantee that comments on it are going to have anything much to do with it. I suppose that Joseph Gannon's comment links with the Council's description of the Church as at once holy and always in need of purification. Joseph O'Leary's is on point. except I don't understand why he put his final point in terms of "the institutional Church" when I should have thought it applied simply to "the Church." Ann Olivier raises legitimate questions, but ones peripheral to the conciliar text on which I built. Bill Mazzella doesn't make a connection with this thread but with an earlier thread.Matt Emerson does raise a question about what I wrote. I see examples of what I warn against when people speak of the Church on earth as already "without spot or wrinkle"; when they say that "the Church herself is without sin but not without sinners"; when they speak of the Church as a single historical subject whose life knows no ruptures; when no effort is made to relate the grand theological and spiritual descriptions of the Church to the actually existing communities of believers. One criterion: Of every statement about the Church it is legitimate to ask: Of whom, in whom, is this true? The Church is not something apart from its members.
AnnThe "Bible" is only grammatically singular by accident in modern languages, in Greek and Latin "biblia" is a plural, so, for example, the Biblia Hebraica Stuttgartensia" must be a plural because of the form "Stuttgartensia". So the Bible is the books, a collection of works of various literary forms. One could ask whether it is best considered a collection of inspired books or an inspired collection of books, and I think Raymond Brown poses that question somewhere but, as I recall, he does not answer it. In either case, it seems to me, the attribute of unity arises from that of inspiration. But the point about "Bible" being in origin a plural apart, I am inclined to agree with much of what you say.Fr. K.A subtle and complex post is likely to provoke disparate and perhaps tangential reactions, but they may best be seen as both compliments and complements to the original. I am struck by this point you make "The Church is not something apart from its members." I'm inclined to agree, and I think my comment rather suggests that.
Fr. Komonchak,Aristotle repeatedly called into question Plato's theory of forms in a similar way, it seems to me, that you are calling into question an excessive abstraction of the Church. Aristotle believed strongly in the formal cause, but thought that the forms are instantiated and do not exist apart from substances.Thomas modifies this Aristotilean teaching. He says that forms do have a separate existence, in God's mind. The difference, as I see it, is that for Thomas the world has a creator. Much like the form of a house pre-exists the house in the mind of a carpenter, so creatures pre-exist their instantiation, in the mind of the Creator.I have two questions regarding the claim "Of every statement about the Church it is legitimate to ask: Of whom, in whom, is this true?" My questions have to do with time. The eschatological destiny of the Church is to be without spot or wrinkle. In the mind of God, isn't the destiny of an individual or of the Church "already" present? If so, doesn't this affect even the temporal reality? Simul justus et peccator--doesn't what is true in this claim derive from the mysterious relationship that salvation has with time? We are confident, as St. Paul says, or as St. Augustine says, how can I sing when every day I say, forgive us our trespasses? And yet let us, let all men, sing Alleluia. Sing but keep going.Secondly, the Church as a temporal reality does not seem to me to be only on earth at this present time, because it is present, so to speak, in those who have gone before us marked with the sign of faith. Generations past, generations future--all of these (unless I'm mistaken about this) are also the Church. This means the titular sees, for example, are in some way real Churches, even though I cannot point to a living member of that local church.(I'm a ways out of my depth here, so pardon me if I'm saying anything too pointedly.)
Father,Thanks for the clarifications -- I hope you don't mind me asking for more. Why do you think today's Catholics have tended to emphasize the theological elements at the expense of the human? Where do you think this tendency predominates? In academia? Among lay men and women? Both?
Fr. K - am struck more by the last 150 years and the tendency of the "church" to define and interpret itself along the lines of: institution/hierarchy/visible assembly that is also holy because it is an institution guided by the magisterium - hierarchy.Even with Vatican II's input, the parallel church seems to have suffered in terms of a balance between your parallel images. Even as the church becomes larger and more focused in the southern hemisphere, the movement towards centralization, focus on the papacy/curia/Rome, and control of the people of God and theologians, religious communities, etc. seems to continue to grow.I totally agree - that any understanding of church can not be apart from its members. Yet, look at current trends - the meeting of the Irish bishops on sexual abuse (very limited lay involvement despite the three Irish reports); the phasing in of a New Missal (with very little lay input or, in your parallel categories, mystical body of Christ/spiritual community; the new movements that are only permitted and sanctioned as papal prelatures; the lack of implementation of collegiality or subsidiarity as concepts ressourcement rediscovered.Have the same questions as Mr. Emerson above.
Prof. Gannon --You say, " So the Bible is the books, a collection of works of various literary forms. Yes, it is that. But each of those supposedly single books is also a collection of single-texts- plus-single-interpretations. So "the" Bible is a collection (set) of those sets of individual texts plus their individual interpretations. Complexity, complexity, complexity, complexity, . . . , . . . , . . .
Prof. Gannon --By the way, similar problems of identifying "the" authoritative meaning(s) of a book arise with respect to "The Documents of Vatican II". But they are compounded in that case because there were many authors of those documents, and apparently not all the authors gave the words the same meanings. Hermeneutics has to be one of the most frustrating disciplines in the world!
In "The power and the glory" the people who come across the fugitive priest are aware that he is "a bad priest", a drunkard who has fathered a child, yet, once he's there they are eager to receive the sacraments from him. Is it two realities: they want to see him in his functions as a priest in spite of his personal failings, that are separate from his holy, mysterious role -- or is it a single reality: his weaknesses are an integral part of him as a priest?
This is my reference in Thomas:"I answer that It is necessary to suppose ideas in the divine mind. For the Greek word Idea is in Latin "forma." Hence by ideas are understood the forms of things, existing apart from the things themselves. Now the form of anything existing apart from the thing itself can be for one of two ends: either to be the type of that of which it is called the form, or to be the principle of the knowledge of that thing, inasmuch as the forms of things knowable are said to be in him who knows them. In either case we must suppose ideas, as is clear for the following reason: In all things not generated by chance, the form must be the end of any generation whatsoever. But an agent does not act on account of the form, except in so far as the likeness of the form is in the agent, as may happen in two ways. For in some agents the form of the thing to be made pre-exists according to its natural being, as in those that act by their nature; as a man generates a man, or fire generates fire. Whereas in other agents (the form of the thing to be made pre-exists) according to intelligible being, as in those that act by the intellect; and thus the likeness of a house pre-exists in the mind of the builder. And this may be called the idea of the house, since the builder intends to build his house like to the form conceived in his mind. As then the world was not made by chance, but by God acting by His intellect, as will appear later (46, 1), there must exist in the divine mind a form to the likeness of which the world was made. And in this the notion of an idea consists." (ST Ia.15.1)This is an interesting passage in Rahner, which though not quite on point re: the mystery of time in salvation, and which I think goes too far in disregarding the possibility of meritorious action, still begins to discuss a Catholic approach to uniting the "two columns," at least in terms of personal salvation:" The Reformation formula of the simul justus et peccator--if only the factors of a Catholic 'no' to this formula remain clear--has a perfectly positive meaning for Christian existence. The Catholic Christian especially should not interpret himself as the 'good man' who basically and really, unless he steals silver spoons or poisons his neighbour, lives from the very start as a good man in grace, so that, as modern sentiment often maintains, it is really God who must justify himself before man and explain why there is so much suffering, darkness and confusion in the history of the world. The Christian must have understood that of himself he is nothing but sin. Wherever he discovers something good in himself, he must acknowledge it as a causeless free grace of God. Hence even the Catholic Christian should not spread out his justice before God. He should rather from day to day accept his justice, which in fact divinises him, as an! unmerited gift of God's incalculable favour. If he wants to express this by saying that he is always and of himself a poor sinner and always someone justified by God's grace as long as he does not close himself to this grace of God by disbelief and lack of love, then he is quite at liberty to do so. Even Catholics like St. Theresa of the Child Jesus have done this. When they ared to stand before the countenance of God, they came of and for themselves with empty hands and confessed themselves like St. Augusting to be sinners. In this consciousness of their own sinfulness they discovered in themselves that miracle which means that God fills our hands with his glory and makes our heart overflow with love and faith. Anyone who confesses that of himself he is a sinner, experiences precisely in this that grace of God which really and truly makes him a saint and a just man. Then God absolves him from all sin so that he is really and in truth, to the last root of his being, a holy, just and blessed child of God." Karl Rahner, Theological Investigations vol. VI, trans. Karl-H. and Boniface Kruger (London: Darton, Longman & Todd, 1974), 229-230.
