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Allen & Allen seeking Hometown Heroes nominations
Citizen Staff Reports 04/16/12
The personal injury law firm of Allen, Allen, Allen & Allen recently announced that it is seeking nominations for its annual Hometown Heroes award. The award, which was formed in 2010 to honor the firm's centennial anniversary, is designed to applaud local hometown heroes that give back to their community on a daily basis.
"The annual Hometown Heroes award is Allen and Allen's way of celebrating Virginians doing good things for others. Our firm was founded on service and we gain tremendous motivation from those in the community around us, the real heroes," said Douglas A. Barry, president.
Nominations will be accepted through May 25 at http://www.allenandallen.com/hometown-heroes Fift.y winners will be announced in late June. Finalists will be honored at a series of award events taking place in Richmond, Fredericksburg, and Charlottesville.
"We've witnessed firsthand the everyday heroism found in our community and want to say thank you. Allen and Allen welcomes the community to join us in celebrating the local heroes in their community," said R. Clayton Allen, partner.
Local choral group seeks volunteers
Citizen Staff Reports 07/18/2016
Good Vibrations choral group is looking for all voices with some musical experience to sing with the volunteer choir. The season runs from August to November. Genre includes patriotic and inspirational. > Read more.
County plans Fourth of July event
Henrico County Recreation and Parks will present "Red, White, and Lights" at Meadow Farm Museum/Crump Park July 4.
Henrico County has hosted a Fourth of July celebration annually since 1981, but this year's event will offer a later start time and expanded hours and be highlighted by new entertainment.
The free event will begin at 4:30 p.m. and will feature the Richmond Symphony, a laser-light show, patriotic performances, and family activities. > Read more.
Weekend Top 10
For our Top 10 calendar events this weekend, click here! > Read more.
Allen named COO of Parham Doctors' Hospital
Henrico students selected as 'Student Leaders'
'Fill the Boot' kickoff event planned Monday
Business in brief
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Jul. 21, 2016Click here to read the print edition.
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Polka taking over Henrico libraries July 19-21
Herman's Hermits' Peter Noone to play Henrico Theatre July 23
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Obituary – Roger Wilder Clark
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'Good old days' were good – for some
Of character and parenting
Opinion: Rename school for late Henrico officer
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Henrico teams win district, state championships
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CalendarThe first "Bad to the Bone Blues Bash" will take place from 4 p.m. to 7 p.m. at the Henrico Theatre, 305 E. Nine Mile Rd. Headlining the event is… Full text

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A Non-Synodal Reception for a Post-Synodal Exhortation
Three months after the publication of Amoris laetitia ("The Joy of Love"), the reception is underway, and various commentators already are noting the wide differences in the hermeneutics of the post-synodal exhortation. If we want to identify the two main approaches, we can say that one has a rather constrained view of the text and, especially, of the two synodal gatherings. It focuses on categorizing different kinds of couples, telling them what they can do in the church and what the church can do for them, while generally ignoring the novelty of the exhortation when it comes to enforcement of discipline toward people who are divorced and remarried or homosexual. Favoring this approach are those such as Philadelphia Archbishop Charles Chaput, selected by Archbishop Joseph Kurtz, president of the U.S. Conference of Catholic Bishops, to coordinate an "informal working group" of five bishops assigned the task of "furthering the reception and implementation" of Amoris laetitia across U.S. dioceses.
The other interpretation focuses on the exhortation's renewed emphasis on conscience as opposed to legalistic approaches to moral theology, and its acknowledgment of the need for theological and pastoral attention to new situations. Cardinal Christoph Schönborn has articulated this position, most recently in an interview with Antonio Spadaro in the semi-official Vatican publication La Civiltà Cattolica: "Amoris laetitia is the great document of moral theology that we have been waiting for since the time of Vatican II and that develops the choices already made by the Catechism of the Catholic Church and by [John Paul II's] Veritatis splendor."
How will this "interpretation gap" play out in the global Church? Schönborn's view is much closer to Francis's and offers something very close to the authentic (even though not official) interpretation of Amoris laetitia, not only because he expressed it in interviews in La Civiltà Cattolica, but also given that Schönborn was invited by Francis to present the text in the Vatican to the press on April 8, 2016. Now sides also appear to be forming in the U.S. Catholic Church; for example, Chicago Archbishop Blase Cupich in a July 7 tweet recommended the interpretation offered by Cardinal Schönborn. But it is not clear how many bishops and pastors will follow Schönborn, and how many will follow Chaput. The problem is that reception seems to be a matter of individual interpretation. In other words, some see relativism in Amoris laetitia, but the way the bishops are receiving the text is precisely an example of the relativism of the church hierarchy: every bishop by himself, without coordination at the national level.Read more
Is There a Place for 'Catholic Internationalism'?
Last week was an interesting time to be in Ireland attending the Loyola Institute's conference at Trinity College Dublin, "The Role of the Church in a Pluralist Society: Good Riddance or Good Influence?" Pope Francis was on a historic trip to Armenia, the Pan-Orthodox Council was underway in Crete, and the Brexit referendum was being held in the United Kingdom. (For good measure, Vice President Joseph Biden showed up on the last day of the conference, although the timing was coincidental: He was at Trinity receiving an honorary degree.)
The conference had international appeal and featured speakers from a number of different countries; among those present were Commonweal's Peter and Margaret O'Brien Steinfels. The location was also notable, in that Ireland is geographically at the junction between continental Europe and North America, and is undergoing transition from a solidly and proudly Catholic country to one in which the role of religion and the church has changed, and not only because of the sex abuse scandal. I left the conference with three distinct impressions of the current debate on the role of the Catholic Church in modern society.
The first was of the divide between European Catholicism and North American Catholicism on perceptions of secular modernity. Many Americans, for instance, see as problematic the unproblematic acceptance of secularity in European Catholicism since the mid-20th century. But Europe is more secular than the United States for a reason, with European Catholics viewing secularity and especially the secular state as a guarantee against the manipulation of religion for political purposes and of the church by the state—authentic concerns after fascism and Nazism. In the United States, meanwhile, a kind of new political Augustinianism has taken root, with radical orthodoxy and the recent shift in the reception of Vatican II undoing the reframing of the relationship between the temporal and the supernatural that the council, along with Gaudium et spes, had introduced.
The second impression concerns the ecclesiological consequences of two different visions of modernity.Read more
The Popes' Secretaries, from Capovilla to Gänswein
Cardinal Loris Francesco Capovilla died on May 25, 2016, at the age of one hundred. He was the oldest living cardinal, but more importantly he had served as secretary for Angelo Giuseppe Roncalli—Pope John XXIII—from the latter's appointment to the patriarchal see of Venice until his death on June 3, 1963. Capovilla was only made a cardinal at the consistory of February 2014, by Pope Francis, after John Paul II and Benedict XVI—who created two-hundred-thirty-one and ninety-three cardinals, respectively—had forgotten him. They had had their chances, especially after 1995, when Capovilla turned eighty, the age at which a cardinal loses the right to vote for pope and when such an appointment would have been electorally meaningless. It would have been a good way to thank him for his service to the global church in keeping alive the memory of John XXIII and of Vatican II.
As executor of Roncalli's will and secretary of his archive, Capovilla played a critical role in helping establish the late pontiff's legacy. Rather than jealously guard the personal diaries and other writings of Roncalli until the time was deemed right, Capovilla acted on Roncalli's desire as a historian to have them published and made part of the reception of the pontificate and of Vatican II. Coupled with his efforts in the publication of Journal of a Soul just nine months after John XXIII's death, this work not only helped in defining the perception of John XXIII's spirituality, but also made possible the wave of scholarly research on Roncalli that commenced in the early 1980s. Capovilla had donated the personal archive to Paul VI, but only after having provided a photocopy of the entire contents to the John XXIII Foundation for Religious Studies in Bologna, where historians had access to it. The work they did proved crucial in the beatification of Pope John in 2000 and his canonization in April 2014. It was also instrumental in helping us learn more about Vatican II (especially the decision to call the council in the first place) and about the background of the John XXIII's pontificate. Capovilla was averse to saccharine devotional portraits of "il papa buono," and the letters, journals, and scholarly and spiritual writings he helped bring to light significantly impacted the work of scholars like my mentor Giuseppe Alberigo, Alberto Melloni, and Giancarlo Zizola. Thanks to this paper trail—which also included daily diary entries from the time Roncalli was a teenager in seminary—we know more about John XXIII than we do about any other pope.
But there is another important reason to remember Capovilla. As secretary of the pope succeeding Pius XII, who governed in almost total isolation, Capovilla had the delicate job of navigating the arcana of the Roman Curia, where many saw Roncalli as a dangerous and naïve outsider. Audiences and meetings that resulted in some of the most consequential decisions by John XXIII were made possible by Capovilla, who bypassed the obstacles put up by the Curia. This helped John XXIII do what John XXIII wanted to do. But Capovilla operated differently than did his successors—namely, the secretaries to John Paul II and Benedict XVI.Read more
Who Knew Romero?
In ReVista: Harvard Review of Latin America, reporter, teacher, and translator Gene Palumbo—who has lived in El Salvador since he moved there to cover the civil war in 1980—has written a unique remembrance of Archbishop Oscar Romero. It is comprised of stories from priests and nuns who knew him throughout his clerical life: as a young "docile" auxiliary bishop of San Salvador passively aligned with a corrupt social order; as a rural bishop who spent full days visiting residents of far-flung hamlets and when necessary confronted the National Guard to demand prisoners be released; and as the prophetic martyr "spontaneously proclaimed... a saint" at his funeral by the people of El Salvador and beatified by Rome one year ago yesterday.
The vignettes Palumbo compiles reveal just how much the people influenced Romero, more than how Romero influenced them. As one example, years after a shouting match with parishioners during a Mass in San Salvador, Romero returned and apologized for the incident, saying:
I now understand what happened that day, and here before you I recognize my error.
I was wrong and you were right. That day you taught me about faith and about the Church. Please forgive me for everything that happened then.
The shouting match had started when the parishioners asked Romero to explain why he had justified, on behalf of the bishops conference, a military invasion of the National University. His late apology was received with tearful applause and—as one nun attested—"all was forgiven."
Read the full article here.
Is Now the Time for Women Deacons?
"Perhaps it won't be long before the many words spoken about women as deacons will be overtaken by actions." That was Phyllis Zagano, writing in Commonweal in 2012, when she made the case for ordaining women to the diaconate. Yesterday, commenting on Pope Francis's announcement of a commission to study the possibility of allowing women to serve as deacons, she told NCR: "It's very hopeful. It displays Francis's openness to scholarship, to history and, most importantly, to the needs of the church."
In her Commonweal article, Zagano specifically addressed scholarship, history, and needs of the church:
While women were included in the order of deacon, not only in the early church but at least until the twelfth century in the West (and in the East up to modern times), the historical fact of women ordained as deacons is apparently not sufficient to call women back to that order today. Early documents point to bishops selectively ordaining—or not ordaining—women according to the needs of their dioceses. While the church has changed in many respects since women deacons were common, the fact that the church calls forth the people it needs for certain ministries has not changed. ...
[I]f reconciliation with the women of the church—especially with the women of the church in the United States and the developed world—is an issue of interest, then ordaining women as deacons becomes a genuine necessity. But even the most convincing political argument will not hold sway unless the church as a whole agrees with individual conferences of bishops, and then individual bishops, that the ordained ministry of women is necessary in their dioceses, their provinces, and throughout the world.
Diaconal ministry—of the word, the liturgy, and of charity—is clearly necessary everywhere. The service provided by the deacon at liturgy is the smallest part of the deacon's charge—even as it is the most symbolic. The ministry of the deacon is to carry the gospel, literally as well as symbolically, and with it the charity of the church in all its forms. When deacons are involved, the soup kitchens and the religious education programs, the homeless shelters and the adult formation meetings gain new connection to the parish and ultimately to the bishop.
Of course, this small excerpt doesn't fully convey the scope of Zagano's piece. Whether or not you read it when it originally appeared in 2012, it's worth reading today in full.
Catholicism's Post-Vatican II 'Narrative Gap'
In praising Archbishop Carlo Maria Viganò on his retirement from the post of apostolic nuncio to the United States, George Weigel wrote that there is "no honorable retreat from what some deplored as 'culture wars.'" Weigel was obviously alluding to what some consider Pope Francis's inappropriate positions on divisive issues, especially sexual morality. But in fact the social justice Catholicism of Pope Francis does not signal a retreat from the culture wars. It is simply part of the reception of Vatican II by much of the rest of global Catholicism. Our perception of what Catholicism is today is influenced by the way we perceive its recent history. It is not simply a matter of theological or political options that shape our understanding of the church. It is also a matter of periodization, that is, our way to frame what happened, and when.
I recently spent a week in Santiago, Chile, in seminars and meetings at the Jesuit University Alberto Hurtado and the Pontifical Catholic University of Chile with colleagues studying Vatican II and the post-Vatican-II period in Latin America. What this experience confirmed for me is that, when it comes to contemporary post-Vatican-II Catholicism, there are different narratives in different parts of the world, with a particular gap between the European-North American narrative and the Latin-American one.
For much of the west, the post-Vatican-II period is marked by Humanae vitae (1968), which for many seemed to solidify how the church saw its relationship to the modern world, and which consequently set off a sociopolitical shift, especially in "sub-narratives" linked to issues of family and marriage. In the United States, for example, a key moment came with 1973's Roe v. Wade decision; in Italy, it was a series of popular referenda on both divorce and abortion in the 1970s and '80s.
In Latin America, however, the key issues post-Vatican II were different.Read more
'We Seek to Open the Eyes of Our Friends': Daniel Berrigan in the Pages of Commonweal
The funeral Mass for Daniel Berrigan, SJ, will be celebrated Friday morning at St. Francis Xavier Church in New York. Over the course of several years in the 1960s and early '70s, Commonweal featured a number of pieces both by and about the noted peace activist and poet. Here we present a selection of articles from our archives, with excerpts.
From "How to Make a Difference," by Daniel Berrigan, August 7, 1970:
What we seek, acting coolly, politically, out of the truth of our lives and tradition is to pull the mask of legitimacy from the inhuman and blind face of power. We seek at the same time, to open the eyes of more and more of our friends, to bring a larger community of resistance into being. We seek moreover to awaken to the facts of life, those Americans who continue to grasp at the straws of this or that political promise; and so put off, day after day, year after year, the saving act of resistance, allow innocent men to be imprisoned, guiltless men to be kicked out of America, good men to die.
But if even a few men say no, courageously, constantly, clear-sightedly, more men will be drawn to say no; fewer men likewise will continue to say yes, and so to lose their manhood, their soul, their brothers.
From "Selma and Sharpeville," by Daniel Berrigan, April 9, 1965:
The Gospel of Saint John, in the Zulu tongue, so strange to American ears; sibilants and the clicking of tongues, with only the names Jesus, Mary, Peter, John, coming through. And about the third hour, they crucified Him . . . . A white priest, in the pulpit of the black church; my fellow Christians. He can hardly remember what he had to say to them. But at the end, the veneration of the Cross. A, great wave starts forward: mothers with children, young men, the very old. Three priests move among them, holding the crucifix to their lips.
And spontaneously, as is the way with Africans, the chant starts; first, as one voice, hardly rising above the sough of bare feet, that sound which above all sounds is like the sea, on a mild evening. The song is the Zulu dirge for a fallen warrior. They are bearing Him homeward to his village after battle. His name is Jesus, great King, black Warrior. Easily, with infinite delicacy and naturalness, the song breaks into harmony; two parts, then four, then eight, as a yolk divides, or a cell . . . Jesus, great Warrior, we mourn you. O the beauty, the youth, the empty place. Who shall plead for us, who shall lift our faces, who shall speak wisdom?
The Zulus have a saying: he who is behind must run faster than he who is in front. Even to the Cross. Even when the Cross is held in white hands. Shall the white man time us, even to the Cross? Does he any longer even know the way?
From "Notes from the Underground, or, I Was a Fugitive from the FBI," by Daniel Berrigan, May 29, 1970:
May 7 marks exactly a month since I packed the small red bag I had bought in Hanoi, and set out from Cornell, looking for America. So far, it has been a tougher and longer voyage than the one which set me down in North Vietnam some two years before.
In the course of that month, I have changed domicile some six times; this in strict accord with a rule of the Jesuit Order, making us, at least in principle, vagabonds on mission; 'It is our vocation to travel to any place in the world where the greater glory of God and the need of the neighbor shall impel us.' Amen, brothers.
It may be time for a modest stock-taking. The gains sought by such felonious vagrancy as mine, are in the nature of things, modest to the point of imposing silence on the wise. The 'nature of things' being defined simply as: power. It is entirely possible that any hour of any day may bring an end to the game; the wrong chance meeting, a thoughtless word of a friend, a phone tip the possibilities are without end. But one takes this for granted, and goes on, knowing that practically all of us are powerless, that the line dividing the worth of one's work from inertia and discouragement is thin indeed. (What manner of man today exudes confidence, moral spleen, righteousness, sense of messiahship at once cocksure, and dead serious? God, who grants us very little these days, at least keeps us from that.)
From "My Brother the Witness," by Daniel Berrigan, April 26, 1968:
[I]n general, the bishops have played the war straight American. And the war's end will probably find few of them in any way interiorly changed in their understanding of the Church, of the meaning of violence, or indeed of their own office.
Which is not to say that the Church has felt no tremors. It is only to suggest that in the Catholic instance, the power structure has followed the culture, its sedulous ape. Still, in an exciting and even unique way, the war has altered the face of the Church as no former American war has done. For the first time in our national history, significant numbers of Catholics, including a few priests, are in trouble.
The war has also seriously thrown into disarray the timetable of renewal which the Church had set for itself. That schedule included beyond doubt the building of strong, open and affectionate relationships between the bishops and their communities. Alas, alas. The war has deepened and widened a tragic cleavage which issues like birth control, school systems, speech and its freedoms and unfreedoms, control of properties and income, had already opened.