"The Church is not something apart from its members." One of the things I take Kathy to be concerned about is that the members of the Church include the blessed in heaven (LG, chapter 7), with the Blessed Virgin Mary as privileged member (LG, chapter 8).I share JAK's concern regarding "theological reductionism;" and I well recall his enthusiasm for Gustafson's book those many long years ago at Dunwoodie.But I wonder whether he also sees the problem of a "congregationalist reductionism" if LG 26 is read in abstraction from the rest of Lumen Gentium -- indeed, in abstraction even from chapter 3 in which it appears.I hasten to say, of course, that he does not do so. But I am speaking of tendencies of the sort he expresses in the last sentence of the post."Two or three gathered" (Father O'Leary's comment) do not yet Catholic ecclesiology make.
Perhaps "two or three gathered in my name" makes the core and pith of a biblical ecclesiology?
Ah, Father O'Leary,"in my name!" -- we're moving in the right (dare I say "orthodox") direction. Buon Carnevale!
Ann: You might look at the lengthy sophisticated text issued some years ago by the Pontifical Biblical Commission on "The Interpretation of the Bible in the Church." You can find it online at: http://www.ewtn.com/library/CURIA/PBCINTER.HTMCompare that with the texts of the same Commission from the beginning of the 20th century--http://www.vatican.va/roman_curia/congregations/cfaith/pcb_doc_index.htmand you will see illustrated the difficulties that body had in coming to terms with modern biblical scholarship.
Claire: I think your question arises also with regard to any Christian, who is holy in virtue of God's grace but if he says that he is without sin, he deceives himself, and the truth is not in him (see 1 Jn 1:8, a text that Augustine constantly quoted against those who claimed that the Church on earth could claim to be "without stain or wrinkle"--Aquinas echoed him on the point). Now our own sinfulness is something we have to admit if the truth is to be in us, but that one should speak of this as "an integral part" of our being a Christian strikes me as odd; our sinfulness is our failure to be a Christian. Similarly, in the case of Greene's whiskey priest: the people know him to be a sinner, yet accept him as a priest and want his ministrations, but should we say that his sin is "an integral part" of his being a priest? I think I see your point, but struggle to find the appropriate way of expressing it. I remain impressed by Augustine's and Aquinas's description (definition?) of sin as absence of meaning and value.
Kathy: With regard to your first question, whether the destiny of an individual or of the Church isnt already present (you dont say where) because of Gods foreknowledge of it. But Gods foreknowledge is not temporally prior to our temporal reality or to its realization that is future to us but not to God. The same thing is true of the divine ideas, which are metaphysically but not temporally prior to their realization.I dont quite understand the relevance of the simul justus et peccator theme to my claim that we should always ask of whom, in whom, is a statement about the Church true. On the second point, the communion that is at the heart of the Church extends backward to all the holy ones who have gone before, upwards, if you will, to the citizens of the heavenly Jerusalem who are already singing the new song of salvation, and forward to those who will come after us. Here is Augustine on the point: The house of God is all the believers, not only those who now exist, but also those who were before us and have fallen asleep, and those who will be after us, those who have still to be born until the end of the world, innumerable believers gathered into one, numbered by the Lord, however, about whom the Apostle says: The Lord knows who are his own (2 Tm 2:19); those grains which now groan among the chaff, which are to form a single mass, when at the end there is a winnowing (Mt 3:12); the whole number of holy believers, who are to be changed from being men to being equal to the Angels of God, to be joined with the Angels who now do not wander but await us when we return from our wandering; all of us together make one house of God, and one city (En. in Ps. 126, 3).
Bill de Haas: You pose quite legitimate and pressing questions about the proper institutionalizing of the Church communion. In an understandable reaction to the over-emphasis on institutional questions, and especially on the distribution of power within the Church, some theologians so stressed the unique and transcendent elements of the Church as almost to make people forget that the Church on earth consists of people, 99% of them lay people. More than one commentator has pointed out that it was a failure on the part of Vatican II that it did not devote more attention to the institutions that are needed in order to realize the grand theological vision. Some of the invoications of "koinonia" seem to me efforts to blow a spiritual fog across the Church so that the hard questions about its actual realization will not be raised, the sharp edges smoothed. It's like a dysfunctional family that might sit down to a long-overdue conversation about itself; just when things start to get painful, one of the members is almost certain to say: "Oh, please, let's not forget that we're a family! And that we really love each other!"
Fr. Komonchak,I believe you suggested the simul justus et peccator theme: "When people speak of the Church on earth as already without spot or wrinkle; when they say that the Church herself is without sin but not without sinners;"I wonder if we disagree on whether and how the mind of God is a real place.
Bob Imbelli: Yes, there can be a danger of "congregationalist reductionism", as when people forget that to be a Church is to be in communion with all the other Churches within the universal communion of which the Bishop of Rome is a visible principle of unity. Larry Cunningham on another thread usefully recalled the importance of the commemoration of the local bishop and of the pope in our central thanksgiving prayer.That said, I agree with Louis Bouyer when he criticizes a certain modern view of the Church that sees it as a sort of enormous apparatus of global reach, a Gesellschaft destined to establish branch offices everywhere, which for this purpose would deploy a centripetal network for systematic evangelization, so as little by little to set up a chain of cultic or charity stations. Against a view to which modern ecclesiology often approximated, Bouyer went on:"St. Peter did not found the Church by rushing right away to Rome, as to the center of the ancient world, in order to establish there a network of committees that might then methodically implant their subsidiaries throughout the universe. He founded the Church, on Pentecost, by announcing the risen Christ to those around him, by himself baptizing or having his apostolic collaborators baptize those who came to believe, by having them share in the first celebrations of the eucharistic banquet, and by thus involving them in a common life of thanksgiving and of charity. The Church of all times and all places was founded, then, in a first local Church, the Church of Jerusalem, and it has been propagated from then on in other local Churches, similar to it, as if by cutting and planting."Against the modern view, Bouyer insisted that the Church proceeds from essentially local communities and, truly speaking, has never had actual existence except in them: in Gemeinschaften where concrete people concretely live a common life of shared faith, of unanimous prayer, of communion in praise and charity. Everything else in the Church is only in the service of these communities and has no real spiritual existence except in their actual life. Bouyer suggests that Catholic ecclesiology could learn from Congregationalists who deny to the Church any existence apart from the concrete congregations in which believers come together to hear the Word, to pray, to celebrate the Lords Supper, and thus to be involved in a life, indissolubly communal and personal, of faith and charity. These are the persons and the communities "quibus constat Ecclesia," to use Augustines phrase, in whom the Church consists. An ontology of the Church requires study of the subjectivity by which a person becomes a Christian through faith, hope and love and of the inter-subjectivity by which believers are brought together as assemblies. There is no suprapersonal entity above and apart from these believers and their assemblies. The Ecclesia universa is the communion of all such believers and their assemblies, and this communion is an event within a shared consciousness, the communion that results from or, rather, consists in, the common faith, hope and love that Gods word and grace enable and effect.