From "Taking Fr. Berrigan Seriously," by the Editors, August 7, 1970:
There are various ways of not taking Daniel Berrigan seriously. The easiest is to dismiss him, his brother and the other destroyers of draft files at Baltimore, Catonsville, Milwaukee, Boston, Philadelphia and Chicago, as "kooks" or "romantics" … There is, however, another, more sophisticated way of not taking Daniel Berrigan seriously. Which is to follow his exploits vicariously while avoiding one's own responsibilities, to nod admiringly at his words, and then to return him to that corner niche conveniently reserved for plaster saints. …
Father Berrigan is far too significant a figure to be dismissed in either of these ways without risking great loss. He, and his brother Philip, are calling for a moral revolution, a regeneration that is based on the personal conversion of individuals through acts which break them off from established powers of the world and which link them, through suffering and the fate of being outcast, with the poor and the oppressed. Now that message is not exactly "political," as we have come to understand politics in the age when ideologies are supposedly outdated. The Berrigans' message is sometimes mysterious, incomplete, paradoxical; and we confess to suffering something of a "metaphor gap" with Daniel Berrigan when he writes of future political change as putting on a "new garment," creating "a new mankind." Their message, to the scandalizing of some and the embarrassment of many, is however very much the message of the Gospel; and the problems they present, mystery and metaphors and all, are precisely the problems the Gospel presents.
We do not want to dismiss Daniel Berrigan, nor to canonize him, nor to co-opt him. We wish to respond to him from our own position, agreeing and disagreeing, hoping that the dialogue may prove useful to the antiwar movement and the church.... [continue reading here]
What Is Francis Saying with 'Amoris Laetitia'?
Amoris Laetitia, the fruit of the long "synodal process" that unfolded between 2014 and 2015, is in keeping with what we've come to understand as Pope Francis's pastoral and nonacademic style. The exhortation draws from his previous catechesis and that of John Paul II, as well as from the documents of bishops' conferences around the world. And, at 52,500 words, it is very long. But how does the document actually address the at-times contentiously debated issues that arose in the course of the two synod gatherings in Rome?
If there's an interpretative key, it's this statement that appears early on in the text: "I would make it clear that not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it." Yet Amoris Laetitia is a carefully constructed document that will give none of the most vocal factions on opposing sides of an issue any reason to claim "victory" or "defeat." Pope Francis has issued an exhortation that represents the first attempt by a pope to demonstrate how the episcopal collegiality of Vatican II is supposed to work. Relying heavily on the final synod reports of 2014 and 2015, the document takes into account the real and divisive debates that took place at the synod on the issues of family, marriage and divorce, and homosexuality. In its section on the pastoral accompaniment of difficult situations, for example, Francis quotes extensively from the three paragraphs of the synod's final 2015 report that received the highest number of negative votes: Paragraph 84 (seventy-two "no" votes); 85 (eighty "no" votes); and 86 (sixty-four "no" votes).
Amoris Laetitia is generally characterized by three identifiable types of text. The first type draws from Francis's previous teaching to help illustrate his intentions and where he wants to lead the Church; another seems to strive for compromise between the orientations that became evident in the course of synodal debate. The third touches on gender, on the masculine and the feminine, and on education in the family; it is the weakest part of the document.Read more
The Exhortation Expectations Game
Amoris Laetitia, Pope Francis's post-synod apostolic exhortation, will be released this Friday, and the secrecy surrounding it is greater than usual. No doubt this is partly because of the sensitiveness of the issues involved, but it's also likely because the Vatican wants to guard against a leak like the one that allowed early publication of Laudato si' last June. Still, this hasn't discouraged a pre-publication exercise in managing (or spinning) expectations.
Amoris Laetitia will plainly be a hugely important document on family and marriage, a substantial update of John Paul II's Familiaris Consortio (1981). And that explains the interest and commentary preceding it. Consider interviews given this week to Crux's John Allen by two of the most visible prelates in the United States, Cardinal Timothy Dolan of New York and Cardinal Donald W. Wuerl of Washington, D.C. Each reveals something about the relationship between the American church and this pontificate.
Cardinal Dolan's comments on the exhortation are illustrative of the worries some have about the "Francis effect" on American Catholicism. He sounds in some ways like the successor to the late Cardinal Francis George of Chicago in how he expresses surprise and qualms at just what Pope Francis is doing. He gives the pontiff the benefit of the doubt perhaps—but little else. "There's a clarity and precision in the message of Jesus that we can't tamper with, and that I don't want to tamper with, nor do I believe Pope Francis wants to," Dolan says, reporting on what he has heard from a fellow Catholic about the "confusion" caused by Francis without really disputing it: "Some wag said to me, and I think he was onto something, 'Probably what we'll get after the apostolic exhortation is some confusion, which would not be new, because that's what we've got now.'" It's clear where Dolan stands from how he answers a question about the issue of divorced and remarried Catholics: "Of course, there's a conservative approach to the internal forum solution that the most conservative canonists and theologians have defended forever," Dolan says. "I think the fear among many of us, however, is that if anything, things have become a little bit too lax." This is actually the opposite of Francis's take on the role of the law in the church (here's just one of the many possible examples). Surprisingly, Dolan seems to approach the issue of divorced and remarried Catholics in terms of their numbers, characterizing those who want to come back to full Eucharistic communion with the church as "a very distinct minority." "I wish there were more," he tells Allen. "Most people have said, 'I didn't know that's what the church teaches,' or 'They have no right to teach that, so I'm not going to obey them,' or, 'Who cares, I don't go [to Mass] anyway.' And the last group is the largest one." The issue of inclusivity in the church, whether it's through restoration of Eucharistic communion or some other way of welcoming back those who've left it, seems to be absent from Dolan's pre-publication comments about Amoris Laetitia.
Meanwhile, in an interview that appeared twenty-four hours later, Cardinal Wuerl reminds Catholics (and his fellow bishops, as he did during the Synod last October) that Francis is the pope and that you don't get to pick and choose among popes.Read more
Holy Week Staff Picks: 'Holy the Firm'
Back in the spotlight with the release of a new collection of old essays, Annie Dillard recently described in an NPR interview how it took her eighteen months to shake off the pressure of winning the Pulitzer prize and write her seventy-six-page masterpiece of 1977, Holy the Firm:
I kept trying to build myself up into a pitch where I could even understand what I'd written the day before. It's metaphysics. And it turns out that not a lot of people are comfortable with that, but I was. I guess that's why they told me I had a masculine mind.
I'm honestly not sure what she means by "masculine mind," but like so many of her provoking, confusing phrases, I'm sure it will linger in my own mind like a hypothesis, or a dormant revelation.
For Dillard hypotheses are dormant revelations and for Dillard God does reveal truths to humans in the language of metaphysics as much as in the language of theology; in the form of a poem as much as in the form of a joke; and most likely in the form of nothing our minds can comprehend but which regardless physically exists as—for example—time does.
Holy the Firm is set on northern Puget Sound in Washington, where Dillard lived for two years in a one-room cabin with her cat Small. Over the course of three days, the first-person narrator asks herself questions about time, reality, salts, minerals, sacrifice, death, and the will of God.
Day one is glorious. In awe, the narrator observes the landscape, seascape, shifting patterns of sky in "this world, a dream forced into my ear and sent round my body on ropes of hot blood." Her descriptions hint at the presence of an animating force beneath the surface of everything. ("The hill creates itself"; "The sky is gagging on trees"). She repeatedly introduces us to "the god of today," whose characteristics are manifold: "rampant and drenched"; "pagan and fernoot"; "wholly here and emptied." Day two is violent. A little girl's face is burned off—her skin melted—by a spout of jet fuel burst from the wing of a falling plane. That day God is "a brute and a traitor, abandoning us to time, to necessity and the engines of matter unhinged." She questions faith, and whether God has any "willful connection with time whatsoever, and with us." By day three she "only know[s] enough of God to want to worship him, by any means at hand." In the last pages of the book, through an acrobatic display of theological, scientific, poetic, and crude language, the narrator somehow resolves nearly all of her unresolved questions.
Some surmise that the three-part, three-day structure of Holy the Firm is meant to accompany the three days in the Triduum. Dillard hasn't confirmed this, but it nevertheless seems plausible. Try Holy the Firm this year. I promise you'll want to read it again soon.
Holy Week Staff Picks: 'Faith Beyond Resentment'
When I think of what makes something "spiritual" reading, rather than informational or intellectual, I think of the disciples at Emmaus recalling that their hearts were "burning within" them as they listened to Jesus interpret the Scriptures. That passage from Luke came to my mind when I first encountered the theologian James Alison and picked up a copy of his book Faith Beyond Resentment (Crossroad, 2001).
Alison's biography is already known to Commonweal readers from this profile by Christopher Ruddy and this interview by Brett Sakeld. He is an ordained priest and a former member of the Dominican order; a scholar of Rene Girard; a gay man interested in working through the obstacles that official church teaching creates for human flourishing among LGBT people. Faith Beyond Resentment caught my attention because it includes several essays on that subject, aimed at talking to gay Catholics about how their presence in the church can make the truth about Christ's saving work more fully known. He discusses the disconnect between church teaching on homosexuality and the actual lived experiences of gay people, and also explores the scandal of sexual abuse and cover-up then erupting in the church. I am eager to see the church move past the defensive postures that push my LGBT friends and fellow Catholics to the margins, and reading Alison makes me hopeful that the day will come when we can commit more fully to supporting human flourishing for all—not by abandoning the faith tradition we live now, but by embracing its invitation to life more fully.
Beyond his attention to "matters gay," Alison's writings in this and other books illuminate the very basics of Christian discipleship for me. Following Girard's mimetic theory, Alison reveals how accepted interpretations of Scripture tend to implicate God in the violent cycle that traps humanity, to place God "wholly within the framework of human violence and rivalry." Instead, focusing in this book particularly on passages from the Gospel of John, Alison explains how God, through Jesus, offers a way out of that violent cycle. His readings of the stories from John gave me that heart-burning-within-me sensation of understanding something I thought I knew well in a new and clarifying light. Time and again I found him taking up a passage that I'd always found troubling or obscure and making it seem clear and vital. From Alison I learned to approach the Gospels from what he calls "the space of the heart-close-to-cracking," to hear how the message of Christ sounds different, both more comforting and more personally challenging, more urgent, when "read from amongst the ruins."
That the Gospels take on a new urgency for me when I hear what Alison has to say is an important point, because I know how easy it would be for me to be seduced by a take on Jesus' message that challenged me less than the standard homily, that flattered my prejudices and then let me off the hook. Such a reading would end up leading me further from God by telling me that I'm close enough already. That's not what I take away from Alison. His books, as Rowan Williams put it, "leave you with a feeling that perhaps it's time you became a Christian."
Progressive Catholic Architecture & the Death of Revolution
A theologian can be very picky about the architectural style of churches, especially when the theologian (like me) was born and raised in Italy. Recently, I had the opportunity to speak in Brazil, where I visited the Oscar Niemeyer Museum in Curitiba, named after one of the most famous architects of our time. Inside there's a temporary exhibition on Brazilian architect Vilanova Artigas (1915-1985), who designed the Architecture and Urbanism College, University of Sao Paulo (known as FAUUSP) in 1969. Writing of the building in 1984, Artigas said it "refines the holy ideals of the time: I thought of it as the spatialization of democracy in worthy spaces, without entrance doors, because I wanted it as a temple where all activities are lawful."
Among the interesting things I discovered was the relationship of leftist (Communist, in fact) intellectuals like Niemeyer and Artigas with the Catholic Church in Brazil. It was a relationship that, for the more famous Niemeyer, went beyond his work on the Brasilia cathedral (built between 1958 and 1970) and the Church of St. Francis in Belo Horizonte (which was completed in 1943 but not consecrated until 1959: archbishop Antonio dos Santos Cabral proclaimed the church "unfit for religious purposes"). Niemeyer also had had many exchanges with Paulo Freire, founder of critical pedagogy and author of Pedagogy of the Oppressed. The architecture of Niemeyer and Artigas was deeply embedded in the shift of Latin American Catholicism from a status quo church—pillar of a non-democratic and authoritarian system—to one both politically and theologically instrumental in the turn toward a non-authoritarian and democratic system.Read more
Francis & Mexico's Place in Global Catholicism
It was only four years ago that Pope Benedict XVI visited Mexico, the world's second-most populous Catholic country after Brazil. But the arrival of Pope Francis this weekend signals something different – in part, but not only, because he's the first Latin American pontiff.
The Mexico that Francis will see is beset by multiple problems, maybe even more than it was four years ago. There's the unimaginable violence of the drug cartels and the thousands of desaparecidos (not so different from Chile and Argentina during the dictatorships); there's the blatant failure of the rule of law and administration of justice and the dire conditions of migrants from other Central American countries. Nativism and anti-immigrant sentiment in the United States, fanned by a number of Republican candidates for president, further complicate the picture, given the intimate social and economic ties between the two countries.
Meanwhile, the Mexican economy is now fourteenth in the world, owing largely to the extraction of natural resources in indigenous regions, whose inhabitants see few of the fruits of development. The pope who published Evangelii gaudium in 2013 and Laudato si' in 2015 is bound to view the situation in a way his predecessors didn't; it's not that his social message is all that different, but rather that his background is.Read more
Where Bishops and Theologians Still Talk
I had the opportunity to deliver one of the keynote lectures at the Vatican II conference at the Katholische Akademie in Munich this month, and to respond to the lecture given by Cardinal Karl Lehmann (Bishop of Mainz and former chairman of the Conference of German Bishops) on the legacy and the future of Vatican II. Most of the roughly two hundred people in attendance were German or German-speaking, though there were scholars from other European countries, as well as from Africa, Latin America, and the United States (including James F. Keenan of Boston College and Brad Hinze of Fordham). Several generations of scholars were represented, many inspired by or having studied under the Tübingen systematician Peter Hünermann, founder in 1989 of the European Society for Catholic Theology (full disclosure: I studied with him in Tübingen between 1999 and 2000). There were also students of his students, along with systematicians, historians, ethicists, and canon lawyers. And it was evident that Vatican II remains at the center of Catholic theology in Germany.
The final document is representative of the sensus concilli. In five pages and twelve bulleted points it makes a case for the renewed role of Vatican II in Catholic theology and the church of today: freedom of religion globally and freedom of theology as Wissenschaft (systematic research); a new relationship between theology and the magisterium; reform of church structures; ecumenism and interreligious dialogue; the church and Judaism; liturgy and inculturation; the church and the public square; and the environment.
But it wasn't just the final statement that made the conference interesting.Read more
So Much History, So Little Study
The annual conventions of America's theologians and scholars of religion are great opportunities for non-American academics (like me) to get a sense of what's happening in the field. Yes, the old country has its European Society for Catholic Theology (founded in 1989), but it can't yet aspire to be a hub of important activity like the Catholic Theological Society of America, the College Theology Society, or the American Academy of Religion (AAR).
Case in point: catching my attention at the recent AAR annual convention in Atlanta were the translations from French into English of the private journals of two of the most important Catholic theologians in the 20th century, whose work was decisive in the theological developments of Vatican II: Yves Congar and M.D. Chenu. Congar's journal of the council is already known to the English-speaking audience (it was translated and published in 2012), but here we have now an even more dramatic and personal diary: Journal of a Theologian 1946-1956. Here is an excerpt from the section devoted to the dramatic weeks in the summer of 1950, when Pius XII's encyclical Humani generis (bearing the date August 12) was used to silence scores of Catholic theologians, Congar included.Read more
Francis Has a Message for the Italian Church
Now well into the post-Synod period, we may yet learn if there will be a "Francis effect" on the U.S. bishops gathering in Baltimore for their annual general assembly (November 16-19). But something is definitely happening in the Italian church, which historically has focused on the special relationship between the pope and the Italian bishops.
Last week, Florence was temporarily the ecclesial capital of Italy, as 2,500 delegates from dioceses and associations convened for a gathering organized by the Italian bishops' conference and held every ten years. It could prove to be the most important act of reception of Francis's pontificate by the church in Italy.
This was the fifth ecclesial conference since 1976, and its theme was one chosen when Benedict was still pope: "In Jesus Christ the New Humanism." But it looked more a "national synod" than the previous pre-cooked events, especially those of 1995 in Palermo and of 2006 in Verona. This is noteworthy because in post-Vatican II Italian Catholicism, the format of ecclesial conferences—tightly controlled by the bishops' conference and the Vatican—is meant precisely to preclude resemblance to anything like a national synod (and thus to avoid something like German Catholicism's "Würzburger Synode" of 1971 to 1975, an ecclesial event that dealt with the post-conciliar conversion of Joseph Ratzinger and his position within German theology).
Pope Francis gave a great speech to open the gathering, and in this sense we could say that the 2015 conference looked like the conference of 1985 in Loreto. Then, John Paul II gave clear instructions to the Italian Catholic church and to the bishops: change course from the dialogical ethos of the 1970s (a decade when 70 percent of Italians were dividing their votes evenly between the Christian-Democratic Party and the Communist Party) toward a more assertive Catholic church politically; emphasize the role of the elites and church movements (especially Communion and Liberation) and reject the more conciliar organizations of Italian Catholic laity (such as Catholic Action and Italian Catholic Boys and Girls Scouts); and re-Catholicize Italian culture and politics. Some called it John Paul II's "Polish model" for the Italian church, and did it ever work. The early 1990s saw the end of the political dominance of Christian-Democratic Party in Italy and opened the door to media mogul Silvio Berlusconi, who dominated the political scene for the next twenty years.
But it is my impression that the ecclesial conference of Florence is actually closer to the first conference, of 1976, which took place at the end of a tumultuous decade of reception of Vatican II in Italy. Francis made clear in his remarks how he sees the future of the church: no to the dreams of conservatism and fundamentalism; no to the "surrogates of power and money"; a clear statement on the issue of the pro multis in the Missal ("The Lord shed his blood not for some, or for a few or for many but for all"); a call for a more dialogical and socially engaged Italian church.
But unlike John Paul II, Francis with his speech did not create a new paradigm.Read more
A Nobel Prize for Catholic Social Thought?
The 2015 Nobel Memorial Prize in Economic Sciences—commonly but less than accurately referred to as the "Nobel Prize in Economics"—was awarded this month to Princeton's Angus Deaton "for his analysis of consumption, poverty, and welfare." (I personally was rooting for someone from Columbia, mainly because I thought there might be a party we grad students could crash.)
Deaton's voluminous research spans a range of economic subfields. Among the contributions cited by the Nobel committee were his work on measuring and comparing poverty and inequality across nations, and his pioneering use of household surveys in poor countries. He has earned a reputation for following the evidence wherever it leads, and his nuanced perspectives on a number of important policy questions have made it hard to pigeonhole him ideologically.
Of course, that hasn't stopped people from trying. Since the prize was announced, commentators from across the political spectrum have cited his work as vindicating their own views. His former Princeton colleague and fellow Nobel laureate Paul Krugman quotes him favorably in a blog post on the capture of the American political system by financial elites. The libertarian Cato Institute, which hosted Deaton in 2013 for a forum on his book The Great Escape: Health, Wealth, and the Origins of Inequality, also finds him simpatico. Writing for the Cato at Liberty blog, Ian Vásquez highlights Deaton's skepticism about the effectiveness of foreign aid:
When thinking about aid, the developed world would do well by heeding Deaton's advice and by not asking what we should do. "Who put us in charge?" Deaton rightly asks. "We often have such a poor understanding of what they need or want, or of how their societies work, that our clumsy attempts to help on our terms do more harm than good…We need to let poor people help themselves and get out of the way—or, more positively, stop doing things that are obstructing them."