Kathy: Yes, I know that I raised the "simul justus et peccator" theme, but not in connection with the question to which you seemed to me to be relating it: that of my claim that we should ask of whom, in whom, statements about the Church must be verified.If you think that God's mind is a "place," then we do disagree. Could you explain what "place" means here?
For Aristotle, a place is pretty much like a lawyer's definition of a condominium unit: the innermost motionless boundary of what contains. Things exist in a place. A place is where a thing exists.
Thanks, Fr. K. In opinion, the just released statement from Rome about Ireland is an excellent example of a dysfunctional family that is in crisis; sits down to meet; but at the conclusion, merely states the same old, same old.
Kathy:Even less than the human mind can the divine mind be considered a place. Aquinas followed Boethius in maintaining that incorporeal beings do not exist in places; they contain rather than are contained (see STh !a, q. 8, aa. 1 and 2. He also maintained that "an idea in God is nothing other than the essence of God" (STh 1a, q. 15, a. 2, ad 3m). It is imprecise, leads to confusion, to say that God's idea of Alexander's horse or his idea of Kathleen Pluth exists prior to the existence of Bucephalus or of Kathy. You seem to be reifying ideas: what can it mean to speak even of a human idea as the sort of thing that can exist in a "place"?
I think Bill D. is right and that discsssions of philosophy will not solve the problem of what is already beginning to exiast in fact - parallel churches within the Church - one more traditional and emphasizing the institutional things Bil talks about, the other more concerned with what it views as more Christ like in behaviour with less emphasis on the magisterial and canonical.Those in the latter group are on their way to further drift as the US heirerachy and the next generation of clergy (and their supporters) emphasize the former.Calls to "come back" as Lent starts may attract some to the former, but I think the gap is widening - the final statement from Rome of the Irish Bishops meeting with the Pope thereundescores the provlem of folks seeing too many nice words and pious thoughts and insufficient action and bridging of gaps. That divide is often widened in the grown world of blogdom where vitriol is often the way of doing comunication.So I think the the notion of dysfunctional family fits the "spotless bride" even if we are moving, lurching, sometime going backwards to the final times of oneness.At this point, I do not see that we're moving forward towards accepting and building on the tensions noted in LG.
The "parallel Churches" to which Bill de Haas and Bob Nunz refer are, of course, not precisely what the Council's parallel columns set out, distinguishing in order to unite (to borrow the title of Jacques Maritain's famous book). The Council was concerned that all the elements be kept in mind in order to develop an integral ecclesiology. In this paragraph it was not concerned, say, with the proper articulation of authority and responsibility in the Church, which it sets out in later chapters. In paragraph 8 of Lumen gentium, it was concerned that the grand theological vision set out in the previous paragraphs not be thought to describe some unreal Church, off somewhere in the empyrean, but a real Church, existing and active on the earth.
"Against the modern view, Bouyer insisted that the Church proceeds from essentially local communities and, truly speaking, has never had actual existence except in them: in Gemeinschaften where concrete people concretely live a common life of shared faith, of unanimous prayer, of communion in praise and charity. Everything else in the Church is only in the service of these communities and has no real spiritual existence except in their actual life. Bouyer suggests that Catholic ecclesiology could learn from Congregationalists who deny to the Church any existence apart from the concrete congregations in which believers come together to hear the Word, to pray, to celebrate the Lords Supper, and thus to be involved in a life, indissolubly communal and personal, of faith and charity. These are the persons and the communities quibus constat Ecclesia, to use Augustines phrase, in whom the Church consists. An ontology of the Church requires study of the subjectivity by which a person becomes a Christian through faith, hope and love and of the inter-subjectivity by which believers are brought together as assemblies. There is no suprapersonal entity above and apart from these believers and their assemblies."it's striking to consider Bouyer's vision of what the church is, up against the reality that so many Catholics have just drifted away from the church, as though the church is this large, impersonal force to which they have nothing to contribute, and as though - which again seems all too real - their absence is neither noted nor felt. What if we could somehow make one another really believe that Bouyer's description is the true one - that the church "happens" when we come together, and that if some of us are missing, then the church is different and the worse for it.
"The Ecclesia universa is the communion of all such believers and their assemblies, and this communion is an event within a shared consciousness, the communion that results from or, rather, consists in, the common faith, hope and love that Gods word and grace enable and effect."This makes sense. I am amazed how confused we can get over a simple topic. There is something amiss when we have so much trouble agreeing on what is church. Can we just agree on the sentence above?
Thanks, Fr. K for this post. I did go back to look at the First Chapter of Lumen Gentium to get the immediate context of the passage you outline.. Several times in the elaborate and lengthy theological section there are brief references to the way the Church strains toward the completed Kingdom or is here in a foreign land, on pilgrimage. But it is only in that last section that the concrete historical manifestation of the Church in this world gets sufficient attention. I love the ending:The Church, "like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God"(14*), announcing the cross and death of the Lord until He comes."(84) By the power of the risen Lord it is given strength that it might, in patience and in love, overcome its sorrows and its challenges, both within itself and from without, and that it might reveal to the world, faithfully though darkly, the mystery of its Lord until, in the end, it will be manifested in full light. Faithfully though darkly hits home . Thanks also for your comment at 9:16 on the spiritual fog invoked by a solely transcendent view of the Church that can so effectively disable discourse. Combine that with a bureaucratic mentality, and we are really in trouble:According to the Vatican press release on the Irish Bishops meeting with the Pope, they told him that while there is no doubt that errors of judgment and omissions stand at the heart of the crisis, significant measures have now been taken to ensure the safety of children and young people. We are supposed to take particular comfort in their plan to adopt best practices. (The press release is available from Rocco. The devil is in the details, as ever)
I look at this from a different perspective, as a catechist for the rcia. The actual, human church is pretty obviously present, and the concern is to help people become aware of the role of God in the Church. So I speak theologically, trying to raise awareness of God's activity in our lives. The height of the manifestation of the Church is the Eucharist, not a plenary session of the world's bishops. At Baptism, the skies open up and God declares this is my Beloved.I tend to stay with that mindset, which may be why people are sometimes perplexed by things I say. (one young classmate once exasperatedly asked me "What world do you live in?") The theology is grounded in earthly reality. Baptism is about the rite for a friend's son, not a generic event, from which I generalize. The Eucharist is probably made up of a blur of celebrations I have attended, but then they are all one Eucharist. So I keep an answer to "who is the Church?" in mind.So a focus on theology is not the same in all cases, or rather, a focus on God. I am sure I go too far sometimes, but I try to always keep the earthly, hierarchical, visible in mind. That after all is how God communicates with us.This sounds defensive, but is not meant to be. I am just trying to explain why a focus on the God part of the church can be useful in particular situations.