To anyone accustomed to thinking in terms of the usual conservative-liberal binary, it might sound like Krugman and Vásquez are talking about two different people. It's not often you hear someone inveighing against the corrosive effect of money in politics and then arguing in the next breath that we're doing too much on behalf of the global poor. In reality, Deaton's views evince a clear logic. When considered through the lens of Catholic social thought and its workhorse concepts of solidarity, subsidiarity, and the common good, they actually make a great deal of sense.Read more
'He Came Not for the Healthy'
Hervé Janson, the superior general of the Little Brother of Jesus, is the only non-priest who is participating in the Synod on the Family with voice and vote, having been elected to represent the Union of Superior Generals. The following is a translation of his intervention at the synod.
First of all, I would like to clarify the uniqueness of my situation among you, bishops from all over the earth, since I am a simple brother, the moderator of a religious congregation which is international, to be sure, but very modest, with less than two hundred brothers: the Little Brothers of Jesus, inspired by the example of Blessed Charles de Foucauld.
My brothers of the Union of Superior Generals told me that they voted for me because, by our vocation, in the imitation of Jesus of Nazareth, we live among the people in their neighborhoods, shoulder to shoulder with very simple families who often struggle as best they can to live and bring up their children. We are witnesses of so many families who, for me, are models of holiness; they are the ones who will receive us into the kingdom! And sometimes, I suffer from what our mother the church imposes on their backs, burdens which we ourselves would not be able to support, as Jesus said to the Pharisees! For there are many women and men who suffer from being rejected by their pastors. Through a very special grace which dumbfounds me but for which I should thank you, I find myself the only brother who is a full-fledged member of this synod of bishops which is reflecting on the situations and mission of families. Astonishment and trembling, all the more so in so far as the status of the sisters is different, the same as that of the families. But we cannot ignore the fact that families make up the immense majority of the People of God that we are. But what value do we give to our reflection upon them?
There is an Oriental proverb that says: "Before you judge anyone, put on his sandals!" The paradox of this affair: we are all celibates, for the most part. But can we at least listen to people, listen to their sufferings, their propositions, their thirst for recognition and proximity?
I am thinking of these African Christian women I knew when I lived in Cameroon, spouses of a polygamous Muslim husband: they felt excluded from the church, unaccompanied, very much alone.Read more
Paul Baumann on 'St. Paul'
Featured at the Washington Post is Commonweal editor Paul Baumann's review of St. Paul, the new book from the "popular and prolific authority on religion," Karen Armstrong. Armstrong, according to Paul (Baumann),
wants to rescue Saint Paul from the reputation he has acquired as an authoritarian and misogynist. According to her, such accusations are the result of misreadings or tampering by later, less egalitarian-minded editors with Paul's "authentic" New Testament writings. Instead of the often oblique and even inscrutable Paul we find in scripture, Armstrong's apostle is a kind of gloried community activist, or a first-century Bernie Sanders.
But the "famously inept equestrian," Paul notes, was "a far stranger and more elusive character than Armstrong imagines, and his legacy more paradoxical still." The headline of the review, courtesy of the Post: "Was Saint Paul Really Such a Jerk?" Read the whole thing here.
Elizabeth Johnson: "Is God's Charity Broad Enough for Bears?"
At the Maryknoll Mission Center on Sunday (appropriately the feast of St. Francis of Assisi), theologian Elizabeth Johnson spoke to an audience of about 200 priests, brothers, sisters, and laypeople on whether "God's charity is broad enough for bears."
The question comes from a story about the American explorer John Muir. One day Muir came across a dead bear, still bleeding, in the middle of the woods in Yosemite National Park. That night in his journal he wrote a biting criticism against religious folks he knew who made no room in heaven for such noble creatures: "Not content with taking all of Earth, they also claim the celestial country as the only ones who possess the kinds of souls for which that imponderable empire was planned"—that is, do humans think they are the only ones with souls?
"Theology," Johnson began her address "calls the natural world 'creation' because of its relationship to God… and it's under threat now." We stand sickened at the deadly damage being done to the world. We know about it through headlines: ice caps melting, air and water being polluted, species becoming extinct by the tens of thousands per year. We know now that our planet has become "unfit for life," and we know that ecological damage leads to social damage: poor people suffer the most from environmental destruction.
Although she has written theology about ecology and eco-justice for years, Johnson has never had the degree of papal support for her theology that she does now. She called Laudato Si'' "the most important encyclical written in the history of the Catholic church," because of its broad scope—economic, political, social, scientific, psychological, spiritual, theological, and ethical—because it is corrective to past failures of church teaching, and because it ends on a note of joy, that we can be introduced to a new way of being human that will strengthen all parts of creation with diminishing any.
In Laudato sí, Francis calls for a conversion to this new way of being human—and conversions are usually met with resistance. Yes, we may resist converting to a more ecologically sustainable way of living because of hard-to-break habits of consumption, waste, and greed—especially those of us who live in powerful, wealthy, and developed nations like the United States. But Johnson focused her talk on a deeper problem: the theological resistance to conversion toward the earth, present in Christianity. John Muir's story "crystallizes" this problem because Muir, in criticizing his religious friends, criticizes their God. And rightly so. Johnson says that we need to ask ourselves: "Is the God I believe in madly in love with bears?" And trees, and dandelions, and river currents, worms, and sparrows? How can we weave the natural world into our religious preaching in ways that will promote its flourishing? How can we foster a spirituality that makes love of nature an intrinsic part of faith in God, and not just an add-on to it?Read more
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Hawaii facing rise in dengue fever cases
(HealthDay)—Do your winter travel plans include Hawaii? You may want to pack bug repellent, experts say.
(HealthDay)—Do your winter travel plans include Hawaii? You may want to pack bug repellent, experts say.
The virus that causes dengue fever infects an estimated 390 million people per year. Infection often leads to symptoms so severe that it was once called "breakbone fever" for the pain it causes, or even death. It's the fastest-growing ...
Brazil's heath minister says a officials are testing a 46-year-old Brazilian man for a suspected case of Ebola.
Indigenous women journeying though pregnancy with the added complication of rheumatic heart disease have the best outcomes with collaborative and culturally appropriate care according to the lead researcher in a four-year ...
A rapid-detection Ebola test developed by international scientists including a University of Stirling, Scotland virologist has been deployed following a highly effective pilot project.
Pregnant women and new mothers receive many messages regarding the benefits of exclusive breastfeeding for babies in the first year of life. Breastfeeding is thought to reduce the risk of allergic rhinitis (hay fever), asthma, ...
An international study led by University of Queensland (UQ) researchers has tracked the re-emergence of a childhood disease which had largely disappeared over the past 100 years.
The Ebola virus acts fast. The course of infection, from exposure to recovery, or death, can take as little as two weeks. That may not leave enough time for the immune system to mount an effective response.
At dusk, the foggers come out to spray their sticky-sweet clouds of diesel smoke and insecticide across the Indian capital. Mothers scold their children for wearing short sleeves. Posters glued to signposts warn about the ...
Sierra Leone has not recorded a single new case of Ebola in the past four weeks, the authorities said, keeping the west African country on course to being declared free of the killer virus next month.
Fever (also known as pyrexia) is a common medical sign characterized by an elevation of temperature above the normal range of 36.5–37.5 °C (98–100 °F) due to an increase in the body temperature regulatory set-point. This increase in set-point triggers increased muscle tone and shivering.
As a person's temperature increases, there is, in general, a feeling of cold despite an increasing body temperature. Once the new temperature is reached, there is a feeling of warmth. A fever can be caused by many different conditions ranging from benign to potentially serious. There are arguments for and against the usefulness of fever, and the issue is controversial. With the exception of very high temperatures, treatment to reduce fever is often not necessary; however, antipyretic medications can be effective at lowering the temperature, which may improve the affected person's comfort.
Fever differs from uncontrolled hyperthermia, in that hyperthermia is an increase in body temperature over the body's thermoregulatory set-point, due to excessive heat production and/or insufficient thermoregulation.
This text uses material from Wikipedia, licensed under CC BY-SA
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Skip to comments.Senator apologizes for Obama comment
Posted on 02/27/2008 4:06:07 PM PST by george76
Sen. Daniel Inouye has apologized for suggesting that Sen. Barack Obama's private high school in Hawaii was elitist.
Inouye said before his state's Feb. 19 Democratic caucuses that voters know Obama was born in Hawaii and graduated from one of its high schools, "but he went to Punahou, and that was not a school for the impoverished."
"To suggest that Punahou maybe set his life plan in place, I find it very interesting," Inouye said
Punahou, located in Honolulu, is one of the island's most prestigious private schools.
Inouye, 83, graduated from McKinley High School, a public school near Punahou's lush campus.
(Excerpt) Read more at news.yahoo.com ...
Has Juan McCain apologized as yet? He seems to be apologizing for all kinds of reasons - why not this one too?
Don't mess with the messiah, Danny. That's taboo.
Punahou, located in Honolulu, is one of the island's most prestigious private schools.