Bill, if we all agree on the text, will we all agree on text + interpretation?
The trick in resolving the two parallel Churches is to bring the operations of the Church into line with the theological reality of community, not to bring the community into line with the existing divine right monarchy, which seems to be the intent of Rome today.Ladislas Orsy makes this point in his wonderful book Receiving the Council: The bishops at Vatican II ... stated that the church was first and foremost a communion, communio, a union of persons in a unique sense--created by the Spirit of Christ. ... The one Spirit of Christ dwells in many and holds them together. Briefly but substantially, this is the theological reality of communio. All external manifestations of unity, such as collegiality and solidarity, flow from it. (p. 4,5) This spiritual communio is an ontological reality and the origin and prototype of any other communio in the church. It is not a hypothesis; it is not an opinion. It belongs to the core of Catholic doctrine. (p. 6-7)Given these theological realities and what the modern world has learned about how to run organizations, it seems the faithful are obligated to bring church governance kicking and screaming into the new millennium for the precise reason of enabling it to do the job it was put here to do.
Fr. K,I'm pretty sure that ST Ia.8.1-2 actually underline my point. Boethius is quoted in the objection, and Thomas says "Hence also God is in things containing them; nevertheless, by a certain similitude to corporeal things, it is said that all things are in God; inasmuch as they are contained by Him."I don't believe in an ideal plane. But when Aristotle says that "the mind is the place of forms" (De Anima 3:4), this makes sense to me. The mind abstracts the forms, which are instantiated and have real existence in matter/form composites.I suspect that it is different with the idea of me or whomever as we exist in God's mind. God is the one Creator--as things are in His mind, that is how they really are.
In a study done by the Pew forum, people in the church said that they believe in God and Jesus but not in the hierarchy. That might be a great definition of the church and a damning indictment of the hierarchy.
Kathy: So God contains and is not contained, and so to speak of God or of his mind as a "place" is only rough analogy if "place" is defined as what contains.You write at the end: "I suspect that it is different with the idea of me or whomever as we exist in Gods mind. God is the one Creatoras things are in His mind, that is how they really are. "I'm not sure I understand this. What does "really are" mean in the last sentence? Existent in the mind of God? Existent both in the mind of God and in the created world? Is there a difference between what things are in God's mind and what things are in the created world?In any case, what does your view entail or imply with regard to ecclesiology?
Yes, Bill -people look to the Church to find Christ through all His sacred mysteries and the Spiri the promised and sent.They, in the numbers who have not drifted, find it in the Eucharist, butf requently enough on their own terms.Pious thoughts and teachings that do not resonate don't bring them to the Christ they're looking for, worse yet, the current continuing scandals and attempts at damage control about it also undernmine finding Christ.As I tried to say above, finally, there is the deepening divide -often marked by less than loving words and actions which will continue, I fear, distance many.Jeanne has the right idea, but it's probably a long shot.
An important decision was made at Vatican II when it was decided to compose a chapter on the Church as the People of God and to place it right after the one on the Church as Mystery. As with all changes in the text, the Doctrinal Commission supplied an explanation. Since the two chapters are often counterposed, as if one had to choose between seeing the Church as Mystery and seeing it as People of God, I thought it might be good to present what the Doctrinal Commission had to say about the two chapters and the relationship between them. What follows is my translation:"'People of God' does not here mean the flock of the faithful as distinct from the hierarchy, but the whole complex of all, both of Pastors and of the faithful, who belong to the Church.1) A presentation on "the People of God" in fact belongs to the very mystery of the Church considered in itself. This material, whose biblical importance is quite clear and a presentation of which is fervently awaited by many of the Fathers and of the faithful, cannot be separated from the fundamental statements about the inner nature and purpose of the Church. If, however, this material were to be put back into Chapter I, the chapter would grow to excessive length.2) If it is true that the in one respect the hierarchy precedes the faithful whom it begets into faith and supernatural life, it still remains that Pastors and the faithful belong to one People. In God's plan, this People and its salvation are of the order of ends, while the hierarchy is related to this end as a means. The People must first be considered in its totality to make more clear both the role of the Pastors, who offer the means of salvation to the faithful, and the vocation and obligation of the faithful, who, aware of their personal responsibility, must collaborate with the Pastors in the spreading and further sanctification of the whole Church.3) But if there were first a discussion of the Mystery of the Church, then of the hierarchy, and thirdly of the People of God, the single subject of the nature and purpose of the Church would be divided into parts, separated from one another by the treatment of the hierarchy. A better structure, therefore, demands that the discussion begin with the group itself and all the persons within it and only then address the various categories, that is, the hierarchy and subjects, religious and laity. Bishops, presbyters, and the religious belong themselves to the People of God. This chapter, therefore, is in no way a treatment only of the laity.4) A more suitable distribution of the material will be had if Chapter I discusses the Mystery of the Church in all its dimensions from the beginning of creation in the plan of God until its consummation in heaven. Chapter II then considers the same Mystery insofar as, "between the times," that is, between the Ascension of the Lord and his glorious Parousia, it advances towards its blessed goal. All the elements treated in Chapter II refer to the life of the Church during this intermediate period: that is, its worship life on earth through the exercise of the universal priesthood (to which clerics also belong), through the practice of the sacraments, through the spreading of the witness to the faith, until the vision is attained.5) It will be easier to find a place to present the unity of the Church in its catholic variety, for example, between clergy, religious, and laity, moving towards the same goal; between the whole Church and the particular Churches with their legitimate differences; between the western and eastern traditions of the one Church; between the various cultures and characteristics of the peoples which the one Church gladly acknowledges and defends.6) A more correct perspective is provided for the discussion of Catholics, non-Catholic Christians, and all men and women (see the previous nos. 8-10), and particularly for developing the teaching on "the missions" until the eschatological goal of perfect consummation is attained."
Fr. Komonchak,If I'm right, a from-above ecclesiology makes more sense than a from-below ecclesiology. I think it's possible to overemphasize the concreteness that makes sense to us, which has a strong sociological aspect, while underemphasizing the concreteness that actually is, which is present in the mind of God.I think this error is often made when considering the Church as holy, for example.
Kathy: I don't understand your distinction between "the concreteness that makes sense to us" and "the concreteness that actually is, which is present in the mind of God." Not having access to how things are in the mind of God, I can't really compare these two. Since I suspect you don't have that access either, I wonder what you are comparing or contrasting here. And if we don't know how the concrete Church is in the mind of God, what consequence can this have for ecclesiology?By the way, in my view an ecclesiology from above is an ecclesiology from below, since the Church comes to be at the intersection of divine and human will. It is fatal to require a choice between them
My recollection of Aquinas is that existence is a result of Gods thinking. God's knowledge is not just like God watching reality and following everything that's going on. For Aquinas, God thinks in a certain way, and because of that thought, voila, we exist. By God's thinking about form, the universe exists and some out of all possible forms are instantiated in being. In other words, God thinks, therefore I am. This has many wonderful implications, not just for ecclesiology but for what we commonly (and often dismissively) refer to as "the secular world."
Thanks to JAK for these remarkable Bouyer quotes: The Church proceeds from essentially local communities and, truly speaking, has never had actual existence except in them: in Gemeinschaften where concrete people concretely live a common life of shared faith, of unanimous prayer, of communion in praise and charity. Everything else in the Church is only in the service of these communities and has no real spiritual existence except in their actual life. Catholic ecclesiology could learn from Congregationalists who deny to the Church any existence apart from the concrete congregations in which believers come together to hear the Word, to pray, to celebrate the Lords Supper, and thus to be involved in a life, indissolubly communal and personal, of faith and charity. These are the persons and the communities quibus constat Ecclesia, to use Augustines phrase, in whom the Church consists. An ontology of the Church requires study of the subjectivity by which a person becomes a Christian through faith, hope and love and of the inter-subjectivity by which believers are brought together as assemblies. There is no suprapersonal entity above and apart from these believers and their assemblies. The Ecclesia universa is the communion of all such believers and their assemblies, and this communion is an event within a shared consciousness, the communion that results from or, rather, consists in, the common faith, hope and love that Gods word and grace enable and effect."I think it is significant that Bouyer was a convert from Protestantism. The congregational experience of churchhood seems to me to be more vibrant and accessible for Protestants than it is for most Catholics. Indeed, this may be the main reason for Catholics conversions to Protestantism and Anglicanism.The ardent Catholic bloggers go on and on about the wonders of Rome and the Papacy. But rarely do they testify to lived experience of the church as community.
Joe,thank you for the Doctrinal Commission's report which I find useful. The following point is germane, I think, to correct a widespread misconception:3) But if there were first a discussion of the Mystery of the Church, then of the hierarchy, and thirdly of the People of God, the single subject of the nature and purpose of the Church would be divided into parts, separated from one another by the treatment of the hierarchy. A better structure, therefore, demands that the discussion begin with the group itself and all the persons within it and only then address the various categories, that is, the hierarchy and subjects, religious and laity. Bishops, presbyters, and the religious belong themselves to the People of God. This chapter, therefore, is in no way a treatment only of the laity.The misconception is to identify the People of God with the laity which clearly is not Lumen Gentium's intent.You say in an earlier comment:"An ontology of the Church requires study of the subjectivity by which a person becomes a Christian through faith, hope and love and of the inter-subjectivity by which believers are brought together as assemblies. There is no suprapersonal entity above and apart from these believers and their assemblies. The Ecclesia universa is the communion of all such believers and their assemblies, and this communion is an event within a shared consciousness, the communion that results from or, rather, consists in, the common faith, hope and love that Gods word and grace enable and effect."There is much here with which I agree. But I wonder whether you would extend that "shared consciousness" to embrace the consciousness enjoyed by those in the heavenly Church -- hence my reference above to Lumen Gentium, chapters 8 and 9. Does the Doctrinal Commission shed light on how they envision the relation between LG, chapter 2 and its last two chapters -- the ecclesia peregrinans and the ecclesia coelestis?
The people of God is the whole church which includes leaders. The problem used to be that the church was only identified with the hierarchy.
Fr. K.,You are right, I do not have access to the mind of God. But we all have access to God's gracious self-revelation, which includes the strikingly "high" characterizations of the Church in the letters to the Colossians and the Ephesians.
Interesting parallel between the phenomenological approach to church and the "from below" approach to Christology. In both cases we need to begin from below and never lose touch with that starting point. Augustine's thought on the heavenly church and the communion of saints begins from his experience of friends and relatives who had gone to Abraham's bosom. The heavenly extension of the lived, earthly sancta societas remained thus a vivid phenomenological reality for him. Something similar could be said of Colossians and Ephesians. "He is the head of the body, the Church" (Col 1:18) is based on the sense of the presence of the risen Lord where the congregation are gathered. Likewise when the author offers his sufferings for "the body of Christ which is the Church" (1:24) he is thinking primarily of the brethren in his concrete congregations, not of some platonic heavenly ideal church.
Kathy: And how does the "high" ecclesiology (if that is what it is) in Eph and Col affect how one integrates the elements of the Church distinguished and united in LG 8? Another question: Who are the Church described in Eph and Col? That is, in whom, of whom, does it consist?
About the Author
Rev. Joseph A. Komonchak, professor emeritus of the School of Theology and Religious Studies at the Catholic University of America, is a retired priest of the Archdiocese of New York.


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Christine Bailey received her Master's of Fine Art from the Maryland Institute College of Art. Her work has been exhibited in venues including The Baltimore Contemporary Museum, the Corcoran Gallery of Art in Washington, D.C. and the New Museum, NY. Awards include Maryland State Arts Council grants for Drawing and Photography, a Faculty Development Grant from the Corcoran College of Art and Design, and a Semifinalist award for the Sondheim Prize. She believes that everyone can learn to draw and has taught art to all ages and levels.
Furyu Nancy Schroeder
Furyu Nancy Schroeder, a resident of Zen Center for over 35 years, became abiding abbess at Green Gulch Farm Zen Center in March 2014. She has directed the Children and Family programs at Green Gulch Farm and has held most of the monastic positions at Zen Center. She has been an active supporter of programs for children, people of color, the gay and lesbian community, and the interfaith community.


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Arizona Cardinals
Michael Floyd a bright spot in Cards' loss to Packers
It's hard to find silver linings in the midst of a five-game losing streak extended by a 14-point loss to the Green Bay Packers.
But for the Arizona Cardinals, there are several as the team heads into their bye week, dragging a 4-5 record with them.
Green Bay managed to sack quarterback John Skelton only twice despite being tied for the league-lead in that category heading into the game. Rookie left tackle Nate Potter replaced starter D'Anthony Batiste and played well facing three-time Pro Bowler Clay Matthews on several occasions.
Skelton himself, played relatively well, completing 23-of-46 passes for 306 yards, marking only the third time in his career that he's eclipsed the 300-yard mark. If not for a boatload of dropped passes, his passer rating of 69.7 would have been much higher.
And then there was the play of rookie wide receiver Michael Floyd, who tied a career-high with five receptions for a career-best 80 yards. Late in the game, Floyd made an acrobatic 37-yard catch against good coverage by Green Bay corner Davon House. It was the longest catch of his young NFL career.
So did Floyd think this was his best performance to date?
"Yeah, I think so, if you go by stats, and you know, it's all about executing," Floyd told Arizona Sports 620's Paul Calvisi in the locker room after the game. "My job here is to catch the ball and whenever they ask me to do something, I'm doing it."
Some have been quick to judge the Cardinals' selection of Floyd with the 13th overall pick out of Notre Dame last April as a bad one. The 6-foot-3, 225-pound receiver has been slow to get into the swing of things and considering the Cardinals' struggles on the offensive line, many felt (after the fact, mind you) that Arizona would have been better served investing in a tackle with their pick. Floyd, who has 10 catches in the last two games, hasn't let that shake his confidence.
"My confidence level is high, it's all about getting used to the speed, getting used to the game and getting used to becoming a pro," Floyd said.
Floyd got an opportunity to play more after fellow receiver Early Doucet dropped two passes, frustrating head coach Ken Whisenhunt.
"It's disappointing, it's very infuriating," Whisenhunt said. "We had opportunities to keep drives alive and you can't do that, not on the road against a team like this. There's no excuse for it -- no excuse to not catch the ball."
That wasn't a problem for Floyd, who was targeted seven times in the contest.
"They expect me to make plays when the ball comes to me, and I expect to catch the ball every time it comes my way," he said.
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Children's Place Inc. was granted a Behavioral Healthcare Accreditation from The Joint Commission. The result of a rigorous accreditation review process and a three-day site visit, which included staff interviews, parents interviews, evaluation of records and staff observations, this accreditation was reinforcement of the organization's dedication to operate under the highest standards of compliance.