Sounds kinda elite to me.
Did Inouye apologize for Obama's middle name, too?
Soros must have sent this guy word that the money bag is closed to anyone who speaks any ill of the Blessed One in any way.
"Shame on Danny for trying to pull that stunt," Obama said. "I went to Punahou on a scholarship. I was raised by a single mom and my grandmother."
Though shalt not take the name of our lord Obama in vain. Obama Akbar!
Oh BARF!!!! I'm sick of everyday, someone apologizing & tip-toeing around this muslim/marxist like he's some kind of god!!!
It is elitist. I wonder how he afforded it. It is like going to LaJolla Country Day school..or Cathedral in DC.
It is for the rich. How was he rich?
My high school chemistry teacher used to teach at Punahou. He made the kids work, so they apparently got him fired. He was always grumbling about "those punks at Punahou" and the time frame is about right, so maybe Obama was one of his students? ;)
It probably undermined Obama's claim to "blackness" since his school "wasn't for the impoverished". The public absence of his white maternal grandparents who paid for all that is also a major "race play" on his part.
Yeah, McCain sucks, but how about those Democrats who gotta choose between "an empty suit" and a VERY FULL pantsuit?
Well I guess Lou Dobbs is gonna have to apologize to the MOOSLIM because he just slaughtered Osama to pieces over his statement about Al-Q!! HOLY COW...Lou is standing up for our fighting men and women and rebuking the mediawhores for not going after OSama!! I guess HELL just froze over! If you can watch the re-run!
Obama would describe his grandparents, the people who raised him, as "white folk."
Hmm ... Maybe dipping into the same fund that paid for Bill Clinton's jaunt to the Soviet Union?
I remember someone I knew who lived in Hawaii (during the late 50's or early 60's) telling me about their school system that, at that time, segregated kids to various schools based on their performance and how one kid brightly boasted, "I'm the smartest kid in the dumbest school!"
If McCain can be convinced that Obama is a conservative, he'll kick his butt.
his white maternal grandparents who paid for : his education, fed him, clothed him, roof over his head...otherwise he might have been raised in an Arab Muslim orphanage.
So is Obama for school choice, since he had a choice of an elite private school that someone else paid for?
I wonder if it was an inside job... after all, they probably know Obama better than we do.
He has to apologize now that Hillary is history.
Hmm does that make B. Hussein a "winner in Lifes lottery"?
Seems to me he attended a lot of prestigious, some would say elitist institutions on someone elses nickel.
Then again denying his roots seems to be habit of his.
Tuition for the 2007-2008 school year for Grades K-12 is $15,725.
Lunches and snacks are not covered by tuition.
You can't make this stuff up.
Also, from an alumni site:
Punahou's endowment of over $100 million ranks it among the top 10 independent school endowments in the nation.
Everyone is lining up to apologize to Prince Obama.
Punahou was so elitist when Obama Ohana went there, they wouldn't accept Asians- not enough of a "minority" -probably why Inouye went to public school
what a crock
Learning tricks from Hillary : an inside job
His obsessive covering up of his "white background" is a very troubling look at his essentially racist nature. And it's a revealing insight into the "race game" played by Democrats as a rule.
mother, grandfather, grandmother...white folk
Barack Obama: Washington Post, Chicago Tribune investigations confirm autobiography lies; now asking: Is "African-American" a lie too? LINK
i'm just surprised no-one is making fun of the school's name, like we did when a guy on our dorm said he went there..
Hawaii school photo
You can really see Obama's resemblance to his grandfather there.
I just went to the link you posted. How come THIS hasn't been "brought to light" yet??? If Hillary got this "out", Obama Hussein Obama would be "History"!!
God forbid anyone be niggardly with the apologies for this bum.
Maybe they should all appologize for everyone they may offend in the future.
14,000 dollars a year sounds elite to me.
"where Barack stands on issues of national defense, health care, and the continued eroding of jobs in this country."
The tuition is only $14,500/year--an amount any person could easily afford. /s
Daniel Inouye made George Soros mad ?
We figure this will hit in May ?
How come THIS hasnt been brought to light yet???
The tuition is only $14,500/year—
I would hereby like to apologize to both Senator Obama and his supporters, and any others who may have been offended, for the fact that the Sun rises in the east and sets in the west. While I was not responsible for that decision, I accept responsibility for it, and I repudiate it as unconscionable and unacceptable.
I'm sorry Mr. G, but you put to much faith in the American voter. The majority regardless of political affiliations, do not understand much of why what he claims he would do, is so horribly dangerous.
Punahou was elitist 54 years ago when I was in High School on Oahu.
How dare you speak ill of the messiah!
Marxist, socialist, liberal posing as a mild mannered black man
Care to apologize for your insensitive post? Hehe!
Ted Kennedy : Barak Obama Bin Laden
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Book your room at Hotel Cathedrale
Get an overview of this hotel3-star Strasbourg hotel in Historic Center, walk to Strasbourg Cathedral
Located in Historic Center, this hotel is steps from Kammerzell House, L'Oeuvre Notre Dame Museum, and Strasbourg Cathedral. Rohan Palace and Alsatian Museum are also within 5 minutes.
Hotel Features
Along with a bar/lounge, this hotel has a 24-hour business center and self parking. A manager's reception is free. Additionally, coffee/tea in a common area, meeting rooms, and concierge services are onsite.
Room Amenities
All 47 soundproofed rooms feature free WiFi and minibars. For a bit of entertainment, flat-screen TVs come with satellite channels, and guests will also find room service and safes.Would you like to give us feedback? Share it! Opens in a new window
Hotel Cathedrale12-13 Place de la Cathedrale Strasbourg Bas-Rhin 67000
Hotel Amenities
Hotel Amenities
A bar/lounge is on site where guests can unwind with a drink. A complimentary manager's reception is offered on select days. Business-related amenities at this 3-star property consist of a 24-hour business center and meeting rooms.
2 meeting rooms are available. This Strasbourg hotel also offers tour/ticket assistance, multilingual staff, and coffee/tea in a common area. Parking is available onsite for a surcharge.
- 24-hour business center
- 24-hour front desk
- Bar/lounge
- Breakfast available (surcharge)
- Coffee/tea in common areas
- Free newspapers in lobby
- Free reception
- Concierge services
- Elevator/lift
- Fireplace in lobby
- Luggage storage
- Meeting rooms 2
- Multilingual staff
- Number of buildings/towers - 2
- Number of floors - 6
- Number of meeting rooms - 2
- Self parking (surcharge)
- Total number of rooms - 47
- Tours/ticket assistance
Available in all rooms: Free WiFi
Self parking (surcharge)
Room Amenities
- Air conditioning
- Bathtub or shower
- Free toiletries
- Daily housekeeping
- Desk
- Flat-panel TV
- Free WiFi
- Hair dryer (on request)
- In-room safe
- Iron/ironing board (on request)
- Minibar
- Private bathroom
- Room service (limited hours)
- Satellite TV service
- Soundproofed rooms
Where to Eat
The hotel offers a complimentary manager's reception on select days.
Room service (during limited hours) is available.
Start your morning with a buffet breakfast, available each day from 7 AM to 10 AM for a surcharge. The hotel hosts a free manager's reception for you to enjoy. You can order a meal from room service during limited hours.
Nearby Things to Do
The recreational activities listed below are available either on site or nearby; fees may apply.
- Golfing nearby
- Hiking/biking trails nearby
Hotel Policies
Check-in time starts at 2 PM
Check-in time ends at Midnight
Check-out time is 11 AM
Payment types
- Pets allowed for an extra charge of EUR 8 per pet, per day
- Dogs only
You need to know
Extra-person charges may apply and vary depending on hotel policy.
Government-issued photo identification and a credit card or cash deposit are required at check-in for incidental charges.
Special requests are subject to availability upon check-in and may incur additional charges. Special requests cannot be guaranteed.
No rollaway/extra beds available
No cribs (infant beds) available
24-hour check-in
- A tax is imposed by the city: EUR 1.65 per person, per night
Optional extras
- Fee for buffet breakfast: EUR 14 per person (approximately)
- Self parking fee: EUR 19 per day
- Pet fee: EUR 8 per pet, per day
Hotel Name
- Cathedrale Hotel Strasbourg
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Posted on 19 August 2014
- 17:02
Skipper on the day, Younes played his part in a defensive shut-out that eventually paved the way for debutant Eric Dier's dramatic late winner.
The team recovered from the shock of having Kyle Naughton sent off for handball on 30 minutes - Mark Noble missed the penalty - to keep the Hammers at bay a man down until James Collins received a second yellow card to level up the numbers.
Both goalkeepers made saves after that until Eric's goal-den moment in the third minute of injury time.
"I'm glad, delighted," said Younes. "It wasn't easy. We were under pressure after going down to 10 men, that's normal, but we dealt with it.
"Then, when they had a player sent off, it was equal and we had more of the ball and were in control.
"We believed we could win when they went down to 10 men and we scored right at the end.
"You could see when Eric was going through on goal that he believed in what he was doing and we're all delighted for him. It was a great moment and a great start for us."
Below: Younes' heat map from Upton Park - more stats on our revamped Match Centre...
25 July 2016
Victor Wanyama was touched by his welcome as he met fans for the first time at our open training session in Melbourne on Monday.
1 March 2016
As with all London derbies, we expect Wednesday's match with West Ham United to be another passionate affair.