"I am just so excited for Children's Place and what this accreditation means for the children we serve," said Peggy Ford, Children's Place director. "Our staff did a wonderful job of accurately walking the commission through what we do and how we do it so we could achieve this honor."
The next step for Children's Place has been to develop a Plan of Action which will assist it in maintaining the safe, high-quality care treatment and services required by The Joint Commission.
"While achieving this accreditation was our goal, it also comes with standards that take a lot of hard work and commitment to maintain," Ford explained. "It is simply the beginning, as we are now focused on looking for ways we can make Children's Place an even more valuable program for those we serve."
This accreditation was necessary so Children's Place could continue to receive Medicaid funding.
Since the organization offers physical, occupation and speech therapy as well as counseling, in-home intervention, behavioral interventions and training, Children's Place relies on Medicaid to pay a portion of the $1.8 million needed to keep its programs running. The organization will have to undergo the accreditation process every three years.
For more information on the Joint Commission and its review process, visit www.jointcommission.org.
Children's Place Inc. is a therapeutic childcare system that addresses the total well-being of a child, promotes educational competency and offers behavioral and rehabilitative therapy. Annually, 150 children and their families, who live throughout Aiken County, receive daily services from Children's Place, Inc., a United Way of Aiken County agency.
This year, Children's Place has added two additional community-based prevention programs to help families provide safe, nurturing and stable environments for their children. Both of these programs allow children and their families to be served in their homes.
Families Matter is a prevention program provided to families in Aiken, Barnwell, Bamberg, Saluda, Edgefield and McCormick counties in collaboration with the Department of Social Services and Growing Home South East. Family Check-Up is available to young children and their families in Aiken and Barnwell counties.
For more information on Children's Place, call Kelly Findley at 803-641-4144 or email firstname.lastname@example.com.
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Rated 2 out of 5Â by emtorrens Uncomfortable and shimmery These shoes did not work for me. They are extremely uncomfortable to walk in because the striped fabric is very harsh on the skin and rubs against your foot when you walk. It looked like a had a rug burn on both of my feet after walking in them for less than 2 minutes. These sandals have sparkly thread that is not portrayed well in the online photographs. If you don't want a shimmer to your shoes, I would not recommend these. Also...if you have very slender feet like mine, the sandals look very odd because of how much space there is between the striped fabric and your foot. It may not fit like it does on the model. 7.29.2013
Rated 5 out of 5Â by j_cunanan Perfect sandals!! These are amazing! I love them so much! I bought the white lace and they are more of an off white/cream/yellow tint color. I like that more as they seem to not get dirty easily. Also, SUPER soft material when you wrap it against your ankles! I am between a size 7.5 to 8. I got the 8 and it fits perfect. If you are a half size, size up! DEF. I want other colors in this for sure!! Also, they don't have much arch support at all which bothers me. In addition, I've had 3 foot surgeries and the white lace area tends to rub against my scars. Irritating but if you put a bandage or something on it, rubbing is not an issue!! LOVE THEM!! WORTH THE MONEY! 4.25.2013
Rated 4 out of 5Â by sissylala28 Love the studs Love these sandals. I purchased the black with studs. The only issue I forsee is the laces are very stiff which could rub between the toes. The back of the strap also sticks out a bit because of the stiffness but over time and with some leather softener, I think they'll be soft. Worth it. 4.21.2013
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MapJack is an effort similar to Google's Street View to capture street-level imagery. The site only has imagery from San Francisco, Sausalito (US) and Chiang Mai (Thailand), but San Francisco's images are the most impressive. They look so good that you almost think you're there.
MapJack lets you fine tune the images by adjusting their brightness, sharpness and quality. For example, to make the picture clearer, increase the sharpness. The options are available by clicking on the blue star button.
The company has developed its own technology to gather imagery which also works in walking areas, not just on the streets. "We developed an array of proprietary electronics, hardware and software tools that enable us to capture an entire city's streets with relative ease and excellent image quality. We have a complete low-cost scalable system encompassing the entire work-flow process needed for Immersive Street-Side Imagery, from picture gathering to post-processing to assembling on a Website."
The words "low-cost" and "scalable" should sound familiar to Google, so MapJack seems like a good fit for an acquisition.
{ Thank you, Russell. }
March 29, 2008
MapJack, a Better Google Street View
This blog is not affiliated with Google.


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Courses: Chamber Music (MUSCH215F01)
Fall 2009
Intensive rehearsal of works for small instrumental groups, with supplemental research and listening assigned. Performance is required. The course is available to those who are concurrently studying privately, or who have studied privately immediately prior to the start of the semester.
Prerequisites: Audition and consent of instructor
Fulfills: HU III
Taught By
Meeting Times


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For those who keep up to date with the culinary delights of the world will know that Peruvian food is the up and coming cuisine of the moment. The South American country's mouthwatering cured-fish ceviches, spicy mashed-potato causas and tender alpaca steaks are going global.
Last week saw Phil Vickery from ITV's 'This Morning' take us to Peru in search of local cuisine that will tantalise our taste buds. Exploring the jungle, heading up higher than he's ever gone before, Phil cooked with the Kalahari Bushmen and got to grips with some giant crabs. For his first Cookout, Phil headed to the Amazon rainforest deep in the heart of Peru. He met the local Ese Eja tribe, went fishing for piranhas and got a bit too close for comfort with an eight-legged beastie!
Through exploring the local communities, Phil found out about the classic national dish 'Ceviche', and rustled up his own version on the banks of the river in the Amazon Basin. See below for his recipe to make your own Peruvian Ceviche at home:
- Take 350-500g of any kind of raw white fish and slice.
- Mix juice of 3 large limes and a juice from 2 ripe passion fruit juice together and add to the fish.
- Add ½ a chopped onion and 2 cloves of chopped garlic.
- Add a small amount of finely chopped ginger, about 1 tbps
- Top with some black pepper, a pinch of sugar and salt and mix altogether. Leave to marinade for about 10 minutes.
- To make a salsa take 2 large chopped tomatoes, 1 small red pepper & red onion, 1 tbsp chopped ginger, and 1 clove of garlic crushed mix with juice of 1 large lime and 2 tbsp extra virgin olive oil , along with a few sprigs of fresh mint and 1 small chopped, ripe avocado.
- Season well with salt and pepper.
Whilst visiting Peru, Phil had the delight of staying at two of Inkaterra's properties; The Machu Picchu Pueblo Hotel and The Inkaterra Reserva Amazonica. Through South American Adventure Tours, Phil went on a fantastic eight day tour, which includes visits to the colourful city of Lima as well as the former capital of the Inca's Great Empire 'Cusco' and the majestic lost city of Machu Picchu. This tour includes two chances to stay at the Inkaterra properties. South American Adventure Tours state that 'Peru is a magical country full of mystic encounters, customs, emotions, adventures and a history that will never fail to surprise you'. Don't miss out on a trip of a lifetime to explore the wonders of Peru – explore today with Inkaterra and South American Adventure Tours.


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Friday, October 18, 2013
Cane Bay High School sophomores Brooke Adams and Paul Peart have been selected to perform with some of the state's best.
Adams, a viola player, was selected as one of 20 high school students in the Charleston Symphony Orchestra's "Share the Stage Contest 2013-2014."
Applicants were told to submit audition tapes on YouTube and the CSO's leaders chose the winners.
Adams heard the good news from CBHS orchestra teacher Linda Versprille that was emailed by the CSO.
"Part of the reason I did it was looking ahead to college applications," Adams said. "It was exciting news when she told me and I was very happy."
The first sectional for the violas is in a couple weeks she said and the performance will be Nov.8 at 7:30 p.m. at the Cathedral of St. Luke and St. Paul in Charleston.
Peart, a violinist, was selected to the South Carolina Music Educators Association 9-10 Region Orchestra.
The regional orchestra will perform on Nov.17 in Myrtle Beach. Afterwards an all-state orchestra will be chosen. A year after making the all-region orchestra, Peart is determined to make it to all-state this fall.
"I have more confidence than I did last year. I worked harder and harder this year to make sure I get the chair that I want."
The applicants performed in a blind audition at Fort Dorchester High School and played scales, sight readings, and solo excerpts. Peart also received the news from Versprille and hopes his run doesn't stop at all-region.
"I'm very happy that I improved so much from last year," he said. "I'm confident that I can make all-state."
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Mercer CountyCustomer service representatives are eager to assist you in-person at local motor vehicle agencies. To reach MVC by phone call (888) 486-3339 toll-free in NJ or (609) 292-6500 from out of state.
For your convenience, MVC accepts American Express® card, MasterCard® card, Visa® card, checks, money orders and cash.


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Our New Stadium is coming along nicely.
Grass going in at Epicenter #BuildingItNow @SJEarthquakes https://t.co/TtB6SSadAY
— Dave Kaval (@QuakesPrez) November 18, 2014
Great view from scoreboard terrace #BuildingItNow #Quakes74 https://t.co/GimijbYPeK
— Dave Kaval (@QuakesPrez) November 18, 2014
Grow blankets to help field stay warm #coolnight pic.twitter.com/sZoFZxqqmc
— Dave Kaval (@QuakesPrez) November 18, 2014
Hands up if you're excited for the largest outdoor bar in North America.
Video board installation #BuildingItNow #Quakes74 https://t.co/1Jg3sfYqdb
— Dave Kaval (@QuakesPrez) November 14, 2014
How to install a video ribbon board. #Quakes74 #BuildingItNow https://t.co/tiiNzY4gDI
— Dave Kaval (@QuakesPrez) November 3, 2014
Daktronics video ribbon board going in #BuildingItNow https://t.co/M3jWHSbQRu
— Dave Kaval (@QuakesPrez) October 30, 2014
How to transplant a palm tree? #BuildingItNow @SJEarthquakes #Quakes74 https://t.co/M9zefOu7cV
— Dave Kaval (@QuakesPrez) October 21, 2014
Photo: Watering the field #buildingitnow #quakes74 http://t.co/zvUIubzmq7
— Dave Kaval (@QuakesPrez) October 21, 2014
Let there be light.
We visited the new stadium construction site with Quakes prez Dave Kaval the other day, and it turns out there is a lot more excavating to be done than we originally thought. Just check out the photos below.
The old FMC building foundation wall:
One of three concrete bunkers found on the site. It wasn't an easy task for the construction crew to rip these suckers out.
The trouble with digging below the water line. You run into water. A lot of it.
Kaval inspecting the ground water:
Get a first hand look at these giant concrete pillars (at least 100 of them) found on site. Check out Kaval's vine.
These giant metal objects weren't easy to pull out of the ground either:
SJEarthquakes.com sat down with long-time season ticket holder Rober Blackburn to hear his insight on all things Quakes. The Bay Area resident spoke about his time as an Quakes fan, the benefits of being a season ticket holder, and the success of the Goonies in the seasons ahead.
When did you become a fan of the Earthquakes?
I moved to the Bay Area in 2001. I went to the Western Conference Finals in 2003 against the Kansas City Wizards. The Quakes beat the Wizards 3-2 in overtime and I had a great time. I had a friend take me to a few games in 2005 as he was a season ticket holder. The World Cup came out in high definition in 2006 but the Quakes had moved to Houston by that time. Once they came back in 2008, I became a season ticket holder and have been one ever since.
What was your favorite Quakes' moment?
My favorite Earthquakes moment was Steven Lenhart's winning header against Seattle this past August, 2012. We had played well and led 1-0, but they [Seattle] put in 3 difference makers for the equalizer in stoppage. For us [San Jose] to come back immediately and win with just seconds left was a big statement, and something very special and very rare in soccer.
What was your favorite Earthquakes' game?
My favorite Earthquakes game was Aug. 3, 2008 when [David] Beckham and the Galaxy played the Quakes at the Oakland Coliseum. The Quakes went up 2-0, and the Galaxy came back to tie it. Ryan Cochrane scored the go-ahead goal with a couple minutes left to give the Quakes the 3-2 victory. Long-story short, Beckham hated to lose. He walked over to the sideline after the game and handed his jersey to my daughter. We have framed it along with the tickets. It was a great experience.
What have been some of the benefits of being a Season Ticket Holder?
During my first couple years as a season ticket holder, we got nice blue portraits and could get everyone's autograph. I really liked that a lot. I am a VIP season ticket holder and the game day experience with the food and parking is great. I love the game experience as a whole and the VIP package.


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Painterly Floral Shower Curtain 5 5
Small bathroom, big statement. Love the look of this in our small white/blue master bath...Adds a good kinda drama to it & was very affordable & well made. June 26, 2013
Love this shower curtain! I'm very pleased with the color and quality of this shower curtain. I bought it to brighten up a ho-hum neutral apartment bathroom. It was just the trick! I love it! April 17, 2013
colors are amazing LOVE this shower curtain- and the colors... picture doesn't do it justice! January 15, 2013
much nicer in person I wasn't much of a fan when I saw this online, I originally liked the purple paisley one and went in to purchase that one and came out with this one! Its soooo pretty and relaxing, online some of the flowers look yellow, they are not. They are a pretty, pale green color and I love love love this shower curtain. My advice is to go in and look at it, you won't be sorry April 1, 2012
Love these colors! I bought this shower curtain for my master bathroom and I absolutely LOVE it!!! The colors are great and it adds a nice pop to the room :) I did have to hem it about an inch and a half though....it's only flaw! April 30, 2012
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To sum it up, PowerMyLearning Math is the go-to place for over a thousand all-star activities in every K-12 math topic area. Awesome activities plus a little curiosity are a big part of the formula for math success! We even tagged all of the math activities on PowerMyLearning by domain, cluster, and individual Common Core State Standard to help keep everyone on track.
We've made some exciting changes to PowerMyLearning. We're thrilled to finally bring these your way!
Educators, learn more here.
Graph answers from students about their favorite things using tallies, bar graphs, and pictograms.
Play this game to practice your addition. Make the bumble bee fly to the correct answer.
Defend the carrot from the hungry gophers by placing units on a coordinate grid.
Watch this video to learn how to calculate the difference between two polynomials.
PowerMyLearning Playlists let educators select and sequence fun math activities, and then assign them to students based on individual needs. Customize your own Playlist or choose a Certified Playlist created by our team of experienced K-12 educators. All Certified Math Playlists are tagged to the Common Core and designed to help students meet these more rigorous learning standards.


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bike to work day, 2012
Who: The League of American Bicyclists
What: Bike to Work Day, 2012
When: Friday, May 18, 2011
Why do you ride?
Whether it's to save money, preserve the environment, or get exercise and enjoy the fresh air of Spring—the month of May is the perfect time to celebrate the continued virtues of riding and to share the experience with others.