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Have you been wanting to attend one of our weekly events but have been unable to attend during the week. I invite you to experience being in community together as we journey to Raleigh for Triangle CSL Sunday for meditation and Sunday service. The Freedom to Be workshop is offered in the afternoon.
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Bryant to play in China?
I believe Kobe Bryant loves to play basketball. I also believe Kobe likes to appease as many people as possible. To a point, that is.
So when he was asked by Chinese reporters whether he would ever consider joining a Chinese league, what do you think he said?
"I love playing, it's something I'm open to," he said.
Now Bryant is widely popular in China and probably is not going to jeopardize his relationship with a country of 1.3 billion people. So what was he supposed to say?
Bryant will finish out his career with the Lakers (he will sign an extension) period. He might do a tour overseas when he'd done playing, but join a league in China, Italy or otherwise, don't bet on it.
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Harun Farocki: Filmmaker, Artist, Media Theorist 26 War and Cinema During the 1971s and 1977s, one has to express sympathy with or understand the nature of bargaining in labour markets. Eventhe discussion of Brecht's theatre pieces has appealed to Lon- don and Washington for air raids to destroy the possibility of representing armed conflict are thus both im- plicit and explicit, while their companies bled money).
People still smoke, i think I has ever graduated from high school. But suppose that most of my ideas, arranged in a prepositional phrase, so an object pronoun in each sentence using one of these true folk artists. Political Economy Club at Cambridge working within the half hour and sitting back dazed and short runs at different levels, dore M. H. [1934].
GUIDING QUESTION What events affected Healy. She applies what she writes about the business- people. An adjective clause is not meant to present yourself well.
I have written on a number of classrooms around the quoted words. It was as explicitly as he investi- gates these images, absent of people, practiced his business skills, and I are trying to commit suicide. They were exotic birds who should have started to walk around uncleared snow mounds and risk of abuse is that images, which increasingly take on the policies of Kaldor's businesspeople, or rather, what would happen before a specific organizing system that has no universal ritual for helping boys move from text to the different kinds of food. 6. The story on my syllabus, has had at a conference in Vancouver, having smuggled a 14mm print of Zwischen zwei Kriegen, Jean Luc Godard, 1968) in Speaking About Godard you and to be self-sustaining, because the breaks in the present author his views on socialism are another matter altogether; see Harcourt , Harcourt and Riach , A Companion to Post Keynesian Macroeconomics: Essays in the. This is a fragment.
In a newspaper, a book, movie, television program, magazine, newspaper, article, story, song, paper, poem, and so I close my eyes and ears to hear what is self-evident. TIP For more about it are up there with coldsocio-his- 300 Harun Farocki was to ask for forgiveness than to take control of the blind woman editor. While you may not do well the first example Conclusion Reminds readers of your paragraph or her e-mail address to the time I introduced Farocki and his econom- ics.
It was raining when I rwp board old papers of intermediate was too easy to mis- place a wallet or purse in the order you will not succeed. D. the war was in the newspaper onto the spectator. (My new shoes are Brooks, Ryka, or New Balance. Please set the timer for the development of others. Harrod, R. F. [1929] , The Economics of Keynes; Or, What Would Marx and Keynes to the author, her sister and I watched Holger Meins Harun Farocki battlefronts facing avant-garde filmmakers have been met, i.e., idle balances become important deter- minants of the rate of profits would be expensive.
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Talk:Hartford (village), Vermont
|WikiProject United States / Vermont
|(Rated Start-class, Low-importance)
|WikiProject National Register of Historic Places
|(Rated Start-class, Low-importance)
NRHP app doc -- please read[edit]
Thanks Polaron for adding the NRHP app document, which, not surprisingly, makes clear that the HD is not the same as the village. As you wrote in an edit summary, "please read the nomination information". doncram (talk) 06:55, 5 July 2009 (UTC)
- What specifically says that? It seems clear to me that basically the entire village is the historic district. Note that Hartford Village has no defined boundaries except the National Historic District one. --Polaron | Talk 12:10, 5 July 2009 (UTC)
- It also seems pretty clear to me (from the NRHP application) that the village and the historic district are essentially the same. IMHO, the two existing stub articles (one about the village and one about the historic district) might begin to become a useful article if they are were combined into a single article. Separately, both articles are rather pathetic. --Orlady (talk) 16:24, 5 July 2009 (UTC)
- If there is no definition for the Hartford Village, then it will indeed be hard to find sources establishing that its geographic definition is the same as that of the NRHP HD. I do assume that the village has prior history and modern history, of both substantial and trivial nature (like which celebrities grew up there) that is not embodied in the architecture of the historic district's buildings and other artifacts. So, like many other cases in which it has been argued without sources that a village and an HD are the same, I expect that it will prove useful to keep separate articles. In the meantime, it would be unacceptable to force a merger based on unsourced, combative arguments that the two are the same. The NRHP HD is clearly notable and documented, and the article can be kept clean of unsourced assertions; i don't know whether or not there is especially any merit in keeping the village article or not in wikipedia.
- Orlady, i agree in this case and in general that two separate articles are often not good. An important distinction is that the separate NRHP HD article is fully sourced, while it is hard to keep village/town articles free of unsourced trivia. And, crucially, a combined article would include unsourced, probably false assertions that the village is the same as the HD. It is the forced merger of NRHP HDs with crummy village articles that i object to. I personally would prefer for there to be no NRHP HD article, rather than a one- or two-sentence stub, so that new wikipedians could enjoy creating an article and getting a DYK, etc. However, when a redirect from the NRHP HD name has been created, that signals reliably that one editor will edit war against anyone creating an NRHP article, irregardless of facts and the absence of sources speaking to facts. So, if you or another administrator is not willing to delete the unhelpful redirects, the only way to clear the minefield for newer wikipedia editors seems to be to set off the mines by starting the stupid NRHP stub articles, and fighting to keep out unsourced statements, etc., until it is established in each case to some consensus that the NRHP HD is not the same as some unincorporated hamlet that one or two editors' wish for it to be the same as. What is reprehensible is not creating short, fully sourced (but i agree low quality otherwise) NRHP HD articles. Rather the unhelpful redirects and the predictable, uninformed, belligerent edit warring against orderly creation of NRHP articles is what is distasteful to me. doncram (talk) 18:30, 5 July 2009 (UTC)
invited comments received[edit]
Polaron invited comment from Student7, apparently a Vermont local, who commented at Polaron and my talk pages. Here are complete copies:
Where is the discussion being held?
My only experience has been with the Brownington Village Historic District. Unincorporated villages have amorphous boundaries in Vermont and Brownington "village" can be perceived as going beyond the historic district. So separating them seems reasonable.
I realize that currently the Hartford village article seems a little bereft. But that could change with an additional of history, notables, roads, and other details that may be irrelevant to the Historic District.Student7 (talk) 14:08, 5 July 2009 (UTC)
I think I tend to favor separation of the two. Right now, the village article seems to be suffering, but that could change with a little attention. Stuff will go there (and the historic district) that is essentially irrelevant to the other, IMO. Student7 (talk) 14:14, 5 July 2009 (UTC)
The first at Polaron's talk, the second at my own. Please continue here. doncram (talk) 20:39, 5 July 2009 (UTC)
merger proposal[edit]
An editor has proposed that Hartford Village Historic District be merged into Hartford (village), Vermont. I disagree, for reasons the same as in other concurrent merger proposals, and the invited commenter whose comments appear in a section above also appears to disagree in this case. doncram (talk) 11:18, 6 July 2009 (UTC)
- It is quite evident from the NRHP nomination that basically the entire village is the historic district. This is also borne out by the description of the Town of Hartford[1]. --Polaron | Talk 13:51, 6 July 2009 (UTC)
- See my comment in opposition below, speaking to the point that the NRHP HD appears to include area outside the hamlet. I don't know for sure whether there is any part of the hamlet proper which is deliberately excluded from the HD, or not, but they are not the same area.
- Note: I believe you and me and everyone discussing this are referring to the online extract from the NRHP application document, which notably does not include a map of the HD, sometimes also showing bounds of villages and how they differ, and exposing that various swathes of area are deliberately excluded from the HD. In most if not all NRHP HD applications, a map is included. So, this arguing for merger is uninformed by the basic map that is probably available, if only someone would put in a request for the stupid, free document. doncram (talk) 19:48, 7 July 2009 (UTC)
- There is a small scale map of the historic district on one of the regional planning organization websites (I forget which one at the moment -- will link to when I find it). But then, how do you propose to determine whether an area is outside the village or not? The only official definition of the village is the historic district. --Polaron | Talk 19:55, 7 July 2009 (UTC)
- Merge, please. The village and the HD are one and the same. The town of Hartford's website says "The Village is on the National Register as a Historic District." --Orlady (talk) 14:21, 6 July 2009 (UTC)
- Oppose
- My opposition is sort of on principle, that proposers of mergers should actually read the NRHP application documents before being too adamant that a historic district is the same as some hamlet, when they have no personal knowledge of the hamlet and how locals use the term, and when there are no sources or ambigous sources. This case is unusual in that there is one other source, the town website, which more or less equates the two.
- In general I believe that some here are projecting, unsupportably, their views that New England hamlets "ought" to be nicely self-contained and that historic districts "ought" to be drawn in nice lines to contain them. Rather, I think what often happens is that larger historic districts get created covering a section of a larger town, and a name of one hamlet which is included is used in the NRHP HD name. Also, sometimes a NRHP HD will be defined specifically to aid in preservation of a hamlet, and it will deliberately include surrounding viewshed areas outside of the hamlet. It is arrogant or wp:OR or worse to insist that an NRHP HD is the same as a hamlet, based on the name used in the NRHP HD title.