This is the official site for National Bike Month so check the events section often to see what 'bike month' and 'bike to work week' events are going on in your community—tune up and encourage others to get out riding too!


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Services are only available in Cox markets for residential customers.
To view details and terms, please select a Cox market location using the selector at the top right.


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White smoke coming from the exhaust could indicate that a head gasket has blown or there is a cracked cylinder head. Our technicians tell us that removal and inspection of the cylinder heads will be required to confirm a crack is present.
Problems for specific Ford Thunderbird years:
Car problem reports
Problem with your car? See what our experts say or submit your own.
Most reported 1990 Ford Thunderbird problems
Battery Light Due to Damaged Alternator Connector
The battery light may illuminate on the instrument panel because the alternator wire harness connector is damaged. A new connector kit is available and should be installed to correct this concern.
5 Reports
Engine Stalling and/or Hesitation on Acceleration due to Faulty Idle Air Bypass Valve
If you experience difficulty starting the engine when cold, stalling at idle, or hesitations during acceleration, it may be the idle air bypass valve. This valve helps the vehicle idle steady when the accelerator pedal is not pressed.
5 Reports
Clunk and/or Rattle Due to Worn Inner Tire Rod Ends
While steering, if you hear a clunk or a rattle, or if you experience premature tire wear, this could indicate the inner tie rod ends are loose or worn and will require replacement.
3 Reports


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Quick Links
Shop All Jewelry
ER10377 In Stock
These simple solid heart dangle earrings look great with any outfit. These solid 1/2 inch silver hearts are puffed, adding a more substantial look and feel to these silver earrings. The simple thin fishhook provides security while being simple enough that it does not draw one away from the beautiful quality of these silver heart earrings. These earrings look beautiful when matched with our sterling silver solid heart pendant or any of our other pieces of sterling silver heart jewelry.
Eve's Addiction.com wants you to be a happy customer. We want you to be completely satisfied with the sterling silver jewelry that you receive from us, as we only sell high quality silver and cubic zirconia cz jewelry. We do understand that you may not like your purchase for some reason.
You may return or exchange your jewelry within 60 days of purchase if you are not satisfied with it. The jewelry must be returned in its original condition for a refund or exchange. Engraved, personalized, photo, monogram, name and initial, chocolate and clearance items are not returnable or exchangeable.


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Search Lstv
About The Lovesoul DJs
The Lovesoul DJ's are Raj Kotecha and Vik Morjaria, a multi-genre duo with a passion for music that has seen them rack up a huge list of high profile performances and online celebrity interviews across the globe.
For a full break down, check out the lovesoul media pack. You can contact the lovesoul djs to talk about anything from booking to blogging by emailing press (at) lovesoul.tv.
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The Foreign Exchange's Grammy nomination video from The Foreign Exchange on Vimeo.
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The City of Aiken will hold another information session on Tuesday to show residents its alternative idea for the Hitchcock Parkway widening project.
This project has been widely discussed, oftentimes with angst and frustration, by residents living along the 4.8 mile stretch that connects Silver Bluff Road to Jefferson Davis Highway.
The first meeting was held in November. The S.C. Department of Transportation presented a concept of widening the road from two to four lanes with a center turn lane.
Many residents who attended that meeting were not happy with what they saw, expressing concern about everything from property values to safety.
So, as SCDOT continues to work on its design, the City of Aiken has hired W.R. Toole Engineers of Augusta to draw up a different concept. On June 20, the City presented it's idea visually to residents with images prepared by W.R. Toole Engineers of Augusta.
The concept presented by W.R. Toole Engineers showed a two to four lane widening to be completed within the existing right-of-way for the most part.
The drawings included a landscaped median and the reduction of the width of lanes from 12 feet to 11 feet, and installations of decorative retaining walls, curbs and gutters.
The majority of those residents attending the first information session were not happy with what they saw.
Aiken City Manager Richard Pearce said both he and Council "concerned with the citizen's concerns."
"These are just ideas. It's not an alternative plan; it's not a City endorsed plan," Pearce said. "It's just ideas."
SCDOT Project Manager Kevin Gantt said they're hoping to have the final design soon and conduct another public information meeting later this summer. He said SCDOT representatives are planning to meet with City officials in the coming weeks to reconcile how wide the lanes should be and accommodate left turn lanes at the different intersections.
The City of Aiken's Hitchcock Parkway concept will be available for viewing again on Tuesday at 6 p.m. at St. Paul Lutheran Church at 961 Trail Ridge Road.
Amy Banton is the City beat reporter for the Aiken Standard. Originally from Rustburg, Va., she graduated from Randolph Macon Woman's College and has been with the newspaper since 2010.
Want to go?
When: Tuesday at 6 p.m.
Where: St. Paul Lutheran Church, 961 Trail Ridge Road
STAFF PHOTO BY DEDE BILES Janis Hartline, left, and Darlene Patterson, look at a map that shows Hitchcock Parkway before Thursday night's unveiling of the City of Aiken's new concept for the road's widening from two lanes to four.×
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3/4 Sleeve Funnel Jacket
Style # 232733
Show your love. Our 3/4 Sleeve Funnel Jacket features a zip front closure and jeweled logo back. Add a high bun and bright flats for a day of relaxation.
- 95% Rayon, 5% spandex
- Machine wash according to care label
- Made in USA
- Center back to hem: 21" (53 cm)
- Model is 5'10" and wears a US size S
Rated 4 out of 5�by 1 reviewer.
Rated 4 out of 5�by Jacketlover14 Loved this jacket Love this jacket with 3/4 length sleeves. It looks great with slacks or sleeveless dresses. It can even be worn with jeans. The semi sheer sleeves make up perfect to dress up or down, and the fit is perfect! June 16, 2014
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Tuesday, March 26, 2013
You can't eat a cookie and not smile, says Faith Keppler, founder, owner and baker at The Cookie Chick.
"I am always on the hunt for a good cookie," she says.
Keppler started her business in Mt. Pleasant last year. She makes gourmet cookies in small batches from quality ingredients – real butter, fresh eggs – and sells them by custom order and at farmer's markets around the Lowcountry.
In fact, her first foray into retail sales was at the Summerville Farmer's Market last year.
"I love that place. The people were so nice and they made me feel so welcome," she said.
Now she's gearing up for her first appearance at the Flowertown Festival.
As of press time, she hadn't decided what types of cookies she would bring, but she said there would probably be two traditional varieties and three that experiment a little more with flavor.
"I do a lot of testing. My husband can attest to that," she said.
Keppler spent seven years as a pastry chef in New Jersey. In that job, she spent a lot of time making cakes for high-end weddings. It wasn't an experience she wanted to replicate here.
Instead, she rented a commercial kitchen for her baking and struck out on her own.
"I've never been happier than working for myself," she said.
More information about Keppler's business is on her website, at www.thecookiechickshop.com.
The Journal Scene is pleased to offer readers the enhanced ability to comment on stories. We expect our readers to engage in lively, yet civil discourse. We do not edit user submitted statements and we cannot promise that readers will not occasionally find offensive or inaccurate comments posted in the comments area. Responsibility for the statements posted lies with the person submitting the comment, not The Journal Scene.
If you find a comment that is objectionable, please click "report abuse" and we will review it for possible removal. Please be reminded, however, that in accordance with our Terms of Use and federal law, we are under no obligation to remove any third party comments posted on our website. Read our full terms and conditions.
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