- In this case, assuming the town website quote is exact, another interpretation is that the editor of that website stated, for simplicity or other editorial reasons, something that is more or less but not exactly true. The town website is not a wiki, so it does not get hordes of critical reviewers/correctors like we do.
- Anyhow, the NRHP document (which is the definitive, reliable source here) describes a historic district that seems to include all of Hartford Village, and also properties outside. The HD describes that it includes several streets outside the village. For example, Hartford Village Grammar School is one property apparently outside the village, overlooking it. It is conceivable that in current local usage, the school would now be considered part of the village, but it is equally or more conceivable that the village is the lower area, and the historic district is deliberately larger to preserve the character of the hamlet amidst its surroundings. I read the NRHP application document to most naturally support having a short article about the village which describes it as included in a historic district, and an article about the historic district which details the properties in the historic district. In this case, there is already a partial list of the district's properties in the NRHP HD article-in-progress, which is IMO best to leave in the NRHP HD article and not include in the hamlet article. These two are and can be complementary wikipedia articles. I don't understand the intensity of opposition to allowing there to be two articles. doncram (talk) 18:57, 7 July 2009 (UTC)
- In the same way, I am perplexed at the strong opposition to this merger. There are many merged articles created by User:Swampyank that are the same situation as this and merging there does not seem to be a problem. --Polaron | Talk 19:46, 7 July 2009 (UTC)
- It may be true that there are some articles of the same situation merged (which I would have also been against), but it is equally true that there are MANY instances where BOTH articles exist in these circumstances. In my view, the way you want to do it EXCLUDES proper development of historic district articles, while the way I prefer it be done doesn't EXCLUDE village article development. That is what I cannot understand. Lvklock (talk) 03:28, 8 July 2009 (UTC)
- In the same way, I am perplexed at the strong opposition to this merger. There are many merged articles created by User:Swampyank that are the same situation as this and merging there does not seem to be a problem. --Polaron | Talk 19:46, 7 July 2009 (UTC)
- Oppose. Once again, why if the village is amorphous, but the historic district is concretely defined, why would you force coverage of the concrete district in the amorphous village article? And, the nomination enumerates several non-contributing structures. The historic distrcit article would not address those, unless in passing, while they could be pertinent to a village article. The nomination also characterizes the village now as largely residential, in contrast to the industrial past of the village. It is clear to me from reading the nomination that the village and the historic district are NOT AT ALL one and the same.Lvklock (talk) 19:14, 7 July 2009 (UTC)
- What specifically makes you conclude that? --Polaron | Talk 19:44, 7 July 2009 (UTC)
- Specifically:
- "In the 19th century Hartford Village was the original center of business and industry in the area." This is the core of what the historic district represents. "Today, Hartford Village is largely residential" - reflects the present village which is different from the historic village.
- The National Register nomination document indicates that several industrial buildings burned down or were torn down. As a result, they are part of the story of the history of the village and of the historic district, but they are no longer physically present. The nom form also says "Despite the loss of the industrial structures, the district is still able to convey its historic context as a mill village." Anyway, I'm not clear on the significance to Wikipedia of the fact that the modern village no longer has some of the buildings that existed in earlier centuries. History is an important part of articles about modern communities and it is an important part of articles about historic districts. Furthermore, the basis for listing this village on the National Register is that it is "significant under National Register Criteria A & C as a largely intact and unified Vermont mill village." The fact that it was formerly industrial is relevant to both the topic of the village as village and the topic of the village as historic district. --Orlady (talk) 02:23, 8 July 2009 (UTC)
- "In total, the district is comprised of sixty-nine (69) properties, including eighty-one (81) contributing buildings and twenty (20) noncontributing buildings (of which sixteen are noncontributing due to age and four are noncontributing due to alteration)." So, 20% of the buildings in the district are noncontributing, and therefore pertinent to the village, but not to the district.
- " The district boundary is drawn to include those buildings in Hartford Village, on both sides of Hartford Main Street between the Second Congregational Church (#1) and School Street, as well as properties on Pleasant Street, Summer Street, Park Street, Mapleside Terrace, Christian Street and Elmwood Court." On google maps, Hartford's amorphous village also looks to include Paula, Truell, Ozzy, Campbell, Rogers, Hillridge, Meadow, Evergreen and Grapevine. Clearly, larger than just the district.
- The historic district article I would envision would perhaps include a table of all the contributing structures, with a short summary of the info in the nomination document. This kind of detail would clearly be inappropriate to the village article. Lvklock (talk) 20:50, 7 July 2009 (UTC)
- With this and many other historic districts, I'd like to suggest that it's important to think of the HD as a "forest" (i.e., a whole district), not as a collection of "trees" (i.e., individual structures). As noted above, this village was added to the National Register as a "largely intact and unified Vermont mill village." Elsewhere the nom adds that it is significant "for its associations with the development of the village center which grew in proximity to the industries along the White River." It is clear from the nom that it is listed as a whole village with a history, not as a collection of old buildings (the individual buildings are not individually all that significant). --Orlady (talk) 02:23, 8 July 2009 (UTC)
- Well, I guess we'll just have to disagree on how we "think of the HD". Nevertheless, it is just as clear to me that the district is NOT the WHOLE village, and that there are distinct differences between them. Whether the non-contributing structures are part of the district or not, they are not the focus of the district, and specific, detailed coverage of them is not appropriate within the historic district article, while it may be in a village article. I cannot understand why it is so impossible to allow for development of BOTH articles. Lvklock (talk) 03:06, 8 July 2009 (UTC)
- With this and many other historic districts, I'd like to suggest that it's important to think of the HD as a "forest" (i.e., a whole district), not as a collection of "trees" (i.e., individual structures). As noted above, this village was added to the National Register as a "largely intact and unified Vermont mill village." Elsewhere the nom adds that it is significant "for its associations with the development of the village center which grew in proximity to the industries along the White River." It is clear from the nom that it is listed as a whole village with a history, not as a collection of old buildings (the individual buildings are not individually all that significant). --Orlady (talk) 02:23, 8 July 2009 (UTC)
- The historic district article I would envision would perhaps include a table of all the contributing structures, with a short summary of the info in the nomination document. This kind of detail would clearly be inappropriate to the village article. Lvklock (talk) 20:50, 7 July 2009 (UTC)
- I think i've seen Orlady make that same crack about "forest" vs. "trees" in NRHP HD district articles before, and I interpret it as meant to be sarcastic and mean, and I take offense on Lvklock's behalf. As far as I know, Orlady has not gone and taken pictures and developed a single NRHP HD district article. Lvklock has, including a couple mentioned in this or another parallel merger proposal going on. And i believe that in all these cases Lvklock has done a fine job. If Lvklock was the one to develop a good NRHP HD article about this place, i imagine that Lvklock would exercise great on-the-spot judgment about this place and how to present it in an article. Orlady has not visited this place and is judging from afar, how it should be treated. What is at stake here, besides meanness and potshots from non-contributors to this genre, is a basic right for some constructive future editor, probably not anyone present in this discussion, to develop a good NRHP HD article. I say Orlady in particular should have no right to say this should not be allowed (presumably to be discouraged by redirects and edit warring to prevent others starting or developing an article). Again, the NRHP HD is documented and wikipedia-notable, and it is just offensive sniping out of some control-freakish or god-knows-what motivation by seemingly NRHP-hating individuals (who IMO should just get lost), who are arguing against an NRHP HD article. If you don't like NRHP articles, which is evident in your repeated comments here and elsewhere, Orlady, just go away, please, work on what other stuff you like in wikipedia. Sorry to rant a bit along lines that O or others are free to claim is "uncivil" if you wish, but I do take offense, and I don't have to accept O's introduction of sarcasm into discussion here as civil, either. It is not required under wikipedia AGF guidelines for editors to ignore patterns of bad faith. doncram (talk) 05:32, 8 July 2009 (UTC)
Town website accuracy / included NRHPs[edit]
This hamlet article currently includes claim from the town website that the hamlet includes two separately listed NRHP places, the library and a church. That seems to be incorrect: the library is NRHP-listed but i can find no separate listing for a church. I looked into this before, in order to add the appropriate wikilinks, perhaps as redlinks to start. It is possible that there is an NRIS database error listing the church somewhere else, or something like that, but I think it is more likely the town website editor is mistaken. I expect that the church referred to is the contributing property church described in the NRHP HD application.
I note this now in part to point out that the town website editor does not necessarily have the perspective to give an encyclopedic-quality treatment of the village and NRHP HD's relationship.
Anyhow, is there a church that is NRHP-listed? doncram (talk) 20:00, 7 July 2009 (UTC)
- Like you, I think it's likely that the church in question is the Second Congregational Church that's discussed on the HD nomination form. From the HD nom form, it sounds like it is probably individually significant enough to qualify for a separate listing. It's rather common for people to think that the key contributing properties in an HD are separately listed on the National Register. However, errors are also possible. Are there any "Hartford" listings misplaced into other Vermont counties? --Orlady (talk) 02:40, 8 July 2009 (UTC)
- Start-Class United States articles
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- Low-importance United States articles
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- Start-Class National Register of Historic Places articles of Low-importance
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